Dissociative Identity Disorder: Fearfully And Wonderfully Made (4)
Psalm 139: 13 – 18
It took two sessions to conduct a full Structured Clinical interview for DSM Dissociative Disorders with Jane. Many more hours were allocated to interpreting the results of the interview which subsequently enabled me to map her disorder’s clinical features in entirety, pinpointing particular symptoms with degrees of severity for her traumas, as yet unexplored, and providing me with a clear assessment for treatment purposes. The positive severity ratings covered areas of amnesia, depersonalization, derealization, identity confusion and identity alteration.
One of the first things I had to clarify given the complexity of Jane’s disorder was to discount any demonic interference that may further complicate treatment in the future. I dived straight into that in my next session with her.
Having put Jane into a trance state, I requested to speak with Joan straight away. In a few seconds, Joan indicated her presence. I enquired after her, indicating how glad I was to speak with her again since our last conversation together, asking her how she had been in the last few days.
“I am O.K.” she replied confidently.
“Can we talk about religious stuff, Joan? Is that O.K. with you?” I asked with some trepidation, not knowing what to expect.
“Yes. What would you like to know?” she answered in a cooperative tone.
“Do you know about Jane’s faith and beliefs? How do you feel about her religion?” I probed.
“It is O.K. with me. She is a Christian, but I am a Buddhist. I do not believe what she believes,” she shot back in a matter of fact way.
“Oh! So you do know she became a Christian some years ago?”
“Yes. But that has got nothing to do with me!” she added.
“Do you know everything about Jane’s beliefs and religious practices, and the fact that she was baptized a Christian?”
“Yes. But that’s Jane’s religion, not mine,” she remarked firmly.
Queer, I thought! “O.K. Thank you for letting me know how you feel about Jane’s beliefs. So you also were with Jane when she made those trips to Buddhist temples here, in Singapore, and in Thailand, to seek healing for her problems?” I enquired.
“Yes. I know everything she does.”
Incredulous! “Oh! You were aware of everything she did. You mean I can ask you anything that Jane had done or had happened to her and you can tell me about them?”
“Yes, everything,” she said assertively.
Wow, I mused to myself. So this must be a principal alter within Jane’s fragmented memory system as a result of her violent traumas, whatever they were!
“Does Jane know that you know everything about her? I know she cannot hear us right now,” I asked curiously.
“Yes, she cannot hear us, and she does not know that I know everything, that is why I speak to her when she is confused about things.”
“That is very good, Joan. I am glad you are helping her when she is unsure of herself. Thank you also for keeping track of all her memories for her. If I may ask, do you know how many of you are in Jane’s mind, who speak to her like you do?” Taking a step closer to my objective.
“There are so many of us that I cannot begin to tell you. I know all of them, but many of them do not know about me.”
“So, some of them are like Jane, they are not aware of your presence and cannot hear you, but you hear all of them. Is that correct?”
Joan indicated a number of alters within Jane’s memory system, with a probability that many are not co-conscious with Jane or Joan regarding Jane’s life experiences. To simplify this topic of our memory system, I will stick to the basics. What this means is that there is a strong possibility that cognitive and emotive elements within each memory for traumatic events are disconnected depending on the severity of those events encountered. Normally, when we reminisce on a traumatic incident, we can recall almost all of the circumstances and emotions involved. This implies an intact recall memory system. To be able to feel an emotion without knowing the circumstances when one is triggered, like watching a rape sequel on television, or remembering an event cognitively, without any emotions, indicate some disconnection in the memory system. Identification of these dissonant memory nodes and their reconnection are essential for healing to take place.
“Thank you for helping me comprehend how you all function internally. Can you tell me whether anyone inside is opposed strongly to Jane’s faith and beliefs?” I pushed on.
There was silence for a while, then Joan interjected, “No, most of us are Buddhists, but we have no objections to Jane’s religion.”
“Joan, do you have any idea about demons and how they interact with us, human beings?” I explored.
“Yes. In fact, Jane went for several deliverance sessions when she became a Christian. I saw her through it all”
“O.K. That is great that you understand. You know that demons hate God, His Son Jesus Christ, and the work of the cross. Is there anyone inside who feels that way?” Pressing my point again.
There was a few seconds of silence, then she said, “There is no one here who is a demon.”
Whew! Can I take Joan’s word positively? One more question to go, before I can conclude that there is probably no demonic activity in Jane at this moment.