Third Order – Imperfect Spirits
General characteristics: Prevalence of matter over the spirit. Have tendency towards evil. Show
ignorance, arrogance, egotism and all their consequent passions.
Have the intuition of God but do not understand Him.
Not all of them are essentially bad; some show more levity, inconsequence and wickedness than
evilness. Others neither practice good nor evil but by simply not being good they reveal inferiority.
Others still rejoice with iniquity and are delighted by the very opportunity of practicing it. These
can associate their intelligence to meanness or malevolence but whatever their intellectual
development may be, their ideas are not much elevated and their feelings more or less abject.
Their comprehension about the spiritual world is limited and their little knowledge is mixed with
their preconceived ideas from their corporeal life. They can only give us false and incomplete
notions but the thoughtful observer many times discovers in their communications, though
imperfect, the confirmation of the immense truths taught by the superior spirits.
Their character is revealed by their language. Every spirit who, in the communications, betrays one
thought may be classified in the third order; thus every bad thought which is suggested to us comes
from a spirit of that order.
They see the happiness of the good spirits and this is an inexorable distress to them, as they
experience all anguishes produced by envy and jealousy.
These spirits keep the memory and perception of the sufferings of their corporeal life and those
perceptions are sometimes harder than reality. They really suffer by the ill deeds they had to endure
and by those they had imposed to others. As they suffer for a long time they judge their suffering as
eternal. God allows them to think so in order to help them seek a better way.
These spirits may be divided in four main groups:
Ninth class: Impure Spirits
They are inclined towards evil, object of their concerns. As spirits their advices are perfidious,
spread discord and mistrust and use all masks to better deceive others. They associate themselves to
those persons of sufficiently weak character to give in to their suggestions in order to take them to
perdition, happy if able to delay progress, leading others to succumb in their trials.
Their language can be recognized in the manifestations. The triviality and gross expressions, with
the spirits as with men, are always indications of moral, if not intellectual inferiority. Their
communications reveal the baseness of their tendencies. When trying to deceive, speaking in a
sensible way, they soon reveal their origin as they cannot sustain such role for long.
Certain peoples made them malevolent divinities; others designated them by demons, genies or evil
When incarnated the bodies they animate are inclined to all kinds of vices as well as their
consequent vile and degrading passions: sensuality, cruelty, forgery, hypocrisy, cupidity and sordid
greed. They do evil things for the pleasure of it, most of the time without motive and, by their
hatred of good, usually electing their victims among good people. They are a scourge to humanity,
whatever the class they belong and the varnish of civilization does not spare them from the
opprobrium and ignominy.
Eighth Class: Frivolous Spirits
These spirits are ignorant, malevolent, inconsequent and scorner. Get involved in all things,
responding to anything with no regard whatsoever to the truth. As they enjoy provoking small
upsets as well as little happiness, the spirits like to produce discord and maliciously induce error by
mystifications and naughtiness. Spirits in this class are typically designated as elves, goblins,
trasgos and gnomes. They depend on the superior spirits by whom they are frequently employed
just as we do with our servants and workers.
They seem, more than the others, attached to matter, having an active role as agents of the
vicissitude of global elements, living in the air, water, fire, in the solid bodies or even in the entrails
of the earth. Several times they manifest their presence through sensitive effects such as raps, movements, abnormal displacements of solid bodies, air agitation, etc. which gave them the name
“boisterous spirits”. It is acknowledged that those phenomena are not due to a fortuitous and natural
cause when they present an intentional and intelligent character. All spirits can produce these effects
but the superior spirits, generally, leave that to the inferior spirits, more apt to material than
When communicating, their language sometimes shows wit and happiness but almost always
without depth. Their sarcastic and satiric expressions contain caprices and ridicule. They sometimes
assume fictitious names for malice rather than malevolence.
Seventh Class: Pseudo-wise Spirits
Having extensive knowledge, these spirits assume to know more than they actually do. They show
some progress from several points of view. Their language has a serious character, which may lead
to mistakes regarding their capacity and illumination, but, very frequently, it is simply a reaction of
their prejudices and systematic ideas carried over from their earthly life. Their words are a mixture
of some truths and some absurdities, which stem presumption, pride, envy and stubbornness that
they have not yet stripped.
Sixth Class: Neutral Spirits
These are not good enough to do good deeds or bad enough to do evil ones. They incline
towards one or the other and do not rise above the vulgar of humanity, with respect to
morality as well as intelligence. These spirits attach themselves to earthly things whose gross
pleasures they miss.
Second Order – Good Spirits
General characteristics: Prevalence of spirit over matter; desire of good. Their qualities and
capacities for the practice of good are proportional to the level they have reached: some have
science, others wisdom and goodness; the most advanced unite knowledge to moral qualities. As
they are not completely dematerialized, they more or less maintain, according to their classes, traces
of the corporeal existence, both in their language as well as in their habits, where we can even
identify certain customs, without which they would be perfect spirits.
They understand God and the infinity and already enjoy the happiness of the good ones. They feel
happy for the good they spread as well as the evil they avoid. Love is a bonding source of ineffable
happiness, unaltered by envy, or sorrow, or remorse, or by any other bad passion which torment the
imperfect spirits; nevertheless all still have to endure trials before reaching absolute perfection.
As spirits, they give rise to good thoughts deviating men from tortuous paths; during life they
protect those who are worthy of their protection and neutralize the influence of the imperfect spirits
over those who are not pleased to submit to them.
When incarnated, these are good and benevolent to all their neighbors. They are not moved by pride
or selfishness, or even by ambition. Do not experiment hate, resentment, envy or jealousy and
practice good for the good.
These are the commonly designated good geniuses or protector geniuses, spirits of good in the
vulgar beliefs. Over the times of superstition and ignorance, they were transformed into beneficent
They can also be divided into four main groups:
Fifth Class: Benevolent Spirits
Goodness is their prevalent quality. Enjoy protecting and serving men but their knowledge is
limited: they have progressed more in the moral than in the intellectual sense.
Fourth Class: Spirits of science
The extension of their knowledge is what distinguishes them. Less concerned with the moral
questions than with the scientific ones, for which have more aptitude but only see science from its
utility point of view, not blending that with any passion characteristic of the imperfect spirits.
Third Class: Wise Spirits
Moral qualities of the highest order are what distinguish them. Their knowledge is not unlimited but
they have such a high intellectual capability that it allows them to make a shrewd judgment of men
and all things.
Second Class: Superior Spirits
Unite science, wisdom and benevolence. Their language, permanently dignified and elevated,
breathes generosity and, sometimes, it is sublime. Their superiority enable them, more than the
others, with the ability to give us the most rightful notions of the incorporeal world, within the
limits allowed to men. Show good will in the communications with those who, in good faith, look
for the truth and whose souls are released enough from the earthly harnesses to understand it, but
stay away from those animated by curiosity or those deviated from the righteous path due to the
influence of matter.
When exceptionally reincarnate on earth it is to accomplish a mission of progress. It is when
they offer us the type of perfection that humanity may aspire in this world.
First Order – Pure Spirits
General characteristics: Influence of matter is non-existent. Possess absolute intellectual and
moral superiority over the spirits of the other orders.
First Class: Pure Spirits
Have passed through all degrees of the scale and are cleansed from all impurities of matter. Having
achieved supreme perfection attainable by the creature, they do not have to go through trials and
expiations. No longer subjected to incarnation in perishable bodies, enjoy the eternal life by God’s
Live an unaltered happiness as they no longer are subjected to the needs and vicissitudes of the
material life, but such a happy state is not a monotonous idleness in a perpetual state of
contemplation. They are the messengers and ministers of God whose orders execute in order to
maintain universal harmony. Command all spirits below them, attributing missions and helping in
their progression. Show contentment in supporting man with their anguishes, stimulating them
towards the practice of good, encouraging them with the expiation of their faults which keep them
away from the supreme happiness. These are sometimes called angels, archangels or seraphim.
Man can communicate with them but anyone who intended to have them at their service would be