Patanjali's a great example to discuss here, because he's a philosophic monist but very strict about the importance of ethics: it's not accidental that Yama and Niyama, the avoidance of bad deeds and the performance of good deeds, are the first two steps in his instructions for practitioners of yoga. In his view, evil has a place in the cosmos but it doesn't have a place in your activities!
Dion Fortune in The Cosmic Doctrine makes the same point. Evil in her view is a necessary part of existence, but that doesn't mean you align yourself with it -- that way lies destruction. You use it as a thrust block, a thing you push against and oppose to gain momentum for the work of good.
(The similarity's not accidental; Patanjali's Yoga Sutra was required reading in quite a few Western occult schools in the late 19th and early 20th century, as a first-rate guide to the practical mechanics of meditation.)
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Dion Fortune in The Cosmic Doctrine makes the same point. Evil in her view is a necessary part of existence, but that doesn't mean you align yourself with it -- that way lies destruction. You use it as a thrust block, a thing you push against and oppose to gain momentum for the work of good.
(The similarity's not accidental; Patanjali's Yoga Sutra was required reading in quite a few Western occult schools in the late 19th and early 20th century, as a first-rate guide to the practical mechanics of meditation.)