Now, each event of which you are aware is already a translation of an inner event, a psychic or mental event that is perceived by the soul directly, but translated by the physically oriented portions of the self into physical sense terms.

[...] It is true that dreams allow the physically oriented self to digest current experience, but it is also true that the experience is then returned to its initial components. [...]

Now, the soul is never diminished, nor basically are any portions of the self.

[...] It knows who it is, and is far more certain of its identity, indeed, than your physical self is of its identity. [...]

[...] And the ego, through experience, will learn that the inner self will always return safely. And it would be most unjust, and needlessly cruel, not to give the ego this necessary reassurance; and also the inner self should manage to communicate to the ego its gratitude for the ego’s protective concern.

The ego is now somewhat in the confidence of the whole self, therefore we have more to contend with. We are no longer tricking the ego, which it would ultimately and sometimes almost disastrously resent, but taking it into the confidence of the whole self, so that it will allow departure from the physical image, as a mother can finally be convinced that it is safe for a son or daughter to go out alone.

[...] The inner self is well aware of its innate capabilities in certain directions, and directs its efforts along these lines.

[...] The rushing-out feeling through the head represented the initial flow of the inner self from the physical image.

The ego feared for its position, frightened that it would dissolve back into the inner self from which it came. Yet in its emergence it provided the inner self with a new kind of feedback, a different view not only of itself; but through this, the inner self was able to glimpse possibilities of development of which it had not previously been aware. [...]

[...] While maintaining its own status, it will be able to have much greater commerce with other portions of the self, and also to offer to the inner self opportunities of awareness that the inner self on its own could not procure.

The dramas themselves do express certain inner realities, and they serve as surface reminders to those who do not trust direct experience with the inner self. [...] Christ spoke in terms of the father and son because in your terms, at that time, this was the method used — the story he told to explain the relationship between the inner self and the physically-alive individual. [...]

The inner self is in a state of constant growth. [...] Not only privately but en masse they surged up, adding a new impetus and giving a natural “new” direction — beginning to call all portions of the self, as it knew itself, together.

[...] Some of the information that I gave you in our last session, concerning the portions of the self, seem rather alien, I am sure. Do not forget however that you are not even aware of many portions of the self that you know intellectually do exist. So it is not so strange to imagine other portions of the self with which you are not at all familiar in any conscious way.

The results are retained, to be checked against future decisions, and to be used by the physical self as an aid in making future decisions. The probable actions were definitely perceived and experienced however, and these experiences make up the existence of this other portion of the self, as indeed dream actions make up the experience and existence of the dream self, or of the I as it exists within the dream state.

[...] You may call this the dreaming personality if you prefer, but it amounts to another self. Now the I who experiences probable events, not chosen for experience in the physical universe, has the same kind of identity and memory as this dream self. There is a constant subconscious interchange of information between these portions of the self.

The self enclosed within the physical system is indeed only a small portion of the whole self. [...]

[...] A few more remarks concerning the center of the self, before I continue with a longer discussion.

You will find evidence of the center of your self in your paintings, of course. [...]

There will be a core within your own paintings, from which the whole composition springs, and it is here that you can find rapport with the center of your self. [...]

[...] You form these anew, however, adding to them the knowledge and vitality of your present self.

It is believed that the self must shed its ego and die symbolically in order that the inner self can be free.

As earlier mentioned (at 10:20 in the 637th session), and simply following the analogy, each self has its own soul within the oversoul, and the oversoul is itself a part of the entity’s multidimensional structure.

The earlier statement makes perfect sense to me, for each self would call that portion of its greater reality within the whole unit its own soul. [...]

[...] Such enlightenment is supposed to lead to better health, self-knowledge, and provide an inner state of peace. [...]

[...] It leads to the setting up of barrier after barrier, to protect the self both against the self and against the outside world.

Briefly—for I have said this before—all of your disciplines have seen the natural self as unsavory in its basic character. [...]

People generally in your society find little opportunity to work with the natural self, to explore its characteristics, much less be convinced of its good intent. [...]

Tonight Ruburt has evidence for the good intent of his natural self. [...]

[...] In dreams, when the self is somewhat free from camouflage, perhaps it is possible for the self then to travel spontaneously into such fields of actuality; but since they are as bizarre to the self as is the dream world itself, then there is no way, usually, for the sleeper to distinguish between the universe of dreams or other actualities.

[...] Were it not however for the basic independence of the inner self from matter, human life as you know it would also be impossible.

[...] These involve not surgery but a proper communication and adjustment, made through or by way of the subconscious to the inner self.

The inner self, which has been called the soul, has connections through the entire physical organism, and is not concentrated in any one portion. [...]

It is the most physically oriented portion of your inner self; but it is not, however, apart from your inner self. [...]

[...] I told you (at the beginning of this chapter) that it was important to realize the ego’s position as the most “exterior” portion of the inner self, not alienated but looking outward to physical reality. Using this analogy, portions of the self on the other side of the conscious mind constantly receive telepathic data. [...]

[...] As mentioned (in Chapter One), the ego, while a portion of the whole self, can be defined as a psychological “structure,” composed of characteristics belonging to the personality as a whole, organized together to form a surface identity.

The ego, while appearing to be permanent, then, forever changes as it adapts to new characteristics from the whole self,¹ and lets others recede. [...]

Each inner self, adopting a new body, imposes upon it and upon its entire genetic makeup, memory of the past physical forms in which it has been involved. [...] The physical pattern of the present body, therefore, is a genetic memory of the self’s past physical forms, and of their strengths and weaknesses. [...]

REINCARNATION, DREAMS, AND THE HIDDEN
MALE AND FEMALE WITHIN THE SELF

Now: Our next chapter will be called: “Reincarnation, Dreams, and the Hidden Male and Female Within the Self.”

The anima in the male is, therefore, the psychic memory and identification of all the previous female existences in which the inner self has been involved. [...]

The idea of the sinful self will not be predominant in our own book, but we certainly will delve into the many unfavorable concepts that are held by the various religions — concepts that certainly make many people feel that the self is indeed sinful rather than blessed.

[...] We thought his comment about the sinful self might have come about through my reading to her earlier today my question to him of last October about what part the sinful self might be playing in her challenges.

The self is indeed blessed, and just the reminder of that fact can often short-circuit negative beliefs, particularly if they are not too deep-seated.

[...] The self is not. The entity then, or greater self, is composed of souls. [...]

[...] The self-memory is, of course, of far greater dimension.

[...] As each cell of your body has its position within your corporeal space and boundaries, so each self within the entity is aware of its own “time” and dimension of activity. [...]

In still other terms and at different levels this lapse occurs — this moment of reflection extends itself — as the self leaps clear of physical form (even as the cell at one time deserts the body).

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. [...]

[...] Jane said she thought Magical Child contained ideas reminiscent of her own and Seth’s ideas, and was also remindful of a book idea she’s considering at the moment, on the magical self. [...]

I now want to put the Sinful Self material in a larger spectrum. [...]

[...] There are also periods in people’s lives, rhythmic times, when the self seeks to cast off certain such bindings for the pursuit and acceptance of still further data and knowledge. [...]

The Sinful Self material represents those ideas that were strong element in the original belief structural of a cultural nature, to which Ruburt was “bonded.” [...]

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. [...]

[...] Such people as a rule, however, have an exaggerated version of the self (pause), so idealized (long pause) that its very existence intimidates practical action. [...] Usually, such an idealized inner self comes from the acceptance of highly distorted beliefs—again, concerning good and evil. You end up with what can amount to two main inner antagonists: a superior self and a debased self. The qualities considered good are attracted to the superior self as if it were a magnet. The qualities that seem bad (underlined) are in the same fashion attracted to the debased self. [...]

The self becomes operationally scattered or divided, so that if one portion of it is attacked, the other portions can rise up in defense. Such persons use the various elements of the personality as spies or soldiers, scattering their forces (pause), and forced under those conditions to set up elaborate communication systems to keep those portions of the self in contact with each other. In times of stress, they set up an even greater isolation of one part of the self from another, which puts stress upon the system of communication, of course, so that it must be used constantly.

[...] If the messages were to be clearly deciphered and understood, then of course the game would be over, for the one to understand the message would be the united self who [had] felt the need of such camouflaged self-troops (hyphen) to begin with.

[...] It becomes assigned on the one hand as a possession of the superior self—in which case it must be used for great adventures, heroic deeds. On the other hand, the person feels unable to use energy in a normal fashion, since in the ordinary world no venture could live up to the superior self’s exaggerated ideals. [...]

The whole self of which Ruburt is a part is an extremely elastic one. The various portions of this whole self reach outward and inward with much more resilience than most. Therefore this whole self surrounds many more moment points simultaneously, using one moment point in particular as a reference or entry point.

Such easy communication with the subconscious will also allow the subconscious to be more flexible, in allowing various information through to the ego from the deeper layers of the whole self. As a further benefit there will be increased joy, and a feeling of oneness with the self, and with reality in general.

[...] This is a very simplified version, but I must, so to speak, therefore journey through the various areas of Ruburt’s whole self, or inner self, until I reach a point where entry into your consciousness is possible. [...]

I am going to say more here concerning those characteristics of Ruburt’s whole self, which allow me to communicate with your field. [...]

[...] Now your physical perceptions operating alone are often responsible for these doubts for you think you are all that you can see of yourselves, or you think your life is all that you presently perceive of it, and so if you trust in your physical senses alone then you must, indeed, be filled with doubts for you know, instinctively, that you are more than the self that you are presently able to materialize or to give expression to. If you judge yourself according to the physical self that you know, then you must be filled again by doubts because again instinctively, you know that you are more. [...]

Now when you begin to sense the interior invisible self then in physical terms you begin to act upon what you call faith. [...] It is banking on the invisible self that, as yet you have not been able to actualize in physical reality. [...]

Now in world’s terms, you can be a realist and you can say, I am the self that you see and smell and touch. I am the self that I see in the ordinary mirror and that is all, or you can realize that the mirror only captures a small portion of your entire image. [...]

[...] You are driven to find the reality of yourselves beneath the reality that you know and to do this you must work through the reality that you know and a self that you know. [...]

[...] The conscientious self groups about ideas of right and wrong. This portion of the self is often altered, its characteristics becoming less apparent as individuals move through the various social groupings of work, church, or community, where it is obvious that the standards of behavior are hardly rigid, but adaptable.

Now: the overly conscientious self is opinionated, closed-minded, pedantic. [...]

It is possible to be opinionated at times, closed-minded, and pedantic, in good normal behavior—but when certain characteristics group together, then you have the formation of an overly-conscientious self, which acts in a repetitive manner, always showing these fairly rigid characteristics. [...]

In your culture, this portion of the self is formed in childhood and early school years. [...]

But the outer ego as you know is that portion of the whole self that is given over to the maintenance of physical manipulations, and it perceives only through those physical equipments, those outer senses. [...] It, the ego, is that small portion of the whole self which the whole self has allowed to be completely, or almost completely, bewitched by the self-hypnotic trance. [...]

[...] However, the main focus of the whole self has already begun to stray, and the energies used in necessary pattern organization for the physical plane are already being returned, taken from their attention to physical matters, and becoming more attuned to the whole self from which they were originally delegated.

[...] It involves something like a sleight of hand trick, played by one part of the whole self upon another part. [...]

In much the same manner, existence within the physical universe involves the most intense self-hypnotic trance, where attention becomes riveted and focused along certain lines while other realities are of necessity closed out of one’s perception and comprehension for a certain while.