“Seth material” search engine (Jane Roberts)

(Pause.) Communications between various scattered portions of the self often appear, again, in such situations as automatic writing, speaking, the hearing of voices, or through what the person believes to be telepathic messages from others.

The supposedly telepathic messages can be attributed to contemporaries—enemies, gods, devils, or what have you. Spacemen are a recent addition. In most cases, what you have here are expressions of strong portions of the self that are more or less purposefully kept in isolation. They may appear or disappear, psychologically speaking. They present a kind of chain of command—one that is not usually permanent for any long period, however.

(9:19.) You have schizophrenic models, in other words, and the particular model chosen in any case, at any given time—for the models change—gives indications quite clearly of the person’s basic problems and dilemmas. Such cultural models are present in society to begin with, because in one way or another they express in an exaggerated form certain portions of man’s psychological reality that he does not as yet understand. This applies to the “good” schizophrenic models and to the “bad” ones—that is, to the gods as well as to the demons.

Such (pause) “communications” with the gods or demons, St. Pauls or Hitlers, represent in such instances dramatized, exaggerated personifications of the portion of the personality that is at the head of the chain of command at the moment.

(A one-minute pause at 9:29.) Devils and demons have no objective existence. They have always represented, again, portions of mankind’s own psychological reality that to some extent he had not assimilated—but in a schizophrenic kind of expression, projected instead outward from himself. Therefore, it does not seem he must be held accountable for acts that he considers debasing, or cruel. He isolates himself from that responsibility by imagining the existence of other forces—the devils or demons of the nether world.

(10:14.) These include man’s ability to identify with the forces of nature, to project portions of his own psychological reality outward from himself, and then to perceive those portions in a revitalized transformation—a transformation that then indeed can alter physical reality.

The next natural step would be to reassimilate those portions of the self, to acknowledge their ancient origins and abilities, to return them so that they form a new coating, as it were, or a new version of selfhood. It is as if (pause) man could not understand his own potentials unless he projected them outward into a godhead, where he could see them in a kind of isolated pure form, recognize them for what they are, and then accept them—the potentials—as a part of his own psychological reality (all very intently). As a species, however, you have not taken the last step. Your idea of the devil represents the same kind of process, except that it stands for your idea of evil or darkness, or abilities that you are afraid of. They also stand for elements of your own potential. I am not speaking of evil possibilities, but that man must realize that he is responsible for his acts, whether they are called good or evil.