“Seth material” search engine (Jane Roberts)

Both prisoners and officials, however, take it for granted that most of those now behind bars will return time and time again. The confined project their personal problems out upon the society. Society returns the “favor.” In the same way individuals often think of certain characteristics as animal or evil, and attempt to isolate those portions from other areas of their own activity. Power or the lack of it, and the attitudes surrounding either mode, are often involved.

(9:24.) Now in its way that was a transference of a problem in a unique manner. The need to act and be in control of action is paramount in conscious beings. Augustus therefore actually created from himself a position of power from which he could, at least for a while, operate. He had to pretend amnesia so as to hide this mechanism from himself. As long as power is equated with violence, then you will feel it necessary to regulate normal aggression in your behavior; and considering power as violent, you will be afraid to act to some extent. You will then consider goodness and powerlessness to be somewhat synonymous, and equate power with evil. Not wanting to face such “evil” in yourself, you may then direct it outward and transfer it to another area.

The criminal or murderer being executed dies for the “evil” within each member of his society, then, and a magical transference takes place.

(Pause.) Love is propelled by all of the elements of natural aggression, and it is powerful; yet because you have made such divisions between good and evil, love appears to be weak and violence strong. This is reflected in many levels of your activities. The “devil” becomes a powerful evil figure, for example. (Emphatically:) Hate is seen as far more efficient than love. The male in your society is taught to personify aggressiveness with all of those antisocial attitudes that he cannot normally demonstrate. The criminal mind expresses these for him, hence the ambiguous attitudes on the part of society, in which renegades are often romanticized.

If you equate power with youth then you will isolate the elderly, transferring upon them your own rejected powerlessness, and they will seem to be a threat to your well-being. If you agree that violence is power then you will punish the criminal with great vindictiveness, for you will see life as a power struggle, and will concentrate upon the acts of violence about which you read. This may bring such aspects into your personal life, so that you yourself meet with violence — hence deepening your conviction. (Pause.) If you accept the basic idea that evil is more powerful than good, then your beneficial acts will bear little fruit because of your own framework; you assign such small power of action to them.

The voodoo and the healer, the witch doctor and the priest, are all held in honor, yet are also looked upon with a certain terror because of the power and knowledge involved. The man who heals or the man who curses both imply a power of knowledge to many individuals. To those who are caught up with fundamental ideas in pious terms, religious power is a frightening thing. Normal aggression, seen as evil, is therefore segregated within the self — and also seen everywhere outside. Period.

(Pause.) Some individuals will make artificial divisions within their own lives, in which it is safe to act in certain areas but dangerous in others. If you believe that wealth is evil, as an example, you automatically rob yourself of any ability that might bring you riches. Talents that are accepted as good in themselves may be inhibited simply because their fulfillment might lead to success in financial terms.