Thus the aspirations of man constitute that which sets man free, and which therefore represent his free-will. It is then well to endeavour to trace these aspirations in man with regard to Karma. The second section of the third part of “Light on the Path,” speaks on this point with no uncertain voice. The Occultist must pluck and eat the fruit of the tree of knowledge, and step on either the good or the evil path. And to do this knowingly produces great Karmic results. The mass of men walk waveringly, uncertain as to their goal, their standard of life is indefinite; the Occultist cannot be half-hearted, nor can he return when he has passed the threshold. “The individuality has approached the state of responsibility by reason of growth; it cannot recede from it.” The one means of escape from Karma is for the Occultist to live in the Eternal. But below this—the threshold—many men aspire. On this point, we may quote, “Five Years of Theosophy,” p. 226. “The unintelligent aspiration towards goodness propagates itself and leads to good lives in the future; the intelligent aspiration propagates itself in the same way, plus the propagation of intelligence; and this distinction shows the gulf of difference which may exist between the growth of a human soul, which merely drifts along the stream of time, and that of one which is consciously steered by an intelligent purpose throughout. The human Ego, which acquires the habit of seeking for knowledge, becomes invested, life after life, with the qualifications which ensure the success of such a search, until the final success, achieved at some critical period of its existence, carries it right up into the company of those perfected Egos, which are the fully developed flowers only expected from a few of the thousand seeds.” “Now it is clear that a slight impulse in a given direction, even on the physical plane, does not produce the same effect as a stronger one; so exactly in this matter of engendering habits which are required to persist in their operation through a succession of lives it is quite obvious that the strong impulse of a very ardent aspiration towards knowledge will be more likely than a weaker one to triumph over the so-called accidents of nature.” These considerations bring us to the question of those habits of life which are more immediately associated with the pursuit of occult science. It will be quite plain that the generation within his own nature of affinities in the direction of spiritual progress is a matter which has very little to do with the outer circumstances of a man’s daily life. It cannot be dissociated from what may be called the outer circumstances of his moral life, for an occult student, whose moral nature is consciously ignoble, and who combines the pursuit of knowledge with the practice of wrong, becomes by that condition of things a student of sorcery rather than of true Occultism.