We are not all imperfect. This is a false idea, when understood from a certain angle, as we will demonstrate.

Spiritism demonstrates, complementing Rational Spiritualism, that imperfection is something developed by the conscious repetition (habit) of error. When it becomes an imperfection (it is called “acquired imperfection”), it can even become an addiction, which will require autonomous and conscious effort to be overcome, through the choice of tests and opportunities in new incarnations.

This is what evil consists of: moving away from the good, which is the morality of divine laws, through the development of imperfections. And not everyone does. The Spirit who has not developed imperfections, or the one who is bravely fighting to overcome them, is in the good or walking towards it... And this strengthens him enough to overcome, too, outside influences, and even to repel them.

But there is also the aspect of imperfection from the point of view that we are all perfectible. Thus, until we become relatively perfect Spirits (because only God can be perfect), we will be imperfect.

Both aspects of the term are treated by Kardec in the Spiritist Doctrine, and we can prove:

Those who are not only interested in facts and understand the philosophical aspect of Spiritism, admitting the morality that arises from it, but without practicing it. The influence of the Doctrine on your character is insignificant or null. They do not change their habits in any way and would not deprive themselves of any of their pleasures. The miser remains insensitive, the proud person full of self-love, the envious and jealous person always aggressive. For them, Christian charity is nothing more than a beautiful maxim. They are the imperfect spiritists.

KARDEC, Allan. The Book of Mediums, 23^The Edition. LAKE Publisher

The excerpt is part of the part in which Kardec is classifying the types of spiritualists. Ora, não haveria porque classificar uma parte deles como “imperfeitos” se somos todos imperfeitos. Isso demonstra que, nesse ponto, Kardec está tratando das imperfeições adquiridas, conforme explicadas acima.

We also talked about this in the recent article Intimate reform and Spiritism and, in the study below, the topic was addressed in groups.

It is a fact: we are far from perfection. In fact, we will never reach absolute perfection, for if we did, we would be like God. We will reach relative perfection… However, this does not make us imperfect, but only relatively simple and ignorant, that is, still developing will and conscience.

Em O Céu e o Inferno, na versão original e não adulterada (vide a edição produzida pela editora FEAL), essa filosofia está claramente exposta, em toda a sua racionalidade inatacável; contudo, desde o início da formação da Doutrina, essa informação já era conhecida. Basta verificar a Escala Espírita, em O Livro dos Espíritos, e veremos que, na Terceira Ordem – Espíritos Imperfeitos, estão apenas os Espíritos que desenvolveram imperfeições: “Predominância da matéria sobre o espírito. Propensão para o mal. Ignorância, orgulho, egoísmo e todas as paixões que lhes são consequentes”. E basta raciocinar: nem todo mundo desenvolve essas imperfeições, porque alguns podem escolher não repetir os erros, como já se encontra expresso em O Livro dos Espíritos:

133. The Spirits who From the beginning they followed the path of good?

“All are created simple and ignorant and are instructed in the struggles and tribulations of bodily life. God, who is just, could not make some happy, without toil and work, therefore without merit.”

The) - But, then, what is the use of spirits to have followed the path of good, if this does not exempt them from the sufferings of bodily life?

"They reach the end faster. Furthermore, the afflictions of life are often the consequence of the imperfection of the Spirit. The fewer imperfections, the less torment. He who is not envious, nor jealous, nor avaricious, nor ambitious, will not suffer the tortures that originate from these defects.”

The Spirits' Book. Emphasis added.

But how can this happen?

To understand this foundation of natural law, we need to understand that the simple and ignorant Spirit is the one in its first conscious incarnation, in the human kingdom. In this state, having just left the animal kingdom, it still retains all the remnants of instinct, which governed it unconsciously until then, in good, because good is being in the natural law, and the animal that kills another to feed itself is following the natural law, acting only to meet their instinctive needs, with intelligence, but without conscience. Upon entering the kingdom of man, the conscious Spirit begins to make choices — not between good and evil, but between acting in this or that way. These choices will produce results, which may be correct — they are within divine law — or an error — they are outside divine law, that is, they exceed rational necessity. The individual can then choose not to repeat this mistake, but they can also choose to repeat it, as it is something that, in some way, pleases their emotions or gives them pleasure. It is at this moment that imperfection develops, the error is repeated constantly. But he can also choose not to repeat the mistake, as he realizes that it has a bad effect on him. In this sense he is happy in his simplicity and ignorance, this happiness being relative to his present ability..

This is also in Kardec, in A Genesis:

“If we study all passions, and even all vices, we see that they have their principle in the instinct of conservation. This instinct, in all its strength in animals and in the primitive beings that are closest to animal life, dominates alone, because, among them, there is still no counterbalance to the moral sense. The being has not yet been born for intellectual life. Instinct weakens, on the contrary, as intelligence develops, because it dominates matter. With rational intelligence comes free will that man uses at will: then only, for him, does the responsibility for his actions begin.”

In the original version of this work, as presented in the FEAL edition, Kardec adds that:

“All men experience passions. Those who have overcome them, and are not, by nature, proud, ambitious, selfish, spiteful, vindictive, cruel, wrathful, sensual, and do good without effort, without premeditation and, so to speak, involuntarily, it is because they have progressed in the sequence of their previous existences, having freed themselves from this uncomfortable weight. It is unfair to say that they have less merit when they do good, compared to those who fight against their tendencies. It turns out that they have already achieved victory, while the others have not yet. But when they achieve it, they will be like the others. They will do good without thinking about it, like children who read fluently without needing to spell. It is as if there were two sick people: one cured and full of strength while the other is still convalescing and hesitates to walk; or like two runners, one of which is closer to the finish than the other.”

So, is one who has developed an imperfection inferior to those who have not? Is it a bad spirit? Should he be punished for that? No no and no!

He who developed an imperfection did so because he did not really know the good, otherwise he would have acted adversely. It's just a mistake — consciously repeated — and that's it. It is not a characteristic of the Spirit. God does not create anyone evil, nor does he create evil. Evil does not exist! It's just the absence of good. It is clear, therefore, that God would not punish his child for making mistakes. No: he gives him the ability to reason and autonomy, so that he himself can realize that the results of his mistakes cause him suffering and, realizing this, repent and demand correction of these imperfections.

It is at this point that modern spiritualism and the current spiritist movement diverge from the original spiritist morality: for these, when understanding the error, the Spirit is obliged to repair THE EFFECTS, while, for the latter, the Spirit is left free to choose how and when it will attempt to repair THE IMPERFECTION (in itself), which may or may not involve remediation of harmful effects that you have performed.

Here, a conclusion is in order: the doctrine of the “law of return” or karma, which has never been part of Spiritism, states that, when we do harm to a person, we will have to reincarnate with them to repair this error. However, it has already been established that we only do harm to ourselves – if, when making a mistake with someone, that person chooses to cultivate a feeling of anger, hatred or revenge, they are doing harm to themselves. It is, therefore, up to each person's autonomy to detach themselves from such feelings. If the executioner were forced to reincarnate with his victim to repair a mistake and, no matter how much he tried to have an irreproachable attitude towards good, the victim chose not to let go of such feelings, it means that the mistake would not have been paid for and would demand as many were incarnations necessary for this, linking the progress of the other, which has already returned to good, to the other's choice? What if, on the other hand, the victim didn't get attached, he moved on, but the tormentor continues with his imperfections? Will she have to reincarnate with him so that he, who still doesn't even understand her suffering, can “pay off his debts”? Does not make sense!

Returning to our point, we were talking about the return of the Spirit to good. In O Céu e o Inferno (FEAL publisher, based on the original, unadulterated version), we have the following:

“8th) The duration of the punishment is subject to the perfection of the guilty spirit. No sentence for a fixed time is pronounced against him. What God requires to put an end to suffering is repentance, atonement and reparation – in short: a serious, effective improvement, as well as a sincere return to goodness.”

Since punishment – or punishment, as we do not know for sure what the intention of the original word was – is a consequence of the error made, the suffering inherent to imperfections will be a true punishment. It is not an arbitrary divine punishment, but a consequence of natural law. There is no condemnation: everything depends on the individual's willingness to repent and demand reparation for the imperfection, thus returning to good.

We conclude by reproducing, once again, Paul Janet's recommendation ((In Small Elements of Moral, available on here for download.)) regarding habits:

It is true that habits become, over time, almost irresistible. It is a frequently observed fact; but, on the one hand, if an inveterate habit is irresistible, the same is not true of a habit that begins; and thus man remains free to prevent the invasion of bad habits. That is why moralists advise us above all to watch the origin of our habits. “Be especially careful with the beginnings.”

Based on the video of the same title by weekly chat of the Study Group Spiritism for All

For to demonstrate (and not to test) reincarnation as a natural law, Kardec is based on the fundamental principles of Spiritism and Rational Spiritualism. Among them are the essential attributes of God ((Eternal, immutable, immaterial, unique, almighty, sovereignly just and good. See The Spirits' Book, Chapter I, item III – Attributes of Divinity)), which are perfect to an infinite degree, even though, if it were different, this would not be God himself, making it necessary, then, for there to be another above, in perfect condition.

It is through the observation and understanding of these essential conditions that understanding of divine creation is derived. As we will see later, its creation must also be perfect and its creatures – the Spirits – perfectible, which, otherwise, would not be consistent with infinite divine perfection.

Allan Kardec, at first, did not accept reincarnation. In fact, he did not even accept the possibility of our interaction with the Spirits, in his youth. He was an educator emeritus, fully linked to the concepts of morality in pedagogy, as well as a researcher in the sciences of the time. He said that, if the education of children was carried out well, they, when they grew up, would not believe in souls from the other world or in ghosts ((RIVAIL, H.- L.- D. Discurso pronounced at the Distribution of prizes. Paris, 1834 )). It was only after his first contacts with spiritist facts, where he understood the existence of a natural law, which he began to study, that, defeated by evidence and reason, accepted, as the most rational conclusion, the aforementioned facts.

About Spirits, says Kardec, in the introduction to The Spirits' Book: “As we noted above, the beings who communicate designate themselves by the name of spirits or jinn“.

As for reincarnation, we found an article of great interest in Spiritist Magazine of 1858, from the month of November, called “Plurality of Stocks“, from which we take the following excerpt:

[…] when the doctrine of reincarnation was taught to us by the spirits, she was so far from our thinking, that we had built a completely different system on the antecedents of the soul, system, incidentally shared by many people. On this point, the doctrine of the Spirits surprised us. We will say more: she antagonized us, because it overturned our own ideas. As you can see, it was far from a reflection of them.

This is not all. We we don't give in to the first shock. We fight; we defend our opinion; we raise objections and only surrender in the face of evidence and when we realize the inadequacy of our system to resolve all issues relating to this problem ((we already talked about how important this type of attitude is towards spiritist research. Far from constituting an act of arrogance or arrogance, it is necessary and instigated by the Spirits themselves – when superior)) .

KARDEC, Allan. The Spirits' Book, 2nd edition. Our emphasis.

Kardec, in that same article, whose reading we strongly recommend, gives some preliminary notions about the antiquity of the idea of transmigration of souls. We will cite them, to then present the difficulties encountered in the falsehoods on which they often rely – or have come to rely.

Of the various doctrines professed by Spiritism, the most controversial is, unquestionably, that of reincarnation or the plurality of corporeal existences. Although this opinion is presently shared by a great number of people, and has already been addressed by us on several occasions, we deem it our duty here to examine it more closely, in view of its extraordinary importance, and in order to answer several objections which have been raised.

Before delving into the matter in depth, we must make a few observations that seem to us to be indispensable.

For many people the dogma of reincarnation is not new: it is resurrected from Pythagoras. We have never said that the Spiritist Doctrine is a modern invention. As a result of a natural law, Spiritism must have existed since the beginning of time, and we have always endeavored to prove that its traces are found in the highest antiquity.

As is well known, Pythagoras is not the author of the metempsychosis system. He drank it from Indian philosophers and from among the Egyptians, where it had existed from time immemorial. Thus, the idea of the transmigration of souls was a common belief, admitted by the most eminent personalities.

Ibid.

It is interesting to note that, although this idea was admitted since antiquity, “by the most eminent personalities”, Kardec did not admit it. Perhaps there are two possible reasons for this: he did not think about it, because he did not admit the survival of the Spirit, or he did not find rationality in these ideas. It is on this point that we will enter below, to demonstrate that the absence of reason resides in false principles, taken in a dogmatic way by the clergy of religions and taught, from childhood, to their followers.

False principle of soul degradation

In the article “Doctrine of reincarnation among the Hindus”, from the Spiritist Magazine of December 1859, Allan Kardec takes up the subject of reincarnation in depth, presenting the following:

According to the Hindus, souls had been created happy and perfect and yours decadence resulted from a rebellion; its incarnation in the body of animals is a punishment. According to the Spiritist Doctrine, souls were and still are created simple and ignorant; it is through successive incarnations that, thanks to their efforts and divine mercy, they arrive at the perfection that will provide them with eternal happiness. Having to progress, the soul can remain stationary for a more or less long period, but not retrograde. What he has acquired in knowledge and morality is not lost. If it doesn't advance, it doesn't retreat either: that's why it can't animate beings inferior to Humanity.

Thus, the metempsychosis of the Hindus is founded on the principle of the degradation of souls. Reincarnation, according to the Spirits, is based on the principle of continuous progression..

According to the Hindus, the soul began with perfection to reach abjection.; perfection is the beginning and abjection the result. According to the Spirits, ignorance is the beginning; perfection, goal and result. It would be superfluous to try to show which of these two doctrines is more rational and gives a higher idea of the justice and goodness of God.

It is, therefore, through complete ignorance of their principles that some people confuse them.

KARDEC, Allan. Spiritist Magazine of 1859.

The Hindu belief in the fall into sin is shared by many other currents of thought, including the Roman Church. According to this belief, it would be necessary to suppose that God would not be so perfect, because, after a mistake of his son, created perfect, therefore, without experience, he submits him to a punishment in the flesh.

In the article “On the principle of non-retrogradation of spirits”, in the RE of June 1863, Kardec highlights that:

According to a system, the spirits would not have been created to be incarnated, reincarnating only when they commit faults. Common sense repels such a thought.

The incarnation is a need for the Spirit who, to fulfill his providential mission, works on his own advancement through activity and intelligence, which he must develop in order to provide for his life and well-being. But the incarnation becomes a punishment when, having not done what it should, the Spirit is constrained ((This constraint, of course, occurs as a result of natural, divine law, and not by the direct and arbitrary action of God) ) to resume his task and multiply his painful corporeal existences through his own fault.

A student only graduates after passing all classes. Are these classes a punishment? No: they are a necessity, an indispensable condition for their advancement. ((This is completely in line with Kardec's pedagogical thinking, aligned with Pestalozzi's pedagogy, totally focused on autonomy and away from the concepts of punishment or punishment, which, says Rivail, in his “Proposed Plan for the Improvement of Public Education” (Paris, 1828), “they irritate children instead of convincing them”)). But if, due to laziness, you are forced to repeat them, then it is a punishment ((Remembering that the word “punishment”, for Spiritism and Rational Spiritualism, has the meaning of being the result of an action, and not of a divine imposition (see This one article). Thus, it is possible to understand that repeating a year, for the student, would be a consequence of their actions, and not a punishment inflicted by them.)). Being approved in some is a merit.

What is false is to admit in principle the incarnation as a punishment.

KARDEC, Allan. Spiritist Magazine of 1863. Emphasis ours.

Incredible as it may seem, this false principle dominated the Spiritist Movement, after Kardec. Today, without studies, in the spiritist world, people talk about karma, the law of return and the law of action and reaction, imputing this arbitrarily punitive characteristic, of “an eye for an eye, a tooth for a tooth”, to reincarnation. . It is complete nonsense, which only exists, as we said, due to the absence of study.

In the Spiritist Magazine of February 1864, in the article “Spiritist Dissertations – Necessity of Incarnation”, Kardec presents the communication of a Spirit, assisted by another, named Pascal:

God wanted the Spirit of man to be linked to matter in order to suffer the vicissitudes of the body. ((After all, reincarnation is a law. As Kardec would say in the first article cited, “God does not ask us for permission; he does not consult our taste. Either he is, or he is not.”)), with which he identifies himself to the point of deluding himself and taking it for himself, when it is no more than its temporary prison; it is as if a prisoner is confused with the walls of the cell...

If God wanted his spirit creatures to be momentarily united to matter, it is, I repeat, to make them feel and, in fact, so that they suffer the necessities that matter demands of their bodies, with regard to their sustenance and conservation..

From these needs arise the vicissitudes that make you feel the suffering and understand the pity you must have for your brothers in the same position.. That transient state it is therefore necessary for the advancement of your Spirit, which, without this, would be stagnant.

The needs that the body makes you experience stimulate your spirits and force them to seek the means to provide them; from this forced labor is born the development of thought. Constrained to preside over the body's movements to direct them, aiming at their conservation, the Spirit is led to material work and from there to intellectual work, necessary to each other, because the realization of the conceptions of the Spirit requires the work of the body and this can only be done under the direction and impulse of the Spirit.

KARDEC, Allan. Spiritist Magazine, 1864. Our emphasis.

To what Kardec observes:

To these remarks, which are perfectly fair, we will add that, working for himself, the incarnate Spirit works for the improvement of the world he inhabits, thus helping his transformation and his material progress., which are in the designs of God, whose intelligent instrument it is. In your farsighted wisdom, Providence wanted everything to be linked in Nature; that all, men and things, would be in solidarity ((This fundamental principle of natural law, demonstrated by Spiritism, goes against the false principle of the Spirit isolated in itself. Let us see that, even without knowing or wanting, the Spirit works for the whole, since always. If it had been created perfect ( which is also nonsense), there would be no need.)).

Reincarnation is necessary while matter dominates Spirit. But since the incarnate Spirit came to dominate matter and annul the effects of your reaction on morale, the reincarnation it has no more use nor reason to be.

In fact, the body is necessary to the Spirit for progressive work until, having managed to handle this instrument at will, to impress its will on it, the work is done..

Ibid. Idem.

I don't think further explanation is needed. The principle of successive progress, through multiple incarnations, is shown to be the only one capable of giving reason to all the questions raised to date about divine justice.

In a next article we will continue the subject.

The belief in existence do mal, como algo criado por Deus (ou pelo “diabo”, quem, por ter sido criado por Deus, acarreta a mesma consequência) e que vem de fora, é algo muito difundido, em todo o mundo e em todas as crenças. O Espiritismo, porém, é a única doutrina filosófica, até hoje existente, a to demonstrate, rationally and factually, that this is not true.

Começamos citando Kardec, em A Gênese, no texto “Fonte do Bem e do Mal”:

being God the the beginning of all things, and this beginning being all wisdom, all goodness, and all righteousness., whatever proceeds from him must share these attributes, for what is infinitely wise, just, and good cannot produce anything unreasonable, evil, and unjust. The evil we observe cannot have originated from him.

If evil were the responsibility of a special being, whether he was called Ahriman or Satan((Zoroastrianism, the ancestral religion of Persia, proposed the existence of twin gods: Ahura Mazda, of goodness and light, and Angra Mainyu, the Ahriman , god of darkness and evil. The world would be in a battle between good and evil. Satan, a character from the Bible, is identified as a fallen angel in the new testament. (N. do E.))), of two, one: Either he would be equal to God and, consequently, also powerful and eternal, or he would be inferior.

In the first case, there would be two rival powers, fighting incessantly, each trying to undo what the other is doing, opposing each other. This hypothesis is irreconcilable with the harmony that is revealed in the order of the Universe.

In the second case, being inferior to God, that being would be subordinate to him. Not being able to be eternal like him without being his equal; could only have been created by God. If it was created, it could only have been by God. In this case, God would have created the Spirit of evil, which would be a denial of his infinite goodness..

KARDEC, Allan. The Genesis. FEAL Publisher. 2nd edition, 2018.

Thus, Kardec demonstrates that it would not be possible for a being to exist that gave a principle to evil, because, since this principle is God himself, it would not be in accordance with his attributes (being He the good); being another being, that being would have been created by God, which would mean that evil would still be God's creation.

In Heaven and Hell, Kardec talks about the origin of the principle of good and evil:

For long centuries and under different names, the double principle of good and evil was the basis of all religious beliefs, being personified in the figures of Ahura-Masda and Ahriman among the Persians, and of Jehovah and Satan among the Hebrews. However, as any sovereign must be aided by ministers, all religions have admitted secondary agents, good or bad geniuses. The pagans represented them through an innumerable multitude of individuals, each with special attributions for good and evil, for vices and virtues, and to which they gave the generic name of gods. Christians and Muslims received angels and demons from the Hebrews.

KARDEC, Allan. Heaven and hell. FEAL Publisher. 1st edition, 2021.

These doctrines, which, in truth, answer to the heteronomous moral, lead to the belief that evil is something external, defined. In the case of Christian religions, this principle was reproduced in the belief of angels and demons, and this mainly after the Roman Church appropriated Christianity:

The doctrine of devils has its origin, therefore, in the ancient belief in the principles of good and evil.. Let us examine it here only from the Christian point of view, verifying that it accords with the most exact knowledge we have at present of the attributes of the Deity.

These attributes are the starting point, the basis of all religious doctrines ((The confusion between the material principle of pleasure and pain (good and bad) with the moral principle (good and evil) is the basis of the heteronomy present in beliefs of ancestral religions. The animal submits to instincts, thus acting blindly to the needs of the species. But the human being has a dual nature, participating in animal life through the body and spiritual life through the soul. Treated slavishly, the human being becomes a machine It is up to the human spirit to abandon the heteronomous condition of subjection to the will of others (blind faith and passive obedience) in order to achieve free will and moral sense, as proposed by Spiritism. (N. do E.))). Dogmas, worship, ceremonies, customs, morals, everything is in harmony with the more or less fair, more or less elevated idea of God, from fetishism to Christianity. If the intimate essence of God is still a mystery to our intelligence, we understand Him today, however, better than ever before, thanks to the teachings of Christ. Christianity teaches us, in line with reason, that God is one, eternal, immutable, immaterial, all-powerful, sovereignly just and good, and infinite in all his perfections..

Thus, as has been said before (chap. VII, “Eternal punishments”), “If the smallest fraction of one of his attributes were subtracted, there would be no more God, since there could be a more perfect being.”. Such attributes, in their absolute fullness, are therefore the criterion of all religions, the measure of the truth of each of the principles they teach. And in order for any of these principles to be true, it is necessary that it does not attack any of the perfections of God.. Let us see whether this is so in the common doctrine of demons.

ibid.

Kardec continues to weave a line of reasoning from which it is not possible to escape: either God is sovereign, in everything, or he is not.

According to the Church, Satan, the chief or king of demons, is not an allegorical personification of evil, but actually a real being doing only evil, while God does only good. Let us therefore take it as it is presented to us.

Does Satan exist from all eternity, like God, or is he later? If he exists from all eternity, he is uncreated, and therefore equal with God, in which case God would no longer be unique, as there would be a god of good and a god of evil.

Is Satan later than God? So he is a creature of God. Since he only does evil, being incapable of doing good and of repenting, God will have created a being eternally consecrated to evil. If evil is not the work of God, but the work of one of his creatures predestined to do so, God will always be the first author of evil, not being, therefore, infinitely good. O mesmo acontece com todos os seres maus, chamados demônios((Sabemos que a palavra “demoônio” vem do grego, e significa “gênio” ou “Espírito”.)).

ibid.

If, to say that God did not create evil, it is said that the devil also exists from all eternity. If so, then God would no longer be God, because he would not be unique, since there would be a god of good and a god of evil.

Kardec advances:

According to Spiritism, neither angels nor demons are separate beings, since the creation of intelligent beings is one and the same.. United with material bodies, they constitute the humanity that populates the Earth and other inhabited spheres. Freed from these bodies, they constitute the spiritual world or the spirits that populate the Spaces. God created them to be perfectible, giving them perfection and the happiness that comes from it, but he did not give them perfection. God wanted them to reach it through personal effort, in order to have the merit of their conquest.. Beings progress from the moment of their creation, whether incarnated or in the spiritual state ((The heteronomous beliefs of ancestral religions affirm the false idea that souls were created by God perfect in wisdom and virtue. Evil would occur through sin and would cause the fall in the world, where the vicissitudes would be divine punishments. Thus, all of humanity would be in this condition. Everything changes with the autonomous moral theory of Spiritism, where all souls are created simple, ignorant and perfectible, happiness is the goal, and evil, when it exists, is temporary, being overcome by effort. (N. do E.))) Once they reach their apogee, they become pure spirits, or angels, according to the common expression, so that, from the embryo of the intelligent being to the angel, there is an uninterrupted chain in that each link marks a step on the scale of progress

ibid.

We are therefore not created perfect. We are created simple and ignorant and, by our will, we progress or stop, we develop virtues or imperfections. Now it is already established that the existence of the devil is, in fact, an impossibility. Where was the evil then? Evil is in each one, when one moves away from the good by living in imperfections.

As a result, there are spirits in all degrees of moral and intellectual advancement, depending on the position they occupy on the scale.((VIDE a “Spiritist Scale. There are, therefore, spirits in all degrees of wisdom and ignorance, of goodness and evil. In the lower classes there are those who are still deeply inclined to evil, delighting in it. If we like, we can call them demons because they are capable of all the transgressions attributed to the latter. If Spiritism does not call them that way, it is because such a name is linked to the idea of beings distinct from humanity., of an essentially perverse nature, consecrated to evil for all eternity, incapable of progressing in the direction of good.

ibid.

We said, then, that evil is the departure of the individual from the morality of the divine, natural law, to live in imperfections. We therefore want to understand: how does evil develop? We will deal with this in a next article, under that title!

Are there two forces in the Universe - good and evil? Is evil something, a divine creation? There are doctrines that say yes, and that human life would be an eternal duality of this power struggle.

“For a long time, man understood only physical good and evil. The conception
of good and evil of a moral nature marked a progress for human intelligence, for
only from there can man glimpse spirituality, understanding that the power
superhuman is outside the visible world, and not in material things.”

KARDEC, Allan. Heaven and hell. FEAL Publisher, 2021.

Watch this study in the video below: