the six enneads-第52节
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to say that the dominant is the spirit which takes possession of the human being at birth？ No： the dominant is the Prior of the individual spirit； it presides inoperative while its secondary acts： so that if the acting force is that of men of the sense…life； the tutelary spirit is the Rational Being； while if we live by that Rational Being； our tutelary Spirit is the still higher Being； not directly operative but assenting to the working principle。 The words 〃You shall yourselves choose〃 are true； then； for by our life we elect our own loftier。 But how does this spirit come to be the determinant of our fate？ It is not when the life is ended that it conducts us here or there； it operates during the lifetime； when we cease to live； our death hands over to another principle this energy of our own personal career。 That principle ＇of the new birth＇ strives to gain control； and if it succeeds it also lives and itself； in turn； possesses a guiding spirit ＇its next higher＇： if on the contrary it is weighed down by the developed evil in the character； the spirit of the previous life pays the penalty： the evil…liver loses grade because during his life the active principle of his being took the tilt towards the brute by force of affinity。 If； on the contrary； the Man is able to follow the leading of his higher Spirit； he rises： he lives that Spirit； that noblest part of himself to which he is being led becomes sovereign in his life； this made his own； he works for the next above until he has attained the height。 For the Soul is many things； is all； is the Above and the Beneath to the totality of life： and each of us is an Intellectual Kosmos； linked to this world by what is lowest in us； but； by what is the highest； to the Divine Intellect： by all that is intellective we are permanently in that higher realm； but at the fringe of the Intellectual we are fettered to the lower； it is as if we gave forth from it some emanation towards that lower； or； rather some Act； which however leaves our diviner part not in itself diminished。 4。 But is this lower extremity of our intellective phase fettered to body for ever？ No： if we turn； this turns by the same act。 And the Soul of the All… are we to think that when it turns from this sphere its lower phase similarly withdraws？ No： for it never accompanied that lower phase of itself； it never knew any coming； and therefore never came down； it remains unmoved above； and the material frame of the Universe draws close to it； and； as it were； takes light from it； no hindrance to it； in no way troubling it； simply lying unmoved before it。 But has the Universe； then； no sensation？ 〃It has no Sight；〃 we read； since it has no eyes； and obviously it has not ears； nostrils； or tongue。 Then has it perhaps such a consciousness as we have of our own inner conditions？ No： where all is the working out of one nature； there is nothing but still rest； there is not even enjoyment。 Sensibility is present as the quality of growth is； unrecognized。 But the Nature of the World will be found treated elsewhere； what stands here is all that the question of the moment demands。 5。 But if the presiding Spirit and the conditions of life are chosen by the Soul in the overworld； how can anything be left to our independent action here？ The answer is that very choice in the over…world is merely an allegorical statement of the Soul's tendency and temperament； a total character which it must express wherever it operates。 But if the tendency of the Soul is the master…force and； in the Soul； the dominant is that phase which has been brought to the fore by a previous history； then the body stands acquitted of any bad influence upon it？ The Soul's quality exists before any bodily life； it has exactly what it chose to have； and； we read； it never changes its chosen spirit； therefore neither the good man nor the bad is the product of this life？ Is the solution； perhaps； that man is potentially both good and bad but becomes the one or the other by force of act？ But what if a man temperamentally good happens to enter a disordered body； or if a perfect body falls to a man naturally vicious？ The answer is that the Soul； to whichever side it inclines； has in some varying degree the power of working the forms of body over to its own temper； since outlying and accidental circumstances cannot overrule the entire decision of a Soul。 Where we read that； after the casting of lots； the sample lives are exhibited with the casual circumstances attending them and that the choice is made upon vision； in accordance with the individual temperament； we are given to understand that the real determination lies with the Souls； who adapt the allotted conditions to their own particular quality。 The Timaeus indicates the relation of this guiding spirit to ourselves： it is not entirely outside of ourselves； is not bound up with our nature； is not the agent in our action； it belongs to us as belonging to our Soul； but not in so far as we are particular human beings living a life to which it is superior： take the passage in this sense and it is consistent； understand this Spirit otherwise and there is contradiction。 And the description of the Spirit； moreover； as 〃the power which consummates the chosen life；〃 is； also； in agreement with this interpretation； for while its presidency saves us from falling much deeper into evil； the only direct agent within us is some thing neither above it nor equal to it but under it： Man cannot cease to be characteristically Man。 6。 What； then； is the achieved Sage？ One whose Act is determined by the higher phase of the Soul。 It does not suffice to perfect virtue to have only this Spirit ＇equivalent in all men＇ as cooperator in the life： the acting force in the Sage is the Intellective Principle ＇the diviner phase of the human Soul＇ which therefore is itself his presiding spirit or is guided by a presiding spirit of its own； no other than the very Divinity。 But this exalts the Sage above the Intellectual Principle as possessing for presiding spirit the Prior to the Intellectual Principle： how then does it come about that he was not； from the very beginning； all that he now is？ The failure is due to the disturbance caused by birth… though； before all reasoning； there exists the instinctive movement reaching out towards its own。 On instinct which the Sage finally rectifies in every respect？ Not in every respect： the Soul is so constituted that its life…history and its general tendency will answer not merely to its own nature but also to the conditions among which it acts。 The presiding Spirit； as we read； conducting a Soul to the Underworld ceases to be its guardian… except when the Soul resumes ＇in its later choice＇ the former state of life。 But； meanwhile； what happens to it？ From the passage ＇in the Phaedo＇ which tells how it presents the Soul to judgement we gather that after the death it resumes the form it had before the birth； but that then； beginning again； it is present to the Souls in their punishment during the period of their renewed life… a time not so much of living as of expiation。 But the Souls that enter into brute bodies； are they controlled by some thing less than this presiding Spirit？ No： theirs is still a Spirit； but an evil or a foolish one。 And the Souls that attain to the highest？ Of these higher Souls some live in the world of Sense； some above it： and those in the world of Sense inhabit the Sun or another of the planetary bodies； the others occupy the fixed Sphere ＇above the planetary＇ holding the place they have merited through having lived here the superior life of reason。 We must understand that； while our Souls do contain an Intellectual Kosmos they also contain a subordination of various forms like that of the Kosmic Soul。 The world Soul is distributed so as to produce the fixed sphere and the planetary circuits corresponding to its graded powers： so with our Souls； they must have their provinces according to their different powers； parallel to those of the World Soul： each must give out its own special act； released； each will inhabit there a star consonant with the temperament and faculty in act within and constituting the principle of the life； and this star or the next highest power will stand to them as God or more exactly as tutelary spirit。 But here some further precision is needed。 Emancipated Souls； for the whole period of their sojourn there above； have transcended the Spirit…nature and the entire fatality of birth and all that belongs to this visible world； for they have taken up with them that Hypostasis of the Soul in which the desire of earthly life is vested。 This Hypostasis may be described as the distributable Soul； for it is what enters bodily forms and multiplies itself by this division among them。 But its distribution is not a matter of magnitudes； wherever it is present； there is the same thing present entire； its unity can always be reconstructed： when living things… animal or vegetal… produce their constant succession of new forms； they do so in virtue of the self…distribution of this phase of the Soul； for it must be as much distributed among the new forms as the
