the six enneads-第144部分

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o　must　the　Beings；　its　productions。　Yet　the　sun；　so　long　as　it　holds　its　station　in　the　universe；　will　pour　the　same　light　upon　the　same　places；　to　think　its　light　may　be　lessened　is　to　hold　its　mass　perishable。　But　it　has　been　abundantly　stated　that　the　emanants　of　the　First　are　not　perishable；　that　the　souls；　and　the　Intellectual…Principle　with　all　its　content；　cannot　perish。　　　　　11。　Still；　this　integral　omnipresence　admitted；　why　do　not　all　things　participate　in　the　Intellectual　Order　in　its　entirety？　Why　has　it　a　first　participant；　a　second；　and　so　on？　　　　　We　can　but　see　that　presence　is　determined　by　the　fitness　of　the　participant　so　that；　while　Being　is　omnipresent　to　the　realm　of　Being；　never　falling　short　of　itself；　yet　only　the　competent　possess　themselves　of　that　presence　which　depends　not　upon　situation　but　upon　adequacy；　the　transparent　object　and　the　opaque　answer　very　differently　to　the　light。　These　firsts；　seconds；　thirds；　of　participance　are　determined　by　rank；　by　power；　not　by　place　but　by　differentiation；　and　difference　is　no　bar　to　coexistence；　witness　soul　and　Intellectual…Principle：　similarly　our　own　knowledge；　the　trivial　next　the　gravest；　one　and　the　same　object　yields　colour　to　our　sight；　fragrance　to　smell；　to　every　sense　a　particular　experience；　all　presented　simultaneously。　　　　　But　would　not　this　indicate　that　the　Authentic　is　diverse；　multiple？　　　　　That　diversity　is　simplex　still；　that　multiple　is　one；　for　it　is　a　Reason…Principle；　which　is　to　say　a　unity　in　variety：　all　Being　is　one；　the　differing　being　is　still　included　in　Being；　the　differentiation　is　within　Being；　obviously　not　within　non…Being。　Being　is　bound　up　with　the　unity　which　is　never　apart　from　it；　wheresoever　Being　appears；　there　appears　its　unity；　and　the　unity　of　Being　is　self…standing；　for　presence　in　the　sensible　does　not　abrogate　independence：　things　of　sense　are　present　to　the　Intellectual…　where　this　occurs…　otherwise　than　as　the　Intellectual　is　present　within　itself；　so；　too；　body's　presence　to　soul　differs　from　that　of　knowledge　to　soul；　one　item　of　knowledge　is　present　in　a　different　way　than　another；　a　body's　presence　to　body　is；　again；　another　form　of　relation。　　　　　12。　Think　of　a　sound　passing　through　the　air　and　carrying　a　word；　an　ear　within　range　catches　and　comprehends；　and　the　sound　and　word　will　strike　upon　any　other　ear　you　may　imagine　within　the　intervening　void；　upon　any　that　attends；　from　a　great　distance　many　eyes　look　to　the　one　object　and　all　take　it　fully；　all　this；　because　eye　and　ear　exist。　In　the　same　way；　what　is　apt　for　soul　will　possess　itself　of　soul；　while　from　the　one　identical　presence　another　will　derive　something　else。　　　　　Now　the　sound　was　diffused　throughout　the　air　not　in　sections　but　as　one　sound；　entire　at　every　point　of　that　space。　So　with　sight：　if　the　air　carries　a　shape　impressed　upon　it　this　is　one　undivided　whole；　for；　wherever　there　be　an　eye；　there　the　shape　will　be　grasped；　even　to　such　as　reject　this　particular　theory　of　sight；　the　facts　of　vision　still　stand　as　an　example　of　participation　determined　by　an　identical　unity。　　　　　The　sound　is　the　clearer　illustration：　the　form　conveyed　is　an　entirety　over　all　the　air　space；　for　unless　the　spoken　word　were　entire　at　every　point；　for　every　ear　to　catch　the　whole　alike；　the　same　effect　could　not　be　made　upon　every　listener；　the　sound；　evidently；　is　not　strung　along　the　air；　section　to　section。　Why；　then；　need　we　hesitate　to　think　of　soul　as　a　thing　not　extended　in　broken　contact；　part　for　part；　but　omnipresent　within　the　range　of　its　presence；　indwelling　in　totality　at　every　point　throughout　the　All？　　　　　Entered　into　such　bodies　as　are　apt　to　it；　the　soul　is　like　the　spoken　sound　present　in　the　air；　before　that　entry；　like　the　speaker　about　to　speak…　though　even　embodied　it　remains　at　once　the　speaker　and　the　silent。　　　　　No　doubt　these　illustrations　are　imperfect；　but　they　carry　a　serviceable　similitude：　the　soul　belongs　to　that　other　Kind；　and　we　must　not　conceive　a　part　of　it　embodied　and　a　part　intact；　it　is　at　once　a　self…enclosed　unity　and　a　principle　manifested　in　diversity。　　　　　Further；　any　newcoming　entity　achieving　soul　receives　mysteriously　that　same　principle　which　was　equally　in　the　previously　ensouled；　for　it　is　not　in　the　dispensation　that　a　given　part　of　soul　situate　at　some　given　point　should　enter　here　and　there；　what　is　thought　of　as　entering　was　always　a　self…enclosed　entire　and；　for　all　the　seeming　entry；　so　remains；　no　real　entry　is　conceivable。　If；　then；　the　soul　never　entered　and　yet　is　now　seen　to　be　present…　present　without　waiting　upon　the　participant…　clearly　it　is　present；　here　too；　without　breach　of　its　self…inclusion。　This　can　mean　only　that　the　participant　came　to　soul；　it　lay　outside　the　veritable　reality　but　advanced　towards　it　and　so　established　itself　in　the　kosmos　of　life。　But　this　kosmos　of　life　is　a　self…gathered　entire；　not　divisible　into　constituent　masses　but　prior　to　mass；　in　other　words；　the　participation　is　of　entire　in　entire。　Any　newcomer　into　that　kosmos　of　life　will　participate　in　it　entire。　Admitting；　then；　that　this　kosmos　of　life　is　present　entire　in　the　universe；　it　must　be　similarly　entire　in　each　several　entity；　an　identity　numerically　one；　it　must　be　an　undivided　entire；　omnipresent。　　　　　13。　But　how　account；　at　this；　for　its　extension　over　all　the　heavens　and　all　living　beings？　　　　　There　is　no　such　extension。　Sense…perception；　by　insistence　upon　which　we　doubt；　tells　of　Here　and　There；　but　reason　certifies　that　the　Here　and　There　do　not　attach　to　that　principle；　the　extended　has　participated　in　that　kosmos　of　life　which　itself　has　no　extension。　　　　　Clearly　no　participant　can　participate　in　itself；　self…participation　would　be　merely　identity。　Body；　then；　as　participant　does　not　participate　in　body；　body　it　has；　its　participation　must　be　in　what　is　not　body。　So　too　magnitude　does　not　participate　in　magnitude；　it　has　it：　not　even　in　addition　of　quantity　does　the　initial　magnitude　participate　in　magnitude：　the　two　cubits　do　not　themselves　become　three　cubits；　what　occurs　is　that　an　object　totalling　to　a　certain　quantity　now　totals　to　another：　for　magnitude　to　participate　in　magnitude　the　actual　two　cubits　must　themselves　become　the　new　three　＇which　cannot　occur＇。　　　　　If；　then；　the　divided　and　quantitatively　extended　is　to　participate　in　another　Kind；　is　to　have　any　sort　of　participation；　it　can　participate　only　in　something　undivided；　unextended；　wholly　outside　of　quantity。　Therefore；　that　which　is　to　be　introduced　by　the　participation　must　enter　as　itself　an　omnipresent　indivisible。　　　　　This　indivisibility　must；　of　course；　not　be　taken　in　any　sense　of　littleness：　littleness　would　be　still　divisible；　could　not　cover　the　extension　of　the　participant　and　could　not　maintain　integral　presence　against　that　expansion。　Nor　is　it　the　indivisibility　of　a　geometric　point：　the　participant　mass　is　no　single　point　but　includes　an　infinity　of　points；　so　that　on　the　theory　this　principle　must　be　an　infinity　of　points；　not　a　simultaneous　entire；　and　so；　again；　will　fail　to　cover　the　participant。　　　　　If；　then；　the　participant　mass　in　its　entirety　is　to　contain　that　principle　entire；　the　universe　must　hold　that　one　soul　present　at　its　every　point。　　　　　14。　But；　admitting　this　one　soul　at　every　point；　how　is　there　a　particular　soul　of　the　individual　and　how　the　good　soul　and　the　bad？　　　　　The　one　soul　reaches　to　the　individual　but　nonetheless　contains　all　souls　and　all　intelligences；　this；　because　it　is　at　once　a　unity　and　an　infinity；　it　holds　all　its　content　as　one　yet　with　each　item　distinct；　though　not　to　the　point　of　separation。　Except　by　thus　holding　all　its　content　as　one…life　entire；　soul　entire；　all　intelligence…　it　could　not　be　infinite；　since　the　individualities　are　not　fenced　off　from　each　other；　it　remains　still　one　thing。　It　was　to　hold　life　not　single　but　infinite　and　yet　one　life；　one　in　the　sense　not　of　an　aggregate　built　up　but　of　the　retention　of　the　unity　in　which　all　rose。　Strictly；　of　course；　it　is　a　matter　not　of　the　rising　of　the　individuals　but　of　their　being　eternally　what　they　are；　in　that　order；　as　there　is　no　beginning；　so　there　is　no　apportioning　except　as　an　interpretation　by　the　recipient。　What　is　of　that　realm　is　the　ancient　and　primal；　the　relation　to　it　of　the　thing　of　process　must　be　that　of　approach　and　apparent　merging　with　always　dependence。　　　　　But　we　ourselves；　what　are　We？　　　　　Are　we　that　higher　or　the　participant　newcomer；　the　thing　of　beginnings　in　time？　　　　　Before　we　had　our　becoming　Here　we　existed　There；　men　other　than　now；　some　of　us　gods：　we　were　pure　souls；　Intelligence　inbound　with　the　entire　of　reality；　members　of　the　Intellectual；　not　fenced　off；　not　cut　away；　integral　to　that　All。　Even　now；　it　is　true；　we　are　not　put　apart；　but　upon　that　primal　Man　there　has　intruded　another；　a　man　seeking　to　come　into　being　and　finding　us　there；　for　we　were　not　outside　of　the　universe。　This　other　has　wound　himself　about　us；　foisting　himself　upon　the　Man　that　each　of　us　was　at　first。　Then　it　was　as　if　one　voice　sounded；　one　word　was　uttered；　and　from　every　side　an　ear　attended　and　received　and　there　was　an　effective　hearing；　possessed　through　and　through　of　what　was　present　and　active　upon　it：　now　we　have　lost　that　first　simplicity；　we　are　become　the　dual　thing；　sometimes　indeed　no　more　than　that　later　foisting；　with　the　primal　nature　dormant　and　in　a　sense　no　longer　present。　　　　　15。　But　how　did　this　intruder　find　entrance？　　　　　It　had　a　certain　aptitude　and　it　grasped　at　that　to　which　it　was　apt。　In　its　nature　it　was　capable　of　soul：　but　what　is　unfitted　to　receive　soul　entire…　present　entire　but　not　for　it…　takes　what　share　it　may；　such　are　the　members　of　the　animal　and　vegetal　order。　Similarly；　of　a　significant　sound；　some　forms　of　being　take　sound　and　significance　together；　others　only　the　sound；　the　blank　impact。　　　　　A　living　thing　comes　into　existence　containing　soul；　present　to　it　from　the　Authentic；　and　by　soul　is　inbound　with　Reality　entire；　it　possesses　also　a　body；　but　this　body　is　not　a　husk　having　no　part　in　soul；　not　a　thing　that　earlier　lay　away　in　the　soulless；　the　body　had　its　aptitude　and　by　this　draws　near：　now　it　is　not　body　merely；　but　living　body。　By　this　neighboring　i