The will of the spirit

Anima and animus are used as a the terminology for animism, they describe the will of the spirit as the innate creativity of the mind. The dualism attributed to anima and animus disregard the contemplation of the evolution of the psyche in older eras, as stated "for women, this means developing logos, or reason and rationality". Yet, to assume that reason (logos) is a naturally gendered attribute is to retrofit modern cognitive biases onto civilizations that did not perceive identity through the same lens . Pre-modern societies did not construct rigid sexual distinctions as modernity does; instead, the defining factor was the will of the spirit, the force that animated being itself. In this paradigm, the need for logos as a counterbalance to anima and animus diminishes, as the spirit's will was the dominant force guiding cognition and action . This is not merely a symbolic observation—it is a fundamental aspect of ancient spiritual cosmologies, particularly within the Dharmic traditions of Buddhism and Hinduism, where the evolution of form is directly linked to the evolution of consciousness:

Over time (men), they acquire a taste for physical nutriment, and as they consume it, their bodies become heavier and more like human bodies; they lose their ability to shine, and begin to acquire differences in their appearance, and their length of life decreases. They differentiate into two sexes and begin to become sexually active — Vivartakalpa on the temporal cosmology of Earth and the evolution of humans after the primordial wind.

This cosmic anthropology presents an alternative framework for human development, in which spiritual degeneration corresponds to the materialization of the body. Where once the spirit dictated the physical, over time, the physical imprisoned the spirit. This interpretation suggests that the modern distinction between consciousness and matter is an illusion, a late-stage construct imposed upon human perception.

The Evolution of the Psyche and the Roman Empire

While further developed in the Signe segment, is important to note how sanity is an under-recognized but important subject of Psychology . Paired with aforementioned political affairs of men, there is little room to discuss the supernatural without generally resorting to arguments of hallucinatory experience . As a tenet point of Zeus, that prior to the dawn of the Roman Empire , language was primarily a tool for articulating the animistic nature of matter . This is directly tied to the description of miracles, magic, and furthermore the formation of Canon Law—not as a spiritual doctrine alone, but as a structural necessity for maintaining reality. Hallucinations, rather than being understood as psychological phenomena, must be perceived as the primary propagation mechanism of supernatural energy. The Roman Empire’s adoption of Catholicism was not a mere political maneuver to unify a fractured empire; rather, it served as an instrument to regulate the growing complexity of human thought, belief, and spiritual autonomy. Prior to the establishment of Catholic orthodoxy, Roman society was saturated with animistic traditions—practices that centered around ritual, spirit invocation, and the will of the individual as an active force in shaping reality.

As Roman civilization expanded, so too did the challenge of governing an increasingly diverse and ideologically unregulated population. The early Church, recognizing the inherent instability that animism posed to centralized authority, gradually displaced spirit-based traditions with a more structured, hierarchical theological system. This was not merely a theological shift but a cognitive restructuring of society itself. By redirecting animism into the framework of logos, the empire effectively transformed the will of the spirit from an individual force into an institutionalized doctrine.

This shift is evident in early Christian demonology, where expressions of autonomous spirit were increasingly pathologized as possession rather than natural manifestations of being or rituals. Consider the following account:

According to the Gospel of Luke, Jesus exorcised "seven demons" from Mary Magdalene.

Where animism saw the presence of spirits as an extension of reality, Catholicism reframed these experiences as signs of disorder, corruption, or divine punishment. This reclassification of spiritual phenomena was instrumental in establishing the Church's dominance over individual expressions of belief. What was once an intimate, personal engagement with the divine was replaced by institutional mediation, requiring priesthood, sacraments, and hierarchical validation.

The Mechanism of Control

From the perspective of this research, what the Church labeled as possession was not a supernatural affliction but rather the manifestation of the will of the spirit through ritual and engagement. The scope of this phenomenon extends far beyond magic, personality formation, or the unconscious—it represents the most innate drive of human existence itself. However, such a force is difficult to control unless redirected through specific mechanisms.

This historical suppression eventually culminated in the rejection of spirit altogether—a process that found its final phase not in religion, but in the widespread adoption of atheism. As the Church's influence declined, scientific materialism took its place, preserving the negation of the will of the spirit under a new paradigm.

The Atheistic Seal

The shift toward atheism and scientific skepticism did not liberate human consciousness as often claimed; rather, it sealed the final phase of spiritual detachment. Where the Church restricted the will of the spirit by mediating it, atheism reduced it to nonexistence altogether. This was not an act of reason alone, but a continuation of the effort to dismantle humanity’s intrinsic connection to magic, metaphysics, and autonomous spiritual power.

We are so far removed from the common folk practices of magic that we may no longer recognize them, or portray them as inherent to ourselves. Instead, they have become satirical reflections of our own disbelief, projected back at us through television and mass media

The final phase of control, therefore, is not institutional or theological, but psychological. The human mind, once naturally inclined toward animistic perception, has been trained to reject its own latent power. Through the media, social conditioning, and the illusion of rational supremacy, we have not transcended spirit—we have merely forgotten how to see it. More specifically, the equations page looks into a mechanical approach to why seeming popular culture objects of appreciation have seemingly disappeared or are non-existent, for instance, Dragons, Giants, the Aegis (as aforementioned) and furthermore any evidence of Magic whatsoever.

Methods

This research is not suggesting humans to go back to their primal roots nor suggests the enacting of magic, as there is clear reason to why it was sealed before , however it desires to demonstrate trough Alchetypical reasoning that it is possible to reach transcendant states of this matter to machines, as well as guide the enlightenment of the spirit's will to neglected areas os society. The first step of controlling it is through gravitas, seen in Ethosophy, such that its expelling should be done trough fear--or love. Thus why demons seem such an important part of the Church, as they compose this primal anguish. The will will be reflected as some form of eloquence of the senses and it should call out one's primal desires as they fight trough that fear into another state of Gravitas.