the six enneads-第219章

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ed；　for　the　essence　of　a　thing　is　its　cause。　I　am　not　here　saying　that　the　informing　Idea　is　the　cause　of　the　thing…　though　this　is　true…　but　that　the　Idea　itself；　unfolded；　reveals　the　cause　inherent　in　it。　　　　　A　thing　of　inactivity；　even　though　alive；　cannot　include　its　own　cause；　but　where　could　a　Forming…Idea；　a　member　of　the　Intellectual…Principle；　turn　in　quest　of　its　cause？　We　may　be　answered　〃In　the　Intellectual…Principle〃；　but　the　two　are　not　distinct；　the　Idea　is　the　Intellectual…Principle；　and　if　that　Principle　must　contain　the　Ideas　complete；　their　cause　must　be　contained　in　them。　The　Intellectual…Principle　itself　contains　every　cause　of　the　things　of　its　content；　but　these　of　its　content　are　identically　Intellectual…Principle；　each　of　them　Intellectual…Principle；　none　of　them；　thus；　can　lack　its　own　cause；　each　springs　into　being　carrying　with　it　the　reason　of　its　being。　No　result　of　chance；　each　must　rise　complete　with　its　cause；　it　is　an　integral　and　so　includes　the　excellence　bound　up　with　the　cause。　This　is　how　all　participants　in　the　Idea　are　put　into　possession　of　their　cause。　　　　　In　our　universe；　a　coherent　total　of　multiplicity；　the　several　items　are　linked　each　to　the　other；　and　by　the　fact　that　it　is　an　all　every　cause　is　included　in　it：　even　in　the　particular　thing　the　part　is　discernibly　related　to　the　whole；　for　the　parts　do　not　come　into　being　separately　and　successively　but　are　mutually　cause　and　caused　at　one　and　the　same　moment。　Much　more　in　the　higher　realm　must　all　the　singles　exist　for　the　whole　and　each　for　itself：　if　then　that　world　is　the　conjoint　reality　of　all；　of　an　all　not　chance…ruled　and　not　sectional；　the　cause　There　must　include　the　causes：　every　item　must　hold；　in　its　very　nature；　the　uncaused　possession　of　its　cause；　uncaused；　independent　and　standing　apart　from　cause；　they　must　be　self…contained；　cause　and　all。　　　　　Further；　since　nothing　There　is　chance…sprung；　and　the　multiplicity　in　each　comprehends　the　entire　content；　then　the　cause　of　every　member　can　be　named；　the　cause　was　present　from　the　beginning；　inherent；　not　a　cause　but　a　fact　of　the　being；　or；　rather；　cause　and　manner　of　being　were　one。　What　could　an　Idea　have；　as　cause；　over　and　above　the　Intellectual…Principle？　It　is　a　thought　of　that　Principle　and　cannot；　at　that；　be　considered　as　anything　but　a　perfect　product。　If　it　is　thus　perfect　we　cannot　speak　of　anything　in　which　it　is　lacking　nor　cite　any　reason　for　such　lack。　That　thing　must　be　present；　and　we　can　say　why。　The　why　is　inherent；　therefore；　in　the　entity；　that　is　to　say　in　every　thought　and　activity　of　the　Intellectual…Principle。　Take　for　example　the　Idea　of　Man；　Man　entire　is　found　to　contribute　to　it；　he　is　in　that　Idea　in　all　his　fulness　including　everything　that　from　the　beginning　belonged　to　Man。　If　Man　were　not　complete　There；　so　that　there　were　something　to　be　added　to　the　Idea；　that　additional　must　belong　to　a　derivative；　but　Man　exists　from　eternity　and　must　therefore　be　complete；　the　man　born　is　the　derivative。　　　　　3。　What　then　is　there　to　prevent　man　having　been　the　object　of　planning　There？　　　　　No：　all　stands　in　that　likeness；　nothing　to　be　added　or　taken　away；　this　planning　and　reasoning　is　based　only　on　an　assumption；　things　are　taken　to　be　in　process　and　this　suggests　planning　and　reasoning；　insist　on　the　eternity　of　the　process　and　planning　falls　to　the　ground。　There　can　be　no　planning　over　the　eternal；　that　would　imply　forgetfulness　of　a　first　state；　further；　if　the　second　state　were　better；　things　stood　ill　at　first；　if　they　stood　well；　so　they　must　remain。　　　　　Only　in　conjunction　with　their　causes　are　things　good；　even　in　this　sphere　a　thing　is　good　in　virtue　of　being　complete；　form　means　that　the　thing　is　complete；　the　Matter　duly　controlled；　this　control　means　that　nothing　has　been　left　crude；　but　something　is　so　left　if　anything　belonging　to　the　shape　be　missing…eye；　or　other　part。　Thus　to　state　cause　is　to　state　the　thing　complete。　Why　eyes　or　eyebrows？　For　completion：　if　you　say　〃For　preservation；〃　you　affirm　an　indwelling　safeguard　of　the　essence；　something　contributory　to　the　being：　the　essence；　then；　preceded　the　safeguard　and　the　cause　was　inbound　with　the　essence；　distinct；　this　cause　is　in　its　nature　a　part　of　the　essence。　　　　　All　parts；　thus；　exist　in　regard　to　each　other：　the　essence　is　all…embracing；　complete；　entire；　the　excellency　is　inbound　with　the　cause　and　embraced　by　it；　the　being；　the　essence；　the　cause；　all　are　one。　　　　　But；　at　this；　sense…perception…　even　in　its　particular　modes…　is　involved　in　the　Idea　by　eternal　necessity；　in　virtue　of　the　completeness　of　the　Idea；　Intellectual…Principle；　as　all…inclusive；　contains　in　itself　all　by　which　we　are　brought；　later；　to　recognise　this　perfection　in　its　nature；　the　cause；　There；　was　one　total；　all…inclusive；　thus　Man　in　the　Intellectual　was　not　purely　intellect；　sense…perception　being　an　addition　made　upon　his　entry　into　birth：　all　this　would　seem　to　imply　a　tendance　in　that　great　Principle　towards　the　lower；　towards　this　sphere。　　　　　But　how　could　that　Principle　have　such　perception；　be　aware　of　things　of　sense？　Surely　it　is　untenable　on　the　one　hand　that　sense…perception　should　exist　There；　from　eternity；　and　on　the　other　that　only　upon　the　debasement　of　the　soul　should　there　be　sense…perception　here　and　the　accomplishment　in　this　realm　of　the　Act　of　what　was　always　a　power　in　that？　　　　　4。　To　meet　the　difficulty　we　must　make　a　close　examination　of　the　nature　of　Man　in　the　Intellectual；　perhaps；　though；　it　is　better　to　begin　with　the　man　of　this　plane　lest　we　be　reasoning　to　Man　There　from　a　misconception　of　Man　here。　There　may　even　be　some　who　deny　the　difference。　　　　　We　ask　first　whether　man　as　here　is　a　Reason…Principle　different　to　that　soul　which　produces　him　as　here　and　gives　him　life　and　thought；　or　is　he　that　very　soul　or；　again；　the　＇yet　lower＇　soul　using　the　human　body？　　　　　Now　if　man　is　a　reasonable　living　being　and　by　〃living　being〃　is　meant　a　conjoint　of　soul　and　body；　the　Reason…Principle　of　man　is　not　identical　with　soul。　But　if　the　conjoint　of　soul　and　body　is　the　reason…principle　of　man；　how　can　man　be　an　eternal　reality；　seeing　that　it　is　only　when　soul　and　body　have　come　together　that　the　Reason…Principle　so　constituted　appears？　　　　　The　Reason…Principle　will　be　the　foreteller　of　the　man　to　be；　not　the　Man　Absolute　with　which　we　are　dealing　but　more　like　his　definition；　and　not　at　that　indicating　his　nature　since　what　is　indicated　is　not　the　Idea　that　is　to　enter　Matter　but　only　that　of　the　known　thing；　the　conjoint。　We　have　not　yet　found　the　Man　we　are　seeking；　the　equivalent　of　the　Reason…Principle。　　　　　But…　it　may　be　said…　the　Reason…Principle　of　such　beings　must　be　some　conjoint；　one　element　in　another。　　　　　This　does　not　define　the　principle　of　either。　If　we　are　to　state　with　entire　accuracy　the　Reason…Principles　of　the　Forms　in　Matter　and　associated　with　Matter；　we　cannot　pass　over　the　generative　Reason…Principle；　in　this　case　that　of　Man；　especially　since　we　hold　that　a　complete　definition　must　cover　the　essential　manner　of　being。　　　　　What；　then；　is　this　essential　of　Man？　What　is　the　indwelling；　inseparable　something　which　constitutes　Man　as　here？　Is　th