resembling me. Thus I claim the right of creating or modifying
for my own and private use the system which most imports me; and
if the reasonable leave be refused to me, I take it without
leave.

"But my individuality, however all-sufficient for myself, is an
infinitesimal point, an atom subject in all things to the Law of
Storms called Life. I feel, I know that Fate _is_. But I cannot
know what is or what is not fated to befall me. Therefore in the
pursuit of perfection as an individual lies my highest, and
indeed my only duty, the 'I' being duly blended with the 'We.' I
object to be a 'selfless man,' which to me denotes an inverted
moral sense. I am bound to take careful thought concerning the
consequences of every word and deed. When, however, the Future
has become the Past, it would be the merest vanity for me to
grieve or to repent over that which was decreed by universal
Law."

The usual objection is that of man's practice. It says, "This is
well in theory; but how carry it out? For instance, why would you
kill, or give over to be killed, the man compelled by Fate to
kill your father?" Haji Abdu replies, "I do as others do, not
because the murder was done by him, but because the murderer
should not be allowed another chance of murdering. He is a tiger
who has tasted blood and who should be shot. I am convinced that
he was a tool in the hands of Fate, but that will not prevent my
taking measures, whether predestined or not, in order to prevent
his being similarly used again."

As with repentance so with conscience. Conscience may be a "fear