“Seth material” search engine (Jane Roberts)

These organizations then serve as awakeners or stimulation to inner portions of the self, always providing it with fresh experience. The inner self responds through the richness of its own psychic fabric, sending up, so to speak, ever-new particularized abilities to meet the exterior circumstances.

[...] It is because you do not trust your own basic therapeutic nature, or really understand the conscious or unconscious mind, that you run to so many therapies that originate from without the self.

[...] On the other hand technology brings within your reach the great therapy of music; this activates the inner living cells of your body, stimulates the energy of the inner self and helps to unite the conscious mind with the other portions of your being.

[...] Here I merely want to point out some of the natural doorways to self-illumination and states of grace. [...]

[...] Your intellect is not afraid of the inner self. [...] Pretend then that the inner self is another land—and that you are a tourist—and highly curious—that you are intellectually and intuitively curious—pretend that all this courage you use in your daily endeavors is an aid to help you find your way in this new and strange and wondrous environment. [...]

And our dear Lady of Florence: you have not yet put one tippy-toe in the clear waters of the inner self. [...]

[...] If you take the physical time, if you only take 15 minutes a day and make the effort to do so, this will automatically lead on your part to an initiation in the inner self. [...]

[...] Now, there is joy in all this—and there is spontaneity—and you do not have to think in terms of walking into the inner self in a sack of ashes and crying repentance. [...]

Some systems experience time exclusively in terms of probabilities, in which the self experiences a particular moment most thoroughly, where continuity is achieved not through a continuity of moments but a continuity of self, as it experiences all the various events that exist as probabilities for it in any given instant.

[...] The focus is indeed intense, but so limited in scope that it is relatively impossible for you to keep your attention upon the self except in the most inconsistent and fleeting of ways.

You no longer perceive the past, therefore you think that it has vanished, and the self that you were has gone. [...]

For the inner self can perceive it, and does change it. [...]

When man’s ego turns instead into a shell — when instead of interpreting outside conditions, it reacts too violently against them, then it hardens and becomes an imprisoning form that begins to snuff out important data and to keep enlarging information from the inner self. [...] The ego is also a device to enable the inner self to inhabit the physical plane.

The ego is the tool by which the hidden self manipulates in the physical universe. [...]

Following Seth’s suggestions, Rob began doing a few simple yoga exercises, and the night before the eighteenth session he used self-hypnosis to relax his muscles. [...]

[...] The ego can build up around the inner self like a glacier, and the exercises help melt it away. [...]

[...] The self would expand. In your relationship with your parents for example, such a psychic expansion of self would allow you to absorb your own awareness of their sometimes painful existence, and you would feel no wound yourself.

When such developments occur, then you have the awareness of the whole self, and the ego does not need to fear for its survival. The self can then act to help others, and can in no way be threatened.

[...] The man that she married had not told her the truth about his inner self, this itch he had for freedom from worldly concerns.

[...] As people can turn their backs, she would turn her inner self away.

[...] You look about to see how your contemporaries are getting along with their portraits, and you find multitudinous varieties: tragic self-portraits, heroic self-portraits, comic self-portraits. [...]

I have told you that at microscopic levels there is no rigid (underlined) self-structure like your own. [...]

[...] While the technique does have its advantages, it also pits one portion of the self against the other. [...]

The unconscious levels of the self are only unconscious from your own viewpoint. [...]

[...] You can refer to these portions of the self altogether as the helper, the teacher, or whatever title suits you best.

When the peak is reached then self-pity controls your emotions so completely that there seems to be no escape. In a mood of self-pity there is indeed an almost perverted luxury, the luxury of despair, for despair says: There is nothing I can do, and relieves you of any responsibility for change. [...]

When you help others in your own way, you help and reinforce the self. [...]

The early problems that helped trigger your difficulty you can now, as an adult, overcome these by realizing that the inner self has its own knowledge and its own ways. [...] Now you do not trust the inner self to do these things, and you must learn to accept the inner ancient wisdom that is your own. [...]

[...] You must relax and trust the inner self to see and to hear. [...]

[...] (Pause.) On the other hand you may believe that wisdom grows with age, that self-understanding brings a peace of mind not earlier known, that the keen mind is actually far better able to assess the environment, and that the physical senses are much more appreciative of all stimuli. [...]

[...] All energy at the inner self’s disposal is then concentrated to bring about the results asked for by the conscious mind.

[...] Contradictory demands and assessments are then sent in to the inner self, which by various methods will try to tell you that something is wrong. [...]

[...] The experiences encountered there by other portions of the self are used by the whole self. [...]

[...] The dreaming self sees both fields and operates in each. It should be realized that the probable self also has its own dreams.

[...] [It is the ego’s persistent discrimination in choosing the stimuli to which it will react that determines the nature of physical time as it appears to the personality.] The ego, because of its function and characteristics, cannot make swift decisions as can the intuitive self. [...]

In the future, Seth said, the ego and intellect will expand to contain, use and appreciate all the other portions of the self which they now mistrust. [...]

[...] In the future the ego and the intellect will expand sufficiently so that they can contain and use and appreciate all the other functions and portions of the self which they now mistrust. Individual identity will then expand to include a greater variety of impulses and stimuli, which do not necessarily come from the self, and yet maintain specialized identity.

[...] They merely are interchanges and mass identity centers where highly intricate self-translations take place, and where various transformations occur.

[...] The ego, because of its function and basic characteristics, cannot make swift decisions as can the intuitive self. [...]

As the ego becomes certain of its strength, then it will allow the self to expand. [...]

I have explained to you how the inner self is connected to the present personality, and how the emotions at your end change through the layers of the subconscious, begin in your plane as parts of the personality, and as part of your force field, and then are transformed and become the inner-sense connective that connects the outer ego to the inner self.

[...] Now in these tests you will reach the inner self. [...] The emotions are the outer extensions of the inner senses, and it is therefore through the intuitions and traveling, the traveling of the pathways of the emotions, that you will come in contact with the inner self, and therefore be able to carry back this information in the same manner.

Nevertheless a freedom from the ego must be permitted to some extent, so that the inner self can most freely operate. [...]

[...] In the light trance state, the inner self is free from the camouflage nature of your plane, and the truly humorous aspect is this: Only by freeing yourself from your own camouflage universe can you see it clearly, understand it for what it is, and actually learn to use it for mankind’s best advantage.

(“Well,” I said to Jane after class, as we discussed the Chinese-American situation cited by Seth, “I don’t know about counterpart relationships in other kinds of realities, but it’s certainly obvious that at least some physical counterparts can hate each other …” So the larger self, I thought, would be quite capable of seeking experience through its parts in every way imaginable. Although it might be difficult for us to understand, let alone accept, the whole self or entity must regard all of its counterparts as sublime facets of itself — no matter whether they loved, suffered,⁵ hated, or killed each other or “outsiders.” [...] At the same time, the self would learn and be changed through the challenges and struggles of its human portions.

[...] She wrote about a series of Aspect selves orbiting a nonphysical source self, then continued: “Imagine a multidimensional Ferris wheel, each separated section being an Aspect self. [...]

(2.) In some systems of physical existence, a multipersonhood is established, in which three or four “persons” emerge from the same inner self, each one utilizing to the best of its abilities those characteristics of its own. [...]

Quite literally, the “inner” self forms the body by magically transforming thoughts and emotions into physical counterparts …

[...] Let us speak no more of a conscious self and a subconscious or unconscious self. There is one self, and it focuses its consciousness in various dimensions, and that is all.

In the waking state the whole self is focused toward physical reality. In the dreaming state the whole self is focused within a different dimension. [...]

For Ruburt then: When the physical body lies in bed, that physical body is separated by a vast distance from the dream location in which the dreaming self may dwell. [...]

[...] And three, communication between the conscious and subconscious, or the inner and so-called outer parts of the whole self, must be excellent.

Conscious desire to achieve a given end may represent only a superficial, culturally-adopted wish, that may even be directly opposed to the emotionally-charged desires and expectations of the inner self.

[...] These distortions however are necessary frameworks for existence of the inner self in the material universe.

[...] But so-called hard facts, that may seem opposed to symbols and myths, are not necessarily untrue, since they may be necessary distortions without which the inner self could not survive in the material universe.

[...] In the natural person, dreams always serve a balancing function, leading toward self-illumination, self-instruction, self-help. [...]

[...] It’s a contradictory attitude, of course, since these private sessions are an effort to learn something about our hassles—not a self-congratulatory exercise.

[...] Only by looking quietly within the self that you know can your own reality be experienced, with those connections that exist between the present or immediate self and the inner identity that is multidimensional.

[...] Therefore he handed over to the authorities a man known to be a self-styled messiah — to save, not destroy, the life of the historical Christ.

Only the deluded are in danger of, or capable of, such self-sacrifice, you see, or find it necessary. [...]

[...] In other areas he feared that the spontaneous self could lead to childbirth. [...] With you, for a while, he felt the spontaneous self brought you only trouble—as per the Florida trip and so forth, and that he had better learn to control it.

[...] He accepts the source of the material as beyond his usual self. [...]

[...] They simply changed the alliances of their consciousnesses from the identification of self-within-the-flesh to self-within-the-storm. [...]

[...] They felt that it was the larger expression of their own moods and temperament, the materialization of self-events that were too vast to be contained within the flesh of any one individual or any group of individuals. [...]