Aion 84

Aion 84

Carl Jung
卡尔、荣格
THE SIGN OF THE FISHES
鱼的讯息

l 4° These few examples may suffice to show what kind of spirit
animated these movements. They were made up of people who
identified themselves (or were identified) with God, who deemed
themselves supermen, had a critical approach to the gospels, followed
the promptings of the inner man, and understood the
kingdom of heaven to be within.

这少数几个例子可能足够显示哪一种精神触发这些运动。组成这些人们认同于(或被认同于)上帝。他们认为自己是超人,拥有关键的途径进入福音,追随内在人的教导,并且理解属于内部的天上的王国。

In a sense, therefore, they were
modern in their outlook, but they had a religious inflation
instead of the rationalistic and political psychosis that is the
affliction of our day. We ought not to impute these extremist
ideas to Joachim, even though he took part in that great movement
of the spirit and was one of its outstanding figures.

因此,从某个意义言,他们的外观是现代,但是他们具有宗教的膨胀,而不是作为我们这个时代的理性与政治的精神病。我们不应该将这些极端主义的观念归属于周奇姆,即使他参与精神的那个伟大的运动,并且是它其中的一位著名的行动。

One must ask oneself what psychological impulse could have moved
him and his adherents to cherish such bold expectations as the
substitution of the “everlasting gospel” for the Christian message
or the supersession of the second Person in the Godhead by
the third, who would reign over the new era.

我们必须询问自己,是什么心理的冲动曾经感动他与其坚信者,怀抱如此大胆的期望,作为「永恒福音」的替换,取代基督教的讯息,或是上帝的第二人的取代,或将会统治这个新时代的第三人。

This thought is so
heretical and subversive that it could never have occurred to him
had he not felt himself supported and swept along by the revolutionary
currents of the age. He felt it as a revelation of the Holy
Ghost, whose life and procreative power no church could bring
to a stop.

这个思想是如此的异端与颠覆,以致于假如他没有感觉他自己受到当代革命潮流所支持及强烈影响,他本来不会拥有这种思想。他感觉这种思想,作为是圣魂的启示。任何教会都无法终止神魂的生命与挑衅的力量。

The numinosity of this feeling was heightened by the
temporal coincidence—”synchronicity”—of the epoch he lived
in with the beginning of the sphere of the “antichristian” fish in
Pisces. In consequence, one might feel tempted to regard the
Holy Ghost movement and Joachim’s central ideas as a direct
expression of the antichristian psychology that was then dawning.

随着双鱼宫殿「反基督」的鱼的氛围的开始,这种感觉的神性,受到他生活的时代时间的巧合所强化–「共时性」。结果,我们感觉忍不住地将圣魂运动与周奇姆的中心的观念,作为是当时正在开始的反基督心理学的直接表达。

At any rate the Church’s condemnation is thoroughly understandable,
for in many ways his attitude to the Church of Jesus
Christ comes very close to open insurrection, if not downright
apostasy. But if we allow some credence to the conviction of these
innovators that they were moved by the Holy Ghost, then another
interpretation becomes not only possible but even probable.

无论如何,教会的宣判是彻底可理解的。因为许多方面,他对于耶稣基督的教会的态度,非常靠近公开造反,即使不是彻底的叛变。但是,假如我们容许推崇这些改革者的信仰:他们受到神魂的感动。那么,另外一个解释不但是可能,甚至更加合理。
That is to say, just as Joachim supposed that the status of
the Holy Ghost had secretly begun with St. Benedict, so we
might hazard the conjecture that a new status was secretly
anticipated in Joachim himself.

换句话说,正如周奇姆认为,圣魂的地位已经随着圣、班尼迪克开始。所以,我们可以提出这个推测:在周奇姆自己秘密地期望一个新的地位。

Consciously, of course, he
thought he was bringing the status of the Holy Ghost into
reality, just as it is certain that St. Benedict had nothing else in
mind than to put the Church on a firm footing and deepen the
meaning of the Christian life through monasticism.

当然,意识上,他认为他正将圣魂的地位带进现实。正如确定地,班尼迪克心目中所构想的,实实在在就是将教会放置在坚固的立足点,并且通过修道院主义,深化基督徒的意义。

But, unconsciously—
and this is psychologically what probably happened—
Joachim could have been seized by the archetype of the spirit.

但是,无意识里—这是心理学上很可能发生的情况—周奇姆当时本来著迷于精神的原型。

There is no doubt that his activities were founded on a numinous
experience, which is, indeed, characteristic of all those who
are gripped by an archetype.

无可置疑,他的行动的基础是神性的经验。的确,神性的经验作为那些被原型著迷的人们的特征。

He understood the spirit in the
dogmatic sense as the third Person of the Godhead, for no other
way was possible, but not in the sense of the empirical archetype.
This archetype is not of uniform meaning, but was originally
an ambivalent dualistic figure 58 that broke through again
in the alchemical concept of spirit after engendering the most
contradictory manifestations within the Holy Ghost movement
itself.

他不是从经验原型的意义,而是从教义意义来理解精神,作为是上帝化身的第三人,因为没有其他方法是可能。这种原型并不是属于一致性的意义,而是原先就是爱恨交加的双重的人物。在圣魂运动自身的内部,产生最矛盾的展示之后,在精神的炼金术的观念,再次突破。

The Gnostics in their day had already had clear intimations
of this dualistic figure. It was therefore very natural,
in an age which coincided with the beginning of the second Fish
and which was, so to speak, forced into ambiguity, that an
espousal of the Holy Ghost in its Christian form should at the
same time help the archetype of the spirit to break through in
all its characteristic ambivalence.

在他们的时代,对于这个双重的人物,诺斯教派已经清楚地暗示出来。因此,这是非常自然地,在巧合于第二个双鱼宫的开始的时代,这个时代被迫陷入暧昧。圣魂以它的基督的形态的结合,应该同时有助于精神的原型突破,在它作为特征的爱恨交加里。

It would be unjust to class so
worthy a personage as Joachim with the bigoted advocates of
that revolutionary and anarchic turbulence, which is what the
Holy Ghost movement turned into in so many places.

这将是不公正,假如我们将像周奇姆这样珍贵的人物,归类为那个革命与无政府主义的骚乱的偏执的创导者。在很多地方,神魂运动就转变成为那种革命与无政府主义的骚乱。

We must
suppose, rather, that he himself unwittingly ushered in a new
“status,” a religious attitude that was destined to bridge and
compensate the frightful gulf that had opened out between
Christ and Antichrist in the eleventh century.

相反地,我们必须认为,他自己很不机智地引入一个新的「地位」,一个宗教的态度。在十一世纪,基督与反基督之间,已经展开的可怕的横沟,这种宗教的态度注定要来弥补与补偿。

The antichristian
era is to blame that the spirit became non-spiritual and that the
vitalizing archetype gradually degenerated into rationalism,
intellectualism, and doctrinairism, all of which leads straight to
the tragedy of modern times now hanging over our heads like a
sword of Damocles.

这种反基督的时代应该受到责备,因为精神变成反-精神,具有生命力的原型逐渐恶化成为理性主义,知识主义,教条主义。所有这一切直接导致现代的悲剧:现在悬垂在我们头上的达摩克利斯剑。

In the old formula for the Trinity, as
Joachim knew it, the dogmatic figure of the devil is lacking,
for then as now he led a questionable existence somewhere on
the fringes of theological metaphysics, in the shape of the mysterium
iniquitatis. Fortunately for us, the threat of his coming
had already been foretold in the New Testament—for the less
he is recognized the more dangerous he is.

在三位一体的古老公式里,如同周奇姆所知道,恶魔这个教条人物是欠缺的。因为当时跟现在一样,他在某个地方过著可疑的存在,在神学的形上学的边缘,以「邪恶的神秘」的形状。对于我们,幸运地,他来临造成的威胁在新约里已经被预言。他越是没有被体认,他越是更加危险。

Who would suspect
him under those high-sounding names of his, such as public
welfare, lifelong security, peace among the nations, etc.? He
hides under idealisms, under -isms in general, and of these the
most pernicious is doctrinairism, that most unspiritual of all
the spirit’s manifestations.

他当时名声响亮,譬如,公共福利,终身保险,国际和平,等等,有谁会去怀疑他?他隐藏在理想主义之下,在某某「主义」之下。其中最危险的是教条主义,所有的精神的展示当中,最不具有精神的东西。

The present age must come to terms
drastically with the facts as they are, with the absolute opposition
that is not only tearing the world asunder politically but has
planted a schism in the human heart. We need to find our way
back to the original, living spirit which, because of its ambivalence,
is also a mediator and uniter of opposites,59 an idea that
preoccupied the alchemists for many centuries.

目前的时代必须强烈地妥协于它们存在的事实,妥协于这个绝对的对立,不但在政治方面撕裂世界的绝对的对立,而且将这种分裂安置在人类心灵里。我们需要找出我们的出路,回到原初,活生生的精神。因为它的爱恨交加,这种原初的活生生的精神也是对立力量的仲裁者与统一者。好几世纪来,这个观念让炼金术师非常专注。

雄伯译
32hsiung@pchome.com.tw
https://springhero.wordpress.com

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