"Yet it cannot be a question with him what the visible Sinnett may be -- what his impulses, his failures or successes in his world, his diminished or undiminished regard for him. With the "visible" one we have nothing to do. It is to us only a veil that hides from profane eyes that other ego with whose evolution we are concerned. In the external rupa do what you like, think what you like: only when the effects of that voluntary action are seen on the body of our correspondent—is it incumbent upon us to notice it."

“One must manifest discipline of spirit; without it one cannot become free. To the slave discipline of spirit will be a prison; to the liberated one it will be a wondrous healing garden. So long as the discipline of spirit is as fetters the doors are closed, for in fetters one cannot ascend the steps. One may understand the discipline of spirit as wings. Introduction”

“...believe me when I say that your two letters and especially "The Evolution of Man" is simply superb. Do not fear any contradictions or inconsistencies. 302.”

“I could and had no right to influence you any way—precisely because you are no chela. It was a trial, a very little one, tho' it seemed important enough to you to make you think of 'wife and child's interests. You will have many such; for though you should never be a chela, still we do not give confidences even to correspondents and "proteges" whose discretion and moral pluck have not been well tested. You are the victim of Maya. It will be a long struggle for you to tear away the 'cataracts' and see things as they are. 260.”

“Before another line passes between us we must come to an agreement, my impulsive friend. You will have first to promise me faithfully never to judge of either of us, nor of the situation, nor of anything else bearing any relation to the 'mythical Brothers' —tall or short —thick or thin— by your worldly experience or you will never come at the truth.... You must thoroughly put aside the personal element if you would get on with occult study and—for a certain time—even with himself. Realize, my friend, that the social affections have little, if any, control over any true adept in the performance of his duty. In proportion as he rises towards perfect adeptship the fancies and antipathies of his former self are weakened (as K.H. in substance explained to you) he takes all mankind into his heart and regards them in the mass... 258-59”

“You — you are sincere, others — put their pride above all. Then those Prayag theosophists — the Pundits and Babus! They do naught and expect us to correspond with them. Fools and arrogant men.”

“Time is no object with me.”