Aion 87

Aion 87

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

l 42 If, as seems probable, the aeon of the fishes is ruled by the
archetypal motif of the hostile brothers, then the approach of
the next Platonic month, namely Aquarius, will constellate the
problem of the union of opposites.

似乎是可能的,假如双鱼宫的永恒纪元是由敌意的兄弟的原型母题所统治,那么下一个水瓶月份,也就是水瓶宫,将会形成对立的统合的难题。

It will then no longer be
possible to write off evil as the mere privation of good; its real
existence will have to be recognized. This problem can be
solved neither by philosophy, nor by economics, nor by politics,
but only by the individual human being, via his experience of
the living spirit, whose fire descended upon Joachim, one of
many, and, despite all contemporary misunderstandings, was
handed onward into the future.

因此,这将不再是可能,将写邪恶抹除,仅是当著善的被剥夺。恶的真实的存在将必须被体认。这个难题无法被解决,无论是凭借哲学,或经济学,或政治学。而是仅有凭借个体化的人,经由他的经验活生生的精神。这个精神的火降临周奇姆,他是其中一位。尽管一切当代的误解,这个活生生精神的火被传递到未来。

The solemn proclamation of
the Assumptio Mariae which we have experienced in our own
day is an example of the way symbols develop through the ages.

阿三提奥、马力亚的严肃的宣告,在我们的时代,我们已经经验到。这个宣告是象征经过几个世纪来发展的方式的例子。

The impelling motive behind it did not come from the ecclesiastical
authorities, who had given clear proof of their hesitation
by postponing the declaration for nearly a hundred years,60 but
from the Catholic masses, who have insisted more and more
vehemently on this development. Their insistence is, at bottom,
the urge of the archetype to realize itself. 61

在它背后的逼迫的动机,并不是来自教会的权威。他们清楚地证明他们的犹豫,凭借拖延这个宣告,几乎有一百年之久。而是来自天主教的弥撒。他们更加热烈地坚持这个发展。追根究底,他们的发展就是实践它自己的原型的欲望。

43 The repercussions of the Holy Ghost movement spread, in
the years that followed, to four minds of immense significance
for the future. These were Albertus Magnus (1193-1280); his
pupil Thomas Aquinas, the philosopher of the Church and an
adept in alchemy (as also was Albertus); Roger Bacon (c. 1214-c.
1294), the English forerunner of inductive science; and finally
Meister Eckhart (c. 1260-1327), the independent religious
thinker, now enjoying a real revival after six hundred years of
obscurity.

在随后的几年,圣魂运动的后续影响扩大到四位对于未来非常重要的心灵。他们是阿伯图、马格纳斯
(1193-1280);他的学生汤玛斯、阿奎那,教会哲学家,他精通炼金术;罗杰、培根(c. 1214-c.
1294),英国演绎科学的前驱者;最后,梅斯特、欧哈特(c. 1260-1327),独立宗教思想家。经过六百年的默默无名后,他现在确实复活起来。

Some people have rightly seen the Holy Ghost movement
as the forerunner of the Reformation. At about the time
of the twelfth and thirteenth centuries we find also the beginnings
of Latin alchemy, whose philosophical and spiritual content
I have tried to elucidate in my book Psychology and Alchemy.

有些人们将圣魂运动合理地视为宗教改革的先驱。大约在十二与十三世纪,我们也发现拉丁炼金术的开始。他们的哲学与精神的内容,我曾经阐述,在我论「心理学与炼金术」的书里。

The image mentioned above (par. 139) of “immutability
in the new rock” bears a striking resemblance to the central idea
of philosophical alchemy, the lapis philosophorum, which is
used as a parallel to Christ, the “rock,” the “stone,” the “corner-
stone.” Priscillian (4th cent.) says: “We have Christ for a rock,
Jesus for a cornerstone.” 62

以上被提到的意象「新岩石的不动」生动地类似哲学炼金术的中心观念,哲学家的石头。它被用来当作耶稣基督的对比,岩石,石头,基石。普利西力(第四世纪)说:「我们以基督作为磐石,耶稣作为基石」。

An alchemical text speaks of the
“rock which is smitten thrice with Moses’ rod, so that the waters
flow forth freely.” 63 The lapis is called a “sacred rock” and is
described as having four parts.64 St.

炼金术的文本谈到「用摩西的手杖敲打三次的岩石,这样水才会自由流露出来」。这个石头被称为「神圣磐石」,并且被描述为拥有四个部分。

Ambrose says the water
from the rock is a prefiguration of the blood that flowed from
Christ’s side.65 Another alchemical text mentions the “water
from the rock” as the equivalent of the universal solvent, the
aqua permanens.QQ Khunrath, in his somewhat florid language,
even speaks of the “Petroleum sapientum.” 67

阿姆罗思说:从岩石来的水上从基督这边流露出来的血的象征。另外一个炼金术的文本提到「从岩石流露出来的水」,作为普遍的溶剂的相等语。昆拉斯用他的相当华丽的语言,甚至谈论到「香蕉油」。

By the Naassenes,
Adam was called the “rock” and the “cornerstone.” 68 Both
these allegories of Christ are mentioned by Epiphanius in his
Ancoratus, and also by Firmicus Maternus.69 This image, common
to ecclesiastical and alchemical language alike, goes back to
I Corinthians 10 : 4 and I Peter 2 : 4.

根据那撒西思教派,亚当被称为「磐石」与「基石」。耶稣的这两个寓言,在阿皮分尼斯的Ancoratus里被提到,也被马特那思提到。这个意象,都是教会与炼金术语言所共有,可回溯到科林斯10‘4与彼得2’4节.

l 44 The new rock, then, takes the place of Christ, just as the
everlasting gospel was meant to take the place of Christ’s message.
Through the descent and indwelling of the Holy Ghost
the vloTijs, sonship, is infused into every individual, so that
everybody who possesses the Holy Ghost will be a new rock, in
accordance with I Peter 2:5: “Be you also as living stones built
up.” 70 This is a logical development of the teaching about the
Paraclete and the filiation, as stated in Luke 6 : 35: “You shall
be sons of the Highest,” and John 10 : 34: “Is it not written in
your law: I said, you are gods?”

这个新磐石因此替代基督,正如永久的福音被用来替代基督的讯息。通过神魂的降临与驻居,圣子被融合到每个个人,这样每位拥有圣魂的人,将会是一块磐石,符合彼得书第2:5节:「你应该成为依照活生生磐石被建造的样子」。这是关于帕拉力提的孝顺的教学的逻辑发展。在路得第6‘35节陈述:「你将成为最高圣灵的儿子」。在约翰书第10’34节:「这难道不是书写在你的法则里:我说,你是神?」

The Naassenes, as we know, had
already made use of these allusions and thus anticipated a
whole tract of historical development—a development that led
via monasticism to the Holy Ghost movement, via the Theologia
Germanica direct to Luther, and via alchemy to modern
science.

众所周知,那撒西思教派已经利用这些象征,因此预期完整的历史的发展—经由修道院主义,这个发展导致圣魂运动,经由焦曼尼加神学论文,导致路德教会,经由炼金术导致现代科学。

l 45 Let us now turn back to the theme of Christ as the fish. According
to Doelger, the Christian fish symbol first appeared in
Alexandria around a.d. 200; 71 similarly, the baptismal bath was
described as a piscina (fish-pond) quite early. This presupposes
that the believers were fishes, as is in fact suggested by the gospels
(for instance Matt. 4 : 19). There Christ wants to make
Peter and Andrew “fishers of men,” and the miraculous draught
of fishes (Luke 5 : 10) is used by Christ himself as a paradigm
for Peter’s missionary activity.

让我们现在回到基督作为鱼的主题。依照都基尔,基督的鱼的象征,首先出现在大约纪元后200年的亚历山大。同样地,很早,浸信洗礼就被描述为「鱼池」。这预先假设:信仰者是鱼。事实上,这是福音书所暗示的(譬如,马修福音、4‘7 节)。在那里,耶稣想要让彼得与安德鲁成为「人的渔夫」。而鱼群的奇迹般的乾旱,(路加福音 5’10节),则是被耶酥自己用了充当彼得的传教的活动的典范。

46 A direct astrological aspect of Christ’s birth is given us in
Matthew 2 : iff. The Magi from the East were star-gazers who,
beholding an extraordinary constellation, inferred an equally
extraordinary birth. This anecdote proves that Christ, possibly
even at the time of the apostles, was viewed from the astrological
standpoint or was at least brought into connection with
astrological myths.

在马修福音第2:1节,耶稣诞生的直接星相学的层面被给予我们。从东方来到马基就是观察星相人,他们注意到特别的星座聚结,推论出同样的特殊的诞生。这个轶事证明,甚至就在使徒们的时代,耶稣就被从星相学的观点来看待,或至少跟星相学的神话息息相关。

The latter alternative is fully confirmed
when we consider the apocalyptic utterances of St. John. Since
this exceedingly complex question has been discussed by those
who are more qualified than I, we can support our argument
on the well-attested fact that glimpses of astrological mythology
may be caught behind the stories of the worldly and otherworldly
life of the Redeemer.72

后者的替代充分地证实,当我们考虑圣约翰的启示录的表达。因为这个极端复杂的问题,曾经被那些比我更有资格的人们讨论过。我们能够支持我们的论点,根据这个经过验证的事实:星相学的神话可能被瞥见,就在救赎者的世俗与超俗的生命的故事的背后。

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

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