100. Preliminary Observations.—Spirits are classified based on the degree
of their advancement, the qualities they have acquired, and the
imperfections they still possess. This classification is by no means absolute.
It is only a summary of the typical character of each category,
for each flows seamlessly into the one immediately above it. Specific
characteristics of the successive categories blend into one another as is
often the case in nature, as seen in the colors of the rainbow and the
phases of a human life.
Consequently, spirits may be divided into a number of classes, depending
on one’s perspective, as in the case of any other scientific
classification system. The systems adopted may be more or less comprehensive,
rational, or appropriate for understanding, but, regardless
of this, they have no effect on the facts of science. When questioned in
this respect, spirits vary as to the number of categories into which they
are divided. This is not a matter of practical importance. Too much
emphasis is placed on this contradiction by those who fail to realize
that disembodied intelligences completely dismiss any form of orthodoxy.
For them, the meaning of a statement is the only important factor.
They leave its form, as well as the choice of terms and classification
to us—basically all that is required to establish systems.
We should also never lose sight of the fact that spirits, just like physical
beings, can be very unaware. We can never be too careful in believing
that all spirits know everything simply because they are spirits.
Classification requires a method, analysis, and thorough knowledge
of the subject. Spirits who possess only a small amount of knowledge are
as incapable as unaware human beings in terms of grasping the whole
scope of any subject, let alone formulating a system. They have no idea,
or at best, an imperfect one, regarding any sort of classification. All
spirits superior to them appear to be of the highest order, because they are incapable of distinguishing between the various shades of knowledge,
capacity and integrity by which they are separated, much like a
savage would not be able to distinguish between the characteristics of
civilized people. Even those who are capable of making this perception
may vary in their comprehension of details, according to their unique
perspective, especially in regard to a matter that is not unconditional.
Linnaeus, Jussieu and Tournefort each have their own classification
system, but the nature of botany has not changed due to this variation
between botanists. They have not invented plants or their characteristics,
only observed certain analogies, according to which they have
formed certain groups or classes. We have proceeded in the same fashion.
We have not invented spirits or their characteristics, only seen and
observed them. We have then judged them by their own words and actions,
and then classified them by similarity. Our classification is based
on the information provided by them.
Spirits generally acknowledge the existence of three primary categories or main divisions. The bottom of the hierarchy is made up of
imperfect spirits who are characterized by the predominance of the matter over the spirit, and the propensity to be wicked.
Second degree spirits are good spirits characterized by the predominance of the spirit over the matter and the desire for
good. The first or highest category consists of those who are pure spirits
and have attained the supreme degree of perfection.
This division of spirits into three separate categories is perfectly
logical, and under this general classification, we only need to highlight
subdivisions within these three categories. We have done this with the
assistance of the spirits themselves, whose benevolent teachings have
never failed us.
Using this table, it is easy to determine the superiority or inferiority
of the spirits with whom we may communicate, and, consequently,
the respect and confidence to which they are entitled. Determining
these points is a key to Spiritism, as by enlightening us in regard to
the intellectual and moral inequalities of spirits, it can explain the inconsistencies
presented by spirit communications. We have, however,
remarked that spirits do not always belong exclusively to one specific
class. As their progress is only accomplished gradually, they may display
the characteristics of several categories, a fact that is easily reconciled
by scrutinizing their language and their actions.
