“Seth material” search engine (Jane Roberts)

One of the reasons why he did not understand that the spontaneous intuitive self was the deeply creative and therefore deeply stable self, was that he identified it with his idea of femininity as he unfortunately misunderstood it. [...]

He could not deny the intuitive self, so it became the self who wrote poetry. [...]

[...] Do not be alarmed by my wild mystical self, for it is well under control.”

[...] Because of his own background this precipitated a situation in which one portion of the self was constantly scrutinizing another portion with a jaundiced eye.

[...] In this way (pause), different kinds of behavior may be exhibited, and while it would seem that many decisions are made by one portion of the self, without another portion of the self knowing anything about it, such usually is not the case. [...]

They do not trust it, nor do they trust the spontaneous portions of the self. [...]

All portions of the self are indeed conscious, and they are also basically conscious of each other, though for working purposes they may seem to be separate or isolated.

(Before the session I mentioned the question I kept in mind for Seth, concerning what the Sinful Self may have learned since this last series of sessions was started. [...] I wanted to know the Sinful Self’s attitudes toward the fact that it had rendered Jane literally helpless as far as her survival was concerned; she couldn’t take care of herself physically without the aid of others, I said, so this obviously implied that the Sinful Self was creating its own demise also. [...]

[...] He feels caught between that image of expected super-competence and the image of the Sinful Self, which feels competent of doing very little. The Sinful Self and the superself are alike unrealistic. [...]

The Sinful Self in the past has felt even more sinful, or example, in comparison to the unrealistic expectations set upon the self by the super-images. [...]

[...] It is important that Ruburt define what is expected of the practical self, and what falls outside of its realm. [...]

[...] “The Absent Self” — the absent or unknown self — is the portion of your own existence that you do not ordinarily perceive or accept, though there is within you a longing for it.

Much of “Unknown” Reality is involved with the breaking up of theories that have been long accepted, but that prevent you from perceiving the powerful nature of those absent portions of the self. [...]

[...] This does not mean that the individual self was less, but was more aware of its own reality. [...]

[...] The characteristics of the animals were understood to continue “life,” adding their qualities to the experience of the self in a new way.³ You had better put “life” in quotes in that last sentence.

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. [...]

If you had no sympathy for the sick, you may then be born with a serious disease, again now self-chosen, and find yourself encountering those attitudes that once were your own. [...]

Knowing your reincarnational background, but not knowing the true nature of your present self, is useless. [...]

He proceeded to make two divisions in his life, one “psychic,” and the other “the writing self.” The writing self looked askance at any creative material that did not come from the kinds of inspiration with which it was previously familiar. [...]

[...] A reconciliation will be felt within the self following such a conscious understanding, though the dream itself may not be consciously remembered. [...]

[...] Various core beliefs, not well assimilated, will give you conflicting self-images. [...]

[...] His “writing self” followed one belief, in which writing certain material was permissible and good. [...]

[...] These are in some respects a different sort of camouflage, a self-formed, artificial and only partial enclosure, a beneficial psychic device within which the inner self momentarily and temporarily gathers and holds and collects as much psychic energy about it as it is capable of receiving, utilizing, and also withstanding. The mental enclosure in most cases is self-limiting then, since it represents a setting up of barriers on all sides but one. [...]

It is the ability of such a unit of consciousness to utilize or create other forms and dimensions of itself that regulates the dimensions of the mental enclosure and of the effective self. You understand that about this mental or psychic enclosure the other elements of self are constructed, the physical image and its extensions into physical environment. [...]

She would have been helped, and I could have shocked her into dispensing with her self-pity. [...]

The side which is open allows free flow of energy from the inner self, but momentarily the outlet for this energy is blocked up. [...]

There is a delightful outer self, and it smiles and nods genially at those it meets, and pirouettes and prances. Underneath however there is a fear of this outer self. The inner self, in your present, has not yet found nor focused its true ability or direction, and so it fears itself a void and therefore often resents the energy of the outer self.

[...] (Pause.) An expansiveness that is genuine but a fear, a fear here for the basic integrity of the self, a fear of being swept away, of not being able to hold the self in as if he fears it could bleed outward and leave you.

[...] Within however there is a core of self-realization now beginning to gain strength, so that the amount of energy used inwardly will soon begin to match that expended outwardly. [...]

[...] Now you are learning to utilize, receive and translate new energy from other layers of the self so that you will not feel depleted. [...]

[...] My Dean, the spontaneous self that you so fear is the self that speaks to Bega. Then it is not a self that you have to fear. [...]

[...] For I must tell you again, and I cannot tell you too often, that the inner self, acting spontaneously, automatically shows the discipline that you do not as yet understand. [...]

[...] And yet all of this rests upon the spontaneous workings of the inner self and the nervous system of which the intellect knows little. [...]

On the one hand, they believe that the self is evil, and on the other they are convinced that the self should not be so. [...]

Are laws made to protect man from the self as it is generally outlined by Freud and Darwin? [...]

You may become outraged, scandalized — or worse, filled with self-righteousness, so that you begin to attack all those with whom you do not agree, because you do not know how else to respond to your own ideals, or to your own good intent (with much emphasis).

[...] They feel powerless, so that many strike out in self-righteous anger or vengeance against a world that they see as cynical, greedy, perverted. [...]

THE SELF.

[...]

It is not true, of course, that before the time of modern psychology man had a concept of himself that dealt with conscious exterior aspects only, although it has been written that until that time man thought of himself as a kind of flat-surfaced self — minus, for example, subconscious or unconscious complexity.

Instead, previous to psychology’s entrance, before psychology mapped the acceptable or forbidden, the dangerous or safe compartments of the self, man used the word “soul” to include his own entire complexity. [...]

[...] The self was kept in bounds. [...]

Now our friend, Ruburt, is not about to go for all this sexual hanky-panky that is described in this precious book, but the man who wrote the book picked up his information from the inner self and then he made a story about it. And when you come to class from now on I will expect to find you all here, not just the physical self, not just the intellectual self, not just the portions of yourself that you term, psychically inclined, but the emotional self. [...]

[...] It is true I have not cried, but if things continue as they are, I may be about to, for I want your entire self here and expressive. [...]

You will shortly learn, here at least, to be honest with your own self, to free your own emotional energy and then learn to direct it. [...]

[...] In other words, you must accept the emotional self, not superficially, not idealistically, but as it now exists. [...]

[...] The unconscious, the color black, and death all have strongly negative connotations in which the inner self is feared; the dream state is mistrusted and often suggests thoughts of both death and/or evil. [...] The fear of self-annihilation, symbolically thought of as death, can then no longer apply as it did before.

Illumination concerning the inner self may appear clearly during waking reality, and in the same way invaluable information about the conscious self may be received in the dream state. [...]

[...] This in itself brings about a greater understanding of the give-and-take that exists between the ego and other portions of the self. [...]

[...] Self-annihilation seems to be a threat ever-present in the dream or sleep state. [...]

1. Seth’s evocative material on dream images reminded me of an equally evocative poem about the dreaming self that Jane wrote in 1965, a year and a half or so after the sessions began. [...]

My Dreaming Self

My dreaming self
Looked in the window
And saw me on the bed.
Moonlight filled
My sleeping skull.
I lay nude and still.

My dreaming self
Came in
And walked about.
I felt as if doorknobs turned,
Opening rooms up
In my head.

[...] That person grows through its knowledge and experience with the world, as long as there is no attempt to make the natural self over to fit the world. When you make that kind of attempt, it seems you are always between selves, and always disapprove of the self that you are. [...]

Do have Ruburt ask the natural Jane (Jane one) what to do when there are difficulties, so that the natural self at least gets a chance to give an opinion. [...]

The natural self approves of itself as an animal does. [...]

The steps given in the book for activating the aid of the inner self are excellent. [...]

[...] (Pause.) The part of the self who considered the symptoms necessary, you see, has realized they are no longer necessary, but still some habit persists.

[...] It now no longer exists, but they still resent the breaking up; and Ruburt’s yells, quite involuntary, represented in fact the death throes of the symptoms, and the part of the self who had accepted them as an attempt to solve problems.

(“In the light of the recent information, do you want to say something about the role of the conscientious self?”)

The inner ego is a portion of the self, for example — is the portion of your self — that is aware of your reincarnational activities. [...]

2. Note 13, for Appendix 18 in Volume 2 of “Unknown” Reality, contains excerpts from one of the sessions Seth has given on the inner self-conscious self.

[...] It is, however, as I use it, a term meant to express the ordinarily conscious directive portion of the self. [...]

[...] There must be a psychological chamber between these two portions of the self, however — these seemingly undifferentiated areas, in which back-and-forth translations can occur. [...]

[...] I do think that we have a supraconscious that is as far “above” the normal self as the subconscious is “below” it, though Seth maintains there are no real levels to the self—the terms just make things simpler. [...] It may be that Seth is the psychological personification of that supraconscious extension of my normal self.

[...] But this identification is based upon the idea that without a body there is no self. [...] In fact, there would be no self to get out to begin with, since our consciousness would be the result of our body mechanisms. [...]

[...] The theories expand the meaning of individuality and challenge us to accept the larger self that both science and religion at various times have taught us to deny.

Above all, I am sure that Seth is my channel to revelational knowledge, and by this I mean knowledge that is revealed to the intuitive portions of the self rather than discovered by the reasoning faculties. [...]

[...] In your language it is indeed, and yet the inner self and the intuitive self will be able to leap that seeming gap but you cannot force it to do so. [...]

[...] The intuitive self, being a part of All That Is, understands this when you leave it alone. [...]

[...] In those terms the body is a safe universe, self-regulating. The urge toward self-fulfillment at all levels, cellular to “self-conscious,” is a part of the entire structure. [...]

[...] Some centuries ago, to develop your particular kind of consciousness, the race separated nature from the self for operating purposes. [...]