In the sacred formulas they inscribe, purporting to address the Supernal Beings- not merely the Soul but even the Transcendents-they are simply uttering spells and appeasements and evocations in the idea that these Powers will obey a call and be led about by a word from any of us who is in some degree trained to use the appropriate forms in the appropriate way- certain melodies, certain sounds, specially directed breathings, sibilant cries, and all else to which is ascribed magic potency upon the Supreme.Perhaps they would repudiate any such intention: still they must explain how these things act upon the unembodied: they do not see that the power they attribute to their own words is so much taken away from the majesty of the divine.
They tell us they can free themselves of diseases.
If they meant, by temperate living and an appropriate regime, they would be right and in accordance with all sound knowledge.But they assert diseases to be Spirit-Beings and boast of being able to expel them by formula: this pretension may enhance their importance with the crowd, gaping upon the powers of magicians; but they can never persuade the intelligent that disease arises otherwise than from such causes as overstrain, excess, deficiency, putrid decay; in a word, some variation whether from within or from without.
The nature of illness is indicated by its very cure.A motion, a medicine, the letting of blood, and the disease shifts down and away; sometimes scantiness of nourishment restores the system:
presumably the Spiritual power gets hungry or is debilitated by the purge.Either this Spirit makes a hasty exit or it remains within.
If it stays, how does the disease disappear, with the cause still present? If it quits the place, what has driven it out? Has anything happened to it? Are we to suppose it throve on the disease? In that case the disease existed as something distinct from the Spirit-Power.Then again, if it steps in where no cause of sickness exists, why should there be anything else but illness? If there must be such a cause, the Spirit is unnecessary: that cause is sufficient to produce that fever.As for the notion, that just when the cause presents itself, the watchful Spirit leaps to incorporate itself with it, this is simply amusing.
But the manner and motive of their teaching have been sufficiently exhibited; and this was the main purpose of the discussion here upon their Spirit-Powers.I leave it to yourselves to read the books and examine the rest of the doctrine: you will note all through how our form of philosophy inculcates simplicity of character and honest thinking in addition to all other good qualities, how it cultivates reverence and not arrogant self-assertion, how its boldness is balanced by reason, by careful proof, by cautious progression, by the utmost circumspection- and you will compare those other systems to one proceeding by this method.You will find that the tenets of their school have been huddled together under a very different plan:
they do not deserve any further examination here.
15.There is, however, one matter which we must on no account overlook- the effect of these teachings upon the hearers led by them into despising the world and all that is in it.
There are two theories as to the attainment of the End of life.
The one proposes pleasure, bodily pleasure, as the term; the other pronounces for good and virtue, the desire of which comes from God and moves, by ways to be studied elsewhere, towards God.
Epicurus denies a Providence and recommends pleasure and its enjoyment, all that is left to us: but the doctrine under discussion is still more wanton; it carps at Providence and the Lord of Providence; it scorns every law known to us; immemorial virtue and all restraint it makes into a laughing stock, lest any loveliness be seen on earth; it cuts at the root of all orderly living, and of the righteousness which, innate in the moral sense, is made perfect by thought and by self-discipline: all that would give us a noble human being is gone.What is left for them except where the pupil by his own character betters the teaching- comes to pleasure, self-seeking, the grudge of any share with one's fellows, the pursuit of advantage.
Their error is that they know nothing good here: all they care for is something else to which they will at some future time apply themselves: yet, this world, to those that have known it once, must be the starting-point of the pursuit: arrived here from out of the divine nature, they must inaugurate their effort by some earthly correction.The understanding of beauty is not given except to a nature scorning the delight of the body, and those that have no part in well-doing can make no step towards the Supernal.
This school, in fact, is convicted by its neglect of all mention of virtue: any discussion of such matters is missing utterly: we are not told what virtue is or under what different kinds it appears;there is no word of all the numerous and noble reflections upon it that have come down to us from the ancients; we do not learn what constitutes it or how it is acquired, how the Soul is tended, how it is cleaned.For to say "Look to God" is not helpful without some instruction as to what this looking imports: it might very well be said that one can "look" and still sacrifice no pleasure, still be the slave of impulse, repeating the word God but held in the grip of every passion and making no effort to master any.Virtue, advancing towards the Term and, linked with thought, occupying a Soul makes God manifest: God on the lips, without a good conduct of life, is a word.
16.On the other hand, to despise this Sphere, and the Gods within it or anything else that is lovely, is not the way to goodness.
Every evil-doer began by despising the Gods; and one not previously corrupt, taking to this contempt, even though in other respects not wholly bad, becomes an evil-doer by the very fact.