“Seth material” search engine (Jane Roberts)

An analyst might consider Augustus as schizophrenic and label him neatly, but such terms are basically meaningless. If the analyst, over a period of time, should convince Augustus that his condition in the present resulted from some specific inhibited event in the past, and if the analyst was an intuitive and understanding man, then Augustus might change his beliefs enough so that some kind of “cure” was worked. He would then conveniently remember such an event and display the expected emotions as he re-experienced it. Unfortunately in his present state, powerless as it were without Augustus Two, he might also simply call on his “alter ego” to show the good doctor that he was no one to trifle with.

When Augustus Two was in control of the body the chemical makeup varied considerably. It showed significant differences over Augustus’s usual hormonal status. The chemical changes were caused by the transition in beliefs that operated, and not the other way around.

(Pause at 10:08. See the material on hormones and beliefs in the 621st session in Chapter Four.)

Sometimes such cases are handled within another framework, in which Augustus would be considered possessed by an independent “evil” entity whenever Augustus Two took over. Now again, if Augustus somehow changed his beliefs it is possible that even within that framework some kind of cure would be effected. But at the same time the dangers and difficulties would make such a cure relatively impossible.

If a practitioner who believed that Augustus was possessed then convinced Augustus of the “fact,” their joint charged beliefs might possibly work for a while. Convincing Augustus that he was under the domination of an evil entity would be step one. Step two, getting rid of the intruder, could at least follow. The trouble is that working within that framework, the self-structure is further weakened, for the normally repressed characteristics of Augustus Two are forever denied. Augustus must then always be “good,” and yet he would always feel vulnerable to another such invasion of evil. The same results as those given could be possible: the growth of suicidal tendencies or other self-destructive behavior.

Such critical-uniting episodes usually do not involve long sickness, though they may, but instead events such as bad accidents. The difficulty may be exteriorized as a broken limb, for example, instead of a broken self, and as the body is repaired the necessary assimilation of belief takes place.

There are various kinds and stages in such cases. Each individual is unique. Sometimes the framework includes another method of cure, in which portions of each conflicting side of the personality break off to form a clearer psychological structure which can communicate with the other two, act as a referee, and reconcile the opposing beliefs held by each.

This is done many times without the main personality realizing what is really going on. On occasion automatic writing is utilized, or the Ouija board. Both are methods to uncover invisible conscious beliefs — that are accepted by you consciously at any given time, say, and deliberately ignored at another given time.

When people using such methods are told that their writing comes through from a demon or the devil, or an evil spirit, then those invisible beliefs are shoved farther away. Any search into the mind becomes frightening and dangerous, since it might lead to further such “invasion.”

Now such invasion is usually the sudden appearance of previously unacceptable beliefs, quite conscious but invisible, tucked away. Then they suddenly appear as alien. In most instances the possession concept makes it all the more upsetting. Easier to face, often, is the idea that the responsibility for such ideas must belong to another entity or being. In all cases of this nature involving Augustus-type episodes, the problem is one of unassimilated beliefs. Instead of such comparatively drastic behavior, however, such beliefs can be expressed through various parts of the body. Unfortunately, a system of medicine that largely deals with symptoms only encourages a patient to project such beliefs on new organs, for instance, after already sacrificing others in operations.

The solutions lie in the conscious mind — I cannot emphasize this too strongly — and in those beliefs that you accept about the nature of reality and, specifically, about the nature of your being.

While the most basic work must be done by the individual, help is always available from a variety of sources, both within and without. You will literally interpret and use almost any data that comes to you as helpful, and it will be highly effective — unless your beliefs lead you to think, perhaps, that everyone is against you, or that you are beyond help, or that you do not deserve it. Other such ideas can also close you off from help, of course, but you will instinctively look for it and use it when possible.