Spirit - Hierarchy
[To the index][To
the header]
Another thing that should never be lost sight of is the fact that there are among spirits, as well as among men, some who are very ignorant, and that we cannot be too much on our guard against a tendency to believe that all spirits know everything simply because they are spirits. The work of classification demands method. analysis, and a thorough knowledge of the subject investigated. But those who, in the spirit-world, possess only a small amount of knowledge, are as incompetent as are ignorant human beings to embrace the whole of any subject or to formulate a system. They have no idea, or but a very imperfect one, of any sort of classification. All spirits superior to themselves appear to them to be of the highest order; for they are as incapable of discriminating the various shades of knowledge, capacity, and morality by which they are distinguished, as one of our savages would be to discriminate the various characteristics of civilised men. And even those who are capable of this discrimination may vary, in their appreciation of details, according to their special point of view, especially in regard to a matter which, from its very nature, has nothing fixed or absolute about it. Linnaeus, Jussieu, Tournefort, have each their special system of classification, but the nature of botany has not been changed by this diversity of system among botanists. The latter have not invented either plants or their characteristics; they have merely observed certain analogies, according to which they have formed certain groups or classes. We have proceeded in the same way. We have not invented either spirits or their characteristics. We have seen and observed them, we have judged them by their own words and acts, and we have classed them by order of similitude, basing our classification on the data furnished by themselves.
The higher spirits generally admit the existence of three principal categories, or main divisions, among the people of the other world. In the lowest of these, at the bottom of the ladder, are the imperfect spirits who are characterised by the predominance of the instincts of materiality over the moral nature, and by the propensity to evil. Those of the second degree are characterised by the predominance of the moral nature over the material instincts, and by the desire of good. They constitute the category of good spirits. The first or highest category consists of those who have reached the state of pure spirits, and have thus attained to the supreme degree of perfection imaginable by us.
This division of spirits into three well-marked categories appears to us to be perfectly rational; and, having arrived at this general classification, it only remained for us to bring out, through a sufficient number of subdivisions, the principal shades of the three great spirit-categories thus established. And this we have done with the aid of the spirits themselves, whose friendly instructions have never failed us in the carrying out of the work upon which we have been led to enter.
With the aid of the following table it will be easy for us to determine the rank and degree of superiority or inferiority of the spirits with whom we may enter into communication, and, consequently, the degree of esteem and confidence to which they are entitled. The power of determining these points may be said to constitute the key to spiritist investigation; for it alone, by enlightening us in regard to the intellectual and moral inequalities of spirits, can explain the anomalies presented by spirit-communications. We have, however, to remark that spirits do not, in all cases. belong exclusively to such and such a class. Their progress in knowledge and purity being only accomplished gradually, and often, for a time, more in the one than in the other, they may unite the characteristics of several subdivisions; a point which is easily settled by observing their language and their acts.
THIRD ORDER-IMPERFECT SPIRITS
They have the intuition of the existence of God, but they have no comprehension of Him.
They are not all of them thoroughly bad; in many of them there is more of frivolity, want of reasoning power, and love of mischief, than of downright wickedness. Some of them do neither good nor evil; but the very fact that they do no good denotes their inferiority. Others, on the contrary, take pleasure in evil, and are gratified when they find an opportunity of doing wrong.
Among spirits of this order, a certain amount of intelligence is often allied with malice and the love of mischief; but, whatever may be their intellectual development, their ideas are wanting in elevation, and their sentiments are more or less abject.
Their knowledge of the things of the spirit-world is narrow, and the little they know about them is confused with the ideas and prejudices of the corporeal life. They can give only false and incomplete notions of the spirit-world; but the attentive observer may always find in their communications, however imperfect, the confirmation of the great truths proclaimed by spirits of the higher orders.
Their character is revealed by their language. Every spirit who, in his communications, betrays an evil intention, may be ranged in the third order; consequently every evil thought suggested to our mind comes to us from a spirit of that order.
They see the happiness enjoyed by good spirits, and this sight causes them perpetual torment; for they experience all the agonies produced by envy and jealousy.
They preserve the remembrance and the perception of the sufferings of corporeal life; and this impression is often more painful than the reality. They suffer, in fact, both from the ills they have themselves endured, and from those which they have caused to be endured by others. And as these sufferings endure for a very long time, they believe themselves to be destined to suffer for ever. God, for their punishment, wills that they should believe this.
They may be subdivided into five principal classes: -
Spirits of this class may be recognised by their language, for the employment of coarse or trivial expressions by spirits, as by men, is always an indication of moral, if not of intellectual, inferiority. Their communications show the baseness of their inclinations; and though they may try to impose upon us by speaking with an appearance of reason and propriety, they are unable to keep up that false appearance, and end by betraying their real quality.
Certain nations have made of them infernal deities; others designate them by the name of demons, evil genie evil spirits.
The human beings in whom they are incarnated are addicted to all the vices engendered by vile and degrading passions-sensuality, cruelty, roguery, hypocrisy, cupidity, avarice. They do evil for its own sake, without any definite motive; and, from hatred to all that is good, they generally choose their victims from among honest and worthy people. They are the pests of humanity, to whatever rank of society they belong; and the varnish of a civilised education is ineffectual to cure or to hide their degrading defects.
In their communications with men their language is often witty and facetious, but shallow. They are quick to seize the oddities and absurdities of men and things, on which they comment with sarcastic sharpness. If they borrow distinguished names, as they are fond of doing, it is rather for the fun of the thing than from any intention to deceive by so doing.
SECOND ORDER-GOOD SPIRITS
They have acquired the comprehension of the idea of God and of infinity, and already share the felicity of the higher spheres. They find their happiness both in the accomplishment of good and in the prevention of evil. The affection by which they are united affords them ineffable delight, troubled neither by envy, remorse nor any other of the evil passions which make the torment of spirits of lower degree; but they have still to undergo the discipline of trial until they have completed the work of their purification.
As spirits, they infuse good and noble thoughts into the minds of men, turn them from the path of evil, protect those whose course of life renders them worthy of their aid, and neutralise by their suggestions, the influence of lower spirits on the minds of those who do not willingly yield to the evil counsels of the latter.
The human beings in whom they are incarnated are upright and benevolent; they are actuated neither by pride, selfishness, nor ambition; they feel neither hatred, rancour, envy, nor jealousy, and do good for its own sake.
To this order belong the spirits commonly designated in the popular beliefs by the names of good genie protecting genie, good spirits. In periods of ignorance and superstition, men have regarded them as beneficent divinities.
They may be divided into four principal groups:-
When, under exceptional circumstances, they incarnate themselves in this earth, it is always for the accomplishment of a mission of progress; and they thus show us the highest type of perfection to which we can aspire in the present world.
FIRST ORDER-PURE SPIRITS
They can, when they choose to do so, enter into communication with men; but presumptuous indeed would he be who should pretend to have them at his orders.