“Seth material” search engine (Jane Roberts)

[...] And so it would help you if you realize that you are often using conscious thought as a blind to hide you from yourself and that there is nothing within the self that you need fear and that the true security of your identity lies within this inner self and that the abilities of which we have been speaking are simply by-products of the inner self, not to be pursued for their own use, but as natural to the inner personality, as hands are natural to the physical self. [...]

[...] Beyond this, however, as I believe I mentioned in a few classes, it is not out of the inner sense of my invisible heart but out of the depths of your own psychology that you make me into the image of a wise old man and project upon me authority images that lurk in your own mind. [...] You will not learn nearly as much from me as you will through traveling through your own inner self and searching into the reality of yourself for other realities that are also there of which your are unaware. Now my voice is loud but the voice of the inner self is very still and you must be quiet to hear it and so from the loudness of my voice let your self run inward into that silence that is very active. [...]

[...] That the inner identity, that you, is far more than you presently realize, and the best way to work toward such realization is to accept the self that your are now, as you are. To feel the movement of the spontaneous self. [...]

[...] It simply means that the inner self also is far more creative, far richer, and far varied and much different than you originally supposed. [...]

The book was a first attempt in forming a definite pattern of the material that he was receiving from the inner senses. He was beginning to recognize the whole self. The only reason the whole self is not much more conscious and accessible is your own stubborn refusal to admit it. [...] The camouflage pattern world is formed by the mind, and I am using this now in its true term as a part of the inner world. Energy is received by the mind through the inner senses and transformed by use of mental enzymes into camouflage patterns.

[...] But it is sheer stupidity to ignore the inner self which does the breathing, and is aware of the mechanics involved. What you almost get here is that some little unknown self performs these necessary functions, and that is not the case. I have said that the mind is a part of the inner world, but you have access to your own minds which you ignore, and this access would lead you inevitably to the truths about the physical world. [...]

Psychological time so-called belongs to the inner self, that is to the mind. It is however a connective, a portion of one of the inner senses, which we will call for convenience the second inner sense.

Outer physical time is a complete camouflage, unnecessary basically on your plane; but you have made it seem necessary because of your refusal to admit the inner self as part of your whole personality, and therefore you have not been able to utilize psychological time to its fullest advantage on your plane. Psychological time as I have said is a natural pathway, part of an inner sense, that was meant as an easy access from the inner to the outer world and back again. [...]

[...] There is no basic trust of the inner self. The personality does not basically recognize or trust the ability of the inner self, and this results in an intense inhibited fear.

The ego of the personality does not trust its own inner organisms. [...] The ego is therefore in its present circumstances because it fears itself so solitary, since it has to a large degree cut itself off from its inner self; yet not entirely, for the intuitive still speaks.

This ego in particular, and many egos, consider that the self is the ego alone. [...] It therefore attempts to become rigid, because it considers itself the main representative of the self. It attempts to deny the inner emotions because the changeability of these emotions would seem to threaten its own permanence. [...]

[...] The ego fights the inner self, which means of course that the self fights against itself.

Through these maneuvers the inner self does teach the ego the proper use of these inner potentials. The inner self literally carries the ego, and provides life sustenance. [...]

[...] The inner self therefore does not overstep the boundaries of the ego, go against the ego’s wishes, or try to force (underline) the ego. It is up to the ego to learn how to use these vast potentials that lie within the inner self, how to use them to help itself and others.

If the inner self took over completely therefore the present personality would not learn on its own. The inner self does offer advice, intuitional help, inspiration, all of these things, but it does not force the ego to accept them.

This will effectively have him concentrate his attention where it belongs, while the inner self follows through on the suggestion which he has given.

[...] These are more or less psychic blueprints for physical matter, and in these mental genes existed the pattern for your human type of self-consciousness. It did not appear constructed, that is in constructed form, for a long period of physical time however, and we have discussed psychological time as being part of what I will call for now an inner time sense.

This human self-consciousness existed in psychological time and in inner time long before you as a species constructed it in terms of your particular camouflage patterns. [...]

There is behind the ego a stronger and more vivid self. There is even a more self-conscious self of which he remains in ignorance. And again as I have said, evidence for this self can be and will be received.

[...] Your senses, and again this is to bring John-Philip up to date, your senses are perceptors of a camouflage physical world which is created by the inner self through the use of mental enzymes in a pattern set by the mental genes.

Discipline then should not only be considered, as it is by some schools of thought, as a mere mental discipline over the muscles, or various portions of the body by the inner self, but indeed a discipline in terms of training of the ego by the inner self, so that the ego as a personality achieves a well-balanced relationship with the physical universe.

If this sounds difficult then indeed it is, because I will not deal in platitudes, and the exercise of the inner abilities demand, as a bulwark, the sometimes difficult achievement of an ego that can adapt itself in the outer environment, and so hold its own while the inner self is then freed to go its way.

A confident ego is indeed a prerequisite for psychic venturing, for it is only the confident ego which ultimately feels secure enough to give leeway to the inner self in the long run.

[...] Then he can apply inner knowledge to the ego’s environment. The feet of the ego, of any ego, must not rest on quicksand, or when the venturing self returns there will be no sound foundation to receive him.

You have built defenses so strongly that you have not heard the voice of the inner self. The inner self is hardly to be feared. You have allowed the ego to become a counterfeit self, and you take its word because you will not hear the muffled voice that is within you speak.

Now: You are not listening to what your own inner voice says. [...] But these are not the words of the whole self. These are merely the words of the one part of the self with which you are most acquainted.

[...] You must learn to listen to the voice of your inner self, for if you know the use you are to this man, you do not recognize the nature of his use to you.

[...] The inner psychological state is projected outward, gaining physical reality. This holds true regardless of the nature of that inner psychological state. [...]

[...] But that order would recognize the inner validity that is within the self; and the inner order, unseen, that forms the integrity of the physical body, likewise would form the integrity of the social body. The self, the individual, being its fulfilled self, would automatically function for the good of itself and for the good of society. [...] This presupposes, however, an understanding of the inner self and an exploration into the unknown reality of the individual psyche.

4. A note added later: Jane dealt with her “own” ideas of the inner multidimensional self in Part 2 of her Adventures in Consciousness: An Introduction to Aspect Psychology. [...] Seth’s private oracle is analogous to her basic nonphysical source self, from which numerous Aspect selves simultaneously emerge into various realities. All Aspects of a source self are in communication with each other, even if unconsciously. The Aspect self that appears in our reality is the focus personality, “earthized” in physical form. I made a number of diagrams to illustrate Jane’s material in Part 2 of Adventures, and several of these show a schematic source self with its attendant Aspects.

[...] Learning would take advantage of the latent inner knowledge of the subjective self, and help it interpret itself in terms of physical life. [...] Efforts could then be made to understand and interpret private symbolism, and individuals within a society would be taught to take advantage of their own inner data to enrich their personal lives and help the community.

[...] The private oracle is the voice of the inner multidimensional self — the part of each person not fully contained in his or her personhood, the part of the unknown self-structure out of which personhood, with its physical alliance, springs. [...]

“In the sort of exploration of which I am speaking, the personality attempts to go within itself, to find its way through the veils of adopted characteristics to its own inner identity. … The inner core of the self has telepathic and clairvoyant abilities that greatly affect family relationships—and your civilization. [...]

What Seth is saying here is that the inner self uses this sense to initiate the birth of one of its personalities in physical life. [...]

What is the point in learning to use the Inner Senses? [...] … What is not understood is that self-investigation initiates states of consciousness with which you are usually not familiar. [...]

[...] Each person will experience the Inner Senses in a different way, since perception of any kind is highly individual. It is extremely difficult to use the other Inner Senses without first using Psy-Time, however. In fact some of my students “turned on” their other Inner Senses spontaneously when doing Psy-Time. Some have used Psy-Time to receive information concerning their past lives; in this case, they used many of the Inner Senses together to search out the data they wanted.

Channels, psychological and psychic, always exist, sending communications back and forth through the various levels of the self, and the ego accepts necessary information and data from inner portions of the personality without question. Its position in fact depends in a large manner upon this unquestioning acceptance of inner data. The ego, in other words, the “exterior” self that you think of as your self — that portion of you maintains its safety and its seeming command precisely because inner layers of your own personality constantly uphold it, keep the physical body operating, and maintain communications with the multitudinous stimuli that come both from outside conditions and inside conditions. [...]

[...] Even when we are exploring other issues, we will be trying to illustrate the multidimensional aspect of this inner self. [...]

You do have access to the inner self, therefore. [...]

[...] Each of my readers plays a game in which the egotistical conscious self pretends not to know what the whole self definitely does know. Since the ego is definitely a part of the whole self, then it must necessarily be basically aware of such knowledge. [...]

As I also mentioned (in the 614th session in Chapter Two), the conscious mind is not basically cut off from the inner self or from those deep inner sources of knowledge available to it. The aware mind is not any one event, for that matter; it represents various portions of the inner self that “surface” at any given time.

The other portions can be called the inner self. Now all of this inner self cannot become expressed even with its connection with the brain, since the brain must sift perception through the physical apparatus.

To some degree, such inner data will be colored by the current beliefs of that part of the self most directly confronting the physical world. Those beliefs, however, are also constantly being examined by the inner self.

Therefore the inner self forms, first, the “invisible” body structure which will “later” emerge in flesh. [...]

Each of the twelve represented qualities of personality that belong to one individual, and Christ as you know him represented the inner self. The twelve, therefore, plus Christ as you know him (the one figure composed of the three) represented an individual earthly personality — the inner self — and twelve main characteristics connected with the egotistical self. As Christ was surrounded by the disciples, so the inner self is surrounded by these physically oriented characteristics, each drawn outward toward daily reality on the one hand, and yet orbiting the inner self.

[...] He represented the self-betrayer. He dramatized a portion of each individual’s personality that focuses upon physical reality in a grasping manner, and denies the inner self out of greed.

(10:03.) The disciples, therefore, were given physical reality by the inner self, as all of your earthly characteristics come out of your inner nature. [...]

(11:00.) It cannot be destroyed then, this inner self of yours, nor can it be diminished. [...]

Earlier I recommended a good hypnotist, hoping that the woman might find her way if positive suggestions were given; for even if the inner self had solved its problems, it would need help, psychological help, in reversing the physical trend. [...] The inner personality was not ready.

[...] But the inner self of the woman knows that in facing such a condition and finding nevertheless some moments of joy, even some compassion for others, that the personality has satisfied many of those feelings of inadequacy from the past existence. [...]

[...] But the choice is with the inner self, which is the real identity. [...]

[...] He decides to take the role for various reasons of his own, and the inner self knows that the role was chosen.

Psychological time is so a part of inner reality that even though the inner self is still connected to the body, you are, in the dream framework, free of some very important physical effects. Now, as dreams seem to involve you in duration that is independent of clock time, so can you achieve the actual experience of duration as far as your inner visions are concerned.

It was invented by the ego to protect the ego, because of the mistaken conception of dual existence; that is, because man felt that a predictable, conscious self did the thinking and manipulating, and an unpredictable self did the breathing and dreaming. He set up boundaries to protect the ‘predictable’ self from the ‘unpredictable’ self and ended up by cutting the whole self in half.

The inner senses, however, give much stronger impressions than those given by the outer ones. You should, in the future, be able to achieve the counterparts of sight, sound, smell and touch, embellished by inner counterparts of width and existence, using the inner senses. You have trouble now with the duration of your inner visions because you are trying to transpose them according to physical time — and this is going about it in the wrong way. [...]

This is closely related to the second inner sense, and it is upon psychological time that you must try to transpose your inner visions. You can see how handicapped we both are because of the difficulties involved in trying to explain inner data in terms of outer data. For instance, when I tell you that the second inner sense is like your sense of time, this does give you some understanding of what psychological time is like, but you are apt to compare the two too closely.

[...] It is that the sixth inner sense, of which we have spoken briefly, can be likened in some respects to the instincts of the inner self. [...]

[...] Now, the strange sensation experienced by Ruburt just before this session was a taste of our seventh inner sense, but only a small portion. [...] It is of course an enlargement or extension of the self, and a widening of the boundaries of the self, and therefore of even conscious comprehension.

[...] That is, the inner self has at its command complete knowledge, but only portions of it are used by an organism at any given instance.

[...] Operating in a contrary manner, for example, there is a pulling together of the self into an ever smaller and more minute capsule that enables the self to enter into other fields, and experience various rather alien planes.

(My question had to do with the various kinds of experience sought by the inner self. I wondered, with some apparent irritation, why Jane’s inner self would permit such a detriment as the symptoms to continue for so long. Once the experience of the illness had been gained, it seemed to me, it made better sense for the inner self to terminate the particular experience and move on to others. [...]

[...] I told you in our last session that the inner self will not take over entirely. In this particular case built-up negative attitudes of years’ standing set up negative patterns that prevented the most creative parts of the self from using their natural potential.

[...] Now your book uses the term subconscious to cover the whole inner self. Those healing abilities, that exuberance and love of life, is from a deeper layer of the self.

The inner self will see to it that he does. [...]

The physical personality, a projection from a whole inner self, develops into more than it was, and has experiences that the inner self could not have under any but those particular circumstances.

[...] You must remember that all of these portions of the self exist at once, and that the whole inner self knows them as a part of its own identity. [...]

Your physical personalities as you know them are projecting personalities from the whole inner self. But the projecting fragments themselves, you see, do not come and leave unaffected, but grow and mature and develop, really, other portions of the self in continuing extensions. [...]

[...] It goes without saying that the consciousness works as hard at night as in the daytime, and always the experiences become part of the whole inner self.

[...] For material on the inner ego, the self-conscious self behind the self-conscious self, see the 28th session.

The fact is, that any given self, as we have described the self, may have more than one ego, though these egos will not be aware of each other, even though operating simultaneously. You have information on the inner ego. There is also a dream ego, in that there is within that reality field a directive part of the self that is concerned with the construction of purpose and meaning.

[...] The inner self is, therefore, that inner portion of action which forms the egos, and the selves, through the dilemmas of which I have spoken.

This, when it occurs, and this particular formation into a self may or may not occur, but when it occurs it is a result of our second previously mentioned dilemma. The self as you know it is in actuality a self plus an ego.

[...] Such a reminder can often allow the inner self to send needed messages of strength and love through the various levels, appearing as inspiration, dreams, or simply pure bursts of feeling. The inner ego (long pause) draws instant and continuous support from the universal consciousness, and the more the exterior ego keeps that fact in mind, the greater its own sense of stability, safety, and self-esteem.

(4:41.) One of the attitudes detrimental to good health is that of self-condemnation, or dislike of the self. [...] Feelings of self-worth, self-esteem, and pleasure with one’s abilities promote feelings of well-being, health, and exuberance.

The inner ego, however, always identifies with its source-identity as a beloved, individualized portion of the universe. [...]

The chemical changes brought about by such outside agents as drugs to some degree rob the inner self of its usual directive abilities, for the changes occur before the inner self has gathered itself together. [...]

[...] It is true that you focus within the physical system mainly, yet the inner self is highly mobile and embarks simultaneously upon a variety of projections. [...]

What you must understand is that the psychedelic experience represents but a glimmering of the constant state of the inner self: not constant in terms of something static, however. [...]

The inner self is highly capable and follows certain electromagnetic routes which it knows, and avoids other routes. [...]