the six enneads-第158章

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ng　and　nothing　left　void；　everything　therefore　fully　held　by　the　divine。　　　　　Consider　our　universe。　There　is　none　before　it　and　therefore　it　is　not；　itself；　in　a　universe　or　in　any　place…　what　place　was　there　before　the　universe　came　to　be？…　its　linked　members　form　and　occupy　the　whole。　But　Soul　is　not　in　the　universe；　on　the　contrary　the　universe　is　in　the　Soul；　bodily　substance　is　not　a　place　to　the　Soul；　Soul　is　contained　in　Intellectual…Principle　and　is　the　container　of　body。　The　Intellectual…Principle　in　turn　is　contained　in　something　else；　but　that　prior　principle　has　nothing　in　which　to　be：　the　First　is　therefore　in　nothing；　and；　therefore；　nowhere。　But　all　the　rest　must　be　somewhere；　and　where　but　in　the　First？　　　　　This　can　mean　only　that　the　First　is　neither　remote　from　things　nor　directly　within　them；　there　is　nothing　containing　it；　it　contains　all。　It　is　The　Good　to　the　universe　if　only　in　this　way；　that　towards　it　all　things　have　their　being；　all　dependent　upon　it；　each　in　its　mode；　so　that　thing　rises　above　thing　in　goodness　according　to　its　fuller　possession　of　authentic　being。　　　　　10。　Still；　do　not；　I　urge　you；　look　for　The　Good　through　any　of　these　other　things；　if　you　do；　you　will　see　not　itself　but　its　trace：　you　must　form　the　idea　of　that　which　is　to　be　grasped　cleanly　standing　to　itself　not　in　any　combination；　the　unheld　in　which　all　have　hold：　for　no　other　is　such；　yet　one　such　there　must　be。　　　　　Now　it　is　clear　that　we　cannot　possess　ourselves　of　the　power　of　this　principle　in　its　concentrated　fulness：　so　to　do　one　must　be　identical　with　it：　but　some　partial　attainment　is　within　our　reach。　　　　　You　who　make　the　venture　will　throw　forward　all　your　being　but　you　will　never　tell　it　entire…　for　that；　you　must　yourself　be　the　divine　Intellect　in　Act…　and　at　your　utmost　success　it　will　still　pass　from　you　or；　rather；　you　from　it。　In　ordinary　vision　you　may　think　to　see　the　object　entire：　in　this　intellective　act；　all；　less　or　more；　that　you　can　take　to　mind　you　may　set　down　as　The　Good。　　　　　It　is　The　Good　since；　being　a　power　＇being　effective　outwardly＇；　it　is　the　cause　of　the　intelligent　and　intellective　life　as　of　life　and　intellect：　for　these　grow　from　it　as　from　the　source　of　essence　and　of　existence；　the　Source　as　being　One；　simplex　and　first　because　before　it　was　nothing。　All　derives　from　this：　it　is　the　origin　of　the　primal　movement　which　it　does　not　possess　and　of　the　repose　which　is　but　its　absence　of　need；　for　neither　rest　nor　movement　can　belong　to　that　which　has　no　place　in　which　either　could　occur；　centre；　object；　ground；　all　are　alike　unknown　to　it；　for　it　is　before　all。　Yet　its　Being　is　not　limited；　what　is　there　to　set　bounds　to　it？　Nor；　on　the　other　hand；　is　it　infinite　in　the　sense　of　magnitude；　what　place　can　there　be　to　which　it　must　extend；　or　why　should　there　be　movement　where　there　is　no　lacking？　All　its　infinitude　resides　in　its　power：　it　does　not　change　and　will　not　fail；　and　in　it　all　that　is　unfailing　finds　duration。　　　　　11。　It　is　infinite　also　by　right　of　being　a　pure　unity　with　nothing　towards　which　to　direct　any　partial　content。　Absolutely　One；　it　has　never　known　measure　and　stands　outside　of　number；　and　so　is　under　no　limit　either　in　regard　to　any　extern　or　within　itself；　for　any　such　determination　would　bring　something　of　the　dual　into　it。　And　having　no　constituent　parts　it　accepts　no　pattern；　forms　no　shape。　　　　　Reason　recognising　it　as　such　a　nature；　you　may　not　hope　to　see　it　with　mortal　eyes；　nor　in　any　way　that　would　be　imagined　by　those　who　make　sense　the　test　of　reality　and　so　annul　the　supremely　real。　For　what　passes　for　the　most　truly　existent　is　most　truly　non…existent…　the　thing　of　extension　least　real　of　all…　while　this　unseen　First　is　the　source　and　principle　of　Being　and　sovereign　over　Reality。　　　　　You　must　turn　appearances　about　or　you　will　be　left　void　of　God。　You　will　be　like　those　at　the　festivals　who　in　their　gluttony　cram　themselves　with　things　which　none　going　to　the　gods　may　touch；　they　hold　these　goods　to　be　more　real　than　the　vision　of　the　God　who　is　to　be　honoured　and　they　go　away　having　had　no　share　in　the　sanctities　of　the　shrine。　　　　　In　these　celebrations　of　which　we　speak；　the　unseen　god　leaves　those　in　doubt　of　his　existence　who　think　nothing　patent　but　what　may　be　known　to　the　flesh：　it　happens　as　if　a　man　slept　a　life　through　and　took　the　dream　world　in　perfect　trust；　wake　him；　and　he　would　refuse　belief　to　the　report　of　his　open　eyes　and　settle　down　to　sleep　again。　　　　　12。　Knowing　demands　the　organ　fitted　to　the　object；　eyes　for　one　kind；　ears　for　another：　similarly　some　things；　we　must　believe；　are　to　be　known　by　the　Intellectual…Principle　in　us。　We　must　not　confuse　intellection　with　hearing　or　seeing；　this　would　be　trying　to　look　with　the　ears　or　denying　sound　because　it　is　not　seen。　Certain　people；　we　must　keep　in　mind；　have　forgotten　that　to　which；　from　the　beginning　onwards；　their　longing　and　effort　are　pointed：　for　all　that　exists　desires　and　aspires　towards　the　Supreme　by　a　compulsion　of　nature；　as　if　all　had　received　the　oracle　that　without　it　they　cannot　be。　　　　　The　perception　of　Beauty　and　the　awe　and　the　stirring　of　passion　towards　it　are　for　those　already　in　some　degree　knowing　and　awakened：　but　the　Good；　as　possessed　long　since　and　setting　up　a　natural　tendency；　is　inherently　present　to　even　those　asleep　and　brings　them　no　wonder　when　some　day　they　see　it；　since　it　is　no　occasional　reminiscence　but　is　always　with　them　though　in　their　drowse　they　are　not　aware　of　it：　the　love　of　Beauty　on　the　contrary　sets　up　pain　when　it　appears；　for　those　that　have　seen　it　must　pursue。　This　love　of　Beauty　then　is　later　than　the　love　of　Good　and　comes　with　a　more　sophisticated　understanding；　hence　we　know　that　Beauty　is　a　secondary：　the　more　primal　appetition；　not　patent　to　sense；　our　movement　towards　our　good；　gives　witness　that　The　Good　is　the　earlier；　the　prior。　　　　　Again；　all　that　have　possessed　themselves　of　The　Good　feel　it　sufficient：　they　have　attained　the　end：　but　Beauty　not　all　have　known　and　those　that　have　judge　it　to　exist　for　itself　and　not　for　them；　as　in　the　charm　of　this　world　the　beauty　belongs　only　to　its　possessor。　　　　　Then；　too；　it　is　thought　enough　to　appear　loveable　whether　one　is　so　or　not：　but　no　one　wants　his　Good　in　semblance　only。　All　are　seeking　The　First　as　something　ranking　before　aught　else；　but　they　struggle　venomously　for　beauty　as　something　secondary　like　themselves：　thus　some　minor　personage　may　perhaps　challenge　equal　honour　with　the　King's　right…hand　man　on　pretext　of　similar　dependence；　forgetting　that；　while　both　owe　their　standing　to　the　monarch；　the　other　holds　the　higher　rank。　　　　　The　source　of　the　error　is　that　while　both　The　Good　and　The　Beautiful　participate　in　the　common　source；　The　One　precedes　both；　and　that；　in　the　Supreme　also；　The　Good　has　no　need　of　The　Beautiful；　while　the　Beautiful　does　need　The　Good。　　　　　The　Good　is　gentle　and　friendly　and　tender；　and　we　have　it　present　when　we　but　will。　Beauty　is　all　violence　and　stupefaction；　its　pleasure　is　spoiled　with　pain；　and　it　even　draws　the　thoughtless　away　from　The　Good　as　some　attraction　will　lure　the　child　from　the　father's　side：　these　things　tell　of　yout