“Seth material” search engine (Jane Roberts)

Let us start with Jung. He presumes that consciousness must be organized about an ego structure. And what he calls the unconscious, not so egotistically organized, he, therefore, considers without consciousness—without consciousness of self. He makes a good point, saying that the normal ego cannot know unconscious material directly. He does not realize, however, nor do your other psychologists, what I have told you often—that there is an inner ego; and it is this inner ego that organizes what Jung would call unconscious material.

Again: when you are in a state that is not the usual waking one, when you have forsaken this daily self, you are, nevertheless, conscious and alert. You merely block out the memory from the waking ego. So when the attributes of consciousness are given, creativity is largely ignored. It is assigned, instead, primarily to the unconscious. My point is that the unconscious is conscious. Creativity is one of the most important attributes of consciousness, then. We will differentiate between normal ego consciousness and consciousness that only appears unconscious to that ego.

Now: the inner ego is the organizer of experience that Jung would call unconscious. The inner ego is another term for what we call the inner self. As the outer ego manipulates within the physical environment, so the inner ego or self organizes and manipulates with an inner reality. The inner ego creates that physical reality with which the outer ego then deals.

All the richly creative original work that is done by this inner self is not unconscious. It is purposeful, highly discriminating, performed by the inner conscious ego of which the exterior ego is but a shadow—and not, you see, the other way around. Jung’s dark side of the self is the ego, not the unconscious. The complicated, infinitely varied, unbelievably rich tapestry of Jung’s “unconscious” could hardly be unconscious. It is the product of an inner consciousness with far more sense of identity and purpose than the daily ego. It is the daily ego’s ignorance and limited focus that makes it view so-called unconscious activity as chaotic.

The conscious ego rises, indeed, out of the “unconscious,” but the unconscious, being the creator of the ego, is necessarily far more conscious than its offspring. The ego is simply not conscious enough to be able to contain the vast knowledge that belongs to the inner conscious self from which it springs.

It is this inner self, out of massive knowledge and the unlimited scope of its consciousness, that forms the physical world and provides stimuli to keep the outer ego constantly at the job of awareness. It is the inner self, here termed the inner ego, that organizes, initiates, projects, and controls the EE (electromagnetic energy) units of which we have been speaking, transforming energy into objects, into matter.

The energy of this inner self is used by it to form from itself—from inner experience—a material counterpart in which the outer ego then can act out its role. The outer ego then acts out a play that the inner self has written. This is not to say that the outer ego is a puppet. It is to say that the outer ego is far less conscious than the inner ego, that its perception is less, that it is far less stable though it makes great pretense of stability, that it springs from the inner self and is therefore less, rather than more, aware.

The inner self or ego is not only conscious, but conscious of itself, both as an individuality apart from others and as an individuality that is a part of all other consciousness. In your terms, it is continually aware, both of this apartness and unity-with. The outer ego is not continuously aware of anything. It frequently forgets itself. When it becomes swept up in a strong emotion it seems to lose itself; there is unity, then, but no sense of apartness. When it most vigorously maintains its sense of individuality, it is no longer aware of unity-with.

Now: the EE (electromagnetic energy) units are the forms that basic experience takes when directed by this inner self. These, then, form physical objects, physical matter. Matter, in other words, is the shape that basic experience takes when it intrudes into three-dimensional systems. Matter is the shape of your dreams. Your dreams, thoughts, and emotions are literally transformed into physical matter purposefully by this inner self.

The individual inner self, then, through constant massive effort of great creative intensity, cooperates with all other inner selves to form and maintain the physical reality that you know, so that physical reality is an offshoot or by-product of the highly conscious inner self.

The powers of consciousness are clearly not understood, then. Each individual has his part to play in projecting these EE units into physical actuality. Therefore, physical matter can be legitimately described as an extension of the self, as much as the physical body is a projection of the inner self.

It is obvious that the body grows up about the inner self, and that trees grow out of the ground, whereas buildings do not spring up like flowers of their own accord; so the inner self has various methods of creation and uses the EE units in different ways, as you shall see as we continue with the discussion.

Having determined upon physical reality as a dimension in which it will express itself, the inner self, first of all, takes care to form and maintain the physical basis upon which all else must depend—the properties of earth that can be called natural ones. The inner self has a vast and infinite reservoir from which to draw knowledge and experience. All kinds of choices are available, and the diversity of physical matter is a reflection of this deep source of variety.

With the natural structures formed and maintained, other secondary physical properties—secondary constructions—are projected. The deepest, most basic and abiding subjective experience is translated, however, into those natural elements: the ample landscape that sustains physical life. We will continue with this discussion at our next session.

Throughout the ages, some have recognized the fact that there is self-consciousness and purpose in certain dream and sleep states, and have maintained, even in waking life, the sense of continuity of this inner self. To such people it is no longer possible to identify completely with the ego consciousness. They are too obviously aware of themselves as more. When such knowledge is gained, the ego can accept it, for it finds to its surprise that it is not less conscious, but more, that its limitations are dissipated.

Now: it is not true—and I emphasize this strongly—that so-called unconscious material, given any freedom, will draw energy away from the egotistically organized self in a normal personality. Quite the contrary, the ego is replenished and rather directly. It is the fear that the “unconscious” is chaotic that causes psychologists to make such statements. There is also something in the nature of those who practice psychology: a fascination, in many cases, already predisposed to fear the “unconscious” in direct proportion to its attraction for them.

Only when such nourishment is for some reason cut off to a considerable degree is the ego threatened by starvation. We will have more to say concerning the ego’s relationship with the “unconscious.” In a healthy personality, the inner self easily projects all experience into EE units, where they are translated into actuality. Physical matter, therefore, acts as a feedback. Now we will end our session, unless you have questions.