SPIRIT HIERARCHY
Introduction |
Spirit Hierarchy
(excerpt from "The Spirits' Book")
Spirit Hierarchy
(an excerpt from Chapter Five of "The Spirits'
Book")
Part 1 of 3
Third Order - Imperfect Spirits
General
Characteristics
Influence
of matter predominates over spirit. There is an inclination toward
wrong-doing. Spirits are unaware, proud, self-centered, and exhibit
all the negative sentiments that result from such attitudes.
They intuit the existence of God, although they
have no comprehension of God. They are not all thoroughly bad. In
many of them, there is more frivolity, lake of reasoning power, and
love of mischief than down-right badness. Some do neither good nor
evil, but the very fact that they do no good denotes their lack of
advancement. Others, on the contrary, take pleasure in wrong-doing
and are gratified when they find an opportunity of working harm.
Among spirits of this order, a certain amount of
intelligence is often allied with malice and love of mischief. But
whatever their intellectual development, their ideas are lacking 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 is confused with the ideas and
prejudices of the incarnate life. They can give only false and
incomplete notions of the spirit world; but the attentive observer
can often find in their communications, however imperfect,
confirmation of the great truths proclaimed by spirits of the higher
orders.
Their character is revealed in their language.
Every spirit who reveals a wrongful intention in its communications
may be ranked in the third order; consequently, every harmful
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 to burn with jealousy and envy.
They hold on to the memory and the perception of
sufferings in the incarnate life, which often creates more painful
impressions on them than the reality. They suffer, in fact, both
from the ills they have endured themselves and from those they have
caused others to endure. And as these sufferings continue for a very
long time, they believe themselves to be destined to suffer forever.
They may be subdivided into five principal
classes:
Tenth
Class - Impure Spirits
They are
inclined to wrong-doing and make it the object of all their
thoughts and activities. As spirits, they give human beings unwise
advice, stir up conflict and distrust, and assume every sort of
disguise in order to mislead more effectively. They besiege those
with less developed characters, hoping they will accept their
suggestions and thus be diverted from the path of progress. They
rejoice greatly when these victims give way under the appointed
trials of incarnate life. Spirits of this class can be recognized by
their language, since they use coarse or trivial expressions, always
a sign of an un-evolved ethical sense. Their communications show the
baseness of their inclinations; and though they may try to impress
us by speaking with an appearance of reason and propriety, they are
incapable of keeping up false appearances and finally betray their
true selves. Certain cultures have regarded them as infernal
deities; others give them such names as "demons,"
"evil genii," or "evil spirits." The human
beings in whom they are incarnated are addicted to all the faults
brought about by debased sentiments; they are the sex addicts, the
rogues, the brutal, the greedy, the insincere. They do wrong for its
own sake, without any clear motive. And because they hate all that
is good, their targets are generally decent and honorable people.
Regardless of their social status, they are a burden to society. Not
even the varnish of civilization can hide their true instinctual
nature.
Ninth
Class - Frivolous Spirits
They are
unknowing, mischievous, unreasonable, addicted to mockery. They
meddle with everything and answer questions with no regard for
truth. They love to cause petty annoyances, raise false hopes of
immediate rewards, and deceive people with tricks and hoaxes. The
spirits in this class have the characteristic commonly attributed to
goblins, elves, etc. They often work under the orders of other
spirits. In their communications with human beings, their language is
usually witty and humorous, but shallow. They are quick to discern
the oddness and absurdity in people and things, on which they comment
sarcastically. If they borrow distinguished names, as they are fond
of doing, it is for the fun of it rather than from any malicious
intention.
Eighth
Class - Pseudo-Authorities
Their
knowledge is often considerable, but they imagine themselves to know
a good deal more than they really do. Since they've made a certain
amount of progress from various points of view, their language has
about it an air of importance that may easily give a false impression
of their real capacities and enlightenment. Their ideas are
generally nothing more than reflections of the prejudices and false
reasoning of their earthly lives. Their statements contain a mixture
of truths and absurdities, along with easily spotted traces of
presumption, pride, jealousy, and stubbornness, from which they
haven't yet freed themselves.
Seventh
Class - Ordinary Spirits
They are
neither advanced enough to take an active part in doing good nor bad
enough to be active in doing wrong. They sometimes lean towards one
or the other but they are not, ethically or intellectually, above
the ordinary level of humanity. They are strongly attached to
material things and miss the satisfactions they derive from them.
Sixth
Class - Noisy and Boisterous Spirits
Strictly
speaking, these spirits don't really form a distinct class based on
personal qualities. They can be found among all the third order
classes. Often they reveal their presence by producing sensory
phenomena, such as rapping sounds, atmospheric disturbances, the
moving and throwing of objects, etc. More than any other class of
spirits, they seem to be attached to matter. They also appear to be
active agents in certain environmental occurrences, acting on air,
water, fire, and underground phenomena. These phenomena may seem
logical, but it is hard to assign them either a random or a physical
cause. All spirits, of course, can produce physical phenomena.
Spirits of the higher orders, however, usually leave them to the
lower order of spirits, since the latter are better fit to act on
matter than to pursue affairs requiring intelligence. Moreover, when
higher spirits find it useful to produce physical manifestations,
they enlist the help of spirits of a lower degree as helpers.