荣格:神秘的结合 2

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

因为仅有圣灵能贯穿万物,即使是最坚固的身体。因此宗教的普世特质,或真实教会的普世特质,并不是在于人们的可见与身体的相聚一块。而是不可见,圣灵的一致与和谐,对于那些虔诚与真实相信耶稣基督这位“一“。凡是将他自己跟众王之王之王的特殊教会连接一块的人,就是凡俗之人,分离主义者,异教徒,。因为上帝的王国并不观察而来,而是在我们的内部,如同救赎者自己说,在”路加福音“的17章。
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-
12

I. THE COMPONENTS OF THE CONIUNCTIO
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

从文本里,圣灵的意思很清楚:「你们将会询问,那些真实的基督徒都在哪里?他们免除所有的凡俗教派的污染.?」真实的基督徒“既不是在萨马尔,也不是在耶路萨冷,也不是在罗马。也不是在日内瓦,也不是在雷比基。而是散布全世界的每个地方,”在土耳其,波斯,高庐,德国,波兰,波希米亚,摩拉维亚,英格兰,美国,甚至是最遥远的印度。」作者继续写道:「上帝就是圣灵。那些崇拜上帝的人们,必须在圣灵与真理里体现上帝。经过这些检视与宣称,我让每个人去判断谁是属于真实的教会,谁不是。」

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.:

从这个杰出的讯息,我们首先学习到,“中心”统合四跟七成为一体。这个统合的代理者就是圣灵墨丘利神。这个独异性的神灵,引起作者坦白承认他自己是天使圣灵会的一个成员。因为圣灵就是上帝。这个宗教的背景已经显而易见,在“鹈鹕”这个术语的选择,作为循环过程的观念。因为鹈鹕鸟是基督的一个著名的寓言。墨丘利神作为和平的调和者的观念,作为战斗的各个元素之间的调停者,统一的制造者,可以回溯到“伊弗所书”。
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
13

MYSTERIUM CUNIUNCTIONIS
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

但是现在,在耶稣基督身上,曾经一度远离的你们,已经被带进在基督的血里。因为耶稣基督是我们的和平,他将两个对立成为一体,并且瓦解敌意的分隔墙,凭借以他说肉身废除戒令与禁令的法律。为了要在他自己身上创造一个新的人,取代两个对立的人。这样,形成和平。并且为了让两个对立在一个身体里跟上帝和解,通过十字架。他因此结束了敌意。他前来宣导和平,跟你们远离的人们,以及靠近的人们,因为通过他,我们两者俱可以在一个圣灵身上接近天父。所以,你们不再是陌生人们与流动户口。相反地,你们是跟圣者与上帝的家园的成员同在的同胞。上帝的家园建筑的基础是使徒与预言家。基督自己就是主要的奠基石。在基督身上,完整的结构被连接一块,并且成长成为上帝的一座神圣庙堂。在上帝身上,你们也被建造跟上帝同在,作为圣灵的上帝的住所。
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
最后,在热诚被渴望的工作里,会出现蓝或蔚蓝色。由于蓝的灿烂光辉具有疗愈多力量,注视者的眼睛不会因此变得暗淡或呆滞。如同我们注视外在太阳的光辉。相反地,它锐利而且强化注视者的眼睛。墨丘利神也不会用蛇眼一般的瞥视杀害一个人。而是凭借流出他自己的血液,他唤回那些靠近死亡的人们,并且毫发无伤地让他们恢复他们先前的生命。

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

墨丘利神被构想作为“圣灵之血”,根据基督的血的类比。在以所弗人,那些分开的人们以基督的血被聚集一块。他让两个对立成为一体,并且瓦解“在他的肉身”的区分的墙。肉身是原初物质的同义字。因此对于墨丘利神,这个“一”就是一位新的人。他调和两个对立在“一个身体”里。在炼金术里,被象征代表作为两个头的雌雄同体的观念。这两个头的雌雄同体拥有一个圣灵,在炼金术里,他们拥有一个灵魂。而且,哲学家石头经常被比喻为基督,作为“基石”。

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」。
dead.

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

我们的墨丘利神因此是相同的小宇宙。他在他自身之内包括太阳的这些完美,品德与力量,(具有太阳与黄金的双重意义)。他穿过所有的行星的的街道与房屋。在他的重生时,他已经获得天堂与人间的力量。因此,他应该被比喻为他们的婚姻,从在他身上被结合的白色与红色,可以获得证明。圣者们在他们的智慧里曾经肯定:宇宙万物都应该被带到一个统一的物质里。
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.

因此,墨丘利神,作为原初材料的粗胚形式,实实在在就是原初的人,在身体的世界里被扩散。用他作为升华的形态,他是那个重新被建构的完整性。总加起来,他非常酷似巴西利教派的救赎者。这个位救赎者往上攀升穿越行星的星球,征服它们,或剥夺掉他们的力量。

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.]

。鹈鹕象征如此热爱世界的上帝,以致他给出他的独生儿子,耶稣。在第三天,耶稣克服死亡地重新起来,比一切的名都更加崇高。鹈鹕也是反叛的名字。这个反叛的奔放冲回到容器的腹部。

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