What are the means through which the effects of Karma can be thus changed is also clear. A person can have no attachment for a thing he does not think about, therefore the first step must be to fix the thought on the highest ideal. In this connection one remark may be made on the subject of repentance. Repentance is a form of thought in which the mind is constantly recurring to a sin. It has therefore to be avoided if one would set the mind free from sin and its Karmic results. All sin has its origin in the mind. The more the mind dwells on any course of conduct, whether with pleasure or pain, the less chance is there for it to become detached from such action. The _manas_ (mind) is the knot of the heart, when that is untied from any object, in other words when the mind loses its interest in any object, there will no longer be a link between the Karma connected with that object and the individual. It is the attitude of the mind which draws the Karmic cords tightly round the soul. It imprisons the aspirations and binds them with chains of difficulty and obstruction. It is desire that causes the past Karma to take form and shape and build the house of clay. It must be through non-attachment that the soul will burst through the walls of pain, it will be only through a change of mind that the Karmic burden will be lifted. It will appear, therefore, that although absolutely true that action brings its own result, “there is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways.”—Yet this ripening is the act of the individual. Free will of man asserts itself and he becomes his own saviour. To the worldly man Karma is a stern Nemesis, to the spiritual man Karma unfolds itself in harmony with his highest aspirations. He will look with tranquility alike on past and future, neither dwelling with remorse on past sin nor living in expectation of reward for present action. SUFISM, OR THEOSOPHY FROM THE STANDPOINT OF MOHAMMEDANISM. _A Chapter from a MS. work designed as a text-book for Students in Mysticism_ BY C. H. A. BJERREGAARD, _Stud. Theos._ In Two Parts:—Part I, Texts; Part II, Symbols. (CONTINUED.) PART II.—SYMBOLS. The practical expounders and preachers of Sufism are the Dervishes, the monks of Islam.