the six enneads-第238章

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se　of　soul　pure　and　unmingled…　Man　as　type　is　the　same　as　man's　essence；　where　the　thing；　man；　and　the　essence　are　different；　the　particular　man　may　be　considered　as　accidental；　but　man；　the　essence；　cannot　be　so；　the　type；　Man；　has　Real　Being。　Now　if　the　essence　of　man　is　real；　not　chanced　or　accidental；　how　can　we　think　That　to　be　accidental　which　transcends　the　order　man；　author　of　the　type；　source　of　all　being；　a　principle　more　nearly　simplex　than　man's　being　or　being　of　any　kind？　As　we　approach　the　simplex；　accident　recedes；　what　is　utterly　simplex　accident　never　touches　at　all。　　　　　Further　we　must　remember　what　has　been　already　said；　that　where　there　is　true　being；　where　things　have　been　brought　to　reality　by　that　Principle…　and　this　is　true　of　whatsoever　has　determined　condition　within　the　order　of　sense…　all　that　reality　is　brought　about　in　virtue　of　something　emanating　from　the　divine。　By　things　of　determined　condition　I　mean　such　as　contain；　inbound　with　their　essence；　the　reason　of　their　being　as　they　are；　so　that；　later；　an　observer　can　state　the　use　for　each　of　the　constituent　parts…　why　the　eye；　why　feet　of　such　and　such　a　kind　to　such　and　such　a　being…　and　can　recognise　that　the　reason　for　the　production　of　each　organ　is　inherent　in　that　particular　being　and　that　the　parts　exist　for　each　other。　Why　feet　of　a　certain　length？　Because　another　member　is　as　it　is：　because　the　face　is　as　it　is；　therefore　the　feet　are　what　they　are：　in　a　word　the　mutual　determinant　is　mutual　adaptation　and　the　reason　of　each　of　the　several　forms　is　that　such　is　the　plan　of　man。　　　　　Thus　the　essence　and　its　reason　are　one　and　the　same。　The　constituent　parts　arise　from　the　one　source　not　because　that　source　has　so　conceived　each　separately　but　because　it　has　produced　simultaneously　the　plan　of　the　thing　and　its　existence。　This　therefore　is　author　at　once　of　the　existence　of　things　and　of　their　reasons；　both　produced　at　the　one　stroke。　It　is　in　correspondence　with　the　things　of　process　but　far　more　nearly　archetypal　and　authentic　and　in　a　closer　relation　with　the　Better；　their　source；　than　they　can　be。　　　　　Of　things　carrying　their　causes　within；　none　arises　at　hazard　or　without　purpose；　this　〃So　it　happened　to　be〃　is　applicable　to　none。　All　that　they　have　comes　from　The　Good；　the　Supreme　itself；　then；　as　author　of　reason；　of　causation；　and　of　causing　essence…　all　certainly　lying　far　outside　of　chance…　must　be　the　Principle　and　as　it　were　the　examplar　of　things；　thus　independent　of　hazard：　it　is；　the　First；　the　Authentic；　immune　from　chance；　from　blind　effect　and　happening：　God　is　cause　of　Himself；　for　Himself　and　of　Himself　He　is　what　He　is；　the　first　self；　transcendently　The　Self。　　　　　15。　Lovable；　very　love；　the　Supreme　is　also　self…love　in　that　He　is　lovely　no　otherwise　than　from　Himself　and　in　Himself。　Self…presence　can　hold　only　in　the　identity　of　associated　with　associating；　since；　in　the　Supreme；　associated　and　associating　are　one；　seeker　and　sought　one　the　sought　serving　as　Hypostasis　and　substrate　of　the　seeker…　once　more　God's　being　and　his　seeking　are　identical：　once　more；　then；　the　Supreme　is　the　self…producing；　sovereign　of　Himself；　not　happening　to　be　as　some　extern　willed　but　existing　as　He　wills　it。　　　　　And　when　we　say　that　neither　does　He　absorb　anything　nor　anything　absorb　Him；　thus　again　we　are　setting　Him　outside　of　all　happening…　not　only　because　we　declare　Him　unique　and　untouched　by　all　but　in　another　way　also。　Suppose　we　found　such　a　nature　in　ourselves；　we　are　untouched　by　all　that　has　gathered　round　us　subjecting　us　to　happening　and　chance；　all　that　accruement　was　of　the　servile　and　lay　exposed　to　chance：　by　this　new　state　alone　we　acquire　self…disposal　and　free　act；　the　freedom　of　that　light　which　belongs　to　the　order　of　the　good　and　is　good　in　actuality；　greater　than　anything　Intellectual…Principle　has　to　give；　an　actuality　whose　advantage　over　Intellection　is　no　adventitious　superiority。　When　we　attain　to　this　state　and　become　This　alone；　what　can　we　say　but　that　we　are　more　than　free；　more　than　self…disposing？　And　who　then　could　link　us　to　chance；　hazard；　happening；　when　thus　we　are　become　veritable　Life；　entered　into　That　which　contains　no　alloy　but　is　purely　itself？　　　　　Isolate　anything　else　and　the　being　is　inadequate；　the　Supreme　in　isolation　is　still　what　it　was。　The　First　cannot　be　in　the　soulless　or　in　an　unreasoning　life；　such　a　life　is　too　feeble　in　being；　it　is　reason　dissipated；　it　is　indetermination；　only　in　the　measure　of　approach　towards　reason　is　there　liberation　from　happening；　the　rational　is　above　chance。　Ascending　we　come　upon　the　Supreme；　not　as　reason　but　as　reason's　better：　thus　God　is　far　removed　from　all　happening：　the　root　of　reason　is　self…springing。　　　　　The　Supreme　is　the　Term　of　all；　it　is　like　the　principle　and　ground　of　some　vast　tree　of　rational　life；　itself　unchanging；　it　gives　reasoned　being　to　the　growth　into　which　it　enters。　　　　　16。　We　maintain；　and　it　is　evident　truth；　that　the　Supreme　is　everywhere　and　yet　nowhere；　keeping　this　constantly　in　mind　let　us　see　how　it　bears　on　our　present　enquiry。　　　　　If　God　is　nowhere；　then　not　anywhere　has　He　〃happened　to　be〃；　as　also　everywhere；　He　is　everywhere　in　entirety：　at　once；　He　is　that　everywhere　and　everywise：　He　is　not　in　the　everywhere　but　is　the　everywhere　as　well　as　the　giver　to　the　rest　of　things　of　their　being　in　that　everywhere。　Holding　the　supreme　place…　or　rather　no　holder　but　Himself　the　Supreme…　all　lies　subject　to　Him；　they　have　not　brought　Him　to　be　but　happen；　all；　to　Him…　or　rather　they　stand　there　before　Him　looking　upon　Him；　not　He　upon　them。　He　is　borne；　so　to　speak；　to　the　inmost　of　Himself　in　love　of　that　pure　radiance　which　He　is；　He　Himself　being　that　which　He。　loves。　That　is　to　say；　as　self…dwelling　Act　and　Intellectual…Principle；　the　most　to　be　loved；　He　has　given　Himself　existence。　Intellectual…Principle　is　the　issue　of　Act：　God　therefore　is　issue　of　Act；　but；　since　no　other　has　generated　Him；　He　is　what　He　made　Himself：　He　is　not；　therefore；　〃as　He　happened　to　be〃　but　as　He　acted　Himself　into　being。　　　　　Again；　if　He　preeminently　is　because　He　holds　firmly；　so　to　speak；　towards　Himself；　looking　towards　Himself；　so　that　what　we　must　call　his　being　is　this　self…looking；　He　must　again；　since　the　word　is　inevitable；　make　Himself：　thus；　not　〃as　He　happens　to　be〃　is　He　but　as　He　Himself　wills　to　be。　Nor　is　this　will　a　hazard；　a　something　happening；　the　will　adopting　the　Best　is　not　a　thing　of　chance。　　　　　That　his　being　is　constituted　by　this　self…originating　self…tendence…　at　once　Act　and　repose…　becomes　clear　if　we　imagine　the　contrary；　inclining　towards　something　outside　of　Himself；　He　would　destroy　the　identity　of　his　being。　This　self…directed　Act　is；　therefore；　his　peculiar　being；　one　with　Himself。　If；　then；　his　act　never　came　to　be　but　is　eternal…　a　waking　without　an　awakener；　an　eternal　wakening　and　a　supra…Intellection…　He　is　as　He　waked　Himself　to　be。　This　awakening　is　before　being；　before　Intellectual…Principle；　before　rational　life；　though　He　is　these；　He　is　thus　an　Act　before　Intellectual…Principle　and　consciousness　and　life；　these　come　from　Him　and　no　other；　his　being；　then；　is　a　self…presence；　issuing　fr