XIV 254

XIV 254

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构Aion与动力

402 if we look back over the course our argument has taken, we
see at the beginning of it two Gnostic quaternities, one of which
is supraordinate, and the other subordinate, to man, namely the
“Positive Moses” or Anthropos Quaternio, and the Paradise
Quaternio.” It is probably no accident that Hippolytus men-
tions precisely these two quaternaries, or that the Naassenes
know only these, for the position of man is, in their system,
closely connected with the higher Adam but is separated from
the chthonic world of plants and animals, namely Paradise.

假如我们回顾我们的争论採取得途径,我们在它的开始看见两个诺斯替教派的四方体。其中一个是早先隶属于人,另一个是隶属于人。换句话说,“积极的摩西”或神性人形的四方体,与“天堂的四方体”。这可能并非是偶然,当海普利塔斯确实地提到这两个四方体。或是拿森尼斯人知道的仅是这两个四方体。因为在他们的制度里,人的立场跟天堂的亚当密切关联。但是跟植物与动物的闪灵世界,也就是天堂分开。

Only through his shadow has he a relationship to the serpent with its
dual meaning. This situation is altogether characteristic of the
age of Gnosticism and early Christianity. Man in those days was
close to the “kingless [i.e., independent] race,” that is, to the
upper quaternity, the kingdom of heaven, and looked upward.
But what begins above does not rise higher, but ends below.

仅有通过他的阴影,人才跟蛇的双重性的意义,具有关系。这个情境完全是诺斯替教派与早期基督教时代的特征。在那个时代的人,靠近于“无帝王的独立的种族”。也就是说,靠近上层的四方体,天堂的过度,然后望上仰望。但是上天开始的东西,并没有升得更高,而是在底下结束。

Thus we felt impelled to symmetrize the lower Adam of the
Naassenes by a Shadow Quaternio, for just as he cannot ascend
direct to the higher Adam since the Moses Quaternio lies in
between so we have to assume a lower, shadowy quaternity
corresponding to the upper one, lying between him and the
lower principle, the serpent.

因此,我们感觉被迫要凭借阴影的四方体,跟拿森尼斯人的地面亚当均衡。因为他无法直接上升到天堂亚当。因为摩西的四方体就在于之间。所以我们必须假定有一个地名的阴影的四方体,对应于上方的四方体。就在于他与地面原则,蛇之间。

This operation was obviously unknown
in the Gnostic age, because the unsymmetrical upward
trend seemed to disturb nobody, but rather to be the very thing
desired and “on the programme.” If, therefore, we insert between
Man and Serpent a quaternity not mentioned in the
texts, we do so because we can no longer conceive of a psyche
that is oriented exclusively upwards and that is not balanced by
an equally strong consciousness of the lower man.

在诺斯替教派的时代,这种运作显而易见是未知的。因为不均衡的朝上的倾向,似乎并不会扰乱到任何人。相反地,这种倾向似乎就是被渴望的东西,并且在“规划”里。因此,假如我们在人与蛇之间插入一个四方体,在文本里没有提到的四方体。我们这样做,是因为我们不再能够构想一直专注地向上取向的心灵。这种心灵并没有受到地面的人的同样强烈的意识的平衡。

This is a
specifically modern state of affairs and, in the context of Gnostic
thinking, an obnoxious anachronism that puts man in the centre
of the field of consciousness where he had never consciously
stood before. Only through Christ could he actually see this
consciousness mediating between God and the world, and by
making the person of Christ the object of his devotions he gradually
came to acquire Christ’s position as mediator.

这是一种明确是现代的事物的状态,在诺斯替教派的思想的内文,这是一种引人恶感的时代错置。这种时代错置让人成为意识的领域的中心。他以前从来没有意识地站立在那里。仅有通过基督,人才能够实际上看见这个意识,中介在上帝与世界之间。凭借让基督这个人成为他忠诚度对象,他逐渐获得基督的立场,作为中介。

Through the
Christ crucified between the two thieves man gradually attained
knowledge of his shadow and its duality. This duality had already
been anticipated by the double meaning of the serpent.
Just as the serpent stands for the power that heals as well as
corrupts, so one of the thieves is destined upwards, the other
downwards, and so likewise the shadow is on one side regrettable
and reprehensible weakness, on the other side healthy instinctivity
and the prerequisite for higher consciousness.

通过基督被钉上十字架,处于两位小偷之间。人才慢慢地获得知道他的阴影与其双重性。这种双重性已经被预期,被蛇的双重的意义所预期。正如蛇代表疗愈的力量与腐败的力量。其中一位小偷注定超上,另一位小偷注定朝下。同样地,阴影一方面是令人遗憾与受谴责的弱点。另一方面,又是健康的本能与天堂意识的先决条件。

43 Thus the Shadow Quaternio that counterbalances man’s
position as mediator only falls into place when that position has
become sufficiently real for him to feel his consciousness of himself
or his own existence more strongly than his dependence on
and governance by God. Therefore, if we complement the upward-
tending pneumatic attitude that characterizes the early
Christian and Gnostic mentality by adding its opposite counterpart,
this is in line with the historical development.

因此,作为人的立场的中介者,相抗衡的阴影的四方体,仅有当那个立场成充分地真实,这个阴影的四方体才会发生,为了让他感觉他自己意识到自己,或是意识到他自己的存在,比他依赖上帝的统治更加强烈。因此,假如我们辅助这个超上的倾向的空中的态度,它作为早期基督教与诺斯替教派的精神的特色的态度,凭借增添它的对立的对应物。这是为了要符合历史的发展。

Man’s
original dependence on a pneumatic sphere, to which he clung
like a child to its mother, was threatened by the kingdom of
Satan. From him the pneumatic man was delivered by the Redeemer,
who broke the gates of hell and deceived the archons;
but he was bound to the kingdom of heaven in exactly the
same degree.

人的原先的依赖空中的球面,他紧捉住这个空中的球面,就像小孩紧捉住母亲。人的原初的依赖受到撒旦魔鬼的威胁。救赎者将这个空中的人从恶魔撒旦那里解救出来。救赎者打破地狱的大门,并且欺骗闪灵。但是他确实同样程度地注定要留在天上的王国。

He was separated from evil by an abyss. This
attitude was powerfully reinforced by the immediate expectation
of the Second Coming. But when Christ did not reappear,
a regression was only to be expected. When such a great hope is
dashed and such great expectations are not fulfilled, then the
libido perforce flows back into man and heightens his consciousness
of himself by accentuating his personal psychic processes;
in other words, he gradually moves into the centre of his field
of consciousness.

由于有道深渊,上帝跟邪恶隔开。这个态度由“再次来临”的当下期望,强烈地增强。但是当基督并没有重新出现,就仅剩退行能够被期望。当这样一个伟大的希望被撞毁,这些伟大的期望没有被实现。那生命力比多多力量就会流回人身上,然后强化人对他自己的意识,凭借强调他的个人的心灵的过程。换句话说,他逐渐地移动进入他的意识的领域的中心。

This leads to separation from the pneumatic
sphere and an approach to the realm of the shadow. Accordingly,
man’s moral consciousness is sharpened, and, as a parallel to this,
his feeling of redemption becomes relativized. The Church has
to exalt the significance and power of her ritual in order to put
limits to the inrush of reality. In this way she inevitably becomes
a “kingdom of this world.” The transition from the Anthropos
to the Shadow Quaternio illustrates an historical development
which led, in the eleventh century, to a widespread recognition
of the evil principle as the world creator.

这导致跟空中的球面的隔离,并且接近阴影的领域。因此,人的道德的意识变得敏锐。作为这个的并列,人的被救赎的感觉变得相对化。教堂必须提升她的仪式的意义与力量,为了成为“这个世界的王国”。从神性人形转移成为阴影四方体,说明了这个历史的发展,在11世界,促成广泛的体认邪恶的原则,作为世界的创造者。

44 The serpent and its chthonic wisdom form the turning-point
of the great drama. The Paradise Quaternio with the lapis, that
comes next, brings us to the beginnings of natural science
(Roger Bacon, 1214-94; Albertus Magnus, 1193-1280; and the
alchemists), whose main trend differs from the pneumatic not by
180 but only by 90 that is to say, it cuts across the spiritual
attitude of the Church and is more an embarrassment for faith
than a contradiction of it.

蛇与它的闪灵的智慧形成这个伟大戏剧的转捩点。具有智慧之石的天堂的四方体接著而来,带我们来到自然科学的开始(罗杰 培根,1214-94;阿伯塔斯 马格纳斯,1193-1280;与炼金术师)。他们的主要的倾向不同于空中的倾向,不是180度,而是90度的倒转。换句话说,它横切过教堂的精神态度,对于信仰是件尴尬,而不是信仰的悖论。

45 From the lapis, Le., from alchemy, the line leads direct to
the quaternlo of alchemical states of aggregation, which, as we
have seen, is ultimately based on the space-time quatemio. The
latter comes into the category of archetypal quaternities and
proves, like these, to be an indispensable principle for organizing
the sense-impressions which the psyche receives from bodies
in motion. Space and time form a psychological a priori, an
aspect of the archetypal quaternity which is altogether indispensable
for acquiring knowledge of physical processes.

从智慧之石,譬如,从炼金术,这个脉络直接通往炼金术的聚集的状态的四方体。如同我们已经看见,这个聚集最后以空间与时间的四方体作为基础。后者进入原型四方体的范畴,并且像那些四方体,它们证明书组织意义与印象的不可免除的原则。心灵从动作中的身体接受这些意义与印象。空间与时间形成心理的超验状态,原型四方体的层面,它完全是不可免除的,为了获得生理的过程的知识。

406 The development from the second to the fourth quaternio
illustrates the change in man’s picture of the world during the
course of the second millennium. The series ends with the concept
of the rotundum, or of rotation as contrasted with the static
quality o the quaternity which, as we have said, proves to be
of prime importance for apprehending reality. The rise of scientific
materialism connected with this development appears on
the one hand as a logical consequence, on the other hand as a
deification of matter. This latter aspect is based, psychologically,
on the fact that the rotundum coincides with the archetype of
the Anthropos.

从第二到第四个四方体的发展,说明人对世界的画面的改变,在第二个千禧年的过程。这些系列以圆形性的观念或旋转的观念,作为结束。跟四方体的静态的特质作为对照。如同我们已经看出,它证明是非常重要,作为理解现实。跟这个发展息息相关的科学的唯物论的興起,一方面出现作为逻辑的结果。另一方面,作为物质的神性表现。从心理而言,这个后者根据的是这个事实:这个圆形性跟神性人形的原型符合。

407 With this insight the ring of the uroboros closes, that symbol
of the opus circulare of Nature as well as of the “Art.”

带着这个洞察力,咬尾蛇的环圈封闭,自然与“艺术”的循环创作的那个象征。

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

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