Aion 170

Aion 170

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

263 We see here how Dorn gets round his paradox: no one can
produce anything without an object that is like him. But it is
like him because it comes from the same source. If he wants to
produce the incorrupt medicament, he can only do so in something
that is akin to his own centre, and this is the centre in the
earth and in all creatures. It comes, like his own, from the same
fountainhead, which is God.

我们在此看见敦恩如何克服他的悖离:假如没有类似他的客体,没有人能够产生任何东西。但是这个东西类似他,因为它来自相同的来源。假如他想要产生这个不腐败的药剂,他仅能在某件类似他自己的中心的东西上面做。这就是地球与所有生物的中心。它前来,从相同的泉源,那就是上帝,就像他自己的泉源。

Separation into apparently dissimilar
things, such as heaven, the elements, man, etc., was necessary
only for the work of generation. Everything separated must
be united again in the production of the stone, so that the original
state of unity shall be restored.

仅是为了产生的工作,分离成为明显不同的东西,譬如,天上,元素,人,等等,才是必要的。每样被分离的东西必须被再次统一,在石头的产生。所以,统一的原初的状态应该被恢复。

But, says Dorn, “thou wilt
never make from others the One which thou seekest, except first
there be made one thing of thyself. . . . For so is the will of
God, that the pious shall pursue the pious work which they seek,
and the perfect shall perfect the other on which they were intent.
. . . See therefore that thou goest forth such as thou desirest
the work to be which thou seekest.” 58

但是,敦恩说:「你将永远无法用别人来形成你追寻的这个一,除了首先存在属于你自己的一件东西。因为上帝的意志也是一样,虔诚的人应该追寻他们追寻的工作,完美的人应该使他们意图的他者成为完美。因此,请你们负责:你们应该前往你们欲望工作成为你们寻求的样子。

264 The union of opposites in the stone is possible only when the
adept has become One himself. The unity of the stone is the
equivalent of individuation, by which man is made one; we
would say that the stone is a projection of the unified self. This
formulation is psychologically correct. It does not, however,
take sufficient account of the fact that the stone is a transcendent
unity.

在石头的对立的统一,仅有当通灵者他自己已经成为一,才有可能。石头的统一是个体化的相等语。凭借这个个体化,人才成为一。我们过去常说:石头上是被统一的自性的投射。这个阐述在心理学而言是正确的。可是,它并没有充分描述这个事实:石头是超验的统一体。

We must therefore emphasize that though the self can
become a symbolic content of consciousness, it is, as a supraordinate
totality, necessarily transcendental as well.

因此,我们必须强调,虽然自性能够成为意识的象征的内容,作为早先定制的完整性,它必然也是超验的。

Dorn recognized
the identity of the stone with the transformed man when
he exclaimed: “Transmute yourselves from dead stones into
living philosophical stones!” 59 But he lacked the concept of an
unconscious existence which would have enabled him to express
the identity of the subjective psychic centre and the objective
alchemical centre in a satisfactory formula.

敦恩体认出石头的认同于被转化的人,当他宣称:「将你们自己从死去的石头,转化成为活生生的哲学的石头!」但是他欠缺无意识的生命实存的观念。这个无意识的生命实存本来可以让他能够表达主体的心灵的中心的认同,以及客体的炼金术的中心,以一个令人满意的公式。

Nevertheless, he
succeeded in explaining the magnetic attraction between the
imagined symbol—the “theoria”—and the “centre” hidden in
matter, or in the interior of the earth or in the North Pole, as
the identity of two extremes. That is why the theoria and the
arcanum in matter are both called Veritas. This truth “shines”
in us, but it is not of us: it “is to be sought not in us, but in the
image of God which is in us.” 60

可是,他成功地解释磁性的吸引力,在被想像的象征—隐藏在物质里的「冥思」与「中心」,或是在地球的内部,或是在北极,作为是两个极端的认同。那就是为什么物质里的冥思与奥秘,两者都称为是「真理」。这个真理在我们身上「闪亮」,但是真理并不属于我们:真理应该被寻求,不是在我们身上,而是在我们身上的上帝的意象。)

265 Dorn thus equates the transcendent centre in man with the
God-image. This identification makes it clear why the alchemical
symbols for wholeness apply as much to the arcanum in man as
to the Deity, and why substances like mercury and sulphur, or
the elements fire and water, could refer to God, Christ, and the
Holy Ghost.

敦恩因此将人身上的超验的中心,等同是上帝的意象。这种认同清楚表明为什么炼金术的完整性的象征,同样应用到人身上的奥秘,如同运用到神性。以及为什么像水银与硫的物质,或是火与水的元素,会是提到上帝,基督,与圣魂。

Indeed, Dorn goes even further and allows the
predicate of being to this truth, and to this truth alone: “Further,
that we may give a satisfactory definition of the truth, we
say it is, but nothing can be added to it; for what, pray, can be
added to the One, what is lacking to it, or on what can it be supported?
For in truth nothing exists beside that One.” 61 The
only thing that truly exists for him is the transcendental self,
which is identical with God.

的确,敦恩甚至更加深入探寻,承认生命实存对于这个真理的述词,仅是针对这个真理:「更加深入地,我们可以给予真理一个令人满意的定义。我们说,真理具有生命实存,但是没有任何东西能够被增加到它那里。因为,想想看,什么东西能够被增加给这个一?对于这个一,还欠缺什么?或这个一能够以什么作为支撑?因为事实上,没有任何其他东西存在,除了那个一。」对于这个一的他,唯一确实存在的东西,是超验的自性。这个超验的自性认同于上帝。

266 Dorn was probably the first alchemist to sum up the results
of all the symbolical terms and to state clearly what had been
the impelling motive of alchemy from the very beginning. It is
remarkable that this thinker, who is far more lucid in his formulations
than his successor Jakob Bohme, has remained completely
unknown to historians of philosophy until today.

敦恩很可能是总结所有炼金术术语的这些结果的第一位炼金术师。他清楚地陈述从一开始作为炼金术的驱动的动机的东西。引人注意的是,这位思想家,他的阐释比起他的前辈杰寇 博梅,更加清楚。哲学的历史家直到今天,才完整地认识他。

He thus shares the fate of Hermetic philosophy in general, which,
for those unacquainted with modern psychology, remains a
closed book sealed with seven seals. But this book has to be
opened sometime if we wish to understand the mentality of the
present day; for alchemy is the mother of the essential substance
as well as the concreteness of modern scientific thinking, and not
scholasticism, which was responsible in the main only for the
discipline and training o£ the intellect.

他因此分享一般的赫尔墨斯主义的哲学这个命运。对于并不熟稔现代哲学的人们,赫尔墨斯主义的哲学,始终是一部封闭的书,用七个封印封著。但是这部书有时必须被打开,假如我们想要理解目前这个时代的心灵。因为炼金术师基本物质之母,以及现代的科学思想的具体表现。而不是经院哲学。因为经院哲学主要仅是负责知识的纪律与训练。

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

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