“Seth material” search engine (Jane Roberts)

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.

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.

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 material is delivered to the body, as I have said, from the inner world by means of these inner senses. This inner reality data is received by the mind. [...] The mind, being uncamouflaged, is the receiving station for the data brought to it by the inner senses. What you almost have here is an inner nervous and communication system closely resembling the outer systems with which you are familiar.

[...] This vital data is sent to the mind by the inner senses. [...] The subconscious, so-called, is a connective between mind and brain, between the inner senses and the outer senses. [...] Portions of it do deal with camouflage patterns, with the personal past of the present personality, with racial camouflage memories; and the greater portion belongs to the inner world, and as data comes into it from the inner world, so can it reach far into the inner world itself.

So the inner senses and the subconscious can do the same thing as far as inner space, and what you would call inner time, is concerned. [...] Time and space, dear friends, are both camouflage patterns, therefore the fact that the inner senses can conquer time and space is not, after all, so surprising. To the mind with its subconscious, and to the inner senses, there is no time and space, and therefore to them nothing is conquered. [...]

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 environment and physical reality, so the inner ego or self organizes and manipulates within an inner reality. The inner ego creates that physical reality with which the outer ego then deals.

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

The energy of this inner self is directed and used by it to richly form from itself, from components and inner experience, a material counterpart in which the outer ego then can act out its role. The outer ego is most in the role, acting out a play that the inner self has written. [...]

The inner ego or the inner self-conscious self directs such experiences and uses the inner senses in much the same way that you use the outer senses, except that the inner ego knows all of the mechanics involved in the use of the inner senses, and you know little of the mechanics involved with the outer senses.

The fact is that the whole self is constantly experiencing data from all of the inner senses. The inner ego is of course aware of this. [...] This world has already been created by the inner self, and its continuing existence is determined by the constant vigilance of the inner self.

In the various levels of existence the inner and outer egos begin to merge. Gradually direct experience of inner reality is spoon-fed by the inner ego through the mouth of the subconscious to the outer ego. The division between the inner and outer egos is necessary for other reasons than the nature of direct experience itself. [...]

The inner senses have an immediate, constant knowledge of the body in a way that the outer senses do not. The material is delivered to the body from the inner world through the inner senses. This inner data is received by the mind. The mind, being uncamouflaged, then, is the receiving station for the data brought to it by the inner senses. What you have here … are inner nervous and communication systems, closely resembling the outer systems with which you are familiar.

[...] The inner senses deal with realities beneath camouflage … and deliver inner information. These inner senses, therefore, are capable of seeing within the body, though the physical eyes cannot. As the senses of sight, sound and smell appear to reach outward, bringing data to the body from an outside observable camouflage pattern, so the inside senses seem to extend far inward, bringing inner reality data to the body. [...]

The so-called subconscious is a connective between mind and brain, between the inner and outer senses. [...] The greater portions of it are concerned with the inner world, and as data reaches it from the inner world, so can these portions of the subconscious reach far into the inner world itself…

The dramas themselves do express certain inner realities, and they serve as surface reminders to those who do not trust direct experience with the inner self. [...] Christ spoke in terms of the father and son because in your terms, at that time, this was the method used — the story he told to explain the relationship between the inner self and the physically-alive individual. [...]

Before, the environment was effortlessly created and perceived by man and all other living things, knowing the nature of their inner unity. In order to begin this new venture, it was necessary to pretend that this inner unity did not exist. [...] So it seemed that all bridges must be cut, while of course it was only a game because the inner reality always remained. [...]

The ego feared for its position, frightened that it would dissolve back into the inner self from which it came. Yet in its emergence it provided the inner self with a new kind of feedback, a different view not only of itself; but through this, the inner self was able to glimpse possibilities of development of which it had not previously been aware. [...]

You must understand that it is not cut off from the inner self. The inner self keeps the physical body alive even as it formed it. The miraculous constant translation of spirit into flesh is carried on with inexhaustible energy by these inner portions of being, but in all cases the inner self looks to the conscious mind for its assessment of the body’s condition and reality, and forms the image in line with the conscious mind’s beliefs.

In your present life the conscious mind assesses physical reality and has behind it all the energy, power and ability of the inner self at its disposal. [...] The inner self sends to it only the information it asks for or feels necessary. To a very large extent then conscious beliefs act as great liberators of such inner data, or as inhibitors of it. [...]

The inner sound value of the countering suggestion automatically begins to refresh the body. It is fashionable now to think about noise pollution, yet the same kind of circumstances occur with inner sound, particularly when your inner thoughts are self-contradictory, scrambled and random.

The inner senses belong to you as inhabitors of a spontaneous inner reality universe. They, the inner senses, are your regardless of the particular camouflage plane you might inhabit at any given instance. Only by using the inner senses can you perceive while on your plane the inner reality of which it is part.

This inner ego knows the outer ego well. The outer ego is but a counterfeit image of the inner ego. The outer ego as a rule is not aware of what you may think of for now as the thoughts or communications of the inner ego; but the inner ego knows every step you take, every particle of air you breathe, every dream you have; and it is the source of your own personality and is the representative of the entity of which it is part.

It does originate in the inner self that exists in your world, but is not of your world. The inner self-conscious ego as I have said—and this is for Philip’s edification—the inner self-conscious ego can be compared to another face, looking out upon a different world. [...]

Your inner environment is the total of your inner (underlined) perceptions of inner reality. [...]

Strong abilities show themselves, and Ruburt’s inner life is a full and rich one, his inner perceptions well-developed. [...]

[...] You are supposed to get a clear picture of your inner development by perceiving the exterior environment. What seems to be a perception, an objective concrete event, independent and apart from you the perceiver, is instead the physical materialization of the perceiver’s own inner emotions, energy and mental environment.

So far in our discussion, then, we have an inner self, dwelling primarily in a mental or psychic dimension, dreaming itself into physical form, and finally forming a body consciousness. To that body consciousness the inner self gives “its own body of physical knowledge,” the vast reservoir of physical achievement that it has triumphantly produced. [...] The body’s consciousness is hardly to be considered less than your own, or as inferior to that of your inner self, since it represents knowledge from the inner self, and is a part of the inner self’s own consciousness—the part delegated to the body.

(Pause at 9:23.) As the body became physical, however, the inner self formed the body consciousness so that the physical body became more aware of itself, of the environment, and of its relationship within the environment. Before this could happen, though, the body consciousness was taught to become aware of its own inner environment. [...] The body’s pattern came from the inner self, as all of the units of consciousness involved in this venture together formed this fabric of environment and creatures, each suited to the other.

[...] The inner self still related to dream reality, while the body’s orientation and the body consciousness attained, as was intended, a great sense of physical adventure, curiosity, speculation, wonder—and so once again the inner self put a portion of its consciousness in a different parcel, so to speak. As once it had formed the body consciousness, now it formed a physically attuned consciousness, a self whose desires and intents would be oriented in a way that, alone, the inner self could not be.

This is closely related to one of the inner senses, the second inner sense, and it is upon psychological time that you must try to transpose your inner visions. You can see how handicapped we both are because of the difficulties involved in trying to make you understand inner data in terms of outer data, when the two are so apart, really, even while they are so closely connected. [...]

There is an inner sense, dear Joseph, that in a vague manner corresponds to your own inner images. That is, you use this inner sense quite inadvertently in your visions, except that as a result of your lack of consistent training you see these but dimly. [...]

[...] For one thing, psychological time is so much a part of inner reality that even though your inner self is still connected to the physical body, you are in the dream framework free of some very important physical effects. Now as your dreams seem to involve you in duration that is independent of your clock time, and I have much more to say here, so can you achieve the actual experience of duration as far as your inner visions are concerned.

What you call racial memory exists as inner emotional memory experience. The line between inner and outer does not exist in actuality any more than a line exists between consciousness and unconsciousness. What you call the subconscious is merely an ill-defined meeting place of inner and outer experience; and I am forced to use these terms inner and outer only because of your misconception of duality.

On the other hand your inner senses are much more reliable. Your inner data is much more reliable. [...] And the inner data and the inner self which you deny is a lot more permanent, my dear Joseph, and I am speaking to you as proof.

It is true that as a whole you do not as yet understand the inner senses intellectually. The part of yourself which you deny understands the inner senses well. But this does you no good at this stage of the game and so you are in the peculiar position, once more, of trying to dissect the inner world with camouflage tools.

“Think of the Inner Senses as paths leading to an inner reality. The first sense involves perception of a direct nature—instant cognition through what I can only describe as inner vibrational touch. [...]

[...] I have told you that there are Inner Senses as well as physical ones. [...] You must learn to recognize, develop, and use these Inner Senses. [...]

The Inner Senses help us use telepathic abilities, for example. [...] We will also use words better ourselves to communicate our inner feelings since we will know what those feelings are. [...]

[...] While this is necessary, the whole remainder of the self could not be left to an organizer or caretaker who did not focus his attentions within the depths but sat, as it were, on the front porch of the house, leaving the inner workings unattended. The outer ego does not want to meet the inner ego. The outer ego does not want to admit the existence of the inner ego. As the eye cannot see its own pupil without a mirror, so the outer ego could not even see itself, were it not that the inner ego hides in the depths of all reflections.

When the outer ego, from the surface of its consciousness, reflects the outer world, it sees reflections of the inner ego which are the images within its own eye; and as the self creates matter subconsciously within its own eye, and as the self creates matter subconsciously and not consciously, and as the self creates matter in line with inner and not outer expectations, so then does the ego, in viewing the material universe, come face to face with the face of its own inner ego; and the outer ego cannot escape from this inner self.

The inner ego knows when to apply safety valves, and is aware of the danger before the outer ego is alerted. The inner ego is concerned with maintaining the foundations and balance, which is very important, of the whole self, and it is open to messages from the overall entity. The inner ego receives messages through the inner senses, and is aware of realities which the outer ego cannot afford to recognize because of its specialization. [...]

The inner senses, however, give much stronger impressions than those given by the outer ones. You should, in the future, be able to achieve the counterparts of sight, sound, smell and touch, embellished by inner counterparts of width and existence, using the inner senses. You have trouble now with the duration of your inner visions because you are trying to transpose them according to physical time — and this is going about it in the wrong way. [...]

This is closely related to the second inner sense, and it is upon psychological time that you must try to transpose your inner visions. You can see how handicapped we both are because of the difficulties involved in trying to explain inner data in terms of outer data. For instance, when I tell you that the second inner sense is like your sense of time, this does give you some understanding of what psychological time is like, but you are apt to compare the two too closely.

There is an inner sense, Joseph, that, in a vague manner, corresponds to your own inner images. That is, you use this inner sense quite inadvertently in your visions, except that because of your lack of consistent training, you see these only dimly.

[...] Now the information in this book is being directed to some extent through the inner senses of the woman who is in trance as I write it. Such endeavor is the result of highly organized inner precision, and of training. [...] So the inner senses are channels that provide communication between various dimensions of existence. [...]

[...] He uses these inner senses constantly, though the actor part of himself is so intent upon the play that this escapes him. [...] They are themselves part of the camouflage, but they are like lenses over your natural inner perceptions that force you to “see” an available field of activity as physical matter; and so they can be relied upon only to tell you what is happening in a superficial manner. [...]

(10:20.) Highly simplified indeed, the effect would be something like changing one set of glasses for another, for the physical senses are as artificial, basically speaking, to the inner self, as a set of glasses or a hearing aid is to the physical self. The inner senses, therefore, are but rarely used completely consciously.

If you want to change your job, and hold that desire, a new job will come into your experience in precisely the same fashion, in that the inner events will be arranged by the inner ego. [...] An event involving a job change concerns motion on the part of many people, and implies a network of communication on the part of all of the inner egos involved. Obviously, then, a mass physical event implies an inner system of communications of proportions that would put your technological communications to shame.

As you have an ego, fully conscious, directed toward the physical world, you also have what I call an inner ego, directed toward inner reality. [...] It can stretch its capacities, becoming far more aware of inner events than it is normally allowed to do, but its main purpose is to deal with the world of effects, to encounter events.

The inner ego does the actual work that brings about the events you have decided upon. In very simple terms, if you want to pick up a book, and then do so, you experience that event consciously, though you are quite unaware of all of the inner events that occurred to bring the motion about. The inner ego directs those activities.

[...] Each person will experience the Inner Senses in a different way, since perception of any kind is highly individual. It is extremely difficult to use the other Inner Senses without first using Psy-Time, however. In fact some of my students “turned on” their other Inner Senses spontaneously when doing Psy-Time. Some have used Psy-Time to receive information concerning their past lives; in this case, they used many of the Inner Senses together to search out the data they wanted.

“In the sort of exploration of which I am speaking, the personality attempts to go within itself, to find its way through the veils of adopted characteristics to its own inner identity. … The inner core of the self has telepathic and clairvoyant abilities that greatly affect family relationships—and your civilization. [...]

Taken together, the Inner Senses will give each individual a picture of reality as it exists independently of physical matter, an image of the inner identity that is his own. [...]

Psychological time belongs to the inner self, that is, to the mind. It is, however, a connective, a portion of the inner senses which we will call, for convenience, the second inner sense … It is a natural pathway, meant to give easy access from the inner to the outer world and back again.

[...] He automatically translates inner data given by me into coherent, valid and faithful camouflage patterns. [...] Its transference is automatic and instantaneous on Ruburt’s part, and is performed through the inner workings of the mind, the inner senses and the brain.

Then, just as Rob was about to ask how we could really perceive the inner realities, Seth began to discuss the second inner sense, giving us a valuable tool for our subjective dissections. We later discovered, of course, the “inner senses” and “psychological time” had been discussed under different names in many ancient manuscripts. [...]

As far as self and notself are concerned, the unit of self is organized, as you know, by the inner ego, which directs the whole energy field. [...] The outer ego is rather more tied to physical properties, and yet it can directly experience inner reality by a change of focus through aligning itself with the inner ego, focusing its energies with the inner rather than the outer senses. This is by far the most advantageous method of experiencing inner reality, because the outer ego is therefore consciously aware of what has been going on, and can use such knowledge in its own sphere.

It is true that the inner self in the last analysis is the durable self. Nevertheless the various outer egos are extremely important, and without them the inner self would be blocked. Nor are these inner abilities as a rule ever left unfulfilled. [...]

[...] However because of its own extraordinary nature, it itself forms with the inner self in an added gestalt, adding to the energy and ability of the inner self; and in a manner which I cannot yet explain to you, it voluntarily may give up its ego identification to a large degree for the purpose of giving its full energies to the store of the inner self.