Conservation-Principle in Evolution of Public Ethics
A principle of conservation is quite as applicable to evolution of intricacy within a system of organization;
as much so as principles of conservation apply to matter, energy, and the like.
Just as the sum totals of mass (and matter’s various quantum-numbers) and energy cannot be altered (particularly over the universe as a whole), although mass and energy can be transported in space (always, apparently, at no greater a velocity than that of luminosity in a vacuum); and just as sum-totals of physical information (detailing quantities of mass, quantum-numbers, energy, and of their locations/momenta) are likewise conserved (cannot be altered, particularly in sum-totals over the universe as a whole), though information is now-a-days often considered as transmissible (via "quantum entanglement") at somewhat higher velocity than that of luminosity in a vacuum;
even so likewise, because intricacy within a system of organization can be regarded as informational content, therefore evolution of such intricacy must perforce be regarded as restrained by a conservation-principle – whether that evolution be of biological forms, of intellectual forms, or of whatsoever.
The mode of such functioning of such conservation-principle could be thus :
any local increase of intricacy (such as, e.g., evolution of a biological species) must entail diminution of intricacy elsewhere (in the universe), and transfer of that intricacy via some means (perhaps transcendental, involving transmission through other planes of existence). Because informational content can be regarded as mental, spiritual, and of the soul; therefore the transfer of it may well be entirely via subtle planes of existence, and thus not physically perceptible.
As for the causality involved, a cosmic-intelligence principle could act thus :
To cause evolution of species (and likewise of personal intelligence of individuals) for the worthy (worthy souls, that is), and devolution (opposite of evolution) for the unworthy (unworthy souls, that it).
Another principle of conservation may be conservation of intricacy in the nature of intelligence, such that a gain in intricacy (of organization, of understanding, and of metaphysics) may achieved on one place (planet) only by an aequal decrease of the same elsewhere (a different planet), so that the gain/loss ("evolution"/"devolution") situation is a actually a system of transferral. This type of principle of conservation, a conservation of intelligence, is actually (since human intellectuality is actually a reward conveyed from the divine world in gratitude for the attainment, by humans, of loftiness, i.e., altruism, in public ethics) a conservation of propriety in public ethics.
A conservation-principle could also account for the origin of "evil" (in the sense of inevitable oppositions to our purposes) – this could be the persistence of plans and points-of-view which we have (within ourselves) consciously since altered, a persistence in the form of a ghostly volition (which may have taken up a location and activity separate from our physical body) opposed to our current plans and points-of-view. Unless appropriate rituals are undertaken (whenever we alter our ideas significantly) to disconnect from ourselves any former plans and points-of-view, then we may suffer a praeternatural harassment (in the form of bad luck) in regard to our current plans and points-of-view. The same systematic interference may apply to social groups larger than single individuals (such as tribes and nations), and may persist through historic epochs. In the case of this type of conservation-principle, the "evil" would be conserved in the sense that it would (while remaining constantly in existence) migrate from the vicinity of one person to that of another person (dependent of their changes of opinions); it (like matter and energy) can be neither created nor destroyed, nor altered in quantity.