the six enneads-第111节

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　act　and　we　have　Being。　　　　　Such　difference　there　must　be　if　there　is　to　be　any　intellection；　but　similarly　there　must　also　be　identity　＇since；　in　perfect　knowing；　subject　and　object　are　identical。＇　　　　　Thus　the　Primals　＇the　first　〃Categories〃＇　are　seen　to　be：　Intellectual…Principle；　Existence；　Difference；　Identity：　we　must　include　also　Motion　and　Rest：　Motion　provides　for　the　intellectual　act；　Rest　preserves　identity　as　Difference　gives　at　once　a　Knower　and　a　Known；　for；　failing　this；　all　is　one；　and　silent。　　　　　So　too　the　objects　of　intellection　＇the　ideal　content　of　the　Divine　Mind＇…　identical　in　virtue　of　the　self…concentration　of　the　principle　which　is　their　common　ground…　must　still　be　distinct　each　from　another；　this　distinction　constitutes　Difference。　　　　　The　Intellectual　Kosmos　thus　a　manifold；　Number　and　Quantity　arise：　Quality　is　the　specific　character　of　each　of　these　ideas　which　stand　as　the　principles　from　which　all　else　derives。　　　　　5。　As　a　manifold；　then；　this　God；　the　Intellectual…Principle；　exists　within　the　Soul　here；　the　Soul　which　once　for　all　stands　linked　a　member　of　the　divine；　unless　by　a　deliberate　apostasy。　　　　　Bringing　itself　close　to　the　divine　Intellect；　becoming；　as　it　were；　one　with　this；　it　seeks　still　further：　What　Being；　now；　has　engendered　this　God；　what　is　the　Simplex　preceding　this　multiple；　what　the　cause　at　once　of　its　existence　and　of　its　existing　as　a　manifold；　what　the　source　of　this　Number；　this　Quantity？　　　　　Number；　Quantity；　is　not　primal：　obviously　before　even　duality；　there　must　stand　the　unity。　　　　　The　Dyad　is　a　secondary；　deriving　from　unity；　it　finds　in　unity　the　determinant　needed　by　its　native　indetermination：　once　there　is　any　determination；　there　is　Number；　in　the　sense；　of　course；　of　the　real　＇the　archetypal＇　Number。　And　the　soul　is　such　a　number　or　quantity。　For　the　Primals　are　not　masses　or　magnitudes；　all　of　that　gross　order　is　later；　real　only　to　the　sense…thought；　even　in　seed　the　effective　reality　is　not　the　moist　substance　but　the　unseen…　that　is　to　say　Number　＇as　the　determinant　of　individual　being＇　and　the　Reason…Principle　＇of　the　product　to　be＇。　　　　　Thus　by　what　we　call　the　Number　and　the　Dyad　of　that　higher　realm；　we　mean　Reason　Principles　and　the　Intellectual…Principle：　but　while　the　Dyad　is；　as　regards　that　sphere；　undetermined…　representing；　as　it　were；　the　underly　＇or　Matter＇　of　The　One…　the　later　Number　＇or　Quantity＇…　that　which　rises　from　the　Dyad　＇Intellectual…Principle＇　and　The　One…　is　not　Matter　to　the　later　existents　but　is　their　forming…Idea；　for　all　of　them　take　shape；　so　to　speak；　from　the　ideas　rising　within　this。　The　determination　of　the　Dyad　is　brought　about　partly　from　its　object…　The　One…　and　partly　from　itself；　as　is　the　case　with　all　vision　in　the　act　of　sight：　intellection　＇the　Act　of　the　Dyad＇　is　vision　occupied　upon　The　One。　　　　　6。　But　how　and　what　does　the　Intellectual…Principle　see　and；　especially；　how　has　it　sprung　from　that　which　is　to　become　the　object　of　its　vision？　　　　　The　mind　demands　the　existence　of　these　Beings；　but　it　is　still　in　trouble　over　the　problem　endlessly　debated　by　the　most　ancient　philosophers：　from　such　a　unity　as　we　have　declared　The　One　to　be；　how　does　anything　at　all　come　into　substantial　existence；　any　multiplicity；　dyad；　or　number？　Why　has　the　Primal　not　remained　self…gathered　so　that　there　be　none　of　this　profusion　of　the　manifold　which　we　observe　in　existence　and　yet　are　compelled　to　trace　to　that　absolute　unity？　　　　　In　venturing　an　answer；　we　first　invoke　God　Himself；　not　in　loud　word　but　in　that　way　of　prayer　which　is　always　within　our　power；　leaning　in　soul　towards　Him　by　aspiration；　alone　towards　the　alone。　But　if　we　seek　the　vision　of　that　great　Being　within　the　Inner　Sanctuary…　self…gathered；　tranquilly　remote　above　all　else…　we　begin　by　considering　the　images　stationed　at　the　outer　precincts；　or；　more　exactly　to　the　moment；　the　first　image　that　appears。　How　the　Divine　Mind　comes　into　being　must　be　explained：　　　　　Everything　moving　has　necessarily　an　object　towards　which　it　advances；　but　since　the　Supreme　can　have　no　such　object；　we　may　not　ascribe　motion　to　it：　anything　that　comes　into　being　after　it　can　be　produced　only　as　a　consequence　of　its　unfailing　self…intention；　and；　of　course；　we　dare　not　talk　of　generation　in　time；　dealing　as　we　are　with　eternal　Beings：　where　we　speak　of　origin　in　such　reference；　it　is　in　the　sense；　merely；　of　cause　and　subordination：　origin　from　the　Supreme　must　not　be　taken　to　imply　any　movement　in　it：　that　would　make　the　Being　resulting　from　the　movement　not　a　second　principle　but　a　third：　the　Movement　would　be　the　second　hypostasis。　　　　　Given　this　immobility　in　the　Supreme；　it　can　neither　have　yielded　assent　nor　uttered　decree　nor　stirred　in　any　way　towards　the　existence　of　a　secondary。　　　　　What　happened　then？　What　are　we　to　conceive　as　rising　in　the　neighbourhood　of　that　immobility？　　　　　It　must　be　a　circumradiation…　produced　from　the　Supreme　but　from　the　Supreme　unaltering…　and　may　be　compared　to　the　brilliant　light　encircling　the　sun　and　ceaselessly　generated　from　that　unchanging　substance。　　　　　All　existences；　as　long　as　they　retain　their　character；　produce…　about　themselves；　from　their　essence；　in　virtue　of　the　power　which　must　be　in　them…　some　necessary；　outward…facing　hypostasis　continuously　attached　to　them　and　representing　in　image　the　engendering　archetypes：　thus　fire　gives　out　its　heat；　snow　is　cold　not　merely　to　itself；　fragrant　substances　are　a　notable　instance；　for；　as　long　as　they　last；　something　is　diffused　from　them　and　perceived　wherever　they　are　present。　　　　　Again；　all　that　is　fully　achieved　engenders：　therefore　the　eternally　achieved　engenders　eternally　an　eternal　being。　At　the　same　time；　the　offspring　is　always　minor：　what　then　are　we　to　think　of　the　All…Perfect　but　that　it　can　produce　nothing　less　than　the　very　greatest　that　is　later　than　itself。　The　greatest；　later　than　the　divine　unity；　must　be　the　Divine　Mind；　and　it　must　be　the　second　of　all　existence；　for　it　is　that　which　sees　The　One　on　which　alone　it　leans　while　the　First　has　no　need　whatever　of　it。　The　offspring　of　the　prior　to　Divine　Mind　can　be　no　other　than　that　Mind　itself　and　thus　is　the　loftiest　being　in　the　universe；　all　else　following　upon　it…　the　soul；　for　example；　being　an　utterance　and　act　of　the　Intellectual…Principle　as　that　is　an　utterance　and　act　of　The　One。　But　in　soul　the　utterance　is　obscured；　for　soul　is　an　image　and　must　look　to　its　own　original：　that　Principle；　on　the　contrary；　looks　to　the　First　without　mediation…　thus　becoming　what　it　is…　and　has　that　vision　not　as　from　a　distance　but　as　the　immediate　next　with　nothing　intervening；　close　to　the　One　as　Soul　to　it。　　　　　The　offspring　must　seek　and　love　the　begetter；　and　especially　so　when　begetter　and　begotten　are　alone　in　their　sphere；　when；　in　addition；　the　begetter　is　the　highest　good；　the　offspring　＇inevitably　seeking　its　Good＇　is　attached　by　a　bond　of　sheer　necessity；　separated　only　in　being　distinct。　　　　　7。　We　must　be　more　explicit：　　　　　The　Intellectual…Principle　stands　as　the　image　of　The　One；　firstly　because　there　is　a　certain　necessity　that　the　first　should　have　its　offspring；　carrying　onward　much　of　its　quality；　in　other　words　that　there　be　something　in　its　likeness　as　the　sun's　rays　tell　of　the　sun。　Yet　The　One　is　not　an　Intellectual…Principle；　how　then　does　it　engender　an　Intellectual…Principle？　　　　　Simply　by　the　fact　that　in　its　self…quest　it　has　vision：　this　very　seeing　is　the　Intellectual…Principle。　Any　perception　of　the　external　indicates　either　sensation　or　intellection；　sensation　symbolized　by　a　line；　intellection　by　a　circle。。。　＇corrupt　passage＇。　　　　　Of　course　the　divisibility　belonging　to　the　circle　does　not　apply　to　the　Intellectual…Principle；　all；　there　too；　is　a　unity；　though　a　unity　which　is　the　potentiality　of　all　existence。　　　　　The　items　of　this　potentiality　the　divine　intellection　brings　out；　so　to　speak；　from　the　unity　and　knows　them　in　detail；　as　it　must　if　it　is　to　be　an　intellectual　principle。　　　　　It　has　besides　a　consciousness；　as　it　were；　within　itself　of　this　same　potentiality；　it　knows　that　it　can　of　itself　beget　an　hypostasis　and　can　determine　its　own　Being　by　the　virtue　emanating　from　its　prior；　it　knows　that　its　nature　is　in　some　sense　a　definite　part　of　the　content　of　that　First；　that　it　thence　derives　its　essence；　that　its　strength　lies　there　and　that　its　Being　takes　perfection　as　a　derivative　and　a　recipient　from　the　First。　It　sees　that；　as　a　member　of　the　realm　of　division　and　part；　it　receives　life　and　intellection　and　all　else　it　has　and　is；　from　the　undivided　and　partless；　since　that　First　is　no　member　of　existence；　but　can　be　the　source　of　all　on　condition　only　of　being　held　down　by　no　one　distinctive　shape　but　remaining　the　undeflected　unity。　　　　　＇（CORRUPT）…　Thus　it　would　be　the　entire　universe　but　that。。。＇　　　　　And　so　the　First　is　not　a　thing　among　the　things　contained　by　the　Intellectual…Principle　though　the　source　of　all。　In　virtue　of　this　source；　things　of　the　later　order　are　essential　beings；　for　from　that　fact　there　is　determination；　each　has　its　form：　what　has　being　cannot　be　envisaged　as　outside　of　limit；　the　nature　must　be　held　fast　by　boundary　and　fixity；　though　to　the　Intellectual