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Allan Kardec-THE Spirit's Book_ The Principles of Spiritist Doctrine (1989)

Entre los anos 1830 y 1857. Allan Kardec fue un hombre que amaso las mas grandes riquezas de "Material-dado por espiritus" que jamaz se hayan asemblado. El compilo y organizo esta vasta cantidad de informacion que se relaciona y toca con el aqui y hora, cuan inmensos son. Divinas y terrenales leyes , los reinos de los espiritus. El despues y el mas alla. Estos forman sus escrituras y son la fundacion para el " Movimiento Muldial-Internacional Espiritista." El libro de los espiritus. He aqui la version de 1989.

Entre los anos 1830 y 1857. Allan Kardec fue un hombre que amaso las mas grandes riquezas de "Material-dado por espiritus" que jamaz se hayan asemblado. El compilo y organizo esta vasta cantidad de informacion que se relaciona y toca con el aqui y hora, cuan inmensos son. Divinas y terrenales leyes , los reinos de los espiritus. El despues y el mas alla.
Estos forman sus escrituras y son la fundacion para el " Movimiento Muldial-Internacional Espiritista."

El libro de los espiritus. He aqui la version de 1989.

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291<br />

<strong>THE</strong> SPIRITS’ BOOK<br />

they are also, unconsciously, and while providing only for their material needs, agents that<br />

second the views <strong>of</strong> the Creator; and their labour none the less concurs to the working out <strong>of</strong><br />

the final end <strong>of</strong> nature, although you <strong>of</strong>ten fail to discover its immediate result."<br />

678. In worlds more advanced than the earth, is man subjected to the same necessity <strong>of</strong><br />

labour?<br />

"<strong>The</strong> nature <strong>of</strong> the labour is always relative to that <strong>of</strong> the wants it supplies; the less material<br />

are those wants, the less material is the labour. But you must not suppose that man, in those<br />

worlds, remains inactive and useless; idleness would be a torture instead <strong>of</strong> a benefit."<br />

679. Is he who possesses a sufficiency <strong>of</strong> worldly goods for his subsistence enfranchised from<br />

the law <strong>of</strong> labour?<br />

"From material labour perhaps, but not from the obligation <strong>of</strong> rendering himself useful<br />

according to his means, and <strong>of</strong> developing his own intelligence and that <strong>of</strong> others, which is<br />

also a labour. If the man, to whom God has apportioned a sufficiency <strong>of</strong> means for insuring<br />

his corporeal existence, be not constrained to win his bread by the sweat <strong>of</strong> his brow, the<br />

obligation <strong>of</strong> being useful to his fellow-creatures is all the greater in his case, because the<br />

portion appointed to him gives him a greater amount <strong>of</strong> leisure for doing good."<br />

680. Are there not men who are incapable <strong>of</strong> working at anything whatever, and whose<br />

existence is entirely useless?<br />

"God is just; He condemns only him who is voluntarily useless; for such an one lives upon<br />

the labour <strong>of</strong> others. He wills that each should make himself useful according to his faculties.<br />

(643.)<br />

681. Does the law <strong>of</strong> nature impose upon children the obligation <strong>of</strong> labouring for their<br />

parents?<br />

"Certainly it does, just as it imposes on parents the duty <strong>of</strong> labouring for their children. For<br />

this reason God has given a place in nature to the sentiment <strong>of</strong> filial and paternal affection, in<br />

order that the members <strong>of</strong> a family may be led, by their mutual affection, to aid each other<br />

reciprocally-a duty which is too <strong>of</strong>ten lost sight <strong>of</strong> in your present state <strong>of</strong> society."<br />

Limit <strong>of</strong> Labour. Rest.<br />

682. Rest being a necessity after labour, is it not a law <strong>of</strong> nature?

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