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The great God did all, good and bad alike. Among the rest are what appear Evil things, yet he must be unaffected. So if we follow Bhagavad-G?ta, second chapter, we must do only those acts we believe right for the sake of God and not for ourselves, and if we are regardless of the consequences we are not concerned if they appear to be Good or Evil. As the heart and mind are the real planes of error, it follows that we must look to it that we do all acts merely because they are there to be done. It then becomes difficult only to separate ourselves from the act.

We are all human and thus weak and sinful. In that respect in which we are better than others, they are better than we are in some other way. We would be self-righteous to judge others by our own standard.... Are we so wise as never to act foolishly? Not at all.... Indeed I have come to the conclusion that in this nineteenth century a pledge is no good, because everyone reserves to himself the right to break it if he finds after a while that it is galling, or that it puts him in some inconsistent attitude with something he may have said or done at some other time.... In ����'s case, ... everyone should never think but the very best, no matter what the evidences are. Why, if the Masters were to judge us exactly as They must know we are, then good-bye at once. We would all be sent packing. But Masters deal kindly with us in the face of greater knowledge of our thoughts and evil thoughts from which none are yet exempt. This is my view, and you will please me much if you will be68 able to turn into the same, and to spread it among those on the inside who have it not. It is easy to do well by those we like, it is our duty to make ourselves do and think well by those we do not like. Masters say we think in grooves, and but few have the courage to fill those up and go on other lines. Let us who are willing to make the attempt try to fill up these grooves, and make new and better ones.

See what I said in the opening vol. of The Path: that the study of what is now called "practical occultism" was not the object of that journal. "We regard it as incidental to the journey along the path. The traveller, in going from one city to another, has perhaps to cross several rivers; maybe his conveyance fails him and he is obliged to swim, or he must, in order to pass a great mountain, know engineering in order to tunnel through it, or is compelled to exercise the art of locating his exact position by observation of the sun: but all that is only incidental to his main object of reaching his destination. We admit the existence of hidden, powerful forces in nature, and believe that every day greater progress is made towards an understanding of them. Astral body formation, clairvoyance, looking into the astral light, and controlling elementals is all possible, but not all profitable. The electrical current, which when resisted in the carbon produces intense light, may be brought into existence by any ignoramus who has the key to the engine-room and can turn the crank that starts the dynamo, but is unable to prevent his fellow man or himself from being instantly killed, should that current accidentally be diverted through his body. The control of these hidden forces is not easily obtained, nor can phenomena be produced without danger, and in our view the attainment of true wisdom is not by means of phenomena, but through the development which begins within. True occultism is clearly set forth in the Bhagavat Gita and Light on the Path, where sufficient stress is laid upon practical occultism, but after all, Krishna says, the kingly science and the kingly mystery is devotion to and study of the light which comes from within. The very first step in true mysticism and true occultism is to try and apprehend the meaning of Universal Brotherhood, without which58 the very highest progress in the practise of magic turns to ashes in the mouth.