the six enneads-第193章

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ctual。　Man　as　sense…percipient　becomes　aware　of　that　correspondence　and　accommodates　the　sense…realm　to　the　lowest　extremity　of　its　counterpart　There；　proceeding　from　the　fire　Intellectual　to　the　fire　here　which　becomes　perceptible　by　its　analogy　with　that　of　the　higher　sphere。　If　material　things　existed　There；　the　soul　would　perceive　them；　Man　in　the　Intellectual；　Man　as　Intellectual　soul；　would　be　aware　of　the　terrestrial。　This　is　how　the　secondary　Man；　copy　of　Man　in　the　Intellectual；　contains　the　Reason…Principles　in　copy；　and　Man　in　the　Intellectual…Principle　contained　the　Man　that　existed　before　any　man。　The　diviner　shines　out　upon　the　secondary　and　the　secondary　upon　the　tertiary；　and　even　the　latest　possesses　them　all…　not　in　the　sense　of　actually　living　by　them　all　but　as　standing　in　under…parallel　to　them。　Some　of　us　act　by　this　lowest；　in　another　rank　there　is　a　double　activity；　a　trace　of　the　higher　being　included；　in　yet　another　there　is　a　blending　of　the　third　grade　with　the　others：　each　is　that　Man　by　which　he　acts　while　each　too　contains　all　the　grades；　though　in　some　sense　not　so。　On　the　separation　of　the　third　life　and　third　Man　from　the　body；　then　if　the　second　also　departs…　of　course　not　losing　hold　on　the　Above…　the　two；　as　we　are　told；　will　occupy　the　same　place。　No　doubt　it　seems　strange　that　a　soul　which　has　been　the　Reason…Principle　of　a　man　should　come　to　occupy　the　body　of　an　animal：　but　the　soul　has　always　been　all；　and　will　at　different　times　be　this　and　that。　　　　　Pure；　not　yet　fallen　to　evil；　the　soul　chooses　man　and　is　man；　for　this　is　the　higher；　and　it　produces　the　higher。　It　produces　also　the　still　loftier　beings；　the　Celestials　＇Daimons＇；　who　are　of　one　Form　with　the　soul　that　makes　Man：　higher　still　stands　that　Man　more　entirely　of　the　Celestial　rank；　almost　a　god；　reproducing　God；　a　Celestial　closely　bound　to　God　as　a　man　is　to　Man。　For　that　Being　into　which　man　develops　is　not　to　be　called　a　god；　there　remains　the　difference　which　distinguishes　souls；　all　of　the　same　race　though　they　be。　This　is　taking　〃Celestial〃　＇〃Daimon〃＇　in　the　sense　of　Plato。　　　　　When　a　soul　which　in　the　human　state　has　been　thus　attached　chooses　animal　nature　and　descends　to　that；　it　is　giving　forth　the　Reason…Principle…　necessarily　in　it…　of　that　particular　animal：　this　lower　it　contained　and　the　activity　has　been　to　the　lower。　　　　　7。　But　if　it　is　by　becoming　evil　and　inferior　that　the　soul　produces　the　animal　nature；　the　making　of　ox　or　horse　was　not　at　the　outset　in　its　character；　the　reason…principle　of　the　animal；　and　the　animal　itself；　must　lie　outside　of　the　natural　plan？　　　　　Inferior；　yes；　but　outside　of　nature；　no。　The　thing　There　＇Soul　in　the　Intellectual＇　was　in　some　sense　horse　and　dog　from　the　beginning；　given　the　condition；　it　produces　the　higher　kind；　let　the　condition　fail；　then；　since　produce　it　must；　it　produces　what　it　may：　it　is　like　a　skillful　craftsman　competent　to　create　all　kinds　of　works　of　art　but　reduced　to　making　what　is　ordered　and　what　the　aptitude　of　his　material　indicates。　　　　　The　power　of　the　All…Soul；　as　Reason…Principle　of　the　universe；　may　be　considered　as　laying　down　a　pattern　before　the　effective　separate　powers　go　forth　from　it：　this　plan　would　be　something　like　a　tentative　illumining　of　Matter；　the　elaborating　soul　would　give　minute　articulation　to　these　representations　of　itself；　every　separate　effective　soul　would　become　that　towards　which　it　tended；　assuming　that　particular　form　as　the　choral　dancer　adapts　himself　to　the　action　set　down　for　him。　　　　　But　this　is　to　anticipate：　our　enquiry　was　How　there　can　be　sense…perception　in　man　without　the　implication　that　the　Divine　addresses　itself　to　the　realm　of　process。　We　maintained；　and　proved；　that　the　Divine　does　not　look　to　this　realm　but　that　things　here　are　dependent　upon　those　and　represent　them　and　that　man　here；　holding　his　powers　from　Thence；　is　directed　Thither；　so　that；　while　sense　makes　the　environment　of　what　is　of　sense　in　him；　the　Intellectual　in　him　is　linked　to　the　Intellectual。　　　　　What　we　have　called　the　perceptibles　of　that　realm　enter　into　cognisance　in　a　way　of　their　own；　since　they　are　not　material；　while　the　sensible　sense　here…　so　distinguished　as　dealing　with　corporeal　objects…　is　fainter　than　the　perception　belonging　to　that　higher　world；　the　man　of　this　sphere　has　sense…perception　because　existing　in　a　less　true　degree　and　taking　only　enfeebled　images　of　things　There…　perceptions　here　are　Intellections　of　the　dimmer　order；　and　the　Intellections　There　are　vivid　perceptions。　　　　　8。　So　much　for　the　thing　of　sense；　but　it　would　appear　that　the　prototype　There　of　the　living　form；　the　universal　horse；　must　look　deliberately　towards　this　sphere；　and；　that　being　so；　the　idea　of　horse　must　have　been　worked　out　in　order　there　be　a　horse　here？　　　　　Yet　what　was　that　there　to　present　the　idea　of　the　horse　it　was　desired　to　produce？　Obviously　the　idea　of　horse　must　exist　before　there　was　any　planning　to　make　a　horse；　it　could　not　be　thought　of　in　order　to　be　made；　there　must　have　been　horse　unproduced　before　that　which　was　later　to　come　into　being。　If；　then；　the　thing　existed　before　it　was　produced…　if　it　cannot　have　been　thought　of　in　order　to　its　production…　the　Being　that　held　the　horse　as　There　held　it　in　presence　without　any　looking　to　this　sphere；　it　was　not　with　intent　to　set　horse　and　the　rest　in　being　here　that　they　were　contained　There；　it　is　that；　the　universal　existing；　the　reproduction　followed　of　necessity　since　the　total　of　things　was　not　to　halt　at　the　Intellectual。　Who　was　there　to　call　a　halt　to　a　power　capable　at　once　of　self…concentration　and　of　outflow？　　　　　But　how　come　these　animals　of　earth　to　be　There？　What　have　they　to　do　within　God？　Reasoning　beings；　all　very　well；　but　this　host　of　the　unreasoning；　what　is　there　august　in　them？　Surely　the　very　contrary？　　　　　The　answer　is　that　obviously　the　unity　of　our　universe　must　be　that　of　a　manifold　since　it　is　subsequent　to　that　unity…absolute；　otherwise　it　would　be　not　next　to　that　but　the　very　same　thing。　As　a　next　it　could　not　hold　the　higher　rank　of　being　more　perfectly　a　unity；　it　must　fall　short：　since　the　best　is　a　unity；　inevitably　there　must　be　something　more　than　unity；　for　deficiency　involves　plurality。　　　　　But　why　should　it　not　be　simply　a　dyad？　　　　　Because　neither　of　the　constituents　could　ever　be　a　pure　unity；　but　at　the　very　least　a　duality　and　so　progressively　＇in　an　endless　dualization＇。　Besides；　in　that　first　duality　of　the　hypothesis　there　would　be　also　movement　and　rest；　Intellect　and　the　life　included　in　Intellect；　all…embracing　Intellect　and　life　complete。　That　means　that　it　could　not　be　one　Intellect；　it　must　be　Intellect　agglomerate　including　all　the　particular　intellects；　a　thing　therefore　as　multiple　as　all　the　Intellects　and　more　so；　and　the　life　in　it　would　nat　be　that　of　one　soul　but　of　all　the　souls　with　the　further　power　of　producing　the　single　souls：　it　would　be　the　entire　living　universe　containing　much　besides　man；　for　if　it　contained　only　man；　man　would　be　alone　here。　　　　　9。　Admitted；　then…　it　will　be　said…　for　the　nobler　forms　of　life；　but　how　can　the　divine　contain　the　mean；　the　unreasoning？　The　mean　is　the　unreasoning；　since　value　depends　upon　reason　and　the　worth　of　the　intellective　implies　worthlessness　where　intellection　is　lacking。　Yet　how　can　there　be　question　of　the　unreasoning　or　unintellective　when　all　particulars　exist　in　the　divine　and　come　forth　from　it？　　　　　In　taking　up　the　refutation　of　these　objections；　we　must　insist　upon　the　consideration　that　neither　man　nor　animals　here　can　be　thought　of　as　identical　with　the　counterparts　in　the　higher　realm；　those　ideal　forms　must　be　taken　in　a　larger　way。　And　again　the　reasoning　thing　is　not　of　that　realm：　here　the　reasoning；　There　the　pre…reasoning。　　　　　Why　then　does　man　alone　reason　here；　the　others　remaining　reasonless？　　　　　Degrees　of　reasoning　here　correspond　to　degrees　of　Intellection　in　that　other　sphere；　as　between　man　and　the　other　living　beings　There；　and　those　others　do　in　some　measure　act　by　understanding。　　　　　But　why　are　they　not　at　man's　level　of　reason：　why　also　the　difference　from　man　to　man？　　　　　We　must　reflect　that；　since　the　many　forms　of　lives　are　mov