12.If the existence of Matter be denied, the necessity of this Principle must be demonstrated from the treatises "On Matter" where the question is copiously treated.
To deny Evil a place among realities is necessarily to do away with the Good as well, and even to deny the existence of anything desirable; it is to deny desire, avoidance and all intellectual act;for desire has Good for its object, aversion looks to Evil; all intellectual act, all Wisdom, deals with Good and Bad, and is itself one of the things that are good.
There must then be The Good- good unmixed- and the Mingled Good and Bad, and the Rather Bad than Good, this last ending with the Utterly Bad we have been seeking, just as that in which Evil constitutes the lesser part tends, by that lessening, towards the Good.
What, then, must Evil be to the Soul?
What Soul could contain Evil unless by contact with the lower Kind? There could be no desire, no sorrow, no rage, no fear: fear touches the compounded dreading its dissolution; pain and sorrow are the accompaniments of the dissolution; desires spring from something troubling the grouped being or are a provision against trouble threatened; all impression is the stroke of something unreasonable outside the Soul, accepted only because the Soul is not devoid of parts or phases; the Soul takes up false notions through having gone outside of its own truth by ceasing to be purely itself.
One desire or appetite there is which does not fall under this condemnation; it is the aspiration towards the Intellectual-Principle:
this demands only that the Soul dwell alone enshrined within that place of its choice, never lapsing towards the lower.
Evil is not alone: by virtue of the nature of Good, the power of Good, it is not Evil only: it appears, necessarily, bound around with bonds of Beauty, like some captive bound in fetters of gold;and beneath these it is hidden so that, while it must exist, it may not be seen by the gods, and that men need not always have evil before their eyes, but that when it comes before them they may still be not destitute of Images of the Good and Beautiful for their Remembrance.
NINTH TRACTATE.
"THE REASONED DISMISSAL".
"You will not dismiss your Soul lest it go forth..." [taking something with it].
For wheresoever it go, it will be in some definite condition, and its going forth is to some new place.The Soul will wait for the body to be completely severed from it; then it makes no departure;it simply finds itself free.
But how does the body come to be separated?
The separation takes place when nothing of Soul remains bound up with it: the harmony within the body, by virtue of which the Soul was retained, is broken and it can no longer hold its guest.
But when a man contrives the dissolution of the body, it is he that has used violence and torn himself away, not the body that has let the Soul slip from it.And in loosing the bond he has not been without passion; there has been revolt or grief or anger, movements which it is unlawful to indulge.
But if a man feel himself to be losing his reason?
That is not likely in the Sage, but if it should occur, it must be classed with the inevitable, to be welcome at the bidding of the fact though not for its own sake.To call upon drugs to the release of the Soul seems a strange way of assisting its purposes.
And if there be a period allotted to all by fate, to anticipate the hour could not be a happy act, unless, as we have indicated, under stern necessity.
If everyone is to hold in the other world a standing determined by the state in which he quitted this, there must be no withdrawal as long as there is any hope of progress.
