“Seth material” search engine (Jane Roberts)

[...] The whole self, the inner self, moves within the concept of infinity as you move within physical reality through space. [...]

Each inner self is a portion of the basic inner reality. [...]

[...] The inner self forms all systems and all places. [...]

[...] They are all formed from inner vitality, which is the basic or ground reality. Many other systems reflect inner reality more clearly, with less distortions, but the distortions themselves are creations. [...]

Though we speak in definite terms of the inner self, the entity and the ego, neither the inner self, the entity or the ego are stationary and complete. [...]

Neither, then, is the ego ever finished, nor the inner self, nor the entity. [...] The subconscious layers of the self dwell also in many realities, and here I speak of actual fields and not fantasies.

The ego then, is only part of a much larger self, but because consciously you do not perceive the whole self you arbitrarily make a unit from a truly indivisible identity, and call this the “I.” This designation, this classification, in no way affects the nature of that indivisible self. [...] You succeed in cutting off, in theory, one portion of the self from the whole self.

[...] As you cannot hold even the ego in the palm of your hand, so you cannot hold the inner self within the mind. [...]

Yet the inner self offers so many answers, for the inner self is a portion of each individual; and yet it operates outside of physical systems of reference. [...]

[...] Again, the inner self has limitless intensities of pulsation available to it. When the inner self in its constant motion travels through an impulse range which it has once experienced, to the ego this will appear as a journey into the past.

[...] We have seen that the ego begins, sparked into being, by the inner self, greatly influenced by heredity and physical environment; and that this ego as it continues to exist gradually builds up an electrical reality of its own, as its experiences form into coded data within the cells.

[...] The inner self moves by changing or moving through intensities from your physical field. [...]

It does originate in the inner self that exists in your world, but is not of your world. The inner self-conscious ego as I have said—and this is for Philip’s edification—the inner self-conscious ego can be compared to another face, looking out upon a different world. [...]

The inner senses belong to you as inhabitors of a spontaneous inner reality universe. They, the inner senses, are your regardless of the particular camouflage plane you might inhabit at any given instance. Only by using the inner senses can you perceive while on your plane the inner reality of which it is part.

This inner ego knows the outer ego well. The outer ego is but a counterfeit image of the inner ego. The outer ego as a rule is not aware of what you may think of for now as the thoughts or communications of the inner ego; but the inner ego knows every step you take, every particle of air you breathe, every dream you have; and it is the source of your own personality and is the representative of the entity of which it is part.

[...] Existence on your plane or any other plane is merely self-hypnosis. [...] Your existence, and mine for that matter, on any particular level is predetermined by complete concentration or focus of inner selves upon the particular universe in question. [...]

[...] (Long pause.) In his case he must accept himself as a human being before he can hope to discover the inner self. [...] There was a definite splitting of personality elements, and a complete abandonment by the inner self of the ego.

The ego takes care of physical matters so that the inner self can go about its other concerns. [...] The inner self is then in a precarious position, for it must also attempt to deal with physical reality.

He had not found a strongly centralized inner self as yet, that could take over the organization of the entire psychological structure. [...]

He intended a strong inner self to take over control of the entire personality. [...]

The inner ego is the self who drives the wheel with purpose; at the same time there are many other wheels and many spokes… Our moment point analogy will also help you here. The sleeping self will of course be considered the primary self from the standpoint of its own reality. I cannot emphasize too strongly the fact that all of these portions are self-conscious. [...] The inner senses connect all the selves, and the movements of consciousness are far more complicated than that of a Ferris wheel.

When through training the ego becomes more aware of this inner self, the whole personality benefits. The whole self as it exists at any given time can be glimpsed through studying the actions of the physically-oriented ego, as seen in physical manipulation, and in studying the activities of the inner ego as seen in dream experiences. [...]

Consider this analogy: The self as a moving circle, such as a Ferris wheel. [...] The whole self, or the whole wheel, is composed of many selves in various positions, as the many people who sit on the Ferris wheel. As the wheel turns you call the person or the self who faces the tree the ego, simply because this is the portion that faces physical reality, represented by our tree. But the self who faces the tree one moment is not the self that faces it the next moment, and the operator of the wheel is never in evidence, you see.

Later you may be able to follow this inner self even while the physical ego operates in its normal manner, but this is much more difficult if overall personality balance is to be maintained. [...]

(To Joel) And as for our friend over here, trust yourself, and when I say your self, I mean the entire self. Not just the self that you know, or the self you think you accept, or the self you fear you do not know, but the entire self. [...]

[...] You may close your eyes or leave them open, as you prefer, but sense within yourselves your own inner identity. [...] Do not take it at face value but feel within yourself for the hidden self that is within. [...]

[...] And let them form a foundation upon which you can climb to find your own reality and your own existence that is in itself independent, both of my words and even of the room in which now your bodies sit, for that independent inner self wanders through all existences that you have known, in your terms, has a wisdom and knowledge that you can use. [...]

[...] A reality in which you are intimately concerned and feel within yourselves the inner identity recognizing that which it now sees and perceives. [...]

(10:44.) This physical perception in no way alters the native, basic, unfettered perception that is characteristic of the inner self, the inner self being the portion of the soul that is within you. The inner self knows its relationship with the soul. It is a portion of the self that acts, you might say, as a messenger between the soul and the present personality. You must also realize that while I use terms like “soul” or “entity,” “inner self,” and “present personality,” I do so only for the sake of convenience, for one is a part of the other; there is no point where one begins and another ends.

(9:25.) Even the mortal self, you see, is far more miraculous and wondrous than you perceive, and possesses far more abilities than you ascribe to it. You do not understand as yet the true nature of perception, even as far as the mortal self is concerned, and therefore you can hardly understand the perceptions of the soul. [...] So basically the inner portion of you, the soul-stuff, will not suddenly change its methods of perception nor its characteristics after physical death.

So-called extrasensory perception gives you but a crude and distorted idea of the basic ways in which the inner self receives information, but the concepts built around extrasensory perception are at least nearer the truth, and as such represent an improvement over the idea that all perception is basically physical.

[...] You insist upon focusing your attention upon the similarities that are woven through your own behavior; and upon these you build a theory that the self follows a pattern that you, instead, have transposed upon it. And the transposed pattern prevents you from seeing the self as it really is. [...]

[...] This presupposes inner knowledge and calculations, for you must be aware of the probabilities in order to choose from them. The inner self, therefore, has this knowledge. [...] Computers are toys compared with these inner workings.

[...] The ego becomes more like the inner ego and less like its old self, comparatively speaking. [...] Now it is far more open to inner data. [...]

The dreaming self is to some considerable degree aware of the probable self. There is give-and-take between the two, for much data is received by the dreaming self from the probable self — the self that experiences what the ego would call probable events.

[...] Most of these are not as symbolic as Jung thought them to be but are literal interpretations of the abilities used by the inner self. [...]

[...] (Words lost) far as the inner self is concerned, for you must translate what you receive. [...] Because you give yourselves certain names does not mean that you are not one self. [...] It is the self that was familiar to you before you learned to speak. The messages, therefore, come, as far as class is concerned, to this time from the entire entity, the inner identity, whatever word you want to use or coin. The innermost portions of yourself that is indeed a part of all energy, must be sifted through the self that you now recognize, and your job is to learn how to receive the information and how to open and use the inner self. [...]

You are tapping the energy of your being, the inner self, with which you have not been familiar. You are picking up information, often of which you conscious self is not aware. [...]

([Gert:] “When I do this mirror trance, I’m getting an image on the wall behind me of my ‘Golden Boy.’ Is that a projection of my inner self?”)

[...] You spoke to Phil about this energy form that’s a kind of idealization or realization of the inner senses. [...]

The doors to the inner self were to be shut tight. [...] The normal individual felt that he had best leave such areas alone, so in cutting off these portions of the self, barriers were also set up against the joy of the inner spontaneous self. [...]

(11:14.) I told you that the self was not limited, yet surely you think that your self stops where your skin meets space, that you are inside your skin. [...] Yet your environment is an extension of your self. [...] The inner self forms the objects that you know as surely and automatically as it forms your finger or your eye.

All of this happens because the inner portions of your being operate spontaneously, joyfully, freely; all of this occurs because your inner self believes in you, often even while you do not believe in it. [...]

Each person experiences a unique reality, different from any other individual’s. This reality springs outward from the inner landscape of thoughts, feelings, expectations and beliefs. If you believe that the inner self works against you rather than for you, then you hamper its functioning — or rather, you force it to behave in a certain way because of your beliefs.

You are meant to understand the nature of your inner self, and to manifest it outward. As this is done, the exterior circumstances should change for the better as the inner self becomes more aware of its own nature and capabilities. [...]

(9:25.) This realization, however, should go hand in hand with a deep intuitional knowledge of the capabilities of the inner self. [...]

In each life you are meant to check the exterior environment in order to learn your inner condition. The outer is a reflection of the inner.

[...] It is this — to perfect inner knowledge, and to materialize it as faithfully as possible outward into the world. The changing physical scene throughout the centuries, as you know them, represents the inner images that have flickered through the minds of the individuals who lived within the world through the various ages.

The inner self or the whole personality consists of many such egos, as you know, but the inner self is also aware of itself as something more than the sum of its parts. [...]

[...] It should not be forgotten, however, that the ego is also a portion of All That Is, a highly specialized portion, enabling the inner self to manipulate and interpret particular conditions. If the ego considers itself as the only self, then you are cut off to a large degree from the vitality and energy available.

[...] An inner ego, of course, that contains various egos that have been or will be a portion of any given self—these egos and any ego organizes experience along various lines and ties experience together within meaningful pattern.

[...] You as a consciousness, seek to know yourself, and to some extent or other, you become aware of your self as a distinct and individual portion of All That Is. [...]

[...] If I did not make it clear, let me repeat that the personality is a portion of the inner self. [...] In such cases, for various reasons, the inner self simply sees no reason for their continued focus in the physical field.

There is no particular and definite line between the ego and the personality and the inner self. [...] There is, believe it or not, no particular and specific and definite boundary between what is self and not self. [...]

The personality is not the whole self. It is a portion of the whole self, which is activated during a particular existence. [...] However, it must always be remembered here that the ego is not the self-conscious self in its entirety by any means. It is simply a portion, a field of focus whereby the self attempts to objectify itself within the world of matter.

There are here also thrusts in all directions, with certain identifying pulsations that underlie all, and that have their origins within the inner self. [...]

[...] The seasons as you know represent the physical construction of the inner psychic climate. As particular portions of matter are transformed, as the inner self, through the inner senses creates a simple material object that is picked up by the outer senses clearly as, say, a table, so are these other constructions that closely mirror inner reality that are perceived by the outer senses as effects.

Psychic sympathy can be expanded in some space of the mind, of any mind, of any inner mind. All things are known, for in the depths of the inner self emotional sympathy is endless. By sympathy I refer to an inner connection, an attraction, not necessarily a pity.

Psychological time is indeed the only medium, or framework, within which exploration of the inner self can be carried on. [...]

When I speak of bettering material constructions, I speak of more perfect constructions, more faithful replicas of thought into matter, and hence I speak of the breaking up of unfortunate cycles caused by the influence of shoddy physical constructions in environment, that in turn color the inner self’s notion of the material world.

[...] Even this inner ego is not the same from one given moment to another, for it is not a static thing, but is a part of continuing action. It is much more familiar with the subconscious and with the dream universe, and with the inner self, than it is with the outside ego, however.

The ego, the inner ego, the subconscious, the whole self, and even the entity, these are all states of tension.

The inner ego, however, through the subconscious, may at times encourage the development of abilities that will better allow the whole self to achieve balance and fulfillment.

[...] In all of these matters there is also constant pulsations of action within the outer ego, the inner ego, and all the other aspects of the whole self.

[...] It can be thought of as the most exterior projection of the inner ego. When you find yourself, so to speak, watching what you think of as the ego, then you are in contact with this portion of the self. [...] I have hinted before of these matters, for when I say that you will use this other portion of the self to examine waking consciousness and probe beneath it, I already presuppose a you that uses this self. In other words, you are already magnifying the limitations of the self and extending them.

Various levels of consciousness are projected from the self in much the same manner. They are united however as interior and subsidiary identities that are a part of your own, and they are sent out by the inner self for various reasons. [...] The self may send out fragments of itself in projections. These may or may not be structured personalized identities though they will be dependent for their existence upon the whole self.

[...] The waking self may be engaged in normal activities while the inner self is someplace else entirely. [...]

It goes without saying that the part that watches also belongs to the self, but it does not belong to the self as the self is thought of in usual psychological terms. [...]

He has learned that the ego cannot set itself up against the inner self. He has learned to trust and have confidence in the inner self, and to listen to the subconscious which is a part of his inner identity.

[...] You must not take too literally that which you read, but leave it to the inner self to interpret and decide, and leave it to our material also. [...]

[...] Therefore, when you read, and various names are given to, levels of the self, remember this. [...] These sessions and material represent your closest and most dependable source of inner knowledge, outside of direct personal mystical experiences.

[...] The self teaches its own lessons. The self knows the best way to get its message across.

Pretend for a moment that you are a child, and I am trying to undertake the particular chore of explaining to you what your most developed, adult self will be like — and in my explanation, I say that this adult self is to some extent already a part of you, an outgrowth or projection of what you are. [...] Must I die to become this other self? [...] How can I ever be this adult self when it is not what I am now, without dying as what I am?”

I am in somewhat the same position when I try to explain to you the nature of this inner self, for while you can become aware of it in dreams, you cannot truly appreciate its maturity or abilities; yet they are yours in the same way that the man’s abilities belonged to the child. [...]

[...] Your waking physical self is the dreamer, as far as your dreaming self is concerned: You are the dreamer it sends on its way. Your daily experiences are the dreams that it dreams, so when you look at your dreaming self or consider it, you do so with a highly prejudiced eye, taking it for granted that your “reality” is real, and its reality is illusion.

The dreaming self as you conceive of it, however, is but a shadow of its own reality, for the dreaming self is a psychological point of reference and, in your terms, [of] continuity, that brings together all portions of your identity. [...]

“Without this sixth sense and its constant use by the inner self, you could not construct the physical camouflage universe. [...] The inner self has at its command complete knowledge, but only portions are used by an organism. [...] The spider has no intellect or ego, and its activities are pure spontaneous uses of the Inner Senses, unhampered and uncamouflaged to a great extent. [...]

[...] They reveal themselves to us when we turn our attention away from physical data and look inward; this is when the sixth Inner Sense comes into play. [...]