“Seth material” search engine (Jane Roberts)

[...] The soul, or this greater personage, does not simply send out an old self in new clothes time and time again (humorously), but each time a new, freshly-minted self that then develops and goes its own way. (With much emphasis:) That self rides firmly, however, in the great flight of experience, and feels within itself all of those other fully unique versions that also fling their way into existence.

[...] Each person is distinct, yet each is an added dimension of the others, so that on different levels the four [in this case] create an alliance and become a four-fronted counterpart self; covering a given century … This is a ‘working alliance’ that exists in potential form always. But the four-fronted counterpart self’s own sense of continuity is not broken up; it persists outside of space and time, while its parts — the individual selves, or counterparts — live in space and time….”⁶

(Now for two concluding paragraphs of commentary and reference: Jane’s statement that the four-fronted counterpart self persists outside of space and time implies a contradiction, of course — but this situation is one that we, as physical creatures, will in some manner always have to contend with when we encounter certain of Jane’s and Seth’s concepts [including that of the four-fronted counterpart self]. [...]

(Yesterday afternoon, to my surprise, I had still another internal vision experience with a Roman counterpart self of mine in the first century A.D.; it was reminiscent of my three Romans of last October, yet perplexing, too — for this time I saw a different Roman counterpart. [...]

(To Maria.) You judged your probable self far too harshly. [...]

(To Ron L.) And our friend, Edgar, judges the self that he knows far too harshly and do not ask me what I mean by the statement. [...]

Such an experiment will not carry you too far, however, and the probable self who has chosen the action that you denied, is in important respects quite different from the self that you know. [...]

[...] Quite spontaneously, again, you often do this in the dream state, and often what seems to you to be an inspiration is a thought experienced but not actualized on the part of another self. [...]

Ideas that you have entertained and not used may be picked up in this same manner by other probable you’s. Each of these probable selves consider themselves the real you, of course, and to any one of them you would be the probable self; but through the inner senses all of you are aware of your part in this gestalt.

[...] He may even refer to those feelings of distrust as a dear frightened part of himself, and then, again, address that part of the self sympathetically — telling it why it need no longer be frightened, and vocally and emotionally stressing the fact that the frightened portion of the self no longer needs defenses, but can now allow itself free and natural expression.

[...] She’d been interrupted right after the start of the session by a nurse bringing her vitamin C. Recording the session, I’d been quite amazed that a certain frightened portion of Jane’s self could exert such power over the rest of her mental and physical personality. [...]

[...] I said that I wanted information on the present status and beliefs of her sinful self, for comparison with its earlier stances in life. [...] Actually, I regard the attitudes and beliefs of her sinful self as the key to Jane’s recovery, since better attitudes there will leave her free to automatically restore mobility, both physically and psychologically. [...]

I will give you more on the sinful self (long pause), and I myself like to have our material smoothly flowing in your directions, so that the sinful self material will naturally come when it is most naturally meant and needed. [...]

[...] They also probably answer some of my questions about the role her sinful self may be playing these days.

[...] When you let your self go you do not lose your self, but you find your self. [...]

[...] As I have said often, there are no limitations, even to the self that you know, except those that you yourselves impose. [...]

[...] However, you are also working toward an inner image of a self in a previous life but it is highly distorted. [...]

[...] In some way the inner self becomes the conscious egotistical self in your terms. [...]

[...] It forms a part of the whole inner self. [...]

[...] This involves a capacity and ability to throw yourself whole-heartedly into a reality enveloping situation, and yet to be aware of the self who is then so lost or enveloped. [...]

[...] As you have mentioned, Ruburt’s egotistical self is now aware of potentialities and problems that did not exist for it earlier. [...]

The inner self chooses from its available potential personalities the one that it finds most adequate. Sometimes it simply makes an error, for the inner self is not a perfected thing, any more than the ego is. [...]

[...] The inner self or identity must express itself through its ego in order to manipulate within physical reality. The inner self is composed of all the potential egos that compose it, but it is more than the sum of these.

[...] These separate identities form what we call the inner self, which retains its individuality even while the energy that composes it constantly changes. [...] The potential egos within any given identity therefore retain their own individuality and self-knowledge, regardless of their relative importance in the order of command.

The inner self is always in the process of trying to perfect the nature of that ego which it has adopted. [...]

[...] He was afraid that the spontaneous self would go overboard in that direction. It is the spontaneous self, of course, as much as any other portion of the personality, that often spontaneously holds back when such issues are considered—the part that is somehow spontaneously offended—a very important point to remember. [...]

Added to that you have the issue mentioned earlier, of my relationship with him and vice versa, and his idea of an idealized self. Now it is that idealized self he is seeing in his mind that should find it so easy and natural to triumph in the public arena, solve people’s problems, always be compassionate and understanding, and certainly not critical of mankind’s foibles. [...]

Now this idealized self was primarily Ruburt’s—but to some extent also you contributed to it, feeling that anyone as gifted as Ruburt, if he were sure enough of himself, would indeed want to go out in that arena and press forward. [...]

[...] (Pause.) The spontaneous self can quite spontaneously say no—and most of his spontaneous feelings toward the public arena are those of quick natural rejection. [...]

The stability of the whole self is dependent upon the mobility of each portion of the self. When the physical system is in good operating order, then the various portions of the self are operating properly. [...]

Various portions of the self therefore face physical reality at any given time as the ego. [...] The self throws up those portions of itself that it considers most able to handle the changing physical environment at any given time.

If you compare the whole self with an ocean, then the topmost wave at any given time would represent the ego. [...]

[...] It was the stubborn ego in this case that prevented him from seeing clearly the direction which had been given by other portions of the self.

[...] The “boxcar” episode represented his living at one level of physical experience, even while he also existed as the giant-sized self that peered over the mountain top and watched his progress. An excellent portrayal — or portrait — of the infinite inner self watching and guiding the physical self’s existence.

Sue represents a certain portion of Ruburt — the writing self, signifying that the “psychic” portions of Ruburt’s personality were helping out the writing portions, and letting them share in the psychic knowledge and experience.

(10:42.) A seeming duality is the result and a mistrust on one part of the self toward the other. [...] The procedures mentioned would allow much greater access to such information, and the waking self would be more refreshed. [...]

[...] Most of all, there would be far — if you will excuse me — better communication between the subjective layers of the self, an increased sense of security, and, particularly with children, an earlier kindling of creative abilities.

The body and mind together do present a united, self regulating, healing, self-clearing system. [...]

Now: It is true that habitual thoughts of love, optimism and self-acceptance are better for you than their opposites; but again, your beliefs about yourself will automatically attract thoughts that are consistent with your ideas. [...]

[...] A series of self-revelations will inevitably result, each leading you to further creative psychological activity. [...]

[...] They will not need to cry out for expression, for they will be fully admitted as members of the family of the self. [...]

You, as you know yourself, will not grow into this quote “higher” self. This higher self and you exist simultaneously. And yet the abilities and knowledge of this “higher” self can become part of your own conscious knowledge through the psychological bridge of which I have spoken.

[...] Some of this assertiveness can be met through artwork but it must be a going- out from self: a self-assertion, an expression of self—but directed then outward.

[...] one self higher or more developed than....

[...] Therefore when I tell you that this other personality behind Adam may be a future self of your own, I am in no way telling you that this personality is a part of your personality structure as you think of it, or as your psychologists think of it. [...]

[...] The whole self is changed by all of its comprehensions.

[...] The energy of the personal self constantly comes from the entity. [...]

Now: As there are better times than others in your sphere of activity for sending rockets or spaceships to the moon, so there are peak periods when the self and the soul (or entity) coincide — when communication is at its best.

[...] The same happens to other portions of your self at other points in the space-time continuum, but at certain intervals you meet, so to speak. [...]

Various portions then of the entire self are attuned to their own intensities, picking up signals, interpreting only portions of the whole dream experience. [...]

You must, then, project or materialize the dream universe outside of the physical self in an electric reality, and then reinterpret it, because the original dream experience has an electric reality that cannot be perceived or used, even by its creators, until it is decoded.

[...] All of these, with the dream experience, are received and recognized by various levels of the self, through their identifying intensities.

[...] That is, any given symbol will be the same, but it will be so chosen by the mind that it will have definite meanings to various portions of the self, and the meanings may be quite different. [...]

[...] I mentioned in a fairly mild way some of the questions I had for Seth, saying I didn’t want to pass judgment too quickly on a given concept or idea like the Sinful Self. “My feelings toward the Sinful Self aren’t very friendly,” I said, “but I don’t want to be too hostile or I might create other problems....” [...]

(Long pause at 8:42.) The Sinful Self is of course put upon, turned into what it is. [...]

(Pause.) The creative self is made to feel guilty for its own originality and productivity. [...]

[...] The main issue, again, is to reassure that one important portion of Ruburt’s personality that the self is not sinful, not bad or evil, and to show it the limited nature of the framework that so defined it. [...]

[...] These characteristics were necessary in the situation as given, until Ruburt learned the nature of the self, and could begin to trust it. With the belief that he can trust the self, the creative self, the other characteristics become unnecessary, for you cannot force creativity.

[...] His inner self-image is changing. [...]

[...] This should not be thought of as a bargaining with the self, or as an obsession, but instead as a practical method of dealing with a present set of conditions. [...]

[...] The body that you have now is not the one that you had 10 years ago; its physical composition has died completely many times since your birth, but, again, your consciousness bridges those gaps (with gestures). They could be accepted instead, in which case it would seem to you that you were, say, a reincarnated self at age 7 (intently), or 14 or 21. [...]

[...] There are various schools and religions that try to express the self’s validity, but their distortions have smothered the basic authenticity of the teachings.

[...] For some time he was simply between belief systems, discarding some entirely, accepting portions of others; but mainly he was a pioneer — and this while carrying the largely unrealized, basic belief of society that you cannot trust the self …

While that emotionally invisible belief is carried, then anything the self does must be scrutinized, put to the test; in the meantime beliefs that have sustained others are suspended. [...]

Then just before session time, I mentioned my question about her sinful self’s reactions to our efforts to help her in recent weeks. We have yet to see the kind of physical response we want, and I wanted to know if we’d prompted her sinful self to step up its attempts to keep her “under control.” I explained that I think Seth’s and our own endeavors on her behalf had been negated each time because we’d alerted her sinful self’s fears—making it try harder to protect her according to its own very restrictive orientation.

4. (Seth at 9:07:) “Your earlier comment (about Jane’s sinful self) is pertinent. Remember, again, that the sinful-self designation is a method of identifying certain attitudes. [...]

[...] I reminded her that when I refer to her sinful self, I only mean certain groups of ideas that we’ve personified for convenience’s sake.)

“You do not perceive the consciousness within the self. [...]