the six enneads-第113节
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these matters is intermittent； there must be within us an Intellectual…Principle acquainted with that Right not by momentary act but in permanent possession。 Similarly there must be also the principle of this principle； its cause； God。 This Highest cannot be divided and allotted； must remain intangible but not bound to space； it may be present at many points； wheresoever there is anything capable of accepting one of its manifestations； thus a centre is an independent unity； everything within the circle has its term at the centre； and to the centre the radii bring each their own。 Within our nature is such a centre by which we grasp and are linked and held； and those of us are firmly in the Supreme whose collective tendency is There。 12。 Possessed of such powers； how does it happen that we do not lay hold of them； but for the most part； let these high activities go idle… some； even； of us never bringing them in any degree to effect？ The answer is that all the Divine Beings are unceasingly about their own act； the Intellectual…Principle and its Prior always self…intent； and so； too； the soul maintains its unfailing movement； for not all that passes in the soul is； by that fact； perceptible； we know just as much as impinges upon the faculty of sense。 Any activity not transmitted to the sensitive faculty has not traversed the entire soul： we remain unaware because the human being includes sense…perception； man is not merely a part ＇the higher part＇ of the soul but the total。 None the less every being of the order of soul is in continuous activity as long as life holds； continuously executing to itself its characteristic act： knowledge of the act depends upon transmission and perception。 If there is to be perception of what is thus present； we must turn the perceptive faculty inward and hold it to attention there。 Hoping to hear a desired voice； we let all others pass and are alert for the coming at last of that most welcome of sounds： so here； we must let the hearings of sense go by； save for sheer necessity； and keep the soul's perception bright and quick to the sounds from above。 SECOND TRACTATE。
THE ORIGIN AND ORDER OF THE BEINGS。 FOLLOWING ON THE FIRST。
1。 The One is all things and no one of them； the source of all things is not all things； all things are its possession… running back； so to speak； to it… or； more correctly； not yet so； they will be。 But a universe from an unbroken unity； in which there appears no diversity； not even duality？ It is precisely because that is nothing within the One that all things are from it： in order that Being may be brought about； the source must be no Being but Being's generator； in what is to be thought of as the primal act of generation。 Seeking nothing； possessing nothing； lacking nothing； the One is perfect and； in our metaphor； has overflowed； and its exuberance has produced the new： this product has turned again to its begetter and been filled and has become its contemplator and so an Intellectual…Principle。 That station towards the one ＇the fact that something exists in presence of the One＇ establishes Being； that vision directed upon the One establishes the Intellectual…Principle； standing towards the One to the end of vision； it is simultaneously Intellectual…Principle and Being； and； attaining resemblance in virtue of this vision； it repeats the act of the One in pouring forth a vast power。 This second outflow is a Form or Idea representing the Divine Intellect as the Divine Intellect represented its own prior； The One。 This active power sprung from essence ＇from the Intellectual…Principle considered as Being＇ is Soul。 Soul arises as the idea and act of the motionless Intellectual…Principle… which itself sprang from its own motionless prior… but the soul's operation is not similarly motionless； its image is generated from its movement。 It takes fulness by looking to its source； but it generates its image by adopting another； a downward； movement。 This image of Soul is Sense and Nature； the vegetal principle。 Nothing； however； is completely severed from its prior。 Thus the human Soul appears to reach away as far down as to the vegetal order： in some sense it does； since the life of growing things is within its province； but it is not present entire； when it has reached the vegetal order it is there in the sense that having moved thus far downwards it produces… by its outgoing and its tendency towards the less good… another hypostasis or form of being just as its prior （the loftier phase of the Soul） is produced from the Intellectual…Principle which yet remains in untroubled self…possession。 2。 To resume： there is from the first principle to ultimate an outgoing in which unfailingly each principle retains its own seat while its offshoot takes another rank； a lower； though on the other hand every being is in identity with its prior as long as it holds that contact。 In the case of soul entering some vegetal form； what is there is one phase； the more rebellious and less intellectual； outgone to that extreme； in a soul entering an animal； the faculty of sensation has been dominant and brought it there； in soul entering man； the movement outward has either been wholly of its reasoning part or has come from the Intellectual…Principle in the sense that the soul； possessing that principle as immanent to its being； has an inborn desire of intellectual activity and of movement in general。 But； looking more minutely into the matter； when shoots or topmost boughs are lopped from some growing thing； where goes the soul that was present in them？ Simply； whence it came： soul never knew spatial separation and therefore is always within the source。 If you cut the root to pieces； or burn it； where is the life that was present there？ In the soul； which never went outside of itself。 No doubt； despite this permanence； the soul must have been in something if it reascends； and if it does not； it is still somewhere； it is in some other vegetal soul： but all this means merely that it is not crushed into some one spot； if a Soul…power reascends； it is within the Soul…power preceding it； that in turn can be only in the soul…power prior again； the phase reaching upwards to the Intellectual…Principle。 Of course nothing here must be understood spatially： Soul never was in space； and the Divine Intellect； again； is distinguished from soul as being still more free。 Soul thus is nowhere but in the Principle which has that characteristic existence at once nowhere and everywhere。 If the soul on its upward path has halted midway before wholly achieving the supreme heights； it has a mid…rank life and has centred itself upon the mid…phase of its being。 All in that mid…region is Intellectual…Principle not wholly itself… nothing else because deriving thence ＇and therefore of that name and rank＇； yet not that because the Intellectual…Principle in giving it forth is not merged into it。 There exists； thus； a life； as it were； of huge extension； a total in which each several part differs from its next； all making a self…continuous whole under a law of discrimination by which the various forms of things arise with no effacement of any prior in its secondary。 But does this Soul…phase in the vegetal order； produce nothing？ It engenders precisely the Kind in which it is thus present： how； is a question to be handled from another starting…point。 THIRD TRACTATE。
THE KNOWING HYPOSTASES AND THE TRANSCENDENT。
1。 Are we to think that a being knowing itself must contain diversity； that self…knowledge can be affirmed only when some one phase of the self perceives other phases； and that therefore an absolutely simplex entity would be equally incapable of introversion and of self…awareness？ No： a being that has no parts or phases may have this consciousness； in fact there would be no real self…knowing in an entity presented as knowing itself in virtue of being a compound… some single element in it perceiving other elements… as we may know our own form and entire bodily organism by sense…perception： such knowing does not cover the whole field； the knowing element has not had the required cognisance at once of its associates and of itself； this is not the self…knower asked for； it is merely something that knows something else。 Either we must exhibit the self…knowing of an uncompounded being… and show how that is possible… or abandon the belief that any being can possess veritable self…cognition。 To abandon the belief is not possible in view of the many absurdities thus entailed。 It would be already absurd enough to deny this power to the soul or mind； but the very height of absurdity to deny it to the nature of the Intellectual…Principle； presented thus as knowing the rest of things but not attaining to knowledge； or even awareness； of itself。 It is the province of sense and in some degree of understanding and judgement； but not of the Intellectual…Principle； to handle the external； though whether the Intellectual…Principle holds the knowledge of these things is a question to be examined； but it is obvious that th
