Aion 218

Aion 218
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

34 1 This paradoxical idea of the Monad in Monoi’mos describes
the psychological nature of the self as conceived by a thinker of
the second century under the influence of the Christian message.

在莫诺依默斯的这个单子的悖论的观念,描述自性的心理的特性,作为受到第二世纪的思想家所构想,在基督教的讯息的影响之下。

342 A parallel conception is to be found in Plotinus, who lived
a little later (c. 205-70). He says in the Enneads: “Self-knowledge
reveals the fact that the soul’s natural movement is not in a
straight line, unless indeed it have undergone some deviation.

一个并列的观念在普罗提那斯能够被找到。他活在稍晚时期(c. 205-70)。他在Enneads书里说:「对于自性的认识揭示这个事实:灵活的自然的运动并不是以直线方式,除非它确实经历过某些的偏离。

On the contrary, it circles around something interior, around a
centre. Now the centre is that from which proceeds the circle,
that is, the soul. The soul will therefore move around the centre,
that is, around the principle from which she proceeds; and,
trending towards it, she will attach herself to it, as indeed all
souls should do. The souls of the divinities ever direct themselves
towards it, and that is the secret of their divinity; for divinity
consists in being attached to the centre. . . . Anyone who withdraws
from it is a man who has remained un-unified, or who is
a brute.” 137

相反地,它环绕某件内部的东西旋转,环绕一个中心。现在,这个中心是,圆圈从那里继续前进的东西。也就是,环绕这个原理,她继续前进。当她倾向于这个原理时,她将自己跟它连接一块。如同所有的灵魂应该这样做。神性的灵魂始终引导它们自己朝向它。那就是他们的神性的秘密。因为神性在于跟这个中心连接一块。任何从它那里撤退的人,就是始终没有被统一的人,或是个野人。

343 Here the point is the centre of a circle that is created, so to
speak, by the circumambulation of the soul. But this point is the
“centre of all things,” a God-image. This is an idea that still
underlies the mandala-symbols in modern dreams.138

在此的重点是,圆圈的中心被创造之后,也就是被灵魂的环绕行走所创造。但是,重点是「万物的中心」,上帝-意象。在现代的梦里,这依旧是作为曼陀罗的象征的一个观念。

344 Of equal significance is the idea, also common among the
Gnostics, of the ainvB^p or spark. 139 It corresponds to the scintilla
vitae, the “little spark of the soul” in Meister Eckhart,140 which
we meet with rather early in the teachings of Saturninus.141
Similarly Heraclitus, “the physicist,” is said to have conceived
the soul as a “spark of stellar essence.” 142 Hippolytus says that
in the doctrine of the Sethians the darkness held “the brightness and the spark of light in thrall,” 143 and that this “very small spark” was finely mingled in the dark waters 144 below. 145 Simon Magus 146 likewise teaches that in semen and milk there is a very
small spark which “increases and becomes a power boundless
and immutable.” 147

同样重要的是这个观念,在诺斯提教派也很普遍的观念,火花的观念。它对应于欧哈特牧师所谓的「灵魂的小火花」。早先在萨滕尼那斯的教导,我们遭遇过这个灵魂的火花。同样地,赫拉克利图斯,这位物理学家,据说曾经构想灵魂作为是「重要本质的火花」。海普利塔斯说:在色星安教派的信条里,这个黑暗在著迷之下的光的灿烂与火花。这个小火花美妙地跟底下的黑暗的水混合一块。西门 马格斯同样教导:在精子与牛奶里,有一个小火花增加而且变成无限而不变的力量。

345 The symbol of the point is found also in alchemy, where it
stands for the arcane substance; in Michael Maier 148
it signifies “the purity or homogeneity of the essence.” It is the “punctum
solis” 149 in the egg-yolk, which grows into a chick. In Khunrath
it represents Sapientia in the form of the “salt-point”; 15° in
Maier it symbolizes gold. 151

这个点的象征在炼金术里也被找到。在那里,它代表奥秘的物质。在麦克 梅尔,它象征本质的纯净或同质性。它就是逐渐成为鸡蛋蛋黄里的生命之源punctum
Solis,在Khunrath,它以「盐-点」的形状代表智慧。在梅尔,它象征黄金。

To the scholiast of the “Tractatus
aureus” it is the midpoint, the “circulus exiguus” and “mediator”
which reconciles the hostile elements and “by persistent
rotation changes the angular form of the square into a circular
one like itself.” 152 For Dorn the “punctum vix intelligibile” is
the starting point of creation. 153 Similarly John Dee says that all
things originated from the point and the monad.154 Indeed, God
himself is simultaneously both the centre and the circumference.

对于”金币论文 “,它是中间点,流通中心与中介。它让互相排斥的元素调和起来。凭借持续的旋转,它改变四方形的棱角形式,成为圆形的形式,像它自己那样。对于敦恩,这个智慧的斑点就是创造的开始点。同样地,约翰 帝以说:万物都起源这个斑点与单子。的确,上帝他自己同时既是中心,又是圆周。

In Mylius the point is called the bird of Hermes.155 In the
“Novum lumen” it is spirit and fire, the life of the arcane substance,
similar to the spark. 158 This conception of the point is
more or less the same as that of the Gnostics.

在麦力斯,这个点被称为是赫密斯的鸟。在Novum Lumen,它是精神与火,奥秘物质的生命,类似火花。这个点的观念跟诺斯替教派的观念,相同类似。

346 From these citations we can see how Christ was assimilated
to symbols that also meant the kingdom of God, for instance
the grain of mustard-seed, the hidden treasure, and the pearl of
great price. He and his kingdom have the same meaning. Objections
have always been made to this dissolution of Christ’s personality,
but what has not been realized is that it represents at
the same time an assimilation and integration of Christ into the
human psyche. 157 The result is seen in the growth of the human
personality and in the development of consciousness.

从这些引述里,我们能够看见,基督如何被吸收到也意味着上帝的王国的象征。譬如,芥末种子的穀粒,隐藏的财宝,具有钜大价值的珍珠。基督和他的王国拥有相同的意义。对于基督的人格的瓦解,总是有各种的反对。但是始终没有被体会的东西是,它同时代表将基督吸收与融合进入人类的心灵里。从人、的人格的成长,与意识的发展,这个结果被看见。

These specific attainments are now gravely threatened in our antichristian
age, not only by the sociopolitical delusional systems,
but above all by the rationalistic hybris which is tearing our
consciousness from its transcendent roots and holding before
it immanent goals.

在我们的反基督的时代,这些明确的获得现在严重地受到威胁,不但被社会-政治的幻觉的系统,而且尤其重要地,被理性主义的傲慢。这种傲慢将我们的意识撕裂出来,从意识的超验的根源撕裂出来,并且将内在性的目标,放置在意识之前。

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

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