The rapid descent through the subtle bodies led us to the realm of phenomena and effects that, on one hand (the side of the molecular body), are well known to every person, and on the other...

When internal contradictions materialize into external aggression, astral leeches turn into medical ones.

Absalom Podvodny.

The cleaner the body, the fewer parasites it has (and they not only live off its energy but also poison the body with the waste of their existence), the easier life is for a person, and the better the organism functions as a whole — but the efforts spent on fighting them should not weaken either the given body or others to such an extent that worse parasites begin to inhabit them.

To better understand the situation, let us imagine the fate of a person with a large parasite in the atmanic body, for example, an atheistic worm, which throughout life prevents the person from feeling their divine origin and life mission, poisoning all attempts to find faith and ideals with profound doubts. It is quite clear that the machinations of this worm will not be limited to ideals: its emanations will descend onto the buddhic body, where they will manifest as buddhic parasitic worms that erode values, and onto the causal body — for instance, as small worms that undermine resolve in specific choices and actions, even those in which the person seemingly has no doubts about their correctness.

The struggle against these parasites on a horizontal level, that is, in each body individually, may initially be quite successful — but then the person will feel that a saturation phase has arrived, meaning that an increase in direct efforts does not lead to any further successes. Then, in trying to reach the root causes, they will sequentially rise from the causal body to the buddhic body, and from there to the atmanic body, and suddenly see their main parasite — the atheistic worm — of course, not directly (that would be too strong an experience), but through a system of light filters.

What can be done in this situation? The difficulty lies in the fact that large atmanic structures determine aspects of the main content of a person's life, and therefore, one of these lifelong aspects will be the war with the worm, which will ultimately die only with the person, and with poor processing of the karmic program, may reincarnate with them next time. However, one cannot fight it directly, as any directed at it atmanic quantum will be instantly consumed by the worm, which will lick its lips and, with a sour expression, say, “Unconvincing,” opening its mouth in anticipation of new food. In reality, such a fate can be viewed as sacrificial: the person plugs a hole in the hellish spaces of the atmanic body. But this does not mean it will be tragic. By fighting their worm through indirect methods, gradually learning its habits and tricks, deceiving it here and there, and sometimes even falling into its traps themselves, the person can gradually change their atmanic body as a whole, making it an environment that is less suitable for the worm’s habitation, and it, while not completely leaving, will significantly reduce in size and harmfulness. In this process, the person learns about themselves, that is, the specific structure and characteristics of their organism, and learns to master them; furthermore, through the material of their worm (more precisely, through it as a conduit to lower atmanic spaces), they illuminate the atmanic plan as a whole. However, if they begin to fight the worm openly, they will succeed, at best, in cultivating a similar nature of parasite that will enthusiastically battle the innate worm, doing no real harm to it but raising entire black storms in the atmanic body, ultimately poisoning and weakening the entire organism. An example of this is artificially generated religious fanaticism as an antidote to complete disbelief. The fate of such a person is one of the heaviest types of karma.

A completely analogous situation arises in other bodies: with buddhic and causal parasites, one cannot fight directly, for example, by sprinkling them with pesticides, as this would only increase the poisoning of the body. One must either seek an additional channel in the higher body from which a new type of protection and a purifying energy unbearable for the parasites will flow, or use other indirect methods to change the quality of the body as an environment, making it less suitable for their habitation.

Although troubles and obstacles are experienced by all people without exception, sometimes their number begins to exceed a certain threshold. And then one can speak of a clear illness of the causal body. For example, there are people who are organically incapable of not being late. Others forget everything in the world, even though their irresponsibility primarily harms themselves. Thirdly, some constantly find themselves in eventful entanglements from which they barely escape, yet somehow end up being blamed for everything, even though they had no bad intentions. Fourthly, some cannot make any decisions, being torn apart by deep doubts until the very last moment. Fifthly, some instantly rush to help at the first call, but end up being unnecessary or even harmful. Sixthly, some are always extremely dissatisfied with their affairs and actions and, waiting for troubles every second, for some reason do not rejoice when their predictions do not come true (the position of “If trouble doesn't happen this morning, then it surely will by evening”). Seventhly, some spend all their causal energy preparing for actions they never take... The reader can undoubtedly continue this list.

A causal scratch — is an incorrect or careless act that contradicts buddhic ethics. As a result, the causal body breaks through the buddhic one at some point (tearing the latter) and soon gets injured. The person experiences a sharply unpleasant sensation. They feel a pang of conscience or acute shame (distress) and are forced to spend part of their spiritual energy (buddhic energy) to first regulate the emotional aspect, and then the situational one (to atone for the guilt with sincere remorse and some act). If everything is done correctly, only a mental memory of the event remains. That is, the corresponding recollection is not accompanied by a drop in the level of causal energy — the scratch has healed.

The complexity lies in the fact that when the body breaks through to a more subtle higher one, the latter tears and suffers, while the first is damaged, losing protection not immediately. The torn subtle body strives to stretch and once again encompass the lower one, and in doing so, it often tears in another place. Thus, a mother from a dysfunctional family is torn in the causal flow between the kitchen, the children, and the husband, failing to accomplish anything. She constantly changes the emphasis of significance from one problem to another in a rhythm unbearable for her buddhic body.

At the same time, one can see the development of causal fever, where the person flits from side to side, takes on all sorts of tasks and immediately abandons them, establishes and then ruins relationships with people, and jeopardizes or openly disrupts their long-term programs, effectively negating their existing value system./p>

A causal ulcerКаузальная язва arises when a certain area of the causal body constantly breaks through the buddhic one. Then poorly healing scratches regularly form on it, as the normal healing process requires an increased influx of buddhic energy and the creation of a kind of subtle “coat,” within which healing occurs, and in this case, it does not happen or happens poorly. Through the unhealed causal wound, energy seeps into the surrounding world, attracting shameless parasites. The person feels the pathology of what is happening to them very well, but usually tries to treat the ulcer as if it were a scratch, and thus fails.

A characteristic sign of an ulcer and chronic leakage of causal energy is a feeling of irritation that rises from somewhere inside and deprives the person of strength and the desire to live. The specific causes or, to be more precise, the reasons for this irritation can be very diverse, but its true cause is most often the person's unwillingness to change their system of life values so that the buddhic body completely envelops the causal one.

The situation depicted in the last drawing is much more threatening — here the person is going, so to speak, off the rails. And if the atmanic body is not very strong, this may lead to death before the person completes their mission.

The test for the absence of a mental parasite in the body is very simple. Free yourself for one day and spend it alone in nature. If you cannot do this, then you have not only a large mental parasite but also a significant causal one. If by evening you acutely miss information of any kind: from stock prices to the health status of a loved one, or conversely, find it urgently necessary to share your troubling thoughts with someone, then a mental parasite is present in your body.

Fighting mental parasites is not easy, even when a person recognizes the necessity of it. However, most often, it does not even occur to them that numerous troubles at work, in the family, and low life tone may be related to incorrect thinking habits, which is by no means synonymous with “stupidity” or narrow-mindedness. The negative effect of a mental parasite is, of course, felt in the area of the mental body where it is located. There, the person has reduced criticality, and usually, the causal and astral bodies suffer, but this is sometimes not the main issue. The main point is that the parasite sharply reduces the overall energy level of the body, thereby distorting its balance with the others and the equilibrium of the organism as a whole. For example, a person may start moving poorly, their ethics may deteriorate, and their mood may inexplicably sour. For thinking does not merely boil down to the process we consciously recognize as such; it serves needs of the entire organism that modern science has no understanding of.

How then to fight mental parasites? It is best not to let the situation come to their appearance. For this, it is necessary to regularly cleanse the mental body, resolve contradictions, and expand symbolic systems when they become too narrow and primitive to address current problems. The causal flow always contains hints about what qualitatively new symbol should be included in the mental scheme, and which scheme has hopelessly become outdated and should be discarded entirely.

However, if a mental parasite, say, a very persistent and clearly inadequate thinking habit, is already present, it is best to start the battle against it by carefully tracking it, that is, delineating for oneself the circle of situations in which it activates. If it turns out that a causal parasite generating it is precisely above the mental parasite, then the struggle should be conducted against the latter or both simultaneously; otherwise, it will be fruitless.