(5) A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

(27) These heavenly sprouts and springings thou must not wholly liken to this world: For there are two qualities in this world, a good and an evil; and many things grow through the power of the evil quality, which does not so in heaven.

(8) But finding that in all things there was evil and good, as well in the elements as in the creatures, and that it went as well in this world with the wicked as with the virtuous, honest, and Godly; also that the barbarous people had the best countries in their possession, and that they had more prosperity in their ways than the virtuous, honest and Godly had.

(2) 'The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.'

(109) Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors.

(3) Now this twofold source, good and evil, in everything, is caused by the stars; for as the creatures in the earth are, in their qualities, so also are the stars.

(12) Thy rays are upon men’s faces; the golden glories they cannot be told: not to be described are thy beams

(7) 'Those whose conduct has been good, will quickly attain some good birth, the birth of a Brâhmana, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandâla.

(9) Being thus set face to face at various stages, however weak one's karmic connexions may be, one should have recognized in one or the other of them; and where one has recognized in any of them it is impossible not to be liberated. Yet, although set face to face so very often in that manner, one long habituated to strong propensities and lacking in familiarity with, and pure affection for, Wisdom, may be led backwards by the power of one's own evil inclinations despite these many introductions. The hook-rays of the light of grace may not be able to catch hold of one: one may still wander downwards because of one's begetting the feeling of awe and terror of the lights and rays.

(7) is into the Treasury of the Light, and ye see the glory in which they are, then will the region of those of the Right count for you as the light at mid-day in the world of men, when the sun is not out; and if ye look at the region of those of the Right, it will have for you the condition of a speck of dust because of the great distance the Treasury of the Light is distant from it.

(28) Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.

(2) "And if I lead you into the region of the rulers of the Fate, then will ye see the glory in which they are, and because of their overtowering great glory ye will deem this world before you as darkness of darknesses, and ye will look at the whole world of men, how it will have the condition of a speck of dust for you because of the great distance it is far distant from it, and because of the great condition it is considerably greater than it.

(37) The light or the heart of God taketh not its original barely from the wild rough stars, where, indeed, love and wrath are in each other, but out of or from the seat where the meek water of life is continually generated.

(8) Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round staggering to and fro, like blind men led by the blind.

(1) I say then that the good man is one who uses in a beautiful manner great things and opportunities. He likewise is able to bear well both prosperity and adversity. In beautiful and honorable circumstances also, he becomes worthy of the condition in which he is placed; and when his fortune is changed, receives it in a proper manner. In short, on all occasions, he contends well from contingencies that may arise. Nor does he only thus prepare himself [for whatever may happen], but likewise those who confide in and contend together with him.

(10) Then is the assembly of the, Sadvâstarân where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds; and then, in that assembly, a wicked man becomes as conspicuous as a white sheep among those which are black.

(21) For, just as the sun not only illumines heaven and the whole world, shining over land and sea, but also through windows and small chinks sends his beams into the innermost recesses of houses, so the Word diffused everywhere casts His eye-glance on the minutest circumstances of the actions of life.

(8) These two paths— the bright and the dark— are deemed to be the world’s eternal paths. Following the one, a man does not come back, and following the other, he is reborn.

(70) But if the Turks be of an astringent quality, and the Heathen of a bitter, what is that to thee? If the light becomes shining in the astringent and bitter qualities, then it gives light also.

(14) What of poverty and riches, glory and power?

In the case of inherited fortune, the stars merely announce a rich man, exactly as they announce the high social standing of the child born to a distinguished house.

Wealth may be due to personal activity: in this case if the body has contributed, part of the effect is due to whatever has contributed towards the physical powers, first the parents and then, if place has had its influence, sky and earth; if the body has borne no part of the burden, then the success, and all the splendid accompaniments added by the Recompensers, must be attributed to virtue exclusively. If fortune has come by gift from the good, then the source of the wealth is, again, virtue: if by gift from the evil, but to a meritorious recipient, then the credit must be given to the action of the best in them: if the recipient is himself unprincipled, the wealth must be attributed primarily to the very wickedness and to whatsoever is responsible for the wickedness, while the givers bear an equal share in the wrong.

When the success is due to labour, tillage for example, it must be put down to the tiller, with all his environment as contributory. In the case of treasure-trove, something from the All has entered into action; and if this be so, it will be foreshown- since all things make a chain, so that we can speak of things universally. Money is lost: if by robbery, the blame lies with the robber and the native principle guiding him: if by shipwreck, the cause is the chain of events. As for good fame, it is either deserved and then is due to the services done and to the merit of those appraising them, or it is undeserved, and then must be attributed to the injustice of those making the award. And the same principle holds is regards power- for this also may be rightly or unrightly placed- it depends either upon the merit of the dispensers of place or upon the man himself who has effected his purpose by the organization of supporters or in many other possible ways. Marriages, similarly, are brought about either by choice or by chance interplay of circumstance. And births are determined by marriages: the child is moulded true to type when all goes well; otherwise it is marred by some inner detriment, something due to the mother personally or to an environment unfavourable to that particular conception.