the six enneads-第63部分

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to　come　about；　not　in　order　to　be　unaware　of　it　but　to　know　it；　to　see　it　present　before　the　mind：　their　success　is　the　laying　up　of　a　vision。　We　act　for　the　sake　of　some　good；　this　means　not　for　something　to　remain　outside　ourselves；　not　in　order　that　we　possess　nothing　but　that　we　may　hold　the　good　of　the　action。　And　hold　it；　where？　Where　but　in　the　mind？　　　　　Thus　once　more；　action　is　brought　back　to　contemplation：　for　＇mind　or＇　Soul　is　a　Reason…Principle　and　anything　that　one　lays　up　in　the　Soul　can　be　no　other　than　a　Reason…Principle；　a　silent　thing；　the　more　certainly　such　a　principle　as　the　impression　made　is　the　deeper。　　　　　This　vision　achieved；　the　acting　instinct　pauses；　the　mind　is　satisfied　and　seeks　nothing　further；　the　contemplation；　in　one　so　conditioned；　remains　absorbed　within　as　having　acquired　certainty　to　rest　upon。　The　brighter　the　certainty；　the　more　tranquil　is　the　contemplation　as　having　acquired　the　more　perfect　unity；　and…　for　now　we　come　to　the　serious　treatment　of　the　subject…　　　　　In　proportion　to　the　truth　with　which　the　knowing　faculty　knows；　it　comes　to　identification　with　the　object　of　its　knowledge。　　　　　As　long　as　duality　persists；　the　two　lie　apart；　parallel　as　it　were　to　each　other；　there　is　a　pair　in　which　the　two　elements　remain　strange　to　one　another；　as　when　Ideal…Principles　laid　up　in　the　mind　or　Soul　remain　idle。　　　　　Hence　the　Idea　must　not　be　left　to　lie　outside　but　must　be　made　one　identical　thing　with　the　soul　of　the　novice　so　that　he　finds　it　really　his　own。　　　　　The　Soul；　once　domiciled　within　that　Idea　and　brought　to　likeness　with　it；　becomes　productive；　active；　what　it　always　held　by　its　primary　nature　it　now　grasps　with　knowledge　and　applies　in　deed；　so　becoming；　as　it　were；　a　new　thing　and；　informed　as　it　now　is　by　the　purely　intellectual；　it　sees　＇in　its　outgoing　act＇　as　a　stranger　looking　upon　a　strange　world。　It　was；　no　doubt；　essentially　a　Reason…Principle；　even　an　Intellectual　Principle；　but　its　function　is　to　see　a　＇lower＇　realm　which　these　do　not　see。　　　　　For；　it　is　a　not　a　complete　thing：　it　has　a　lack；　it　is　incomplete　in　regard　to　its　Prior；　yet　it；　also；　has　a　tranquil　vision　of　what　it　produces。　What　it　has　once　brought　into　being　it　produces　no　more；　for　all　its　productiveness　is　determined　by　this　lack：　it　produces　for　the　purpose　of　Contemplation；　in　the　desire　of　knowing　all　its　content：　when　there　is　question　of　practical　things　it　adapts　its　content　to　the　outside　order。　　　　　The　Soul　has　a　greater　content　than　Nature　has　and　therefore　it　is　more　tranquil；　it　is　more　nearly　complete　and　therefore　more　contemplative。　It　is；　however；　not　perfect；　and　is　all　the　more　eager　to　penetrate　the　object　of　contemplation；　and　it　seeks　the　vision　that　comes　by　observation。　It　leaves　its　native　realm　and　busies　itself　elsewhere；　then　it　returns；　and　it　possesses　its　vision　by　means　of　that　phase　of　itself　from　which　it　had　parted。　The　self…indwelling　Soul　inclines　less　to　such　experiences。　　　　　The　Sage；　then；　is　the　man　made　over　into　a　Reason…Principle：　to　others　he　shows　his　act　but　in　himself　he　is　Vision：　such　a　man　is　already　set；　not　merely　in　regard　to　exterior　things　but　also　within　himself；　towards　what　is　one　and　at　rest：　all　his　faculty　and　life　are　inward…bent。　　　　　7。　Certain　Principles；　then；　we　may　take　to　be　established…　some　self…evident；　others　brought　out　by　our　treatment　above：　　　　　All　the　forms　of　Authentic　Existence　spring　from　vision　and　are　a　vision。　Everything　that　springs　from　these　Authentic　Existences　in　their　vision　is　an　object　of　vision…manifest　to　sensation　or　to　true　knowledge　or　to　surface…awareness。　All　act　aims　at　this　knowing；　all　impulse　is　towards　knowledge；　all　that　springs　from　vision　exists　to　produce　Ideal…Form；　that　is　a　fresh　object　of　vision；　so　that　universally；　as　images　of　their　engendering　principles；　they　all　produce　objects　of　vision；　Ideal…forms。　In　the　engendering　of　these　sub…existences；　imitations　of　the　Authentic；　it　is　made　manifest　that　the　creating　powers　operate　not　for　the　sake　of　creation　and　action　but　in　order　to　produce　an　object　of　vision。　This　same　vision　is　the　ultimate　purpose　of　all　the　acts　of　the　mind　and；　even　further　downward；　of　all　sensation；　since　sensation　also　is　an　effort　towards　knowledge；　lower　still；　Nature；　producing　similarly　its　subsequent　principle；　brings　into　being　the　vision　and　Idea　that　we　know　in　it。　It　is　certain；　also；　that　as　the　Firsts　exist　in　vision　all　other　things　must　be　straining　towards　the　same　condition；　the　starting　point　is；　universally；　the　goal。　　　　　When　living　things　reproduce　their　Kind；　it　is　that　the　Reason…Principles　within　stir　them；　the　procreative　act　is　the　expression　of　a　contemplation；　a　travail　towards　the　creation　of　many　forms；　many　objects　of　contemplation；　so　that　the　universe　may　be　filled　full　with　Reason…Principles　and　that　contemplation　may　be；　as　nearly　as　possible；　endless：　to　bring　anything　into　being　is　to　produce　an　Idea…Form　and　that　again　is　to　enrich　the　universe　with　contemplation：　all　the　failures；　alike　in　being　and　in　doing；　are　but　the　swerving　of　visionaries　from　the　object　of　vision：　in　the　end　the　sorriest　craftsman　is　still　a　maker　of　forms；　ungracefully。　So　Love；　too；　is　vision　with　the　pursuit　of　Ideal…Form。　　　　　8。　From　this　basis　we　proceed：　　　　　In　the　advancing　stages　of　Contemplation　rising　from　that　in　Nature；　to　that　in　the　Soul　and　thence　again　to　that　in　the　Intellectual…Principle　itself…　the　object　contemplated　becomes　progressively　a　more　and　more　intimate　possession　of　the　Contemplating　Beings；　more　and　more　one　thing　with　them；　and　in　the　advanced　Soul　the　objects　of　knowledge；　well　on　the　way　towards　the　Intellectual…Principle；　are　close　to　identity　with　their　container。　　　　　Hence　we　may　conclude　that；　in　the　Intellectual…Principle　Itself；　there　is　complete　identity　of　Knower　and　Known；　and　this　not　by　way　of　domiciliation；　as　in　the　case　of　even　the　highest　soul；　but　by　Essence；　by　the　fact　that；　there；　no　distinction　exists　between　Being　and　Knowing；　we　cannot　stop　at　a　principle　containing　separate　parts；　there　must　always　be　a　yet　higher；　a　principle　above　all　such　diversity。　　　　　The　Supreme　must　be　an　entity　in　which　the　two　are　one；　it　will；　therefore；　be　a　Seeing　that　lives；　not　an　object　of　vision　like　things　existing　in　something　other　than　themselves：　what　exists　in　an　outside　element　is　some　mode　of　living…thing；　it　is　not　the　Self…Living。　　　　　Now　admitting　the　existence　of　a　living　thing　that　is　at　once　a　Thought　and　its　object；　it　must　be　a　Life　distinct　from　the　vegetative　or　sensitive　life　or　any　other　life　determined　by　Soul。　　　　　In　a　certain　sense　no　doubt　all　lives　are　thoughts…　but　qualified　as　thought　vegetative；　thought　sensitive　and　thought　psychic。　　　　　What；　then；　makes　them　thoughts？　　　　　The　fact　that　they　are　Reason…Principles。　Every　life　is　some　form　of　thought；　but　of　a　dwindling　clearness　like　the　degrees　of　life　itself。　The　first　and　clearest　Life　and　the　first　Intelligence　are　one　Being。　The　First　Life；　then；　is　an　Intellection　and　the　next　form　of　Life　is　the　next　Intellection　and　the　last　form　of　Life　is　the　last　form　of　Intellection。　Thus　every　Life；　of　the　order　strictly　so　called；　is　an　Intellection。　　　　　But　while　men　may　recognize　grades　in　life　they　reject　grade　in　thought；　to　them　there　are　thoughts　＇full　and　perfect＇　and　anything　else　is　no　thought。　　　　　This　is　simply　because　they　do　not　seek　to　establish　what　Life　is。　　　　　The　essential　is　to　observe　that；　here　again；　all　reasoning　shows　that　whatever　exists　is　a　bye…work　of　visioning：　if；　then；　the　truest　Life　is　such　by　virtue　of　an　Intellection　and　is　identical　with　the　truest　Intellection；　then　the　truest　Intellection　is　a　living　being；　Contemplation　and　its　object　constitute　a　living　thing；　a　Life；　two　inextricably　one。　　　　　The　duality；　thus；　is　a　unity；　but　how　is　this　unity　also　a　plurality？　　　　　The　explanation　is　that　in　a　unity　there　can　be　no　seeing　＇a　pure　unity　has　no　room　for　vision　and　an　object＇；　and　in　its　Contemplation　the　One　is　not　acting　as　a　Unity；　if　it　were；　the　Intellectual…Principle　cannot　exist。　The　Highest　began　as　a　unity　but　did　not　remain　as　it　began；　all　unknown　to　itself；　it　became　manifold；　it　grew；　as　it　were；　pregnant：　desiring　universal　possession；　it　flung　itself　outward；　though　it　were　better　had　it　never　known　the　desire　by　which　a　Secondary　came　into　being：　it　is　like　a　Circle　＇in　the　Idea＇　which　in　projection　becomes　a　figure；　a　surface；　a　circumference；　a　centre；　a　system　of　radii；　of　upper　and　lower　segments。　The　Whence　is　the　better；　the　Whither　is　less　good：　the　Whence　is　not　the　same　as　the　Whence…followed…by…a…Whither；　the　Whence　all　alone　is　greater　than　with　the　Whither　added　to　it。　　　　　The　Intellectual…Principle　on　the　other　hand　was　never　merely　the　Principle　of　an　inviolable　unity；　it　was　a　universal　as　well　and；　being　so；　was　the　Intellectual…Principle　of　all　things。　Being；　thus；　all　things　and　the　Principle　of　all；　it　must　essentially　include　this　part　of　itself　＇this　element…of…plurality＇　which　is　universal　and　is　all　things：　otherwise；　it　contains　a　part　which　is　not　Intellectual…Principle：　it　will　be　a　juxtaposition　of　non…Intellectuals；　a　huddled　heap　waiting　to　be　made　over　from　the　mass　of　things　into　the　Intellectual…Principle！　　　　　We　conclude　that　this　Being　is　limitless　and　that；　in　all　the　outflow　from　it；　there　is　no　lessening　either　in　its　emanation；　since　this　also　is　the　entire　universe；　nor　in　itself；　the　starting　point；　since　it　is　no　assemblage　of　parts　＇to　be　diminished　by　any　outgo＇。　　　　　9。　Clearly　a　Being　of　this　nature　is　not　the　primal　existent；　there　must　exist　that　which　transcends　it；　that　Being　＇the　Absolute＇；　to　which　all　our　discussion　has　been　leading。　　　　　In　the　first　place；　Plurality　is　later　than　Unity。　The　Intellectual…Principle　is　a　number　＇=　the　expression　of　a　plurality＇；　and　number　derives　from　unity：　the　source　of　a　number　such　as　this　must　be　the　authentically　One。　Further；　it　is　the　sum　of　an　Intellectual…Being　with　the　object　of　its　Intellection；　so　that　it　is　a　duality；　and；　given　this　duality；　we　must　find　what　exists　before　it。　　　　　What　is　this？　　　　　The　Intellectual…Principle　taken　separately；　perhaps？　　　　　No：　an　Intellect　is　always　inseparable　from