Despite his reputation as a narcissistic Anabaptist messiah, after 1544 David Joris became an influential spiritualist who abandoned claims of a unique possession of the Holy Spirit and promoted the Spirit as active within the mind of all believers, just as he had already internalized demons and angels to the inner person. He only fully elaborated his mature pneumatology in the 1550s, and since none of those writings were printed in his lifetime, outside of correspondence and conversation it became known only when printers produced these late works starting in the 1580s. In the Dutch Republic, where spiritualism flowed freely, Joris’s creative approach to the Spirit helped shape discourse on religion and philosophy among nonconformists such as the Doopsgezinden (baptism-minded people, i.e., Mennonites) and Collegiants. These in turn contributed to the conversations of early Enlightenment philosophers, such as Descartes and Spinoza.

尽管他的名声是自恋的再洗礼派弥赛亚，但在 1544 年之后，大卫乔里斯成为了一位有影响力的通灵主义者，他放弃了对圣灵独特拥有的主张，并提倡圣灵在所有信徒的头脑中活跃，就像他已经内化了恶魔和天使一样到内在的人。他直到 1550 年代才完整地阐述了他成熟的气动学，而且由于这些著作在他有生之年都没有印刷过，因此在通信和谈话之外，只有当印刷商从 1580 年代开始制作这些晚期作品时，人们才知道它。在招魂术自由流动的荷兰共和国，乔里斯对灵的创造性方法帮助塑造了诸如Doopsgezinden等不墨守成规者之间关于宗教和哲学的讨论（有洗礼意识的人，即门诺派）和大学生。这些反过来又促进了早期启蒙哲学家的对话，如笛卡尔和斯宾诺莎。