Robert Zoller 中世紀(jì)星相學(xué)教程

Astrology的詞源是從拉丁語的astrologia，它又來自希臘語的?στρολογ?α，意思是“星星的研究”。它是由兩個詞組成的：?στρον astron（“星星”）和-λογ?α -logia（“研究”或“描述”）。

• 羅素（Bertrand Russell），英國著名的哲學(xué)家和無神論者，他在《宗教與科學(xué)》一書中批判了占星術(shù)和其他形式的神秘主義，認為它們是“對理性的背叛”和“對科學(xué)的威脅”。?他還在《為什么我不是基督徒》一文中反駁了基督教神學(xué)的各種論證，包括神的存在、道德、奇跡、啟示等。

• 哈金斯（Richard Dawkins），英國生物學(xué)家和新無神論的代表人物，他在《上帝錯覺》一書中批判了所有形式的宗教信仰，認為它們是“虛假的安慰”和“危險的幻覺”。 他還在《魔鬼牧師》一書中抨擊了占星術(shù)和其他偽科學(xué)，認為它們是“對真正的科學(xué)的侮辱”和“對人類智力的侮辱”。

• 薩甘（Carl Sagan），美國天文學(xué)家和科普作家，他在《天體漫游者》一書中批判了占星術(shù)和其他超自然現(xiàn)象，認為它們是“無知的產(chǎn)物”和“愚昧的表現(xiàn)”。 他還在《惡魔出沒的世界》一書中提出了一套科學(xué)思維的方法，用以辨別真?zhèn)魏驮u判證據(jù)，反對任何不符合邏輯和事實的信仰。

• 瑪麗·B·坎寧安（Mary B.?Cunningham）和伊麗莎白·特奧克里托夫（Elizabeth Theokritoff），他們是《劍橋東正教神學(xué)導(dǎo)論》（The Cambridge Companion to Orthodox Christian Theology）的編輯，這本書是一部介紹東正教神學(xué)的權(quán)威著作。 他們在書中提到了Robert Zoller的占星術(shù)理論，認為它是一種“不合邏輯的、不科學(xué)的、不基督教的”觀點，與東正教神學(xué)的“圣經(jīng)現(xiàn)實主義”和“基督中心論”相悖。 他們還指出，占星術(shù)是一種“偶像崇拜”的形式，違背了上帝創(chuàng)造人類為祂的形象和肖像的旨意。

• 阿里斯托德·帕帕尼科拉烏（Aristotle Papanikolaou），他是一位美國東正教神學(xué)家，也是《劍橋東正教神學(xué)導(dǎo)論》的作者之一。 他在書中撰寫了一章關(guān)于“人格與其在二十世紀(jì)東正教神學(xué)中的表現(xiàn)”（Personhood and its exponents in twentieth-century Orthodox theology），在其中他批評了Robert Zoller的占星術(shù)理論，認為它是一種“個人主義”的和“自我中心”的觀點，與東正教神學(xué)的“人格論”和“三位一體論”相抵觸。 他還指出，占星術(shù)是一種“異端”的和“異化”的現(xiàn)象，破壞了人與上帝、人與人、人與自然之間的關(guān)系。

• 理查德·加拉德茨（Richard R. Gaillardetz），他是一位美國天主教神學(xué)家，也是《視野》（Horizons）雜志的編輯之一。 他在雜志上發(fā)表了一篇文章，題為《東正教倫理能否解放？一個檢驗東方倫理是否充分的測試案例》（Can Orthodox Ethics Liberate? A Test Case for the Adequacy of an Eastern Ethic）。 在文章中，他評價了Robert Zoller的占星術(shù)理論，認為它是一種“缺乏社會責(zé)任感”的和“忽視歷史情境”的觀點，與東正教倫理學(xué)的“社會正義”和“歷史意識”相沖突。 他還指出，占星術(shù)是一種“逃避現(xiàn)實”的和“拒絕改變”的現(xiàn)象，阻礙了人類社會的進步和轉(zhuǎn)化。

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渣翻，僅作輔助閱讀

中世紀(jì)星相學(xué)基礎(chǔ)課程包括課程目標(biāo)和四個課程。基礎(chǔ)課程旨在讓你了解中世紀(jì)星相學(xué)的概況，并教你一些基本的星相學(xué)技術(shù)，當(dāng)你完成這些課程后，你就能使用這些技術(shù)。

The Medieval?Astrology?Foundation Course consists of this?Orientation lecture?and four lessons. The Foundation Course is designed to give you an overview of Medieval Astrology and to teach you some basic astrological techniques that you will be able use when you have completed the lessons.

歡迎參加羅伯特·佐勒的中世紀(jì)星相學(xué)基礎(chǔ)課程的導(dǎo)論講座。我叫羅伯特·佐勒，我是你們的講師。

Welcome to the Orientation Lecture for Robert Zoller’s Foundation Course on Medieval Astrology. My name is Robert Zoller and I am your instructor.

讓我先問你們幾個問題。

?我們?yōu)槭裁葱枰_宗明義講中世紀(jì)星相學(xué)呢？

Let me begin by asking you some questions.

Why do we need an Orientation Lecture to Medieval Astrology?

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a. There are a number of points which need to be made so that the specific techniques are understood and used properly.

a. 有一些要點需要說明，以便讓具體的技巧被正確地理解和使用。?

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b. You, as the student, need to know where I, as your instructor, am coming from. This is because the point of view expressed will not be modern and may be rather unfamiliar to many of you.

b. 你們，作為學(xué)生，需要知道我的立場，作為你們的講師，是從哪個角度出發(fā)的。因為我表達的觀點不會是現(xiàn)代的，可能對你們中的很多人來說比較陌生。

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c. This is a course in Traditional Western Medieval Astrology. I will leave it to others to teach modern innovations, some of which are quite valuable, give accurate results and are worthy of study. Here I will advocate only traditional teachings from known sources. You will not hear timely opinions nor will I make concessions to the Present Age and its received doctrines.

c. 這是一門傳統(tǒng)西方中世紀(jì)星相學(xué)的課程。我會把現(xiàn)代星相學(xué)的創(chuàng)新留給其他人去教，有些創(chuàng)新是非常有價值的，能給出準(zhǔn)確的結(jié)果，也值得學(xué)習(xí)。在這里我只會提倡來自已知來源的傳統(tǒng)知識。你不會聽到當(dāng)代的詮釋，也不會看到我對當(dāng)代理論和其認信的教條做出任何讓步。

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At times I may seem dogmatic and anachronistic but at all times remember that you are under no compulsion to accept all you hear. You will gain from my point of view at least this: you will know the tradition. Once you know it you can do with it as you please. But if it has anything of value in it (and I am convinced it does) you will be unable to receive that value if you are cut off from the tradition. I see my role as a bridge builder. You are under no compulsion to cross the bridge, but you might benefit from knowing that it exists and where it goes. Though it is recognised that this is not a path that all will wish to tread.?

有時候我可能會顯得教條主義和落伍，但在任何時候請記住，你沒有義務(wù)全然接受你從我這兒所聽到的一切。你至少可以從我的觀點中獲得這樣的好處：你會了解傳統(tǒng)。一旦你了解了它，你可以隨心所欲地處置它。但是倘若它有任何有價值的東西（我相信是有的），而你卻被切斷了與傳統(tǒng)的聯(lián)系，你就無法從中受益。我認為我的角色是一個搭橋者。你沒有必須過橋的義務(wù)，但是你可能會從知道橋如何存在并通向何方而受益。雖然我們承認這不是所有人都愿意走的一條路。

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什么是中世紀(jì)星相學(xué)？

What is Medieval Astrology?

中世紀(jì)星相學(xué)是星相學(xué)科學(xué)在其起源于希臘化埃及之后，以及在17世紀(jì)歐洲星相學(xué)衰落之前的最高發(fā)展階段。

Medieval Astrology is the highest development of astrological science after its origins in Hellenistic Egypt and prior to its decline in 17th century Europe.

在17世紀(jì)的“科學(xué)革命”之后，星相學(xué)傳統(tǒng)的法脈枯萎了，在歐洲衰退了。當(dāng)它在19世紀(jì)中期重新誕生時，作為一種再生的生長，它被迫在一個新的、敵對的知識和文化土壤中生根。

Following the “Scientific Revolution” of the seventeenth century, the Tree of astrological tradition wasted away and declined in Europe. When it was reborn in the mid-nineteenth century, as a regenerated growth, it was forced to put forth new roots in a new, hostile intellectual and cultural soil.

這不可避免地導(dǎo)致了一種扭曲的發(fā)展。星相學(xué)法脈傳承的對稱性和它與其同源科學(xué)：煉金術(shù)和魔法的共生關(guān)系被破壞了。由于時代的社會、教育和知識要求，星相學(xué)法脈被嚴重地和不正常地刪減了，以至于它的自然比例和神秘的類比之美不再能夠提供一個準(zhǔn)確的衡量存有的標(biāo)準(zhǔn)。

This inevitably led to a distorted growth. The symmetry of the Tree and its symbiosis with its sister sciences of alchemy and magic was destroyed. Due to the social, educational and intellectual demands of the Age the Tree was severely and abnormally pruned so that the beauty of its natural proportions and its mystical analogies could no longer provide an accurate measure of embodied existence.

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正是為了糾正這種缺陷，我作為中世紀(jì)星相學(xué)的學(xué)者才需要付出辛勤。這門藝術(shù)或科學(xué)，因為它就是這樣，就像一位天上的索菲亞（Sophia），或者智慧，給予我們回報，讓我們能夠預(yù)知未來（就人類的能力范圍內(nèi)），學(xué)習(xí)永恒的規(guī)律，這些規(guī)律就像梯子一樣，通向關(guān)于塵世中這個我的天命（這就是制天命而用之的智慧）。

It is to rectify this deficiency that the student of Medieval Astrology labours. The Art or Science, for such it is, like a heavenly Sophia, or Wisdom, grants us, in return, the ability to predict the future (in so far as this is granted to Man), to learn the eternal principles which lead, like rungs of a ladder to the heavenly knowledge of the Self (which is the consummation of Wisdom).

中世紀(jì)星相學(xué)不僅僅是一種預(yù)知未來的系統(tǒng)，也不是一門缺乏生氣灌注的自然科學(xué)。它是古老而真實意義上的預(yù)知術(shù)，與天溝通（并最終認識天）的藝術(shù)。

Medieval Astrology is not merely a system of fortune telling nor yet a science devoid of spiritual import. It is divination in the ancient and true sense, the art of communicating with (and eventually coming to know) the Divine.

這就是為什么費米庫斯·馬特努斯（Firmicus Maternus）[4世紀(jì)]，他對此甘之若飴（并在他的《數(shù)學(xué)》（Mathesis）中承認了這一點），斷言星相學(xué)的研究和實踐促進了信仰和對神圣的崇拜。

This is why Firmicus Maternus [4th century AD] who drank deeply at this fountain (and confesses such in his Mathesis), asserts that the study and practice of astrology fosters Religion and the Worship of the Divine.

并不是每一個現(xiàn)代的星相學(xué)實踐者都會認為這方面的事情很重要。這樣的占星家可能只尋求對他們的實踐中在性格心理或預(yù)測方面高效實用的技術(shù)見解。

Not every modern practitioner of astrology will think these things of importance. Such astrologers may seek only useful techniques and practical insights into the psychological or predictive dimensions of their practice.

對他們，就像對那些尋求這門科學(xué)提供的更深刻天啟的人一樣，天空的索菲亞大門敞開著。讓每個人根據(jù)他們的追求和天賦，暢飲這一方甘泉吧。

To them, as to those who seek the more profound initiation afforded by this Science, the gates of the celestial Sophia stand open. Let each drink from this fountain, according to their thirst and capacity.

每個人都會帶走他們認為有價值的東西，并且完全可以放棄剩下的東西。然而，一旦打開了門，就必須允許進入神殿的內(nèi)部隱秘處，以便那些真誠地尋求這門藝術(shù)的全部禮物的人能夠?qū)崿F(xiàn)他們的愿望。

Each will take away what they recognise of value and are free to leave the rest. Yet the doors, once opened, must permit full access to the inner recesses of the temple so that those who sincerely seek the full gifts of this Art may succeed in their desires.

中世紀(jì)星相學(xué)是對新柏拉圖主義和赫爾墨斯主義哲學(xué)洞察力的實踐應(yīng)用，因此可以被視作智慧。智慧有兩種：理論的（或高級的）和實踐的（或低級的）。

Medieval Astrology is the practical application of the insights of Neoplatonic and Hermetic Philosophy and therefore may be styled Wisdom. Wisdom is of two sorts: Theoretical (or Higher) and Practical (or Lower).

我們說一個人是明智的時候，我們是指他們總是對生活問題有著超越的理解。這樣的超越理解是由于知道事物背后的永恒規(guī)律；內(nèi)在且徹底地明白它們。

We speak of the first when we say that a given person is wise, meaning that they always have superior understanding of the problems of life. Such superior understanding is the result of knowing the eternal principles behind things; knowing them inwardly and thoroughly.

在星相學(xué)中，這相當(dāng)于明白了星相學(xué)的規(guī)律（它們是永恒的），并理解它們與天意的關(guān)系，以及它們作為扮演了天意在這個世界上顯現(xiàn)的手段這一角色。

In astrology this corresponds to knowing the principles of astrology (which are eternal) and understanding their relation to God’s Will and their role as the means by which God’s Will is made manifest in this world.

這種更高的智慧是通過教導(dǎo)傳授的，但只有在當(dāng)下才能觀察到，在日常生活中，才能學(xué)到它。傳授更高智慧是天啟。通過觀察學(xué)習(xí)是科學(xué)的開始。天啟不會手把手教你這種科學(xué)或科學(xué)知識，但它可能會激發(fā)對它的追尋。

This higher wisdom is imparted through instruction but it is learned only after it has been observed in the present, in daily life. The imparting of the Higher Wisdom is Initiation. The learning by observation is the beginning of science. Initiation does not impart this science or scientific knowledge, but it may stimulate the quest for it.

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更低的智慧通常被稱為塵世性的，雖然有些人輕視它只是世俗的知識，但是很少有人會真的決定放棄它。塵世性的智慧是實用的科學(xué)。它將我們被天啟的更高的智慧應(yīng)用到實際中，并且闡述了由此獲得的洞見。就是這樣，文明才產(chǎn)生了。

The lower wisdom is often called the temporal and though there are some who disparage it as merely worldly knowledge, there are few who would seriously demand that it be abandoned. Temporal Wisdom is practical science. It applies the higher wisdom into which we have been initiated and elaborates on the insights achieved thereby. It is in this way that civilisation arose.

西方傳統(tǒng)認為，眾神（根據(jù)《古蘭經(jīng)》、《舊約》和《以諾書》，是墮落的天使）教給人類藝術(shù)和科學(xué)。這些記載中使用的語言也暗示了，正是通過對天空和其中展現(xiàn)的數(shù)學(xué)和幾何的輝煌的沉思，人類首先得到了秩序和度量的規(guī)律的啟示，從而產(chǎn)生了一切美好的藝術(shù)和科學(xué)。

Western Tradition holds that the gods (according to the Koran, the Old Testament and the Book of Enoch, the fallen angels) taught men the arts and sciences. It is also suggested by the language used in these accounts that it was by means of the contemplation of the heavens and the glorious display of number and geometry displayed therein that men first had suggested to them the principles of order and measure from which arose every good art and science.

這種星空的天啟也許是由于我們的祖先從星空中接受了靈感，以一種心靈的形象或洞察力的形式，在特定的星相時刻同步地出現(xiàn)在他們身上。他們認為這樣的心靈體驗是精神沖動的結(jié)果，他們各自將其歸因于可見的神（行星和星星）或者赫爾墨斯（神的信使，對應(yīng)于我們內(nèi)在最高的心智能力或Nous），其他則歸因于最高的神（Elyion）。在希臘語中，angelos（天使）一詞意味著信使，墮落的天使就是那些降臨到我們身邊的信使，用一種比喻來說。降臨到我們身邊的信息，即那些建立了這門科學(xué)的仰望星空的古人們所得到的心靈啟示。他們通過這種方式通過靈感獲得了天啟。

This celestial initiation was perhaps due to our ancestors receiving inspiration from the heavens in the form of mental images or insights synchronously occurring to them at particular astrological moments. Such mental experiences they deemed the result of spiritual impulses which they variously attributed to the visible gods (planets and stars) or to Hermes (messenger of the gods) corresponding to the highest mental faculty or Nous in us), others to the Highest God (Elyion). In as much as the word angelos (angel) in Greek means a messenger, the Fallen Angels are those messengers which have come down to us, by a figure of speech. The messages which have come down to us, i.e. the mental inspirations of the star-gazing ancients who established this science. Their initiation was gained in this way, by inspiration.

此后，他們開始觀察，我們在大英博物館有數(shù)千塊在巴比倫和尼尼微發(fā)現(xiàn)于19世紀(jì)的泥板，記錄了星相家和魔法師們的星相觀察，以及他們的星歷和他們對國王的報告。有些觀察據(jù)說有近4000年的歷史。同樣，埃及法老時代的祭司們的十二宮歷中也嵌入了非常古老的天文學(xué)知識。這些知識可以追溯到很久以前，因為早在公元前1650年，埃及人就開始忘記了這些歷法的天文學(xué)基礎(chǔ)。埃及人至少從金字塔文本（公元前2400年左右）的時代就有了復(fù)雜的天文學(xué)知識，我們可以稱這種知識為星相學(xué)或者甚至是魔法，因為它經(jīng)常與禮儀實踐有關(guān)。圣奧古斯丁在他的《上帝之城》中反問道，埃及人的智慧除了主要是天文學(xué)之外，還有什么呢？

They began thereafter to observe and we have in the British Museum thousands of clay tablets discovered in the nineteenth century in Babylon and Nineveh which record the astrological observations of the astrologers and magicians as well as some of their ephemerides and their reports to the kings. Some of these observations are said to be almost 4,000 years old. Likewise, there is very ancient sky lore embedded in the decan-calendars of the priests of Pharoanic Egypt. This lore goes back very far as it appears that the Egyptian themselves were forgetting the astronomical basis of these calendars as early as 1650 BC. There is evidence of sophisticated astronomical knowledge among the Egyptians from at least the time of the Pyramid Texts (c 2400 BC) and we can call this knowledge astrological or even magical in that it was frequently connected to liturgical practices. St Augustine, in his City of God, asks rhetorically, What else was the wisdom of the Egyptians than, principally, astronomy?

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按照柏拉圖的說法，更高的智慧是理想的，因此是不可見的，就像所有的普遍性都是不可見的一樣；更低的智慧是顯形的，就像我們的造物可以被所有人看到一樣。再者，更高的智慧在我們上方的天空或天堂中反映出來。我們必須向上看，事實上和隱喻上皆是如此，因為正如柏拉圖反復(fù)告訴我們的，正是通過研究天空，我們才能學(xué)習(xí)到更高智慧的永恒規(guī)律。他還在《理想國》和《法律后篇》中告訴我們，要使用[數(shù)學(xué)]問題，并且不要理會行星的物理本體。我們尋求的是天堂的法則（logoi），而不是對行星和星星的物質(zhì)基礎(chǔ)的分析。

Speaking Platonically, the Higher Wisdom is Ideal and therefore invisible as all universals are invisible; the lower wisdom is manifest as our works may be seen by all. Again, the Higher Wisdom is found reflected above us in the sky or heaven. We must look up, both actually and metaphorically, for as Plato repeatedly tells us, it is by studying the heavens that we learn the eternal principles of the Higher Wisdom. He also tells us inThe Republic and in The Epinomis to employ [mathematical] problems and leave the physical bodies of the planets alone. It is the laws (logoi) of heaven we seek, not an analysis of the material basis of the planets and stars.

?

古代的星相學(xué)的秘傳斷言，通過仰望天空，我們就能被天啟存在的奧秘，創(chuàng)造的宏觀規(guī)律和自我認識，因為俗話說：“Scientia est universalium”（科學(xué)是普遍的）。

The esoteric astrological wisdom of the ancients asserted that by looking up to the sky we were initiated into the mysteries of existence, the macrocosmic laws of creation and the knowledge of the Self for, as the saying goes: “Scientia est universalium” {Science is of Universals}.

我們通過仰望星空所了解的自我是普遍之我，the Secret Adam或原初之人（Adam Kadmon），希臘人稱之為人類（Anthropos），神秘主義哲學(xué)家稱之為Hermes或Agathosdaimon（善良的心靈或神靈），早期的神秘主義基督徒稱之為宇宙基督論。

The Self we learn about by looking up is the Universal Self, the Secret Adam or Adam Kadmon, known to the Greeks as the Anthropos, to the Hermetic Philosophers as Hermes or the Agathosdaimon {Good Mind or daimon} and to the early esoteric Christians as the Cosmic Christ.

?

赫爾墨斯的角色是心靈導(dǎo)師（引導(dǎo)死者的靈魂到達另一個世界）。埃及和他職位(或作用)相當(dāng)?shù)娜耍?Thoth，將死者帶到神拉（Ra）面前，在那里死者的“心”被稱重。Christ說：“我就是道路、真理、生命；若不借著我，沒有人能到父那里去”（約翰福音14:6）。他還說：“我是世界的光”（約翰福音9:5）。

It was the role of Hermes to be psychopomp {to lead the souls of the dead to the other world}. His Egyptian counterpart, Thoth, brought the dead before the god Ra where the deceased’s “heart” was weighed. Christ said “I am the way, the truth and the Life no man cometh unto the Father but by Me” (John 14:6). He also said, "I am the Light of the World" (John 9:5).

這個宇宙或宏觀的自我就是按照上帝的形象造的人?！吧系劬桶粗约旱男蜗笤烊?，乃是按著他的形象造男造女”（創(chuàng)世紀(jì)1:27）。

This Universal or Macrocosmic Self is the Man who was made in God's Image. “In the image of God created He him; male and female created He them” (Genesis 1:27).

這個兼具圣俗兩性的存在在世界上所有偉大的神秘文學(xué)中都有提到。它是曼達教徒（Mandaeans）的曼達（Manda），薩巴教徒（Sabaeans）的Agathosdaimon，希臘人的人類（Anthropos）?！跺韧印W義書》告訴我們，它（Purusha）是一切存在之源，神、人和所有動物、植物和礦物王國。

This androgynous Being is referred to in all the great esoteric literatures of the world. It is Manda of the Mandaeans, Agathosdaimon of the Sabaeans, and Anthropos of the Greeks. The Katha Upanishad tells us that it (Purusha) is the source of all that is, gods, men and all the animal, vegetable and mineral kingdoms.

“它是天空中的太陽，祭壇上的火，房子里的客人，無處不在的空氣，眾神之王……力量，現(xiàn)實?！闭沁@個“人”是萬物的尺度。

“He is the sun in the sky, fire upon the altar, guest in the house, air that runs everywhere, Lord of lords…power, reality.” It is this “Man” who is the measure of all things.

在星相學(xué)傳統(tǒng)中，他/它被稱為原型或黃道。包含了男性和女性，以及七大行星的元素和路徑，黃道代表了我們所有事物有所從來的永恒規(guī)律。

In the astrological tradition He/It is known as the Archetype or Zodiac. Containing both masculine and feminine, and the elements and paths of the seven planets, the Zodiac represents, for us, the eternal principle from which all things come.

所有存在的開端與終末，所有創(chuàng)造的模式。對原型的完全理解，通過對其各個細分部分的性質(zhì)和關(guān)系進行公正的研究而獲得，傳授了宏觀智慧，并有助于實現(xiàn)自我認識。

The Alpha and the Omega of all existence, the pattern of all Creation. A full understanding of the Archetype, arrived at by an impartial study of the natures and relationships of its various subdivisions, imparts Macrocosmic Wisdom and assists in achieving Self-Knowledge.

自我認識本質(zhì)上是普遍和宏觀的；它既是科學(xué)又是神秘主義。通過學(xué)習(xí)創(chuàng)造法則，我們既學(xué)習(xí)了科學(xué)法則又學(xué)習(xí)了我們自己集體存在的法則，因為萬物都源于一個源頭。

Self-Knowledge is essentially Universal and Macrocosmic; it is both scientific and mystical. By learning the Laws of Creation, we learn both Scientific Laws and the Laws of our own collective being since all things spring from one source.

然而，我們必須以個人的方式來接近它，因為我們每個人都是在時間和地點以及一個物理身體中出生的。這些條件迫使我們與世界相遇，限制了我們。

Yet we must necessarily approach it individually as each of us are born in time and place and in a physical body. These conditions under which we are forced to meet the world limit us. They are a blessing and a curse.

它們既是祝福也是詛咒。它們是祝福，因為我們能夠比任何人更好地表達宏觀的某個方面（我們的出生星盤是理解這一點的關(guān)鍵），但它們也是詛咒，因為我們不能表達宏觀的所有其他方面。我們是有限的存在。

They are a blessing in that we are able to express some aspect of the Macrocosm better than anyone else (our natal horoscope is the key to understanding this) but they are a curse because we can not express all other aspects of the Macrocosm. We are limited beings.

這并不是說我們不能理解或欣賞宏觀的那些其他方面，而是說我們不是所有方面的表達的同等好的渠道。個體差異就是這樣產(chǎn)生的。身體大小的限制影響了我們能做的工作（沒有技術(shù)的幫助）。性別影響了我們的生活（男人不生孩子）。

It is not that we cannot understand nor appreciate those other aspects of the Macrocosm but we are not all equally good channels for their expression. Individual differences are accounted for thus.Limitations of bodily size affect the kind of work we can do (unaided by technology). Gender affects our lives (men do not give birth to babies).

與性別和大小有關(guān)的情感相關(guān)性也有智力上的差異。有些人的思維傾向于詩歌，有些人傾向于科學(xué)，有些人傾向于買賣等等。出生星盤是理解這一切的關(guān)鍵。它還決定了我們是否傾向于實現(xiàn)自我認識。

There are emotional correlates to our bodily form related to gender and to size. There are intellectual differences as well. Some people's minds are inclined to poetry, some to science, some to buying and selling, etc. The natal horoscope is the key to all this. It also determines whether we will be inclined to achieve Self[1]Knowledge or not.

所有人都有這種潛力，有些人有這種傾向，但只有少數(shù)人能夠成功。只有少數(shù)人能夠真正實現(xiàn)自我認識，因為只有少數(shù)人，由于他們的星盤，將其視為高于一切的價值，并努力實現(xiàn)必要的Dignification，以超越自然狀態(tài)（在卡巴拉書中被稱為自然亞當(dāng)），實現(xiàn)超自然狀態(tài)。

The potential is present for all, the inclination is given to some but success is possible to the few. It is possible for only some to actually achieve Self-Knowledge because only a few, as a result of their horoscopes, value it above all else and will struggle to achieve the Dignification necessary to rise above the Natural State (referred to in the Cabalistic books as the Natural Adam), to achieve the Supernatural State.

這種Dignification的鑰匙則是Almutem或星盤的主宰{星盤}

The key to this Dignification is the Almutem or Ruler of the Chart {horoscope}

?令人驚訝的是，宏觀世界竟然存在于我們內(nèi)心。我們通過仰望天空科學(xué)地發(fā)現(xiàn)的東西，只要我們堅持不懈，穿透遮蓋我們宏觀本性的所有面紗，我們也可以通過內(nèi)省發(fā)現(xiàn)。

It is a wonder that the Macrocosm is found within. What we find scientifically by looking up, we also find by looking within, if we persist and penetrate all the veils covering our Macrocosmic Nature.

這個過程傳統(tǒng)上需要冥想、虔誠、神圣占卜和煉金術(shù)，它從星相學(xué)的教導(dǎo)開始。 星相學(xué)教導(dǎo)我們現(xiàn)實的結(jié)構(gòu)。煉金術(shù)和魔法教導(dǎo)我們Dignification的方法。在哲學(xué)性的《赫爾墨斯文集》中，特別是在《Pymander》（1650年Everard譯本的第二篇）和《Crater或Monas》（Everard譯本的第十二篇）以及《鑰匙》（Everard譯本的第四篇）和《阿斯克勒庇斯》中，我們了解了Dignification的過程，在《實用赫爾墨斯文集》中，即在尚未收集和編輯的歸功于赫爾墨斯或被認為是神秘主義的實用魔法、煉金術(shù)和星相學(xué)論文中，我們了解了這個過程的細節(jié)。

This process, which traditionally requires meditation, devotion, theurgic divination and alchemy, begins with instruction in astrology. Astrology teaches the structure of reality. Alchemy and magic teach the means of the Dignification. In the philosophic Corpus Hermeticum especially in the Pymander (Libellus II of Everard 1650 translation) and in The Crater or Monas (Libellus XII, Everard) And in The Key (Libellus IV, Everard) and in The Asclepius we learn about the process of Dignification and in The Practical Hermetica i.e. in the as yet uncollected and unedited practical magical, alchemical and astrological treatises attributed to Hermes or considered to be hermetic, we learn the details of this process.

在其中，我們還發(fā)現(xiàn)了古代科學(xué)的鑰匙：天文學(xué)包含了算術(shù)、幾何和音樂等數(shù)學(xué)科學(xué)，它們催生了其他藝術(shù)，如建筑、地理和航海。 煉金術(shù)教導(dǎo)了冶金、琺瑯和珠寶制作、藥物學(xué)和醫(yī)學(xué)，以及顏料和玻璃的制造，以及人造寶石和神秘的哲人之石。魔法涵蓋了所有書寫，幾何圖形對靈魂的影響，聲音、香料和顏色用于占卜。簡而言之，所有通過符號操作來實現(xiàn)與神、惡魔和智慧的交流以及創(chuàng)造奇跡的東西。通過這三者的結(jié)合，我們?yōu)槿祟惿鐣砹烁嗟膯⒌希和ㄟ^數(shù)學(xué)（源于星相學(xué)）與冶金（源于煉金術(shù)）以及奇跡（源于魔法）的教學(xué)傳承，我們制造了機械裝置、自動機、各種描述和用途的機器——簡而言之，現(xiàn)代技術(shù)世界。

We also find therein the keys to ancient science: astronomy embodies the mathematical sciences of arithmetic, geometry and music which give rise to other arts such as architecture, geography, and navigation. Alchemy teaches metallurgy, enamelling and jewellery making, pharmacopoeia and medicine, and the manufacture of pigments and glass, as well as artificial gems and the mysterious Philosopher's Stone. Magic encompasses all writing, the effects of geometrical patterns on spirits, the use of sound, perfumes and colours for divination. In short all symbolical manipulations by which we achieve communion with gods, daemons and intelligences as well as the production of miracles. Through the combination of these three we get further edification of benefit to human society: through the lessons of mathematics (arising from astrology) with metallurgy (arising from alchemy) and the production of miracles (arising from magic), we produce mechanical devices, automata, machines of various description and use - in short the modern technological world.

[特別說明：當(dāng)我說我們從星相學(xué)、煉金術(shù)和魔法中得到這些東西，或者說星相學(xué)、煉金術(shù)和魔法“教導(dǎo)”這些東西時，請不要用現(xiàn)代的意義來理解我。也就是說，我們作為現(xiàn)代人，如此堅信進化論，以至于當(dāng)我像剛才那樣說話時，我們不可避免地聽到它的意思是，星相學(xué)、煉金術(shù)和魔法在過去的某個時候就已經(jīng)完全存在了，而所有其他的科學(xué)都是從它們之后衍生出來的。 我想要被理解的方式是雙重的：

[A Special Note: When I say that we get these things from astrology, alchemy and magic or that astrology, alchemy and magic "teach" these things, please do not understand me in a modern sense. That is, we, as moderns believe so fully in evolution that when one speaks as I have we cannot avoid hearing it as meaning that astrology, alchemy and magic existed full-blown at some time in the past and that all the other sciences came from them subsequently.

????????1)? ??理想地{即在柏拉圖式的意義上}，星相學(xué)、煉金術(shù)和魔法這些科學(xué)，因為它們體現(xiàn)了更崇高的理念，并且因為這些理念使所有衍生的理念（如衍生的藝術(shù)，例如冶金和機械）服從于自己，所以它們在概念上先于那些衍生的東西，盡管這并不一定意味著時間上先于它們。Ideally {i.e. in the Platonic sense}, the sciences of astrology, alchemy and magic, in so far as they embody more lofty Ideas and because these Ideas subordinate to themselves all derivative Ideas (such as the derivative arts e.g. metallurgy and mechanics) they are conceptually prior to those which are derivative, though this does not necessarily mean temporally prior.?

????????2)? ? ?我們無法真正知道藝術(shù)和科學(xué)在時間上是如何演化的，比如冶金是否先于煉金術(shù)或反之，盡管大多數(shù)科學(xué)史家，他們自己是進化論的奴隸，總是斷言如此。我想建議的是，無論這些科學(xué)在這個地球上出現(xiàn)的順序如何，這些科學(xué)在古代都是以先驗的方式教授的，即首先斷言第一原則或理論（Theoria），然后再演示實踐（Praxis）{將這些原則作為一種藝術(shù)或技能來實踐}。當(dāng)我說星相學(xué)、煉金術(shù)和魔法“教導(dǎo)”這些東西時，我指的就是這種教學(xué)順序。]

We cannot really know if the arts and sciences evolved temporally such that metallurgy preceded alchemy or vice-versa, though most historians of science, themselves slaves to the doctrine of evolution invariably assert so. I would suggest that whatever the sequence of their appearance on this earth, these sciences were taught anciently in an a priori manner with the first principles or Theoria being asserted first and then the Praxis {practising of those principles as an art or skill} being demonstrated subsequently. It is this didactic sequence to which I refer when I say that astrology, alchemy and magic "teach" these things.]

前面所說的主要目的是為了展示中世紀(jì)星相學(xué)必須在什么樣的背景下才能被理解，如果要按照它自身的條件來理解。從此以后，我將強調(diào)中世紀(jì)星相學(xué)的實用性。

The primary purpose in the foregoing has been to show the context in which Medieval Astrology must be understood if it is to be understood on its own terms. Henceforth I will emphasise practical Medieval Astrology.

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下集預(yù)告：

中世紀(jì)的星相學(xué)與現(xiàn)代的星相學(xué)有什么不同？

How does Medieval Astrology differ from modern astrologies?