the six enneads-第102章

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w　can　we　doubt　that　in　a　spirit　all　is　lucid？　This　becomes　all　the　more　evident　when　we　reflect　that；　besides　being　as　a　spirit　lightsome；　it　is　physically　illuminated　moving　in　the　light　of　kosmic　revolution。　　　　　There　is；　thus；　no　longer　any　absurdity　or　impossibility　in　the　notion　that　the　soul　in　the　earth　has　vision：　we　must；　further；　consider　that　it　is　the　soul　of　no　mean　body；　that　in　fact　it　is　a　god　since　certainly　soul　must　be　everywhere　good。　　　　　27。　If　the　earth　transmits　the　generative　soul　to　growing　things…　or　retains　it　while　allowing　a　vestige　of　it　to　constitute　the　vegetal　principle　in　them…　at　once　the　earth　is　ensouled；　as　our　flesh　is；　and　any　generative　power　possessed　by　the　plant　world　is　of　its　bestowing：　this　phase　of　the　soul　is　immanent　in　the　body　of　the　growing　thing；　and　transmits　to　it　that　better　element　by　which　it　differs　from　the　broken　off　part　no　longer　a　thing　of　growth　but　a　mere　lump　of　material。　　　　　But　does　the　entire　body　of　the　earth　similarly　receive　anything　from　the　soul？　　　　　Yes：　for　we　must　recognize　that　earthly　material　broken　off　from　the　main　body　differs　from　the　same　remaining　continuously　attached；　thus　stones　increase　as　long　as　they　are　embedded；　and；　from　the　moment　they　are　separated；　stop　at　the　size　attained。　　　　　We　must　conclude；　then；　that　every　part　and　member　of　the　earth　carries　its　vestige　of　this　principle　of　growth；　an　under…phase　of　that　entire　principle　which　belongs　not　to　this　or　that　member　but　to　the　earth　as　a　whole：　next　in　order　is　the　nature　＇the　soul…phase＇；　concerned　with　sensation；　this　not　interfused　＇like　the　vegetal　principle＇　but　in　contact　from　above：　then　the　higher　soul　and　the　Intellectual…Principle；　constituting　together　the　being　known　as　Hestia　＇Earth…Mind＇　and　Demeter　＇Earth…Soul＇…　a　nomenclature　indicating　the　human　intuition　of　these　truths；　asserted　in　the　attribution　of　a　divine　name　and　nature。　　　　　28。　Thus　much　established；　we　may　return　on　our　path：　we　have　to　discuss　the　seat　of　the　passionate　element　in　the　human　being。　　　　　Pleasures　and　pains…　the　conditions；　that　is；　not　the　perception　of　them…　and　the　nascent　stage　of　desire；　we　assigned　to　the　body　as　a　determined　thing；　the　body　brought；　in　some　sense；　to　life：　are　we　entitled　to　say　the　same　of　the　nascent　stage　of　passion？　Are　we　to　consider　passion　in　all　its　forms　as　vested　in　the　determined　body　or　in　something　belonging　to　it；　for　instance　in　the　heart　or　the　bile　necessarily　taking　condition　within　a　body　not　dead？　Or　are　we　to　think　that　just　as　that　which　bestows　the　vestige　of　the　soul　is　a　distinct　entity；　so　we　may　reason　in　this　case…　the　passionate　element　being　one　distinct　thing；　itself；　and　not　deriving　from　any　passionate　or　percipient　faculty？　　　　　Now　in　the　first　case　the　soul…principle　involved；　the　vegetal；　pervades　the　entire　body；　so　that　pain　and　pleasure　and　nascent　desire　for　the　satisfaction　of　need　are　present　all　over　it…　there　is　possibly　some　doubt　as　to　the　sexual　impulse；　which；　however；　it　may　suffice　to　assign　to　the　organs　by　which　it　is　executed…　but　in　general　the　region　about　the　liver　may　be　taken　to　be　the　starting　point　of　desire；　since　it　is　the　main　acting　point　of　the　vegetal　principle　which　transmits　the　vestige　phase　of　the　soul　to　the　liver　and　body…　the　seat；　because　the　spring。　　　　　But　in　this　other　case；　of　passion；　we　have　to　settle　what　it　is；　what　form　of　soul　it　represents：　does　it　act　by　communicating　a　lower　phase　of　itself　to　the　regions　round　the　heart；　or　is　it　set　in　motion　by　the　higher　soul…phase　impinging　upon　the　Conjoint　＇the　animate…total＇；　or　is　there；　in　such　conditions　no　question　of　soul…phase；　but　simply　passion　itself　producing　the　act　or　state　of　＇for　example＇　anger？　　　　　Evidently　the　first　point　for　enquiry　is　what　passion　is。　　　　　Now　we　all　know　that　we　feel　anger　not　only　over　our　own　bodily　suffering；　but　also　over　the　conduct　of　others；　as　when　some　of　our　associates　act　against　our　right　and　due；　and　in　general　over　any　unseemly　conduct。　It　is　at　once　evident　that　anger　implies　some　subject　capable　of　sensation　and　of　judgement：　and　this　consideration　suffices　to　show　that　the　vegetal　nature　is　not　its　source；　that　we　must　look　for　its　origin　elsewhere。　　　　　On　the　other　hand；　anger　follows　closely　upon　bodily　states；　people　in　whom　the　blood　and　the　bile　are　intensely　active　are　as　quick　to　anger　as　those　of　cool　blood　and　no　bile　are　slow；　animals　grow　angry　though　they　pay　attention　to　no　outside　combinations　except　where　they　recognize　physical　danger；　all　this　forces　us　again　to　place　the　seat　of　anger　in　the　strictly　corporeal　element；　the　principle　by　which　the　animal　organism　is　held　together。　Similarly；　that　anger　or　its　first　stirring　depends　upon　the　condition　of　the　body　follows　from　the　consideration　that　the　same　people　are　more　irritable　ill　than　well；　fasting　than　after　food：　it　would　seem　that　the　bile　and　the　blood；　acting　as　vehicles　of　life；　produce　these　emotions。　　　　　Our　conclusion　＇reconciling　with　these　corporeal　facts　the　psychic　or　mental　element　indicated＇　will　identify；　first；　some　suffering　in　the　body　answered　by　a　movement　in　the　blood　or　in　the　bile：　sensation　ensues　and　the　soul；　brought　by　means　of　the　representative　faculty　to　partake　in　the　condition　of　the　affected　body；　is　directed　towards　the　cause　of　the　pain：　the　reasoning　soul；　in　turn；　from　its　place　above　the　phase　not　inbound　with　body…acts　in　its　own　mode　when　the　breach　of　order　has　become　manifest　to　it：　it　calls　in　the　alliance　of　that　ready　passionate　faculty　which　is　the　natural　combatant　of　the　evil　disclosed。　　　　　Thus　anger　has　two　phases；　there　is　firstly　that　which；　rising　apart　from　all　process　of　reasoning；　draws　reason　to　itself　by　the　medium　of　the　imaging　faculty；　and　secondly　that　which；　rising　in　reason；　touches　finally　upon　the　specific　principle　of　the　emotion。　Both　these　depend　upon　the　existence　of　that　principle　of　vegetal　life　and　generation　by　which　the　body　becomes　an　organism　aware　of　pleasure　and　pain：　this　principle　it　was　that　made　the　body　a　thing　of　bile　and　bitterness；　and　thus　it　leads　the　indwelling　soul…phase　to　corresponding　states…　churlish　and　angry　under　stress　of　environment…　so　that　being　wronged　itself；　it　tries；　as　we　may　put　it；　to　return　the　wrong　upon　its　surroundings；　and　bring　them　to　the　same　condition。　　　　　That　this　soul…vestige；　which　determines　the　movements　of　passion　is　of　one　essence　＇con…substantial＇　with　the　other　is　evident　from　the　consideration　that　those　of　us　less　avid　of　corporeal　pleasures；　especially　those　that　wholly　repudiate　the　body；　are　the　least　prone　to　anger　and　to　all　experiences　not　rising　from　reason。　　　　　That　this　vegetal　principle；　underlying　anger；　should　be　present　in　trees　and　yet　passion　be　lacking　in　them　cannot　surprise　us　since　they　are　not　subject　to　the　movements　of　blood　and　bile。　If　the　occasions　of　anger　presented　themselves　where　there　is　no　power　of　sensation　there　could　be　no　more　than　a　physical　ebullition　with　something　approaching　to　resentment　＇an　unconscious　reaction＇；　where　sensation　exists　there　is　at　once　something　more；　the　recognition　of　wrong　and　of　the　necessary　defence　carries　with　it　the　intentional　act。　　　　　But　the　division　of　the　unreasoning　phase　of　the　soul　into　a　desiring　faculty　and　a　passionate　faculty…　the　first　identical　with　the　vegetal　principle；　the　second　being　a　lower　phase　of　it　acting　upon　the　blood　or　bile　or　upon　the　entire　living　organism…　such　a　division　would　not　give　us　a　true　opposition；　for　the　two　would　stand　in　the　relation　of　earlier　phase　to　derivative。　　　　　This　difficulty　is　reasonably　met　by　considering　that　both　faculties　are　derivatives　and　making　the　division　apply　to　them　in　so　far　as　they　are　new　productions　from　a　common　source；　for　the　division　applies　to　movements　of　desire　as　such；　not　to　the　essence　from　which　they　rise。　　　　　That　essence　is　not；　of　its　own　nature；　desire；　it　is；　however；　the　force　which　by　consolidating　itself　with　the　active　manifestation　proceeding　from　it　makes　the　desire　a　completed　thing。　And　that　derivative　which　culminates　in　passion　may　not　unreasonably　be　thought　of　as　a　vestige…phase　lodged　about　the　heart；　since　the　heart　is　not　t