Aion XIV 250

XIV 250

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构Aion与动力

394 The remarkable thing about this paralleling of states of
aggregation with different kinds of fire is that it amounts to a
kind of phlogiston theory not, of course, explicit, but clearly
hinted at: fire is peculiar to all the states of aggregation and is
therefore responsible for their constitution. This idea is old 85
and can be found as early as the Turba,, where Dardaris says:
“The sulphurs are souls which were hidden in the four bodies
[elements].”

跟不同种类的火聚集一块的状态的这种并列,令人注目的地方是,它相当等于是一种燃素说理论。当然,并不是明确的燃素说理论,但是明显被暗示到:对于各种的聚集的状态,火很特殊,因此负责聚集状态的形成。这个观念自古有之,早在滕巴经Turba经,就被发现到。在经里,达达立斯说:「磷隐藏在四个身体(元素)的灵魂。

8e Here the active principle (anima) is not fire, but
sulphur. The idea, however, is the same, namely that the elements
or states of aggregation can be reduced to a common
denominator. Today we know that the factor common to antagonistic
elements is molecular movement,, and that the states of aggregation correspond to different degrees of this movement.

在此,这个主动的原则(阿尼玛)并不是火,而是磷。可是观念是一样的。也就是说,聚集的元素或状态能够被化简成为分母。今天,我们知道,具有敌意的各种元素共通的因素是分子的运动。聚集的状态对应于不同程度的这个运动。

Molecular movement in its turn corresponds to a certain
quantum of energy, so that the common denominator of the
elements is energy. One of the stepping-stones to the modern
concept of energy is Stahl’s phlogiston theory,87 which is based
on the alchemical premises discussed above. We can see in them,
therefore, the earliest beginnings of a theory of energy.

分子的运动反过来对应于能源的某个量子。所以,各种元素的共同分母是能源。能源的现代观念的其中一个踏脚石是史达尔的燃素说理论。它用以上讨论的化学的假设作为基础。因此,我们在它们身上能够看见能源理论的早期的开端。

88
395 The phlogiston theory adumbrated by the alchemists did
not get as far as that, but it points unmistakably in that direction.
Moreover, all the mathematical and physical elements
from which a theory of energy could have been constructed were
known in the seventeenth century.

炼金术师所描述的燃素说理论,并没有发展到那个程度。但是它正确无误地指向那个方向。而且,能源理论能够用来建造的所有的数学与物理的元素,在十七世纪就被知道。

Energy is an abstract concept
which is indispensable for exact description of the behaviour
of bodies in motion. In the same way bodies in motion
can only be apprehended with the help of the system of spacetime
co-ordinates.

为了精确描述运动中的身体的行为,能源是不可或缺的抽象的观念。同样地,仅有凭借空间与时间的座标的系统的帮助,
运动中的身体才能够被理解。

Wherever movement is established, it is done
by means of the space-time quaternio, which can be expressed
either by the axiom of Maria, 3 -f- i, or by the sesquitertian proportion,
3 : 4. This quaternio could therefore replace that of the
four elements, where the unit that corresponds to the time-coordinate,
or the fourth in the alchemical series of elements, is
characterized by the fact that one element has an exceptional
position, like fire or earth.89

无论运动在哪里被建立,运动总是凭借空间与时间的四方体。这个四方体能够被表达,要就是凭借玛丽亚的定理,3+1,要不就是凭借4:3的比例。
这个四方体因此能够取代四个元素的四方体。在那里,对应于时间座标的单位,或者炼金术的元素的系列,它的特征是这个事实:一个元素拥有例外的地位,就像火或土。

396 The exceptional position of one of the factors in a quaternity
can also be expressed by its duplex nature. For instance,
the fourth of the rivers of Paradise, the Euphrates, signifies the
mouth through which food goes in and prayers go out, as well
as the river and the Logos. In the Moses Quaternio, Moses* wife
plays the double role of Zipporah and the Ethiopian woman.

四方体的其中一个因素的例外的地位,也能够凭借它的对立方向的特性表达。譬如,天堂的河流的第四条,尤拉斯河象征着嘴巴。通过这个嘴巴,食物进来,祈祷出去,以及河流与逻可斯。在摩西的四方体,摩西的妻子扮演齐普拉与伊索比亚的女人的双重角色。

If we construct a quaternity from the divine equivalents of Maier’s
four elements Apollo, Luna, Mercurius, Vulcan we get a marriage
quaternio with a brother-sister relationship:

假如我们建造一个四方体,用梅尔的四个元素的神性相等语:阿波罗,鲁那,墨丘利斯,瓦康。我们获得四位一体的结合,具有兄弟姐妹的关系:
Apollo阿波罗 ———– Luna 鲁那
Vulcan瓦康———– Mercurius墨丘利斯
Duplex 对立方向的沟通

In alchemy Mercurius is male-female and frequently appears
as a virgin too. This characteristic (3 -j- i, or 3 : 4) is also apparent
in the space-time quaternio:

在炼金术,墨丘利斯是男性与女性,而且也经常出现作为一位处女。这个特征(3+1,或是3:4)也明显出现在空间-时间的四方体。

Height 高度———–Width广度
Depth 深度———-Time时间

397 If we look at this quaternio from the standpoint of the
three-dimensionality of space, then time can be conceived as a
fourth dimension. But if we look at it in terms of the three
qualities of time– past, present, future- then static space, in
which changes of state occur, must be added as a fourth term.

假如我们观看这个四方体,从空间的三个维度的观点。那么时间能够被构想作为是第四维度。但是,假如我们观看它,用时间的三个特质的术语:过去,现在,未来。那么,静态的空间就必须被增添,作为第四个术语,在那里。状态的改变发生。

In both cases, the fourth represents an incommensurable Other
that is needed for their mutual determination. Thus we measure
space by time and time by space.

在两种情况,第四个术语代表一个无法测量的大他者,为了他们的互相的决定,这个大他者被需要。因此,我们凭借时间测量空间,并且凭借空间测量时间。

The Other, the fourth, corresponds
in the Gnostic quaternities to the fiery god, “the fourth
by number,” to the dual wife of Moses (Zipporah and the Ethiopian
woman), to the dual Euphrates (river and Logos), to the
fire 90 in the alchemical quaternio of elements, to Mercurius
duplex in Maier’s quaternio of gods, and in the “Christian
Quaternity” if such an expression be permitted to Mary or
the devil. These two incompatible figures are united in the
Mercurius duplex of alchemy.

大他者,这第四个术语,在诺斯替教派的四方体,对应于这个凶猛的神,「第四号神」,对应于摩西的双重妻子(齐普拉与伊索比亚的女人),对应于双重的尤拉斯(河流与逻可斯),在元素的炼金术的四方体,对应于火。在梅尔的众神的四方体,对应于墨丘利斯的对立方向的沟通。在“基督教的四方体”,假如这样的表达被容许,它对应于圣母玛丽或恶魔。这两位无法相容的人物,在墨丘利斯的炼金术的双重方向的沟通里,被结合起来。

92
398 The space-time quaternio is the archetypal sine qua non for
any apprehension of the physical world –indeed, the very possibility
of apprehending it. It is the organizing schema par excellence
among the psychic quaternities. In its structure it corresponds
to the psychological schema of the functions.93 The
3 : i proportion frequently occurs in dreams and in spontaneous
mandala-drawings.

空间与时间的四方体是原型的先决条件,为了理解物理的世界。的确,作为理解这个物理世界的可能性。它是心灵的四方体里,非常优秀的组织的基模。在它的结构里,它对应于这个功能的心灵的基模。3:1的均称经常发生在梦里与自动自发的曼陀罗与图画里。

399 An individual, modern parallel to the diagram of quaternities
arranged on top of one another, coupled with the idea of
ascent and descent, can be found among the illustrations to my
paper on mandala pictures.

对于四方体的图形的个人的现代的并列,被安排在互相的顶端,跟上升与下降的观念匹配。它能够被找到,在我探讨曼陀罗的图画的插图里.

94 The same idea also appears in
the pictures relating to a case described there at some length,
and dealing with vibrations that formed “nodes.” 95 Each of
these nodes signified an outstanding personality, as was true
also of the picture in the first case. A similar motif may well
underlie the representation of the Trinity here appended
(Plate II), from the manuscript of a treatise by Joachim of
Flora.96

相同的观念也出现在跟一个个案相关的图画里。这个个案相当详细地被描述,它处理形成“节点”的各种振动。每一个节点都象征着一个杰出的人格。就第一个个案的图画而言,情况也是一样。同样的母题很有理由作为附属在此的三位一体的表象的基础(盘面II)。根据弗洛拉的周奇姆所写的论文的原稿。

4 I would like, in conclusion, to mention the peculiar theory
o world creation in the Clementine Homilies. In God, pneuma
and soma are one. When they separate, pneuma appears as the
Son and “archon of the future Aeon/’ but soma, actual substance
(oMa) or matter (vXrj), divides into four, corresponding to
the four elements (which were always solemnly invoked at
initiations).

作为总结,我想要提到世界创世纪的这个特殊的理论,在克利门提那的教派。在上帝那里,钮玛与索玛是一体。当他们分开时,钮玛出现作为儿子,“未来永恒纪元的儿子”。但是索玛,实际的物质,或作为物质,分裂成为四个,对应于四个元素(这四个元素在入教会时,总是严肃地召唤)。

From the mixing of the four parts there arose the
devil, the “archon of this Aeon,” and the psyche of this world.
Soma had become psychized (lpfnjxov) : “God rules this world
as much through the devil as through the Son, for both are in his
hands/’ 97 God unfolds himself in the world in the form of
syzygies (paired opposites), such as heaven/earth, day/night,
male/female, etc.

从这四个部分的混合里,就产生恶魔,这位“永恒纪要的儿子”,与这个世界的心灵。索玛已经变成心灵状态。「上帝统治这个世界,凭借恶魔,也凭借这位儿子。因为两位都是在他的掌控手中。上帝在世界里展开他自己,作为融合体(配对的对立)。譬如,天/地,白天/黑夜,男性/女性,等等。

The last term of the first series is the Adam/
Eve syzygy. At the end of this fragmentation process there follows
the return to the beginning, the consummation of the
universe (reAevrr/ T<S!/ Trai/rwv) through purification and annihilation.

第一个系列的最后的术语是:亚当/夏娃/融合。在这个片段化的过程结束时,跟随而来的是回到开始,宇宙的圆满,通过净化与毁灭。

98
401 Anyone who knows alchemy can hardly avoid being struck
by the likeness which "Clement" 's theory bears to the basic conceptions
of the alchemists, if we disregard its moral aspects.

任何懂得炼金术的人,对于这个类似,无不印象深刻。“克利门”的理论跟炼金术师的基本的观念具有的类似。假如我们忽略它的寓意的层面。

Thus we have the "hostile brothers," Christ and the devil, who
were regarded as brothers in the Jewish-Christian tradition; the
tetrameria into four parts or elements; the paired opposites and
their ultimate unity; the parallel of the lapis and Mercurius
with Christ and, because of the snake or dragon symbolism, also
with the devil; and finally, the figure of Mercurius duplex and
of the lapis, which unites the opposites indivisibly in itself.

因此,我们拥有“这对敌意的兄弟”,基督与恶魔。他们被认为是兄弟,在犹太教与基督教的传统。四方体成为四个部分,或四个元素。配对的对立与他们的最后的统合。石头与墨丘利斯与基督的比列。因为蛇或龙的象征主义,它也跟恶魔并列。最后,墨丘利斯的对立方向的沟通与石头的人物,它统合不可区分的对立的本身。

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

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