Archive for March, 2015

荣格:神秘的结合 4

March 31, 2015

All these statements apply just as well to the prima materi in its feminine aspect: it is the moon, the mother of all thing! the vessel, it consists of opposites, has a thousand names, is an old woman and a whore, as Mater Alchimia it is wisdom and teaches wisdom, it contains the elixir of life in potentia and i the mother of the Saviour and of the filius Macrocosmi) it is the earth and the serpent hidden in the earth, the blackness and the dew and the miraculous water which brings together all that is divided. The water is therefore called “mother,” “my mothe who is my enemy,” but who also “gathers together all my di vided and scattered limbs.” 102 The Turba says (Sermo LIX)

所有这些陈述同样能够运用在原初物质,处于它的女性的状态。那就是月亮,万物的母亲!这个容器,它由对立力量组成,它拥有上千的名字。她是一位老妇人与妓女。作为炼金术的物质,它是智慧,并且教导智慧。它包括具有潜力的永生之水,作为救赎者的母亲与大宇宙的儿子的母亲。它是大地与隐藏在大地里的蛇,黑暗与露水,以及奇迹的水。这个奇迹的水将所有分裂的东西结合一块。这个水因此被称为“母亲”,是我的敌人的母亲。但是她也将我分离与分散的肢体聚集一块。特巴经典(Semo LIX)说:

Nevertheless the Philosophers have put to death the woman who slays her husbands, for the body of that woman is full of weapon and poison. Let a grave be dug for that dragon, and let that woman be buried with him, he being chained fast to that woman; and the more he winds and coils himself about her, the more will he h cut to pieces by the female weapons which are fashioned in the bod~ of the woman. And when he sees that he is mingled with the limbs 0 the woman, he will be certain of death, and will be changed wholly into blood. But when the Philosophers see him changed into blood they leave him a few days in the sun, until his softness is consumed and the blood dries, and they find that poison. What then appears is the hidden wind.1°3


The coniunctio can therefore take more gruesome forms than the relatively harmless one depicted in the Rosarium.104


It is clear from these parallels that Maier was fully justified in giving the name Isis to the prima materia or feminine trans formative substance.105 As Kerenyi has brilliantly shown, usin~ 101 Athenagoras, Legatio pro Christianis, 22 (Migne, P.G., vol. 6, col. 939f.).
102 Ros. phil., Art. aurif. (1572), n, p. 413. From the so-called “Dicta Belini” (Apol lonius of Tyana), “Allegoriae sapientum,” Distinctio 28, Theatr. ehem., V. p. 97. 103 Ruska, Turba philosophorum, p. 247. The wind is the pneuma hidden in th. prima materia. The final illustration in Maier’s Serutinium ehymicum shows thi burial.
104 Cf. also the p.aX1] IJ1]X.ta. (female combat) in Carmen Archelai, one of th. Car mina Heliodori (p. 56, IV, lines 23of.) (ed. by Goldschmidt), where the materi: f1ees under the rain of projectiles and ends up as a “corpse” in the grave.
105 The corresponding masculine substance is red sulphur, the vir or serous rubeus whose redness relates him to Typhon. In a “dirge for Gabricus who died aftel recently celebrating his marriage,” Maier (Symb. aur. mensae, p. 518) does in fac

the example of Medea,106 there is in that myth a typical combina¬tion of various motifs: love, trickery, cruelty, motherliness, murder of relatives and children, magic, rejuvenation, and-gold.107 This same combination appears in Isis and in the prima materia and forms the core of the drama instigated by the mother-world, without which no union seems possible.


17 In Christian tradition the widow signifies the Church; in St.
Gregory 108 the analogy is the story of the widow’s cruse of oil (II Kings 4). St. Augustine says: “The whole Church is one widow, desolate in this world.” 109 She “lacketh a husband, lack¬eth a man,” for her bridegroom has not yet come. So too the soul is “destitute in the world.” “But,” Augustine continues, “thou art not an orphan, thou art not reckoned as a widow … Thou hast a friend … Thou art God’s orphan, God’s widow.” 110



March 31, 2015


Jacques Lacan
雅克 拉康

28.3.62 XV 185

What else is still necessary to convince you of the structural
dependency of this constitution of the object (object of desire)
on the initial dialectic of the signifier, in so far as it runs
aground on the non-response of the Other, if not the path we have
already taken of Sadian research which I showed you at length –
and if it is lost, you should know at least that I have committed
myself to going back on it in a preface that I promised for an
edition of Sade – we cannot overlook with what I am calling here
the structuring affinity of this journey towards the Other in so
far as it determines any setting up of the object of desire; that
we see in Sade at every moment mingled, woven together with one
another, invective – I mean invective against the Supreme Being,
his negation being only a form of invective even if it is the
most authentic negation – absolutely interwoven with what I would
call, in order to approach it, to tackle it a little, not so much
the destruction of the object as what we could take first of all
for its simulacrum because you know the exceptional resistances
of the victims of the Sadian myth to all the trials which the
romantic text puts them through.


And then what, what is meant by
this sort of transference onto the mother incarnated in nature of
(17) a certain and fundamental abomination of all her acts?


Should this dissimulate from us what is involved and what we are
told nevertheless is involved in imitating her in his acts of
destruction and by pushing them to the final term by a will
applied to forcing her to recreate something else, which means
what? Giving his place back to the creator.


When all is said and done in the final analysis, Sade said it
without knowing it, he articulates this by his enunciating: I am
giving you your abominable reality, you the father, by
substituting myself for you in this violent action against the
mother. Of course, the mythical returning of the object to
nothing is not simply aimed at the privileged victim, who is when
all is said and done adored as object of desire, but the very
million-fold multitude of everything that there is. Remember the
anti-social plots of Sade’s heros. This returning of the object
to nothing essentially simulates the annihilation of signifying

追根究底,当一切都说都做了,萨德说出对母亲的这个移情,虽然他自己并不知道。他凭据他的表述,表达对母亲的这个移情: 我正在给予你,你令人厌恶的现实。你,作为父亲,凭借将我自己跟你替换,用这个暴力的行动,对抗母亲。当然,这个客体神秘地回转到空无,目标不仅是针对这个特权的受害者,当一切都说都做了,他被崇拜作为欲望的客体。目标也是针对具有生命实存的百万倍的众生,请你们记住,萨德的英雄具有反抗社会的情节。这个客体的回转到空无,基本上模拟能指化的力量的毁灭。

This is the other contradictory term of this fundamental
relationship to the Other as it is established in Sadian desire,
and it is sufficiently indicated in the final testamentary wish
of Sade in so far as it is aimed precisely at this term which I
specified for you of the second death, the death of being itself
in so far as Sade in his will specifies that of his tomb and
intentionally of his memory despite the fact that he is a writer
there should literally remain no trace and a thicket ought to be
regrown over the place where he is inhumed, that of him
essentially as subject it is the no traces which indicates where
he wants to affirm himself: very precisely as what I called the
annihilation of the signifying power.



荣格:神秘的结合 3

March 30, 2015

13 In the text cited at the end of the last section Dorn continues:
“Hermes Trismegistus called the stone ‘orphan’.” 66 “Orphan” as the name of a precious stone is found in Albertus Magnus, The stone was called “orphan” because of its uniqueness-“it was never seen elsewhere”-and it was said to be in the Em¬peror’s crown. It was “wine-coloured” and sometimes shone in the night, “but nowadays it does not shine [any more] in the darkness.” 67 As Albertus Magnus was an authority on alchemy, he may have been the direct source both for Dorn and for Petrus Bonus (see n. 66). “Orphan” as the name of a gem may therefore mean something like the modern “solitaire” -a very apt name for the unique lapis Philosophorum.

3. 孤儿,寡妇,与月亮

在最后部分的结束被引述的文本,顿恩继续说:「赫密斯 特利梅吉斯塔 Hermes Trismegistus 称这个石头为‘孤儿’。“孤儿”作为珍贵的石头,在马格那斯Albertus Magnus被发现。石头被称为“孤儿”,因为它具有独异性。石头从来没有在别的地方被看见,据说就是在皇帝的皇冠上被发现。石头具有“葡萄酒的颜色”,有时在夜间会闪耀。但是今天,石头不再黑暗里闪耀。因为马格那斯是炼金术的权威,对于顿恩与对应博纳斯,他当时可能就是直接的来源。“孤儿”作为珠宝的名字因此意味着某件类似现代的“鑽石”,一个非常贴切的名字,对于具有独异性的哲学家的石头。

Apart from Darn and Petrus Bonus, it seems that this name is found only in the

63 Gratarolus, Verae alchemiae, n, p. 265.
64 “He receives the power of the higher and the lower things. So shall you have th( glory of the whole world.”” “Tabula smaragdina,” De alchemia, p. 363. Also Ruska, Tabula Smaragdina, p. 2.
65 Cf. Aurora Consurgens, p. 135.
66 Theatr. chem., I, p. 578 .•• I do not know to which Hermes text Dorn is referring here. The orphan first appears in the Pretiosa margarita novella of Petrus Bonus:
“This Orphan stone has no proper name” •• (Theatr. chem., V. p. 663). It is also in the edition of Janus Lacinius, 1546, p. 54r.
67 Du Cange, Glossarium, s.v. “Orphanus.”

lVl I;:).l~1’\.lU.l.\”J. \..ovJ. ….• J.un\..oJ..lVnl.3
Carmina Heliodori.68 There it refers to the opcpaJlo<; UOLKOlENTS OF THE CONIUNCTIO
1447.77 He stresses that this author insisted particularly on the mother-son incest. Maier even constructs a genealogical tree showing the origin of the seven metals. At the top of the tree is the lapis. Its father is “Gabritius,” who in turn was born of Isi: and Osiris. After the death of Osiris Isis married their SOl Gabritius; 78 she is identified with Beya-“the widow marrie: her son.” The widow appears here as the classical figure of the mourning Isis. To this event Maier devotes a special “Epithalamium in Honour of the Nuptials of the Mother Beya anc Her Son Gabritius.” 79 “But this marriage, which was begun with the expression of great joyfulness, ended in the bitternes of mourning,” says Maier, adding the verses:

他强调,作者特别坚持母亲与儿子的乱伦。梅尔甚至建构一个系谱系的树状,显示七个金属的起源。在树的顶端就是石头。它的父亲是“Gabritius“他先后由艾希与奥西利斯所生。在奥西利斯死亡之后,艾希跟他们的儿子嘉利修结婚。她被认同是贝亚Beya ,”跟儿子结婚的寡妇。寡妇在此出现,作为哀悼带孝的艾希斯的古典的人物。梅尔专注处理这个事件,写了一首特别的诗篇,推崇贝亚母亲与儿子嘉利塔斯的结婚。但是这个婚姻,以欢欣鼓舞的表达开始,却也哀悼的痛苦作为结束。梅尔说,补充这些诗句:

Within the flower itself there grows the gnawing canker:
Where honey is, there gall, where swelling breast, the chancre.81


For, “when the son sleeps with the mother, she kills him with the stroke of a viper” (viPerino conatu). This viciousness recalls the murderous role of Isis,81 who laid the “noble worm” in the pad of the heavenly Father, Ra.82 Isis, however, is also the healer, f01 she not only cured Ra of the poisoning but put together the dis membered Osiris. As such she personifies that arcane substance be it dew 83 or the aqua permanens,84 which unites the hostile elements into one
77 Printed in Theatr. chem., Ill, pp. 871ff. under the title “Antiqui Philosoph Galli Delphinati anonymi Liber Secreti Maximi totius mundanae gloriae.”


78 Gabritius therefore corresponds to Horus. In ancient Egypt Horus had long bee I equated with Osiris. Cf. Brugsch, Religion und Mythologie der alten ;fg)’pter p. 406. The Papyrus Mimaut has: “Do the terrible deed to me, the orphan of th, honoured widow.”• Preisendanz relates the “widow” to Isis and the “orphan” t, Horus, with whom the magician identifies himself (Papyri Graecae Magicae, I pp. 54£). We find the “medicine of the widow” in the treatise “Isis to Horus, Berthelot, A lch. grecs, I, xiii, 16.
79 Symb. aur. mensae, p. 515. The epithalamium begins with the words: “Whel the mother is joined with the son in the covenant of marriage, count it not a incest. For so doth nature ordain, so doth the holy law of fate require, and th thing is not unpleasing to God.” •
80 “Est quod in ipsis floribus angat,
Et ubi mel, ibi fel, ubi uber, ibi tuber.”
81 In Greco-Roman times Isis was represented as a human-headed snake. Cf. illus tration in Erman, Religion der ;fgypter, p. 391. For Isis as apaKwP see Reitzenstein Poimandres, p. 31.
82 Erman, p. 30!. The text derives from the time of the New Kingdom.
83 Preisendanz, Papyri Graec. Magicae, Il, p. 74: “I am Isis who am called dew.” , 84 Synonymous with aqua vitae. The relation of the “soul-comforting” water of th Nile to Isis is indicated on a bas-relief (illustrated in Eisler, Weltenmantel un(

This synthesis is described in the myth of Isis, “who collected the scattered limbs of his body and bathed them with her tears and laid them in a secret grave beneath the bank of the Nile.” 85 The cognomen of Isis was XYJP-€ta, the Black One.86 Apuleius stresses the blackness of her robe (Palla niger¬rima) ‘robe of deepest black’),87 and since ancient times she was reputed to possess the elixir of life 88 as well as being adept in sundry magical arts.89 She was also called the Old One,90 and she was rated a pupil of Hermes,91 or even his daughter.92 She appears as a teacher of alchemy in the treatise “Isis the Proph¬etess to her Son Horus.” 93 She is mentioned in the role of a whore in Epiphanius, where she is said to have prostituted her¬self in Tyre.94 She signifies earth, according to Firmicus Ma¬ternus,95 and was equated with Sophia.96 She is P-Vpt’;’V1JP-O~, ‘thou¬sand-named’, the vessel and the matter (x’;’pa Kat VA’Y]) of good and evi1.n She is the moon.98 An inscription invokes her as “the One, who art AIL” 99 She is named a’;’mpa, the redemptrix.lOo In
Himmelsult, 1. p. 70) in the Vatican. of a priestess of Isis bearing the situla (water¬vessel). The two great parallels are the cup of water in the Early Christian com¬munion, and the water vessel of Amitabha. For the Christian cup of water see “Transformation Symbolism in the Mass,” pars. 311ff.; for the holy water in the worship of Amitabha, see Hastings, Encyclopaedia, I, p. 386 b, “Amitayus.”
85 Latin MS, 18th cent., “Figurarum Aegyptiorum secretarum.” (Author’s pos¬session.)
86 Eisler, n, p. 328, n. 1.
87 The Golden Ass, XI, 3 (trans. Adlington and Gaselee, p. 543): “utterly dark cloak.” Cf. Hippolytus, Elenchos, I, 8.
88 Diodorus, Bibliotheke Historike, I, 25: 7″0 T7i~ a.1Ja.vat7ia.~ a.pP.a.KOV.
89 She tried to make the child of the king of Phoenicia immortal by holding him in the fire. Plutarch, “!sis and Osiris,” 16, Moralia (trans. by Babbitt, V, pp. 40f.). 90 Diodorus, I, § 11.
91 Ibid., I, 27.
92 The great Paris Magic Papyrus, line 2290. Preisendanz, Papyri Graee. Mag., I, p.143•
9:1 Bcrthelot, Alch. grecs, I, xiii. Tlt7,~ 7rpo’;;T<~ 7"0/ vlo/ 'Tlpo/. 94 Ancoratus (ed. by HoIl), c. 1°4, I, p. 126.
95 Liber de errore protanarum religiotlum (ed. by Halm), n, 6: "The earth is the body of Isis." • Cf. Plutarch, "!sis and Osiris," 38, pp. 92£.
96 Reitzenstein, Zwei religionsgeschichtliche Fragen, p. 108, and Poimandres, p. 44. 97 Plutarch, 53, pp. 13of.
98 Reitzenstein, Poimandres, p. 270.
99 Corpus InseriPtionum Latinarum, X, No. 3800 (= 3580), from Capua: "TE TIBI / UNA QUAE / ES OMNIA / DEA ISIS / ARRIVS BAL / BINUS V.C:' (Now in Naples Museum.)
100 Reitzenstein, Die hellenistisehen Mysterienreligionen (1927), pp. 27ff. 20


Athenagoras she is "the nature of the Aeon, whence all thing grew and by which all things are." 101


All these statements apply just as well to the prima materi in its

Identification 108

March 29, 2015

Identification 108

Jacques Lacan
雅克 拉康


The other, is the nihilisation which could be assimilated to
Hegelian negativity. The nothing that I am trying to get to hold
together for you at this initial moment in the establishment of
the subject is something else.


The subject introduces the
nothing as such and this nothing is to be distinguished from any
ens rationis which is that of classical negativity, from any
imaginary being which is that of a being whose existence is
impossible, the famous centaur which brings the logicians, all
the logicians, indeed the metaphysicians to a halt at the
beginning of their path towards science, which is not either the
ens privativum, which is properly speaking what Kant admirably in
the definition of his four nothings which he turns to such little
account, called the nihil negativum, namely to use his own terms:


leere Gegenstand ohne Begriff, an empty object, but let us add
without concept, (15) without any grasp on it being possible. It
is for that reason, to introduce it, that I had to put before you
again the network of the whole graph, namely the constitutive
network of the relationship to the Other with all its


I would like, in order to lead you onto this path, to pave your
way with flowers. I am going to try it today, I mean to mark my
intentions when I tell you that it is starting from the
problematic of the beyond of the demand that the object is
constituted as object of desire; I mean that it is because the
Other does not answer, except with “nothing maybe”, that the
worst is not always sure, that the subject is going to find in an
object the very virtues of his initial demand. You should
understand that it is in order to pave your way with flowers that
I am recalling these truths of common experience whose
signification is not sufficiently recognised, and try to make you
sense that it is not by chance, analogy, comparison, nor just
flowers but profound affinities which will make me indicate to
you at the end the affinity of the object with this Other – with
a big 0 – in so far for example as it manifests itself in love,
that the famous speech of Eliante in Le Misanthrope is taken from
the De natura rerum of Lucretius:

为了引导你们进入这个领域,我想要用花朵铺路。今天,我想要尝试它。我打算标示我的意图,当我告诉你们,那是从要求界的这个超验的难题开始,客体被形成,作为欲望的客体。我的意思是,那是因为大他者没有回应。除了用“空无的可能”,最遭糕的事情未必总是确定。主体将会在客体里找到他的最初的要求界的品德。你们应该理解,为了用花朵跟你们铺路,我正在提醒共同经验的这些真理。共同经验的意义并没有充分地体认。我尝试让你们理解,这并非偶然,类似,比较,也不仅是花朵。而是深刻的关联性,将会让我跟你们指示,在客体跟这个大他者的关联性的结束,用一个大写的O—譬如,它在恋爱里展现它自己。在“伪善者”这本小说,伊利安提的著名的演讲,从De natura reru of Lucretius 採用过来。

“The palefaced lady’s lily white, perforce;
The swarthy one’s a sweet brunette of course;
The spindly lady has a slender grace;
The fat one has a most majestic pace;
The plain one, with her dress in disarray,
They classify as beaute negligee…”


(16) It is nothing other than the impossible-to-efface sign of
this fact that the object of desire is only constituted in the
relationship to the Other in so far as it takes its origin itself
from the value of the unary trait. There is no privilege in the
object except in this absurd value given to each trait of being a



荣格:神秘的结合 2

March 29, 2015

BC D E represent the outside, A is the inside, “as it were the
origin and source from which the other letters flow, and likewise the final goal to which they flow back,” 41 F G stands for Above and Below. “Together the letters AB C D E F G clearly signify the hidden magical Septenary.” The central point A, the origin and goal, the “Ocean or great sea,” is also called a circulus exiguus, very small circle, and a “mediator making peace be¬tween the enemies or elements, that they may love one another in a meet embrace.” 42 This little inner circle corresponds to the Mercurial Fountain in the Rosarium, which I have described in my “Psychology of the Transference.” The text calls it “the more spiritual, perfect, and nobler Mercurius,” 43 the true ar¬cane substance, a “spirit,” and goes on:

BCDE代表外部,A 是内部,也就是所谓的起源与来源。从那里,其他的字母流露出来。同样地,也是它们流回去的最后的目标」,F G 代表上面与下面.「聚集一块,ABCDEFG清楚地代表隐藏的魔术的“七圣灵”中央点A是起源与目标,“海洋或大海”也被称为是“Circulus exoguus”中间点,非常小的园圈,一个“中介者,调和各个敌人或各个元素。为了让他们在会合的拥抱彼此相爱。」这个小小的内部的圆圈对应于哲学玫瑰园的水银之泉」。我曾经在我的”移情的心理学“描述过它。这个文本称它为”更加精神,完美与高贵的墨丘利神“这个真实的奥秘的物质,一个”圣灵“。文本继续描述:
For the spirit alone penetrates all things, even the most solid bodies.44 Thus the catholicity of religion, or of the true Church, consists not in a visible and bodily gathering together of men, but in the invisible, spiritual concord and harmony of those who believe devoutly and truly in the one Jesus Christ. Whoever attaches him¬self to a particular church outside this King of Kings, who alone is the shepherd of the true spiritual church, is a sectarian, a schismatic, and a heretic. For the Kingdom of God cometh not with observation, but is within us, as our Saviour himself says in the seventeenth chapter of St. Luke.45

41 Ibid .•
42 Ibid., 408 b. Cf. the words of the “bride” in Aurora Consurgens, p. 143: “I am the mediatrix of the elements, making one to agree with another; that which is warm I make cold … that which is dry I make moist … that which is hard I soften, and the reverse.” (Cf. Senior, De chemia, p. 34.)
43 Bibl. chem., 408 a.
44 “It will penetrate every solid thing”• (“Tabula smaragdina”). The sentence “for the spirit alone penetrates all things, even the most solid bodies,” is probably not without reference to “for the Spirit searcheth all things, y”a, the deep things of God” in I Cor. 2: 10 (A V). Likewise the Mercurius of the alchemists is a “spirit of truth,” a sajJientia Dei, but one who presses downward into the depths of mat-ter, and whose acquisition is a donlt1/! Spi”itus Sancti. He is the spirit who knows the secrets of matter, and to possess him brings illumination, in accordance with Paul’s “even so the things of God knoweth no man, but the Spirit of God” (I Cor. 2: 11).
45 Luke 17: 21f. Recently, “within you” (intra vos, ‘.ros “J1.w.) has been translated as “among you,” therefore, as our author says, “in the visible and bodily gathering together of men.” This shows the modern tendency to replace man’s inner co-

That the Ecclesia spiritualis is meant is clear from the text: “] you will ask, where then are those true Christians, who are free from all sectarian contagion?” They are “neither in Samal nor in Jerusalem, nor in Rome, nor in Geneva, nor in Leipzi but are scattered everywhere through the world, “in Turkey, Persia, Italy, Gaul, Germany, Poland, Bohemia, Moravia, El land, America, and even in farthest India.” The author continues: “God is Spirit,46 and those who worship him must w< ship him in the spirit and in truth. After these examinations a avowals I leave it to each man to judge who is of the true Church, and who not." 47


10 From this remarkable excursus we learn, first of all, that t
"centre" unites the four and the seven into one.48 The unil ing agent is the spirit Mercurius, and this singular spirit thl causes the author to confess himself a member of the Eccles spiritualis, for the spirit is God. This religious background already apparent in the choice of the term "Pelican" for the circular process, since this bird is a well-known allegory of Christ. The idea of Mercurius as a peacemaker, the mediator between
the warring elements and producer of unity, probably goes back to Ephesians 2 : 13ff.:

hesion by outward community, as though anyone who had no communion wil himself would be capable of any fellowship at all! It is this deplorable tendenl that paves the way for mass-mindedness.

46 n •• iiJ1.11 /) 8.os. John 4: 24.
47 Bibl. chem., I, p. 443 a.
48 Iq his "Speculativa philosophia" (Theatr. chem., I, p. 291) Dorn says of th union: "Such is the philosophical love between the parts of inanimate things, an the enmity also, as between the parts of men. [An allusion to projection!] But n more in the former than in the latter can there be a true union, unless the cm ruption of the said parts be removed before they are joined together; wherefor that which thou doest is for the sake. of peace between enemies, that friends ma come together in unity. In all imperfect bodies and those that fall short of thei ultimate perfection friendship and enmity are both innate [an apt formulatiOl of the coexistence of opposites in the unconscious "imperfect" state]; if the lattel be removed by the work or effort of man, needs must the other return to its ulti mate perfection through the art, which we have set forth in the union of man." • Cf. "The Spirit Mercurius," pars. 259ff.
49 Cf. Honorius of Autun, Speculum de m)lsteriis ecclesiae (Migne, PL., vol. 172 col. 936): "For it is said that the pelican so loves her young that she puts them to death with her claws. But on the third day for grief she wounds herself, and letting the blood from her body drip upon the fledglings she raises them from the

But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. For he is our peace, who has made both one, and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of two, so making peace, and might reconcile both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ himself being the chief cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you are also built into it for a dwelling place of God in the Spirit. [RSV] 50

11 In elucidating the alchemical parallel we should note that
the author of the scholia to the "Tractatus aureus Hermetis" prefaces his account of the union of opposites with the following remark:

当我们阐述炼金术的对比时,我们应该注意到,“Tractatus aureusHermetis”的这篇论文的作者,替对立的统合的描述写篇序言,用以下的谈论:
Finally, there will appear in the work that ardently desired blue or cerulean colour, which does not darken or dull the eyes of the be¬holder by the healing power of its brilliance, as when we see the splendour of the outward sun. Rather does it sharpen and strengthen them, nor does he [Mercurius] slay a man with his glance like the basilisk, but by the shedding of his own blood he calls back those who are near to death, and restores to them unimpaired their former life, like the pelican.11l

Mercurius is conceived as "spiritual blood," 52 on the analogy of the blood of Christ. In Ephesians those who are separate "are brought near in the blood of Christ." He makes the two one and has broken down the dividing wall "in his flesh." Car (flesh) 53 is a synonym for the prima materia and hence for Mercurius. The "one" is a "new man," He reconciles the two "i one body," 54 an idea which is figuratively represented in a chemy as the two-headed hermaphrodite, The two have on spirit, in alchemy they have one soul. Further, the lapis is fre quently compared to Christ as the laPis angularis (come: stone).55


As we know, the temple built upon the foundation ( the saints inspired in the ShePherd of H ermas a vision of the great building into which human beings, streaming from th four quarters, inserted themselves as living stones, melting int it "without seam." 56 The Church is built upon the rock that gave Peter his name (Matthew 16 : 18).

众所周知,庙堂的建筑是根据一个基础(在Shepherd of Hermas,圣者们被启发一个伟大建筑物的幻景。人类从四个角落涌进这个伟大的建筑物,将他们自己插入,作为活生生的石头,“没有罅隙”地融入这个建筑物。教堂就被建筑在给予彼得他的名字的岩石上(马太福音 16:18)。

12 In addition, we learn from the scholia that the circle and th
Hermetic vessel are one and the same, with the result that th mandala, which we find so often in the drawings of our patient corresponds to the vessel of transformation. Consequently, the usual quaternary structure of the mandala 57 would coincide with the alchemists' quaternio of opposites. Lastly, there is the interesting statement that an Ecclesia spiritualis above all creeds and owing allegiance solely to Christ, the Anthropos, is the real aim of the alchemists' endeavours. Whereas the treatise of Hermes is, comparatively speaking, very old, and in place of the Christian Anthropos mystery 58 contains a peculiar paraphrase of it, or rather, its antique parallel,59 the scholia cannot be dated earlier than the beginning of the seventeenth century.60 The author seems to have been a Paracelsist physician. Mercurius corresponds to the Holy Ghost as well as to the Anthropos; he is, as Gerhard Dorn says, "the true hermaphroditic Adam and Microcosm" :

除外,我们从这篇论文学习到;园圈与赫密斯的容器是同样的东西。结果,我们经常在我们病人的绘画里发现这个曼陀罗,对应于转化的容器。结果,这个曼陀罗的通常的四方体的结构将会巧合于炼金术师的对立的四方体。最后,有这个耐人寻味的陈述:那些天使的圣灵,高于一切都信条,并且仅是效忠于耶酥基督,这位神性人形,这些圣灵才是炼金术师想要努力的目标。虽然比较地说,赫密斯的论文比较古老,并且取代基督教的神性人形。这个神秘包括一个对于它的特殊的诠释。或者说,它的古代的并列,这篇论文的日期并没有早先于十七世纪的开始。作者似乎是帕拉西西的医生。墨丘利神对应于圣魔,以及对应于神性人形。如同乔哈德 顿恩所说:「真实的雌雄同体的亚当与小宇宙」。

Our Mercurius is therefore that same [Microcosm], who contains within him the perfections, virtues, and powers of Sol [in the dual sense of sun and gold], and who goes through the streets [vicos] and houses of all the planets, and in his regeneration has obtained the power of Above and Below, wherefore he is to be likened to their marriage, as is evident from the white and the red that are con-joined in him. The sages have affirmed in their wisdom that all creatures are to be brought to one united substance.61

Accordingly Mercurius, in the crude form of the prima materia, is in very truth the Original Man disseminated through the physical world, and in his sublimated form he is that reconsti¬tuted totality.62 Altogether, he is very like the redeemer of the Basilidians, who mounts upward through the planetary spheres, conquering them or robbing them of their power.


The remark that he contains the powers of Sol reminds us of the above-mentioned passage in Abu'l-Qasim, where Hermes says that he unite~ the sun and the planets and causes them to be within him as ;: crown. This may be the origin of the designation of the lapis a~ the "crown of victory." 63 The "power of Above and Below' refers to that ancient authority the "Tabula smaragdina," which is of Alexandrian origin.64 Besides this, our text contains allu sions to the Song of Songs: "through the streets and houses 01 the planets" recalls Song of Songs 3 : 2: "I will _ .. go about the city in the streets, and in the broad ways I will seek him whom my soul loveth." 65 The "white and red" of Mercuriw refers to 5 : 10: "My beloved is white and ruddy." He is likened to the "matrimonium" or coniunctio; that is to say he is this marriage on account of his androgynous form.

他包括太阳的这个谈论让我们想起在上面提到的Abul-Qasin的段落。在那里,赫密斯神说:他统一太阳与行星,并且让它们存在他的身体,作为皇冠。这可能就是石头被作为标志的起源,作为是“胜利的皇冠”。“天堂与人间的力量”指的是那个古代的权威,“Tabula smaragdina”,那就是亚历山大帝的起源。除了这个,我们的文本包括提到“众歌之歌”:「我将在城市的街道到处行走,在宽广的大道,我将寻找我的灵魂喜爱的他。」墨丘利神的“白色与红色”指的是:「我喜爱的颜色是白色与红色」。他被比喻为“婚姻”或结合。换句话说,他是这个婚姻,因为他是雌雄同体的形态。

The pelican signifies the Lord. who so loved the world that he gave his only-begotten Son. whom on the third day he raised up. victor over death. and exalted above eveCf. Alchemical Studies, fig. B7.]



March 29, 2015

匮乏之匮乏是一种精神病的特征 是什么意思?

来自: 陈徐行妈(孩子到两岁半不再焦虑和紧张了) 2015-03-23 14:12:46
回应 推荐 喜欢 只看楼主

springhero 2015-03-23 14:54:40
请说出引言出处及上下文, 始能知道问题所在!
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陈徐行妈 (孩子到两岁半不再焦虑和紧张了) 2015-03-23 15:23:46
作者: [法] 拉康
出版社: 上海三联出版社
译者: 褚孝泉
出版年: 2001-1
页数: 648
定价: 46.00元
装帧: 精装
丛书: 20世纪人类思想家文库
ISBN: 9787542614957


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springhero 2015-03-23 17:05:36
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豆瓣酱 (姥姥当年酿的。。) 2015-03-24 00:05:59
匮乏之匮乏 就是 没有匮乏吧 双重否定表肯定
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springhero 2015-03-24 10:41:03
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豆瓣酱 (姥姥当年酿的。。) 2015-03-24 21:43:57
既然是肯定,怎会是精神病的特征? springhero
这五个字不是这个意思么 == 那雄伯认为精神病的特征是啥子咧
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蜉蝣Sir (la passion du réel) 2015-03-24 22:36:40

For Lacan, what is foreclosed is not the possibility of an event coming to pass, but the very signifier,or signifiers, that makes the expression of impossibility possible in the first place.
蜉蝣在能指后面括弧(父之名),就说精神病是父之名被除权。就形成豆瓣酱所说的“父之名的匮乏(缺乏、缺失) 父之名是禁止的功能 也是负的 负负得正 “

拉康所说的事件(event)并不是指象征界the symbolic的事件,而是实在界the real的事件。同样地,能指the signifier是指在能指的锁链signifying chain,朝向原初的实在界的所指the signified的能指。所被除权的东西是能指,指的是“起初让实在界的不可能性的表达成为可能的能指“,而不完全等于就是“父之名”。因为实在界的不可能性的表达是能指的主体the subject 的表达。蜉蝣与豆瓣酱将父之名的匮乏等同于精神病,无形中也将不可能性的主体的表达,贬为精神病,岂不哀哉!

不屈服的忏悔者 2015-03-28 21:51:06
匮乏之匮乏 指的是原初匮乏未被命名 阉割是一个抽象的符号姿态 什么也不减除 而是添加了一个形式符号 x 好像你就永远失去了一个东西 从此永远亏缺 但是有的人沉浸在阉割焦虑中 是因为这个符号姿态没有完成 所以他以想像的父亲阉割和生理病症 代替自己完成阉割 但是这一阉割是自己完成不了的 因此这种情况往往是精神病 最典型的案例是小汉斯的恐马症和狼人的例子 狼人一直怀疑自己的鼻子有毛病 当医生告知只是疑病妄想 反令其焦虑 觉得已无药可救 总之无论男女早一点承认自己没有男根就对了 不承认匮乏就是匮乏的匮乏

不屈服的忏悔者的这篇论述的武断之处,在于将以意识的象征界the symbolic的父之名的阉割奉为终极真理。因此不承认匮乏就是匮乏的匮乏,就是精神病。甚至夸张地说:“总之,无论男女早一点承认自己没有男根就对了!”

拉康则是称赞弗洛依德对于无意识the unconscious的发现,类似哥白尼的天文学天体运行的发现。自古以来,作为能指的实在界the Real的所指the signified的无意识,始终并未完全被象征界的父之名所阉割殆尽,总是有除不尽的余数undividable remainders,以无意识的重复的冲动drives出现。这些被象征界武断地视为症状的冲动,从实在界与想像界而言,是主体的生命实存的可能性the possibility of the subject that is。拉康在23研讨班“圣状Sinthome”,曾以他的学生的真诚相爱authentic love,小说家乔伊斯Joyce的凭借艺术与文学秉赋,从空无中创造 ex-nihile,作为统合三界集合领域的真实界the true。此时的匮乏的匮乏难道就是精神病吗?自古以来,颠覆象征界的父之名的志士仁人都是精神病吗?忏悔者,你既然自许为“不屈服”,又何以甘心早一点承认自己没有男根就对了?


March 27, 2015







Identification 107

March 27, 2015

Identification 107

Jacques Lacan
雅克 拉康

28.3.62 XV 183

It is here indeed that I tried to suspend you the last time by
showing you the progress necessary at this moment in so far as it
can only be established by the effective dialectic which is
accomplished in the relationship with the Other.


I am astonished at the kind of dullness into which it seemed to
me there fell my nevertheless carefully worked out articulation
of “nothing maybe” and “maybe nothing”. What must be done then
to make you sensitive to it?


(13) Perhaps precisely my text at this point and the
specification of their distinction as message in question, then
as response, but not at the level of the question, as suspension
of the question at the level of the question, was too complex to
be simply heard by those who did not note its detours in order to
come back to it. However disappointed I may be it is necessarily
I who am wrong, that is why I am coming back to it in order to
make myself understood.


Will I not suggest to you today for
example the necessity at least of coming back to it; and when all
is said and done it is simply by asking you: do you think that
“nothing sure, rien de sûr”, as an enunciating seems to you to
give rise to the slightest sliding, to the slightest ambiguity
with “surely nothing, sûrement rien”? It is all the same
similar. There is the same difference between the “nothing
maybe”, and the “maybe nothing”. I would even say that there is
in the first one, the “nothing sure”, the same undermining
quality of the question at the origin as in the “nothing


And even in the “surely nothing”, there is the same
power of eventual response no doubt, but always anticipated with
respect to the question, as it is easy to put your finger on, it
seems to me, if I remind you that it is always before any
question and for reasons of security, as I might say, that
one learns to say, in life when one is small, surely nothing.
That means surely nothing other than what is already expected,
namely what one can in advance consider as reducible to zero,
like the loops. The non-anxiety-provoking quality of Erwartung,
here is what Freud was able to articulate for us on occasion,
nothing that we did not know already: when one is like that one
is calm, but one is not always so.


(14) So therefore what we see, is that the subject in order to
find the thing sets out at first in the opposite direction, that
there is no means of articulating these first steps of the
subject, except by a nothing which it is important to make you
sense in this dimension, at once metaphorical and metonymical, of
the first signifying game because every time that we analysts
have to deal with this relationship of the subject to the
nothing, we slip regularly between two slopes: the common slope
which tends towards a nothing of destruction, the shameful
interpretation of aggressivity considered as purely reducible to
the biological force of aggression, which is in no way
sufficient, except in a degraded way, to support the tendency to
nothing as it arises at a certain necessary stage of Freudian
thinking in the death instinct just before he introduces




March 27, 2015



Mysterium conjunctions

An Inquiry into the separation and synthesis of Psychic opposites in Alchemy

The factors which come together in the coniunctio are con¬ceived as opposites, either confronting one another in enmity or attracting one another in love.1 To begin with they form a dualism; for instance the opposites are humidum (moist) / sic¬cum (dry), frigidum (cold) / calidum (warm), superiora (upper, higher) / inferiora (lower), sPiritus-anima (spirit-soul) / corpus (body), coelum (heaven) / terra (earth), ignis (fire) / aqua (water), bright / dark, agens (active) / patiens (passive), volatile (volatile, gaseous) / fixum (solid), pretiosum (precious, costly; also carum) dear) / vile (cheap, common), bonum (good) / malum (evil), manifestum (open) / occultum (occult; also celatum) hid¬den), oriens (East) / occidens (West), vivum (living) / mortuum (dead, inert), masculus (masculine) / foemina (feminine), Sol / Luna.


Often the polarity is arranged as a quaternio (quaternity), with the two opposites crossing one another, as for instance the four elements or the four qualities (moist, dry, cold, warm), or the four directions and seasons,2 thus producing the cross as an emblem of the four elements and symbol of the sublunary physi¬cal world.3


The fourfold Physis, the cross also appears in the signs for earth,Venus,Mercury, Saturn, and Jupit恶、r.


signs for earth ~. Venus ~, Mercury l;l, Saturn?, and Jupi¬ter 2l.f

• The opposites and their symbols are so common in the texts
that it is superfluous to cite evidence from the sources. On the other hand, in view of the ambiguity of the alchemists’ language, which is “tarn ethice quam physice” (as much ethical as physi¬cal), it is worth while to go rather more closely into the manner in which the texts treat of the opposites.


Very often the masculine-feminine opposition is personified as King and Queen (in the Rosarium philosoPhorum also as Emperor and Empress), or as serous (slave) or vir rubeus (red man) and mulier candida (white woman); 11 in the “Visio Arislei” they appear as Gabricus (or Thabritius) and Beya, the King’s son and daughter.s Therio-morphic symbols are equally common and are often found in the illustrations.7

经常,男性与女性的对立被具体代表为国王与皇后(在“哲学家玫瑰园“,他们也作为皇帝与皇后),或作为奴隶或红皮肤男人与白皮肤女人。在Visio Arislei,他们出现作为Gabricus

I would mention the eagle and toad (“the eagle flying through the air and the toad crawling on the ground”). which are the “emblem” of Avicenna in Michael Maier,8 the eagle representing Luna “or Juno, Venus, Beya, who is fugitive and winged like the eagle, which flies up to the clouds and receives the rays of the sun in his eyes.” The toad “is the opposite of air, it is a contrary element, namely earth, whereon alone it moves by slow steps, and does not trust itself to another element. Its head is
very heavy and gazes at the earth.

我想要提到老鹰与蛤蟆(老鹰飞过天空,蛤蟆在地上爬行。在麦克 梅尔那里,它们都是Avicenna的“标志”。老鹰代表月亮或朱诺,维纳斯,贝雅。她是逃难者,有像老鹰一般的翅膀。

For this reason it denotes the philosophic earth, which cannot fly [i.e., cannot be sublimated], as it is firm and solid. Upon it as a foundation the golden house 9 is to be built.

因为这里理由,它指明是哲学的大地。哲学大地无法飞翔(譬如,无法升华)。因为它是坚定与固体。黄金般的房屋应该被建造在它上面,作为基础。 Were it not for the
f Cf. John Dee, “Monas hieroglyphica,” Theatr. chem., 11, p. uo.
11 Cf. “Consilium coniugii,” Ars chemica, pp. ligf., and “Clangor buccinae,” Artis aunferae, I, p. 484. In the Cabala the situation is reversed: red denotes the female, white (the left side) the male. Cf. Mueller, Der Sohar und seine Lehre, pp. 20f.
e “Aenigmata ex visione Arislei,” Art. aunf., I, pp. 146ft. Union of sun and myon:
Petrus Bonus (ed. Lacinius), Pretiosa margarita novella (1546), p. 112. The arche¬type of the heavenly marriage plays a great role here. On a primitive level this motif can be found in shamanism. Cf. Eliade, Shamanism, p. 75.
7 The most complete collection of the illustrations that appeared in printed works is Stolcius de Stolcenberg’s P’iridarium chymicum figuris cupro incisis adornatum (Frankfurt, 1624)’
8 Symbola aureae mensae, p. 192 ••
• The “treasure-house” (gazophylacium, domus thesauraria) of philosophy, which is a synonym for the aurum philosoPhorum, br lapis. Cf. von Franz, Aurora Con¬surgens, pp. 101ff. The idea goes back to Alphidius (see “Consilium coniugii,” Ars chemica, p. 108) and ultimately to Zosimos, who describes the lapis as a shining

earth in our work the air would flyaway, neither would the fire have its nourishment, nor the water its vessel.” 10


!l Another favourite theriomorphic image is that of the two
birds or two dragons, one of them winged, the other wingless. This allegory comes from an ancient text, De Chemia Senioris antiquissimi philosophi libellus.H The wingless bird or dragon prevents the other from flying. They stand for Sol and Luna. brother and sister, who are united by means of the art.12 In Lambspringk’s “Symbols” 13 they appear as the astrological Fishes which, swimming in opposite directions, symbolize the spirit / soul polarity. The water they swim in is mare nostrum (our sea) and is interpreted as the body,14 The fishes are “with¬out bones and cortex.” 15 From them is produced a mare im-mensum, which is the aqua permanens (permanent water). Another symbol is the stag and unicorn meeting in the “for¬est.” 16

另外一个受人喜欢的神性人形的意象是两只小鸟或两条龙的意象。其中一个有翅膀,另外一个没有翅膀。这个寓言来自古代的文本 De Chemia Senioris Antiquissimi philosophi libelous H.没有翅膀的鸟或龙阻止另外一个无法飞翔。它们代表太阳与月亮,兄与妹。他们凭借艺术结合在一块。在Lambspringk的“象征”,他们出现作为星相学的鱼。这些鱼朝着不同方向游泳,象征精神与灵魂的极端。他们在里面游泳的水上我们的大海,并且被解释作为身体。这些鱼“没有骨头与大脑皮层。从他们那里,有一种永恒的水产生。另外一个象征是母鹿与独角兽,在”森林“里会合。

The stag signifies the soul, the unicorn spirit, and the forest the body. The next two pictures in Lambspringk’s “Sym¬bols” show the lion and lioness,11 or the wolf and dog, the latter
white temple of marble. Berthelot, Collection des anciens alchimistes grecs, Ill, i, 5.
10 Symb. aur. mensae, p. 200.
11 The printing is undated, but it probably comes from Samuel Emmel’s press at Strasbourg and may be contemporaneous with Ars chemica, which was printed there in 1566 and matches our libellus as regards type, paper, and format. The author, Senior Zadith filius Hamuel, may perhaps have been one of the Harranites of the 10th cent., or at least have been influenced by them. If the Clavis maioris saPientiae mentioned by Stapleton (“Muhammad bin Umail: His Date, Writings, and Place in Alchemical History”) is identical with the Latin treatise of the same name, traditionally ascribed to Artefius, this could be taken as proved, since that treatise contains a typical Harranite astral theory. Ruska (“Studien zu M. ibn Umail”) groups Senior with the Turba literature that grew up on Egyptian soil. 12 Senior says: “I joined the two luminaries in marriage and it became as water having two lights” • (De chemia, pp. 15f.).
13 Musaeum hermeticum, p. 343. (Cf. Waite, The Hermetic Museum Restored and Enlarged, I, pp. 276f.)
14 Corpus (as corpus nostrum) usually means the chemical “body” or “substance,” but morally it means the human body. “Sea” is a common symbol of the uncon¬scious. In alchemy, therefore, the “body” would also symbolize the unconscious. 15 “Aenigmata philosophorum 11,” Art. aurif., I, p. 149. Cf. Aion, pars. 195. 213 n. 51.
1~ See Psychology and Alchemy, fig. 240.
17 They also appear in the “XI’Clavis” of Basilius Valentinus, Chymische SchrifJten, p. 68, and in P’iridarium, Figs. XI, LV, LXII. Variants are lion and snake (Viridarium, Fig. XII), lion and bird (Fig. LXXIV), lion and bear (Figs. XCIII
andCVI). 5

two fighting; they too symbolize soul and spirit. In Figure VII the opposites are symbolized by two birds in a wood, one fledged, the other unfledged. Whereas in the earlier pictures the conflict seems to be between spirit and soul, the two birds sig¬nify the conflict between spirit and body, and in Figure VIII the two birds fighting do in fact represent that conflict, as the caption shows. The opposition between spirit and soul is due to the latter having a very fine substance. It is more akin to the “hylical” body and is densior et crassior (denser and grosser) than the spirit.


4 The elevation of the human figure to a king or a divinity,
and on the other hand its representation in subhuman, therio¬morphic form, are indications of the transconscious character of the pairs of opposites. They do not belong to the ego-personality but are supraordinate to it. The ego-personality occupies an intermediate position, like the “anima inter bona et mala sita” (soul placed between good and evil). The pairs of opposites constitute the phenomenology of the paradoxical self, man’s totality. That is why their symbolism makes use of cosmic expres¬sions like coelum / terra.18 The intensity of the conflict is ex¬pressed in symbols like fire and water,19 height and depth,20 life and death.21

人类的身体的提升成为国王或神性。另一方面,它以次级人类的呈现,神性人形的形式指示著对立的配对的跨越意识的特性。他们并不是属于自我-人格,而是早先存在于自我-人格。自我-人格佔据中间的位置,就像“灵魂被放置在善与恶之间“。对立的配对形成悖论的自性,人的完整性的现象学。那就是为什么他们的象征主义利用宇宙的表达,诸如Coelum /terra。 冲突的强烈被表达,用火与水,高与深,生命与死亡等象征。

5 The arrangement of the opposites in a quaternity is shown
in an interesting illustration in Stolcenberg’s Viridarium chym¬icum (Fig. XLII), which can also be found in the PhilosoPhia reformata of Mylius (1622, p. 117). The goddesses represent the four seasons of the sun in the circle of the Zodiac (Aries, Cancer, Libra, Capricorn) and at the same time the four degrees of heat-


18 Cf. Petrus Bonus, “Pretiosa margarita novella,” Theatr. chem., V, pp. 647f.:
“Hermes: At the end of the world heaven and earth must be joined together, which is the philosophical word.” • Also Mus. herm., p. 8011 (Waite, 11, p. 263).
19 Ms. Incipit: “Figurarum Aegyptiorum Secretarum:’ 18th cent. (Author’s col¬lection.)
20 “Thus the height is hidden and the depth is made manifest”• (Mus. herm., p:652).
21 Cf. the oft-repeated saying: “From the dead he makes the living”• (Mylius, PhilosoPhia reformata, p. 191).

ing,22 as well as the four elements “combined” around the cir¬cular table.23 The synthesis of the elements is effected by means of the circular movement in time (circulatio, rota) of the sun through the houses of the Zodiac. As I have shown elsewhere,24 the aim of the circulatio is the production (or rather, reproduc¬tion) of the Original Man, who was a sphere. Perhaps I may mention in this connection a remarkable quotation from Os¬tanes in Abu’l-Qasim, describing the intermediate position between two pairs of opposites constituting a quaternio:

Ostanes said, Save me, 0 my God, for I stand between two exalted brilliancies known for their wickedness, and between two dim lights; each of them has reached me and I know not how to save myself from them. And it was said to me, Go up to Agathodaimon the Great and ask aid of him, and know that there is in thee somewhat of his nature, which will never be corrupted …. And when I ascended into the air he said to me, Take the child of the bird which is mixed with redness and spread for the gold its bed which comes forth from the glass, and place it in its vessel whence it has no power to come out except when thou desirest, and leave it until its moist¬ness has departed.26

奥田尼斯说,「拯救我,我的神,因为我处在两个崇高的光辉之间,它们各有其邪恶,处于两个朦胧的光亮之间,它们各自到达我。我不知道如何拯救我自己,避开它们。有人跟我说,前往Agathodaimon 大帝那里,请求他的帮助。然后你会知道,在你身上相当具有他的特性,永恒不会腐败的特性。当我上升到空中,他对我说,“带着这只跟红色混为一块的鸟的小孩,然后摊开接纳黄金,那是从玻璃产生出来的床。然后将它放置在它的容器里。它没有力量从那个容器出来,除了当你欲望的时刻,然后离开它,直到它的潮湿已经离开。

6 The quaternio in this case evidently consists of the two
malefici, Mars and Saturn (Mars is the ruler of Aries, Saturn of Capricorn); the two “dim lights” would then be feminine ones, the moon (ruler of Cancer) and Venus (ruler of Libra). The opposites between which Ostanes stands are thus masculine / feminine on the one hand and good / evil on the other.


The way he speaks of the four luminaries-he does not know how to save himself from them-suggests that he is subject to Heimarmene, 22
Mylius, p. 118. The fourth degree is the coniunctio, which would thus cor¬respond to Capricorn.,the compulsion of stars,that is,to the tran-conscious factor beyond the reach of human will。

他谈论这四个发光的方式并不晓得如何拯救他自己脱离它们。这种方式暗示着,他隶属于Heimarmene Mylius。第四个程度上“结合“,它因此对应于天蝎座,星座的驱动。换句话说,隶属于超越意识的因素,人类的意志无法到达的超越意识的因素。

23 Mylius remarks (p. 115): ” … equality arises … from the four incompatibles mutually partaking in nature:’ • A similar ancient idea seems to be that of the -I(Ala.K>, rpciTrEra. (solar table) in the Orphic mysteries. Cf. Proclus, Commentaries on the Timaeus of Plato, trans. by Taylor, 11, p. 1178: “And Orpheus knew indeed of the Crater of Bacchus, but he also establishes many others about the solar table.”• Cf. also Herodotus, The Histories, Ill, 17-18 (trans. by de Selincourt, p. 181), and Pausanias, Description of Greece, VI, 26, 2 (trans. by Jones, Ill, pp. 1561£.).
24 Cf. Psychology and Alchemy, index, s.v. “rotundum,” “sphere,” “wheel,” and especially (par. 469, n. 110) the wheel with twelve buckets for raising souls in the Acta Archelai.
25 Holmyard, Kitiib al•’ilm al•muktasab, p. 118.

MY~TJ’011), as the uroboros or “heaven,” on which account it later became a synonym for Mercurius.


28 Cf. the Indian teachings concerning hiranyagarbha, ‘golden germ,’ and purusha. Also “The Psychology of Eastern Meditation,” pars. 917f.
29 Cf. il>”I rijf 0PIII(JOOYOlllUof (the matter of the generation of the bird) in Zosimos (Berthelot, Ill, xliv, I).
so Holmyard, p. 117.
SI Cf. Psychology and Alchemy, figs. 203-5.

S2 von Franz, pp. 53f. Cf. also Goodenough, “The Crown of Victory … ,” Senior (De chemia, p. 41) calls the terra alba foliata “the crown of victory,” In Heliodori carmina, v. 252 (ed. by Goldschmidt, p. 57) the soul, on returning to the body, brings it a IIIK’ITlKOII ITTE/J.P.a., ‘wreath of victory,’ In the Cabala the highest Sefira (like the lowest) is called Kether, the Crown. In Christian allegory the crown sig¬nifies Christ’s humanity: Rabanus Maurus, Allegoriae in Sacram ScriPturam (Migne, P L., vol. 112, col. 909). In the Acts of John, §109 Games, ApocryPhal New Testament, p. 268) Christ is called the diadem.



~ ::s
~ ….



~ ti’

If thou callest this spiritual, what thou doest is probable; if corporeal, thou sayest the truth; if heavenly, thou liest not; if earthly, thou hast well spoken.” 38 Here we are dealing with a double quaternio having the structure shown in the diagram on page 10.


8 The double quaternio or ogdoad stands for a totality, for
something that is at once heavenly and earthly, spiritual or corporeal, and is found in the “Indian Ocean,” that is to say in the unconscious. It is without doubt the Microcosm, the mys¬tical Adam and bisexual Original Man in his prenatal state, as it were, when he is identical with the unconscious. Hence in Gnosticism the “Father of All” is described not only as mascu-line and feminine (or neither), but as Bythos, the abyss.

In the scholia to the “Tractatus aureus Hermetis” 39 there is a qua-ternio consisting of superius I inferius) exterius I interius. They are united into one thing by means of the circular distillation, named the Pelican: 40

在Aureus Hermetis的注释,

“Let all be one in one circle or vessel.” “For this vessel is the true philosophical Pelican, nor is any other to be sought after in all the world.” The text gives the following diagram:

88 Theatr. chem., V, p. Ill. This treatise (Micreris = Mercurius) is undoubtedly old and is probably of Arabic origin. The same saying is ouoted by “Milvescindus” (Bonus, “Pretiosa marg. nov.,” Theatr. chem., V, pp. 662f.). In the Turba he is called “Mirnefindus:’
89 This treatise, of Arabic origin, is printed in Bibliotheca chemica, I, pp. 400ft 40 “For when she applies her beak to her breast, her whole neck with the beak is bent into the shape of a circle …. The blood flowing from her breast restores life to the dead fledglings.” • Ibid., p. 442 b.
Other quaternions are: “The stone is first an old man, in the end a youth, because the albedo comes at the beginning and the rubedo at the end.” 34 Similarly the elements are arranged as two “manifesta” (water and earth), and two “occulta” (air and fire).35 A further quaternio is suggested by the saying of Bernardus Trevisanus: “The upper has the nature of the lower, and the ascending has the nature of the descending.” 36 The following combination is from the “Tractatus Micreris”: “In it [the Indian Ocean] 37 are images of heaven and earth, of summer, autumn,winter,and spring,man and female。

其他的四方体则是:石头起初是一位老人,最后是一位年轻人。因为albedo在开始时来临,而rubedo在结束时来临。同样地,这些元素被安排,作为两个证明(水与土)。两个“奥秘“(空气与火)。Bemardus Trevisanus的说法暗示着另外一种四方体:「上边的部分具有下边部分的天性。上升的部分拥有下降部分的天性。随后的组合则是从”Tractatus Micreris“,在印度洋里,天空与地球的各种意象属于夏天。秋天,冬天与春天,男性与女性。

Identification 106

March 23, 2015

Identification 106
Jacques Lacan
雅克 拉康

28.3.62 XV 182
The scope for ambiguity that you can give to this formula – the
one who actively counts no doubt, but also the one who counts
quite simply in reality, the one who really counts, obviously is
going to take some time to find where he is in his count, exactly
the time that we will take to go through everything that I have
just designated for you here – will have for you its full meaning


Shackleton and his companions in the Antartic
several hundred kilometres from the
coast, explorers submitted to the
greatest frustration, one which resulted
not only from the lacks which were
more or less elucidated at the time –
because it is a text which is already
(11) about fifty years old – from the
more or less elucidated lacks in a
special food which was still being tested at that time, but who
one might say were disoriented in what I might call a still
virgin landscape, not yet inhabited by human imagination, tell us
in notes which are very peculiar to read, that they always
counted themselves as one more than they were, that they could
not make it out: “We were always asking ourselves where the
missing person had gone”, the missing person who was not missing
except because of the fact that their whole effort of counting
always suggested to them that there was one more, and therefore
one less.


You put your finger here on the appearance in its naked state of
the subject who is nothing more than that, than the possibility
of one more signifier, of an additional 1 thanks to which he
himself notes there is a one who is missing.
If I remind you of this it is simply to highlight in a dialectic
which includes the most extreme terms where we situate our path
and where you may believe and sometimes even ask yourselves if we
are not forgetting certain reference points. You may for example
even ask yourselves what relationship there is between the path
that I have made you travel and these two terms with which we
have had to deal, we have constantly to deal with but at
different moments, of the Other and the thing.


Of course, the subject himself in the final analysis is destined
for the thing, but his law, more exactly his faturn is this path
that he can only describe by passing through the Other in so far
(12) as the Other is marked by the signifier, and it is on this
side (en deca) of this necessary passage through the signifier
that desire and its object are constituted as such.


The appearance of this dimension of the Other and the emergence of
the subject, I cannot remind you too much of it in order to give
you properly the meaning of what is involved and whose paradox, I
think, ought to be sufficiently articulated for you in the fact
that desire – you should understand it in the most natural sense
– can and must constitute itself only in the tension created by
this relationship to the Other, which takes its origin from the
fact of the advent of the unary trait in so far as at first and
since it begins with the thing it always effaces this something
which is quite a different thing to this one which has always
been irreplaceable; and we find there from the first step – I
point this out to you in passing – the formula, here is where
Freud’s formula ends: there where the thing was I must come.


It should be replaced at the origin by: “Wo Es war, da durch den
Ein”, rather by “durch den Eins” there by the one qua one, the
unary trait, “werde Ich”, the “I” will come: the whole path is
completely traced out at every point of the path.

在原初的地方:“Wo Es war, da durch den Ein” ,这句话应该被替换为:”durch den Eins“在那里,被这个作为一的这个一,这个独异性特征,”werde Ich“,这个“我”必须来到:整个的途径完全地被追踪,在途径的每个时刻。