the six enneads-第86部分

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ey　might　train　two　separate　trees　towards　each　other。　The　magician　too　draws　on　these　patterns　of　power；　and　by　ranging　himself　also　into　the　pattern　is　able　tranquilly　to　possess　himself　of　these　forces　with　whose　nature　and　purpose　he　has　become　identified。　Supposing　the　mage　to　stand　outside　the　All；　his　evocations　and　invocations　would　no　longer　avail　to　draw　up　or　to　call　down；　but　as　things　are　he　operates　from　no　outside　standground；　he　pulls　knowing　the　pull　of　everything　towards　any　other　thing　in　the　living　system。　　　　　The　tune　of　an　incantation；　a　significant　cry；　the　mien　of　the　operator；　these　too　have　a　natural　leading　power　over　the　soul　upon　which　they　are　directed；　drawing　it　with　the　force　of　mournful　patterns　or　tragic　sounds…　for　it　is　the　reasonless　soul；　not　the　will　or　wisdom；　that　is　beguiled　by　music；　a　form　of　sorcery　which　raises　no　question；　whose　enchantment；　indeed；　is　welcomed；　exacted；　from　the　performers。　Similarly　with　regard　to　prayers；　there　is　no　question　of　a　will　that　grants；　the　powers　that　answer　to　incantations　do　not　act　by　will；　a　human　being　fascinated　by　a　snake　has　neither　perception　nor　sensation　of　what　is　happening；　he　knows　only　after　he　has　been　caught；　and　his　highest　mind　is　never　caught。　In　other　words；　some　influence　falls　from　the　being　addressed　upon　the　petitioner…　or　upon　someone　else…　but　that　being　itself；　sun　or　star；　perceives　nothing　of　it　all。　　　　　41。　The　prayer　is　answered　by　the　mere　fact　that　part　and　other　part　are　wrought　to　one　tone　like　a　musical　string　which；　plucked　at　one　end；　vibrates　at　the　other　also。　Often；　too；　the　sounding　of　one　string　awakens　what　might　pass　for　a　perception　in　another；　the　result　of　their　being　in　harmony　and　tuned　to　one　musical　scale；　now；　if　the　vibration　in　a　lyre　affects　another　by　virtue　of　the　sympathy　existing　between　them；　then　certainly　in　the　All…　even　though　it　is　constituted　in　contraries…　there　must　be　one　melodic　system；　for　it　contains　its　unisons　as　well；　and　its　entire　content；　even　to　those　contraries；　is　a　kinship。　　　　　Thus；　too；　whatever　is　hurtful　to　man…　the　passionate　spirit；　for　example；　drawn　by　the　medium　of　the　gall　into　the　principle　seated　in　the　liver…　comes　with　no　intention　of　hurt；　it　is　simply　as　one　transferring　fire　to　another　might　innocently　burn　him：　no　doubt；　since　he　actually　set　the　other　on　fire　he　is　a　cause；　but　only　as　the　attacking　fire　itself　is　a　cause；　that　is　by　the　merely　accidental　fact　that　the　person　to　whom　the　fire　was　being　brought　blundered　in　taking　it。　　　　　42。　It　follows　that；　for　the　purposes　which　have　induced　this　discussion；　the　stars　have　no　need　of　memory　or　of　any　sense　of　petitions　addressed　to　them；　they　give　no　such　voluntary　attention　to　prayers　as　some　have　thought：　it　is　sufficient　that；　in　virtue　simply　of　the　nature　of　parts　and　of　parts　within　a　whole；　something　proceeds　from　them　whether　in　answer　to　prayer　or　without　prayer。　We　have　the　analogy　of　many　powers…　as　in　some　one　living　organism…　which；　independently　of　plan　or　as　the　result　of　applied　method；　act　without　any　collaboration　of　the　will：　one　member　or　function　is　helped　or　hurt　by　another　in　the　mere　play　of　natural　forces；　and　the　art　of　doctor　or　magic　healer　will　compel　some　one　centre　to　purvey　something　of　its　own　power　to　another　centre。　just　so　the　All：　it　purveys　spontaneously；　but　it　purveys　also　under　spell；　some　entity　＇acting　like　the　healer＇　is　concerned　for　a　member　situated　within　itself　and　summons　the　All　which；　then；　pours　in　its　gift；　it　gives　to　its　own　part　by　the　natural　law　we　have　cited　since　the　petitioner　is　no　alien　to　it。　Even　though　the　suppliant　be　a　sinner；　the　answering　need　not　shock　us；　sinners　draw　from　the　brooks；　and　the　giver　does　not　know　of　the　gift　but　simply　gives…　though　we　must　remember　that　all　is　one　woof　and　the　giving　is　always　consonant　with　the　order　of　the　universe。　There　is；　therefore；　no　necessity　by　ineluctable　law　that　one　who　has　helped　himself　to　what　lies　open　to　all　should　receive　his　deserts　then　and　there。　　　　　In　sum；　we　must　hold　that　the　All　cannot　be　affected；　its　leading　principle　remains　for　ever　immune　whatsoever　happens　to　its　members；　the　affection　is　really　present　to　them；　but　since　nothing　existent　can　be　at　strife　with　the　total　of　existence；　no　such　affection　conflicts　with　its　impassivity。　　　　　Thus　the　stars；　in　so　far　as　they　are　parts；　can　be　affected　and　yet　are　immune　on　various　counts；　their　will；　like　that　of　the　All；　is　untouched；　just　as　their　bodies　and　their　characteristic　natures　are　beyond　all　reach　of　harm；　if　they　give　by　means　of　their　souls；　their　souls　lose　nothing；　their　bodies　remain　unchanged　or；　if　there　is　ebb　or　inflow；　it　is　of　something　going　unfelt　and　coming　unawares。　　　　　43。　And　the　Proficient　＇the　Sage＇；　how　does　he　stand　with　regard　to　magic　and　philtre…spells？　　　　　In　the　soul　he　is　immune　from　magic；　his　reasoning　part　cannot　be　touched　by　it；　he　cannot　be　perverted。　But　there　is　in　him　the　unreasoning　element　which　comes　from　the　＇material＇　All；　and　in　this　he　can　be　affected；　or　rather　this　can　be　affected　in　him。　Philtre…Love；　however；　he　will　not　know；　for　that　would　require　the　consent　of　the　higher　soul　to　the　trouble　stiffed　in　the　lower。　And；　just　as　the　unreasoning　element　responds　to　the　call　of　incantation；　so　the　adept　himself　will　dissolve　those　horrible　powers　by　counter…incantations。　Death；　disease；　any　experience　within　the　material　sphere；　these　may　result；　yes；　for　anything　that　has　membership　in　the　All　may　be　affected　by　another　member；　or　by　the　universe　of　members；　but　the　essential　man　is　beyond　harm。　　　　　That　the　effects　of　magic　should　be　not　instantaneous　but　developed　is　only　in　accord　with　Nature's　way。　　　　　Even　the　Celestials；　the　Daimones；　are　not　on　their　unreasoning　side　immune：　there　is　nothing　against　ascribing　acts　of　memory　and　experiences　of　sense　to　them；　in　supposing　them　to　accept　the　traction　of　methods　laid　up　in　the　natural　order；　and　to　give　hearing　to　petitioners；　this　is　especially　true　of　those　of　them　that　are　closest　to　this　sphere；　and　in　the　degree　of　their　concern　about　it。　　　　　For　everything　that　looks　to　another　is　under　spell　to　that：　what　we　look　to；　draws　us　magically。　Only　the　self…intent　go　free　of　magic。　Hence　every　action　has　magic　as　its　source；　and　the　entire　life　of　the　practical　man　is　a　bewitchment：　we　move　to　that　only　which　has　wrought　a　fascination　upon　us。　This　is　indicated　where　we　read　〃for　the　burgher　of　greathearted　Erechtheus　has　a　pleasant　face　＇but　you　should　see　him　naked；　then　you　would　be　cautious＇。〃　For　what　conceivably　turns　a　man　to　the　external？　He　is　drawn；　drawn　by　the　arts　not　of　magicians　but　of　the　natural　order　which　administers　the　deceiving　draught　and　links　this　to　that；　not　in　local　contact　but　in　the　fellowship　of　the　philtre。　　　　　44。　Contemplation　alone　stands　untouched　by　magic；　no　man　self…gathered　falls　to　a　spell；　for　he　is　one；　and　that　unity　is　all　he　perceives；　so　that　his　reason　is　not　beguiled　but　holds　the　due　course；　fashioning　its　own　career　and　accomplishing　its　task。　　　　　In　the　other　way　of　life；　it　is　not　the　essential　man　that　gives　the　impulse；　it　is　not　the　reason；　the　unreasoning　also　acts　as　a　principle；　and　this　is　the　first　condition　of　the　misfortune。　Caring　for　children；　planning　marriage…　everything　that　works　as　bait；　taking　value　by　dint　of　desire…　these　all　tug　obviously：　so　it　is　with　our　action；　sometimes　stirred；　not　reasonably；　by　a　certain　spirited　temperament；　sometimes　as　foolishly　by　greed；　political　interests；　the　siege　of　office；　all　betray　a　forth…summoning　lust　of　power；　action　for　security　springs　from　fear；　action　for　gain；　from　desire；　action　undertaken　for　the　sake　of　sheer　necessities…　that　is；　for　supplying　the　insufficiency　of　nature…　indicates；　manifestly；　the　cajoling　force　of　nature　to　the　safeguarding　of　life。　　　　　We　may　be　told　that　no　such　magic　underlies　good　action；　since；　at　that；　Contemplation　itself；　certainly　a　good　action；　implies　a　magic　attraction。　　　　　The　answer　is　that　there　is　no　magic　when　actions　recognized　as　good　are　performed　upon　sheer　necessity　with　the　recollection　that　the　veritable　good　is　elsewhere；　this　is　simply　knowledge　of　need；　it　is　not　a　bewitchment　binding　the　life　to　this　sphere　or　to　any　thing　alien；　all　is　permissible　under　duress　of　human　nature；　and　in　the　spirit　of　adaptation　to　the　needs　of　existence　in　general…　or　even　to　the　needs　of　the　individual　existence；　since　it　certainly　seems　reasonable　to　fit　oneself　into　life　rather　than　to　withdraw　from　it。　　　　　When；　on　the　contrary；　the　agent　falls　in　love　with　what　is　good　in　those　actions；　and；　cheated　by　the　mere　track　and　trace　of　the　Authentic　Good　makes　them　his　own；　then；　in　his　pursuit　of　a　lower　good；　he　is　the　victim　of　magic。　For　all　dalliance　with　what　wears　the　mask　of　the　authentic；　all　attraction　towards　that　mere　semblance；　tells　of　a　mind　misled　by　the　spell　of　forces　pulling　towards　unreality。　　　　　The　sorcery　of　Nature　is　at　work　in　this；　to　pursue　the　non…good　as　a　good；　drawn　in　unreasoning　impulse　by　its　specious　appearance：　it　is　to　be　led　unknowing　down　paths　unchosen；　and　what　can　we　call　that　but　magic。　　　　　Alone　in　immunity　from　magic　is　he　who；　though　drawn　by　the　alien　parts　of　his　total　being；　withholds　his　assent　to　their　standards　of　worth；　recognizing　the　good　only　where　his　authentic　self　sees　and　knows　it；　neither　drawn　nor　pursuing；　but　tranquilly　possessing　and　so　never　charmed　away。　　　　　45。　From　this　discussion　it　becomes　perfectly　clear　that　the　individual　member　of　the　All　contributes　to　that　All　in　the　degree　of　its　kind　and　condition；　thus　it　acts　and　is　acted　upon。　In　any　particular　animal　each　of　the　limbs　and　organs；　in　the　measure　of　its　kind　and　purpose；　aids　the　entire　being　by　service　performed　and　counts　in　rank　and　utility：　it　gives　what　is　in　it　its　gift　and　takes　from　its　fellows　in　the　degree　of　receptive　power　belonging　to　its　kind；　there　is　something　like　a　common　sensitiveness　linking　the　parts；　and　in　the　orders　in　which　each　of　the　parts　is　also　animate；　each　will　have；　in　addition　to　its　rank　as　part；　the　very　particular　functions　of　a　living　being。　　　　　We　have　learned；　further；　something　of　our　human　standing；