THE SPIRITIST REVIEW - JOURNAL OF PSYCHOLOGICAL STUDIES - 1858

Allan Kardec

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Different forms of manifestation

The spirits attest their presence in multiple ways, according to their aptitude, will and higher or lower levels. All phenomena that we shall analyze are naturally connected to one or another of those forms of communication. In order to facilitate the understanding of the facts, we belive it is our duty to initiate the series of our articles with a broad description of the forms of communication. They can be summarized as the following:


  1. Hidden action: nothing is evident. These are, for example, the inspirations orsuggested thoughts, intimate warnings, influence over events, etc.

  2. Obvious action or manifestation: when it is of any demonstrable way.

  3. Physical or material manifestations: those translated by noticeable phenomena such as noises, moving objects. Frequently, these manifestations do not carry any message, having the only objective of attracting the attention to anything and convince us of the presence of a super-human power.

  4. Visual manifestations or apparitions: when the spirit shows itself under any form, without bearing any of the known properties of matter.

  5. Intelligent manifestations: When the manifestations indicate an intelligent action that is revealed or exhibited through a thought process. Every manifestation which has a meaning, even a simple move or noise, indicating some freedom of action, corresponding to a thought or obeying a will, is an intelligent manifestation. They exist in all degrees.

  6. The communications: these are intelligent manifestations aiming at an exchange of ideas between man and the spirits. The nature of these communications varies according to the superiority or inferiority of the manifesting spirit and the nature of the discussed subject. These can be frivolous, rude, serious or instructive.
The frivolous communications are given by mischievous, frisky, and frolicsome spirits that are more rascal than evil. With these type of communications we give no importance to what they say.

The rude communications are translated by expressions that shock decorum. They derive from inferior spirits or spirits not yet stripped from the impurities of matter.

The serious communications are grave with respect to the subject and how they are formulated. The language of the superior spirits is always dignified and free of triviality. Every communication that excludes frivolity, rudeness and has a useful objective, even if of particular interest, is therefore serious.

The instructive communications are the serious communications that have the objective of some sort of teaching, given by the spirit about Sciences, Moral, Philosophy, etc. These are the more or less profound and more or less truthful in accordance to the degree of elevation and dematerialization of the spirit. In order to take real advantage of these communications, they must be regular and followed with perseverance.

The serious spirits associate themselves with those who want instruction and help. They leave to the frivolous spirits the task of engaging with those inidividuals who do not see in these manifestations as anything but a pastime. Only through regularity and frequency of communications can one appreciate the moral and intellectual value of the spirits with whom we entertain ourselves, as well as the degree of trust they deserve. If it is necessary to have experience to be able to judge men, it is even more so to judge the spirits.

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