the six enneads-第97章

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　this　governing　unity　must　always　desire　the　one　thing：　what　could　bring　it　to　wish　now　for　this　and　now　for　that；　to　its　own　greater　perplexing？　But　observe：　no　perplexity　need　follow　upon　any　development　of　this　soul　essentially　a　unity。　The　All　stands　a　multiple　thing　no　doubt；　having　parts；　and　parts　dashing　with　parts；　but　that　does　not　imply　that　it　need　be　in　doubt　as　to　its　conduct：　that　soul　does　not　take　its　essence　from　its　ultimates　or　from　its　parts；　but　from　the　Primals；　it　has　its　source　in　the　First　and　thence；　along　an　unhindered　path；　it　flows　into　a　total　of　things；　conferring　grace；　and；　because　it　remains　one　same　thing　occupied　in　one　task；　dominating。　To　suppose　it　pursuing　one　new　object　after　another　is　to　raise　the　question　whence　that　novelty　comes　into　being；　the　soul；　besides；　would　be　in　doubt　as　to　its　action；　its　very　work；　the　kosmos；　would　be　the　less　well　done　by　reason　of　the　hesitancy　which　such　calculations　would　entail。　　　　　11。　The　administration　of　the　kosmos　is　to　be　thought　of　as　that　of　a　living　unit：　there　is　the　action　determined　by　what　is　external；　and　has　to　do　with　the　parts；　and　there　is　that　determined　by　the　internal　and　by　the　principle：　thus　a　doctor　basing　his　treatment　on　externals　and　on　the　parts　directly　affected　will　often　be　baffled　and　obliged　to　all　sorts　of　calculation；　while　Nature　will　act　on　the　basis　of　principle　and　need　no　deliberation。　And　in　so　far　as　the　kosmos　is　a　conducted　thing；　its　administration　and　its　administrator　will　follow　not　the　way　of　the　doctor　but　the　way　of　Nature。　　　　　And　in　the　case　of　the　universe；　the　administration　is　all　the　less　complicated　from　the　fact　that　the　soul　actually　circumscribes；　as　parts　of　a　living　unity；　all　the　members　which　it　conducts。　For　all　the　Kinds　included　in　the　universe　are　dominated　by　one　Kind；　upon　which　they　follow；　fitted　into　it；　developing　from　it；　growing　out　of　it；　just　as　the　Kind　manifested　in　the　bough　is　related　to　the　Kind　in　the　tree　as　a　whole。　　　　　What　place；　then；　is　there　for　reasoning；　for　calculation；　what　place　for　memory；　where　wisdom　and　knowledge　are　eternal；　unfailingly　present；　effective；　dominant；　administering　in　an　identical　process？　　　　　The　fact　that　the　product　contains　diversity　and　difference　does　not　warrant　the　notion　that　the　producer　must　be　subject　to　corresponding　variations。　On　the　contrary；　the　more　varied　the　product；　the　more　certain　the　unchanging　identity　of　the　producer：　even　in　the　single　animal　the　events　produced　by　Nature　are　many　and　not　simultaneous；　there　are　the　periods；　the　developments　at　fixed　epochs…　horns；　beard；　maturing　breasts；　the　acme　of　life；　procreation…　but　the　principles　which　initially　determined　the　nature　of　the　being　are　not　thereby　annulled；　there　is　process　of　growth；　but　no　diversity　in　the　initial　principle。　The　identity　underlying　all　the　multiplicity　is　confirmed　by　the　fact　that　the　principle　constituting　the　parent　is　exhibited　unchanged；　undiminished；　in　the　offspring。　We　have　reason；　then；　for　thinking　that　one　and　the　same　wisdom　envelops　both；　and　that　this　is　the　unalterable　wisdom　of　the　kosmos　taken　as　a　whole；　it　is　manifold；　diverse　and　yet　simplex；　presiding　over　the　most　comprehensive　of　living　beings；　and　in　no　wise　altered　within　itself　by　this　multiplicity；　but　stably　one　Reason…Principle；　the　concentrated　totality　of　things：　if　it　were　not　thus　all　things；　it　would　be　a　wisdom　of　the　later　and　partial；　not　the　wisdom　of　the　Supreme。　　　　　12。　It　may　be　urged　that　all　the　multiplicity　and　development　are　the　work　of　Nature；　but　that；　since　there　is　wisdom　within　the　All；　there　must　be　also；　by　the　side　of　such　natural　operation；　acts　of　reasoning　and　of　memory。　　　　　But　this　is　simply　a　human　error　which　assumes　wisdom　to　be　what　in　fact　is　unwisdom；　taking　the　search　for　wisdom　to　be　wisdom　itself。　For　what　can　reasoning　be　but　a　struggle；　the　effort　to　discover　the　wise　course；　to　attain　the　principle　which　is　true　and　derives　from　real…being？　To　reason　is　like　playing　the　cithara　for　the　sake　of　achieving　the　art；　like　practising　with　a　view　to　mastery；　like　any　learning　that　aims　at　knowing。　What　reasoners　seek；　the　wise　hold：　wisdom；　in　a　word；　is　a　condition　in　a　being　that　possesses　repose。　Think　what　happens　when　one　has　accomplished　the　reasoning　process：　as　soon　as　we　have　discovered　the　right　course；　we　cease　to　reason：　we　rest　because　we　have　come　to　wisdom。　If　then　we　are　to　range　the　leading　principle　of　the　All　among　learners；　we　must　allow　it　reasonings；　perplexities　and　those　acts　of　memory　which　link　the　past　with　the　present　and　the　future：　if　it　is　to　be　considered　as　a　knower；　then　the　wisdom　within　it　consists　in　a　rest　possessing　the　object　＇absolved；　therefore；　from　search　and　from　remembrance＇。　　　　　Again；　if　the　leading　principle　of　the　universe　knows　the　future　as　it　must…　then　obviously　it　will　know　by　what　means　that　future　is　to　come　about；　given　this　knowledge；　what　further　need　is　there　of　its　reasoning　towards　it；　or　confronting　past　with　present？　And；　of　course；　this　knowledge　of　things　to　come…　admitting　it　to　exist…　is　not　like　that　of　the　diviners；　it　is　that　of　the　actual　causing　principles　holding　the　certainty　that　the　thing　will　exist；　the　certainty　inherent　in　the　all…disposers；　above　perplexity　and　hesitancy；　the　notion　is　constituent　and　therefore　unvarying。　The　knowledge　of　future　things　is；　in　a　word；　identical　with　that　of　the　present；　it　is　a　knowledge　in　repose　and　thus　a　knowledge　transcending　the　processes　of　cogitation。　　　　　If　the　leading　principle　of　the　universe　does　not　know　the　future　which　it　is　of　itself　to　produce；　it　cannot　produce　with　knowledge　or　to　purpose；　it　will　produce　just　what　happens　to　come；　that　is　to　say　by　haphazard。　As　this　cannot　be；　it　must　create　by　some　stable　principle；　its　creations；　therefore；　will　be　shaped　in　the　model　stored　up　in　itself；　there　can　be　no　varying；　for；　if　there　were；　there　could　also　be　failure。　　　　　The　produced　universe　will　contain　difference；　but　its　diversities　spring　not　from　its　own　action　but　from　its　obedience　to　superior　principles　which；　again；　spring　from　the　creating　power；　so　that　all　is　guided　by　Reason…Principles　in　their　series；　thus　the　creating　power　is　in　no　sense　subjected　to　experimenting；　to　perplexity；　to　that　preoccupation　which　to　some　minds　makes　the　administration　of　the　All　seem　a　task　of　difficulty。　Preoccupation　would　obviously　imply　the　undertaking　of　alien　tasks；　some　business…　that　would　mean…　not　completely　within　the　powers；　but　where　the　power　is　sovereign　and　sole；　it　need　take　thought　of　nothing　but　itself　and　its　own　will；　which　means　its　own　wisdom；　since　in　such　a　being　the　will　is　wisdom。　Here；　then；　creating　makes　no　demand；　since　the　wisdom　that　goes　to　it　is　not　sought　elsewhere；　but　is　the　creator's　very　self；　drawing　on　nothing　outside…　not；　therefore；　on　reasoning　or　on　memory；　which　are　handlings　of　the　external。　　　　　13。　But　what　is　the　difference　between　the　Wisdom　thus　conducting　the　universe　and　the　principle　known　as　Nature？　　　　　This　Wisdom　is　a　first　＇within　the　All…Soul＇　while　Nature　is　a　last：　for　Nature　is　an　image　of　that　Wisdom；　and；　as　a　last　in　the　soul；　possesses　only　the　last　of　the　Reason…Principle：　we　may　imagine　a　thick　waxen　seal；　in　which　the　imprint　has　penetrated　to　the　very　uttermost　film　so　as　to　show　on　both　sides；　sharp　cut　on　the　upper　surface；　faint　on　the　under。　Nature；　thus；　does　not　know；　it　merely　produces：　what　it　holds　it　passes；　automatically；　to　its　next；　and　this　transmission　to　the　corporeal　and　material　constitutes　its　making　power：　it　acts　as　a　thing　warmed；　communicating　to　what　lies　in　next　contact　to　it　the　principle　of　which　it　is　the　vehicle　so　as　to　make　that　also　warm　in　some　less　degree。　　　　　Nature；　being　thus　a　mere　communicator；　does　not　possess　even　the　imaging　act。　There　is　＇within　the　Soul＇　intellection；　superior　to　imagination；　and　there　is　imagination　standing　midway　between　that　intellection　and　the　impression　of　which　alone　Nature　is　capable。　For　Nature　has　no　perception　or　consciousness　of　anything；　imagination　＇the　imaging　faculty＇　has　consciousness　of　the　external；　for　it　enables　that　which　entertains　the　image　to　hav