The Unseen Factor: Could Something Else Be Feeding Your Depression and Anxiety? Part 1

[TaoSpring]

Article One: The Incurable Epidemic

Have you---or someone close to you---endured this kind of ordeal?

Diagnosed with depression or anxiety. Prescribed medication. Symptoms eased, but never truly vanished. Switched to another drug, then another, even combined therapies---yet that sensation of 'a stone pressed against your chest' remains. Dozens of therapy sessions later, you've mastered every coping technique, but each morning you wake to the same inexplicable dread and despair, arriving right on schedule.

You are not alone.

According to the World Health Organization, approximately 280 million people worldwide suffer from depression, and 301 million from anxiety disorders. Antidepressants (such as SSRIs) are effective for roughly 60-70% of patients---which means 30-40% fall into the category of 'treatment-resistant depression.' For anxiety disorders, relapse rates remain as high as 50-80% even after treatment.

Medicine has excellent explanations: genetic differences, neurotransmitter imbalances, childhood trauma, chronic stress. All valid. Yet one question has never been adequately answered:

Why do some people simply not get better?

Could there exist a pathogenic factor that modern medicine has yet to recognize?

A Science Student's Perplexity

I was raised in a materialist education system. Studied engineering in university. Believed that all phenomena could ultimately be explained through physics and chemistry. Like most people, I considered 'ghosts' superstition, 'possession' hysteria, and 'exorcism' psychological suggestion.

But I had one puzzle I could never resolve: If these paranormal phenomena are purely products of ignorance, why has human civilization---after enduring three centuries of Enlightenment, Scientific Revolution, and positivism---still failed to utterly disprove them? Why has no one been able to definitively prove spirits don't exist, the way we disproved geocentrism?

Carrying this question, I made a decision that seemed inconceivable to my classmates and colleagues: I stepped into the world of cultivation practice and sought a teacher. My master was an orthodox Qi Cultivator. He said: 'You may observe first, verify, then judge.'

I knelt before the deity statue and recited the initiation oath: 'May you aid this disciple in coming to know the mysteries of the world.'

I was twenty-nine years old.

Fifteen Years of Elimination
Over the next fifteen years, I walked a path opposite to that of ordinary believers. I accepted nothing on my master's authority alone. I adopted an almost obsessive methodology of elimination---deny first, affirm later.

For every case, I sought conventional explanations:

• Is it psychological suggestion? I would perform interventions without the patient's knowledge (placing a talisman under their pillow without informing them) and observe the effects.

• Is it coincidence? I would set up delayed-treatment controls---for patients with identical symptoms, I'd observe for a week without any intervention, confirm the symptoms didn't resolve spontaneously, then intervene.

• Is it suggestion-induced hallucination? I would use open-ended questions rather than leading ones.

• Is it infectious disease or mass hysteria? I would check for biological transmission pathways or triggering events.

Only after all conventional explanations were exhausted did I begin considering what modern people call the 'supernatural' dimension.

I have treated hundreds of cases diagnosed by hospitals as depression, anxiety, hysteria, or schizophrenia. Many of them, after receiving metaphysical intervention, achieved results that years of medication had failed to deliver.

I am not advocating the abandonment of modern medicine. I am proposing a hypothesis: there exists a category of mental suffering whose root cause is neither neurotransmitters nor childhood trauma, but an external, non-material source of interference.

An Analogy: The Lesson of Chronic Fatigue Syndrome

In the 1980s, Chronic Fatigue Syndrome (CFS/ME) was widely regarded by the medical establishment as a 'psychological problem' or 'female hysteria.' Patients were told 'you're just tired' or 'exercise more.' It took decades before medicine acknowledged it as a disease with biological foundations, possibly related to viral infection and immune dysfunction.

Today, our understanding of 'possession-related mental disorders' may be at a similar stage. The phenomena exist, but the explanatory framework has not yet been accepted by the mainstream.

My Commitment

I do not ask you to 'believe' anything. I only invite you to verify.

In this article series, I will:

Systematically describe the spiritual interference phenomena I have observed in relation to depression, anxiety, and other mental illnesses

Provide a checklist of clinical indicators you can self-assess

Introduce low-risk intervention methods you can try yourself (such as listening to our test incantation recordings)

Clearly distinguish when you should see a doctor versus when to consider spiritual factors

Honestly share failed cases and lingering doubts I still hold

If rigorous research one day proves everything I've said is unfounded, I will not regret fifteen years of effort---because the pursuit of truth itself is the highest value.

Now, let us begin.

[Amor]

"Could Something Else Be Feeding Your Depression"

Often it is an intelligence feeding off the depression. Humans are not the top of the food chain

[TaoSpring]

"Could Something Else Be Feeding Your Depression"

Often it is an intelligence feeding off the depression. Humans are not the top of the food chain

There are evil spirits, and this phenomenon is becoming increasingly common.

[Amor]

I am not sure how useful is the label: evil.

Perhaps chickens think that humans are evil for eating them.

Perhaps chickens need some incentive to be free. Escaping humans might be just that incentive

[TaoSpring]

I am not sure how useful is the label: evil.

Perhaps chickens think that humans are evil for eating them.

Perhaps chickens need some incentive to be free. Escaping humans might be just that incentive

Broadly speaking—and from the perspective of the universe as a whole—nothing possesses inherent good or evil; what we label as "good" and "evil" merely reflects differing points of view.
However, to be human is precisely to view matters from a human standpoint; and from this perspective, anything that hinders or harms human beings is, by definition, evil!

[Amor]

...anything that hinders or harms human beings is, by definition, evil!

That might be a bit broad. Sometimes I wish that gravity did not hinder me so much.

By one account the two world wars forced humans to choose between "good" and "evil".

Would forcing such a choice be an evil event?

[TaoSpring]

...anything that hinders or harms human beings is, by definition, evil!

That might be a bit broad. Sometimes I wish that gravity did not hinder me so much.

By one account the two world wars forced humans to choose between "good" and "evil".

Would forcing such a choice be an evil event?

Throughout human history—and indeed, across the evolutionary history of most living beings—warfare has been a normal occurrence, waged for the sake of resources or for the sake of so-called righteousness. The true hallmark of civilization, however, lies in humanity’s growing capacity to resolve problems without relying on war.
After all, war is fundamentally an internal human affair—a matter entirely distinct from the encroachment of certain spiritual entities upon humanity. It is much like a flock of sheep: while the sheep may squabble amongst themselves, the wolf remains, invariably, the enemy of the entire flock.

[Amor]

Would forcing a choice between good and evil be an evil event?

[TaoSpring]

Would forcing a choice between good and evil be an evil event?

The definitions of "good" and "evil" are, in truth, somewhat inadequate; from the perspective of Heaven and Earth, a more fitting distinction is that of "clarity" versus "turbidity." Clarity infuses all things with vitality, whereas turbidity brings only oblivion and death.
The many spirits with which we interact may also be defined from this very perspective.

[Amor]

The new born human is ruthless in demanding attention at any time. That is not evil.

By age 5 we expect the child to be respectful in asking for attention - otherwise such a child might be regarded as spoilt.

Thus good and evil are contextual. Contexts may be local or cosmic.

It may however be that before Existence occurred there were outcomes intended through the vehicle of universes.

How does a human make a judgement that crosses a Mahapralaya - when the local universe is dissolved?

https://www.supremeknowledge.org/knowle ... hapralaya/

Parasites (local and cosmic) that feed off and depress humans may be proper (clean) parts of a larger process.

[TaoSpring]

The new born human is ruthless in demanding attention at any time. That is not evil.

By age 5 we expect the child to be respectful in asking for attention - otherwise such a child might be regarded as spoilt.

Thus good and evil are contextual. Contexts may be local or cosmic.

It may however be that before Existence occurred there were outcomes intended through the vehicle of universes.

How does a human make a judgement that crosses a Mahapralaya - when the local universe is dissolved?

https://www.supremeknowledge.org/knowle ... hapralaya/

Parasites (local and cosmic) that feed off and depress humans may be proper (clean) parts of a larger process.

As human beings, we consider matters solely from a human perspective. It is much like how a sheep need not concern itself with what might happen if a wolf, unable to catch any sheep, were to starve to death.
At a higher level, there are concerns and rules specific to that level—matters that require no worry on our part.
As humans, our only imperative is to strike back against anything that preys upon or encroaches upon humanity, and to eradicate it to the fullest extent of our ability.

[Amor]

That may be the path to endless war


On the other hand, as a parent I often stood above, untouched by childish tantrums.

Is that possible at a planetary scale?

[TaoSpring]

That may be the path to endless war


On the other hand, as a parent I often stood above, untouched by childish tantrums.

Is that possible at a planetary scale?

Endless war has always existed; much like a flock of sheep, existence itself entails facing the ceaseless predation of wolves—and even in the absence of wolves, other natural predators will inevitably emerge.
Heaven and Earth do not permit any species—humanity included—to exist without facing peril.
A stance of detachment is, in truth, a tranquility born of transcending worldly concerns; it may also be described as the principle of *Wu Wei* (non-action) found in the *Tao Te Ching*—adhering to objective laws and facts while striving to remain unswayed by one's own subjective biases. At a higher level of understanding, this principle constitutes a perfectly natural attitude toward life. Indeed, according to the ancient spiritual disciplines of China, the very path of human cultivation lies in gradually attaining the standards of the *Tao* through the practice of *Wu Wei*.

[Amor]

...
As humans, our only imperative is to strike back against anything that preys upon or encroaches upon humanity, and to eradicate it to the fullest extent of our ability.

That may be a phase required to achieve survival - but when survival is assured, what approach should be taken?

Is there any contribution that humans can/should make to the well-being of the Cosmos?

[TaoSpring]

...
As humans, our only imperative is to strike back against anything that preys upon or encroaches upon humanity, and to eradicate it to the fullest extent of our ability.

That may be a phase required to achieve survival - but when survival is assured, what approach should be taken?

Is there any contribution that humans can/should make to the well-being of the Cosmos?

The struggle for survival merely *appears* to be a thing of the past. Technological advancement has created the illusion that humanity is no longer threatened by other species. Yet, in realms unseen, malevolent spirits ceaselessly erode the human spirit. Indeed, the recent surge in cases of depression and anxiety is inextricably linked to this very factor.
What Heaven and Earth desire is a ceaseless, vibrant flourishing—this constitutes the ultimate benevolence within the cosmos. If humanity can ensure that this perpetual vitality is maintained across every corner of the globe, that would represent humanity’s own act of supreme benevolence toward Heaven and Earth. Such flourishing transcends the boundaries of both race and species; after all, a world inhabited solely by humans could hardly be described as truly flourishing.
As matters stand, I feel that the most urgent task before me is to do everything in my power to stem this insidious erosion by malevolent spirits. The characteristic "lack of vitality" associated with depression is, in fact, a direct manifestation of the "turbidity" pervading the cosmos.

[Amor]

>do everything in my power to stem this insidious erosion by malevolent spirits

My own view is that it is important to perform all actions with an open heart. Otherwise we are copying and extending the patterns of the adverse spirits

[TaoSpring]

>do everything in my power to stem this insidious erosion by malevolent spirits

My own view is that it is important to perform all actions with an open heart. Otherwise we are copying and extending the patterns of the adverse spirits

We cannot dissipate the patterns of the evil spirits; the only thing we can do is ensure that people remain undisturbed by them.

[Amor]

..
We cannot dissipate the patterns of the evil spirits..

Ask the Earth Mother to provide a tube and then suck most the energy out of the entity

[TaoSpring]

Article Two: A Clinical Taxonomy of Spiritual Phenomena

Before discussing whether spiritual factors might cause depression or anxiety, we need a clear set of conceptual tools. Just as a physician must distinguish viral pneumonia from bacterial pneumonia to prescribe correctly, we must differentiate types of spiritual phenomena—because their patterns of mental impact and intervention methods are entirely different.

Based on fifteen years of cases, I categorize mental health-related spiritual phenomena into three main types. Each has distinct clinical manifestations, diagnostic clues, and treatment approaches.

Type One: Chronic Attachment by Deceased Spirits

Definition: Remnants left after human death—what Eastern traditions call gui (鬼, literally 'ghost,' though not entirely equivalent to the Western concept)—chronically attached to the living.

Typical mental symptoms:

Inexplicable chronic fatigue (even with adequate sleep)

Low mood, but no identifiable negative thought content

Loss of interest in life, but not as 'total' as typical anhedonia—patients can still briefly enjoy certain activities

Accompanied by unexplained physical symptoms: often sudden persistent low-grade fever, flat warts or rashes, heaviness in shoulders and neck

Key differential points from pure medical depression:

Typical depression usually has a gradual onset and is often related to life events, with medication effective for approximately 60-70% of patients. In contrast, spirit attachment tends to have a sudden onset (e.g., after walking at night or visiting a cemetery), with only temporary relief from medication and rapid relapse after discontinuation; switching medications offers limited benefit. In terms of physical symptoms, typical depression primarily involves changes in appetite and sleep, without fever or warts. Spirit attachment, however, often presents with low-grade fever, flat warts, and heaviness in the neck and shoulders, with symptoms worsening at dusk or night.

Intervention method: Ushering away (not exorcism). Deceased spirits typically have unfinished business; guiding them to leave causes symptoms to disappear within 24-72 hours. Using corresponding spirit-dispersing incantations or wearing spirit-repelling talismans is effective.

Type Two: Covert Possession by Yaoguai

This is the type most closely related to modern depression and anxiety disorders. Yaoguai (妖怪, cultivated animal spirits—typically animals that have attained spiritual power through practice: foxes, weasels, cats, snakes, turtles) do not take over the personality after possession (that only occurs in terminal stages), but rather amplify the person's negative emotions.

Core mechanism: Yaoguai do not create emotions—they are like someone pressing harder on the 'accelerator' of your emotional reactions.

Typical mental symptoms:

Extremely rapid emotional shifts: Within minutes, from calm to rage, or from normal to despair—transitions too fast to be explained by neurotransmitter changes

'Inexplicable' fear/sadness: Patients often say 'I have nothing to be depressed about, but I just feel terrible'

Personality changes: Family members say 'you are completely unlike your former self'

'Voices' inside the body or ears: Not fragmented noise, but logical, conversational voices with distinct personalities (this marks the third stage: 'opening dialogue')

Strong reactions to religious sites or specific symbols: Extreme discomfort, fear upon entering churches/temples/Taoist shrines, or headaches and irritability when seeing talismans

Possible accompanying physical symptoms:

Frequent yawning (even during energetic mornings)

Cervical spine soreness, back heaviness (like carrying something)

Repeated sleep paralysis (gui ya chuang, 鬼壓床, literally 'ghost pressing bed'), waking extremely exhausted

Key differential points from pure medical anxiety/depression:

Typical anxiety or depression usually has a cognitive precursor (e.g., "I am worried about..."), with slower mood swings over hours to days. SSRIs are mostly effective, and sleep paralysis occurs at a frequency similar to the general population (once every few years), with no special reaction when entering religious sites. In contrast, covert Yaoguai possession involves inexplicable emotions that feel as though they "drop from the sky," with extremely rapid mood swings occurring within minutes. There is partial resistance to SSRIs, or the medication is effective but cannot be discontinued. Sleep paralysis is frequent (multiple times per month or more), leaving the patient extremely exhausted upon waking, and entering religious sites such as churches or temples causes notable discomfort, fear, or irritability.

Intervention method: Chronic attrition—gradually wearing it down. Through listening to incantations, reciting incantations, wearing talismans, etc., a lineage master can slowly exhaust it. Notable improvement rate >80%; most people show significant improvement within two days to two months.

Type Three: Offending Malevolent Deities

Definition: At specific times and in specific directions, performing groundbreaking, construction, or similar activities triggers the mechanisms of certain 'malevolent deities,' causing sudden mental symptoms.

Typical mental symptoms:

Sudden psychotic episodes: mania, violence, destruction, incoherent speech

Or acute severe anxiety/panic attacks: heart rate spikes, sense of impending death, uncontrollable trembling

Symptoms have clear temporal-spatial correlation with the triggering action (e.g., onset within 24 hours after construction in a specific direction)

Key differential points:

The onset is sudden, with no prior psychiatric history. Modern medicine can detect physiological abnormalities (heart rate, blood pressure, hormone levels, etc.) but cannot cure the condition—treatment only provides temporary control. After ritual appeasement, symptoms disappear within days, with immediate effect.

Intervention method: Rang jie (禳解, ritual appeasement to resolve spiritual offenses). We calculate which deity was offended and perform the specific resolution ritual. Results are immediate.

Comprehensive Comparison (For Clinical Reference)

Chronic Spirit Attachment: Most likely misdiagnosed as treatment-resistant depression or somatic symptom disorder. Key physical clues include low-grade fever, flat warts, and neck/back heaviness. Key behavioral clues include symptoms worsening at night. Time to improvement is 24-72 hours.

Covert Yaoguai Possession: Most likely misdiagnosed as treatment-resistant anxiety/depression, bipolar disorder, or schizophrenia (auditory hallucinations). Key physical clues include frequent yawning and sleep paralysis. Key behavioral clues include extremely rapid mood swings and strong reactions to talismans or religious sites. Time to improvement is 72 hours of wearing a talisman, or immediate to days after expulsion.

Offending Malevolent Deities: Most likely misdiagnosed as acute psychotic episode or panic disorder. There are no specific physical clues. Key behavioral clues include symptoms closely correlated in time with groundbreaking or construction. Time to improvement is hours after ritual appeasement.

Critical Disclaimer

This classification is not a diagnostic tool. It only helps you identify whether spiritual factors need to be considered—it is a screening aid.

If you or your family member poses a risk of self-harm or harming others, seek emergency medical care immediately. Do not attempt spiritual intervention first.

Assessment of spiritual factors should be conducted after ruling out or controlling for organic pathology, as a supplementary dimension.

In the next article, I will detail exactly how yaoguai possession amplifies negative emotions, and its neuro-energetic mechanisms.