As good is necessary, likewise bad is also necessary – just as positive and negative. Both are essential for action and evolution. If only good were to prevail everywhere, life would end! Both good or bad done to the extreme would lead to Self-Realization; for instance, absolute evil with no trace of good, or absolute good with no trace of bad at all – both are equally conducive to the attainment of the goal of Self-Realization.
If this is so, naturally it can be asked, “Why is good preferable to bad?” Both good and bad are zero, being nonexistent for those who are God-Realized. Both are terms of duality. But the Masters and Avatars give preference and advocate good over bad. This is only because good is really, spiritually speaking, easy for reaching the goal; though apparently, materially speaking, it is the reverse.
For example, bad is apparently easy – difficult, really! But the underlying principle in life being spiritual progress – true existence – comes against the material progress which is only apparent and not real. Thus, the Masters advocate good, being truly easy for mankind, as the better course to follow for true progress in the march of life to the goal of Realization.
Another reason for preferring and advocating good is that in evil, although apparently easy, while thinking about and actually committing a bad act, there is always a sort of torture to the mind, which inevitably happens after committing the act. For instance, illicit sex or murder.
Whereas in good, which though apparently difficult, there is nothing of the kind – no torture to the mind. On the contrary, there is a constant feeling of a sort of happiness not only in thinking but also in doing a good act, although it is always more difficult apparently to do good rather than bad.
Besides, pursuing the course of doing bad to the extreme would not succeed or endure until the end. A man’s body however bold, indifferent, healthy and robust would not be able to withstand prolonged indulgence in bad vices – such as lust, drinking liquor, or violence to the extreme.
Lord Meher, Bhau Kalchuri, Original Publication, Vol. 6, pp. 2002 – 2003.