“Seth material” search engine (Jane Roberts)

[...] I have said that any of you and all of you create a dream universe of validity, actuality, durability, and for Philip's benefit, self-determination, in the same manner that the entity projects the reality of its various personalities. As there is no contact between the entity and the ordinary conscious ego, so there is no contact on a conscious level between the self who dreams and the dream world which has its own independent existence.

[...] In your terms, you are obligated because of certain present self-imposed limitations, and necessary ones, to think in terms of beginning and end.

Energy is self-perpetuating. [...]

It is not to minimize the importance of the intellect that I once again repeat: Inner reality will only be known directly through the inner self, and the inner senses. [...]

[...] As an example, you may believe that you want to understand the nature of your inner self — you may tell yourself you want to remember your dreams, but at the same time still hold a belief in the basic unworthiness of the self, and be quite frightened of remembering your dreams because of what you might find there.

[...] You must stop believing that the inner self is a dungeon of unsavory repressed emotion. [...]

[...] ² Now that is an excellent suggestion, given by the conscious self to other portions of your being. [...]

[...] You can cause a cell, or a group of cells, to change their self-image, for example; and again, you do this often — as you healed yourselves of diseases because of your intent to become well. [...] In such a case, however, the self-healing qualities of the cells are reinforced, and the self-healing abilities of the species are also strengthened.

[...] A small amount of self-examination should show you that in a very simple way you are always thinking about probabilities. [...]

[...] Let us consider our self one and time one. As a rule our self two can indeed view what may happen in self one’s future. However, our self two views probabilities, and some of these probabilities will indeed occur to self one. [...]

[...] These probabilities do occur somewhere, but they will occur to a self that Priestley nor Dunne ever imagined—a self who exists simultaneously with any given individual, and who is a part of him; but a self that he will never know while he is within your particular system.

[...] A continuity therefore is in terms of the self rather than in terms of a series of moments. [...]

[...] I am anxious however to tie in this material on the system of probabilities with dreams, for at times there can be a connection; and something indeed that our friends Priestley and Dunne did not consider—for their self three can indeed wander outside of the dimensions which they assigned to him.

[...] Let the energy, therefore, of my voice serve as steps or pathways, whatever you desire, to lead you wherever your inner self desires to go. [...]

[...] Let it come down and fill your physical image with joy and vitality, with energy that will fill out your cells and your tissues, with energy that will heal whatever is wrong with your physical being, with energy that will straighten out your thoughts, open up the self that you know to the knowledge that belongs to you (loud) and has belonged to you before the beginning of your time. [...]

Now return to the room, open up your eyes, and feel it filled with the energy that is your own from the source that existed before the self that you now give a name, but the energy that is yours by right and the energy that sustains you. [...]

[...] The woman being created from his rib symbolized the necessary emergence, even from the new creature, of the intuitive forces that will always come forth — for without that development the race would not have attained self-consciousness in your terms.

Philosophies that teach denial of the flesh must ultimately end up preaching a denial of the self and building a contempt for it, because even though the soul is couched in muscle and bone it is meant to experience that reality, not to refute it.

[...] You are, therefore, considered evil as a self in flesh by virtue of your very existence.

[...] Many such Eastern schools also stress — as do numerous spiritualistic schools — the importance of the “unconscious levels of the self,” and teach you to mistrust the conscious mind.

[...] However I am speaking of psychological and psychic atmospheres, and this area is sufficiently distant from Ruburt’s physically oriented self so that the communications can be relatively understood.

[...] Your environment is creative in that trees bear fruit, that there is a self-sustaining principle, that the earth feeds its own, for example. [...]

[...] If you gained your sense of personal continuity through associative processes primarily, rather than as a result of the familiarity of self moving through time, then you would experience physical reality in an entirely different fashion. [...]

[...] Part of my purpose is to acquaint your egotistical self with knowledge that is already known to a larger portion of your own consciousness, that you have long ignored.

[...] The inner self constantly changes its focus. I have said that consciousness is merely the direction in which the inner self focuses at any particular time. In order to examine the reality of dreams it is necessary to change the focus of the inner self to those directions in which the inner self moves, when the ego does not limit its scope to camouflage reality only.

They were adapted to meet a specific situation in which the inner self found it must operate, and it therefore took unto itself the adoption of these specific constructions. [...]

They must be interpreted instead through the use of those inner senses of which I have spoken, for these are the basic tools of the inner self. [...]

[...] The intellect, again, was also and is a means by which the inner self relates itself to the camouflage physical universe which it has itself constructed.

[...] The self can (underlined) be relied upon. [...] So tell Ruburt not to be so impatient with himself, to remind himself that he can indeed trust the self that he knows, regardless of what he had been taught to believe.

[...] Encourage him to follow his impulses to be the self that he is.

The potentials of the true self are so multidimensional that they cannot be expressed in one space or time. [...] That potential needs infinite opportunity; the true self’s reality needs an ever-new, changing situation, for each experience enriches it and, therefore, enhances its own possibilities. [...]

[...] In the 686th session he referred to “official data” when he considered ancient man’s selection of certain mental and biological pulses as physical reality; later in the same session, he used the self-explanatory “official history.” [...]

[...] The matter of a bad tooth, or teeth, is not to be overlooked, but it should not be an occasion to put the self down, the cause of self-accusing thoughts, or bring about unfortunate feelings of inferiority.

[...] Your attitudes have been along the lines of self-accusation at any such problems. [...]

We have not touched in any degree concerning further possibilities here, but as there is no real or actual boundary between any of these areas of the whole self, so there are no actual, definite boundaries between any given whole self and another, nor between any given entity and another.

[...] 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.

[...] Other data will seldom be required consciously, yet it must always be available to unconscious portions of the self. [...]

Beliefs are the formations of self-conscious minds, even as buildings are at another level.

[...] Ideas and beliefs bring about those obviously man-made structures that imply self-conscious minds and the ocean of interrelated social events.

(Pause at 11:38.) You do not need a self-conscious mind to feel, and in the “past,” earthquakes represented the feeling-patterns of species in the same way — unstable conditions of consciousness that in themselves initiated natural phenomena, further altering the state of consciousness and the conditions of species as well.

These rather self-deceptive feelings are not hidden deeply in the subconscious mind, as you might suppose. [...]

An adult under the same circumstances might become injured to avoid a dreaded event at the office — but the adult may well feel ashamed of such a reaction, and so hide it from himself or herself in order to save feelings of self-esteem. [...]

All of this, of course, applies to Ruburt’s situation — for once, indeed, he willed himself into immobility, willing to sacrifice certain kinds of motion in order to safely use other kinds of psychological motion, because he was afraid of his spontaneous nature, or his spontaneous self.

(I meant to note: Some of today’s Seth material reminds me of Jane’s “sinful-self” material. [...]

[...] The Sinful Self, so-called, now, is only too willing to accept such responsibility, for it believes to some extent that such responsibility is a kind of penance for its own shortcomings. [...]

(Long pause at 9:22.) Now nothing is all that simple, so there would be changes in his attitudes: He would tell himself, for example, that television or whatever would fritter away his time, or at other occasions other fears would rise so that the Sinful Self would think “Suppose such activity succeeded only too well, leading whole groups of people away from established systems of belief?” (Long pause.) There seemed to be little resolution. [...]

[...] He was also afraid that spontaneously he might want to do such things after all, as if his spontaneous self would work against his better interests. [...]

It shows a change of belief —being willing to bring the body physical pleasure instead of the Sinful Self’s idea of, say, penance or atonement. [...]

[...] And if you find another self, then greet it. [...] And let the self that you know realize its potential and part of All That Is. [...]

[...] Return again thankfully and with joy to the self that you know, to the body that you know, and feel the energy flood through your physical being and open your eyes to the room and to the people that you know. [...]

[...] And if you are looking for vitality, look to the inner self and you will find it. [...]

[...] I finally realized that she didn’t really want to do such shows anymore, no matter whether the Sinful Self was involved or not. [...]

[...] They recognize that enjoyment and self-satisfaction are important gateways to the development of their abilities. [...]

[...] The child becomes self-directed as it learns to follow those pursuits that particularly increase its own individual sense of enjoyment and satisfaction. [...]

[...] The sense of enjoyment however does increase and extend individual abilities, and those impulses leading toward enjoyment are meant to serve each individual with a private inbuilt avenue of expression that will help center the person within himself, and within the world—and again, in such a way that both the self and the society are benefited. [...]

[...] Looking back at any point, you are sure that the “self” of ten years ago is the self of today, though perhaps changed in certain respects.

[...] Since these units of consciousness exist at once, they are aware of all the organized self-structures of which they are a part. [...]

Now: Your self-reality in any given moment is like that seed, following probable generations that appear in other dimensions as well as this one. [...]

[...] The harder you work to maintain the official accepted idea of the self in conventional terms, the more of course you block out any kind of unpredictability.

[...] My self-evident knowledge comes even if I were no more, again, than a part of his larger psyche, from reaches that would be inaccessible in those terms to him (all emphatically). That is, in those terms I would be delivering self-evident knowledge to him, revealing it (long pause), delivering it. I could not hand over the psychological quality of self-evident knowing, however. [...]

[...] The nature of his gift generally speaking, however, presupposes or implies the existence of vast reaches in the psyche—reaches that if (pause) unwisely compared to the usual portions of the self, can seem to leave the usual self in a position of inferiority by contrast. [...]

[...] In them Seth briefly explained how Jane had created her symptoms as protection against the spontaneous self going too far: this fear was the real reason for the symptoms—not, as we usually thought, her fear that she would do other things besides work if she had normal mobility. [...]

[...] It speaks of knowledge that is self-evident from my point of view. [...]

The relationship can indeed be begun again, but only under completely new terms, and only with self-knowledge on our friends part. [...] Self-knowledge on both of your parts is extremely necessary. [...]

You must not change in order to get her back; you must change to get yourself back, but a new self. You must change to realize the self that you are. [...]

[...] You can change the cues that you give, and therefore intensely alter the situation, and lead her to self-knowledge. [...]

[...] You will extend your consciousness, as you know it, from the self that you know outward and relate to others and understand them. [...]