(1) The heart of man has been so constituted by the Almighty that, like a flint, it contains a hidden fire which is evoked by music and harmony, and renders man beside himself with ecstasy. These harmonies are echoes of that higher world of beauty which we call the world of spirits; they remind man of his relationship to that world, and produce in him an emotion so deep and strange that he himself is powerless to explain it. The effect of music and dancing is deeper in proportion as the natures on which they act are simple and prone to motion; they fan into a flame whatever love is already dormant in the heart, whether It be earthly and sensual, or divine and spiritual.

(2) The born lover, to whose degree the musician also may attain- and then either come to a stand or pass beyond- has a certain memory of beauty but, severed from it now, he no longer comprehends it: spellbound by visible loveliness he clings amazed about that. His lesson must be to fall down no longer in bewildered delight before some, one embodied form; he must be led, under a system of mental discipline, to beauty everywhere and made to discern the One Principle underlying all, a Principle apart from the material forms, springing from another source, and elsewhere more truly present. The beauty, for example, in a noble course of life and in an admirably organized social system may be pointed out to him- a first training this in the loveliness of the immaterial- he must learn to recognise the beauty in the arts, sciences, virtues; then these severed and particular forms must be brought under the one principle by the explanation of their origin. From the virtues he is to be led to the Intellectual-Principle, to the Authentic-Existent; thence onward, he treads the upward way.

(14) Music is then to be handled for the sake of the embellishment and composure of manners. For instance, at a banquet we pledge each other while the music is playing; soothing by song the eagerness of our desires, and glorifying God for the copious gift of human enjoyments, for His perpetual supply of the food necessary for the growth of the body and of the soul. But we must reject superfluous music, which enervates men's souls, and leads to variety, - now mournful, and then licentious and voluptuous, and then frenzied and frantic.

(2) We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. Conformably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts; so that whatever has but a casual similitude to, directly participates of, them . A perfect possession, likewise, immediately takes place, and a plenitude of a more excellent essence and power. Not that the body and the soul are in each other, and sympathize, and are copassive with the melodies; but because the inspiration of the Gods is not separated from divine harmony, but is originally adapted and allied to it, on this account it is participated by it in appropriate measures. Hence also, it is excited and restrained according to the several orders of the Gods. But this inspiration must by no means be called an ablation, purgation, or medicine. For it is not primarily implanted in us from a certain disease, or excess, or redundance; but the whole principle and participation of it are supernally derived from the Gods.

(2) Accordingly there has been much dispute among theologians as to the lawfulness of music and dancing regarded as religious exercises. One sect, the Zahirites, holding that God is altogether incommensurable with man, deny the possibility of man's really feeling love to God, and say that he can only love those of his own species. If he does feel what he thinks is love to his Creator they say it is a mere projection, or shadow cast by his own fantasy, or a reflection of love to the creature; music and dancing, according to them, have only to do with creature love, and are therefore unlawful as religious exercises. If we ask them what is the meaning of that "love to God" which is enjoined by the religious law, they reply that it means obedience and worship. This is an error which we hope to confute in a later chapter dealing with the love of God. At present we content ourselves with saying that music and dancing do not put into the heart what is not there already, but only fan into a flame dormant emotions. Therefore if a man has in his heart that love to God which the law enjoins, it is perfectly lawful, nay, laudable in him to take part in exercises which promote it. On the other hand, if his heart is full of sensual desires, music and dancing will only increase them, and are therefore unlawful for him. While, if he listens to them merely as a matter of amusement, they are neither lawful nor unlawful, but indifferent. For the mere fact that they are pleasant does not make them unlawful any more than the pleasure of listening to the singing of birds or looking at green grass and running water is unlawful. The innocent character of music and dancing, regarded merely as a pastime, is also corroborated by an authentic tradition which we have from the Lady Ayesha, who narrates: "One festival day some Negroes were performing in a mosque. The Prophet said to me, 'Do you wish to see them?' I replied, 'Yes.' Accordingly he lifted me up with his own blessed hand, and I looked on so long that he said more than once, 'Have not you had enough of watching?"

(1) What you afterwards say is as follows: “ That some of those who suffer a mental alienation, energize enthusiastically on hearing cymbals or drums, or a certain modulated sound, such as those who are Corybantically inspired, those who are possessed by Sabazius, and those who are inspired by the mother of the Gods .” It is necessary, therefore, to discuss the causes of these things, and to show how they are definitely produced. That music, therefore, is of a motive nature, and is adapted to excite the affections, and that the melody of pipes produces or heals the disordered passions of the soul, changes the temperaments or dispositions of the body, and by some melodies causes a Bacchic fury, but by others occasions this fury to cease; and, likewise, how the differences of these accord with the several dispositions of the soul, and that an unstable and variable melody is adapted to ecstasies, such as are the melodies of Olympus, and others of the like kind; all these appear to me to be adduced in a way foreign to enthusiasm. For they are physical and human, and the work of our art; but nothing whatever of a divine nature in them presents itself to the view.

(25) "These experiences, when they have come to one, have left him in a new state of mind, and he has never been the same man afterward. Although the keenness of the recollection has worn off, there remains a certain memory which long afterward proves a source of comfort and strength to him, especially when he feels faint of faith and is shaken like a reed by the winds of conflicting opinions and speculations. The memory of such an experience is a source of renewed strength—a haven of refuge to which the weary soul flies for shelter from the outside world which understands it not. From the writings of the ancient philosophers of all races, from the songs of the great poets of all peoples, from the preachings of the prophets of all religions and times we can gather traces of this illumination which has come to them—this unfoldment of spiritual consciousness. One tells the story in one way, the other in other terms, but all tell practically the same essential story. All who have recognized this illumination, even in a faint degree, recognize the like experience in the tale, song, or preaching of another, though centuries may roll between them. It is the song of the Soul, which when once heard is never forgotten. Though it be sounded by the crude instruments of the semi-barbarous races, or the finished instruments of the talented musician of today, its strains are plainly recognized. From Old Egypt comes the song—from India of all ages—from Ancient Greece and Rome—from the early Christian saint—from the Quaker Friend—from the Catholic monasteries —from the Mohammedan Mosque—from the Chinese Philosopher—from the legends of the American Indian hero-prophet—it is always the same strain, and it is swelling louder and louder, as many more are taking it up and adding their voices or the sounds of their instruments to the grand chorus." The student must remember that in the experiences noted above, the individual simply has flashes, or period of dawning consciousness on this Sixth Plane of Consciousness, and is not to be regarded as having entered fully and completely into its manifestations, much less as having evolved into a state in which he functions normally and habitually on this high plane. There are beings—once men—who have evolved into the higher state in which they function normally and habitually on this plane of conscious being; but these individuals are no more than mere men, and have earned the right to be called "Demi-Gods." But, even as they once were men, so all men become as they now are by the unfoldment of this higher region of Self. These flashes of consciousness from this high plane are prophetic signs and messages indicating the awakening of the higher faculties, and giving assurance of further growth and unfoldment.

(85) In such a work also the holy angels exercise themselves; and in the Ternary of God there is a very meek, pleasant, and sweet being, where the spirit always elevateth itself in the tone [melody, music]; and one power moveth the other, as if there were a rising up of lovely song, and play upon stringed instruments.

(2) For as the sun the sight that trembles most, Even so the memory of that sweet smile My mind depriveth of its very self. From the first day that I beheld her face In this life, to the moment of this look, The sequence of my song has ne'er been severed; But now perforce this sequence must desist From following her beauty with my verse, As every artist at his uttermost. Such as I leave her to a greater fame Than any of my trumpet, which is bringing Its arduous matter to a final close, With voice and gesture of a perfect leader She recommenced: "We from the greatest body Have issued to the heaven that is pure light; Light intellectual replete with love, Love of true good replete with ecstasy, Ecstasy that transcendeth every sweetness. Here shalt thou see the one host and the other Of Paradise, and one in the same aspects Which at the final judgment thou shalt see." Even as a sudden lightning that disperses The visual spirits, so that it deprives The eye of impress from the strongest objects,

(24) By music we harmoniously relax the excessive tension of gravity. And as those who wish to address the people, do so often by the herald, that what is said may be better heard; so also in this case. For we have the word, that was spoken to many, before the common tradition. Wherefore we must set forth the opinions and utterances which cried individually to them, by which those who hear shall more readily turn.

(8) 'And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy.

(5) Whatever melody most sweetly soundeth On earth, and to itself most draws the soul, Would seem a cloud that, rent asunder, thunders, Compared unto the sounding of that lyre Wherewith was crowned the sapphire beautiful, Which gives the clearest heaven its sapphire hue. "I am Angelic Love, that circle round The joy sublime which breathes from out the womb That was the hostelry of our Desire; And I shall circle, Lady of Heaven, while Thou followest thy Son, and mak'st diviner The sphere supreme, because thou enterest there." Thus did the circulated melody Seal itself up; and all the other lights Were making to resound the name of Mary. The regal mantle of the volumes all Of that world, which most fervid is and living With breath of God and with his works and ways, Extended over us its inner border, So very distant, that the semblance of it There where I was not yet appeared to me. Therefore mine eyes did not possess the power Of following the incoronated flame, Which mounted upward near to its own seed.

(18) So also the Sound, where the Love is predominant; it brings most joyful Tidings or News into all the Forms of the Birth, as also the Fire in the Love, that kindles the Love rightly in all the Fountain-Spirits, as is mentioned above; and the Love kindles Love in its Essence. When the Love is predominant in Love, it is the sweetest, meekest, humblest, most loving Fountain of all that springs in all the Fountains; and it confirms and fixes the heavenly Birth, so that it is a holy divine Essence or Substance.

(402) we have to educate, can ever become musical until we and they know the essential forms of temperance, courage, liberality, magnificence, and their kindred, as well as the contrary forms, in all their combinations, and can recognise them and their images wherever they are found, not slighting them either in small things or great, but believing them all to be within the sphere of one art and study. Most assuredly. And when a beautiful soul harmonizes with a beautiful form, and the two are cast in one mould, that will be the fairest of sights to him who has an eye to see it? The fairest indeed. And the fairest is also the loveliest? That may be assumed. And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul? That is true, he replied, if the deficiency be in his soul; but if there be any merely bodily defect in another he will be patient of it, and will love all the same. I perceive, I said, that you have or have had experiences of this sort, and I agree. But let me ask you another question: Has excess of pleasure any affinity to temperance? How can that be? he replied; pleasure deprives a man of the use of his faculties quite as much as pain. Or any affinity to virtue in general?

(31) But since Thence come the beauty and light in all, it is Thence that Intellectual-Principle took the brilliance of the Intellectual Energy which flashed Nature into being; Thence soul took power towards life, in virtue of that fuller life streaming into it. Intellectual-Principle was raised thus to that Supreme and remains with it, happy in that presence. Soul too, that soul which as possessing knowledge and vision was capable, clung to what it saw; and as its vision so its rapture; it saw and was stricken; but having in itself something of that principle it felt its kinship and was moved to longing like those stirred by the image of the beloved to desire of the veritable presence. Lovers here mould themselves to the beloved; they seek to increase their attraction of person and their likeness of mind; they are unwilling to fall short in moral quality or in other graces lest they be distasteful to those possessing such merit- and only among such can true love be. In the same way the soul loves the Supreme Good, from its very beginnings stirred by it to love. The soul which has never strayed from this love waits for no reminding from the beauty of our world: holding that love- perhaps unawares- it is ever in quest, and, in its longing to be borne Thither, passes over what is lovely here and with one glance at the beauty of the universe dismisses all; for it sees that all is put together of flesh and Matter, befouled by its housing, made fragmentary by corporal extension, not the Authentic Beauty which could never venture into the mud of body to be soiled, annulled.

By only noting the flux of things it knows at once that from elsewhere comes the beauty that floats upon them and so it is urged Thither, passionate in pursuit of what it loves: never- unless someone robs it of that love- never giving up till it attain.

There indeed all it saw was beautiful and veritable; it grew in strength by being thus filled with the life of the True; itself becoming veritable Being and attaining veritable knowledge, it enters by that neighbouring into conscious possession of what it has long been seeking.

(1) Conceiving, however, that the first attention which should be paid to men, is that which takes place through the senses; as when some one perceives beautiful figures and forms, or hears beautiful rythms and melodies, he established that to be the first erudition which subsists through music, and also through certain melodies and rythms, from which the remedies of human manners and passions are obtained, together with those harmonies of the powers of the soul which it possessed from the first. He likewise devised medicines calculated to repress and expel the diseases both of bodies and souls. And by Jupiter that which deserves to be mentioned above all these particulars is this, that he arranged and adapted for his disciples what are called apparatus and contrectations, divinely contriving mixtures of certain diatonic, chromatic, and euharmonic melodies, through which he easily transferred and circularly led the passions of the soul into a contrary direction, when they had recently and in an irrational and clandestine manner been formed; such as sorrow, rage, and pity, absurd emulation and fear, all-various desires, angers, and appetites, pride, supineness, and vehemence.

For he corrected each of these by the rule of virtue, attempering them through appropriate melodies, as through certain salutary medicines. In the evening, likewise, when his disciples were retiring to sleep, he liberated them by these means from diurnal perturbations and tumults, and purified their intellective power from the influxive and effluxive waves of a corporeal nature; rendered their sleep quiet, and their dreams pleasing and prophetic. But when they again rose from their bed, he freed them from nocturnal heaviness, relaxation and torpor, through certain peculiar songs and modulations, produced either by simply striking the lyre, or employing the voice. Pythagoras, however, did not procure for himself a thing of this kind through instruments or the voice, but employing a certain ineffable divinity, and which it is difficult to apprehend, he extended his ears, and fixed his intellect in the sublime symphonies of the world, he alone hearing and understanding, as it appears, the universal harmony and consonance of the spheres, and the stars that are moved through them, and which produce a fuller and more intense melody than any thing effected by mortal sounds.

This melody also was the result of dissimilar and variously differing sounds, celerities, magnitudes, and intervals, arranged with reference to each other in a certain most musical ratio, and thus producing a most gentle, and at the same time variously beautiful motion and convolution. Being therefore irrigated as it were with this melody, having the reason of his intellect well arranged through it, and as I may say, exercised, he determined to exhibit certain images of these things to his disciples as much as possible, especially producing an imitation of them through instruments, and through the mere voice alone. For he conceived that by him alone, of all the inhabitants of the earth, the mundane sounds were understood and heard, and this from a natural fountain itself and root.

He therefore thought himself worthy to be taught, and to learn something about the celestial orbs, and to be assimilated to them by desire and imitation, as being the only one on the earth adapted to this by the conformation of his body, through the dæmoniacal power that inspired him. But he apprehended that other men ought to be satisfied in looking to him, and the gifts he possessed, and in being benefited and corrected through images and examples, in consequence of their inability to comprehend truly the first and genuine archetypes of things. Just, indeed, as to those who are incapable of looking intently at the sun, through the transcendent splendor of his rays, we contrive to exhibit the eclipses of that luminary, either in the profundity of still water, or through melted pitch, or through some darkly-splendid mirror; sparing the imbecility of their eyes, and devising a method of representing a certain repercussive light, though less intense than its archetype, to those who are delighted with a thing of this kind. Empedocles also appears to have obscurely signified this about Pythagoras, and the illustrious and divinely-gifted conformation of his body above that of other men, when he says:

(66) Thus it is with those Angels that continued in the Kingdom of Heaven in the true Paradise, they stand in the first Principle in the indissoluble Band, and their Food is the divine Power, in their Imagination (or Imagining) [in their Thoughts and Mind] is the Will of the Holy Trinity in the Deity; the Confirmation [or Establishing] of their Life, Will, and Doings, is the Power of the Holy Ghost; whatsoever that does in the generating of Paradise, the Angels rejoice at, and they sing the joyful Songs of Paradise, concerning the pleasant saving Fruit, and eternal Birth. All they do is an Increasing of the heavenly Joy, and a Delight and Pleasure to the Heart of God, a holy Sport in Paradise, a [satisfying of the Desire or] Will of the eternal Father; to this End their God created them, that he might be manifested, and rejoice in his Creatures, and the Creatures in him, so that there might be an eternal Sport of Love, in the Center of the Multiplying (or eternal Nature) in the indissoluble eternal Band.

(3) We come now to treat of love in its essential nature. Love may be defined as an inclination to that which is pleasant. This is apparent in the case of the five senses, each of which may be said to love that which gives it delight; thus the eye loves beautiful forms, the ear music, etc. This is a kind of love we share with the animals. But there is a sixth sense, or faculty of perception, implanted in the heart, which animals do not possess, through which we become aware of spiritual beauty and excellence. Thus, a man who only acquainted with sensuous delights cannot understand what the Prophet meant when he said he loved prayer more than perfumes or women, though the last two were also pleasant to him. But he whose inner eye is opened to behold the beauty and perfection of God will despise all outward sights in comparison, however fair they may be.

(4) But there are earlier and loftier beauties than these. In the sense-bound life we are no longer granted to know them, but the soul, taking no help from the organs, sees and proclaims them. To the vision of these we must mount, leaving sense to its own low place.

As it is not for those to speak of the graceful forms of the material world who have never seen them or known their grace- men born blind, let us suppose- in the same way those must be silent upon the beauty of noble conduct and of learning and all that order who have never cared for such things, nor may those tell of the splendour of virtue who have never known the face of Justice and of Moral-Wisdom beautiful beyond the beauty of Evening and of dawn.

Such vision is for those only who see with the Soul's sight- and at the vision, they will rejoice, and awe will fall upon them and a trouble deeper than all the rest could ever stir, for now they are moving in the realm of Truth.

This is the spirit that Beauty must ever induce, wonderment and a delicious trouble, longing and love and a trembling that is all delight. For the unseen all this may be felt as for the seen; and this the Souls feel for it, every soul in some degree, but those the more deeply that are the more truly apt to this higher love- just as all take delight in the beauty of the body but all are not stung as sharply, and those only that feel the keener wound are known as Lovers.

(28) The Pythagoreans believed that everything which existed had a voice and that all creatures were eternally singing the praise of the Creator. Man fails to hear these divine melodies because his soul is enmeshed in the illusion of material existence. When he liberates himself from the bondage of the lower world with its sense limitations, the music of the spheres will again be audible as it was in the Golden Age. Harmony recognizes harmony, and when the human soul regains its true estate it will not only hear the celestial choir but also join with it in an everlasting anthem of praise to that Eternal Good controlling the infinite number of parts and conditions of Being.