Jung Handbook 33

Jung Handbook 33
The Handbook of Jung Psychology
榮格心理學手冊

Chapter 12 第十二章
Alchemy 鍊金術
Stanton Marian 史坦頓、瑪瑞恩

Classical development of Jung’s ideas
榮格觀念的古典發展

The power of the above sentiment and of Jung’s studies strongly influenced his close followers, Marie-Louise von Franz (1915-1988) in Europe and Edward Edinger (1922-1998) in the United States. Both von Franz and Edinger held Jung’s work to be fundamental and viewed themselves primarily as elaborators of his ideas, and as commentators who gave students easier access to the work of the master. These rather humble self-assessments do not adequately represent the extent to which their own contributions have extended and contributed to the field of analytical psychology and
especially to our understanding of alchemy.

以上的情感力量及榮格的研究，強烈地影響他的知己追隨者，在歐洲的梵、法蘭茲，及在美國的阿德伍、阿丁吉。但是梵、法蘭茲與阿丁吉都以榮格的著作作為基礎，並且看待自己，主要是發揚光大他的觀念，及作為評注，讓學生能夠更加容易接受大師的著作。這是他們的自我謙抑，但並不代表他們的貢獻僅是如此。他們對於精神分析心理學的領域貢獻良多，特別是幫助我們瞭解鍊金術。

Von Franz has been considered to be the primary developer of Jung’s alchemical legacy. She ‘became world renowned among followers of Jung and after his death was an eloquent spokesperson for his ideas’ (T.B. Kirsch 2000: II). Von Franz met Jung when she was 18 years old in 1933, just around the time Jung’s interest in alchemy was catalysing. He analysed her in exchange for her work on translations of texts from Greek and Latin She continued as a close collaborator and eventually published what was in essence the third part of the Mysterium Coniunctionis called The Aurora Omsurgens (1966).

梵、法蘭茲一直被認為是榮格鍊金術遺產的主要發展者。在榮格門徒中。她享有世界的名聲。在榮格死後，她替他的觀念，作雄辯的代言。1933年，梵、法蘭茲十八歲時，她遇見榮格。差不多在當時，榮格對於鍊金術的興趣正在催化。他替她作精神分析，交換她替他翻譯希臘文與拉丁文的文本。她繼續作為一位親密的合作者，最後，她出版本質上是「神秘主義的結合」的第三部份，被稱為「The Aurora Omsurgens」

The Aurora is an account of and commentary on an alchemical text that dated roughly from the thirteenth century. The text has been ascribed to Thomas Aquinas, though its authorship is disputed. Jung chose this text as exemplary of medieval Christianity’s attempt to come lo terms with alchemical philosophy and as an instance of the alchemical problem of the opposites. Von Franz’s (1966) commentary shows how
Jung’s analytical psychology may be used as a key to unlock the meaning, of
this difficult and very psychological text, and how the traditional practice of
alchemy is best understood as a symbolic process.

「曙光女神」是描述及評論鍊金術的文本。時期大約在十三世紀。這個文本的作者被認為是湯馬斯，阿奎那，雖然真實的作者是誰，還有爭議。榮格選擇這個文本作為一個例子，證明中世紀基督教，企圖跟鍊金術的哲學相妥協，並作為對立元素的鍊金術遭遇的難題的例子。梵、法蘭茲的評述顯示，榮格的精神分析心理學，可能被當作解開意義的鑰匙，對於那些晦澀難懂的心理學文本。鍊金術的傳統做法，作為一個符號象徵的過程，最能夠受到瞭解。

Von Franz extended her work on alchemy through lectures to students at the Jung Institute in Zurich in 1959. These lectures were transcribed by Una Thomas, a member of the seminar, and published in 1980 under the title Alchemy: An Introduction to the Symbolism and the Psychology. The book was designed to be an introduction to Jung’s more difficult study and is a `practical account of what the alchemists were really looking for — emotional balance and wholeness’ (von Franz 1980).

梵、法蘭茲透過對於學生的演講，在1959年的慕尼克的榮格學院，擴充她對於鍊金術的研究。這些演講由尤那、湯馬斯錄音謄寫。他是講座的一位成員。這些演講在1980 年出版，書名是：「鍊金術：符號象徵及心理學導論」。這本書被設計要介紹榮格更加難懂的研究，很實際地描述鍊金術師確實是在追尋什麼？情感的平衡與健康。

The text contains lectures on old Greek and Arabic alchemy as well as on later European alchemy and The Aurora Consurgens. In giving her course and publishing this book von Franz hoped to enable students to read Jung with more comprehension.
She recognised how dark and difficult his alchemical writings were and that even many of his closest students could not follow his work in this area.

這個文本包括的演講有：對古希臘，阿拉伯及晚期歐洲的的鍊金術，及「曙光女神」。以發表演講及出版書籍的方式，梵、法蘭茲希望讓學生能夠閱讀榮格，更加可以理解。她體認到，榮格的鍊金術著作是多麽的黑暗及晦澀。許多他最親密的學生，都無法跟得上他在這個領域的研究。

Nevertheless, she stressed the importance of this work. Her lectures continued in Zurich in January and February of 1969, and her book Alchemical Active Imagination was published in 1979. In addition to a short history of alchemy, von Franz concentrated on Gerhard Dorn, an alchemist and physician who lived probably in the sixteenth century. Following his work as a whole, and staying close to the original, she showed the similarity between the alchemist’s practice and Jung’s technique of active imagination, both of which promote a dialogue with the unconscious.

可是，她強調這個研究的重要性。1969年，一月及二月，她繼續在慕尼克的演講。她的書「鍊金術的積極想像」，在1979年出版。除了鍊金術的短期歷史外，梵、法蘭茲專注於研究一位鍊金術師兼醫生，吉哈德、豆恩。他可能生於十六世紀。當她從整體上研究他的著作，緊靠近原文，她顯示：鍊金術的做法跟榮格的積極想像的技巧，有類同之處。兩者都要提升跟無意識的對談。

Von Franz’s last direct work on alchemy is an historical introduction and psychological commentary on an Arabic alchemical text, Hall ar-Rumuz, or
Clearing of Enigmas, alternatively translated The Explanation of Symbols (1999). The author, Muhammad ibn Umail (`Senior’), lived in the tenth century AD.

梵、法蘭茲最後一本直接探討鍊金術的著作，從歷史角度介紹，並從心理學角度評述阿拉伯的文本「解開謎團」，另外有人翻譯為「符號象徵的解釋」(1999).原作者，默汗莫德、吳梅爾是第十世紀的人。

Two non-professional translators did the translation of the text, and von Franz’s interpretation was based on this draft. In order to avoid premature discussion, the work has been printed privately by Theodor Abt with the provision that it not be quoted or reviewed until a rectified and more complete translation is accomplished. Abt is in possession of a valuable collection of Arabic manuscripts that presumably will also be published.

兩位元非專業的譯者替這個文本翻譯。梵、法蘭茲根據原稿。為了避免過早引起討論，這本著作由希奧德、阿布特私下印行。有條但書：直到修正版或獲得更完整的翻譯，它才應該被引述或評論。阿布特擁有一套寶貴的阿拉伯文的原稿，我們推測它將也會被出版。

The first of these has been entitled Corpus Alchemicum Arabicum: Book of the Explanation of the Symbols Kitab Hall ar-Rumuz, a text attributed to Muhammad ibn Umail. This first volume of the Arabic corpus was co-edited by Wilferd Madelung in 2003. These texts represent the missing link within the mystical branch of alchemy, connecting Gnostic-Hermetic Greek alchemy to the mystical Latin alchemy of Europe.

這些原稿的第一章節標題是：「阿拉伯鍊金術：解開符號謎團的解釋之書」。文本的作者歸屬于默汗莫德、吳梅爾。2003年，阿拉伯文集的第一冊由馬德倫共同編輯。這些文本代表失落的重新銜接，關一鍊金術的神秘的流派，將諾斯教派及神秘教派的古希臘鍊金術，跟歐洲的神秘拉丁教派的鍊金術連接。

In the above work, von Franz before her death acted as a collaborator, translator and creative developer of Jung’s alchemical work. She contributed to the history of alchemy, the dialogue of alchemy with Christianity, and the importance of a symbolic and psychological approach. She also furthered our thinking about the alchemical problem of the opposites and our understanding of the Unus Mundus, the unified field upon which the opposites rely.

在上述的那本著作，梵、法蘭茲在過世之前，充當榮格的鍊金術著作的合夥人，譯員，及創造性的開發者。對於鍊金術的歷史，鍊金術跟基督教的對話，及符號象徵及心理學的方法，她貢獻良多。她也促進我們對於鍊金術的對立難題的思考，以及對於正反對立所依靠的「統一場」的瞭解。

These themes are further elaborated in her book Psyche and Matter (1992). In it, she brings together reflections on number, time, synchronicity, and the relationship between depth psychology, contemporary physics and quantum theory. She has also contributed to Jung’s view of Christianity and an understanding of the importance of alchemy as a religious contribution to the Christian myth. In an interview (Wagner
1977), when asked what the main value was of Jung’s and her own work on alchemy, she stated that: civilization needs a myth to live . . .

在1992年，她的書「精神與物質」裏，這些主題進一步被建構。在書裏，她彙集一些有關數目、時間、同時性、深度心理學、當代物理及量子理論之間的關係。她也貢獻榮格對於基督教神話的觀點。1977年她接受華格納的訪談。當她被問及榮格的鍊金術及她自己對鍊金術的研究，主要的價值在哪里，她陳述說：文明需要神話，才能生存、、、

And I think that the Christian myth, on which we have lived, has degenerated and become one-sided and insufficient. I think alchemy is the complete myth. If our Western civilization has a possibility of survival, it would be by accepting the
alchemical myth, which is a richer completion and continuation of the Christian myth . . . The Christian myth is deficient in not including enough of the feminine. (Catholicism has the Virgin Mary, but it’s only the purified feminine; it does not include the dark feminine).

我認為，我們賴以生存的基督教的神話，已經衰微，變成片面及不足。我認為鍊金術是完整的神話。假如我們西方文明，有繼續生存的可能，那就是要接受鍊金術的神話。基督教的神話的欠缺在於沒有相容並蓄足夠的女性精神。（天主教有聖女瑪麗的神話，但是那是被淨化的女性精神，它並沒有包括黑暗的女性精神。）

Christianity treats matter as dead and does not face the problem of the opposites of evil. Alchemy faces the problem of the opposites, faces the problem of matter, and faces the problem of the feminine. (Marie-Louise von Franz, quoted in Wagner 1998-1999: 15-16)

基督教將物質看待是沒有生命，並且沒有面對邪惡的對立的難題。鍊金術面對善惡對立的難題，面對物質的難題，以及面對女性精神的難題。 (梵、法蘭茲接受華格納訪談引言。)