Come to another point, where you do not know in a particular case, what is Right and what is Wrong. To the more developed man, it is no longer a conflict between the "Right and Wrong" that he knows. It is a conflict between two duties, and he does not know whether of the twain is the one that he should follow. There you come to the agony of the opening Spirit, the unfolding God within, who is faced by two paths, and knows not which is the right one. Some arguments on one side, some arguments on the other. "Which of the two paths shall I take? How may I know what is the will of God?" That is the agony of the Soul whose will is set to the Right, but who does not know the Right under the conditions which surround him. What does it mean? It means that he lacks experience. For Conscience, that which tells you "this is Right, that is Wrong," is only the accumulated experience of your past, which has registered certain facts in the nature that you bring into the world with you as that fruit of experience. You have murdered--you have suffered; you are born with the instinct that murder is wrong. You have robbed--you have suffered; you are born with the instinct that theft is wrong. That does not exist in the savage. Take a savage child, and you will find that your precepts carry him up to a certain point, and you can go no further. You can awaken in him the result of past experience, but you cannot give him a Conscience, an experience, which he has not yet acquired. But you, you have a great fund of Conscience, a compelling voice, which says: "kill not," "steal not," "don't give way to lust which injures another"; you take it for granted that is Right, and that knowledge is the outcome of your past experience. But now, you do not know what is Right and what is Wrong. Why? Because, you have not had the experience to enable you to judge in a new condition, to enable you to see the Right in an environment that you have not been in before. When a fresh step forward is to be taken, when a new knowledge is to be gained, what shall you do? You have to act. First, use your best intelligence; think as far as you can. Then try to put aside the bias which the inner desire is apt to imprint upon your thinking. Try to put aside all questions of personal gain, all questions of personal loss, everything which makes you more inclined to take one path or the other. It is a difficult thing to do, and it implies considerable training before you can thus neutralise the inner desires of your nature. Do your best; and then having used your intelligence, having put aside your desires, try, in that tranquillity of mind and senses, lifting up your heart to God, or Master, to see which is the higher path. Sometimes an inner voice will whisper to you and give you guidance; sometimes a Ḍeva may help you and suggest the better path; sometimes you are left to find your own way. Having done your best, decide; and when you have decided, act; for you have done all you can.