Aion 166

Aion 166


Carl Jung
卡尔 荣格




256 We find the crucial importance of self-knowledge for the
alchemical process of transformation expressed most clearly in
Dorn, who lived in the second half of the sixteenth century.


The idea itself is much older and goes back to Morienus Romanus
(7th-8th cent.), in the saying which he wrote on the rim of the
Hermetic vessel: “All those who have all things with them have
no need of outside aid.” 46

这个观念本身更加古老,回溯到摩瑞那思 罗马那思(7到8世纪)。在他所书写的辞说,探讨密封船隻的边缘时:「身上拥有这一切的那些人们,他们并不需要外在的帮助。」

He is not referring to the possession
of all the necessary chemical substances; it is far more a moral
matter, as the text makes clear.47 God, says Morienus, made the
World out of four unequal elements and set man as the “greater
ornament” between them: “This thing is extracted from thee,
for thou art its ore; in thee they find it, and, to speak more
plainly, from thee they take it; and when thou hast experienced
this, the love and desire for it will be increased in thee.” 4S


This “thing” is the lapis, and Morienus says that it contains the four
elements and is likened to the cosmos and its structure. The
procedure for making the stone “cannot be performed with
hands,” 49 for it is a “human attitude” (dispositio hominum).
This alone accomplishes the “changing of the natures.” The
transformation is brought about by the coniunctio, which forms
the essence of the work.50


257 The “Rosinus ad Sarratantam Episcopum”—which, if not
altogether Arabic in origin, is one of the oldest texts in Arabic
style—cites Magus Philosophus: 51 “This stone is below thee, as
to obedience; above thee, as to dominion; therefore from thee,
as to knowledge; about thee, as to equals.” 52

Rosinus ad Sarratantam Episcopum的起源并不完全是阿拉伯文,它是阿拉伯文的风格的其中最古老的文本—玛格思的哲学引述说:「这个石头在你们之下,作为顺服;在你们之上,作为统辖。因此,从你们那里,作为知识;关于你们,作为相等。」

The passage is
somewhat obscure. Nevertheless, it can be elicited that the stone
stands in an undoubted psychic relationship to man: the adept
can expect obedience from it, but on the other hand the stone
exercises dominion over him. Since the stone is a matter of
“knowledge” or science, it springs from man.


But it is outside
him, in his surroundings, among his “equals,” i.e., those of like
mind. This description fits the paradoxical situation of the self,
as its symbolism shows. It is the smallest of the small, easily overlooked
and pushed aside.


Indeed, it is in need of help and must
be perceived, protected, and as it were built up by the conscious
mind, just as if it did not exist at all and were called into being
only through man’s care and devotion. As against this, we know
from experience that it had long been there and is older than
the ego, and that it is actually the secret spiritus rector of our


The self does not become conscious by itself, but has always
been taught, if at all, through a tradition of knowing (the
purusha Iatman teaching, for instance). Since it stands for the
essence of individuation, and individuation is impossible without
a relationship to one’s environment, it is found among those
of like mind with whom individual relations can be established.


The self, moreover, is an archetype that invariably expresses a
situation within which the ego is contained. Therefore, like
every archetype, the self cannot be localized in an individual
ego-consciousness, but acts like a circumambient atmosphere to
which no definite limits can be set, either in space or in time.
(Hence the synchronistic phenomena so often associated with
activated archetypes.)



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