Archive for January, 2015

Identification 73

January 12, 2015

Identification 73
认同

Jacques Lacan
雅克 拉康

7.3.62 XII 135
Seminar 12: Wednesday 7 March 1962

Here allow me to tell you how I for my part conclude, namely to
give you as completed the fruit of a reflection on this matter
whose continuation is precisely what I am going to advance today.
I am going to try to show you its well-foundedness, the fact is
that it is not possible to give a meaning to this term of error,
in any domain and not just in ours – this is a daring
affirmation, but this supposes that I consider that, to use an
expression to which I will have to return in the course of my
lecture today, I have gone into this question thoroughly – there
can be no question, if the word error has a meaning for the
subject, of anything but an error in his count.

在此,请容许我告诉你们,就我而言,我如何作此结论,也就是给予你们,依照对于这件事情的反思的成果所完成的东西。这件事情的延续确实是我今天正在提出的东西。我将要尝试跟你们显示它的完整的基础。事实上,在任何领域,而不仅是在我们的领域,对于犯错这个术语,我不可能给予意义。这是一个大胆的肯定,但是这假设,我认为,容我使用一个表达,在我今天演讲过程,我将必须回头使用的表达。我曾经彻底地探究这个问题—假如犯错这个字词对于主体具有意义的话,那么犯错不可能有任何问题,除了为了主体自己本身。

In other words, for any subject who does not count, there can be
no error. This is not obvious. It is necessary to have
explored a certain number of directions in order to perceive and
to believe – this is where I am at and I would ask you to follow
me – that this is the only thing that opens up the impasses, the
blind alleys into which people have gone about this question.

换句话说,对于任何无足轻重的主体,不可能有犯错的问题。这并不是显而易见的。我们必须探索某些数目的方向,我们才能够觉察与信仰—这确实是我追寻,并且要求你们跟随我的东西—这是唯一打开这些僵局的东西,关于这个问题,人们已经进入这些此路不通的巷子。

This means of course that this activity of counting begins early
for the subject. I carried out a full rereading of someone for
whom everyone knows I do not have very refined leanings despite
the great esteem and respect that his work merits and in addition
his uncontestable charm as a person, I am speaking about M
Piaget; this is not to discourage anyone from reading him!

当然,这意味着,对于主体,轻重计算的这个活动很早就开始。我从事完整地重新阅读某一人的著作。众所周知,尽管他的著作受人推崇备至,我并没有非常精致的好感,除了他作为个人,具有无与伦比的魅力。我正在谈到皮亚杰先生。这并不是要劝阻任何人不要阅读他!

(5) I carried out then a re-reading of The genesis of number in
the child. It is disconcerting that someone can believe
themselves able to detect the moment that there appears in the
subject the function of number by posing him questions which in a
way imply their response, even if these questions are posed
through the mediation of a material which one imagines perhaps
excludes the biased character of the question. One thing can be
said: that when all is said and done it is rather a lure that is
involved in this way of proceeding.

我因此从事重新阅读「儿童对于数字的起源」。令人难堪的是,有某些人能够相信他们自己能够觉察出这个时刻,在主体身上,数字的功能出现的时刻,凭借跟他提出问题。在某方面,这些问题暗示着它们的答案,即使这些问题被提出,通过一个材料的中介。我们想像,或许这个材料排除这个问题具有偏见的特性。能够说的一件事情是:当一切都说都做了,有一个诱惑牵涉到这种前进的方式。

It is not at all sure that
what the infant appears to miscognise does not depend at all on
the very conditions of the experiment; but the strength of this
terrain is such that one cannot say that there is not a lot to be
learned, not so much in the little bit which is finally collected
about the so-called stages of the acquisition of number in the
child, but from the fundamental reflections that M Piaget who is
certainly a much better logician than psychologist, concerning
the relationships of psychology and of logic; and specifically
this is what makes a work which unfortunately is unfindable,
published by Vrin in 1942 which is called: Classe, relation et
nombres, a very instructive work because here there are
highlighted the structural, logical relationships between class,
relation and numbers, namely everything that one claims
subsequently or previously to rediscover in the child which
manifestly is already constructed a priori: and very correctly,
the experiment only shows us there what one had organised it to
find in the first place.

根本不确定的是,婴儿似乎误认的东西,根本就不是依靠试验的这个情况。但是这个平台的力量是如此强大,以致我们无法说,没有学到许多东西。不是在最后被收集的那一点东西,关于所谓的儿童的数字的习得的各个阶段。而是从这个基本的反思:关于心理学与逻辑学的关系,皮亚杰确实是一位优秀的逻辑学家,而不是心理学家。明确地说,这就是为什么这本著作成为非常具有启发的著作。不幸地,它在1942年由弗林公司出版,现在已经无法找到。这本著作被称为「数字的分类」,非常具有启发的书。因为在此,这个结构,逻辑的关系被强调,在类别与数字之间的关系。也就是,每一样我们随后或先前宣称,要重新在儿童身上发现的东西。它显而易见并非已经先验地被建构:非常正确地,这个试验仅是在那里跟我们显示首先我们组织它,为了找到的东西。

7.3.62 XII 137

(6) This is a parenthesis confirming the following: the fact is
that the subject counts well before applying his talents to any
collection whatsoever, even though of course, to establish
collections is one of the first concrete, psychological
activities. But he is implicated as subject in what is called
the relationship of computation, in a fashion much more radically
constituting than people want to imagine, starting from the
functioning of his sensorium and his motor functions.

有一个括弧肯定以下:事实上,主体精准计算之后,他才运用他的天赋到任何的收集。当然,即使建立收集是最初的具体的心理的活动之一。但是他作为主体,牵涉到所谓的电脑计算的关系,使用的方式比起人们想要想像的更加强烈构成,从他的感觉的功能与他的动力的功能。

Once again here the genius of Freud surpasses what I might call
the deafness of those to whom he is addressing himself in the
exact measure of the warnings that he gives them, which go in one
ear and out the other, this justifying no doubt the appeal to the
mystical third ear of Mr Theodore Reik who was not very well
inspired that day, because what use is a third ear if one hears
nothing with the two one has already!

再一次,在此时弗洛依德的天才超越我们所谓的那些人们的听而不闻,那些听他演讲的人们。他给予他们相当确定程度的警告,不要一耳进,另一耳出。无可置疑,这是证明这种诉求是有道理的,诉诸于里尔克先生的神秘的第三耳朵。那一天里尔克先生并没有受到很大启发。因为第三个耳朵能够作什么用途,假如我们已经用两个耳朵,却什么都没有听到。

Of what use is the sensorium involved, according to what Freud
teaches us? Does this not tell us that its only use is this, to
show us that what is already there in the calculation of the
subject is quite real, really exists; in any case this is what
Freud says: it is with it that the judgement of existence begins,
this is used to audit the accounts, which is all the same a funny
position for someone whom people attach to this straight line of
the positivism of the 19th century.

依照弗洛依德教导我们的,被牵涉到的感官有什么用途?这难道不是告诉我们,它的唯一的用途就是这个,跟我们显示:在主体的计算里,已经存在那里的东西,相当真实,它确实存在。无论如何,这是弗洛依德所说的内容:生命实存的判断就是从它开始。这被使用来监听这些帐目。这仍然是一个很滑稽的立场,对于某个人。人们将他跟19世纪的实证主义连接成一直线。

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

Aion XIV 236

January 11, 2015

Aion XIV 236

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

Aion XIV

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

374 The snake symbol brings us to the images of Paradise, tree,
and earth. This amounts to an evolutionary regression from the
animal kingdom back to plants and inorganic nature, epitomized
in alchemy by the secret of matter, the lapis. Here the lapis is
not to be understood as the end product of the opus but rather
as its initial material. This arcane substance was also called lapis
by the alchemists.

蛇的象征带我们来到天堂,树木与土地的各种意象。这相当等于是进化的退转,从动物界退转回到植物与无机体的自然。在炼金术里,由物质的秘密,智慧之石,描绘轮廓。在此,智慧之石不应该被理解为创作的结果产物,而是作为它的最初的物质。这个奥秘的无质也被炼金术师称为是智慧之石。

The symbolism here described can be represented
diagrammatically as another quaternio or double pyramid:

在此被描述的这个象征主义,能够用另外一个四方体,或双重金子塔来垂直代表:

Serpent 蛇
Gihon 基封
Tree 树
Hiddekel 希德剋
Euphrates 尤拉提斯
Pison 皮森
Lapis 石头
C. The Paradise Quaternio 四方体天堂

375 The lapis was thought of as a unity and therefore often
stands for the prima materia in general. But just as the latter
is a bit of the original chaos which was believed to be hidden
somewhere in metals, particularly in mercury, or in other substances,
and is not in itself a simple thing (as the name “massa
confusa” shows), so too the lapis consists of the four elements or
has to be put together from them.45 In the chaos the elements
are not united, they are merely coexistent and have to be combined
through the alchemical procedure.

这个石头被认为是统合,因此经常代表一般的原初的物质。但是正如后者是被认为隐藏在金属的某个地方的原初混沌的一小块,特别是在水银或其他物质里,它的本身也不是一件简单的东西(如同混沌这个名字显示),这个石头也是由四个元素组成,或必须用四个元素将它聚集一块。在混沌里,这四个元素没有被统合,他们仅是共同存在,而且必须被联接一块,通过炼金术的程序。

They are even hostile
to one another and will not unite o their own accord. They
represent, therefore, an original state of conflict and mutual
repulsion. This image serves to illustrate the splitting up or
unfolding of the original unity into the multiplicity of the
visible world. Out of the split-up quaternity the opus puts together
the unity of the lapis in the realm of the inorganic.

他们互相甚至有敌意,并且不会出于自愿地统合。他们因此代表一个原初的冲突与互相排斥的状态。这个意象用来说明原初的统一的分裂或展开,成为可见世界的多重性。从分裂的四方体,这个创作将石头的统一聚集一块,在无机体的领域。

As the filius macrocosmi and a living being, the lapis is not just an
allegory but is a direct parallel of Christ 46 and the higher Adam,
of the heavenly Original Man, of the second Adam (Christ), and
of the serpent. The nadir of this third quaternio is therefore a
further counterpart of the Anthropos.

作为大宇宙的儿子与有生命的生物,石头不仅是一个寓言,而且是基督的直接对比,天堂的原初的人的崇高亚当,第二个亚当(基督),蛇的对比。第三个四方体的最低点因此是神性人形的更深入的类似物。

376 As already mentioned, the constitution of the lapis rests on
the union of the four elements,47 which in their turn represent
an unfolding of the unknowable inchoate state, or chaos. This is
the prima materia, the arcanum, the primary substance, which
in Paracelsus and his followers is called the increatum and is
regarded as coeternal with God– a correct interpretation of the
Tehom in Genesis 1:2: “And the [uncreated] earth was without
form and void, and darkness was upon the face of the deep;
and the Spirit of God [brooded] over the face of the waters.”

如同已经提到,石头的构成依靠四个元素的统合。这四个元素轮流地代表未知的未成形的状态或混沌的展开。这是原初的物质,奥秘物质,原初的物质。在帕拉西撒斯与他的跟随者,这个物质被称为是未被创造物,被认为跟上帝共同永恒。在创世纪,第1:2章节,“深渊”的正确解释:「这个未被创造的土地没有形状与空无,黑暗降临深渊的表面;上帝的精神笼罩在水域的表面。」

This primary substance is round (massa globosa, rotundum,
o-ro6Xtov vrpoyyvXov), like the world and the world-soul; it is in
fact the world-soul and the world-substance in one. It is the
“stone that has a spirit/*4S in modern parlance the most elementary
building-stone in the architecture of matter, the atom,
which is an intellectual model. The alchemists describe the
“round element” now as primal water, now as primal fire, or as
pneuma, primal earth, or “corpusculum nostrae sapientiae,”
the little body of our wisdom.49 As water or fire it is the universal
solvent; as stone and metal it is something that has to be
dissolved and changed into air (pneuma, spirit).

这个原初的物质是园的,就像世界与世界的灵魂。事实上,世界的灵魂与世界的物质合为一体。用现代的说法,这个石头具有精神,在物质的建筑里,是最基本的石头,这个原子是知识的榜样。炼金术师描述这个「圆的元素」,有时作为原初的水,有时作为原初的火,或作为原初的土,或我们智慧的小小身体。作为水或火,它是普世的溶剂。作为石头与金属,它是某件必须被溶解与改变成为空气的东西(精神)。

This lapis symbolism can once more be visualized diagrainmatically
as a double pyramid:

这个石头的象征主义能够再次被拟想,垂直地作为双重的金字塔:

Lapis 石头
Earth 土
Fire 火
Rotundum 空洞
D. The Lapis Quaternio 四方体的石头

Zosimos calls the rotundum the omega element (O), which
probably signifies the head.50 The skull is mentioned as the vessel
of transformation in the Sabaean treatise ‘Tlatonis liber
quartorum,” 51 and the “Philosophers” styled themselves “children
of the golden head/’ 52 which is probably synonymous with
“filii sapientiae.” The vas is often synonymous with the lapis,
so that there is no difference between the vessel and its content;
in other words, it is the same arcanum.53 According to the old
view the soul is round 54 and the vessel must be round too, like
the heavens or the world.55 The form of the Original Man is
round.

佐西莫斯称这个空洞为奥美伽元素,它可能象征头。在撒巴恩的论文’Tlatonis liber
quartorum,” 里,头颅被提到,作为转化的容器。这些哲学家将他们自己装扮成「黄金头的小孩」的样子。跟「智慧之子」可能是同义字。这个容器vas经常跟石头lapis是同义字。这样,容器与它的内容之间,就没有任何差异。换句话说,这些相同的奥秘物质。依照古老的观点,灵魂是圆的,容器必须也是圆的,就像天堂或世界。原初的人的形态是圆的。

Accordingly Dorn says that the vessel “should be made
from a kind of squaring of the circle, so that the spirit and the
soul of our material, separated from its body, may raise the body
with them to the height of their own heaven.” 56 The anonymous
author of the scholia to the “Tractatus aureus” also writes
about the squaring of the circle and shows a square whose corners
are formed by the four elements.

因此,顿恩说:这个容器「应该用圆形的四方体化来组成。这样,我们的物质的精神与灵魂,跟它的身体分开,可以将身体随着精神与灵魂提升起来,到达他们自己的天堂的高度」。这篇给”双重炼金术的十字架Tractatus aureus”的论文的匿名的作者,也写到关于圆形的四方体化,并且显示一个四方体的角落,由四个元素组成。

In the centre there is a
small circle. The author says: “Reduce your stone to the four
elements, rectify and combine them into one, and you will have
the whole magistery. This One, to which the elements must be
reduced, is that little circle in the centre of this squared figure. It
is the mediator, making peace between the enemies or elements.”
57 In a later chapter he depicts the vessel, “the true
philosophical Pelican/’ 58 as shown on the next page.

在中央,有一个小小的圆圈。作者说:「假如你们将你的石头,简化成为这四个元素,将它们矫正与联接成为一个。你们将会拥有完整的精炼物。这些元素必须化简成为的这一个精炼物是,在这四方体的人物的中心,有一个小圆圈。它是这个中介者,调和敌人或元素之间的和平。在随后的一个章节,他描述这个容器,「真实的哲学的思想」。如同下一页显示。

378 He comments: “A is the inside, as it were the origin and
source from which the other letters flow, and likewise the final
goal to which all the others flow back, as rivers flow into the
ocean or into the great sea.” This explanation is enough to show
that the vessel is nothing else but a mandala, symbolizing the
self or the higher Adam with his four emanations (like Horus
with his four sons). The author calls it the “Septenarius magicus
occultus” (the hidden magic number, seven).

他评论说:「A点是内部,因为它是起源与来源。从那里,其他的字母流露出来。其他的字母的最后的目标也流露出来,如同水流进海洋,或流入大海。」这个解释足够显示:这个容器不是别的,它就是曼陀罗,象征自性或天堂的亚当,拥有他的四个支流(就像何拉斯拥有他的四个儿子)。作者称它为隐藏的魔力的数字,七)。

60 Likewise Maria the Prophetess says: “The Philosophers teach everything except
the Hermetic vessel, because that is divine and is hidden from the
Gentiles by the Lord’s wisdom; and they who know it not,
know not the true method, because of their ignorance of the
vessel of Hermes.” Theobald de Hoghelande adds: “Senior says
that the vision thereof is more to be sought after than [knowledge
of] the Scriptures.” Maria the Prophetess says: “This is the
vessel of Hermes, which the Stoics hid, and it is no nigromantic
vessel, but is the measure of thy fire \mensura ignis wi].

同样地,玛丽亚,这位女预言家说:「哲学家教导一切,除了这个完全密封的容器,因为那是神性,而且被上帝的智慧隐藏,不给凡俗人知道。不知道它的那些人们,就不知道真实之道,因为他们的无知,对于赫密斯神的这个容器。」霍基兰德补充说:「长老有言, 应该被寻求的是这个幻景,而不是圣经的知识。」玛丽亚,这位女预言家说:「这就是赫密斯神的容器,斯多亚禁欲学派隐藏它。这并不是召魂的容器。而是你的火的衡量。」

379 It is clear from these quotations that the vessel had a great
and unusual significance.62Philalethes, summing up the innumerable
synonyms for Mercurius, says that Mercurius is not
only the key to the alchemical art, and “that two-edged sword
in the hand of the cherub who guards the way to the tree of
life/’ but also “our true, hidden vessel, the Philosophic garden,
wherein our Sun rises and sets/’ 63

从这些引言,显而易见,这个容器具有伟大与不寻常的意义。费拉力西斯总结墨丘利神的无数的同义字说:墨丘利神不但是炼金术的艺术的解答,在捍卫前往生命之树的途径的天使的手里,它是双刃的剑。他而且是「我们真实,隐藏的容器,哲学家的花园,在那里,我们的太阳上升与落下」。

This helps us to understand,
more or less, the strange advice given by Johannes de Rupescissa:
“Have a vessel made after the manner of a cherub, which is the
figure of God, and have six wings, after the fashion of six arms,
turning back on themselves; and above, a round head . . . and
put within this vessel the said burning water,” etc.64

这相当帮助我们理解鲁培西撒给予的这个奇怪的劝告:「让一个容器被制作,模仿天使的样子。天使是上帝的模样,拥有六个翅膀,模仿六个手臂的样子,转回他们自己。在上方,是一个圆形的头,所说的沸腾的水被放在容器里面」。

The definition
of the cherub as “the figure of God” suggests that Rupescissa
is referring here to the vision of Ezekiel, which was
arranged in such a way that a horizontal section through it
would produce a mandala divided into four parts. This, as I
have already mentioned, is equivalent to the squaring of the
circle, from which, according to one alchemical recipe, the vessel
should be constructed.

天使的定义,作为是「上帝的模样」意味着:鲁培西撒斯在此提到阿奇基尔的幻景。它被安排的方式是:穿过它的一个水平的部分,将会产生一个被区分成为四个部分的曼陀罗。如同我已经提到过,这相等于是圆形的四方体。从那里,依照炼金术的秘方,这个容器应该被建造。

The mandala signifies the human or
divine self, the totality or vision of God, as in this case is quite
clear. Naturally a recipe of this sort can only be understood
“philosophically,” that is psychologically. It then reads: make
the Hermetic vessel out of your psychic wholeness and pour into
it the aqua permanens, or aqua doctrinae, one of whose synonyms
is the vinum ardens (cf. Rupescissa’s “burning water”). This would be a hint that the adept should “inwardly digest” and transform himself through the alchemical doctrine.

曼陀罗象征人类或神性的自性,完整性,或上帝的幻象,如同在这个情况,它相当显而易见。当然,这种的秘方仅能够从「哲学的观点「来理解,也就是,从心理学的观点来理解。它因此被阅读为:「将你的心灵的完整性,制作成为密封的容器,然后倾注进入这个“永恒的水“,或”信念的水“,其中一个同义字就是“沸腾的水“。这将是一个暗示:通灵者应该”内在消化“,通过炼金术的信念。

380 In this connection we can also understand what the Aurora
consurgens (Part II) means when it speaks of the vas naturale
as the matrix: it is the “One in which there are three things,
namely water, air, and fire. They are three glass alembics, in
which the son of the Philosophers is begotten. Therefore they
have named it tincture, blood, and egg.”

关于这一点,我们也能够理解Aurora consugens是什么意思(第二部分)。它谈论到“自然的容器“作为是基模:就在这个一里面,有三样东西,也就是,水,空气,与火。它们是这三个玻璃过滤瓶,在那里,哲学家的儿子被产生。因此,他们命名它为染剂,血液,与蛋卵。

65 The three alembics
are an allusion to the Trinity. That this is in fact so can be seen
from the illustration on page 249 of the 1588 edition of Pandora,
where, beside the three alembics immersed in a great cookingpot,
there stands the figure of Christ, with blood pouring from
the round Hermetic vessel in which the mysterious transformation
is accomplished is God himself, the (Platonic) world-soul
and man’s own wholeness.

这三个过滤凭提到的是三位一体。这是事实能够被看出,根据1588年的潘朵拉的版本第249页的插图。除了融入大煮锅的这三个过滤瓶,还站立著基督的人像,血液从这个圆形的密封的容器汩汩流出。神秘的转化就在这个密封的容器里被完成。那就是,上帝自身,(柏拉图的)世界的灵魂,人自己的完整性。

It is, therefore, another counterpart
of the Anthropos, and at the same time the universe in its
smallest and most material form. So it is easy to see why the first
attempts to construct a model of the atom took the planetary
system as a prototype.

因此,这是神性人形的另外一个类似物。它同时是处于它最小与最物质形态的宇宙。所以,我们很容易看出,为什么第一个企图要建造原子的模式,将行星的系统,当作一个原型。

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Identification 72

January 11, 2015

Identification 72
认同

Jacques Lacan
雅克 拉康

7.3.62 XII 135
Seminar 12: Wednesday 7 March 1962
In regrouping the difficult thoughts to which we are led, on
which I left you the last time, in beginning to tackle by way of
privation what concerns the most central point of the structure
of the identification of the subject, in regrouping these
thoughts I found myself starting again from some introductory
remarks.

当我们将我们被引导抵达的困难的思想重新聚集,我上次留给你们的那些困难的思想。当我开始凭借“剥夺”克服主体的认同的结构的最中心的要点。当我重新聚集这些思想,我发现我自己从某些介绍的谈论重新开始。

It is not my custom to take up the interrupted thread again
absolutely ex abrupto; these remarks echoed some of these strange
personages of whom I spoke to you the last time, who are called
philosophers, great or small, this remark was more or less the
following, as far as we are concerned, the fact that the subject
is mistaken (se trompe), is undoubtedly for us, analysts just as
much as philosophers, the inaugural experience.

再次从事这个被中断的脉络,并非我的习惯。这些谈论迴响几位的这些人物,我上次跟你们谈论的这些人物。他们被称为哲学家,无论伟大与否。这个谈论大约内容如下:就我们而言,主体是错误的这个事实,对于我们,精神分析家与哲学家,无可置疑是启蒙入会的经验。

But the fact that it interests us, is manifestly and I would say
exclusively because he can express himself (il peut se dire), and
this expression shows itself to be infinitely fruitful and more
especially fruitful in analysis than elsewhere, at least one
likes to think so.

但是它让我们感到興趣的这个事实,是显而易见,我不妨说是专注地让我们感到興趣。因为他能个表达他自己。这个表达显示它自己是具有无限的成功,更加特别地具有成果,在精神分析胜过其他地方,至少我们喜欢这样认为。

But, let us not forget that the remark has been made by eminent
thinkers that if what is involved in the affair is the real, the
way described as that of the rectification of the means of
(2) knowing could well – it is the least that one might say –
distance us indefinitely from what it is a question of reaching,
namely something of the absolute. Because it is a matter of the
real, full stop, that is what is involved.

但是,让我们不要忘记,这个谈论是由许多杰出的思想家所谈论。假如牵涉到这个事物的东西是实在界,被描述作为认知的工具的矫正的事物的方式—很有可能将我们无限地拉开距离—至少,我们能够这样说—跟抵达某件所谓的绝对真理的东西的这个问题的内容,拉开距离。因为这是实在界的问题,完全停顿。那就是所被牵涉的的东西。

It is a matter of
reaching what is aimed at as independent of all our moorings; in
the search for what is aimed at this is what is called absolute:
in the end to cast off everything. All overloading therefore, it
is always a more overloaded way that the criteria of science
tends to establish, in the philosophical perspective that I am
talking about. I am not speaking here about these learned men,
who for their part, contrary to what is believed, have no doubts.
It is in this measure that we are more sure that at least they
approach the real.

这个问题是,抵达所目标的东西,作为是独立于我们所有的停泊点。当我们追寻所被目标的东西,这就是所谓的绝对的真理:最后,要抛弃掉每样东西。抛弃一切过分充斥的东西。科学的标准倾向于证明的,往往是一个过分充斥的方式。从我正在谈论的哲学的观点。我在此并不是正在谈论这些有学问的人们。就他们自身而言,跟一般信仰恰恰相反,他们并没有任何怀疑。就是以这种方式,我们更加确定,至少他们抵达实在界。

In the philosophical perspective of the critique of science, we
ought, for our part, to make some remarks; and specifically the
term that we should most distrust in order to advance in this
critique, is the term appearance, because appearance is far from
being our enemy, I am talking about when it is a matter of the
real. I am not the one who incarnated what I am telling you in
this simple little image: It is indeed in the appearance
of this figure that there is given to me the reality of the cube,
that it stands out for me as a reality.

从哲学对科学的批判的观点,就我们而言,我们应该发表某些的谈论。特别是我们最应该不信任的术语,为了要从这个批判中前进,那个术语就是表象的术语。因为表象根本没有成为我们的敌人,我正在谈论的敌人,当它是实在界的问题。我并不是具体表现我用这个简单的小意象,正在告诉你们的东西的这个人:的确,在这个人物的表象里,这个立方体的现实被给予我们,它突显出来给我,作为现实。

7.3.62 XII 136

To reduce this image to the function of an optical illusion,
would simply divert me from the cube, namely from the reality
that this artifice is meant to show you.

将这个意象简化成为视觉的幻觉,仅是将我转移离开这个立方体。也就是,转移离开现实。这个建构被用来跟你们显示的现实。

(3) It is the same for a relationship with a woman, for example.
Every scientific investigation of this relationship will tend
when all is said and done towards formulae like the celebrated
one that you surely know of Colonel Bramble, which reduces the
object involved, the woman in question, to what she simply is
from the scientific point of view: an agglomeration of
albumins, which obviously does not agree very well with the world
of feelings which are attached to the aforesaid object.

譬如,就跟女人的关系而言,这也是相同的情况。当一切都说都做了,对于这个关系的每个科学的研究,都倾向于这个公式,像那个著名的公式,你们确实知道的“布兰伯上校“的公式,它将牵涉到的客体,受到质疑的女人,化简到仅是从科学的观点的女人的本质:白蛋白的增长。这显而易见并不符合感觉的世界,跟以上所说的客体联系一块的感觉到世界。

It is all the same quite clear that what I would call, if you
will permit it, the dizziness about the object in desire, this
kind of idol, of adoration which can prostrate us or at least
weaken us before a hand as such. Let us even say, in order to
make ourselves better understood about the subject given us in
experience, that it is not because it is her hand because in a
less terminal place, a little higher up, a little down on the
forearm can suddenly take on for us this unique savour which
makes us in some way tremble before this pure apprehension of her
existence.

这仍然是相当显而易见,我所谓的关于欲望的客体的晕眩的东西,容我这样说。这种的偶像,这种崇拜能够将我们摆平,或至少让我们变得软弱,在一隻手自身的前面。让我们甚至说,为了让我们自己更加被理解,关于在精神分析被给予我们的主体。这倒不是因为这是她的手,因为在一个比较不那么终端的位置,稍微较高的位置,在前手臂稍微下方的位置,这个主体具有这个独特的品味。这个品味让我们以某种方式颤栗起来,就在她的存在的这个纯粹的理解之前。

It is quite obvious that this has a greater relationship to the
reality of the woman than any elucidation whatsoever of what is
called sexual attraction, in so far of course as elucidating
sexual attraction poses in principle that it is a matter of
putting in question its lure, while this lure is its very
reality.

这是相当显而易见的,这个品味具有更强烈的关系,跟这位女人的现实,比起任何的阐释,关于所谓的性的吸引力。当然,就阐释的性的吸引力在原则上提出:问题是质疑到它的引诱,虽然这个引诱就是它的现实。

Therefore, if the subject is mistaken, he may well be right from
the point of view of the absolute. It nevertheless remains, and
(4) even for us who busy ourselves with desire, that the word
error keeps its meaning.

因此,假如主体的错误,他很有理由是正确,从这个绝对真理的观点。可是,问题始终是:即使对于忙于追逐欲望的我们,“错误“这个字词保有它的意义。

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个人梦的象征 216

January 8, 2015

个人梦的象征 216

Individual Dream Symbolism in Relation to Alchemy : 359
个人的梦的象征跟炼金术的关系

CarlJung
卡尔 荣格

3. The Symbolism of the Mandala
三、曼陀罗的象征

18. Dream:

A square space with complicated ceremonies going on
in it, the purpose of which is to transform animals into
men. Two snakes, moving in opposite directions, have to
be got rid of at once. Some animals are there, e.g., foxes
and dogs. The people walk round the square and must let
themselves be bitten in the calf by these animals at each of
the four corners. If they run away all is lost.

第18梦:
一个方形空间,复杂的典礼正在那里进行。典礼的目的是要转化动物成为人。两条蛇朝着相反的方向移动,它们必须同时被除去。有些动物在那里,譬如,狐狸与狗。人们在广场周围走到,他们必须让他们自己被这些动物咬的小腿,在四个角落的每一个,假如他们逃跑,一切都输了。

Now the higher animals come on the scene—bulls and ibexes. Foursnakes
glide into the four corners. Then the congregation
files out. Two sacrificial priests carry in a huge reptile and
with this they touch the forehead of a shapeless animal
lump or life-mass. Out of it there instantly rises a human
head, transfigured. A voice proclaims: “These are attempts at being”

现在,较高等动物来的现场—公牛与山羊。四条蛇滑向四个角落。然若会众排列走出。两位祭拜的僧侣带着一条巨大的蝮蛇,用这条蛇,他们碰触到一隻没有形状的动物体或生命体的前额。从它那里,一个变形的人的头不断地出现。一个声音宣称:「这些都是获得生命实存的企图」。

One might almost say that the dream goes on with the
“explanation’ of what is happening in the square B]
Animals are to be changed into men; a “shapeless lifemass”
is to be turned into a transfigured (illuminated)
human head by magic contact with a reptile. The animal
lump or life-mass stands for the mass of the inherited unconscious
which is to be united with consciousness. This
is brought about by the ceremonial use of a reptile, presumably
a snake.

我们几乎可以说,这个梦继续对于广场正在发生的事情的「解释」。动物应该被改变成为人。「没有形状的生命体」应该被转变成为变形「启蒙」的人的头,靠着跟蝮蛇的魔力接触。动物体或生命体代表被继承下来的无意识的质体,无意识应该更意识结合一块。被认为是蛇的蝮蛇的典礼的使用,可以导致这个。

The idea of transformation and renewal by
means of a serpent is a well-substantiated archetype. It is
the healing serpent, representing the god. It is reported of
the mysteries of Sabazius: “Aureus coluber in sinum demittitur
consecratis et eximitur rursus ab inferioribus partibus
atque imis” (A golden snake is let down into the lap
of the initiated and taken away again from the lower
parts). 107

凭借蛇从事转化与更新的观念,蛇实质应验的原型。这条治疗的蛇,代表神。根据萨巴基斯的神秘经验的报导:「一条黄金蛇被放下来,进入要入会者的膝盖,然后再次从这个较低部分被带走。」

Among the Ophites, Christ was the serpent.
Probably the most significant development of serpent symbolism
as regards renewal of personality is to be found in
Kundalini yoga. 108 The shepherd’s experience with the
snake in Nietzsche’s Zarathustra would accordingly be a
fatal omen (and not the only one of its kind—cf. the
prophecy at the death of the rope-dancer).

在这些爬虫类当中,基督就是蛇。可能,关于人格的更新,蛇的象征主义的最重要的发展能够被发现,在昆达利尼的瑜伽。在尼采的查拉图斯特拉,牧羊人跟蛇的经验,因此是一个致命的恶兆(不是它那种性质的唯一的恶兆,譬如,还有空中走绳者的死亡的预言)。

The “shapeless life-mass” immediately recalls the ideas
of the alchemical “chaos,” lü0 the massa or materia informis
or confusa which has contained the divine
life ever since the Creation. According to a midrashk view,
Adam was created in much the same way: in the first hour
,God collected the dust, in the second made a shapeless
mass out of it, in the third fashioned the limbs, and so
on.

「没有形状的生命体」立即让人回想炼金术的「混沌」的这个观念。自从创世纪以来,混沌已经包括生命。依照犹太圣经的观点,亚当以相同的方式被创造,跟跟上帝收集灰尘的第一个时刻。在第二个时刻,他用它来创造一个没有形状的生命体;在第三时刻,上帝塑造四肢,等等。

But if the life-mass is to be transformed a circumambulatio
is necessary, i.e., exclusive concentration on the
centre, the place of creative change. During this process
one is “bitten” by animals; in other words, we have to
expose ourselves to the animal impulses of the unconscious
without identifying with them and without “running away”;
for flight from the unconscious would defeat the purpose
of the whole proceeding.

但是假如这个生命体想要被转化,转注于中央则是必要的。在这个过程,一个人被动物「咬到」。换句话说,我们必须暴露我们自己于无意识的动物的冲动,但是并不是认同这些冲动,也没有逃走;因为逃离无意识将会让整个的程序功败垂成。

We must hold our ground, which
means here that the process initiated by the dreamer’s selfobservation
must be experienced in all its ramifications
and then articulated with consciousness to the best of his
understanding. This often entails an almost unbearable tension
because of the utter incommensurability between conscious
life and the unconscious process, which can be experienced
only in the innermost soul and cannot touch the
visible surface of life at any point.

我们必须站定我们的立场,在此,那意味着:由作梦者的自我-观察启发的过程,必须在它的分枝里被经验。然后以他尽可能的理解能力意识地表达。这经常涵盖几乎无法忍受的紧张,因为意识的生命与无意识的过程之间,完全无法被理解。仅有在最内在的灵魂,无意识的过程才能个被经验到,它无法在任何时刻碰触到生命的可见的表面。

The principle of conscious
life is: “Nihil est in intellectu, quod non prius fuerit
in sensu.” But the principle of the unconscious is the autonomy
of the psyche itself, reflecting in the play of its
images not the world but itself, even though it utilizes the
illustrative possibilities offered by the sensible world in
order to make its images clear.

意识生命的原则是:”Nihil est in intellectu, quod non prius fuerit
in sensu.” 但是无意识生命的原则上心灵自身的自主,用它的各种意象的扮演,反映出的不是世界,而是它自己。即使它利用理智世界提高的说明的各种可能性,为了让它的各种意象清楚。

The sensory datum, however,
is not the causa efficiens of this; rather, it is autonomously
selected and exploited by the psyche, with the
result that the rationality of the cosmos is constantly being
violated in the most distressing manner. But the sensible
world has an equally devastating effect on the deeper
psychic processes when it breaks into them as a causa
efficiens.

可是,感官的资料并不是这个原因-结果causa efficiens;相反地,它自主地被选择,被心灵所利用。结果,宇宙的理性不断地被违背,以最令人痛苦的方式。但是理智的世界拥有同样摧毁的影响,对于这个深层的心灵的过程,当它瓦解它们,作为是原因-结果。

If reason is not to be outraged on the one hand
and the creative play of images not violently suppressed
on the other, a circumspect and farsighted synthetic procedure
is required in order to accomplish the paradoxical
union of irreconcilables. Hence the alchemical parallels in
our dreams.
假如理性一方面不想要被激怒,另一方面,各种意象的创造性扮演不想要被暴力地被压制,一个宏观而远见的综合过程是必要的。为了要完成这些不相容的这个矛盾的结合。因此,完成在我们的梦里的这些炼金术的对比。

The focusing of attention on the centre demanded in
this dream and the warning about “running away” have
clear parallels in the opus alchymicum: the need to concentrate
on the work and to meditate upon it is stressed
again and again. The tendency to run away, however, is
attributed not to the operator but to the transforming substance.
Mercurius is evasive and is labelled servus (servant)
or cervus fugitivus (fugitive stag). The vessel must be well
sealed so that what is within may not escape.

对于中央的专注的焦点,在梦里被要求,以及关于逃走的警告,在炼金术专辑里,有清楚的对比:想要专注于工作,并冥思它的这个需要,一再地被强调。可是,想要逃走的倾向,并不是被归咎于运作者,而是被归咎于转化的物质。墨丘利神是闪躲不定,被贴上奴仆或逃避的牡鹿的标志。这个容器必须紧紧封住,这样里面的东西才不会逃离出来。

Eirenaeus Philalethes 111 says of this servus: “You must be very wary
how you lead him, for if he can find an opportunitv he
will give you the slip, and leave you to a world of misfortune.”
n2 It did not occur to these philosophers that
they were chasing a projection, and that the more they
attributed to the substance the further away they were
getting from the psychological source of their expectations.

菲拉利息斯谈论到这个奴仆:「你必须非常小心,他如何引导你,因为假如他能够找到机会,他将给你这个失误,让你掉入不幸的世界。」这些哲学家没有想到,他们正在追逐一个投射。他们越是归咎于这个物质,他们越是脱离他们期望中的心理的来源。

From the difference between the material in this dream
and its medieval predecessors we can measure the
psychological advance: the running away is now clearly apparent
as a characteristic of the dreamer, i.e., it is no
longer projected into the unknown substance. Running
away thus becomes a moral question.

从梦里的这个物质与它的中世纪的前驱者之间的差异,我们能够衡量心理学的进步:这个逃走现在是显而易见,作为是作梦者的特征,譬如,它不再被投射到未知的物质。逃走因此变成是道德的问题。

This aspect recognized by the alchemists in so far as they emphasized
the need for a special religious devotion at their work,
though one cannot altogether clear them of the suspicion
of having used their prayers and pious exercises for I the
purpose of forcing a miracle—there are even some who
aspired to have the Holy Ghost as their familiar!

炼金术师体认出的这个层面,因为他们强调这个需要,在他们工作时,特别的宗教的专注的需要,虽然我们无法替他们完全清除这个怀疑:他们使用他们的祈祷与虔诚的运作,是为了要强行奇迹。甚至有些炼金术师渴望拥有圣魔,作为他们的家族!

But, to do them justice, one should not overlook the fact that
there is more than a little evidence in the literature that
they realized it was a matter of their own transformation.
For instance, Gerhard Dorn exclaims, “Transmutemini in
vivos lapides phiiosophicos!” (Transform yourselves into
living philosophical stones!)

但是对他们持平而论,我们不应该忽略这个事实:在文献里,有不少的证据,让他们体会到:那是他们的转化的问题。譬如,基哈德 顿恩惊呼:「请你们将你们自己转化成为活生生的哲学家的石头!」

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Aion XIV 232

January 8, 2015

Aion XIV 232

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

3
It is significant that Gnostic philosophy found its continuation
in alchemy.29 “Mater Alchimia” is one of the mothers of
modern science, and modern science has given us an unparalleled
knowledge of the “dark” side of matter. It has also penetrated
into the secrets of physiology and evolution, and made
the very roots of life itself an object of investigation. In this
way the human mind has sunk deep into the sublunary world
of matter, thus repeating the Gnostic myth of the Nous, who,
beholding his reflection in the depths below, plunged down and
was swallowed in the embrace of Physis.

重要的是,诺斯替教派的哲学在炼金术里找到它的延续。「炼金术的物质」是现代科学之母。现代科学已经给予我们史无前例的知识,关于物质的「黑暗」的一面。科学也曾经贯穿进入哲学与进化的秘密,并且让生命的根源成为研究的一个对象。以这种方式,人类的心灵深深地沉入物质的地球与月亮之间的世界。因此重复诺斯替教派的这个诺依斯的神话,。他注视他自己在底下的深渊的倒影,纵身投入,然后被菲西施的拥抱所吞没。

The climax of this development
was marked in the eighteenth century by the French
Revolution, in the nineteenth century by scientific materialism,
and in the twentieth century by political and social “realism/’
which has turned the wheel of history back a full two thousand
years and seen the recrudescence of the despotism, the lack of
individual rights, the cruelty, indignity, and slavery of the pre-
Christian world, whose “labour problem” was solved by the
“ergastulum” (convict-camp). The “total reversal of all values”
is being enacted before our eyes.

在18世纪,这个发展的高潮被标示着法国大革命。在19世纪,它被标示着科学的物质主义。在20世纪,它被标示着政治与社会的现实主义。它将历史的轮子整整地转回两千年,然后见证到前-基督教的世界的暴君政体,个人人权的欠缺,残酷,没有尊严,与奴役的复返。那个世界的「劳力问题」,由「犯人营」来解决。在我们面前,「一切价值的整体的倒行逆施」正在被扮演。

369 The development briefly outlined here seems to have been
anticipated in medieval and Gnostic symbolism, just as the
Antichrist was in the New Testament. How this occurred I will
endeavour to describe in what follows. We have seen that, as
the higher Adam corresponds to the lower, so the lower Adam
corresponds to the serpent.

在此,简短地描绘的发展似乎在中世纪与诺斯替的象征主义里被预测。正如反-基督在新约里被预测。这个预测是如何发生的,我尝试用以下的话来描述。我们曾经看见过,如同天上的亚当对应于地面的亚当,地面的亚当也对应着蛇。

For the mentality of the Middle
Ages and of late antiquity, the first of the two double pyramids,
the Anthropos Quaternio, represents the world of the spirit, or
metaphysics, while the second, the Shadow QuaterniOj represents
sublunary nature and in particular man’s instinctual disposition,
the “flesh” to use a Gnostic-Christian term which has
its roots in the animal kingdom or, to be more precise, in the
realm of warm-blooded animals.

对于中世纪与晚期古代的精神,两个双重金字塔的第一个,这个神性人形的四方体,代表精神的世界,或是形上学。而第二个金字塔,这个阴影的四方体,代表地球与月亮之间的世界的特性,特别是人的本能的性情,用诺斯替与基督教的术语来说,就是「肉身」。它具有它的根源于动物界,或者更加贴切地说,它拥有它的根据于热血的动物的领域。

The nadir of this system is
the cold-blooded vertebrate, the snake,30 for with the snake the
psychic rapport that can be established with practically all warmblooded
animals comes to an end. That the snake, contrary to
expectation, should be a counterpart of the Anthropos is corroborated
by the fact of especial significance for the Middle
Ages that it is on the one hand a well-known allegory of Christ,
and on the other hand appears to be equipped with the gift of
wisdom and of supreme spirituality. 31 As Hippolytus says, the
Gnostics identified the serpent with the spinal cord and the
medulla. These are synonymous with the reflex functions.

这个系统的最低点就是冷血的爬虫类,蛇。因为对于蛇而言,几乎所有热血的动物都能够被建立的心灵的支持,都宣告结束。跟我们的期望相反,蛇竟然会是神性人形的对应物。这个事实被证实,根据对于中世纪具有特别意义的这个事实。一方面,它是著名的基督的寓言故事。另一方面,它似乎装备著智慧与崇高精神的天赋。如同海普利塔斯所说,诺斯替教派将蛇认同为脊椎骨与后脑。这些都跟反射的功能是同义词。

370 The second of these quaternios is the negative of the first;
it is its shadow. By “shadow” I mean the inferior personality, the
lowest levels of which are indistinguishable from the instinctu-
ality of an animal.

这些四方体的第二部分是第一部分的否定。它是它的阴影。所谓「阴影」,我指的是内部的人格。这个内部人格的最低的层面,跟动物的本能无法区别。

This is a view that can be found at a very
early date, in the idea of the Trpocr^V *h>xn> the ‘excrescent
soul’ 32 of Isidorus.33 We also meet it in Origen, who speaks of
the animals contained in man.34 Since the shadow, in itself, is
unconscious for most people, the snake would correspond to
what is totally unconscious and incapable of becoming conscious,
but which, as the collective unconscious and as instinct,
seems to possess a peculiar wisdom of its own and a knowledge
that is often felt to be supernatural.

这个观点在很早前就能够被找到,在古埃及僧侣埃西多拉斯的「丰饶灵魂」的观念里。我们主奥利根那里也遇见。他谈论到被包含在人身上的动物。因为对于大部人们而言,这个阴影的自身是无意识,蛇将会对应于完全无意识的东西,并且不能够成为意识。但是,作为集体无意识与作为本能,蛇似乎拥有特殊的属于它自己的智慧,以及经常被感觉是超自然的知识。

This is the treasure which
the snake (or dragon) guards, and also the reason why the snake
signifies evil and darkness on the one hand and wisdom on the
other. Its unrelatedness, coldness, and dangerousness express
the instinctuality that with ruthless cruelty rides roughshod
over all moral and any other human wishes and considerations
and is therefore just as terrifying and fascinating in its effects as
the sudden glance of a poisonous snake.

这是蛇或龙捍卫的财宝。这也是为什么蛇一方面象征邪恶与黑暗。另一方面,又象征智慧。蛇的漠不关心,冷酷,与危险表达本能。这种本能以无情的残酷凌驾于所有道德与任何其他人的愿望与考虑。这种本能因此同样令人害怕与令人著迷,因为它具有突然瞥见毒蛇时的影响。

37 1 In alchemy the snake is the symbol of Mercurius non vulgi,
which was bracketed with the god of revelation, Hermes. Both
have a pneumatic nature. The serpens Mercurii is a chthonic
spirit who dwells in matter, more especially in the bit of original
chaos hidden in creation, the massa confusa or globosa.

在炼金术,蛇是墨丘利神的超凡的象征,这个超凡的墨丘利神跟启示的神,赫密斯被归成一类。两者都具有空气的特性。蛇性的墨丘利神是闪灵的精神,驻居在物质里,更加特殊地,驻居在隐藏于创世纪的原初的混沌里,

The snake-symbol in alchemy points back to historically earlier
images. Since the opus was understood by the alchemists as a
recapitulation or imitation of the creation of the world, the
serpent of Mercurius, that crafty and deceitful god, reminded
them of the serpent in the Garden of Eden, and therefore of the
devil, the tempter, who on their own admission played all sorts
of tricks on them during their work.

在炼金术里,蛇的象征回溯到历史更早前的意象。因为这部著作被炼金术师理解,作为世界的创世纪的模拟的总结,墨丘利神的蛇,聪慧与狡狯的神,让人想起伊甸园的蛇,因此,让人想起恶魔,诱拐者。凭借他们自己的容许,对他们扮演各色各样的诡计,在他们工作时。

Mephistopheles, whose
“aunt is the snake,” is Goethe’s version of the alchemical familiar,
Mercurius. Like the dragon, Mercurius is the slippery,
evasive, poisonous, dangerous forerunner of the hermaphrodite,
and for that reason he has to be overcome.

、梅菲托费利斯的「叔父是蛇」,是歌德的炼金术的家族墨丘利神的版本。就像龙,墨丘利神这位阴阳同体的猾溜,闪躲,毒害,危险的前驱者。因为那个理由,他必须被制服。

372 For the Naassenes Paradise was a quaternity parallel with
the Moses quaternio and of similar meaning. Its fourfold nature
consisted in the four rivers, Pison, Gihon, Hiddekel, and Phrat.35
The serpent in Genesis is an illustration of the personified treenumen;
hence it is traditionally represented in or coiled round
the tree.

对于拿森尼斯人,天堂是一个跟摩西西方体相提并论的四方体,具有相同的意义。它的四重的特性在于这四条河流,皮森河,基虹河,希忒科河与菲拉河。在创世纪的蛇说明具有人格化的树蛇treenumen,因此它是传统上被呈现,在树上或捲绕树。

It is the tree’s voice, which persuades Eve in Luther’s
version that “it would be good to eat of the tree, and pleasant
to behold that it is a lusty tree.” In the fairytale of “The Spirit
in the Bottle,” Mercurius can likewise be interpreted as a treenumen.
36 In the Ripley Scroll Mercurius appears as a snake in
the shape of a Melusina descending from the top of the Philosophical
Tree (“tree of knowledge”).

在歌德的版本,就是树的声音劝说夏娃,「吃树上的水果是有益的,观看它在欲望之树,是令人愉快。」在「瓶中精灵」的童话故事里,墨丘利神同样被解释,作为是树蛇。在利普立画册,墨丘利神出现作为一条蛇,以梅鲁心拿神的形状,从哲学树(知识树)的顶端降落下来。

37 The tree stands for the development and phases of the transformation process,
38 and its fruits or flowers signify the consummation of the work.39 In the
fairytale Mercurius is hidden in the roots of a great oak-tree,
i.e., in the earth. For it is in the interior of the earth that the
Mercurial serpent dwells.

树代表转化的过程的发展与时期。树的水果与花象征工作的圆满。在童话故事里,墨丘利神被隐藏在大棵橡树的根那里,也就是在地底。因为墨丘利神,作为蛇,驻居在地的内部。

373 For the alchemists Paradise was a favourite symbol of the
albedo* the regained state of innocence, and the source of its
rivers is a symbol of the aqua permanens. 41 For the Church Fathers Christ is this source,
42 and Paradise means the ground of the soul from which the fourfold river of the Logos bubbles forth.43

对于炼金术师,天堂是太阳反射光的受人喜爱的象征,纯真的恢复的状态。天堂的河流的来源是永生之水的象征。对于教会神父,基督就是这个来源。天堂意味着灵魂的场域。从那里,逻可斯的四条河流汩汩流出。

We find the same symbol in the alchemist and mystic
John Pordage: divine Wisdom is a “New Earth, the heavenly
Land. . . . For from this Earth grew all the Trees of Life. . . .
Thus did Paradise . . . rise up from the Heart and Centre of
this New Earth, and thus did the lost Garden of Eden flourish in
greenness/’

在炼金术师与神秘主义者约翰 菩帖吉,我们发现相同的象征:神性的智慧是「新的土地,天堂的土地。因为生命之树从这块土地诞生。因此,天堂也是从这块土地诞生,从这块新土地的核心与中央上升起了,失落的伊甸园因此绿茵丰茂,。

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Identification 70

January 7, 2015

Identification 70
认同

Jacques Lacan
雅克 拉康

28.2.62 XI 132

(19) Moreover you will have no trouble – you will find them in
reading Frege, even though Frege does not take that path, for
want of an adequate theory of the signifier – in finding in
Frege*s text that the best mathematical analysts of the function
of unity, specifically Givon and Schroder, put the accent in the
same way as I am doing it, on the function of the unary trait.

而且,你们并无困难—当你们阅读弗瑞吉时,你们将会找到它,即使弗瑞吉并没有採取那条途径,因为他缺乏能指的充分理论。当你们在弗瑞吉的文本找到,对于统合的功能的最佳的数学的分析家,明确地说,就是基方与史罗德。他们以同样方式强调这个独异性的特征,如同我现在正在强调。

This is what makes me say that what we have to articulate here,
is that by reversing, as I might say, the polarity of this
function of unity, by abandoning the unifying unity, the Einheit,
for the distinctive unity, the Einzigkeit, I am leading you to
the point of posing the question, of defining, of articulating
step by step the solidarity of the status of the subject qua
bound to this unary trait with the fact that the subject is
constituted in his structure where the sexual drive has its
privileged function among all the afferents of the body.

这就是为什么我要说:我们在此所要表达的东西是,凭借逆转统合的功能的极端,我不妨说,凭借放弃这个统一的统合,这个独异性,作为清楚的统合,我正在引导你们到达提出这个问题的时刻,这个独异性逐步地定义,逐步地表达主体的地位的团结,作为跟这个独异性特征连接一块。根据这个事实:主体的构成,在他的结构里,性的冲动具有它的特权的功能,在他的身体的一切神经冲动当中。

To the
first fact, the liaison of the subject to this unary trait, I am
going today to put the final point, considering the path to be
sufficiently articulated by reminding you that this fact so
important in our experience, put in the forefront by Freud, of
what he calls the narcissism of small differences, is the same
thing as what I am calling the function of the unary trait;

针对第一个事实,主体跟这个独异性特征的交合,我今天要表达这个最后的要点,考虑到应该被充分表达的途径,凭借提醒你们,在我们精神分析经验如此重要的这个事实,弗洛依德率先提出,对于他所谓的微笑差异的自恋。这是相同的东西,跟我正在所谓的独异性特征的功能。

because it is nothing other than the fact that it is starting
from a small difference – and to say small difference means
nothing other than this absolute difference of which I speak to
you, this difference detached from all possible comparison – it
is starting from this small difference, in so far as it is the
same thing as the big I, the ego-ideal, that every narcissistic
perspective can be accommodated; the subject constituted or not
(20) as bearer of this unary trait, is what allows us to take
today our first step into what will constitute the object of our
next lecture, namely the taking up again of the functions of
privation, frustration, castration.

因为那实实在在就是这个事实:它从一个微小的差异开始。说是微小的差异,意味着实实在在就是我跟你们谈论的绝对的差异,跟所有可能的比较区隔的这个差异。因为它是相同的东西,跟这个大写字母的我(I),这个自我的理想。以致于每个自恋的观点都能够被收容。主体的构成,是否作为这个独异性特征的载负者,就是今天我们能够採取的第一步,进入我们下一次演讲的目标的东西。换句话说,再次从事探讨被剥夺,挫折,阉割的各种功能。

It is first of all by taking them up again that we will be able
to glimpse where and how there is posed the question of the
relationship between the world of the signifier and what we call
the sexual drive, namely the privilege, the prevalence of the
erotic function of the body in the constitution of the subject.
Let us tackle it a little bit, let us nibble at it, this
question, starting from privation, because it is the most simple.
Something of minus o exists in the world, there is an object
which is not in its place, which is indeed the most absurd
conception of the world if one gives its meaning to the word
Real. What could be lacking in the Real?

首先凭借再次探讨它们,我们将能够瞥见在哪里,及用什么方法,能指的世界与我们所谓的性的冲动之间的关系的问题的提出。换句话说,在主体的构成里,身体的性爱功能具有的特权,具有的优势。让我们稍微克服它一下,让我们咬啮它一下。这个问题,从被剥夺开始,因为它是最简单的问题。某件负零(-0)的东西存在于这个世界,有一个客体不在它的位置,那确实是世界上最荒谬的观念。假如我们给予它的意义,给实在界这个字词。在实在界,什么东西可能是欠缺的?

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个人梦的象征 216

January 7, 2015

个人梦的象征 216

Individual Dream Symbolism in Relation to Alchemy : 359
个人的梦的象征跟炼金术的关系

CarlJung
卡尔 荣格

3. The Symbolism of the Mandala
三、曼陀罗的象征

The following dream is given unabridged, in its original
text:
以下的梦没有经过删减呈现,以它的原来的文本:

17. Dream:
第17个梦

All the houses have something theatrical about them,
with stage scenery and decorations. The name of Bernard
Shaw is mentioned. The play is supposed to take place in
the distant future. There is a notice in English and German
on one of the sets:

所有的房屋都有某件戏场的东西在四周,有风景舞台与装饰。萧伯纳名字被提到。戏剧被认为发生在遥远的未来。在其中的一个布景,有一个英文与德文的通告。

This is the universal Catholic Church.
It is the Church of the Lord.
All those who feel that they are the instruments of the Lord
may enter.

有一个普世的天主教教会。
这是天主的教会。
所有感觉他们是天主的工具的人们,可以进来。

Under this is printed in smaller letters: “The Church was
founded by Jesus and Paul1 ‘—like a firm advertising its
long standing.

在这个通告底下,有较小的字母:「教会有耶稣与保罗创建—就像广告它的悠久历史的公司。

I say to my friend, “Come on, let’s have a look at this.”
He replies, “I do not see why a lot of people have to get
together when they’re feeling religious.” I answer, “As a
Protestant you will never understand.” A woman nods
emphatic approval. Then I see a sort of proclamation on
the wall of the church. It runs:

我对我的朋友说,「请进来,让我们观看一下这个。」他回答说,「我不明白为什么有许多人们必须聚集一块,当他们觉得有宗教情操。」我回答说,「作为天主教徒,你将永远不会理解。」女人需要强调的认同。因此,我看见一种宣称在教会的墙壁上。它写著:

Soldiers!
When you feel you are under the power of the Lord,
do not address him directly. The Lord cannot be reached
by words. We also strongly advise you not to indulge
in any discussions among yourselves concerning the attributes
of the Lord. It is futile, for everything valuable
and important is ineffable.
(Signed) Pope . . . (Name illegible)

军士们!
当你们觉得你们受到上帝的感召,请你们不要直接跟上帝对话。上帝无法靠着文字到达。我们也强烈地劝告你们不要耽溺于你们中间的讨论,关于上帝的属性。这是徒劳的,因为每一样有价值与重要的东西,都是不可思议的。

Now we go in. The interior resembles a mosque, more
particularly the Hagia Sophia: no seats—wonderful effect
of space; no images, only framed texts decorating the walls
(like the Koran texts in the Hagia Sophia). One of the
texts reads “Do not flatter your benefactor.” The woman
who had agreed with me before bursts into tears and cries,
“Then there’s nothing left!” I reply, “I find it quite right!”
but she vanishes.

现在,我们进入。内庭类似回教寺院,更加特殊的是圣索菲亚教堂:没有坐位—这是空间的奇妙效应;没有影像,仅有框架里的文本装饰墙壁(就像在圣索菲亚教堂的可兰经文本) 其中一个文本写著:「勿恭维你的恩人。」以前同意我的这位女人突然嚎啕大哭,喊着,「根本就没有留下任何东西!」我回答,「我没觉得什么不对!」但是她消失。

At first 1 stand with a pillar in
me and can see nothing. Then 1 change my position and
see a crowd of people. I do not belong to them and stand
alone. But they are quite distinct, so that I can see their
faces. They all say in unison, ‘We confess that u<
under the power of the Lord. The Kingdom of Heaven is
within us." They repeat this three times with great solemnity.
Then the organ starts to play and they sing a Bach
fugue with chorale.

起初,我傍着柱子站立,什么都没有看见。然后,我改变我的位置,看见一群人们。我没有跟他们一块,而是单独站立。但是他们相当清楚,所以我能够看见他们的脸孔。他们都异口同声地说:「在上帝的权力之下,我们告解那个。天堂的王国在我们的内心里。」他们非常严肃地重复这句话三遍。然后风琴开始演奏,他们歌唱巴赫作曲的赋格的圣歌。

But the original text is omitted;
sometimes there is only a sort of coloratura singing, then the
words are repeated: "Everything else is paper" (meaning
that it does not make a living impression on me). When
the chorale has faded away the gemütlich part of the ceremony
begins; it is almost like a students party. The people
are all cheerful and equable. We move about, converse,
and greet one another, and wine (from an episcopal seminary)
is served with other refreshments.

但是,原文文本被删减;有时,仅有一位女高音的歌唱,然后重复这些话:「其他每样东西都是纸」(意思是,它并没有在我身上造成活生生的印象)。当女高音逐渐消失,典礼的温馨的感觉开始;那几乎就像学生们的舞会。人们都很令人愉快,而且各有特色。我们到处走动,谈话,互相招呼,葡萄酒跟其他点心被供应(由伊皮科帕神学院供应)。

The health of the
ChurcJi is drunk and, as if to express everybody's ph
at the increase in membership, a loudspeaker blares out a
ragtime melody with the refrain, "Charles is also with us
now." A priest explains to me: "These somewhat trivial
amusements are officially approved and permitted. We
must adapt a little to American methods. With a large
crowd such as we have here this is inevitable. But
in principle from the American churches by our decidedly
anti-ascetic tendency." Thereupon I awake with a feeling
of great relief.

大家祝福教会健全发展,好像为了表达每个人的欢乐,对于成员的增长,麦克风扩大器响亮播出配乐弦律的叠句:「查理现在跟我们同在」。一位僧侣跟我解释:「这些相当微不足道的娱乐在教规上被同意,被容许。我们必须稍微适应美国的方式。我们在此拥有像这样多的会众,是无可避免的。但是原则上,我们遵循美国教会,根据我们坚决反对-禁欲的倾向。」因此,我醒来时,有一种强烈舒解的感觉。

Unfortunately I must refrain from Commenting on this
dream as a whole108 and confine myself to our theme.T he
temenos has become a sacred building (in accordance with
the hint given earlier). 1 he proceedings are thus chai
ized as 'religious;' The grotesque-humorous side of
Dionysian mystery comes out in the so-called gemütlich
part of the ceremony, where wine is served and a toast
drunk to the health of the Church.

不幸地,我必须节制不要评论这个梦,作为完整性,并且限制自己专注我们的主题。这个termenos 已经变成神圣的建筑物,(符合早先给予的暗示)。程序因此被表现特色为宗教。戴奥尼修的神秘,具有古怪与幽默的一面显现出来,在典礼的温馨的部分。在那里,葡萄酒被供应,敬祝教会的健全发展。

An inscription on the
floor of an Orphic-Dionysian shrine puts it very aptly:
ixovov jxrj vSojp (Only no water!).104 The Dionysian relics in
the Church, such as the fish and wine symbolism, the
Damascus chalice, the seal-cylinder with the crucifix and
the inscription OP^EOC BAKKIKOC,105 and much else
besides, can be mentioned only in passing.

在奥菲克-戴奥尼修的圣堂的地板上,有个铭记贴切地表达:(仅是没有水!)在教堂的戴奥尼修的遗迹,譬如鱼与葡萄酒的象征,达马丘斯的酒杯,带有十字架的封闭的圆筒,上面铭记着OP^EOC BAKKIKOC,还有其他东西,仅能顺便被提到。

The "anti-ascetic" tendency clearly marks the point of
difference from the Christian Church, here defined as
"American" (cf. commentary to dream 14 of the first
series). America is the ideal home of the reasonable ideas
of the practical intellect, which would like to put the
world to rights by means of a "brain trust." 106 This view
is in keeping with the modern formula "intellect = spirit,"
but it completely forgets the fact that "spirit" was never a
human "activity," much less a "function."

这个「反对-禁欲」的倾向清楚地标识跟基督教教会的差异点。在此,它被定义为「美国的方式」(请参照第一系列的第14个梦)。美国是实用派的知识份子的理性观念的理想家园。他们想要矫正世界,凭借对于「脑的信任」。这个观点符合现代的公式:知识=精神。但是它完全忘记这个事实:精神从来就不是人类的「活动」,遑论是人的「功能」。

The movement
to the left is thus confirmed as a withdrawal from the
modern world of ideas and a regression to pre-Christian
Dionysos worship, where "asceticism" in the Christian sense
is unknown.

朝左边的这个运动因此被证明从现代的理型的世界撤退,并且退回到前-基督教对于戴奥尼修神的崇拜。在那里,基督教意义的「禁欲论」不为人所知。

At the same time the movement does not lead
right out of the sacred spot but remains within it; in other
words it does not lose its sacramental character. It does
not simply fall into chaos and anarchy, it relates the
Church directly to the Dionysian sanctuary just as the
historical process did, though from the opposite direction.
We could say that this regressive development faithfully
retreads the path of history in order to reach the pre-
Christian level. Hence it is not a relapse but a kind of
systematic descent ad inferos, a psychological nekyia.

同时,这个运动并不是直接从神圣的地点发展出来,而是始终保持在它内部。换句话说,它并没有丧失它神圣的特性。它并没有仅是掉落进入混沌与混乱,它直接将教会与戴奥尼修神的圣堂连接一块。正如历史的过程作为。虽然是从相反的方向。我们能够说,这个退回到发展忠实地重新追踪历史的途径,为了到达这个前-基督教的层次。因此,这并不是旧病复发,而是一种系统的提升,作为炼狱净化,心理的清涤。

I encountered something very similar in the dream of a
clergyman who had a rather problematical attitude to his
faith: Coming into his church at night, he found that the
whole wall of the choir had collapsed. The altar and ruins
were overgrown with vines hanging full of grapes, and the
moon was shining in through the gap.

我遭遇的某件非常类似的东西,在一位牧师身上。他对于他的信仰具有相当棘手的态度。当他在晚上进入他的教堂,他发现,整个合唱队的墙壁都倒塌。祭坛与废墟都蔓生葡萄藤,葡萄纍纍垂挂,月亮穿过空隙照耀进来。

Again, a man who was much occupied with religious
problems had the following dream: An immense Gothic
cathedral, almost completely dark. High Mass is being
celebrated. Suddenly the whole wall of the aisle collapses.
Blinding sunlight bursts into the interior together with a
large herd of bulls and cows. This setting is evidently more
Mithraic, but Mithras is associated with the early Church
in much the same way Dionysos is.

而且,有一位专注于宗教难题的人,作了以下的梦:巨大的歌德式的教堂,几乎黑漆一片。正在进行崇高弥撒仪式。突然地,通道的整个墙壁倒塌。令人眩目的阳光突然照进内室,跟一大群公牛与母牛。这个背景显而易见更加是密萨拉神秘教派。但是密萨拉教派跟早期的教会息息相关,正如戴奥尼修神一样。

Interestingly enough, the church in our dream is a svncretistic
building, for the Hagia Sophia is a very ancient
Christian church which, however, served as a mosque until
quite recently. It therefore fits in very well with the
purpose of the dream: to attempt a combination of Christian
and Dionysian religious ideas. Evidently this is to
come about without the one excluding the other, without
any values being destroyed.

耐人寻味地,在我们梦里的教堂是杂家学派的建筑物,因为圣索菲亚教堂是非常古老的教堂。可是,它充电寺庙之用,直到最近。它因此适合于作梦的目的:企图联军基督教与戴奥尼修神的宗教的观念。显而易见,这将会发生,前者并不排斥后者,也没有任何价值被毁灭。

This is extremely important,
since the reconstruction of the "gibbon" is to take place in
the sacred precincts. Such a sacrilege might easily lead to
the dangerous supposition that the leftward movement is
a diabolica fraus and the gibbon the devil—for the
is in fact regarded as the "ape of God."

这是极端重要的,因为“吉朋”教堂的重建应该发生神圣的地区。这样一种亵渎很容易导致危险的假设:左倾的运动是一个巨大骗局,吉朋是恶魔—因为恶魔实际上被认为是「上帝的人猿」。

The left movement would then be a perversion of divine truth for
the purpose of setting up "His Black Majesty" in place
God. But the unconscious has no such blasphemous intentions;
it is only trying to restore the lost DionySO« w]
somehow lacking in modern man (pact Nietzwche).
world of religion.

这种左倾运动因此将是神性真理的变态,为了要建立「他的黑暗的主」,取代上帝。但是无意识并没有这样的亵渎的意图。无意识仅是尝试恢复失落的戴奥尼修神,在宗教的世界里,因为某种原因,戴奥尼修神在现代人身上是相当欠缺的。

At the end of vision 22, where the ape
first appears, it was said that "everything must be ruled
by the light," and everything, we might add, includes the
Lord of Darkness with his horns and cloven hoof—actually
a Dionysian corybant who has rather unexpectedly risen
to the rank of Prince.

在第22幻景结束时,人猿首次出现。据说,某件必须依靠光统治的东西,我们不妨说,每样东西,都包括黑暗的主,带着他的角与分裂的脚蹄—那实际上是戴奥尼修教派的库瑞厄斯神。他相当意料之外地提升到王子的地位。

The Dionysian element has to do with emotions and
affects which have found no suitable religious outlets in
the predominantly Apollonian cult and ethos of Christianity.

戴奥尼修神跟情感与感情息息相关。在佔上风的阿波罗的信徒与基督教的爱悯里,这些情感与感情找不到任何适当的发泄。

The medieval carnivals and jeux de paume in the
Church were abolished relatively early; consequently the
carnival became secularized and with it divine intoxication
vanished from the sacred precincts. Mourning, earnestness,
severity, and well-tempered spiritual joy remained. But intoxication,
that most direct and dangerous form of possession,
turned away from the gods and enveloped the human
world with its exuberance and pathos.

中世纪的嘉华年会与教堂的「板球遊戏」,相当早期就被废止。结果,嘉华年后变成世俗化。并且带着神性的狂喜,从神圣的圣地消失。哀悼,热诚,严厉,与驯化良好的精神始终保留。但是,狂喜,著魔的最直接与危险的形态,却转头离开众神,并且在人的世界被包容,带着它的狂欢与悲情。

The pagan religions
met this danger by giving drunken ecstasy a place within
their cult. Heraclitus doubtless saw what was at the back
of it when he said, "But Hades is that same Dionysos in
whose honour they go mad and keep the feast of the winevat."
For this very reason orgies were granted religious
license, so as to exorcise the danger that threatened from
Hades. Our solution, however, has served to throw the
gates of hell wide open.

这个异端的宗教遭遇这个危险,它容许酗酒的狂欢在他们的信徒里拥有一席之地。赫拉克利图斯无可置疑地看见,在它背后隐藏的东西。他说:「但是地狱之神拥有相同的戴奥尼修神。在他的荣耀里,他们变得疯狂,并且保有葡萄酒罐的庆宴。因为这个理由,狂欢被给予宗教的许可证,为了驱除从地狱之神的威胁的危险。可是,我们的解决,充当将地狱的大门打开。

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

Aion XIV 228

January 5, 2015

Aion XIV 228

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

That is to say, Moses marries the “Ethiopian woman,” and Miriam,
the prophetess and mother-sister, becomes “leprous,” which is
clear proof that her relation to Moses has taken a negative turn.
This is further confirmed by the fact that Miriam “spoke
against” Moses and even stirred up his brother Aaron against
him. Accordingly, we get the following senarius:

换句话说,摩西跟这位「以索比亚的女人」结婚,密立姆,这位女预言家与母亲-姐姐,就成为「痲疯症者」。这是清楚的证据:她跟摩星的关系具有负面的倾向。更进一步的证明是这个事实:密立姆反对摩西的谈论,甚至煽动他的弟弟阿荣反对他。因此,我们获得以下的六音步对立:

THE LOWER ADAM—-EVE 地面亚当—-夏娃
MOSES—— ETHIOPIAN WOMAN 摩西—-以索比亚女人
JETHRO, the heathen priest—- MIRIAM, the “white” leper
杰斯罗,异教僧侣—-密立姆,“白色)痲疯者

362 Though nothing is said against Jethro, “the great wise one/’
in the Bible story, yet as a Midianite priest he did not serve
Yahweh and did not belong to the chosen people, but departs
from them to his own country.

虽然在圣经的故事里,没有说出任何话反对杰斯罗,这位「伟大的智慧者」。可是作为米地安乃特的僧侣,他并没有服侍雅威上帝, 并且不属于被选择的子民。而是离开他们,回到他自己的国度。

He seems also to have borne
the name Reguel (“friend of God”) and to have helped Moses
with his superior wisdom. He is, accordingly, a numinous personality,
the embodiment of an archetype, obviously that of the
“wise old man” who personifies the spirit in myth and folklore.
The spirit, as I have shown elsewhere,20 has a dichotomous
nature. Just as Moses in this case represents his own shadow by
taking to wife the black daughter of the earth, so Jethro, in his
capacity as heathen priest and stranger, has to be included in the
quaternio as the “lower” aspect of himself, with a magical and
nefarious significance (though this is not vouched for in the
text).

他似乎也挂在雷奎尔这个名字(上帝的朋友)。并且曾经帮助摩西拥有他的优秀的智慧。他因此是一位具有神性的人物,原型的具体代表。显而易见是「智慧老人」的具体代表,作为神话与民俗传说的精神的人格代表。如同我在别处曾经显示,精神具有二分法的特性。正如摩西在他的亲口代表他自己的阴影,将大地的黑暗女儿带给妻子,杰斯罗凭借他的能力,作为异教僧侣与陌生人,必须被包括在这个四方体,作为他在「地面」的一面,具有魔力与极端邪恶的意义(虽然在文本里,并没有受到保证)。

363 As I have already explained, the Moses Quaternio is an individual
variant of the common marriage quaternio found in folklore.
22 It could therefore be designated just as well with other
mythical names. The basic schema of the cross-cousin marriage:

如同我已经解释的,四方体的摩西是民俗传说被找到四方体的普遍的婚姻的个人变种。它因此同样能够被指明具有其他的神秘的名字。这跨越堂表婚姻的基本基模是:

HUSBAND—- COUSIN AS WIFE
丈夫—-堂表作为妻子
HUSBAND’S SISTER —-WIFE’S BROTHER
丈夫的姐妹—-妻子的兄弟

has numerous variants; for instance the sister can be replaced
by the mother or the wife’s brother by a fatherlike figure. But
the incest motif remains a characteristic feature. Since the
schema is a primary one characterizing the psychology of love
relationships and also of the transference, it will, like all characterological
schemata, obviously manifest itself in a “favourable”
and an “unfavourable” form, for the relationships in question
also exhibit the same ambivalence: everything a man does
has a positive and a negative aspect.

他们拥有神性的变种。譬如,姐妹能够被母亲取代,或是妻子的兄弟能够被父亲般的人物取代。但是乱伦的主体始终是特性的特征。因为这个基模是一个原初的基模表现爱的关系与移情的关系的心理的特色。它像一切特色-心理学的基模,明显展示它自己,以一种「有利」与「不利」的形态。因为受到质疑的关系也展示相同的爱恨交加:一个人所做的一切都具有正面与负面。

364 The reader, therefore, should not let himself be put off by
the somewhat scurrilous Gnostic nomenclature. The names are
accidental, whereas the schema itself is universally valid. The
same is true of the “Shadow Quaternio,” for which I have kept
the same names because the biography of Moses offers certain
features that are well suited to illustrate the shadow.

因此,读者不应该让他自己被这个相当冒犯的诺斯替教派的术语而产生恶感。这些名字是偶然的,虽然这个基模的本身是普世地正确。就「四方体的阴影」而言,相同的情况也是真实。我曾经保留相同的名字给这个四方体阴影。因为摩西的传教提供某些的特征,非常合适于说明这个阴影。

365 The lower senarius reaches its nadir not in the ‘lower
Adam” but in his dark, theriomorphic prefiguration the serpent
who was created before man, or the Gnostic Naas. Accordingly
we have the structures shown on the facing page.

这个地面六个对立到达它的顶端,在这位「地面亚当」。但是在黑暗里,蛇具有神性人形的先前意象,在人之前被创造,或是在诺斯替的拿斯人之前被创造。因此,我们拥有对面这页显示的结构:

366 This schema is no idle parlour game, because the texts make
it abundantly clear that the Gnostics were quite familiar with
the dark aspect of their metaphysical figures, so much so that
they caused the greatest offence on that account.

这个基模可不是什么客厅玩的遊戏。因为文本表达得非常清楚:诺斯替教派对于他们形上学的人物的阴暗面耳熟能详。以致于他们因为那个缘故,引起的冒犯非常强烈。

(One has only
to think of the identification of the good God with Priapus,
23 or of the Anthropos with the ithyphallic Hermes.) It was, moreover,
the Gnostics e.g., Basilides who exhaustively discussed
the problem of evil (iroOev TO /ca/cov? ‘whence comes evil?’).

(我们只有思维一下良善上帝被认同是普利奥普斯,或认同是具有勃起阳具的赫密斯神的神性人形)。而且,这些诺斯替教派,譬如,巴西立地斯教派,他们钜细无遗地讨论邪恶的难题,“邪恶从何而来?)

The serpentine form of the Nous and the Agathodaimon does not
mean that the serpent has only a good aspect. Just as the
Apophis-serpent was the traditional enemy of the Egyptian sungod,
so the devil, “that ancient serpent,”is the enemy of
Christ, the “novus Sol.” The good, perfect, spiritual God was
opposed by an imperfect, vain, ignorant, and incompetent
demiurge. There were archontic Powers that gave to mankind
a corrupt “chirographum” (handwriting) from which Christ
had to redeem them.25

诺斯与阿甘索达蒙具有蛇的形态并不意味着:蛇仅有好的一面。正如阿伯费斯-蛇是埃及的太阳神的传统的敌人,恶魔,“那位古代的蛇”,是基督,这位新興的太阳的敌人。良善,完美,精神的上帝,跟不完美,虚荣,无知,与不能胜任的神祗对立。阿宙尼替克的诺斯教派的当权者给予人类一个腐败的书法,基督必须救赎他们,离开那里。

With the dawn of the second millennium the ac cent shifted
more and more towards the dark side. The demiurge became
the devil who had created the world, and, a little later, alchemy
began to develop its conception of Mercurius as the partly material.,
partly immaterial spirit that penetrates and sustains all
things, from stones and metals to the highest living organisms.
In the form of a snake he dwells inside the earth, has a body,
soul, and spirit, was believed to have a human shape as the
homunculus or homo altus, and was regarded as the “earthly
God.” 26

随着第二个千禧年的开始,强调点越来越转移朝向黑暗的一面。这个神祗变成曾经创造这个世界的恶魔。稍晚之后,炼金术开始发展它的墨丘利神的观念,作为部分具有实体,部分没有实体的精神,他贯穿与维持万物,从石头与金属,到最崇高的生命的有机体。在蛇的形态,他驻居在地球里面,拥有一个身体,灵活,与精神。他被相信拥有人的形状,作为神性的人或人的上帝,他被认为是「世间的上帝」。

From this we can see clearly that the serpent was either
a forerunner of man or a distant copy of the Anthropos, and
how justified is the equation Naas = Nous = Logos = Christ
= Higher Adam. The medieval extension of this equation towards
the dark side had, as I have said, already been prepared
by Gnostic phallicism. This appears as early as the fifteenth century
In the alchemical Codex Ashburnham,1166,2T and in the
sixteenth century Mercurius was identified with Hermes Kyllenios.
28
从这里,我们能够清楚看见,蛇要就是人的前驱者,要不就是神性人形的遥远摹本。理性=智慧=逻可斯=基督=崇高亚当,这个相等式就能自圆其说。我已经说过,中世纪将这个相等式延伸朝向黑暗面,有诺斯替教派的阳具崇拜作为先导。这出现早至15世纪。在1166年的炼金术的Codex Ashburnham,与在16世纪,墨丘利神被认同是赫密斯 基伦尼奥神。

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

Identification 69

January 5, 2015

Identification 69
认同

Jacques Lacan
雅克 拉康

28.2.131 XI 10

To come back to number, which it may astonish you that I make
into an element so obviously detached from pure intuition, from
sense experience I am not going to give you a seminar here on the
Foundations of arithmetic the English title of Frege to which I
(17) would ask you to refer because it is a book as fascinating
as the Martian chronicles and you will see that it is in any case
obvious that there is no empirical deduction possible of the
function of number, but as regards which, since I have no
intention of giving you a lecture on this subject, I will content
myself, because it is part of our account, with pointing out to
you that for example the five points arranged in this way that
you can see on the face of a dice, is indeed a
figure which can symbolise the number five but
that you would be completely wrong to believe that
the number five is given to you in any way by this
figure. As I do not want to weary you by making
an infinite number of detours, I think that the
quickest way is to make you imagine a behavioural
experiment that you might be in the process of carrying out on an
animal.

回到数字,你们可能感到惊奇,我列入跟纯粹直觉如此明显区隔的元素,跟理解的经验。我在此并不是要给你们研讨算术的基础。我将要去你们参照弗瑞吉的英文版本。因为这本书跟马丁的年鉴一样令人著迷。你们将会看出,无论如何,显而易见的是,数字的功能并没有任何实证推论的可能。但是关于这点,因为我并没有意图演说这个主题。我将满足于跟你们指出,这是我们关心的部分。譬如,以这种方式,有五个点被安排,你们从骰子的表面能够看见,有一个数字能够象征五这个数字。但是,你将会完全错误,假如你认为,五这个数字就由这个数字被给予你们。因为我不想用无限地迂回让你们感到疲倦,我认为最快的方法就是让你们想像行为主义的试验,在动物身上,你们可能执行这个试验。

It is rather frequent, in order to experiment with this faculty
of discernment that the animal has, in one or other situation
made up of goals to be reached, for you to give him different
shapes. Suppose that alongside this arrangement, something which
constitutes a figure, you would not expect in any case and from
any animal that he should react in the same fashion to the
following figure, which is nevertheless also a five, or to this
one which is no less one, namely the form of a pentagon (schema):
If an animal were ever to react in the same fashion to these
three figures, well you would be stupified, and very precisely
for the reason that you would then be absolutely convinced that
the animal knows how to count.

为了试验动物具有这种区别的能力,在某个为了达到目标组成的情况中,你必将相当经常地给动物不同的形状。假如,沿着这个安排,某件形成一个数字的东西,无论如何,你不会从任何动物预期到,它会对下列的数字以相同方式来反应。可是,这个数字仍然是一个五,或的对同样是一的这个一来反应。也就是,五角形的形式(基模):
假如动物对这三个数字图形,以相同方式起反应的话,你就很有理由大吃一惊。确实是因为你们因此会绝对地相信:动物知道如何计算。

But, you know that he does not
know how to count. This is not a proof of the non-empirical
origin of the function of number. I tell you again: this merits
(18) a detailed discussion regarding which after all the only
true, sensible, serious reason that I have to strongly advise you
to interest yourselves in it, is that it is surprising to see the
degree to which few mathematicians, even though it is not only
mathematicians who have treated it properly, really interest
themselves in it. It will therefore be on your part, if you
interest yourselves in it, a work of mercy: to visit the sick,
to interest oneself in uninteresting questions, is this not also
in some way our function?

但是你们知道,动物并不知道如何计算。这并不是证明,数字的功能的起源是非-实证的。我再次告诉你们:这获得详细的讨论。关于这个讨论,毕竟,唯一真实,可理解,严肃的理由,我必须强烈地劝告你们对它感到興趣。令人吃惊的是,很少的数学家确实对它感到興趣,即使合适对待它的不仅是数学家。假如你们对它感到興趣的话,你们有义务发给慈悲心去探访生病的人们,对于一些无趣的问题感到興趣。这难道不也是我们的功能吗?

You will see in it that in any case
unity and zero, so important for every rational constitution of
number, are what are the most resistant, of course, to every
attempt at an experimental genesis of number, and most especially
if one intends to give a homogenous definition of number as such,
reducing to nothing all the geneses that one may try to give of
number starting from a collection and from the abstraction of
difference starting from diversity.

你们将在它身上看见,无论如何,统合与零,对于数字的每个合理的形成是如此的重要。当然,它们是最为抗拒的东西,对于每个企图从事数字的开始的试验。最特别是是,假如我们打算给予同质性的定义,对于数字的本身,将所有的开始都化简为空无。我们可能尝试给予数字的开始,从收集开始,从多样性开始差异的综合。

Here the fact that I
was led, directly along the line of the Freudian approach, to
articulate in a fashion which appeared necessary to me the
function of the unary trait takes on its value, in so far as it
makes the genesis of difference appear in an operation that one
can say is situated along the line of an ever increasing
simplification, that it is in a perspective which is the one
which culminates at the line of strokes, namely with the
repetition of the apparently identical that there is created,
separated out, what I call, not the symbol, but the entry into
the real as inscribed signifier – and this is what the term of
primacy means – of writing. The entry into the real, is the form
of this trait repeated by the primitive hunter of absolute
difference in so far as it is there.

在此,我被引导要表达,沿着弗洛依德的途径的脉络,用我觉得是必要的方式,要表达这个独异特征的功能,它具有它的价值。因为它让差异的开始出现在运作当中。我们能够说,这个运作被定位在沿着逐渐单纯化的脉络。就是一个观点,在笔画的脉络最单纯的这个一,也就是,重复这个明显的认同,它被创造,被分散,不是象征方面,而是进入实在界,作为书写的被铭记的能指。这是原初的这个术语的意义。进入这个实在界,就是这个独异特征的形式,它被重复,被绝对差异的原始的猎人所重复,因为它在那里。

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

拉康确实很绕圈子。说了老半天,要说的就是:人是具有独异特征的能指,像个猎人,一生要追踪自己的这个绝对的差异性!

Aion XIV 226

January 2, 2015

Aion XIV 226

永恒纪元 第14章

THE STRUCTURE AND
DYNAMICS OF THE SELF

自性的结构与动力

2
358 Coming now to the Gnostic symbols of the self, we find that
the Naassenes of Hippolytus lay most emphasis on the human
images; of the geometrical and arithmetical symbols the most
important are the quaternity, the ogdoad, the trinity, and unity.
Here we shall give our attention mainly to the totality symbol
of the quaternity, and above all to the symbol mentioned in
section 6 of the last chapter, which I would like to call, for short,
the Moses Quaternio.

当我们现在谈论诺斯替教派对于自性的象征,我们发现,海普利塔斯的拿森尼斯人最为强调人的意象。在几何学与算术的象征当中,最重要的是四方体,八元神,三位一体,与统合。在此,我们主要专注于四方体的完整性象征。尤其重要的是,专注于在上的章节的第6部分提到的象征。简短地说,我想称之为四方体摩西。

We shall then consider the second Naassene
Quaternio, the one with the four rivers of Paradise, which
I shall call the Paradise Quaternio. Though differently constituted,
the two quaternios express roughly the same idea, and in
what follows I shall try not only to relate them to one another
psychologically, but also to bring out their connection with
later (alchemical) quaternary structures.

我们将因此考虑第二个拿森尼人的四方体。具有天堂的四条河流的四方体。我将称之为天堂的四方体。虽然它具有不同结构,这两个四方体粗略地表达相同的观念。在随后的内容,我将尝试,不但在心理学将它们连接一块,而且揭示它们更后来的炼金术的四方体的结构的关联。

In the course of these
investigations, we shall see how far the two quaternios are characteristic
of the Gnostic age, and how far they can be correlated
with the archetypal history of the mind in the Christian aeon.

在这些研究的过程,我们将看见,这两个四方体如何表现诺斯替教派时代的特色。它们如何能够更基督教的永恒纪元的原型的心灵历史互相关联。

The quaternity in the Moses Quaternio is evidently constructed according to the following schema:

四方体的摩西里的四方体,显而易见是依照以下的基模建构:

The Moses Quaternio 四方体的摩西

The Higher Adam 天上的亚当
Miriam, Mother’ 密立姆,母亲
Sister-Anima 姐姐-阿尼玛
Jcthro, physical end spiritual father 杰斯罗,生理与精神的父亲
Zipporah, wife of Moses and daughter of Jethro 基普拉,摩西的妻子,与杰斯罗德女儿
The Lower Adam 地面的亚当

36 The “lower Adam” corresponds to the ordinary mortal man,
Moses to the culture-hero and lawgiver, and thus, on a personalistic
level, to the “father”; Zipporah, as the daughter of a king
and priest, to the “higher mother/’ For the ordinary man, these
two represent the “royal pair/’ which for Moses corresponds on
the one hand to his “higher man/’ and on the other hand to his
anima, Miriam.18

这位「地面的亚当」对应于普通的有限生命的人。摩西则是对应于文化-英雄与颁布立法者。因此,在个人的层面,对应于「父亲」。基普拉,作为国王与僧侣的女儿,对应于「天上的母亲」。对于普通人,这两个象征代表「皇家配对」。对于摩西,他们一方面对应于他的「天上的人」;另一方面,对应于他的阿尼玛,密立姆。

The “higher” man is synonymous with the
“spiritual, inner” man, who is represented in the quaternio by
Jethro. Such is the meaning of the quaternio when seen from
the standpoint of Moses. But since Moses is related to Jethro as
the lower Adam, or ordinary man, is to Moses, the quaternio
cannot be understood merely as the structure of Moses’ personality,
but must be looked at from the standpoint of the lower
Adam as well. We then get the following quaternio:

这位「天上」的人跟「精神的内在的」人是同义词。他在四方体里被杰斯罗代表。从摩西的观点来看待,这个四方体的意义就是如此。但是因为摩西跟作为地面亚当的杰斯罗息息相关,或是普通的人,跟摩西息息相关,这个四方体若仅是作为摩西的人格的结构,并无法被理解。而是必须也从地面的亚当的观点来看待。我们因此获得以下的四方体:

MOSES as culture-hero 摩西作为文化英雄
ZIPPORAH as higher mother 基普拉作为天上母亲
THE LOWER ADAM as ordinary man 地面亚当作为普通人
EVE as ordinary woman夏娃作为普通女人

361 From this we can see that the Naassene quaternio is in a
sense unsymmetrical, since it leads to a senarius (hexad) with an
exclusively upward tendency: Jethro and Miriam have to be
added to the above four as a kind of third storey, as the higher
counterparts of Moses and Zipporah. We thus get a gradual progression,
or series of steps leading from the lower to the higher
Adam. This psychology evidently underlies the elaborate lists of
Valentinian syzygies.

从这里,我们能够看见,拿森尼人的四方体在某个意义上是不均称的。因为它导致五加一,具有专注向上的倾向:杰斯罗与密立姆必须被填加到以上四个,作为一种第三个故事,作为摩西与基普拉在天上的复制。我们因此获得逐渐的进展,或系列的步骤,从地面到天上的亚当。这个心理学明显地作为华伦提努教派的对立的融合的复杂的名单的基础。

The lower Adam or somatic man consequently
appears as the lowest stage of all, from which there can
be only an ascent. But, as I have already pointed out, the four
persons in the Naassene quaternio are chosen so skilfully that
it leaves room not only for the incest motif, which is never lacking
in the marriage quaternio, but also for the extension of the
ordinary man’s psychic structure downwards, towards the subhuman,
the dark and evil side represented by the shadow.

地面的亚当或肉身的人结果都出现,作为万物的最低阶段。从那个阶段,仅有一种上升。但是,如同我已经指出的,在拿森尼人的四方体的四个人,如此技术地被选择,以致于它留下空间,不但给乱伦的母题,这种四方体的婚姻,这个乱伦的母题永不缺乏。而且留下空间给普通人的心灵结构的往下沉沦的延伸,朝向次级人类,由阴影所代表的黑暗与邪恶的一面。

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