“Seth material” search engine (Jane Roberts)

Man’s ego causes him to interpret everything else in light of himself. [...] The ego can be compared to the bark of a tree. [...] So should man’s ego be.

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’s purpose is protective. 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. [...] However, when the ego becomes involved with fears, it ceases to be an effective tool and becomes instead a hammer hitting you incessantly over the head. [...]

When the ego becomes overly concerned, it becomes overly conditioned to negative responses. [...] For a certain amount of time, according to your condition, they automatically create the patterns of fear that belong to the ego.

The subconscious, and in fact all portions of the self with the exception of the ego, are capable of assimilating a wider area, so to speak, of action. Therefore to these other portions of the self, time has a much different essence than it has for the ego. The ego is indeed many things. [...] In relationship to action, and moment points, the ego is indeed that portion of the self which stands at the apex of the moment point, and is limited by the moment point. The ego is in this context the portion of the self which is utterly focused upon, and imprisoned by, the moment point.

It is only the ego that steps from moment to moment, as a man who walks from puddle to puddle. It is only the ego who drowns in time. Therefore, since only the ego is momentarily imprisoned within the focus of your plane, it is only the ego who probes so slowly into simultaneous action, perceiving it bit by bit and sip by sip. [...]

[...] If you consider the ego at the apex of the moment point, and imprisoned therefore within the realm of its own before-and-after, cause-and-effect experience, then you can imagine the subconscious reaching further outward and seizing upon many other moment points. It should be easy to see then why the focus of the ego is so sharp and brilliant. [...] Indeed, the ego is that portion of the personality which is plunged into a specific and intense preoccupation with a given field of action or dimension.

[...] The inner ego is that part of the inner self which is closely allied with the outer ego, in that it is to some degree a director of function and activity. [...]

[...] Then he can apply inner knowledge to the ego’s environment. The feet of the ego, of any ego, must not rest on quicksand, or when the venturing self returns there will be no sound foundation to receive him.

A confident ego is indeed a prerequisite for psychic venturing, for it is only the confident ego which ultimately feels secure enough to give leeway to the inner self in the long run.

For safety’s sake a firm relationship between the ego and its environment should be considered a prerequisite for serious or extensive psychic investigation. The ego must have something to come back to. [...]

Discipline then should not only be considered, as it is by some schools of thought, as a mere mental discipline over the muscles, or various portions of the body by the inner self, but indeed a discipline in terms of training of the ego by the inner self, so that the ego as a personality achieves a well-balanced relationship with the physical universe.

The ego, as you now know it, will not always be necessary, you see, but a type of ego is a basis for individuality and will always be necessary. An inner ego, of course, that contains various egos that have been or will be a portion of any given self—these egos and any ego organizes experience along various lines and ties experience together within meaningful pattern.

[...] It should not be forgotten, however, that the ego is also a portion of All That Is, a highly specialized portion, enabling the inner self to manipulate and interpret particular conditions. If the ego considers itself as the only self, then you are cut off to a large degree from the vitality and energy available.

The ego’s false ideas prevent it from accepting this energy, but once the ego is aware of its position as a portion of the self, then it should not be shunted aside, but can take its place. [...]

The inner self or the whole personality consists of many such egos, as you know, but the inner self is also aware of itself as something more than the sum of its parts. [...]

[...] However past, present and future has reality only to the ego. [...] The ego is certainly aware to some extent of the subconscious. The subconscious is certainly aware of the ego. The portion of the self, or rather the portions of the self, that experience action in terms of what the ego would term probability, is further divorced from the ego, however, and this probability reality appears to the ego very rarely, and only very occasionally.

[...] The inner ego is the director as you know, but the whole self must know itself simultaneously. It is not enough that the inner ego knows what is going on. Ultimately therefore the inner ego must itself bring about comprehension on the parts of the various portions.

[...] When it is experienced by the ego you call it an actual physical event. When the event is perceived or experienced by other layers of the self, the ego does not know of it.

[...] It views various probabilities with the purposes of the ego in mind, and therefore aids the ego in its decisions as to which probable events it should choose for its own experience.

The fact is, that any given self, as we have described the self, may have more than one ego, though these egos will not be aware of each other, even though operating simultaneously. You have information on the inner ego. There is also a dream ego, in that there is within that reality field a directive part of the self that is concerned with the construction of purpose and meaning.

The ego, if you recall, is self’s attempt to set itself apart from action, and to see or perceive action as an object. The ego attempts to attain stability and dominance, and resents change. [...]

[...] The ego is action’s attempt to stand off from itself.

[...] Identities, some identities and some forms of consciousness, particularly the ego, perceive a past or a present, but this is merely the result of the manner in which such identities and consciousnesses view available data.

In other words, Ruburt’s ego should be and is properly concerned with contact, development and progress in the physical field. His ego is a critical one. It is his inner ego which is intuitional and gives his critical ego the material from which his books are written; and I expect naturally that his ego, and yours, will critically appraise what we have done here, what we will do, and beyond doubt any suggestions to you that I might make. But also his abilities should be used to better advantage in our sessions, and this I know will only come about when his ego is assured, through examination of our material, of its validity.

The ego cannot so change its focus, but the inner ego of which we have spoken is indeed the self that dreams, and is the “I” who experiences when the ego “I” sleeps.

On a particular level however this makes little difference, because such communications are carried on constantly at subconscious levels, seldom reaching ego awareness, so that individuals are subconsciously conditioned—and underline subconsciously conditioned—therefore expecting, all unknown to the ego, such communications when certain chemical changes come about; since these chemical changes also occur for other reasons when these conditions occur, on a practical level communications will then most easily happen. [...]

[...] These may be called self-unifying associations, since merely by their presence in the uppermost layers of the subconscious they provide a unifying sense of psychic continuity; of which however the ego is not aware.

The personal subconscious can be thought of as a threshold between the ego and the inner self; not only can glimmerings of the inner self be glimpsed through the subconscious, but also the diverse characteristics of the ego touch this personal subconscious. When the ego, therefore, becomes too overbearing it attempts to impede the flow of action. [...]

[...] The subconscious has its own self- image, the ego has its own self-image. [...] It is most frequently the error of the ego, who upon many occasions attempts to deny its dependency upon this cooperation, that sets up impediments, and sets up countersuggestions that can be somewhat considered cancerous, in that if it had its way the ego would envelop all other aspects of the whole organism, and run riot.

[...] The ego will gain and not lose in the process, but we will not have an autocratic and willful ego, but a reasonable and even disciplined ego that is aware of its position, aware of its own dependency, as well as of its own peculiar and unique perceptive apartness. [...]

When the ego impedes such expression, then the emotions are translated into other actions, and can turn into impediments. It is only because the ego blocks freedom of the emotional expression, out of fear, that it appears to the ego that emotions are indeed fearful characteristics. [...]

[...] You usually think of your conscious mind as your ego. [...] Many schools of thought (long pause) seem to have the curious ideas that the ego is inferior to other portions of the self, or “selfish,” and imagine it to be definitely of a lower quality than the inner self, or the soul.

[...] (Long pause.) It is generally understood, then, that you do have an ego, directed toward exterior activity, and in those terms (underlined) you also have an inner ego. [...]

[...] This inner ego or inner self should not be thought of as superior to your ordinary mind. [...] Your ego and your ordinary consciousness bring into focus all of your physical experiences, and make possible the brilliant preciseness of physical experience.

[...] There are ways of communicating with the inner ego or inner self, however, and we will discuss some of these very shortly. It is important, again, to remember that this inner ego or inner self (long pause) uses a process that is far swifter than reasoning.

This is the ideal circumstance, for when this is the case then the ego listens to the inner self, and then directs its energy outward in a way that is beneficial for the whole gestalt framework. What you call negative suggestions are often judgments of the ego, for suggestion works from the ego to the subconscious, as well as it works the other way around. Such suggestions made by the ego can indeed be caught, and positive or constructive suggestions given to replace them.

[...] Upon many occasions the purposes of the ego coincide with the purposes of the whole personality, but upon many occasions the purposes of the ego do not coincide with the best purposes of the whole personality. And in such cases the ego is not equipped to judge, except for itself.

[...] The first prerequisite is that the ego understand both the nature of its dependence upon the whole personality, and the nature of its peculiar directive abilities in relation with the physical universe. When there is good communication between all areas of the self, and this is a big when, then the judgment of the ego can be trusted to some greater extent.

Suggestions given by an individual on any kind of a conscious basis have to be given with the cooperation of the ego. Many suggestions bypass the ego entirely. [...]

[...] As you have a tendency to think that earth is the center of the universe, although you know this is not true, so you have a tendency to think that the ego is the center of the personality, and that other aspects of the personality exist for the use of the ego, that all else revolves about the ego. [...]

I have told you that through many existences you don egos for the purposes set by the inner self. [...] The ego forgets that it is only a part of a much more complete personality structure, and therefore cuts itself off from abilities and insights that are necessary, even for its own comfort and stability.

[...] You take it for granted that each individual has but one ego, and therefore perhaps understandably you ascribe to it more importance than it possesses.

The ego, as I have said before, is extremely important. [...] Your artistic ability does not belong to your ego, dear Joseph, though I understand as I speak that anyone on your plane identifies himself with his ego, and when he says “I am,” he means he is his ego, or his ego is.

You see, dear Joseph, the subconscious and the ego, of course, are both you. For simplicity’s sake I will speak of the ego and the subconscious, though they are actually one. The subconscious forms and projects the materializations of the ego as a tool to enable it to attain its goals. When these goals and talents are attributed to the ego alone they are so to speak decapitated.

Nevertheless, the ego is the tool by which the hidden self manipulates in the physical universe as you know it. The ego enables you to use or focus your artistic ability along the lines necessary to make it effective on your plane. However when the ego becomes involved with fears to a greater or lesser extent, it ceases to be an effective tool and becomes instead a hammer hitting you incessantly over the head.

The ego must sit lightly, otherwise it can smother the talent that lies beneath. [...] Your subconscious is a greater part of you than you know, and the ego is nothing more than the topmost portion of the subconscious. There is after all no dividing line, and you are as much your subconscious as you are your ego, and more.

[...] The ego becomes more similar to the inner ego than to its old self, comparatively speaking. This altered ego is aware of large portions of inner reality that were previously denied. [...]

Now I will say more concerning the changes worked in the ego as a result of our sessions, and from the psychedelic experience in general. The ego structure as such remains, of course. [...]

In the past, for example, the ego accepted only knowledge that came through the senses through the physical surroundings. [...] Nevertheless, once this freedom is achieved, the ego can never return to its former state.

I have told you that the ego, generally speaking, is self-conscious action that attempts to set itself apart from action and to consider action as an alien object. Now this altered ego retains its highly specialized self-consciousness, and yet it can now experience itself as an identity within and as a part of action.

[...] Now the inner ego is the director, but the whole self (or soul) must know itself. It is not enough that the inner ego knows what is going on. Ultimately the inner ego must bring about comprehension on the parts of the simultaneous selves.

[...] When it is experienced by your ego, it is a physical event. When it is perceived by other portions of the self, the ego does not know of it.

[...] The whole self perceives and is affected by probabilities, then, and perceives these as actions whether or not the ego has chosen to accept any given event as physical. [...] Past, present, and future are realities only to your ego.

“The ego maintains much of its stability by looking backward into a ‘past’ and finding something of itself there. [...] Permanence, as the ego thinks of it, would be an alien concept to these portions of the self, and highly distasteful, adding up to rigidity.

[...] Even the early environment, so abhorred by the ego, were chosen in order to deepen the desire for truth and to force the personality to face the issues of life and death, evil and goodness, full face. Ruburt’s ego would have avoided the questions and taken the easy road, and this easy road would not have developed the full potentials that were necessary if the personality were to use its creative and intuitional abilities in any important manner.

Until then the ego and the intuitive self had not come into conflict, as far as basic philosophy was concerned. The intuitive self presented the ego however with a new line of development that it was not prepared to follow.

In other words, your friend’s ego has declared me legitimate now. On the other hand, I have always counted upon Ruburt’s ego as an ally in this fashion. [...]

The ego would have chosen an easier road, through fiction. [...]

The ego is the only part of the self that regards physical objects as anything but symbols. It is highly difficult for other parts of the self to experience the ego for this reason. The ego, while always changing, is one of the most rigid aspects of identity. [...] They are perceived only as vague self-limiting ideas on the ego’s part.

Now you are looking at the personality with the ego as your starting point. [...] The ego is seen in quite a different light when it is viewed by other portions of the self. [...]

[...] At various times more of the abilities of the whole self intrude, so to speak, upon the ego system. [...]

[...] To this supraself, of course, your ego future can be easily viewed.

The “outer ego” and the inner ego operate together, the one to enable you to manipulate in the world that you know, the other to bring you those delicate inner perceptions without which physical existence could not be maintained.

There is however a portion of you, the deeper identity who forms both the inner ego and the outer ego, who decided that you would be a physical being in this place and in this time. [...]

I call this seemingly unconscious the “inner ego,” for it directs inner activities. [...]

For those of you who wonder where I place the subconscious, as psychologists think of it, you can imagine it as a meeting place, so to speak, between the outer and inner egos. [...]

[...] Ego consciousness, on the other hand, involves a state in which consciousness of self attempts to divorce itself from action, an attempt on the part of consciousness to perceive action as an object. Here we see that ego consciousness, in this attempt, strives to perceive action not only as separate, but to perceive it in such a fashion that it appears to ego that action is not only separate from itself, that is separate from the ego, but that action is initiated by the ego, and a result rather than a cause of ego’s own existence.

(Jane thinks that tonight her ego didn’t experience anything, although some part of her did. She thinks her ego gave at least tacit consent. And yet her ego assimilated the experience. [...]

[...] Consciousness of self is not the same thing as consciousness of ego self. [...]

Ego consciousness is the result of our third dilemma.

[...] Here you can see that your ego accepts thoughts as a part of its identity. Thought’s actions are accepted by the ego, yet the ego seems to stand apart from them; and because of ego’s nature it fears to plunge into the action of a thought. For it, the ego, has but recently pried itself from action, and so perceives action now as if action were a province of the ego, and not the other way around.

But ego’s seeming independence from action is basically meaningless, since ego is also action, and can never be otherwise. [...]

[...] For in dreams the ego makes little attempt to impede action. [...]

[...] The mind, of itself and separated from the ego, must still be action, and therefore never still. [...]

[...] And the ego, through experience, will learn that the inner self will always return safely. And it would be most unjust, and needlessly cruel, not to give the ego this necessary reassurance; and also the inner self should manage to communicate to the ego its gratitude for the ego’s protective concern.

The sensation occurred mere seconds before the outward rush, but provided just enough of a dim warning to the ego. The ego could not prevent the outward rush. [...] The warning was not therefore sufficient from the ego’s standpoint. [...]

It happened so quickly that Ruburt’s old dog of an ego was taken by surprise almost completely, and the whole affair might have been successful, as far as its purpose being achieved, had not a quick preliminary sensation caused the ego to rouse from its pleasant doze.

The personal emotions and memories loosened, freed him; but the journey was necessarily destined by the particular emotions that powered it, and the destination was one, incidentally, familiar to the ego, and to some extent at least one to which both ego and subconscious were nostalgically connected.