the six enneads- 第76部分

ll…Soul　would　always　remain　above；　since　essentially　it　has　nothing　to　do　with　descent　or　with　the　lower；　or　with　any　tendency　towards　this　sphere：　the　other　souls　would　become　ours　＇become　〃partial；〃　individual　in　us＇　because　their　lot　is　cast　for　this　sphere；　and　because　they　are　solicited　by　a　thing　＇the　body＇　which　invites　their　care。　　　　　The　one…　the　lowest　soul　in　the　to　the　All…Soul…　would　correspond　to　that　in　some　great　growth；　silently；　unlaboriously　conducting　the　whole；　our　own　lowest　soul　might　be　compared　to　the　insect　life　in　some　rotted　part　of　the　growth…　for　this　is　the　ratio　of　the　animated　body　to　the　universe…　while　the　other　soul　in　us；　of　one　ideal　nature　with　the　higher　parts　of　the　All…Soul；　may　be　imaged　as　the　gardener　concerned　about　the　insects　lodged　in　the　tree　and　anxiously　working　to　amend　what　is　wrong；　or　we　may　contrast　a　healthy　man　living　with　the　healthy　and；　by　his　thought　or　by　his　act；　lending　himself　to　the　service　of　those　about　him；　with；　on　the　other　side；　a　sick　man　intent　upon　his　own　care　and　cure；　and　so　living　for　the　body；　body…bound。　　　　　5。　But　what　place　is　left　for　the　particular　souls；　yours　and　mine　and　another's？　　　　　May　we　suppose　the　Soul　to　be　appropriated　on　the　lower　ranges　to　some　individual；　but　to　belong　on　the　higher　to　that　other　sphere？　　　　　At　this　there　would　be　a　Socrates　as　long　as　Socrates'　soul　remained　in　body；　but　Socrates　ceases　to　exist；　precisely　on　attainment　of　the　highest。　　　　　Now　nothing　of　Real　Being　is　ever　annulled。　　　　　In　the　Supreme；　the　Intellectual…Principles　are　not　annulled；　for　in　their　differentiation　there　is　no　bodily　partition；　no　passing　of　each　separate　phase　into　a　distinct　unity；　every　such　phase　remains　in　full　possession　of　that　identical　being。　It　is　exactly　so　with　the　souls。　　　　　By　their　succession　they　are　linked　to　the　several　Intellectual…Principles；　for　they　are　the　expression；　the　Logos；　of　the　Intellectual…Principles；　of　which　they　are　the　unfolding；　brevity　has　opened　out　to　multiplicity；　by　that　point　of　their　being　which　least　belongs　to　the　partial　order；　they　are　attached　each　to　its　own　Intellectual　original：　they　have　already　chosen　the　way　of　division；　but　to　the　extreme　they　cannot　go；　thus　they　keep；　at　once；　identification　and　difference；　each　soul　is　permanently　a　unity　＇a　self＇　and　yet　all　are；　in　their　total；　one　being。　　　　　Thus　the　gist　of　the　matter　is　established：　one　soul　the　source　of　all；　those　others；　as　a　many　founded　in　that　one；　are；　on　the　analogy　of　the　Intellectual…Principle；　at　once　divided　and　undivided；　that　Soul　which　abides　in　the　Supreme　is　the　one　expression　or　Logos　of　the　Intellectual…Principle；　and　from　it　spring　other　Reason…Principles；　partial　but　immaterial；　exactly　as　in　the　differentiation　of　the　Supreme。　　　　　6。　But　how　comes　it　that　while　the　All…Soul　has　produced　a　kosmos；　the　soul　of　the　particular　has　not；　though　it　is　of　the　one　ideal　Kind　and　contains；　it　too；　all　things　in　itself？　　　　　We　have　indicated　that　a　thing　may　enter　and　dwell　at　the　same　time　in　various　places；　this　ought　to　be　explained；　and　the　enquiry　would　show　how　an　identity　resident　simultaneously　here　and　there　may；　in　its　separate　appearances；　act　or　react…　or　both…　after　distinct　modes；　but　the　matter　deserves　to　be　examined　in　a　special　discussion。　　　　　To　return；　then：　how　and　why　has　the　All…Soul　produced　a　kosmos；　while　the　particular　souls　simply　administer　some　one　part　of　it？　　　　　In　the　first　place；　we　are　not　surprised　when　men　of　identical　knowledge　differ　greatly　in　effective　power。　　　　　But　the　reason；　we　will　be　asked。　　　　　The　answer　might　be　that　there　is　an　even　greater　difference　among　these　souls；　the　one　never　having　fallen　away　from　the　All…Soul；　but　dwelling　within　it　and　assuming　body　therein；　while　the　others　received　their　allotted　spheres　when　the　body　was　already　in　existence；　when　their　sister　soul　was　already　in　rule　and；　as　it　were；　had　already　prepared　habitations　for　them。　Again；　the　reason　may　be　that　the　one　＇the　creative　All…Soul＇　looks　towards　the　universal　Intellectual…Principle　＇the　exemplar　of　all　that　can　be＇；　while　the　others　are　more　occupied　with　the　Intellectual　within　themselves；　that　which　is　already　of　the　sphere　of　part；　perhaps；　too；　these　also　could　have　created；　but　that　they　were　anticipated　by　that　originator…　the　work　accomplished　before　them…　an　impediment　inevitable　whichsoever　of　the　souls　were　first　to　operate。　　　　　But　it　is　safer　to　account　for　the　creative　act　by　nearer　connection　with　the　over…world；　the　souls　whose　tendency　is　exercised　within　the　Supreme　have　the　greater　power；　immune　in　that　pure　seat　they　create　securely；　for　the　greater　power　takes　the　least　hurt　from　the　material　within　which　it　operates；　and　this　power　remains　enduringly　attached　to　the　over…world：　it　creates；　therefore；　self　gathered　and　the　created　things　gather　round　it；　the　other　souls；　on　the　contrary；　themselves　go　forth；　that　can　mean　only　that　they　have　deserted　towards　the　abyss；　a　main　phase　in　them　is　drawn　downward　and　pulls　them　with　it　in　the　desire　towards　the　lower。　　　　　The　〃secondary　and　tertiary　souls；〃　of　which　we　hear；　must　be　understood　in　the　sense　of　closer　or　remoter　position：　it　is　much　as　in　ourselves　the　relation　to　the　Supreme　is　not　identical　from　soul　to　soul；　some　of　us　are　capable　of　becoming　Uniate；　others　of　striving　and　almost　attaining；　while　a　third　rank　is　much　less　apt；　it　is　a　matter　of　the　degree　or　powers　of　the　soul　by　which　our　expression　is　determined…　the　first　degree　dominant　in　the　one　person；　the　second；　the　third　＇the　merely　animal　life＇　in　others　while；　still；　all　of　us　contain　all　the　powers。　　　　　7。　So　far；　so　good：　but　what　of　the　passage　in　the　Philebus　taken　to　imply　that　the　other　souls　are　parts　of　the　All…Soul？　　　　　The　statement　there　made　does　not　bear　the　meaning　read　into　it；　it　expresses　only；　what　the　author　was　then　concerned　with；　that　the　heavens　are　ensouled…　a　teaching　which　he　maintains　in　the　observation　that　it　is　preposterous　to　make　the　heavens　soulless　when　we；　who　contain　a　part　of　the　body　of　the　All；　have　a　soul；　how；　he　asks；　could　there　be　soul　in　the　part　and　none　in　the　total。　　　　　He　makes　his　teaching　quite　clear　in　the　Timaeus；　where　he　shows　us　the　other　souls　brought　into　existence　after　the　All…Soul；　but　compounded　from　the　same　mixing　bowl〃；　secondary　and　tertiary　are　duly　marked　off　from　the　primal　but　every　form　of　soul　is　presented　as　being　of　identical　ideal…nature　with　the　All…Soul。　　　　　As　for　saying　of　the　Phaedrus。　〃All　that　is　soul　cares　for　all　that　is　soulless；〃　this　simply　tells　us　that　the　corporeal　kind　cannot　be　controlled…　fashioned；　set　in　place　or　brought　into　being…　by　anything　but　the　Soul。　And　we　cannot　think　that　there　is　one　soul　whose　nature　includes　this　power　and　another　without　it。　〃The　perfect　soul；　that　of　the　All；〃　we　read；　〃going　its　lofty　journey；　operates　upon　the　kosmos　not　by　sinking　into　it；　but；　as　it　were；　by　brooding　over　it〃；　and　〃every　perfect　soul　exercises　this　governance〃；　he　distinguishes　the　other；　the　soul　in　this　sphere　as　〃the　soul　when　its　wing　is　broken。〃　　　　　As　for　our　souls　being　entrained　in　the　kosmic　circuit；　and　taking　character　and　condition　thence；　this　is　no　indication　that　they　are　parts：　soul…nature　may　very　well　take　some　tincture　from　even　the　qualities　of　place；　from　water　and　from　air；　residence　in　this　city　or　in　that；　and　the　varying　make…up　of　the　body　may　have　their　influence　＇upon　our　human　souls　which；　yet；　are　no　parts　of　place　or　of　body＇。　　　　　We　have　always　admitted　that　as　members　of　the　universe　we　take　over　something　from　the　All…Soul；　we　do　not　deny　the　influence　of　the　Kosmic　Circuit；　but　against　all　this　we　oppose　another　soul　in　us　＇the　Intellectual　as　distinguished　from　the　merely　vitalizing＇　proven　to　be　distinct　by　that　power　of　opposition。　　　　　As　for　our　being　begotten　children　of　the　kosmos；　we　answer　that　in　motherhood　the　entrant　soul　is　distinct；　is　not　the　mother's。　　　　　8。　These　considerations；　amounting　to　the　settlement　of　the　question；　are　not　countered　by　the　phenomenon　of　sympathy；　the　response　between　soul　and　soul　is　due　to　the　mere　fact　that　all　spring　from　that　self…same　soul　＇the　next　to　Divine　Mind＇　from　which　springs　the　Soul　of　the　All。　　　　　We　have　already　stated　that　the　one　soul　is　also　multiple；　and　we　have　dealt　with　the　different　forms　of　relationship　between　part　and　whole：　we　have　investigated　the　different　degrees　existing　within　soul；　we　may　now　add；　briefly；　that　differences　might　be　induced；　also；　by　the　bodies　with　which　the　soul　has　to　do；　and；　even　more；　by　the　character　and　mental　operations　carried　over　from　the　conduct　of　the　previous　lives。　〃The　life…choice　made　by　a　soul　has　a　correspondence〃…　we　read…　〃with　its　former　lives。〃　　　　　As　regards　the　nature　of　soul　in　general；　the　differences　have　been　defined　in　the　passage　in　which　we　mentioned　the　secondary　and　tertiary　orders　and　laid　down　that；　while　all　souls　are　all…comprehensive；　each　ranks　according　to　its　operative　phase…　one　becoming　Uniate　in　the　achieved　fact；　another　in　knowledge；　another　in　desire；　according　to　the　distinct　orientation　by　which　each　is；　or　tends　to　become；　what　it　looks　upon。　The　very　fulfillment　and　p