Madness and Possession

The stream of mind, immersing itself in subject–object interactions and expressing them through embodied existence, manifests as an assemblage of more or less active matrices that form and direct their corresponding flows of energy. The conglomerate of such matrices, arranged and manifesting in parallel with the arrangement of the mind’s conduits, is commonly called a personality. In other words, from the viewpoint of the Myth in question, personality is a dynamic ensemble of psychic processes that arises as the result of the interaction of the stream of awareness with its object field and is intended to optimize those interactions.

If a personality is well suited to the stream’s tasks, it is constructive or, as one says, “enlightened.” However, in reality, the formation of personality and its psychocosmic environment is usually far from perfect, and the mind contains not only constructive but also destructive ones. Activation of destructive matrices is in itself natural and inevitable, since destruction is the other side of creation, and any insufficiently perfect system must pass through stages of disintegration in order to dismantle less optimal structures and build better ones in their place. Nevertheless, the energy of destruction easily escapes control and becomes an autonomous, unbalanced agent, losing its evolutionary direction. Destructive energy, deprived of reinforcement by the general creative stream, is traditionally called “demonic,” since it requires absorbing “constructive” energy to sustain itself — that is, it displays the properties of an obligate predator.

We have already said on several occasions that destructive matrices active in the mind can be divided into two types depending on their source: those arising in the mind itself and those penetrating it “from outside,” respectively called parasites of mind and Demons. In addition, the mind can reduce the constructiveness of its manifestation as a result of disturbances arising in its conduit, the body, including in the integrating organ — the brain. Accordingly, three causes of ineffective manifestations of the mind can be distinguished: 1) “organic” (disorders of the body and/or brain), 2) self-destructive (the dominance of destructive matrices of the mind — “parasites” — over its creative activity), and 3) “demonic” (activation of destructive processes in the mind due to implantation of “external” predatory programs/matrices).

Note that the third group of destructive manifestations is heterogeneous. It can appear as “content” (when the mind is subject to influences of external predatory programs but does not harbor them internally) and as “possession” (when the “external” destructive matrices are implanted into the stream of awareness itself, affecting both it and its manifestations via the conduits).

This classification is important primarily because the methods of overcoming destruction differ depending on its cause: in the case of organic disorders, a medical corrective approach is necessary, aimed at repairing structural or functional failures of the mind’s conduits; in the case of a “psychoparasitic” etiology, psychological or psychoanalytic therapy will be more effective; and in the case of demonic invasions — exorcistic approaches.

Accordingly, to choose the correct corrective strategy, it is very important to identify correctly the cause of the mind’s ineffective manifestation. A number of criteria have been developed for this.

First, one should speak of destructive functioning of the mind when the energy expended in response to stimuli of the external or internal environment is disproportionate to those stimuli (in both directions — either excessive or insufficient).

Second, one must take into account that these causes can lead to mutual disturbances: possession often leads both to bodily damage and to psychic disorders, and hyperactivation of the Lamassu frequently creates favorable conditions for invasion by Demons.

Third, one must understand that most often the cause of destructive functioning of the mind is its subjugation by the Lamassu and/or the content of Demons, whereas psychological or neurological disorders are less frequent, and possession is even rarer.

If a person behaves inappropriately in response to simple, “basic” stimuli — then most likely we are dealing with an “organic” disorder; if the inadequacy concerns any manifestations of the mind’s evolution, then there is likely an overgrowth of Lamassu; and if the manifestations of inadequacy are provoked by “spiritual”/religious stimuli, then possession can be suspected. Of course, every particular case requires additional study and verification, and before declaring a person “mentally ill” or, even more so, “possessed,” one must carefully take a medical history. In general, in any case of possession (if it has not yet reached the stage of integration) two entirely different personalities are usually clearly distinguishable in the manifestations of the mind — the person’s own personality, and a far older, more sophisticated personality of the Demon. Accordingly, for diagnosis it is necessary to provoke that personality to reveal itself: to demonstrate some knowledge or skills that the person could not have, and so forth. Diagnosis of possession is substantially more difficult: it requires knowledge of the characteristic signs and symptoms of potentially possible “agents” — Demons. In addition, content is almost always accompanied by Lamassu activity, and therefore resistance must be comprehensive. If content typically manifests in one (or several) areas corresponding to the gates of the dominant Demon, the Lamassu usually acts “on all fronts,” forcing the mind to disperse energy across as many situations as possible and interactions.

We repeat that an alarming sign of energy outflow from the constructive stream of awareness is a reduction or loss of the capacity for love and empathy, since any predator, first and foremost, promotes and sustains a sense of separateness, closedness that fosters opposition and competition for resources.

In general, the most constructive stance is usually the “presumption of self-destruction,” when one begins by first considering the hypothesis of Lamassu’s destructive influence, and if additional symptoms are discovered — such as a general decline in adequacy or the emergence of added knowledge/skills — other possible causes are investigated. In any case, one must approach the formulation of a correct “diagnosis” with the greatest care and balance, understanding that an incorrectly identified cause will not only fail to aid therapy but may aggravate the pathogenesis.