Weak minds, it is said, may come to grief. Fear and terror and the terrible strain may snap the cords of the weak brain. But spiritual giants undauntedly push on through good and evil till they reach the highest summit, from where they look down on all dualistic conception, as the mountaineer does on the clouds spread beneath him. These clouds may mean so much to the people of the valley. They may mean a harvest or a crop failure, but to the mountain climber who is above them they mean nothing. The jivanmukta, or the liberated soul, rises above good and evil. He may come down again to the world of strife and division, but never can he forget his experience on the mountain top. Never can he forget the clouds spread beneath him, unable to affect him in anyway.
Just as at an earlier stage time and space lost their relative values and the past and the present seemed to melt into one, even so good and evil approach each other here and become related as the obverse and reverse sides of the same coin. Both are maya; both encircle and delude us. The one is sattvic, the other tamasic, but both are gunas. But we have to rise beyond the gunas. And as we grow spiritually, we become more and more detached from the gunas. We rise above their sphere of power. We approach the Spirit, where maya is not. All chains and bond ages break, golden chains and iron ones, sweet bonds and bitter ones. We rise above all limitation. Good and evil belong to the material plane. There they both exist and there alone. And on that plane both serve their purpose. They coexist; where the one is, the other is too.