Aion 166

Aion 166

永恒纪元

Carl Jung
卡尔 荣格

XI
第六章

THE ALCHEMICAL INTERPRETATION
OF THE FISH

鱼的炼金术解释

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.

我们发现,对于转化的炼金术过程,理解自己至关紧要,这在敦恩身上表现得最为淋漓尽致。他生活在16世纪的后半叶。

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

他并不是提到一切必要的化学物质。这更加是道德的问题。如同文本清楚表达。摩瑞那思说:上帝用四个不相等的元素制造世界,并且让人作为它们中间的「更大的装饰」:「这个东西从你们那里抽取出来,因为你们就是它的矿源;在你们身上,他们找到它。更加明确地说,从你们身上,他们拿到它;当你们已经经验到这个时,对于它的欲望将会在你身上增加。」

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

这个「物象」就是石头,摩瑞那思说:它包括四个元素,并且被比喻为宇宙及它的物质。制造石头的程序,「无法用手执行」。因为那时一种「人性的态度」。光是这个就完成「各种天性的改变」。转化被导致,由这个连接,它形成工作的本质。

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.

这个段落相当模糊。可是,我们能够引用:石头跟人处于无可置疑的心灵的关系:通灵者能够期望从它期望顺服。但是另外一方面,石头运用统辖他。因为这个石头上「知识」或智慧的物质,它起源于人。

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.

但是它在他的外面,在他的环境里,在他的「相等人」当中,譬如,跟他的心灵相同的人们。这种描述适合自性的悖论情况,如同它的象征显示。那是渺小中的最渺小,容易被忽视与推到一旁。

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
fate.

的确,它需要帮助,并且必须被感知,保护,因为它由意识的建造,正如它根本就没有存在,并且被召唤出现,仅是凭借人的照顾与忠诚。以这个作为背景,我们根据经验知道,它曾经长期在那里,比自我更加古老。那确实是我们的命运的秘密精神。

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.

自性并没有凭借它自己变得意识。但是总是曾经被教导,凭借认知的传统(譬如,教学)。因为它代表个体化的本质。个体化是不可能的,假如没有跟他的环境的关系。个体化在那些心灵相的人们身上被找到。跟他们,个人的关系能够被建立。

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.)

而且,自性是一个原型,这个原型一成不变地表达自我被包括的一个情况。因此,像每个原型,自性无法在个人的自我意识里被找出位置。而是行动像一个环境的大气,没有明确的限制能够被建立,不管是空间,或是时间。(因此,共时性的现象,经常跟被激发的原型联想一块。)

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

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