Aion 216

Aion 216
永恒纪元

Carl Jung
卡尔 荣格

XIII
第八章

GNOSTIC SYMBOLS OF THE SELF
自性的诺斯替象征

7
215Now let us come back to the symbols listed by Hippolytus.
The Original Man in his latent state—so we could interpret the
term axapaKrqpi<TT6s—is named Aipolos, "not because he feeds hegoats
and she-goats," but because he is ocittoAo?, the Pole that
turns the cosmos round.126 This recalls the parallel ideas of the
alchemists, previously mentioned, about Mercurius, who is
found at the North Pole. Similarly the Naassenes named Aipolos
—in the language of the Odyssey—Proteus. Hippolytus quotes
Homer as follows: "This place is frequented by the Old Man of
the Sea, immortal Proteus the Egyptian . . . who always tells
the truth . .

现在回头谈了海普利塔斯列举的各种象征。处于潜在状态的原初的人—我们能够解释被命名为艾波洛斯的故事,不是「因为他餵食公羊与母羊,而是因为他是转动宇宙的极地」。这让人想起炼金术师的对比的观念,先前被提到的关于墨丘利神。他在北极被发现。同样地,拿森尼斯人用奥德赛的语言,命名艾波洛斯为普罗提斯。海普利塔斯引述荷马的话语如下:「这个地方,海上老人经常拜访,埃及的这位永恒的普罗提斯,他总是说出真理。」

." 127 Homer then continues: ". . . who owes
allegiance to Poseidon and knows the sea in all its depths." 128
Proteus is evidently a personification of the unconscious: 129
It is difficult to "catch this mysterious old being … he might see
me first, or know I am there and keep away." One must seize
him quickly and hold him fast, in order to force him to speak.

荷马因此继续说:「他忠诚于普赛登海神,并且知道海洋的各个深处」。普罗提斯显而易见地是无意识的具体化身:「要捕捉这位神秘的老人非常困难、、、为了让他首先看见我,并且知道我在那里,并且避开。」我们必须很快捉住他,并且紧抱住他,为了强迫他说话。

Though he lives in the sea, he comes to the lonely shore at the
sacred noon-tide hour, like an amphibian, and lies down to
sleep among his seals. These, it must be remembered, are warmblooded—
that is to say, they can be thought of as contents of the
unconscious that are capable of becoming conscious, and at certain
times they appear spontaneously in the light and airy world
of consciousness.

虽然他住在海上,他来到孤独的海边,在神圣的正午-潮汐的时刻,就像两栖动物,躺下来跟他的海豹一起睡眠。必须记住的是,这些海豹都是热血动物,也就是,他们能够被认为是具有能够成为意识的无意识的内容。在某个时刻,他们自动自发地出现在意识的光亮与空中的世界里。

From Proteus the wandering hero learns how
he may make his way homewards "over the fish-giving sea," and
thus the Old Man proves to be a psychopomp.130 Ov TwrpacrKeTai,
Hippolytus says of him, which can best be translated by the
French colloquialism "il ne se laisse pas rouler." "But," the text
goes on, "he spins round himself and changes his shape." He
behaves, therefore, like a revolving image that cannot be
grasped.

从普罗提斯,这位漫遊的英雄学习到他如何朝向回家的途径,「横越过产生鱼的海洋」。因此,这位老人证明是一位灵媒。海普利塔斯提到他的话,可用法语的口语翻译:"il ne se laisse pas rouler." 文本继续说:「但是,他环绕他自己旋转,并且改变他的形状。」因此,他的行为就像是无法被捉住的旋转的意象。

What he says is vrjfiepTrjs, 'in sooth,' infallible; he is a
"soothsayer." So it is not for nothing that the Naassenes say that
"knowledge of the complete man is deep indeed and hard to
comprehend."

他所说的话是「预言」,「没有错误」。他是预言家。所以,拿森尼斯人说,「这位完整的人的知识确实深刻,而且难以理解」。这样说并非没有意义。

339 Subsequently, Proteus is likened to the green ear of corn in
the Eleusinian mysteries. To him is addressed the cry of the
celebrants: "The Mistress has borne the divine boy, Brimo has
borne Brimos!" A "lower" correspondence to the high Eleusinian
initiations, says Hippolytus, is the dark path of Persephone,
who was abducted by the god of the underworld; it
leads "to the grove of adored Aphrodite, who rouses the sickness
of love."

随后,普罗提斯被比喻为一根绿色玉米,在阿留星尼的神秘传说里。庆祝者的呼唤就是针对他而发出:「这位情妇已经生下这位神性的男孩,布利莫已经生效布利莫!」海普利塔斯说,「凡间低处」的对应于高处的阿留星尼的创议。这是波西封的黑暗途径。他被阴间的神所诱拐。它通往被崇拜的爱神的林地。爱神唤起相思病。

Men should keep to this lower path in order to be
initiated "into the great and heavenly" mysteries. 131 For this
mystery is "the gate of heaven" and the "house of God," where
alone the good God dwells, who is destined only for the spiritual
men. They should put off their garments and all become w^ioi,
'bridegrooms,' "robbed of their virility by the virgin spirit." 132
This is an allusion to Revelation 14:4:". . . for they are virgins.
These . . . follow the Lamb whithersoever he goeth." 133

人们应该遵循这条低地途径,为了要能够被引进伟大而天堂的神秘。因为这个神秘是进入天堂与上帝之家的大门。在那里,仅有伟大的上帝驻居。只有精神的人们才有这个幸运亲临上帝。他们应该脱掉他们衣袍,成为「新郎」,他「让这位处女地精神夺走他的精力」。这就提到启示录第14:4章节:「因为他们是处女。他去到哪里,绵羊就跟随去哪里。」

Among the objective symbols of the self I have already mentioned
the Naassene conception of the d^epi "™5 any^, the indivisible
point. This conception fully accords with that of the
"Monad" and "Son of Man" in Monoimos.

在我已经提到的自性的客观的象征当中,拿森尼斯人的「不可区分点」的观念。这个观念充分地符合在莫诺依默斯的「单子」与「人之子」。

Hippolytus says:
Monoimos . . . thinks that there is some such Man as Oceanus, of
whom the poet speaks somewhat as follows: Oceanus, the origin
of gods and of men.134 Putting this into other words, he says that
the Man is All, the source of the universe, unbegotten, incorruptible,
everlasting; and that there is a Son of the aforesaid Man,
who is begotten and capable of suffering, and whose birth is outside
time, neither willed nor predetermined . . .

海普利塔斯说:「莫诺依默斯认为,有某位像是奥西那斯这样的人,诗人谈到他的话语如下:奥西那斯,众神与人的起源。换句话说,他说:这个人是一切,是宇宙的来源,不会腐败,永久存在。这就是上述的人之子,他被诞生而且能够痛苦。他的诞生超越时间之外,非人所能意愿或预先决定。

This Man is a single
Monad, uncompounded [and] indivisible, [yet] compounded [and]
divisible; loving and at peace with all things [yet] warring with all
things and at war with itself in all things; unlike and like [itself],
as it were a musical harmony containing all things . . . showing
forth all things and giving birth to all things. It is its own mother,
its own father, the two immortal names.

这个人是单一的单子,没有组成成分与无法区分,可是又有组成成分与可区分。他跟万物和谐相处,可是又跟万物战斗,跟万物中的它自己战斗。不像它自己,又像它自己。这是包含万物的音乐的和谐,揭露万物,又产生万物。它是它自己的母亲,它自己的父亲,这两个不朽的名字。

The emblem of the perfect
Man, says Monoimos, is the jot or tittle. 135 This one tittle is
the uncompounded, simple, unmixed Monad, having its composition
from nothing whatsoever, yet composed of many forms, of
many parts. That single, indivisible jot is the many-faced, thousandeyed
and thousand-named, the jot of the iota. This is the emblem
of that perfect and indivisible Man. . . . The Son of the Man is
the one iota, the one jot flowing from on high, full and filling all
things, containing in himself everything that is in the Man, the
Father of the Son of Man.136

莫诺依默斯说,完美的人的这个标志就是微尘或微粒。这个小小的微粒就是这个没有组成成分,单纯,没有混杂的单子,它拥有它从空无的组成,可是又由许多形式组成,许多部分组成。那个单一,不可区分的微尘,就是这个许多刻面,千眼千名,微粒的微尘。这就是完美与不可区分的人的标志。人之子就是这一个微粒,从天堂流露出了的这个微粒,充实而填满万物。他在自身包含这个人的一切东西,人之子的父亲。

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

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