Aion XIV 232

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，。 雄伯译 32hsiung@pchome.com.tw http://springhero.wordpress.com