the six enneads-第57章

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s　health；　let　it　be　gashed　or　otherwise　wounded；　and　that　Reason…Principle　which　governs　it　sets　to　work　to　draw　it　together；　knit　it　anew；　heal　it；　and　put　the　affected　part　to　rights。　　　　　In　sum；　evil　belongs　to　the　sequence　of　things；　but　it　comes　from　necessity。　It　originates　in　ourselves；　it　has　its　causes　no　doubt；　but　we　are　not；　therefore；　forced　to　it　by　Providence：　some　of　these　causes　we　adapt　to　the　operation　of　Providence　and　of　its　subordinates；　but　with　others　we　fail　to　make　the　connection；　the　act　instead　of　being　ranged　under　the　will　of　Providence　consults　the　desire　of　the　agent　alone　or　of　some　other　element　in　the　Universe；　something　which　is　either　itself　at　variance　with　Providence　or　has　set　up　some　such　state　of　variance　in　ourselves。　　　　　The　one　circumstance　does　not　produce　the　same　result　wherever　it　acts；　the　normal　operation　will　be　modified　from　case　to　case：　Helen's　beauty　told　very　differently　on　Paris　and　on　Idomeneus；　bring　together　two　handsome　people　of　loose　character　and　two　living　honourably　and　the　resulting　conduct　is　very　different；　a　good　man　meeting　a　libertine　exhibits　a　distinct　phase　of　his　nature　and；　similarly；　the　dissolute　answer　to　the　society　of　their　betters。　　　　　The　act　of　the　libertine　is　not　done　by　Providence　or　in　accordance　with　Providence；　neither　is　the　action　of　the　good　done　by　Providence…　it　is　done　by　the　man…　but　it　is　done　in　accordance　with　Providence；　for　it　is　an　act　consonant　with　the　Reason…Principle。　Thus　a　patient　following　his　treatment　is　himself　an　agent　and　yet　is　acting　in　accordance　with　the　doctor's　method　inspired　by　the　art　concerned　with　the　causes　of　health　and　sickness：　what　one　does　against　the　laws　of　health　is　one's　act；　but　an　act　conflicting　with　the　Providence　of　medicine。　　　　　6。　But；　if　all　this　be　true；　how　can　evil　fall　within　the　scope　of　seership？　The　predictions　of　the　seers　are　based　on　observation　of　the　Universal　Circuit：　how　can　this　indicate　the　evil　with　the　good？　　　　　Clearly　the　reason　is　that　all　contraries　coalesce。　Take；　for　example；　Shape　and　Matter：　the　living　being　＇of　the　lower　order＇　is　a　coalescence　of　these　two；　so　that　to　be　aware　of　the　Shape　and　the　Reason…Principle　is　to　be　aware　of　the　Matter　on　which　the　Shape　has　been　imposed。　　　　　The　living…being　of　the　compound　order　is　not　present　＇as　pure　and　simple　Idea＇　like　the　living　being　of　the　Intellectual　order：　in　the　compound　entity；　we　are　aware；　at　once；　of　the　Reason…Principle　and　of　the　inferior　element　brought　under　form。　Now　the　Universe　is　such　a　compound　living　thing：　to　observe；　therefore；　its　content　is　to　be　aware　not　less　of　its　lower　elements　than　of　the　Providence　which　operates　within　it。　　　　　This　Providence　reaches　to　all　that　comes　into　being；　its　scope　therefore　includes　living　things　with　their　actions　and　states；　the　total　of　their　history　at　once　overruled　by　the　Reason…Principle　and　yet　subject　in　some　degree　to　Necessity。　　　　　These；　then；　are　presented　as　mingled　both　by　their　initial　nature　and　by　the　continuous　process　of　their　existence；　and　the　Seer　is　not　able　to　make　a　perfect　discrimination　setting　on　the　one　side　Providence　with　all　that　happens　under　Providence　and　on　the　other　side　what　the　substrate　communicates　to　its　product。　Such　discrimination　is　not　for　a　man；　not　for　a　wise　man　or　a　divine　man：　one　may　say　it　is　the　prerogative　of　a　god。　Not　causes　but　facts　lie　in　the　Seer's　province；　his　art　is　the　reading　of　the　scriptures　of　Nature　which　tell　of　the　ordered　and　never　condescend　to　the　disorderly；　the　movement　of　the　Universe　utters　its　testimony　to　him　and；　before　men　and　things　reveal　themselves；　brings　to　light　what　severally　and　collectively　they　are。　　　　　Here　conspires　with　There　and　There　with　Here；　elaborating　together　the　consistency　and　eternity　of　a　Kosmos　and　by　their　correspondences　revealing　the　sequence　of　things　to　the　trained　observer…　for　every　form　of　divination　turns　upon　correspondences。　Universal　interdependence；　there　could　not　be；　but　universal　resemblance　there　must。　This　probably　is　the　meaning　of　the　saying　that　Correspondences　maintain　the　Universe。　　　　　This　is　a　correspondence　of　inferior　with　inferior；　of　superior　with　superior；　eye　with　eye；　foot　with　foot；　everything　with　its　fellow　and；　in　another　order；　virtue　with　right　action　and　vice　with　unrighteousness。　Admit　such　correspondence　in　the　All　and　we　have　the　possibility　of　prediction。　If　the　one　order　acts　on　the　other；　the　relation　is　not　that　of　maker　to　thing　made…　the　two　are　coeval…　it　is　the　interplay　of　members　of　one　living　being；　each　in　its　own　place　and　way　moves　as　its　own　nature　demands；　to　every　organ　its　grade　and　task；　and　to　every　grade　and　task　its　effective　organ。　　　　　7。　And　since　the　higher　exists；　there　must　be　the　lower　as　well。　The　Universe　is　a　thing　of　variety；　and　how　could　there　be　an　inferior　without　a　superior　or　a　superior　without　an　inferior？　We　cannot　complain　about　the　lower　in　the　higher；　rather；　we　must　be　grateful　to　the　higher　for　giving　something　of　itself　to　the　lower。　　　　　In　a　word；　those　that　would　like　evil　driven　out　from　the　All　would　drive　out　Providence　itself。　　　　　What　would　Providence　have　to　provide　for？　Certainly　not　for　itself　or　for　the　Good：　when　we　speak　of　a　Providence　above；　we　mean　an　act　upon　something　below。　　　　　That　which　resumes　all　under　a　unity　is　a　Principle　in　which　all　things　exist　together　and　the　single　thing　is　All。　From　this　Principle；　which　remains　internally　unmoved；　particular　things　push　forth　as　from　a　single　root　which　never　itself　emerges。　They　are　a　branching　into　part；　into　multiplicity；　each　single　outgrowth　bearing　its　trace　of　the　common　source。　Thus；　phase　by　phase；　there　in　finally　the　production　into　this　world；　some　things　close　still　to　the　root；　others　widely　separate　in　the　continuous　progression　until　we　have；　in　our　metaphor；　bough　and　crest；　foliage　and　fruit。　At　the　one　side　all　is　one　point　of　unbroken　rest；　on　the　other　is　the　ceaseless　process；　leaf　and　fruit；　all　the　things　of　process　carrying　ever　within　themselves　the　Reason…Principles　of　the　Upper　Sphere；　and　striving　to　become　trees　in　their　own　minor　order　and　producing；　if　at　all；　only　what　is　in　strict　gradation　from　themselves。　　　　　As　for　the　abandoned　spaces　in　what　corresponds　to　the　branches　these　two　draw　upon　the　root；　from　which；　despite　all　their　variance；　they　also　derive；　and　the　branches　again　operate　upon　their　own　furthest　extremities：　operation　is　to　be　traced　only　from　point　to　next　point；　but；　in　the　fact；　there　has　been　both　inflow　and　outgo　＇of　creative　or　modifying　force＇　at　the　very　root　which；　itself　again；　has　its　priors。　　　　　The　things　that　act　upon　each　other　are　branchings　from　a　far…off　beginning　and　so　stand　distinct；　but　they　derive　initially　from　the　one　source：　all　interaction　is　like　that　of　brothers；　resemblant　as　drawing　life　from　the　same　parents。　　　　　　　　　　　　　　　　　　　　　　　　　FOURTH　TRACTATE。

　　　　　　　　　　　　　　　　　　　　　　　OUR　TUTELARY　SPIRIT。

　　　　1。　Some　Existents　＇Absolute　Unity　and　Intellectual…Principle＇　remain　at　rest　while　their　Hypostases；　or　Expressed…Idea；　come　into　being；　but；　in　our　view；　the　Soul　generates　by　its　motion；　to　which　is　due　the　sensitive　faculty…　that　in　any　of　its　expression…forms…　Nature　and　all　forms　of　life　down　to　the　vegetable　order。　Even　as　it　is　present　in　human　beings　the　Soul　carries　its　Expression…form　＇Hypostasis＇　with　it；　but　is　not　the　dominant　since　it　is　not　the　whole　man　（humanity　including　the　Intellectual　Principal；　as　well）：　in　the　vegetable　order　it　is　the　highest　since　there　is　nothing　to　rival　it；　but　at　this　phase　it　is　no　longer　reproductive；　or；　at　least；　what　it　produces　is　of　quite　another　order；　here　life　ceases；　all　later　production　is　lifeless。　　　　　What　does　this　imply？　　　　　Everything　the　Soul　engenders　down　to　this　point　comes　into　being　shapeless；　and　takes　form　by　orientation　towards　its　author　and　supporter：　therefore　the　thing　engendered　on　the　further　side　can　be　no　image　of　the　Soul；　since　it　is　not　even　alive；　it　must　be　an　utter　Indetermination。　No　doubt　even　in　things　of　the　nearer　order　there　was　indetermination；　but　within　a　form；　they　were　undetermined　not　utterly　but　only　in　contrast　with　th