We present in this issue the topic #80 from the Systematized Study of the Spiritist Doctrine, that is being presented weekly, according to the programme elaborated by the Brazilian Spiritist Federation (FEB), structured in 6 modules and 147 topics.

If the reader uses this program for a study group, we suggest that questions proposed be discussed freely before the reading of the text that follows. If you would like to study alone, we ask you to try to answer the questions at first and only then read the text that follows. The answer key can be found at the end of the lesson. 

Questions

2. If the Spirit has the freedom to choose what kind of life he wants to lead, why do so many face pain, difficulties and trials?

3. Is there any relation between free-will and responsibility?

4. What does Spiritism teach about fate?

5. “The seeding is free, the harvest mandatory.” Is this sentence confirmed by Spiritism? 

Text

Without free-will man would be a machine

1. The relative free-will is, according to Spiritism, appanage of the human being, whose exercise on Earth will also be subject to certain circumstances in accordance with the map of services to be developed by the reincarnating. This map is delineated by the Spirit in harmony with the views of his spiritual guides, even before beginning the reincarnating process.

2. The social conditions, the ailments, vicious environments, the siege of temptations, the difficulties are circumstances of human existence. Among them, however, there is his sovereign will. He may, therefore, once born in an environment of misery and difficulties, seek to overcome by his perseverance in work and triumph of the deficiencies found; he may bear the ails with serenity and resignation; he may be tempted in all ways, but only will he become a criminal if he wants to.

3. Free to act, man has freedom to choose the type of life that he wants to carry on. The pains, the difficulties, the vicissitudes of life are evidence or expiations that he must face as a result of the misuse of free-will in previous existences and lives.

4. The Spiritist thinking is clear: “If the man has freedom of thought, he also has the freedom of work”. Without free-will man would be a machine. And that is a simple fact the freedom is a necessary condition to the evolution of humans, which, without it, could not build their destination.

5. At first sight, the freedom of man seems very limited in the circle of fatalities that contains: physical needs, social conditions, instincts or different interests. However, considering the issue more closely, we see that this freedom is always sufficient to allow the soul breaking the circle and escape from the oppressive forces.

6. Freedom of choice and responsibility are co-related in the being and increase with his moral elevation. It is the responsibility of the man that makes their dignity and morality. Without it, he would be nothing but a robot, a plaything of environmental forces. The concept of morality is, moreover, inseparable from freedom. Man is, therefore, free, but responsible for what he does; he may, therefore, does what he wants. He will be, however, inevitably linked to the outcome of his own actions.

The more free the Spirit, the more responsible he shall be

7. According to the Classic School, the man gifted with intelligence and free-will is criminally liable, because: a) He has the option to analyze and discern; b) He has the power to free deliberation. Society has, therefore, the right to punish the criminal, because he has his free-will to commit an offense or not.

8. According to the Anthropological School, man acts by virtue of the somatic-spinal cord, or brain functions. Thus, the crime is not the result of the free will of delinquent, but biological factors, idea that differs from the Classic School.

9. The Critical, Eclectic or Sociological School claims that: a) crime is not the result of the free-will of the delinquent, as the Classic says; b) nor it is the imposition of biological reflections, inherited or acquired, as the Anthropologists want, but purely social factors.

10. Spiritism has its own view on the subject. Its essential concepts tune in, somehow, with the various schools, going, however, further, in view of the law of reincarnation.

11. Spiritism says that: a) by the use of our free-will we build our own fate, which may be full of pain or joy; b) The more free the Spirit, the more responsible he shall be; c) the fatality or determinism affecting their lives derive from the choice of evidence that the Spirit made before reincarnate.

12. If there is choice of trials before the corporeal rebirth, the Spirit establishes a kind of destination. So we conclude that free-will doesn’t have an absolute measure, but a relative one.

13. There are many examples of the failure of the individual by improper use of the free-will. Let’s see some of them and their consequences, extracted from the book Arranged Meeting, p. 160 - 163, by Emmanuel.

14. In relation to the possession of material goods, the man is free to retain any posses that the human legislation allows him to, but if he abuses, creating difficulties for others, he will find in consequence of that the trials with which he will learn to light in himself the light of selflessness.

15. In relation to study, man is free to read and write, teach or study whatever he likes, but if he puts the values of intelligence in support of the evil, deteriorating the existence of his fellows with the objective to increase his own pride, he will find in consequence of that the trials with which he will learn to light in himself the light of discernment.

16. In relation to work, man is free to embrace the tasks to which he likes, but if he badly uses the gift to undertake and to act, harming his fellows, he will find in consequence of that the trials with which he will learn to light in himself the light of the work for his fellows.

17. In relation to sex, man is free to give his energies and sexual impulses the direction he prefers, but if he transforms the reproductive resources into pain and unbalance, distress or desperation for his fellows, the injury towards others’ feelings or by disloyalty and disrespect to affective commitments, he will find in consequence of that the trials with which he will learn to light in himself the light of pure love.

18. As we can see, we are all free to wish, to choose, to make and obtain, but we are all also forced to reap the results of our own actions. 

Answer Key 

A.: Relative. The relative free-will is, according to Spiritism, appanage of the human being, whose exercise on Earth will also be subject to certain circumstances in accordance with the map of services to be developed by the reincarnating.

2. If the Spirit has the freedom to choose what kind of life he wants to lead, why do so many face pain, difficulties and trials?

A.: The social conditions, the ailments, vicious environments, the siege of temptations, the difficulties are circumstances of human existence. Among them, however, there is his sovereign will. He may, therefore, once born in an environment of misery and difficulties, seek to overcome by his perseverance in work. 

3. Is there any relation between free-will and responsibility?

A.: Yes. Freedom of choice and responsibility are co-related in the being and increase with his moral elevation. It is the responsibility of the man that makes their dignity and morality. Without it, he would be nothing but a robot, a plaything of environmental forces.

A.: Spiritism says that: a) by the use of our free-will we build our own fate, which may be full of pain or joy; b) The more free the Spirit, the more responsible he shall be; c) the fatality or determinism affecting their lives derive from the choice of evidence that the Spirit made before reincarnate.

5. “The seeding is free, the harvest mandatory.” Is this sentence confirmed by Spiritism?

A.: Yes. We are all free to wish, to choose, to make and obtain, but we are all also forced to reap the results of our own actions.

The Spirits’ Book, by Allan Kardec, items 843, 844 and 872.

The Problem of Being, Destiny and Pain by Leon Denis, p. 342.

In The High World, by André Luiz, psychographed by Francisco Cândido Xavier, p. 140 - 153.

Emmanuel’s thought, by Martins Peralva, p. 199 - 201.

Arranged Meeting, by Emmanuel, psychographed by Francisco Cândido Xavier, p. 160 - 163.

Words from the Infinite, by Humberto de Campos - Francisco Cândido Xavier, p. 94 e 95.