Aion XIV 257

Aion XIV 257

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构Aion与动力

7
408 Our quaternio series could also be expressed in the form of
an equation, where A stands for the initial state (in this case the
Anthropos), As for the end state,and BCD for intermediate
states. The formations that split off from them are denoted In
each case by the small letters abed. With regard to the construction
of the formula, we must bear in mind that we are concerned
with the continual process of transformation of one and
the same substance.

我们四方体的系列也能够被表达,用方程式的形式。当A代表最初的状态(在这个情况,那就是神性人形)。至于最后的状态,BCD代表中介的状态。跟它们分裂开来的各种形状在每个情况被指明,用abcd这些小写字母。关于这个公式的建构,我们必须记住,我们关心的是某个类似的物质的转化的连续过程。

This substance, and its respective state of
transformation, will always bring forth its like; thus A will produce
a and B b; equally, b produces B and c G. It is also assumed
that a is followed by b and that the formula runs from left to
right. These assumptions are legitimate in a psychological
formula.

这个物质及其各别的转化的状态,将总是显示它的类似物。因此A将会产生小a及Bb;同样地,b产生B及cC。这也被假设是:a后面跟随b。这个公式从左边进行到右边。这些假设是合理的,在心理学的公式里。

409 Naturally the formula cannot be arranged in linear fashion
but only in a circle, which for that reason moves to the right,
A produces its like, a. From a the process advances by contingence
to b, which in turn produces B.

当然,这个公式无法被安排,用直线的方式,而仅有用圆圈方式。因为那个理由,圆圈移动朝向右边。A产生它的类似物小a。从这个小a,这个过程前进,可能朝向小写b,然后接下去产生大写B。

The transformation turns
rightwards with the sun; that is, it is a process of becoming conscious,
as is already indicated by the splitting (discrimination)
of A B C D each time into four qualitatively discrete units. 100
Our scientific understanding today is not based on a quaternity
but on a trinity of principles (space, time, causality).

这种转化随着太阳朝右边旋转。换句话说,这是一个生成意识的过程,如同ABCD这个分裂(区别)已经指示的),每次都分裂成为四个性质有差异的单位。今天,我们的科学的理解并不是以四方体作为基础,而是以(空间,时间,因果律)的原则的三位一体作为基础。

101 Here, however, we are moving not in the sphere of modern scientific
thinking, but in that of the classical and medieval view of the
world, which up to the time of Leibniz recognized the principle
of correspondence and applied it naively and unreflectingly.
In order to give our judgment on A expressed by abc the character
of wholeness, we must supplement our time-conditioned
thinking by the principle of correspondence or, as I have called
it, synchronicity^

可是,在此,我们正在移动,不是在现代的科学的思维的球形里,而是在古典与中世纪的世界观的球形里。直到萊布尼兹的时代,这个世界观体认对应的原则,并且天真而且没有反思地将它应用。为了给予我们对于A的判断,A根据abc来表达,A具有完整的特性。我们必须补充以受到我们时代制约的思维,根据对应的原则,或者,如同我称它为“共时性”。

The reason for this is that our description
of Nature is in certain respects incomplete and accordingly excludes
observable facts from our understanding or else formulates
them in an unjustifiably negative way, as for instance in
the paradox of “an effect without a cause.” 103

这样做的理由是,我们对自然的描述在某些方面是不完整的。因此,我们的描述排除一些可以被观察到事实,不让我们理解。或者,我们用无法自圆其说的负面的方式来说明它们。譬如,在“没有原因的结果”的这个悖论。

Our Gnostic
quaternity is a naive product of the unconscious and therefore
represents a psychic fact which can be brought into relationship
with the four orienting functions of consciousness; for the
rightward movement of the process is, as I have said, the expression
of conscious discrimination 104 and hence an application of
the four functions that constitute the essence of a conscious
process.

我们的诺斯教派的四方体是无意识的一个天真的产物。因此,它代表一个能够跟意识的四个心灵定向的功能扯上关系的事实。
因为这个过程朝向右边的运动,我已经说过,就是意识区别的表达。因此,它是这四个功能的运用,这四个功能形成意识的过程的本质。

The whole cycle necessarily returns to its beginning, and
does so at the moment when D, in point of contingence the
state furthest removed from A, changes into a3 by a kind of
enantiodromia. We thus have:

整个的循环必然回答它的开始。它这样做,正当距离A最为遥远的状态的D,从偶然性观点,改变成为a,凭借一种“对称性”。我们因此获得以下公式:

A-B-C-D
a-b-c-d
c1—d1-a1 -b1
d2-a2-b2-c2
a3-b3-c3-d3

The formula reproduces exactly the essential features of the
symbolic process of transformation. It shows the rotation of the
mandala,105 the antithetical play of complementary (or compensatory)
processes, then the apocatastasis, i.e., the restoration
of an original state of wholeness, which the alchemists expressed
through the symbol of the uroboros, and finally the formula
repeats the ancient alchemical tetrameria,106 which is implicit
d in the fourfold structure of unity: A = a c. What the for-
\ /
B mula can only hint at, however, Is the higher plane that is
reached through the process of transformation and integration.

这个公式确实复制象征的转化的象过程的基本特征。它显示曼陀罗的旋转,辅助(补充)的过程的反面运作。因此,会有“恢复状态”,也就是,完整性的原初的状态的恢复。炼金术师凭借“咬尾蛇”的象征,表达这样的“恢复状态”。最后,这个公式重复古代的炼金术的四方体,它在统合的的四重结构里被暗杀:A=a-b-c-d. 可是这个公式仅能够暗示的东西,是这个更高的层面,通过转化与融合的过程到达的层面。

The “sublimation” or progress or qualitative change consists in
an unfolding of totality into four parts four times, which means
nothing less than its becoming conscious. When psychic contents
are split up into four aspects, it means that they have been
subjected to discrimination by the four orienting functions of
consciousness. Only the production of these four aspects makes
a total description possible. The process depicted by our formula
changes the originally unconscious totality into a conscious
one.

这个“升华”,或进展,或品质的改变,在于整体性的展开,四次成为四个部分。这意味着实实在在就是生成的意识。当心灵的内容被分裂成为四个层面,它意味着,它们已经隶属于区别,由意识的这四个定向的功能。只有这四个层面的产生才让完整的描述成为可能。我们的公式描述的过程,改变原先是无意识的整体性,成为意识的整体性。

The Anthropos A descends from above through his Shadow
B into Physis C ( = serpent), and, through a kind of crystallization
process D ( = lapis} that reduces chaos to order, rises again
to the original state, which in the meantime has been transformed
from an unconscious into a conscious one. Consciousness
and understanding arise from discrimination, that is, through
analysis (dissolution) followed by synthesis, as stated in symbolical
terms by the alchemical dictum: “Solve et coagula” (dissolve
and coagulate).

神性人形的A,由于他的阴影B,从上方下降进入生理的C,(=蛇)。然后通过某种的晶体化的过程D(=智慧之石)。这个晶体化过程将混沌化简为秩序,再次提升到原初的状态。同时,它从无意识已经被转化成为意识的状态。意识与理解就区别中产生。换句话说,通过综合跟随而来的分析 (分解),如同炼金术的宣告,在象征的术语所陈述的:分解与凝固。

The correspondence is represented by the
identity of the letters a, a^ a2, a^ and so on. That is to say, we
are dealing all the time with the same factor, which in the formula
merely changes its place, whereas psychologically its name
and quality change too. At the same time it becomes clear that
the change of place is always an enantiodromian change of situation,
corresponding to the complementary or compensatory
changes in the psyche as a whole. It was in this way that the
changing of the hexagrams in the I Ching was understood by
the classical Chinese commentators.

这种对应由这些字母的认同来代表:a,a1,a2,a3,等等。换句话说,我们始终正在处理相同的因素。在这个公式里,这个相同的因素改变它的位置。而心理上,它的名字与品质也改变。同时显而易见的是,位置的改变总是情况的对称性的改变,对应于这个辅助或补充的改变,在作为完整性的心灵。就是以这种方式,“易经”的六芒星的改变受到古典的中国的注释者的理解。

Every archetypal arrangement
has its own numinosity, as is apparent from the very
names given to it. Thus a to d is the “kingless race,” a\ to di
is the “Shadow Quaternio,” which is annoying, because it
stands for the all-too-human human being (Nietzsche’s “Ugliest
Man”),and finally as to ds is the world of matter, whose numinosity in the
shape of materialism threatens to suffocate our world. What changes these
correspond to in the history of the human mind over the last two thousand years I need hardly specify in detail.

每个原型的安排都具有它自己的神性。从被给予它的那些名字是显而易见。因此a到d是“没有国王的种族”。a1到d1是阴影的四方体。那是令人懊恼的,因为它代表太过人性的人类(尼采的“最丑陋的人)。最后,关于物质的世界,它作为物质形状的神性,威胁要我们的世界窒息。在过去两千年来,人类的心灵的历史,这些原型所对应的各种改变,我几乎不需要详细地指明。

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

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