the six enneads-第137章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
hat the monads in the pentad and decad differ while the unity in the pentad is the same as that in the decad？ Yes； in the sense in which； big and little； ship is one with ship； army with army； city with city； otherwise； no。 But certain difficulties in this matter will be dealt with later。 5。 We return to our statement that The First remains intact even when other entities spring from it。 In the case of numbers； the unit remains intact while something else produces； and thus number arises in dependence on the unit： much more then does the unit； The One； remain intact in the principle which is before all beings； especially since the entities produced in its likeness； while it thus remains intact； owe their existence to no other； but to its own all…sufficient power。 And just as there is； primarily or secondarily； some form or idea from the monad in each of the successive numbers… the later still participating； though unequally； in the unit… so the series of Beings following upon The First bear； each； some form or idea derived from that source。 In Number the participation establishes Quantity； in the realm of Being； the trace of The One establishes reality： existence is a trace of The One… our word for entity may probably be connected with that for unity。 What we know as Being； the first sequent upon The One； advanced a little outward； so to speak； then chose to go no further； turned inward again and comes to rest and is now the reality and hearth ＇ousia and hestia＇ of the universe。 Pressing ＇with the rough breathing＇ on the word for Being ＇on＇ we have the word 〃hen〃 ＇one＇； an indication that in our very form of speech we tell； as far as may be； that Being ＇the weaker＇ is that which proceeds from ＇the stronger＇ The One。 Thus both the thing that comes to be and Being itself are carriers of a copy； since they are outflows from the power of The primal One： this power sees and in its emotion tries to represent what it sees and breaks into speech 〃On〃； 〃einai〃； 〃ousia；〃 〃hestia〃 ＇Existent： Existence： Essence： Hestia or Hearth＇； sounds which labour to express the essential nature of the universe produced by the travail of the utterer and so to represent； as far as sounds may； the origin of reality。 6。 All this； however； we may leave to individual judgement： to proceed： This produced reality is an Ideal form… for certainly nothing springing from the Supreme can be less… and it is not a particular form but the form of all； beside which there is no other； it follows that The First must be without form； and； if without form； then it is no Being； Being must have some definition and therefore be limited； but the First cannot be thought of as having definition and limit； for thus it would be not the Source but the particular item indicated by the definition assigned to it。 If all things belong to the produced； which of them can be thought of as the Supreme？ Not included among them； this can be described only as transcending them： but they are Being and the Beings； it therefore transcends Being。 Note that the phrase transcending Being assigns no character； makes no assertion； allots no name； carries only the denial of particular being； and in this there is no attempt to circumscribe it： to seek to throw a line about that illimitable Nature would be folly； and anyone thinking to do so cuts himself off from any slightest and most momentary approach to its least vestige。 As one wishing to contemplate the Intellectual Nature will lay aside all the representations of sense and so may see what transcends the sense…realm； in the same way one wishing to contemplate what transcends the Intellectual attains by putting away all that is of the intellect； taught by the intellect； no doubt； that the Transcendent exists but never seeking to define it。 Its definition； in fact； could be only 〃the indefinable〃： what is not a thing is not some definite thing。 We are in agony for a true expression； we are talking of the untellable； we name； only to indicate for our own use as best we may。 And this name； The One； contains really no more than the negation of plurality： under the same pressure the Pythagoreans found their indication in the symbol 〃Apollo〃 ＇a= not； pollon= of many＇ with its repudiation of the multiple。 If we are led to think positively of The One； name and thing； there would be more truth in silence： the designation； a mere aid to enquiry； was never intended for more than a preliminary affirmation of absolute simplicity to be followed by the rejection of even that statement： it was the best that offered； but remains inadequate to express the Nature indicated。 For this is a principle not to be conveyed by any sound； it cannot be known on any hearing but； if at all； by vision； and to hope in that vision to see a form is to fail of even that。 7。 Consider the act of ocular vision： There are two elements here； there is the form perceptible to the sense and there is the medium by which the eye sees that form。 This medium is itself perceptible to the eye； distinct from the form to be seen； but the cause of the seeing； it is perceived at the one stroke in that form and on it and； hence； is not distinguished from it； the eye being held entirely by the illuminated object。 When on the contrary this medium presents itself alone it is seen directly… though even then actual sight demands some solid base； there must be something besides the medium which； unless embracing some object； eludes perception； thus the light inherent to the sun would not be perceived but for the solidity of the mass。 If it is objected that the sun is light entire； this would only be a proof of our assertion： no other visible form will contain light which must； then； have no other property than that of visibility； and in fact all other visible objects are something more than light alone。 So it is with the act of vision in the Intellectual Principle。 This vision sees； by another light； the objects illuminated by the First Principle： setting itself among them； it sees veritably； declining towards the lower Nature； that upon which the light from above rests； it has less of that vision。 Passing over the visible and looking to the medium by which it sees； then it holds the Light and the source of Light。 But since the Intellectual…Principle is not to see this light as something external we return to our analogy； the eye is not wholly dependent upon an outside and alien light； there is an earlier light within itself； a more brilliant； which it sees sometimes in a momentary flash。 At night in the darkness a gleam leaps from within the eye： or again we make no effort to see anything； the eyelids close； yet a light flashes before us； or we rub the eye and it sees the light it contains。 This is sight without the act； but it is the truest seeing； for it sees light whereas its other objects were the lit not the light。 It is certainly thus that the Intellectual…Principle； hiding itself from all the outer； withdrawing to the inmost； seeing nothing； must have its vision… not of some other light in some other thing but of the light within itself； unmingled； pure； suddenly gleaming before it； 8。 So that we are left wondering whence it came； from within or without； and when it has gone； we say； 〃It was here。 Yet no； it was beyond！〃 But we ought not to question whence； there is no whence； no coming or going in place； now it is seen and now not seen。 We must not run after it； but fit ourselves for the vision and then wait tranquilly for its appearance； as the eye waits on the rising of the sun； which in its own time appears above the horizon… out of the ocean； as the poets say… and gives itself to our sight。 This Principle； of which the sun is an image； where has it its dawning； what horizon does it surmount to appear？ It stands immediately above the contemplating Intellect which has held itself at rest towards the vision； looking to nothing else than the good and beautiful； setting its entire being to that in a perfect surrender； and now tranquilly filled with power and taking a new beauty to itself； gleaming in the light of that presence。 This advent； still； is not by expectation： it is a coming without approach； the vision is not of somet
