the six enneads-第41节
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of men as brothers； are they capable of such raving as to disown the tie with the Sun and the powers of the Heavens and the very Soul of the Kosmos？ Such kinship； it is true； is not for the vile； it may be asserted only of those that have become good and are no longer body but embodied Soul and of a quality to inhabit the body in a mode very closely resembling the indwelling。 of the All…Soul in the universal frame。 And this means continence； self…restraint； holding staunch against outside pleasure and against outer spectacle； allowing no hardship to disturb the mind。 The All…Soul is immune from shock； there is nothing that can affect it： but we； in our passage here； must call on virtue in repelling these assaults； reduced for us from the beginning by a great conception of life； annulled by matured strength。 Attaining to something of this immunity； we begin to reproduce within ourselves the Soul of the vast All and of the heavenly bodies： when we are come to the very closest resemblance； all the effort of our fervid pursuit will be towards that goal to which they also tend； their contemplative vision becomes ours； prepared as we are； first by natural disposition and afterwards by all this training； for that state which is theirs by the Principle of their Being。 This school may lay claim to vision as a dignity reserved to themselves； but they are not any the nearer to vision by the claim… or by the boast that while the celestial powers； bound for ever to the ordering of the Heavens； can never stand outside the material universe； they themselves have their freedom in their death。 This is a failure to grasp the very notion of 〃standing outside；〃 a failure to appreciate the mode in which the All…Soul cares for the unensouled。 No： it is possible to go free of love for the body； to be clean…living； to disregard death； to know the Highest and aim at that other world； not to slander； as negligent in the quest； others who are able for it and faithful to it； and not to err with those that deny vital motion to the stars because to our sense they stand still… the error which in another form leads this school to deny outer vision to the Star…Nature； only because they do not see the Star…Soul in outer manifestation。 THE THIRD ENNEAD。
FIRST TRACTATE。
FATE。
1。 In the two orders of things… those whose existence is that of process and those in whom it is Authentic Being… there is a variety of possible relation to Cause。 Cause might conceivably underly all the entities in both orders or none in either。 It might underly some； only； in each order； the others being causeless。 It might； again； underly the Realm of Process universally while in the Realm of Authentic Existence some things were caused； others not； or all were causeless。 Conceivably； on the other hand； the Authentic Existents are all caused while in the Realm of Process some things are caused and others not； or all are causeless。 Now； to begin with the Eternal Existents： The Firsts among these； by the fact that they are Firsts； cannot be referred to outside Causes； but all such as depend upon those Firsts may be admitted to derive their Being from them。 And in all cases the Act may be referred to the Essence ＇as its cause＇； for their Essence consists； precisely； in giving forth an appropriate Act。 As for Things of Process… or for Eternal Existents whose Act is not eternally invariable… we must hold that these are due to Cause； Causelessness is quite inadmissible； we can make no place here for unwarranted 〃slantings；〃 for sudden movement of bodies apart from any initiating power； for precipitate spurts in a soul with nothing to drive it into the new course of action。 Such causelessness would bind the Soul under an even sterner compulsion； no longer master of itself； but at the mercy of movements apart from will and cause。 Something willed… within itself or without… something desired； must lead it to action； without motive it can have no motion。 On the assumption that all happens by Cause； it is easy to discover the nearest determinants of any particular act or state and to trace it plainly to them。 The cause of a visit to the centre of affairs will be that one thinks it necessary to see some person or to receive a debt； or； in a word； that one has some definite motive or impulse confirmed by a judgement of expediency。 Sometimes a condition may be referred to the arts； the recovery of health for instance to medical science and the doctor。 Wealth has for its cause the discovery of a treasure or the receipt of a gift； or the earning of money by manual or intellectual labour。 The child is traced to the father as its Cause and perhaps to a chain of favourable outside circumstances such as a particular diet or； more immediately； a special organic aptitude or a wife apt to childbirth。 And the general cause of all is Nature。 2。 But to halt at these nearest determinants； not to be willing to penetrate deeper； indicates a sluggish mind； a dullness to all that calls us towards the primal and transcendent causes。 How comes it that the same surface causes produce different results？ There is moonshine； and one man steals and the other does not： under the influence of exactly similar surroundings one man falls sick and the other keeps well； an identical set of operations makes one rich and leaves another poor。 The differences amongst us in manners； in characters； in success； force us to go still further back。 Men therefore have never been able to rest at the surface causes。 One school postulates material principles； such as atoms； from the movement； from the collisions and combinations of these； it derives the existence and the mode of being of all particular phenomena； supposing that all depends upon how these atoms are agglomerated； how they act； how they are affected； our own impulses and states； even； are supposed to be determined by these principles。 Such teaching； then； obtrudes this compulsion； an atomic Anagke； even upon Real Being。 Substitute； for the atoms； any other material entities as principles and the cause of all things； and at once Real Being becomes servile to the determination set up by them。 Others rise to the first…principle of all that exists and from it derive all they tell of a cause penetrating all things； not merely moving all but making each and everything； but they pose this as a fate and a supremely dominating cause； not merely all else that comes into being； but even our own thinking and thoughts would spring from its movement； just as the several members of an animal move not at their own choice but at the dictation of the leading principle which animal life presupposes。 Yet another school fastens on the universal Circuit as embracing all things and producing all by its motion and by the positions and mutual aspect of the planets and fixed stars in whose power of foretelling they find warrant for the belief that this Circuit is the universal determinant。 Finally； there are those that dwell on the interconnection of the causative forces and on their linked descent… every later phenomenon following upon an earlier； one always leading back to others by which it arose and without which it could not be； and the latest always subservient to what went before them… but this is obviously to bring in fate by another path。 This school may be fairly distinguished into two branches； a section which makes all depend upon some one principle and a section which ignores such a unity。 Of this last opinion we will have something to say； but for the moment we will deal with the former； taking the others in their turn。 3。 〃Atoms〃 or 〃elements〃… it is in either case an absurdity； an impossibility； to hand over the universe and its contents to material entities； and out of the disorderly swirl thus occasioned to call order； reasoning； and the governing soul into being； but the atomic origin is； if we may use the phrase； the most impossible。 A good deal of truth has resulted from the discussion of this subject； but； even to admit such principles does not compel us to admit universal compulsion or any kind of 〃fate。〃 Suppose the atoms to exist： These atoms are to move； one downwards… admitting a down and an up… another slant…wise； all at haphazard； in a confused conflict。 Nothing here is orderly； order has not come into being； though the outcome； this Universe； when it achieves existence； is all order； and thus prediction and divination are utterly impossible； whether by the laws of the science… what science can operate where there is no order？… or by divine possession and inspiration； which no less require that the future be something regulated。 Material entities exposed to all this onslaught may very well be under compulsion to yield to whatsoever the atoms may bring： but would anyone pretend that the acts and states of a soul or mind could be explained by any atomic movements？ How can we imagine that the onslaught of an atom； striking downwards or dashing in from any direction； could force the soul to definite and necessary reasonings or impulses or into any reasonings； impulses or thoughts at all； necessary or otherwise
