Aion 168

Aion 168

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

258 The treatise of Rosinus contains a parallel to Morienus: 5S
“This stone is something which is fixed more in thee [than elsewhere],
created of God, and thou art its ore, and it is extracted
from thee, and wheresoever thou art it remains inseparably with
thee. . . .

罗西那思的论文包括跟摩瑞那思的并列:这个石头上某件更加固定在你身上的东西,胜过于其他地方。它由上帝所创造。你就是它的矿源,它从你身上抽取出来。而且,无论你在哪里,它始终跟你不分开。

And as man is made up of four elements, so also is
the stone, and so it is [dug] out of man, and thou art its ore,
namely by working; and from thee it is extracted, that is by division;
and in thee it remains inseparably, namely by knowledge.

正如人是由四个元素组成,石头也是由四个元素组成。它从人身上挖掘出来。你就是它的矿源。也就是说,凭借工作。从你身上,它被抽取出来。也就是被区分。在你身上,它始终不分开,也就是,根据知识。

[To express it] otherwise, fixed in thee: namely in the Mercurius
of the wise; thou art its ore: that is, it is enclosed in thee and
thou holdest it secretly; and from thee it is extracted when it
is reduced [to its essence] by thee and dissolved; for without thee
it cannot be fulfilled, and without it canst thou not live, and so
the end looks to the beginning, and contrariwise/’ 55

(为了用不同方式表达它,它被固定在你身上:换句话说,在智慧者的墨丘利神。你是它的矿源。也就是说,它被封闭在你身上,你秘密地拥有它。从你身上,它被抽取出来,当它被你简化到成为它的本质,然后被溶解。因为假如没有你,它无法被充实。假如没有它,你无法生活著。所以,结局是朝向开始,逆时钟方向。」

259 This looks like a commentary on Morienus. We learn from
it that the stone is implanted in man by God, that the laborant
is its prima materia, that the extraction corresponds to the socalled
divisio or separatio of the alchemical procedure, and that
through his knowledge of the stone man remains inseparably
bound to the self. The procedure here described could easily be
understood as the realization of an unconscious content.

这看起来像是对于摩瑞纳斯的注释。我们从它学习到:石头被上帝安置在人身上。化学家就是它的原初的物质。抽取物对应于恋金术过程的所谓的「分离」。通过他对于石头的认识,人始终无法分离地跟自性连接一块。在此被描述的这个程序很容易被理解作为无意识内容的体现。

Fixation in the Mercurius of the wise would then correspond to the
traditional Hermetic knowledge, since Mercurius symbolizes
the Nous; 56 through this knowledge the self, as a content of the
unconscious, is made conscious and “fixed” in the mind. For
without the existence of conscious concepts apperception is, as
wc know, impossible.

在智慧者的墨丘利神的固定因此将对应于传统的赫尔墨斯主义的知识。因为墨丘利神象征知识。通过这个知识,自性,作为无意识的内容,成为意识并且「固著」于心灵。因为假如没有意识观念的的存在,据我们所知,统觉是不可能的。

This explains numerous neurotic disturbances
which arise from the fact that certain contents are
constellated in the unconscious but cannot be assimilated owing
to the lack of apperceptive concepts that would “grasp” them.

这解释为什么有那么多的神经症的困扰,它们起源于这个事实:某些的内容被汇集于无意识,但是无法被吸收,由于欠缺将可以「理解」它们的统觉的观念。

That is why it is so extremely important to tell children fairytales
and legends, and to inculcate religious ideas (dogmas) into
grown-ups, because these things are instrumental symbols with
whose help unconscious contents can be canalized into consciousness,
interpreted, and integrated. Failing this, their energy
flows off into conscious contents which, normally, are not much
emphasized, and intensifies them to pathological proportions.

那就是为什么这是如此极端重要,要跟小孩说童话故事与传说,并且灌输宗教的观念(信条),一直到成年人。因为这些事情是有帮助的象征,藉由它们的帮助,无意识的内容能够被引导到意识,被解释与被融合。假如没有这样做,它们的能源将会流露进入意识的内容。正常来说,意识的内容并没有经常被强调,并且增强它们,到病态的程度。

We then get apparently groundless phobias and obsessionscrazes,
idiosyncrasies, hypochondriac ideas, and intellectual perversions
suitably camouflaged in social, religious, or political
garb.

我们因此拥有明星没有来由的恐惧与著魔,怪癖,忧郁症的观念,与知识的变态。它们恰如其分地被描绘轮廓,在社会,宗教,或政治的外表里。

260 The old master saw the alchemical opus as a kind of apocatastasis,
the restoring of an initial state in an “eschatological”
one (“the end looks to the beginning, and contrariwise”). This
is exactly what happens in the individuation process, whether it
take the form of a Christian transformation (“Except ye become
as little children”), or a satori experience in Zen (“show me
your original face”), or a psychological process of development
in which the original propensity to wholeness becomes a conscious
happening.

年长的导师看待这个炼金术的工作,作为是一种的「重建」,原初状态的恢复,处于「末世论」的状态。(结局朝向开始,然后逆时钟方向)。这确实就是个体化过程发生的事情,无论它採取基督教转化的形态(除非你成为小孩),或是发展的心理的过程。在那个过程,完整的原初的习性成为意识的事件。

261 For the alchemist it was clear that the “centre,” or what we
would call the self, does not lie in the ego but is outside it, “in
us” yet not “in our mind,” being located rather in that which we
unconsciously are, the “quid” which we still have to recognize.

对于炼金术师,显而易见,这个「中心」,或我们所谓的自性,并不是在于这个自我,而是在自我的外面,在「我们里面」,可是不是「在我们的心里」。相反地,它被找出位置,在我们无意识所在地地方,我们依旧必须体认的「魔性」。

Today we would call it the unconscious, and we distinguish between
a personal unconscious which enables us to recognize the
shadow and an impersonal unconscious which enables us to
recognize the archetypal symbol of the self. Such a point of view
was inaccessible to the alchemist, and having no idea of the
theory of knowledge, he had to exteriorize his archetype in the
traditional way and lodge it in matter, even though he felt, as
Dorn and others undoubtedly did, that the centre was paradoxically
in man and yet at the same time outside him.

今天我们将称它为无意识。我们区别个人的无意识与非个人的无意识;前者让我们能够体认出阴影,后者让我们能够体认出自性的原型象征。这样的观点并无法让炼金术师接纳。由于并不知道知识的理论,炼金术师必须用传统的方式,将他的原型外在化,并且将它定位在物质。即使他感觉到,如同敦恩与其他炼金术师感觉到,中心悖论地在人身上,可是同时又在他的身外。

109262 The “incorrupt medicament,” the lapis, says Dorn, can be
found nowhere save in heaven, for heaven “pervades all the elements
with invisible rays meeting together from all parts at the
centre of the earth, and generates and hatches forth all creatures.”
“No man can generate in himself, but [only] in that
which is like him, which is from the same [heaven].” 57

敦恩说,这个「不腐败的灵药」,这个石头仅有在天堂能够被找到,因为天堂「以隐形的光弥漫所有的元素,这些隐形的光从地球的中心的各个部分汇合一块。天堂产生与孵生所有的生物。」「没有能够在他自己身上产生,仅有在类似他的人身上产生。那是来自相同的天堂。」

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

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