42.It follows that, for the purposes which have induced this discussion, the stars have no need of memory or of any sense of petitions addressed to them; they give no such voluntary attention to prayers as some have thought: it is sufficient that, in virtue simply of the nature of parts and of parts within a whole, something proceeds from them whether in answer to prayer or without prayer.We have the analogy of many powers- as in some one living organism-which, independently of plan or as the result of applied method, act without any collaboration of the will: one member or function is helped or hurt by another in the mere play of natural forces; and the art of doctor or magic healer will compel some one centre to purvey something of its own power to another centre.just so the All: it purveys spontaneously, but it purveys also under spell; some entity [acting like the healer] is concerned for a member situated within itself and summons the All which, then, pours in its gift; it gives to its own part by the natural law we have cited since the petitioner is no alien to it.Even though the suppliant be a sinner, the answering need not shock us; sinners draw from the brooks; and the giver does not know of the gift but simply gives- though we must remember that all is one woof and the giving is always consonant with the order of the universe.There is, therefore, no necessity by ineluctable law that one who has helped himself to what lies open to all should receive his deserts then and there.
In sum, we must hold that the All cannot be affected; its leading principle remains for ever immune whatsoever happens to its members; the affection is really present to them, but since nothing existent can be at strife with the total of existence, no such affection conflicts with its impassivity.
Thus the stars, in so far as they are parts, can be affected and yet are immune on various counts; their will, like that of the All, is untouched, just as their bodies and their characteristic natures are beyond all reach of harm; if they give by means of their souls, their souls lose nothing; their bodies remain unchanged or, if there is ebb or inflow, it is of something going unfelt and coming unawares.
43.And the Proficient [the Sage], how does he stand with regard to magic and philtre-spells?
In the soul he is immune from magic; his reasoning part cannot be touched by it, he cannot be perverted.But there is in him the unreasoning element which comes from the [material] All, and in this he can be affected, or rather this can be affected in him.
Philtre-Love, however, he will not know, for that would require the consent of the higher soul to the trouble stiffed in the lower.And, just as the unreasoning element responds to the call of incantation, so the adept himself will dissolve those horrible powers by counter-incantations.Death, disease, any experience within the material sphere, these may result, yes; for anything that has membership in the All may be affected by another member, or by the universe of members; but the essential man is beyond harm.
That the effects of magic should be not instantaneous but developed is only in accord with Nature's way.
Even the Celestials, the Daimones, are not on their unreasoning side immune: there is nothing against ascribing acts of memory and experiences of sense to them, in supposing them to accept the traction of methods laid up in the natural order, and to give hearing to petitioners; this is especially true of those of them that are closest to this sphere, and in the degree of their concern about it.
For everything that looks to another is under spell to that:
what we look to, draws us magically.Only the self-intent go free of magic.Hence every action has magic as its source, and the entire life of the practical man is a bewitchment: we move to that only which has wrought a fascination upon us.This is indicated where we read "for the burgher of greathearted Erechtheus has a pleasant face [but you should see him naked; then you would be cautious]." For what conceivably turns a man to the external? He is drawn, drawn by the arts not of magicians but of the natural order which administers the deceiving draught and links this to that, not in local contact but in the fellowship of the philtre.
44.Contemplation alone stands untouched by magic; no man self-gathered falls to a spell; for he is one, and that unity is all he perceives, so that his reason is not beguiled but holds the due course, fashioning its own career and accomplishing its task.
In the other way of life, it is not the essential man that gives the impulse; it is not the reason; the unreasoning also acts as a principle, and this is the first condition of the misfortune.Caring for children, planning marriage- everything that works as bait, taking value by dint of desire- these all tug obviously: so it is with our action, sometimes stirred, not reasonably, by a certain spirited temperament, sometimes as foolishly by greed; political interests, the siege of office, all betray a forth-summoning lust of power; action for security springs from fear; action for gain, from desire; action undertaken for the sake of sheer necessities- that is, for supplying the insufficiency of nature- indicates, manifestly, the cajoling force of nature to the safeguarding of life.
We may be told that no such magic underlies good action, since, at that, Contemplation itself, certainly a good action, implies a magic attraction.
The answer is that there is no magic when actions recognized as good are performed upon sheer necessity with the recollection that the veritable good is elsewhere; this is simply knowledge of need; it is not a bewitchment binding the life to this sphere or to any thing alien; all is permissible under duress of human nature, and in the spirit of adaptation to the needs of existence in general- or even to the needs of the individual existence, since it certainly seems reasonable to fit oneself into life rather than to withdraw from it.
