the six enneads-第98部分

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t　we　must　assure　ourselves　of　the　possibility　of　all　souls　being　one　as　that　of　any　given　individual　is。　　　　　It　must；　no　doubt；　seem　strange　that　my　soul　and　that　of　any　and　everybody　else　should　be　one　thing　only：　it　might　mean　my　feelings　being　felt　by　someone　else；　my　goodness　another's　too；　my　desire；　his　desire；　all　our　experience　shared　with　each　other　and　with　the　（one…souled）　universe；　so　that　the　very　universe　itself　would　feel　whatever　I　felt。　　　　　Besides　how　are　we　to　reconcile　this　unity　with　the　distinction　of　reasoning　soul　and　unreasoning；　animal　soul　and　vegetal？　　　　　Yet　if　we　reject　that　unity；　the　universe　itself　ceases　to　be　one　thing　and　souls　can　no　longer　be　included　under　any　one　principle。　　　　　2。　Now　to　begin　with；　the　unity　of　soul；　mine　and　another's；　is　not　enough　to　make　the　two　totals　of　soul　and　body　identical。　An　identical　thing　in　different　recipients　will　have　different　experiences；　the　identity　Man；　in　me　as　I　move　and　you　at　rest；　moves　in　me　and　is　stationary　in　you：　there　is　nothing　stranger；　nothing　impossible；　in　any　other　form　of　identity　between　you　and　me；　nor　would　it　entail　the　transference　of　my　emotion　to　any　outside　point：　when　in　any　one　body　a　hand　is　in　pain；　the　distress　is　felt　not　in　the　other　but　in　the　hand　as　represented　in　the　centralizing　unity。　　　　　In　order　that　my　feelings　should　of　necessity　be　yours；　the　unity　would　have　to　be　corporeal：　only　if　the　two　recipient　bodies　made　one；　would　the　souls　feel　as　one。　　　　　We　must　keep　in　mind；　moreover；　that　many　things　that　happen　even　in　one　same　body　escape　the　notice　of　the　entire　being；　especially　when　the　bulk　is　large：　thus　in　huge　sea…beasts；　it　is　said；　the　animal　as　a　whole　will　be　quite　unaffected　by　some　membral　accident　too　slight　to　traverse　the　organism。　　　　　Thus　unity　in　the　subject　of　any　experience　does　not　imply　that　the　resultant　sensation　will　be　necessarily　felt　with　any　force　upon　the　entire　being　and　at　every　point　of　it：　some　transmission　of　the　experience　may　be　expected；　and　is　indeed　undeniable；　but　a　full　impression　on　the　sense　there　need　not　be。　　　　　That　one　identical　soul　should　be　virtuous　in　me　and　vicious　in　someone　else　is　not　strange：　it　is　only　saying　that　an　identical　thing　may　be　active　here　and　inactive　there。　　　　　We　are　not　asserting　the　unity　of　soul　in　the　sense　of　a　complete　negation　of　multiplicity…　only　of　the　Supreme　can　that　be　affirmed…　we　are　thinking　of　soul　as　simultaneously　one　and　many；　participant　in　the　nature　divided　in　body；　but　at　the　same　time　a　unity　by　virtue　of　belonging　to　that　Order　which　suffers　no　division。　　　　　In　myself　some　experience　occurring　in　a　part　of　the　body　may　take　no　effect　upon　the　entire　man　but　anything　occurring　in　the　higher　reaches　would　tell　upon　the　partial：　in　the　same　way　any　influx　from　the　All　upon　the　individual　will　have　manifest　effect　since　the　points　of　sympathetic　contact　are　numerous…　but　as　to　any　operation　from　ourselves　upon　the　All　there　can　be　no　certainty。　　　　　3。　Yet；　looking　at　another　set　of　facts；　reflection　tells　us　that　we　are　in　sympathetic　relation　to　each　other；　suffering；　overcome；　at　the　sight　of　pain；　naturally　drawn　to　forming　attachments；　and　all　this　can　be　due　only　to　some　unity　among　us。　　　　　Again；　if　spells　and　other　forms　of　magic　are　efficient　even　at　a　distance　to　attract　us　into　sympathetic　relations；　the　agency　can　be　no　other　than　the　one　soul。　　　　　A　quiet　word　induces　changes　in　a　remote　object；　and　makes　itself　heard　at　vast　distances…　proof　of　the　oneness　of　all　things　within　the　one　soul。　　　　　But　how　reconcile　this　unity　with　the　existence　of　a　reasoning　soul；　an　unreasoning；　even　a　vegetal　soul？　　　　　＇It　is　a　question　of　powers＇：　the　indivisible　phase　is　classed　as　reasoning　because　it　is　not　in　division　among　bodies；　but　there　is　the　later　phase；　divided　among　bodies；　but　still　one　thing　and　distinct　only　so　as　to　secure　sense…perception　throughout；　this　is　to　be　classed　as　yet　another　power；　and　there　is　the　forming　and　making　phase　which　again　is　a　power。　But　a　variety　of　powers　does　not　conflict　with　unity；　seed　contains　many　powers　and　yet　it　is　one　thing；　and　from　that　unity　rises；　again；　a　variety　which　is　also　a　unity。　　　　　But　why　are　not　all　the　powers　of　this　unity　present　everywhere？　　　　　The　answer　is　that　even　in　the　case　of　the　individual　soul　described；　similarly；　as　permeating　its　body；　sensation　is　not　equally　present　in　all　the　parts；　reason　does　not　operate　at　every　point；　the　principle　of　growth　is　at　work　where　there　is　no　sensation…　and　yet　all　these　powers　join　in　the　one　soul　when　the　body　is　laid　aside。　　　　　The　nourishing　faculty　as　dependent　from　the　All　belongs　also　to　the　All…Soul：　why　then　does　it　not　come　equally　from　ours？　　　　　Because　what　is　nourished　by　the　action　of　this　power　is　a　member　of　the　All；　which　itself　has　sensation　passively；　but　the　perception；　which　is　an　intellectual　judgement；　is　individual　and　has　no　need　to　create　what　already　exists；　though　it　would　have　done　so　had　the　power　not　been　previously　included；　of　necessity；　in　the　nature　of　the　All。　　　　　4。　These　reflections　should　show　that　there　is　nothing　strange　in　that　reduction　of　all　souls　to　one。　But　it　is　still　necessary　to　enquire　into　the　mode　and　conditions　of　the　unity。　　　　　Is　it　the　unity　of　origin　in　a　unity？　And　if　so；　is　the　one　divided　or　does　it　remain　entire　and　yet　produce　variety？　and　how　can　an　essential　being；　while　remaining　its　one　self；　bring　forth　others？　　　　　Invoking　God　to　become　our　helper；　let　us　assert；　that　the　very　existence　of　many　souls　makes　certain　that　there　is　first　one　from　which　the　many　rise。　　　　　Let　us　suppose；　even；　the　first　soul　to　be　corporeal。　　　　　Then　＇by　the　nature　of　body＇　the　many　souls　could　result　only　from　the　splitting　up　of　that　entity；　each　an　entirely　different　substance：　if　this　body…soul　be　uniform　in　kind；　each　of　the　resultant　souls　must　be　of　the　one　kind；　they　will　all　carry　the　one　Form　undividedly　and　will　differ　only　in　their　volumes。　Now；　if　their　being　souls　depended　upon　their　volumes　they　would　be　distinct；　but　if　it　is　ideal…form　that　makes　them　souls；　then　all　are；　in　virtue　of　this　Idea；　one。　　　　　But　this　is　simply　saying　that　there　is　one　identical　soul　dispersed　among　many　bodies；　and　that；　preceding　this；　there　is　yet　another　not　thus　dispersed；　the　source　of　the　soul　in　dispersion　which　may　be　thought　of　as　a　widely　repeated　image　of　the　soul　in　unity…　much　as　a　multitude　of　seals　bear　the　impression　of　one　ring。　By　that　first　mode　the　soul　is　a　unit　broken　up　into　a　variety　of　points：　in　the　second　mode　it　is　incorporeal。　Similarly　if　the　soul　were　a　condition　or　modification　of　body；　we　could　not　wonder　that　this　quality…　this　one　thing　from　one　source…　should　be　present　in　many　objects。　The　same　reasoning　would　apply　if　soul　were　an　effect　＇or　manifestation＇　of　the　Conjoint。　　　　　We；　of　course；　hold　it　to　be　bodiless；　an　essential　existence。　　　　　5。　How　then　can　a　multitude　of　essential　beings　be　really　one？　　　　　Obviously　either　the　one　essence　will　be　entire　in　all；　or　the　many　will　rise　from　a　one　which　remains　unaltered　and　yet　includes　the　one…　many　in　virtue　of　giving　itself；　without　self…abandonment；　to　its　own　multiplication。　　　　　It　is　competent　thus　to　give　and　remain；　because　while　it　penetrates　all　things　it　can　never　itself　be　sundered：　this　is　an　identity　in　variety。　　　　　There　is　no　reason　for　dismissing　this　explanation：　we　may　think　of　a　science　with　its　constituents　standing　as　one　total；　the　source　of　all　those　various　elements：　again；　there　is　the　seed；　a　whole；　producing　those　new　parts　in　which　it　comes　to　its　division；　each　of　the　new　growths　is　a　whole　while　the　whole　remains　undiminished：　only　the　material　element　is　under　the　mode　of　part；　and　all　the　multiplicity　remains　an　entire　identity　still。　　　　　It　may　be　objected　that　in　the　case　of　science　the　constituents　are　not　each　the　whole。　　　　　But　even　in　the　science；　while　the　constituent　selected　for　handling　to　meet　a　particular　need　is　present　actually　and　takes　the　lead；　still　all　the　other　constituents　accompany　it　in　a　potential　presence；　so　that　the　whole　is　in　every　part：　only　in　this　sense　＇of　particular　attention＇　is　the　whole　science　distinguished　from　the　part：　all；　we　may　say；　is　here　simultaneously　effected：　each　part　is　at　your　disposal　as　you　choose　to　take　it；　the　part　invites　the　immediate　interest；　but　its　value　consists　in　its　approach　to　the　whole。　　　　　The　detail　cannot　be　considered　as　something　separate　from　the　entire　body　of　speculation：　so　treated　it　would　have　no　technical　or　scientific　value；　it　would　be　childish　divagation。　The　one　detail；　when　it　is　a　matter　of　science；　potentially　includes　all。　Grasping　one　such　constituent　of　his　science；　the　expert　deduces　the　rest　by　force　of　sequence。　　　　　＇As　a　further　illustration　of　unity　in　plurality＇　the　geometrician；　in　his　analysis；　shows　that　the　single　proposition　includes　all　the　items　that　go　to　constitute　it　and　all　the　propositions　which　can　be　developed　from　it。　　　　　It　is　our　feebleness　that　leads　to　doubt　in　these　matters；　the　body　obscures　the　truth；　but　There　all　stands　out　clear　and　separate。　　　　　　　　　　　　　　　　　　　　　　　　THE　FIFTH　ENNEAD。

　　　　　　　　　　　　　　　　　　　　　　　　FIRST　TRACTATE。

　　　　　　　　　　　　　　　　　　THE　THREE　INITIAL　HYPOSTASES。

　　　　1。　What　can　it　be　that　has　brought　the　souls　to　forget　the　father；　God；　and；　though　members　of　the　Divine　and　entirely　of　that　world；　to　ignore　at　once　themselves　and　It？　　　　　The　evil　that　has　overtaken　them　has　its　source　in　self…will；　in　the　entry　into　the　sphere　of　process；　and　in　the　primal　differentiation　with　the　desire　for　self　ownership。　They　conceived　a　pleasure　in　this　freedom　and　largely　indulged　their　own　motion；　thus　they　were　hurried　down　the　wrong　path；　and　in　the　end；　drifting　further　and　further；　they　came　to　lose　even　the　thought　of　their　origin　in　the　Divine。　A　child　wrenched　young　from　home　and　brought　up　during　many　years　at　a　distance　will　fail　in　knowledge　of　its　father　and　of　itself：　the　souls；　in　the　same　way；　no　longer　discern　either　the　divinity　or　their　own　nature；　ignorance　of　their　rank　brings　self…depreciation；　they　misplace　their　respect；　honouring　everything　more　than　themselves；　all　their　awe　and　admiration　is　for　the