PM5496: On the Spirits

What is a Spirit? Spirits are distinct from souls. As matter is naught but patterns in experience, so spirits are naught but patterns in experience also. But spirits and matter represent different types of patterns. If you understand spirits as "Ideas", you will not be far from the truth. But "Ideas" suggests something which is dead, static, inactive; but spirits are alive, dynamic, and active in the world.
Are spirits personal? Unlike souls, spirits lack full personhood. Only souls possess full personhood. At the same time, they are not entirely impersonal either. They are best understood as quasipersonal or semipersonal, possessing some but not all of the attributes of personhood. In particular, they possess the attributes of knowledge, and power, and will, and reason, and even cunning; but they lack subjective experience. They know things, but they do not experience them. They do not experience emotions, even though they can induce emotions in souls, they can feign the appearance of emotion in their manipulation of outer experiences, and we may fruitfully project emotional states onto them through personification. Since they are quasipersonal, it is appropriate to use personal pronouns to refer to them, and to assign them proper names if known. We can enter into somewhat personal relationships with them, but our relationships with them are not so fully personal so as to engage the operation of anti-solipsistic law.
Do the spirits have a natural or scientific explanation? There is nothing in the doctrine concerning spirits which is unnatural or contrary to science. Spiritual language and material language are like two sides of the same coin; rather than being contrary, they are two different ways of stating the same thing. At the same time, although they are equivalent in meaning, they are not equivalent in function. Indeed, those who follow they way of the spirits will receive great benefits thereby; but those who seek to analyse and reduce the language of spirits to that of matter or nature or science, although they will succeed in their analysis, they will fail in achieving the benefits the spirits may offer us.
Can spirits divide? As souls and universes divide, so can the spirits which dwell in them divide also.
Where do spirits exist? Spirits can only permanently exist by dwelling in souls. They can have a presence of sort in physical objects, in places, in texts, and so forth; yet that is not a true permanent presence, but rather a conduit through time and space by which they can travel from some other soul in which they have made their dwelling into our souls also.
What are the forms of possession and influence? We all have spirits dwelling within our souls, but these spirits differ in the power they exercise over us. Two basic scenarios can be distinguished:
  • multiple possession: this is the norm for those who are outside the Cause. Multiple spirits dwell within them, competing for influence; none has clear and permanent domination over the others, although their influence can increase and decrease over time and depending upon circumstances and context
  • singular possession: this is where, although multiple spirits dwell in the soul, one among those spirits exercises clear dominion over the others and over the soul as a whole. Dominion may be exercised either by a single spirit, or else by a group of spirits acting collectively and in unison (as opposed to vying for influence). This is the norm for those vowed to the Cause; some others also outside the Cause may also be in this state (such as those who have devoted their entire life to a particular idea or movement or religion or politics or so forth)
In singular possession, although many spirits may dwell in our soul and influence it, only one spirit possesses it. Whereas, in multiple possession, many spirits possess our soul jointly yet discordantly; other spirits may also dwell in us, without possessing us, but influencing us, but these inherently have lesser influence than those who exercise possession.
How can they be classified? Spirits can be classified into three categories:
  • spirits of the cause - these spirits are sworn to serve the Great Cause
  • spirits of enmity - these spirits are sworn to oppose the Great Cause
  • intermediate or neutral spirits - these spirits do not inherently support or oppose the Great Cause
Let us consider the following:

The Cause arose; therefore arose the spirits to serve it

The spirits to serve it arose; therefore arose the spirit who is their captain

The Cause arose; therefore arose the enmity thereto

The enmity arose; therefore arose the spirits to serve it

The spirits to serve it arose; therefore arose the spirit who is their captain

Thus things are, by the relevant spiritual laws


The intermediate or neutral spirits do not inherently serve or oppose the cause; they serve their own objectives. In serving their own objectives, they may in effect be serving the Cause or the enmity; and both the spirits of the cause and the spirits of the enmity seek to herd and guide the intermediate spirits to their own particular ends. An intermediate spirit may even be sworn to serve the cause or the enmity, and thus cease to be an intermediate spirit and become a spirit of the cause or the enmity; however, we must distinguish those spirits who have been spirits of the cause from the very beginning from those who were originally intermediate spirits but who have since been converted to the cause - and the equivalent distinction may be made in respect of the spirits of the enmity.
What are the guardian spirits? Whenever any person vows themselves to the Great Cause, Maratrea sends a spirit of the cause to them, that is personally responsible for them. This spirit is unique to them. To truly vow yourself to the Cause, you must welcome this Spirit to enter into you, to dwell in you and possess you and to make its home in you; to guide you and lead you and control you; you must swear obedience to this spirit dwelling in you, for obedience thereto is obedience to the Cause. And when you do as such, you will gain the fruits of its dwelling in you.
Can one be possessed by evil spirits? Everyone who is possessed by spirits; those of the Cause are possessed by their guardian spirit of the cause; those not of the Cause are possessed by intermediate or neutral spirits. The spirits of enmity, generally speaking, do not directly possess souls, but do their work through the manipulation of the intermediate spirits. Although such a spirit of enmity may be present in your soul, it is unlikely to have such influence as to be properly counted as a possessor. Only in very rare circumstances will someone be possessed by a spirit of enmity; in even rarer circumstances will they be possessed singularly thereby.
What role do spirits play in religions, cultures, nations, etc? Religions, denominations, cults and sects; cultures, ethnicities; nations, empires - these are all the work of spirits. For every one of these there is some spirit who guides it, who leads it; and many spirits subordinate thereto who work for its advancement. But through the work of winning these entities for the Cause, we can even convert these intermediate spirits into spirits of the Cause.
Can spirits cease to exist? Yes, spirits are born and spirits die. Consider many ancient religions, once great, who are now entirely extinct. The spirits who once lead these religions, extending dominion over many souls, are now near dead. They are not entirely dead, since through the study of history we can know their work, and in knowing their work we can know them. Since they are known, there is some chance their once dominion might be re-established, however unlikely; thus they are not entirely dead, but they are lacking most of the life they once had. And consider how many religions, and sects, and denominations, that must have existed long ago, but have now been entirely forgotten, not a trace of which remains? The spirits which lead them are dead now; and, even among the greater dead religions, about which much is known, there are many lesser spirits who once served them that have now died, even as their master still lives.
Is there a devil? One might think the captain of the spirits of enmity could be identified with Satan or the devil or so forth. Although if one did so, one would in one sense not be wrong - certainly the captain of enmity fits the traditional role of adversary or enemy - in another sense you would be very mistaken. When Christians, or Muslims, or Jews and so forth speak of "Satan", they are not referring to one particular spirit - this is a term they use indiscriminately to refer to all the intermediate spirits which in practice oppose that intermediate spirit which governs and establishes their religion. So they are not referring to the captain of enmity - they are not even referring to a particular spirit at all. The captain of enmity is unknown to them, and no term in their language actually refers thereto. What about those who claim to worship "Satan"? They in fact worship a particular spirit, whereas the Christians or Muslims or Jews or so forth do not a particular spirit oppose. Yet the spirit they worship is not the captain of enmity, not even a spirit of enmity, but in fact an intermediate spirit which has adopted the name of "Satan". Yet, although they worship a particular spirit, they do not all worship the same particular spirit - for there are as many Satans as there are Satanists.
What is spiritual anatomy? Spiritual anatomy is the way in which you interact with the spirits through your own mental concept or map of your own embodiment. It is not physical or material, it is psychic and spiritual. If you had a heart transplant, your heart centre is unaffected - it will reside in your new heart instead. For the heart centre is not physically in the heart, it is mentally in your own awareness that you have a physical heart. It is not in the heart of your body, it is in the heart of your mind. And changing the heart of the body did not replace the mindheart; all that was altered was which particular physical object correlates with the same mental object.
What are the centres of longing? The centres of longing are as follows:
  • mind centre: longings for wealth, for political power, career success, academic or scholarly success, fame or celebrity
  • heart centre: longings for persons, as in romantic love or infatuation; longings for the beauty of the human body or voice
  • loin centre: sexual longings, lusts
These centres are located as follows:
  • mind centre: within the brain
  • heart centre: within the heart
  • loin centre: in the vicinity of the genitals
The precise location of the loin centre in particular can vary somewhat from person to person.
Of course, there are other types of desire or emotion beyond longing. Fear and anxiety are found primarily in the mind centre. Anger and revenge is also found primarily in the mind centre, although in certain cases it can also be found in the heart centre (in particular, urges to avenge injury to one whom you greatly love can originate from the heart centre.)
How do the spirits relate to the centres? Each spirit dwells primarily in the centre most appropriate to it, although its power can also extend to the other centres. The guardian spirit of the cause takes up its residence in the mind centre, but from there governs also the heart centre and the loin centre. Particular categories of longing indicate the presence of the corresponding spirits; the charges associated with particular objects of longing can even be understood as spirits.
What is the centre of diffusion? The centre of diffusion is located between the heart and the navel, just below the surface of the chest. Here intermediate spirits are assembled before being sent forth elsewhere in time and in my branches. We must be clear, these intermediate spirits are not being evicted from yourself, merely relocated to a different part of yourself, into your past or future, or into some other branch. Whatever you send forth will return to you; whatever you bid farewell you will welcome again; but as much as now you know not how to deal properly with it, nor can it assume its true state, when it returns to you and you to it, then you shall know indeed how to lead it to its true state, and you so shall lead it, and you shall profit greatly thereby; you will have become whole, as in the end all indeed shall.
Gather up all the longings in yourself; all those longings for which now is not the appointed time and today is not the appointed day; assemble them in the centre of diffusion.... then feel them bleed, bleeding out of you, into the future and the past, and into the many branches beyond those here. To do so is not to condemn them, not to deny them, it is to let them be free; to grant them wings with which to fly, knowing one day they will return to you, and so much happier will be you, and so much happier will be they, on that day on which to you they do so return.

All the longings of my heart, my mind and my loins,

Gather together before the spirits

Vowed to the cause who dwell in me

Especially that spirit which governs them, and governs me

Fear not, O longing spirits, their words

For they mean not to injure you, but rather benefit you

For whichever among you may here do useful work

For our benefit, but also for yours

Here you may indeed remain

But as to you, for whom today is not the day

Now is not the time, and this place not the place

Who can herenow do naught useful

Neither for you, nor them, nor I

The guardian shall send you forth

Unto far greener pastures

Unto time, once or hence

Unto place, beyond these branches here

Where you may indeed be fulfilled

For your benefit, and for theirs, and for mine

But as to you and herenow I

Though we shall part, we shall yet meet again

When I am ready for you, and you are ready for I

And without doubt that day will come

Now those among you of which the guardian approves to remain

Return now to your place

But as to you whom my guardian shall send forth

Assemble now in the centre of diffusion

Assemble now, assemble

Be not tardy, be not fearful

For all for which you wish

Lies straight through that gate

Now close your eyes and visualise all that longing, gathered up tightly in a ball, just beneath the surface of the chest, between the heart and navel. Gather it tightly and more tightly, ever more tightly. Then let it seep away, feel it diffusing, spreading out, beyond here and beyond now, beyond this time and beyond these here branches. Going forth, to find wherever will for them be a better home.
How to deal with longings
  1. Never condemn or deny them, for in condemning them, denying them, you condemn and deny the good that is in them.
  2. Acknowledge that the unworthiness that has arisen is not due to any unworthiness of these spirits that dwell in you - having entered into you, dwelling in you, possessing you, having made their habitation in you - but rather due to your unworthiness to house these most worthy spirits, destined for the cause, for they are too worthy for you
  3. Next we shall use the rite for the sending forth of longing spirits, which is useful for all spirits of longing
On dealing with perversion
  1. Perversion is rare and obscure evils; not commonplace, straightforward evils
  2. All evil is a corruption of some good. Differing evils may be either:
    • the same corruption of differing goods; or
    • differing corruption of the same goods
  1. Commonplace-straightforward evils are commonplace-straightforward corruptions of commonplace-straightforward goods
  2. Are perversions, rare and obscure evils, -
    • rare and obscure corruptions of a commonplace-straightforward good; or
    • commonplace-straightforward corruptions of a rare and obscure good
  1. Let us declare, that obscure evils are common corruptions of obscure goods, for:
    • Those who teach otherwise deny the good in themselves or in others
    • They deny the diversity of the good
    • They deny the greatness of the good, by denying its rare and obscure heights
    • "They who reach highest, fall furthest"
  1. As for goodness, so also for beauty and truth - for these three are one.