It may perhaps be said that the actions whose aim is noble and honest escape the influences of magic; otherwise contemplation itself would be subject thereto. This is true, that the man who performs deeds of honesty as being inevitable, with his eyes fixed on true Beauty, could never be bewitched. He knows duty, and the aim of his life (which would limit his efforts) is not anything on earth or in the (universe). It may indeed be objected that he is bewitched and attached here below by the magic force of human nature, which binds him to the lives of others and of himself. It would even be reasonable to say that we should not separate ourselves from the body because of the attachment for him inspired by some magic charm. As to the man who (to contemplation) prefers practical activity, and who contents himself with the beauty discovered therein, he is evidently misled by the deceptive traces of the Beautiful, since he seeks beauty in inferior things. Every activity unfolded in the domain of what has nothing but the appearance of truth, every inclination for this kind of thing supposes that the soul is deceived by what attracts it. That is the way in which the magic power of nature is exercised. HOW TO AVOID MAGIC ENCHANTMENTS. Indeed, to follow what is not Good as if it was the Good, to let oneself be misled by its appearance, and by irrational inclinations, that is the characteristic of a man who in spite of himself is led whither he does not wish to go. Now does this not really amount to yielding to a magic charm? He alone escapes every magic charm who, though he be carried away by the lower faculties of his soul, considers good none of the objects that seem such to these faculties, who calls good only what he by himself knows to be such, without being misled by any deceptive appearance; and who regards as good not what he has to seek, but what he possesses veritably. Then only could he in no way be misled by any magic charm. EVERY BEING THEREFORE IS A SPECIALIZED ORGAN OF THE UNIVERSE. 45. This discussion teaches us that each one of the beings contained in the universe contributes to the purpose of the universe by its "actions" and "passions" according to its nature and dispositions, as, in an organism, each organ contributes to the final purpose of the entire body, by fulfilling the function assigned to it by its nature and constitution. From this each organ derives its place and role, and besides communicates something else to the other organs, and from them receives all that its nature would allow. Somehow, all the organs feel what is going on in the others, and if each of them became an organism, it would be quite ready to fulfil the function of an organism, which function differs from that of being merely an organ. HUMAN NATURE IS INTERMEDIATE, SUFFERING WITH THE WHOLE, BUT ALSO ACTING ON IT.