禅宗是梵文词汇"Dhyana"的汉字音译，意为"沉思"。这个宗派更常被称为 ，这是同一个词的日语形式。
explanation for this similarity would require going back well beyond the beginning of history - to the primordial Tradition itself. As to certain similarities of a more specific nature, we will simply say that factors such as the use of numerical symbolism, to take one example, or the use of 'building' symbolism, to take another, are in no way peculiar to this or that initiatic scheme. On the contrary, they are merely some among the many elements to be encountered everywhere (with minor differences due to adaptation) because they relate to sciences or arts that exist equally, and possess the same 'sacred' character, in all traditions. Really, then, they belong to the domain of initiation in general, which means that where the Far East is concerned they will fall specifically within the province of Taoism. If the adventitious elements-Buddhist or otherwise-are basically a 'mask', these other elements on the contrary belong to what is truly essential. 对于这种相似性的解释需要回溯到历史的起源之前 - 回到原初的传统本身。至于更具特定性质的某些相似之处，我们只能说，例如使用数字象征主义，或者使用“建筑”象征主义等因素，并不特定于这个或那个启蒙计划。相反，它们只是众多元素中的一部分（由于适应性而存在轻微差异），因为它们与存在于所有传统中的科学或艺术相关，并具有相同的“神圣”特性。因此，它们实际上属于启蒙的范畴，这意味着在远东地区，它们将特别属于道教的领域。如果偶然的元素 - 无论是佛教还是其他元素 - 基本上是一种“面具”，那么这些其他元素则属于真正重要的部分。
This brings us to a matter that requires further clarification. When we speak here of Taoism, and when we say that such-andsuch a thing falls within the province of Taoism (which will be the case with most of the issues we will be examining in this study), this is to be understood with ref erence to the Far-Eastern tradition in its present state. We mention this because people who are too prone to view everything 'historically' might be tempted to conclude that it is a question of concepts not to be met with prior to the development of what is strictly called Taoism; whereas in fact, very far from this being the case, these same concepts are to be found constantly throughout the entire Chinese tradition as it is known, starting from the earliest period which it is possible to go back to-in short, from the time of Fu Hsi. The reason for this is that in reality Taoism has made no 'innovations' whatever in the esoteric and initiatic domain-just as, for that matter, Confucianism has 这使我们需要进一步澄清的问题。当我们在这里谈论道教，并且说某某事物属于道教的范畴（这将是我们在这项研究中要考察的大多数问题的情况），这是指对远东传统的现状的理解。我们提到这一点是因为那些过于倾向于从“历史”角度看待一切的人可能会倾向于得出这样的结论，即这是一个在道教严格发展之前不会遇到的概念问题；然而事实远非如此，这些概念实际上在整个中国传统中始终存在，从我们可以追溯到的最早时期开始，简言之，从伏羲时代开始。这是因为实际上道教在神秘和启蒙领域没有做出任何“创新”——同样，儒家也是如此。
It is quite true that initiation as such only became necessary at a certain period in the cycle of terrestrial humanity, as a consequence of man's widespread spiritual degeneration. However, prior to that point in time all the constituent elements of initiation formed the superior or higher part of the primordial Tradition, just as-by analogy and with reference to a cycle much more limited in time and spaceeverything implicit in Taoism formed from the very beginning the higher part of the one and only tradition which existed in the Far East prior to the splitting in two of its esoteric and exoteric aspects. 这是非常真实的，作为这样的，启蒙只在地球人类周期的某个时期变得必要，这是由于人类广泛的精神堕落所致。然而，在那之前，启蒙的所有组成要素都构成了原初传统的上部或更高部分，就像-通过类比和参考一个时间和空间更有限的周期-道教中的一切都从一开始就构成了远东地区在其神秘和外教两个方面分裂之前唯一存在的传统的上部分。
made none in the exoteric and social domain. Both Confucianism and Taoism are, each in their own way, merely 're-adaptations' necessitated by conditions which had led to the tradition in its original form no longer being understood in its entirety. From thattime on, one part of the previous tradition entered into Taoism and another part into Confucianism, and this is the state of affairs that has continued down to the present day. To refer this notion to Taoism, or that notion to Confucianism, is therefore in no way to attribute them to something more or less comparable to what Westerners would call 'systems'. Fundamentally it simply amounts to saying that they belong respectively to the esoteric and the exoteric parts of the Far-Eastern tradition. 在外在和社会领域中没有做出任何改变。儒家和道家都只是以各自的方式进行的“重新适应”，这是由于导致传统在其原始形式上不再被完全理解的条件所必需的。从那时起，以前的传统的一部分进入了道家，另一部分进入了儒家，这种情况一直延续到今天。因此，将这个概念归于道家，或将那个概念归于儒家，绝不是将它们归因于西方人所称的“系统”之类的东西。从根本上说，这只是说它们分别属于远东传统的秘传部分和外传部分。
We shall not be returning explicitly to the subject of the 'ien , except when necessary in order to deal with certain particular points, because this is not part of our plan. However, what we shall be saying in the course of this study will, besides its much more general scope and bearing, demonstrate implicitly the principles on which-as even its title indicates-the organisation is based. This will permit the reader to understand how, in spite of its external nature, the organisation has a genuinely initiatic character that guarantees its members at least a potential participation in the Taoist tradition. In fact, to be more specific, the role assigned to man as the third term of the Triad is, at one level, that of 'true man' (chen jen) and, at another level, that of 'transcendent man' (chïn jen), thus indicating the goals of the 'lesser mysteries' and the 'greater mysteries' respectively-in short, the goals of all initiation. Doubtless this organisation, taken in isolation, is not to be numbered among those that effectively allow these goals to be attained. None the less it is at least capable of preparing for the final stages those who are so 'qualified', however far they may stand from the goal; and this makes of it one of the 'forecourts' that are able to provide access for these individuals to the Taoist hierarchy-the degrees of which are none other than the degrees of initiatic realisation itself. 我们不会明确地回到 'ien 的主题，除非在处理某些特定问题时必要，因为这不是我们计划的一部分。然而，在这个研究过程中，我们将隐含地展示出其基于的原则，除了其更广泛的范围和影响力之外。这将使读者能够理解，尽管它具有外在的特性，但这个组织具有真正的启蒙性特征，至少保证了其成员在道教传统中具有潜在的参与。事实上，更具体地说，作为三元组的第三个术语，人的角色在某个层面上是“真人”（chen jen），在另一个层面上是“超越人”（chïn jen），从而指示了“小秘密”和“大秘密”的目标，简而言之，所有启蒙的目标。毫无疑问，单独看这个组织，并不能算作那些真正能够实现这些目标的组织之一。 尽管如此，它至少能够为那些“合格”的人做好准备，无论他们离目标有多远；这使它成为能够为这些个体提供通往道教等级制度的“前庭院”之一-这些等级本身就是启蒙实现的等级。
I4. It is well known that the formation of these two separate branches of the Far-Eastern tradition dates from the 6th century B.C., this being the time of Lao Tzu and Confucius. 这两个远东传统的分支形成于公元前 6 世纪，即老子和孔子的时代，这是众所周知的。
I Ternary and Trinity 我喜欢三元和三位一体
BEFORE we commence our study of the Far-Eastern Triad, it will be just as well if we take the trouble to put ourselves on guard against the general confusion and false comparisons and identifications that are prevalent in the West. These are chiefly the result of people's desire to discover, quite indiscriminately, in any and every traditional ternary a more or less exact equivalent of the Christian Trinity. This error is not only due to theologians, who after all have some excuse for wishing to make everything conform to their own particular point of view. What is most remarkable is that it is even made by people who do not belong to-or are actually hostile to-all religions, Christianity included. Owing to the environment in which these people live, they are more conversant with Christianity than with any other formal tradition (which is not to say that their understanding of it is basically much greater than their understanding of any other tradition) and as a result they have more or less unconsciously made it a kind of basis for comparison to which they attempt to relate everything else. Of all the numerous examples one could give of these misguided comparisons, one of those most frequently encountered is the case of the Hindu Trimurti, which it has even become common practice simply to refer to by the name of 'Trinity'. Yet, if misunderstandings are to be avoided, it is essential that this latter term be reserved exclusively for the Christian concept which it has always specifically been intended to designate. Undeniably in both examples we have cases of a grouping of three aspects of divinity; but in reality, that is where the resemblance ends. The aspects are not the same in the two cases; in no way can it be said that their differentiation reflects the same point of view; and it is therefore quite impossible to bring the three terms of the one ternary into conformity with the three terms of the other. 在我们开始研究远东三位一体之前，最好我们先警惕西方普遍存在的混淆和错误比较和等同的情况。这主要是因为人们希望在任何传统的三元组中，不加区分地发现与基督教三位一体更或多或少相等的东西。这个错误不仅仅是神学家的错，他们毕竟有一些希望使一切都符合他们自己特定观点的借口。最令人注目的是，即使是那些不属于或实际上敌视所有宗教，包括基督教在内的人们，也会犯这个错误。由于这些人生活的环境，他们对基督教比对任何其他正式传统更熟悉（这并不意味着他们对基督教的理解基本上比对其他传统的理解更深入），因此他们或多或少地无意识地将其作为一种比较的基础，试图将其他一切与之联系起来。 所有这些错误的比较中，一个最常见的例子是印度教的三神合一（Trimurti），甚至已经成为常见做法直接称之为“三位一体”。然而，为了避免误解，必须将后一术语专门保留给基督教的概念，因为它一直被特别用来指代基督教的三位一体。毫无疑问，在这两个例子中，我们都有三个神性方面的组合；但实际上，相似之处就止于此。这两种情况下的方面并不相同；无论如何都不能说它们的区别反映了相同的观点；因此，将一个三元组的三个术语与另一个三元组的三个术语调和在一起是完全不可能的。
I. Of the various different ternaries envisaged in Hindu tradition, perhaps the 在印度教传统中，有许多不同的三元组被设想出来，也许其中最重要的是
If one were to consider comparing in a serious way two ternaries belonging to different traditions, the first prerequisite would be the possibility of being able to establish a valid correspondence between the ternaries, term by term. In other words, it would be necessary for there to exist a genuine relationship either of equivalence or of similarity between the two sets of terms. Even so, however, the fulfilment of this precondition would not in itself be suf ficient to permit of a pure and simple identification of the two ternaries. It is quite possible for a correspondence to exist between two ternaries which, although consequently being of the same type, so to speak, might none the less belong to different levels either in the scale of principles or in the scale of manifestation, or even in both at once. 如果要认真比较属于不同传统的两个三元组，首要条件是能够逐项建立有效的对应关系。换句话说，两组术语之间必须存在真正的等价或相似关系。然而，即使满足了这个前提条件，也不能简单地将两个三元组进行纯粹的等同。两个三元组之间可能存在对应关系，但它们可能属于不同的原则层次或表现层次，甚至同时属于两者。
Admittedly these remarks apply just as much to ternaries postulated within one and the same tradition. However, in this case it is easier to be on one's guard against a mistaken identification, for it will be quite obvious that the ternaries in question are not just duplicating each other or merely performing interchangeable functions. On the other hand, when it is a question of different traditions the temptation is then all the greater to establish correspondences-which may have no justification in reality-as soon as appearances seem to lend themselves to such an assumption. 诚然，这些评论同样适用于同一传统中假设的三元组。然而，在这种情况下，更容易警惕错误的认同，因为很明显，所讨论的三元组并非仅仅是互相复制或者互换功能。另一方面，当涉及不同传统时，一旦表面上似乎可以支持这种假设，就更容易产生建立对应关系的诱惑-尽管这种假设可能在现实中没有正当理由。
Be that as it may, there is no error more serious than the mistake of identifying ternaries with each other when they have nothing whatever in common outside of the fact of their both being ternaries; that is, they are both of them sets of three terms, and yet the relationship between the three terms is completely different in both cases. To get to the truth of the matter therefore requires from the very outset a correct assessment of the type of ternary one is dealing with in each case-and this before even starting to look into the question of what order of reality it belongs to. If two ternaries are of the same type, then a correspondence 尽管如此，没有比将毫无共同之处的三元组彼此混淆更严重的错误了；也就是说，它们都是由三个术语组成的集合，但是两种情况下三个术语之间的关系完全不同。因此，要找到事实的真相，首先需要正确评估每种情况下所处理的三元组类型，甚至在开始研究它所属的现实秩序之前。如果两个三元组属于相同类型，那么就会存在一种对应关系。
one that could in certain respects most valuably be compared with the Christian Trinity (although naturally the point of view will still be very different) is the ternary Sat-Chit-Ananda. See Man and his Becoming according to the Vedanta, translated by Richard C. Nicholson (London, I 945), chapter I 4. 一个在某些方面最有价值与基督教三位一体相比较的是三元 Sat-Chit-Ananda。（尽管观点自然会有很大不同）请参阅《根据吠陀教的人及其成为》，由理查德·C·尼科尔森（伦敦，1945 年）翻译，第 14 章。
will exist between them. If in addition they both belong to the same order-or, to be more precise, the same level-of reality, it may then be a case of identity (provided they are formulated from the same point of view) or at the very least a case of equivalence (if the standpoint is different). 它们之间将存在联系。如果它们都属于同一秩序，或者更准确地说，同一层次的现实，那么这可能是一个同一性的情况（前提是它们从同一观点出发），或者至少是一个等价的情况（如果观点不同）。
It is first and foremost due to the failure to draw the essential distinctions between different types of ternary that the situation has arisen of people making all sorts of fanciful comparisons which have not the slightest bearing on reality. This is especially the case with the comparisons that occultists delight in making: they have only to come across a group of three terms-no matter where, no matter what-and they can hardly wait to bring it into correspondence with all the other groupings containing the same number of terms which they happen to have found elsewhere. Their works are filled with tables drawn up in this way-some of them veritable prodigies of incoherence and confusion. 首先，由于未能区分不同类型的三元组，才导致了人们进行各种奇思妙想的比较，这些比较与现实毫无关系。这在神秘主义者喜欢进行的比较中尤为明显：他们只要遇到一个由三个术语组成的群体-不管在哪里，不管是什么-他们几乎迫不及待地将其与其他包含相同数量术语的群体进行对应，而这些群体可能是他们在其他地方找到的。他们的作品中充满了以这种方式绘制的表格-其中一些真正令人费解和混乱的奇迹。
As we shall see more fully in due course, the Far-Eastern Triad belongs to the type of ternary composed of two complementary terms plus a third term resulting from the union-or, if it be preferred, the reciprocal action and reaction-of the first two. Using as symbols images taken from the human sphere, the three constituents of a ternary of this kind can as a generalisation be described as Father, Mother and Son. Now it is clearly impossible to make these three terms correspond to the three terms of the Christian Trinity. In the latter, the first two terms are not complementary in the least, nor are they in any way symmetrical; on the contrary, the second derives from the first alone. As for the 正如我们将在适当的时候更详细地看到的那样，远东三位一体属于由两个互补的术语加上第三个术语组成的三元组类型，这是由前两个术语的结合（或者如果更喜欢的话，是相互作用和反应）产生的。以人类领域的形象作为符号，这种三元组的三个组成部分可以概括地描述为父亲、母亲和儿子。现在很明显，这三个术语不可能与基督教三位一体的三个术语相对应。在基督教三位一体中，前两个术语一点也不互补，也没有任何对称性；相反，第二个术语仅仅源自第一个术语。至于
What we are saying here with reference to groups of three terms applies just as much to groupings containing other numbers of terms. These are just as frequently brought into association with each other in the same arbitrary way, merely because the number of terms they consist of happens to be the same; the true nature of the terms is simply not taken into consideration. There are even those who, for the sake of discovering imaginary correspondences, will go so far as to fabricate artificially groupings that traditionally have no meaning whatever. A typical example of this is the case of Malf atti of Montereggio, who gathered together in his Mathesis the names of ten completely heterogeneous principles taken from here and there in the Hindu tradition and thought he had found in them an equivalent to the ten Sephiroth of the Hebrew Kabbalah. 我们在这里所说的关于三个术语组的内容同样适用于包含其他数量术语的组合。它们同样经常以同样的任意方式相互关联，仅仅因为它们所包含的术语数量恰好相同；术语的真正本质根本没有被考虑进去。甚至有些人为了发现想象中的对应关系，会制造出传统上毫无意义的人为组合。一个典型的例子是蒙特雷吉奥的马尔法蒂（Malf atti）在他的《数学》中聚集了从印度教传统中随意选取的十个完全异质的原则的名称，并认为在它们中找到了与希伯来犹太教卡巴拉的十个塞菲罗斯等同的东西。
The ancient Egyptian triads — of which the most famous is that of Osiris, Isis and Horus-also fall within this class of ternary. 古埃及的三位一体——其中最著名的是奥西里斯、伊西斯和荷鲁斯的三位一体，也属于这类三元组。
third term, although it does indeed proceed from the two others, this derivation is most certainly not conceived of as an act of generation or filiation. However one might choose to try and define it-a matter which there is no need for us to go into here in any greater detail-it is a question of another relationship of an essentially different kind. 第三个术语，虽然确实是从前两个术语中衍生出来的，但这种衍生绝对不是被构想为一种生成或血缘关系的行为。无论我们如何选择去定义它（这是我们无需在此详细讨论的问题），它是另一种本质上不同的关系。
What could give rise to some uncertainty is the fact that, in the Christian Trinity as well, two of the terms are referred to as Father and Son. Firstly, however, the Son is the second term and not the third. And secondly, there is no conceivable way that the third term could be made to correspond to the Mother: even if there were no other reasons to fall back on, the fact that it comes after the Son, not before, would alone be sufficient to make this identification impossible. It is true that certain more or less heterodox Christian sects have made the Holy Spirit out to be feminine-often with the specific intention of providing it with characteristics comparable to those of the Mother. Yet it is highly probable that in this they were influenced by a spurious assimilation of the Trinity to some ternary of the type we have been discussing, which would show that errors of this kind are not confined to people of today. Furthermore, and still restricting ourselves to the subject under consideration, the feminine character ascribed in this way to the Holy Spirit is not in the slightest accord with the completely contrary role-fundamentally masculine and 'paternal'-which it incontestably plays in the 'generation' of Christ. This observation is of particular significance for us because it is precisely here, in the begetting of Christ, and not in the Trinity concept at all, that we are able to discover something in Christianity that corresponds (in a certain respect, and with all the reservations demanded, as always, by the difference in points of view) to ternaries of the same type as the Far-Eastern Triad. 可能会引起一些不确定性的是，基督教三位一体中，有两个术语被称为父亲和儿子。然而，首先，儿子是第二个术语，而不是第三个。其次，无论如何，第三个术语都不可能对应母亲：即使没有其他理由可以依靠，仅仅因为它在儿子之后而不是之前，就足以使这种认同变得不可能。的确，某些异端的基督教教派将圣灵描绘成女性，通常是为了赋予它与母亲相似的特征。然而，很有可能他们受到了将三位一体虚假归类为我们讨论的某种三元组的影响，这表明这种错误并不仅限于今天的人们。 此外，仍然限制在我们所考虑的主题范围内，将圣灵赋予女性特质的做法与其在基督的“生成”中所扮演的完全相反的角色-基本上是男性和“父性”的角色-完全不符。这一观察对我们来说尤为重要，因为正是在基督的产生中，而不是在三位一体的概念中，我们能够发现与远东三位一体相同类型的三元组相对应的基督教中的某些东西（在某种程度上，并且始终要求保留不同观点的差异）。
In fact the 'working of the Holy Spirit' in the generation of Christ corresponds precisely to the 'actionless' activity of Purusha 事实上，圣灵在基督的产生中的“运作”与普鲁什的“无为”活动完全相对应
Let it be mentioned in passing that there is no truth in the apparently generally held belief that the Christian tradition has no conceptions of any ternary apart from the Trinity. In fact many other ternaries could be cited to give the lie to this belief, and here we actually have one of the prime examples. 顺便提一下，显然普遍认为基督教传统除了三位一体没有其他三元概念的观点是不正确的。事实上，还有许多其他三元组可以被引用来驳斥这种观点，而这里我们实际上就有一个主要的例子。
or, to use the language of Far-Eastern tradition, of 'Heaven'. The Virgin, on the other hand, is a perfect image of Prakriti, which the same tradition calls 'Earth'. 5 As for Christ himself, his identity with 'Universal Man' is even more obvious. 或者，用远东传统的语言来说，是指“天”。另一方面，圣母则是完美的原初形象，这个传统称之为“地”。至于基督自己，他与“普世人”身份的一致更加明显。
Should we wish therefore to find a correspondence here, it will be necessary to say-using the terms of Christian theology-that the Triad bears no relation whatever to the generation of the Word ad intra (which is implicit in the concept of the Trinity), but is closely related to the generation of the Word ad extra-or as Hindu tradition would say, to the birth of the Avatar in the manifested world. Nor is this difficult to understand for, taking as it does its point of departure from Purusha and Prakriti (or their equivalents), the Triad must inevitably situate itself on the side of manifestation - the two poles of which are identical with its first two terms. We could in fact say that the Triad embraces manifestation in its entirety for, as we shall see later, Man figures in it as the veritable synthesis of the 'ten thousand beings'-that is, as the synthesis of everything contained in the totality of universal Existence. 如果我们希望在这里找到对应的话，就需要使用基督教神学的术语来说，三位一体与内在的道成肉身没有任何关系（这在三位一体的概念中是隐含的），但与外在的道成肉身或者印度教传统所说的化身在显现世界中的诞生密切相关。这并不难理解，因为三位一体以普鲁什和普拉克里提（或其等同物）为出发点，必然将自己定位于显现的一侧，而显现的两极恰好与其前两个术语相同。实际上，我们可以说三位一体完全包含了显现，因为正如我们后面将看到的，人在其中被看作是“万物”的真正综合体，也就是包含在整个宇宙存在的总体中的一切的综合体。
This is particularly evident in symbolic representations of the 'Black Virgin' - the colour in this case symbolising the total absence of differentiation in the materia prima. 这在“黑色圣母”这一象征性的表达中尤为明显 - 在这种情况下，颜色象征着原始物质中完全没有差异化。
In this connection we will repeat once again that we have not the slightest intention of disputing the 'historicity' of certain particular events. On the contrary, we view the historical events as themselves symbols of a reality of a higher order, and on this basis alone do they possess any significance for us. 在这方面，我们再次重申，我们绝对没有争议某些特定事件的“历史性”的意图。相反，我们将历史事件视为更高层次现实的象征，仅基于这一点，它们对我们才具有任何意义。
The mother of the Avatar is Maya, which is the same thing as Prakriti. We shall not press the connection that certain people have wished to establish between the two names Maya and Maria, but mention it merely as a curiosity. 阿凡达的母亲是玛雅，与普拉克里蒂是同一事物。我们不会强调某些人希望建立的玛雅和玛丽亚之间的联系，只是将其作为一种好奇提及。
See Man and his Becoming according to the Vedanta, chapter 4. 见《吠陀哲学中的人与其成为》，第 4 章。
2 | Different Types of Ternary 2 | 三元化的不同类型
WhAT we have just said has in fact already established how the Triad is to be understood, and at the same time it has also demonstrated how necessary it is to make a clear distinction between ternaries of different types. These various types of ternary could certainly be multiplied almost indefinitely, because it is obvious that three terms can be grouped together in all kinds of different relationships. 我们刚刚所说的实际上已经建立了三元组的理解方式，并同时展示了清晰区分不同类型三元组的必要性。这些不同类型的三元组可以无限地增加，因为显然三个术语可以以各种不同的关系组合在一起。
However that may be, we shall be focussing in what follows only on the two principal types of ternary. This is not just because these are the ones that present the most general features, but also because among all the different types of ternary they have the most direct bearing on the particular subject of this study. And furthermore, the observations they give rise to will in addition allow us to rule out of court once and for all the crass error committed by those who have claimed to discover a 'dualism' in the Far-Eastern tradition. 无论如何，我们在接下来的内容中只关注两种主要类型的三元组。这不仅是因为它们呈现了最一般的特征，而且还因为在所有不同类型的三元组中，它们与本研究的特定主题有最直接的关系。此外，它们引发的观察还将使我们彻底排除那些声称在远东传统中发现了“二元论”的愚蠢错误。
Of the two types of ternary we are ref erring to, one consists of a first principle-that is, first in at least a relative sense-which gives rise to two opposite or mutually opposing terms. To be more 在我们所指的两种三元论中，一种由第一原则组成，至少在相对意义上是第一的，它产生了两个相反或相互对立的术语。为了更加
Figure I correct it would be better to say 'complementary' rather than 'opposite', because wherever appearances present us with an opposition-which will be valid at a certain level or in a certain domain-there we always find that complementarity corresponds to a point of view which is more profound and consequently more truly in accord with the real 我认为更好的说法是“互补”而不是“相反”，因为无论在哪里，当表象呈现出对立时-这在某个层面或某个领域是有效的-我们总是发现互补对应着一个更深刻、更真实地符合实际的观点
nature of the phenomenon in question. A ternary of this type can be depicted in the form of a triangle with its apex situated at the top (figure ). 所讨论现象的性质。这种三元性可以用一个顶点位于顶部的三角形来描述（图 ）。
The other type of ternary, as mentioned earlier, consists of two complementary terms plus their product or resultant. It is to this type of ternary that the FarEastern Triad belongs. In direct contrast to the first type, it can be depicted in the form of a triangle with its base at the top (figure 2).' 另一种三元组，如前所述，由两个互补的术语及其乘积或结果组成。远东三合会就属于这种类型的三元组。与第一种类型形成鲜明对比的是，它可以用一个底部朝上的三角形来表示（图 2）。
If we compare these two triangles it becomes apparent that the second is as it were a reflection of the first. This points to the existence 如果我们比较这两个三角形，就会发现第二个三角形就像是第一个三角形的倒影。这表明存在
Figure 2 between the two ternaries of an analogy in the true sense of the word-that is, one that has to be applied inversely. And indeed if we start off with the two complementary terms-which are necessarily in a symmetrical relationship to each other-we see that in the first case the ternary is brought to completion by their originating principle and in the second case it is brought to completion by their resultant. This means that the two complementary terms occur respectively after and before this other term which, being of an altogether different order, stands as it were in isolation from them. At any rate it is quite clear that this third term is the factor that gives the ternary its meaning and significance. 图 2 在真正意义上是一个类比的两个三元组之间的关系，也就是说，必须反向应用。事实上，如果我们从两个互补的术语开始，这两个术语必然处于对称关系，我们可以看到，在第一种情况下，三元组通过它们的起源原则得以完成，而在第二种情况下，三元组通过它们的结果得以完成。这意味着这两个互补的术语分别发生在这个与它们完全不同的秩序之后和之前，这个秩序似乎与它们隔离开来。无论如何，很明显，这第三个术语是赋予三元组意义和重要性的因素。
Now there is one fact that we need to have a clear grasp of before we can proceed any further. This is that there can be no 在我们继续之前，有一个事实我们需要清楚地掌握。这就是在我们继续之前，有一个事实我们需要清楚地掌握。
I. It will soon become clear why in the second diagram we number the three terms 2-3-4 instead of as in the first diagram. 很快就会明白为什么在第二个图表中我们将三个术语编号为 2-3-4，而不是像第一个图表中那样编号为 。
This is made even clearer in the two diagrams by the direction of the arrows: in the first diagram these point downwards from the apex at the top to the base, and in the second diagram they point downwards from the base to the apex at the bottom. One could also view the number ( 3 ) of the terms as breakingdown into in the first case and in the second, which makes it very clear that if these two configurations are equivalent to each other from a quantitative point of view, from a qualitative viewpoint they most certainly are not. 这在两个图表中由箭头的方向更加清晰：在第一个图表中，箭头从顶部的顶点指向底部，而在第二个图表中，箭头从底部指向底部的顶点。从定量的角度来看，可以将这三个术语分解为 在第一种情况下和 在第二种情况下，这使得非常清楚，如果这两种配置在定量上是等价的，从定性的角度来看，它们绝对不是等价的。
question of 'dualism' in any doctrine unless two opposed or complementary terms (and they would naturally tend to be conceived of as opposed rather than complementary) are posited at the very outset, and are regarded as ultimate, irreducible and not capable in any way of being derived from a common principle. Clearly this excludes any ternary of the first type, which means that only ternaries of the second type could be found in such a doctrine. Yet, as we have already pointed out, ternaries of this second type never have any application outside of the domain of manifestation, and this makes it immediately evident that any 'dualism' is of necessity also a 'naturalism'. 除非在任何教义中提出两个相对或互补的术语（它们自然倾向于被看作相对而不是互补），并被视为终极、不可简化，并且无法从一个共同原则中推导出来，否则就不存在“二元论”的问题。显然，这排除了第一类三元组，这意味着只能在这样的教义中找到第二类的三元组。然而，正如我们已经指出的，这种第二类的三元组在表象领域之外从未有过任何应用，这立即表明任何“二元论”必然也是一种“自然主义”。
However, the mere fact of acknowledging the existence of a duality and situating it where it truly belongs is in no way tantamount to 'dualism', so long as the two terms of this duality derive from a single principle belonging as such to a higher order of reality. And this is precisely the case with, first and foremost, the primary duality of all, namely that of Essence and universal Substance. These derive from a polarisation of Being, or original Unity, and through their interaction all manifestation is produced. In Hindu tradition the two terms of this primary duality are called Purusha and Prakriti; in Far-Eastern tradition, Heaven (T'ien) and Earth (Ti). And yet in using these terms neither of these traditions, any more than any other orthodox tradition, ever loses sight of the higher principle from which they both derive. 然而，仅仅承认二元性的存在并将其定位在其真正所属的位置，并不等同于“二元论”，只要这个二元性的两个术语源自一个属于更高层次现实的单一原则。这正是所有事物的首要二元性的情况，即本质和普遍物质的二元性。它们源自存在的极化，或原始的统一，通过它们的相互作用产生了所有的表现。在印度教传统中，这个首要二元性的两个术语被称为普鲁沙和普拉克里蒂；在远东传统中，被称为天和地。然而，在使用这些术语时，这些传统，就像任何其他正统传统一样，从未忽视它们共同源自的更高原则。
We have on other occasions fully explained the facts as far as the Hindu tradition is concerned. As for the Far-Eastern tradition, it is no less explicit in its postulate of a common origin of Heaven and Earth, which it calls the 'Great Extreme' (T'ai Chi). In it Heaven and Earth are indissolubly united in the state of 'non-separation' and 'non-distinction'4 prior to all differentiation. It is pure Being, and as such is identical to the 'Great 我们在其他场合已经充分解释了有关印度教传统的事实。至于远东传统，它在宇宙起源的假设上同样明确，它称之为“太极”。在其中，天地在“非分离”和“非区别”的状态下不可分割地结合在一起。它是纯粹的存在，因此与“大同”是相同的。
And also, needless to say, of all other dualities of a more particular nature. In the last resort these are merely specific versions or instances of the duality Heaven-Earth, and consequently they all ultimately derive from the same principle, whether directly or indirectly. 而且，不用说，还有其他更具特殊性质的二元对立。归根结底，这些只是天地二元对立的具体版本或实例，因此它们最终都源自同一原则，无论是直接还是间接。
This principial non-distinction is not to be confused with the potential nondistinction which is the unique property of Substance, or materia prima. 这个原则性的非区分不应与潜在的非区分混淆，后者是物质或原始物质的独特属性。
It should be understood that there is no question at all of priority in time, or of succession in a sense involving duration. 应该理解的是，这里根本没有时间上的优先性问题，也没有涉及持续时间的连续性。
Unity' (T'ai I). And this is not the end of the matter: T'ai Chi, transcendental Being or Unity, itself presupposes another principle- Chi, Non-Being or the metaphysical Nought. But it is impossible for this principle to enter into relationship with anything besides itself in such a way as to become the first term of a ternary, for no relationship of this sort could possibly exist prior to the affirmation of Being or Unity. 统一（太极）。这还不是问题的终结：太极，超越性的存在或统一，本身预设了另一个原则-无，非存在或形而上的零。但是，这个原则不可能以这样的方式与除了自身以外的任何事物建立关系，以成为三元组的第一个术语，因为在存在或统一被肯定之前，这种关系根本不可能存在。
To sum up: we have first of all a ternary of the first type, consisting of T'ai Chi, T'ien and , and only then do we have a ternary of the second type, consisting of and . It is this second ternary that people have become accustomed to refer to as the 'Great Triad'. These being the facts of the matter, one is completely at a loss to understand how certain people could possibly believe themselves justified in ascribing a 'dualistic' nature to the Far-Eastern tradition. 总结一下：首先，我们有第一类三元组，由太极、天和 组成，然后才有第二类三元组，由 和 组成。正是这个第二类三元组，人们习惯称之为“大三元”。鉴于这些事实，人们完全无法理解为什么有些人竟然认为远东传统具有“二元论”的性质。
Consideration of two ternaries such as the ones we have just been discussing, both of them sharing in common the same two complementary principles, leads us on to several other important observations. 考虑到我们刚刚讨论的两个三元组，它们共同具有相同的两个互补原则，这引导我们得出几个其他重要的观察。
The two inverted triangles that represent the two ternaries can be regarded as having the same base. Now if we imagine them joined together by this common base we perceive two things. Firstly, the combination of the two ternaries creates a quaternary, for two of the terms are the same in both ternaries and this means that in fact we are only dealing with four distinct terms. Secondly, the final term of the quaternary is located on the vertical descending from the first term, and as it occupies a position exactly symmetrical to this first term from the point of view of the base, it 代表两个三元数的两个倒置的三角形可以被视为具有相同的底部。现在，如果我们想象它们通过这个共同的底部连接在一起，我们会发现两件事。首先，两个三元数的组合创建了一个四元数，因为两个三元数中有两个相同的项，这意味着实际上我们只处理四个不同的项。其次，四元数的最后一项位于从第一项下降的垂直线上，并且由于它在底部的观点上与第一项完全对称，它占据了与第一项完全对称的位置。
The character chi is the one used to designate the 'roof-top' or 'pinnacle' of a building. As for T'ai , it is symbolically located in the pole star which is in fact the 'pinnacle' of the visible heavens and as such is naturally qualified to represent the 'pinnacle' of the entire Cosmos. 汉字“尺”用来指代建筑物的“屋顶”或“顶峰”。至于“太”，它象征性地位于北极星，实际上是可见天空的“顶峰”，因此自然有资格代表整个宇宙的“顶峰”。
Wu Chi corresponds to the neuter, supreme Brahma of Hindu tradition (ParaBrahma), and T'ai Chi to Ishwara or the 'non-supreme' Brahma (Apara-Brahma). 无极对应于印度教传统中的中性至高梵天（ParaBrahma），太极对应于伊舍瓦拉或“非至高”梵天（Apara-Brahma）。
Above all other principles there still remains the Tao. In its most universal significance is simultaneously Non-Being and Being, while at the same time not really being anything a part from Non-Being. ForNon-Being contains Being which, as the first principle of all manifestation, polarises into Essence and Substance (or Hea venand Earth) so as actually to produce this manifestation. 最重要的原则是道。在其最普遍的意义上，它同时是非存在和存在，同时又不是真正的任何非存在之外的东西。因为非存在包含存在，作为一切显现的第一原则，它极化为本质和物质（或天和地），从而实际上产生了这种显现。
can therefore be regarded as a reflection of the first term. The plane of this reflection is the base itself, which is simply the 可以因此被视为第一个术语的反映。这个反映的平面就是基底本身，它只是
Figure 3 median plane connecting the two complementary terms that originate from the first term and in turn produce the last (figure 3). 9 图 3 中位面连接两个互补的术语，这些术语起源于第一个术语，并反过来产生最后一个术语（图 3）。9
This is basically quite easy to understand. On the one hand the two complementary terms are contained within the first term qua their principle; accordingly their different natures, even when seemingly opposed to each other, are really just the result of a differentiation of the nature of that principle. On the other hand the final term, qua product of the two complementary terms, participates in the nature of both. This amounts to saying that in a sense it combines within itself the nature of both of them and is consequently, at its own particular level, a kind of mirror image of the first term. 这基本上很容易理解。一方面，两个互补的术语以其原则的形式包含在第一个术语中；因此，它们的不同性质，即使看似相互对立，实际上只是该原则性质的差异化结果。另一方面，最终术语作为两个互补术语的产物，参与了两者的性质。这意味着在某种意义上，它在自身内部结合了两者的性质，并且因此，在其自身特定的层面上，是第一个术语的一种镜像。
The configuration produced in this way possesses certain rather remarkable geometrical properties which may be mentioned in passing. The two equilateral triangles, facing each other across their shared base, are inscribed in two equal-sized circumferences each of which passes through the centre of the other. The chord joining the points of intersection of the circumference is of course the shared base of the two triangles; the two arcs subtended by this chord, and marking off the area common to the two circles, create the figure called mandorla (almond) or vesica piscis, which is well known in the architectural and sigillary symbolism of the Middle Ages. 以这种方式产生的配置具有一些相当显著的几何特性，可以顺便提一下。两个等边三角形相互对峙，通过它们共享的底边内切于两个相等大小的圆周，每个圆周都通过另一个圆周的中心。连接圆周交点的弦当然是两个三角形的共享底边；由这条弦所围成的两个弧，标记出两个圆的共同区域，形成了被称为杏仁形或鱼膀形的图形，这在中世纪的建筑和印章象征中是众所周知的。
In ancient English Operative Freemasonry, the total number of degrees of these two circumferences supplied the answer to the question concerning the length of the 'cable-tow', a peculiar word which by virtue of its phonetics possesses a double meaning: by assimilation to the Arabic qabiltu it is suggestive of the initiatory commitment, and consequently could be said to convey the idea of a 'bond' in every sense of the word. 在古代英国操作性共济会中，这两个圆周的总度数 回答了关于“缆绳”的长度的问题，这个特殊的词语在音韵上具有双重含义：通过与阿拉伯语 qabiltu 的同化，它暗示了入会的承诺，并因此可以说传达了“束缚”的概念，从各个方面来说。
On the basis of these considerations we can proceed to an even more exact formulation of the relationship existing between the different terms. We have just seen how the two terms of the quaternary that are furthest apart from each other are the first term of the first ternary and the last term of the second, and we have also seen how both of these terms by their very nature play a fundamentally mediatory role between the two others. This they do for opposite reasons in each case: both of them combine and reconcile within themselves the elements of the complementarity, but one does this qua principle, the other qua resultant. 基于这些考虑，我们可以进一步准确地阐述不同术语之间的关系。我们刚刚看到，四元组中相距最远的两个术语是第一个三元组的第一个术语和第二个三元组的最后一个术语，我们还看到，这两个术语本质上在两个其他术语之间起到了基本的调解作用。它们之所以这样做，是因为每种情况下都有相反的原因：它们都在自身内部结合和调和互补的元素，但一个是作为原则，另一个是作为结果。
To make this intermediary role more tangible we can arrange the terms of each ternary in a linear form. In the first case, the first term now occupies the central place on the line joining the two other terms, and from here gives rise to those other terms simultaneously through a centrifugal movement that proceeds in both directions. This can be called its polarisation (figure 4). In the second case the two complementary terms are sources of a 为了使这个中介角色更加具体，我们可以将每个三元组的术语排列成线性形式。在第一种情况下，第一个术语现在占据连接另外两个术语的线的中心位置，并且通过一个同时向两个方向进行的离心运动同时产生这些其他术语。这可以称为它的极化（图 4）。在第二种情况下，这两个互补的术语是一个来源
Figure 4 图 4
Figure 5 图 5
centripetal movement which originates from them both simultaneously to produce a resultant-the final term; and this too occupies the middle of the line uniting the complementaries (figure 5). So principle and resultant both occupy a central position in relation to the two complementary terms, and this fact is especially worth bearing in mind in view of the observations we shall be making later. 由两者同时产生的向心运动，形成一个结果-最终术语；而这个结果也占据了连接互补性的线的中间位置（图 5）。因此，原则和结果都在与两个互补术语的关系中占据了中心位置，考虑到我们稍后将要进行的观察，这个事实尤其值得记住。
This schema can be considered as resulting from the projection of each of the earlier triangles onto a plane perpendicul ar to its own, and passing through its base. 这个模式可以被视为每个早期三角形在垂直于自身且通过其底部的平面上的投影的结果。
One other thing needs mentioning here. As we have already explained elsewhere, two opposed or complementary terms (and they will always be found at bottom to be complementary in their essential reality rather than opposed) can, as the case may be, stand in opposition to each other either horizontally (opposition between right and left) or vertically (opposition between higher 另外还有一件事需要在这里提到。正如我们在其他地方已经解释过的那样，两个相对或互补的术语（它们在本质上总是互补而不是相对的）可以在水平方向（右和左之间的对立）或垂直方向（更高和更低之间的对立）相互对立。
Figure 6 and lower). Horizontal opposition occurs between two terms which share the same degree of reality and are, so to speak, symmetrical in every respect. Vertical opposition indicates, on the contrary, a hierarchical relationship between the two terms. Although still symmetrical in the sense of being complementary, they are related in such a way that one of them must be considered to be higher, or superior, and the other lower, or inferior. 图 6 及以下）。水平对立发生在两个具有相同现实程度的术语之间，可以说，在各个方面都是对称的。垂直对立则表示两个术语之间存在等级关系。虽然在某种意义上仍然是互补的对称关系，但它们以一种使其中一个被认为是更高或更优越，另一个更低或更次的方式相关联。
It is important to notice that in a vertical opposition the first term of a ternary of the first type cannot be placed between the two complementaries or in the middle of the line that joins them: this can only be done with the third term of a ternary of the second type. The reason is that a principle can never be situated at a lower level than one of the two terms that derive from it; it is necessarily higher than, or superior to, them both. The resultant, on the other hand, is a true intermediary in this respect as well. As this is the case with the FarEastern Triad, we can re-arrange it in the form of a vertical line (figure 6). It is indeed a fact that Essence and universal Substance are, respectively, the upper and the lower pole of manifestation, and to describe the former as being above all existence and the other as below all existence 重要的是要注意，在垂直对立中，第一类三元组的第一个术语不能放置在两个互补术语之间或连接它们的线的中间：这只能用于第二类三元组的第三个术语。原因是原则永远不能位于低于其派生出的两个术语之一的水平上；它必然比它们两个都更高或更优越。另一方面，结果在这方面确实是一个真正的中间者。由于这在远东三元组中是这样的情况，我们可以将其重新排列成垂直线的形式（图 6）。事实上，本质和普遍物质分别是表现的上极和下极，可以将前者描述为高于一切存在，后者描述为低于一切存在。
I I. TheReign of Quantity and the Signs of the Times, translated by Lord Northbourne (London, I953), chapter 30. 我我。《数量的统治与时代的迹象》，由诺森伯恩勋爵翻译（伦敦，1953 年），第 30 章。
In this diagram we use a circle to represent the upper term (Heaven) and a square to represent the lower (Earth) - a practice that is in conformity with the Far-Eastern tradition, as we shall see. To depict the median term (Man) we use a cross, which, as we have explained elsewhere, is the symbol of 'Universal Man'. (See The Symbolism of the Cross.) 在这个图表中，我们用一个圆圈代表上位词（天），用一个正方形代表下位词（地）- 这是符合远东传统的做法，正如我们将要看到的。为了描绘中间词（人），我们使用一个十字架，正如我们在其他地方解释过的那样，这是“普世人”的象征。（参见《十字架的象征意义》）
is quite accurate. Further, when we call them by their names Heaven and Earth, this even translates itself with the greatest of precision into the sensory appearances that serve as their symbols. 非常准确。此外，当我们用天和地这两个名字称呼它们时，这甚至在作为它们象征的感官表象中以最高的精确度进行了翻译。
All manifestation, then, occurs between these two poles; and naturally the same applies to Man. For not only is he a part of this manifestation: symbolically he represents its very centre, which means that he is a synthesis of all that it contains. So, situated as he is between Heaven and Earth, Man must in the first instance be viewed as the product or resultant of their reciprocal influences. But then, by virtue of the dual nature he inherits from both, he becomes the median term or 'mediator' which unites them: using a symbolism we shall return to later, he is as it were the 'bridge' passing from the one to the other. 所有的表现都发生在这两个极点之间；自然地，这也适用于人类。因为他不仅是这种表现的一部分：象征性地，他代表着它的中心，这意味着他是其中包含的一切的综合体。所以，由于他处于天地之间，首先必须将人类视为彼此相互影响的产物或结果。然后，由于他从两者那里继承的双重本质，他成为将它们统一起来的中间术语或“调解者”：使用我们稍后将回到的象征，他就像是从一个到另一个的“桥梁”。
These two different viewpoints can be expressed by simply modifying the sequence in which the terms of the Triad are enumerated. If we present the Triad in the sequence 'Heaven, Earth, Man', Man assumes the guise of Son of Heaven and Earth. But if we present it in the sequence 'Heaven, Man, Earth', he assumes the role of Mediator between Heaven on the one hand and Earth on the other. 这两种不同的观点可以通过简单地修改三才的术语顺序来表达。如果我们按照“天、地、人”的顺序呈现三才，人就扮演了天地之子的角色。但如果我们按照“天、人、地”的顺序呈现，他就扮演了天地之间的调解者的角色。
I 3. Hence the reason why the 'pinnacle of Heaven' (T'ien ) is also, as pointed out in a n earlier note, the pinnacle of the Cosmosin its entirety. 因此，“天之巅峰”（天）也是整个宇宙的巅峰。
3 | Heaven and Earth 3 | 天地
'HeAven covers, Earth supports.' So runs the traditional formula that defines with the greatest of precision the roles of these two complementary principles and symbolically demarcates their positions, respectively above and below, in relation to the 'ten thousand beings' - that is, the totality of universal manifestation. Here we find postulated on one hand the 'actionless' quality of the activity of Heaven, or Purusha; 2 and on the other hand the passivity of Earth, or Prakriti, which strictly speaking is a 'ground' or 'support' for manifestation, and consequently also a plane of resistance and halting for the celestial forces and influences acting downwards from above. Furthermore, this is applicable at any level of existence, for essence and substance can always be envisaged as principles that in a relative sense-that is, in relation to each particular state of manifestation-correspond to universal Essence and universal Substance in their relation to the totality of manifested existence. '天覆地载'。这是传统的公式，以最精确的方式定义了这两个互补原则的角色，并在象征性地划定了它们的位置，分别在上方和下方，与“万物” - 即宇宙表现的总体 - 相关。在这里，我们发现一方面是天或普鲁什的“无为”品质的假设行动，另一方面是地或普拉克里蒂的被动性，严格来说，它是一种表现的“基础”或“支持”，因此也是天上的力量和影响向下作用的阻力和停顿的平面。此外，这适用于任何存在的层次，因为本质和物质总是可以被视为相对意义上的原则，即与每个特定的表现状态相对应的宇宙本质和宇宙物质与表现存在的总体之间的关系。
Within the Universal, and viewed from the side of their common principle, Heaven is 'active perfection' (Ch'ien) and 在宇宙中，从它们共同原则的角度来看，天是“积极完美”（乾）的，
I. We have explained elsewhere the reason for the choice of the number 'ten thousand' as a symbolic representation of the indefinite (Les Principes du Calcul infinitésimal, chapter 9). As for Heaven's 'covering', we will recall that an identical symbolism is contained both in the Greek word Ouranos, which is equivalent to the Sanskrit Varuna and derives from the root var, 'to cover', and also in the Latin Caelum, which comes from caelare, 'to conceal' or 'cover': see The Lord of the World, translated by various hands (Ellingstring, Yorks., I983), chapter 7. 我。我们已经在其他地方解释了选择“万”这个数字作为无限的象征性表示的原因（《无穷小计算原理》第 9 章）。至于天空的“覆盖”，我们将回忆起，同样的象征意义也包含在希腊词 Ouranos 中，它等同于梵文 Varuna，源自 var 这个词根，意为“覆盖”，还有拉丁词 Caelum，来自 caelare，意为“隐藏”或“覆盖”：参见《世界之主》（由多位译者翻译，Ellingstring，约克郡，1983 年），第 7 章。
In theological language the 'working of the Holy Spirit' which we mentioned earlier is sometimes given the name obumbratio ('overshadowing'), and this is funda mentally a expression of the sa me idea. 在神学语言中，我们之前提到的“圣灵的工作”有时被称为 obumbratio（“遮蔽”），这基本上是同样概念的表达。
Compare the etymological meaning of the word 'substance': literally 'that which stands beneath'. 比较词语“substance”的词源意义：字面上是“位于下方的东西”。
This will help us in particular to understand later on how the role of 'mediator' can in fact be ascribed to 'true man' as well as to 'transcendent man'. Otherwise, without this observation one might ha ve assumed that it should be applied to the latter alone. 这将帮助我们特别理解后来如何将“调解者”的角色归属于“真人”和“超越人”。否则，没有这个观察，人们可能会认为它只适用于后者。
Earth is 'passive perfection' (K'un). Neither of these is Perfection in the absolute sense: a distinction already exists, and distinction inevitably implies a limitation. Viewed from the side of manifestation, they are merely Essence and Substance, which necessarily possess a lesser degree of universality because they only appear as such precisely in relation to manif estation. But whatever the viewpoint, and regardless of the level from which they are observed in their correlation with each other, Heaven is always an active principle and Earth always a passive principle. Alternatively, to use one of the symbolic contrasts most frequently employed in this context, they are a masculine principle and a feminine principle; and here we have the most classic of all examples of complementarity. 地球是“被动的完美”（坤）。这两者都不是绝对意义上的完美：已经存在了一个区别，而区别必然意味着限制。从表现的角度来看，它们只是本质和物质，它们必然具有较低的普遍性，因为它们只是在与表现相关的情况下才出现为这样。但无论从哪个观点来看，无论从哪个层面来观察它们彼此之间的关系，天始终是一种积极的原则，而地始终是一种被动的原则。或者，用这个背景下最常用的象征性对比之一来说，它们是一种男性原则和一种女性原则；在这里，我们有了最经典的互补性例子。
Generally speaking it is from this basic polarity that all the other characteristics of Heaven and Earth derive, these being in one way or another secondary to it. However, it is advisable to be on the alert here for certain exchanges of attributes which could give rise to misunderstandings, and which in fact can occur fairly frequently in traditional symbolism wherever relationships between complementary principles are involved. This is a point we will later have to come back to when we deal with the numerical symbols attributed to Heaven and to Earth. 一般来说，所有天地的其他特征都源自这种基本的极性，这些特征在某种程度上都是次要的。然而，在这里需要注意某些属性的交换可能会导致误解，实际上在传统象征中，无论涉及哪些互补原则的关系，这种情况经常发生。当我们处理与天和地有关的数字符号时，我们将在以后回到这一点。
It is common knowledge that in the case of a complementary relationship between two terms where one is viewed as active and the other as passive, the active term will generally be represented symbolically by a vertical line and the passive term by a horizontal line. At times Heaven and Earth are also depicted symbolically in this way; but in this particular case the two lines do not cross each other to form a cross as they usually would, because it is obviously appropriate that the whole of the symbol of Heaven should be placed above the symbol of Earth. This gives us a perpendicular 众所周知，在两个术语之间存在互补关系的情况下，其中一个被视为主动，另一个被视为被动，通常用垂直线来表示主动术语，用水平线来表示被动术语。有时，天和地也以这种方式象征性地描绘出来；但在这种特殊情况下，两条线不会交叉形成十字，因为显然将整个天的象征放在地的象征上方是合适的。这给我们一个垂直的
See The Symbolism of the Cross, chapter 23. The first of the two viewpoints indicated here is strictly speaking metaphysical, while the second is more of a cosmological order-or to be more precise, it actually represents the 'point of departure' for every traditional cosmology. 请参阅《十字架的象征意义》第 23 章。这里所指的两种观点中，第一种严格来说是形而上学的，而第二种更多地属于宇宙秩序，或者更准确地说，它实际上代表了每个传统宇宙观的“出发点”。
See The Symbolism of the Cross, chapter 6. 请参阅《十字架的象征意义》第 6 章。
with the horizontal at its foot, 7 and these two lines can be viewed as the altitude and base of a triangle, the sides of which descend from the 'pinnacle of Heaven' to determine the real extent of the surf ace of the Earth - that is, to mark off the 'ground' that serves as the support for manifestation (figure 7). 与水平线相交，7 和这两条线可以看作是一个三角形的高度和底边，其边从“天堂的顶点”下降，确定地球表面的真实范围 - 也就是划定作为表现支撑的“地面”（图 7）。
Be this as it may, the kind of geometric representation most frequently encountered in the Far-Eastern tradition is one that 无论如何，远东传统中最常见的几何表达方式是一种
Figure 7 associates circular shapes with Heaven and square shapes with Earth, for reasons we have already explained elsewhere. 9 Suffice it here to say that if we consider the cycle of manifestation-and by this we ref er to any cycle that can be conceived of, ranging from the most extensive in size to the smallest-the descending movement in the cycle proceeds from the upper pole, Heaven, to the lower pole, Earth; if only a specific cycle is being considered, it will naturally be a question of whatever else happens to represent these poles from a relative point of view. This descending movement can be regarded as taking its point of departure from the least 'specific' of all shapes-the sphere-in order to arrive finally at the shape which is by contrast the most 'fixed' of all-the cube. shapes has an eminently 'dynamic' property, while the second is 图 7 将圆形与天相联系，将方形与地相联系，原因我们在其他地方已经解释过。在这里只需说，如果我们考虑表现的循环-通过这个词我们指的是任何可以构想的循环，从最大的到最小的-循环中的下降运动从上极天到下极地进行；如果只考虑一个特定的循环，那自然是从相对角度来表示这些极点的任何其他事物。这种下降运动可以被看作是从所有形状中最不“特定”的形状-球体-出发，最终到达所有形状中最“固定”的形状-立方体。第一个形状具有极具“动态”特性，而第二个形状则具有极具“固定”特性。
We shall see later that this perpendicular has other meanings as well, each of them corresponding to a different point of view. For the moment, however, we are only considering the geometrical representation of the complementary relationship between Heaven and Earth. 我们将在后面看到，这个垂直线还有其他意义，每个意义对应着不同的观点。然而，目前我们只考虑天地之间互补关系的几何表示。
The figure produced by arranging the vertical and horizontal in this way is also a well-known symbol even today in Anglo-Saxon Freemasonry, although it is not among those retained by the so-called 'Latin' Freemasonry. In building symbolism in general, the vertical is represented by the perpendicular, or plumb-line, and the horizontal by the level. A similar arrangement of the two letters alif and in the Arabic alphabet also corresponds to the same symbolism. 通过这种方式排列的图形，即使在今天的盎格鲁-撒克逊共济会中，也是一个众所周知的象征，尽管它不属于所谓的“拉丁”共济会所保留的那些象征。在建筑象征中，垂直由垂直线或铅垂线表示，水平由水平线表示。阿拉伯字母表中字母阿里夫和 的类似排列也对应着相同的象征意义。
The Reign of Quantity and the Signs of the Times, chapter 20. 《数量的统治与时代的迹象》第 20 章。
ro. The sphere is of course the equivalent in three-dimensional geometry of the circle, and the cube of the square. 球当然是三维几何中圆的等价物，而立方体则是正方形的等价物。
eminently 'static'-which corresponds once again to the polarity of active and passive. Also, there is a sense in which this representation can be linked to the preceding one by viewing the horizontal line in the first figure as the trace of a plane surface, the 'measured' area of which will be a square, and by viewing the vertical line as the radius of a hemispherical surf ace that meets the terrestrial plane along the line of the horizon. And in fact, according to sensible appearances Heaven and Earth meet at their periphery or their outermost borders-namely on the horizon. It should be noted, however, that the reality of which these appearances are symbols must be viewed the other way around, for in terms of that reality they are united not at the periphery but at the centre; and if we consider Heaven and Earth in the state of relative separation required for the Cosmos to be able to come into being between them, they communicate with each other along the axis which passes through that centre. This axis simultaneously unites and separates them, or in other terms it measures the distance between Heaven and Earth-that is, the extension of the Cosmos in the vertical direction which indicates the hierarchy of the states of manif est existence. Yet at the same time it also links Heaven and Earth across this multiplicity of states, and viewed from this perspective these states appear as so many rungs by which a being on the way of return to the Principle may raise himself from Earth to Heaven. 极其“静态”，这与主动和被动的极性再次相对应。此外，从某种意义上说，这种表象可以通过将第一个图中的水平线视为平面表面的痕迹，其“测量”面积将是一个正方形，将垂直线视为半球形表面的半径，该半球形表面沿着地平线相交。实际上，根据可感知的表象，天地在它们的周边或最外围-即地平线上相遇。然而，值得注意的是，这些表象所象征的现实必须从另一个角度来看，因为从那个现实的角度来看，它们不是在周边而是在中心相连；如果我们考虑到为了让宇宙能够在它们之间产生而需要的相对分离状态中的天地，它们沿着通过该中心的轴相互沟通。 这个轴同时将它们联合和分离，或者换句话说，它测量了天地之间的距离-即宇宙在垂直方向上的延伸，这表明了存在的状态的等级。然而，同时它也通过这种多样性的状态将天地联系在一起，从这个角度来看，这些状态看起来就像是一个个阶梯，一个正在回归原则的存在可以通过它们从地球升向天堂。
It is also said that Heaven, which envelops and embraces all 据说天空，包容和拥抱一切
I I. We should also view in this light the fact that in the symbols of certain grades of Freemasonry the degree of opening of the compasses - the legs of which correspond to the sides of the triangle in figure 7 -measures a quarter of a circle, and the chord of this is the side of the inscribed square. 我们还应该从这个角度来看待以下事实：在某些共济会的等级符号中，指南针的张开程度（其腿对应图 7 中的三角形的边）是一个四分之一的圆，而这个圆弧的弦就是内接正方形的边。
Through a similar application of the principle of inversion the terrestrial Paradise, which also happens to be the point of communication between Heaven and Earth, appears to be simultaneously at the farthest edge of the world according to the 'outward' point of view, and at the very centre of the world according to the 'inward' point of view. See The Reign of Quantity and the Signs of the Times, chapter 23. 通过类似的倒置原理，地球上的乐园，也是天地交通的点，从“外部”观点来看，似乎同时位于世界的最边缘，从“内部”观点来看，又似乎位于世界的中心。请参阅《数量的统治与时代的迹象》第 23 章。
This axis is of course identical to the vertical radial in the preceding diagram. But if viewed from this perspective, the radial will not correspond to Heaven itself but will merely represent the direction in which the influence of Heaven acts upon Earth. 这个轴线当然与前面图中的垂直半径线相同。但是，从这个角度来看，半径线不会对应于天空本身，而只是代表天空对地球产生影响的方向。
Hence the reason why, as we shall see later, the vertical axis is also the 'Way of Heaven' (T'ien Tao). 因此，正如我们稍后将看到的那样，垂直轴也是“天道”。
things, presents a 'ventral'-that is to say inward-face to the Cosmos while the Earth that supports all things presents a 'dorsal' or outward face. This can be easily grasped by simply looking at the diagram below, in which Heaven and Earth are respectively represented by a concentric circle and a square (figure 8 ). 事物呈现出一个“腹面”，也就是朝向宇宙的内部，而支撑一切事物的地球则呈现出一个“背面”或者外部面。这可以通过简单地看下面的图表来理解，其中天和地分别由一个同心圆和一个正方形表示（图 8）。
It will be observed that this diagram reproduces the shape of Chinese coins, which also happens originally to have been the shape of certain ritual tablets. The part that the characters are inscribed on-that is, the 观察到这个图表再现了中国硬币的形状，这原本也是某些仪式牌坊的形状。角色刻在上面的部分，也就是
Figure 8 solid area between the circular outline and the square empty space in the centre-clearly corresponds to the Cosmos comprising the 'ten thousand beings'. The fact that this area is bounded by two voids is a symbolic expression of the fact that what is not between Heaven and Earth is for that very reason not a part of manif estation. 图 8 中圆形轮廓和中央方形空白区域之间的实体区域，明显对应着包括“万物”的宇宙。这个区域被两个虚空所界定，象征性地表达了不在天地之间的东西因此不是显现的一部分。
Nevertheless, there is a point on which this diagram can appear inaccurate, and which actually reflects a flaw that is necessarily inherent in every sensible representation. For if one were to go only by the apparent positions of Heaven and Earth (or rather of what represents them), it could seem that Heaven is on the 然而，这个图表可能存在一个不准确的地方，实际上反映了每个合理的表达中必然存在的缺陷。因为如果只根据天地（或者更确切地说，它们的代表）的表面位置来判断，似乎天在上方
This equation would be immediately self -evident in a language such as Arabic, in which the abdomen is al-baṭn and the 'inward' al-baṭin, the back and the 'outward' az-zähir. 这个方程在阿拉伯语中会立即变得自明，其中腹部是 al-baṭn，内部是 al-baṭin，背部是 az-zähir。
On the symbolic value of coins in traditional civilisations in general, see The Reign of Quantity and the Signs of the Times, chapter 16. 关于传统文明中硬币的象征价值，请参阅《数量的统治与时代的迹象》第 16 章。
It is hardly necessary to point out that the characters are the names of the beings, and consequently represent them in a totally natural way-especially in the case of an ideographic script such as the Chinese language. 这些字符是表示事物名称的，因此以一种完全自然的方式代表它们，尤其是对于象形文字的汉语言而言，几乎没有必要指出这一点。
The expression T'ien hsia, literally 'beneath Heaven', is generally used in Chinese to denote the totality of the Cosmos. 天下这个词汇在中文中通常用来表示宇宙的整体。
outside and Earth on the inside. But the truth is that here again we must not forget to apply the analogy inversely. In reality 'inwardness' always pertains to Heaven and 'outwardness' to Earth, whatever the perspective; and we will come back to this fact again a little further on. Besides, even taking the diagram just as it stands, we can see that because Heaven and Earth are the outermost boundaries of the Cosmos they actually only have one face as far as the Cosmos is concerned; and that this face is inward in the case of Heaven and outward in the case of Earth. As for their other face, it can only exist in relation to the common principle in which they are unified, and in which all distinction between inward and outward disappears, along with all opposition and even all complementarity, so that nothing apart from the 'Great Unity' remains. 外在和内在。但事实上，我们必须反过来应用这个类比。无论从哪个角度来看，实际上，“内在”总是与天有关，“外在”总是与地有关；我们稍后将再次回到这个事实。此外，即使仅仅按照图表的意思来看，我们也可以看到，因为天和地是宇宙的最外层边界，它们在宇宙中实际上只有一个面；对于天来说，这个面是内在的，对于地来说，这个面是外在的。至于它们的另一面，它只能存在于它们统一的共同原则之间，并且在这个原则中，内在和外在之间的所有区别都消失了，包括所有的对立甚至互补性，以至于除了“大一统”之外，什么都没有剩下。
4 | Yin and Yang 4 | 阴阳
THE Far-Eastern tradition in its strictly cosmological branch attributes a fundamental importance to the two principles, or 'categories', which it calls yang and yin. Everything active, positive or masculine is yang, everything passive, negative or feminine is yin. 远东传统在其严格的宇宙学分支中，赋予了两个原则或“范畴”极其重要的地位，它们被称为阳和阴。一切积极、阳性或男性的事物都是阳，一切消极、阴性或女性的事物都是阴。
In a symbolic sense these two categories are associated with light and shade: the bright side of anything is yang, the dark side . But as neither can ever be found without the other, they are far more commonly presented as complementary rather than opposed.' This connotation of light and darkness occurs for example at a literal level in the determination of geographical sites. As for the more general and extensive significance of the terms yang and yin which identifies them with the two components of every complementarity, this has countless applications in all the traditional sciences. 在象征意义上，这两个类别与光明和阴暗有关：任何事物的光明一面是阳，阴暗一面是阴。但由于两者无法分离，它们更常被视为互补而非对立。这种光明和黑暗的内涵在确定地理位置时可以看到。至于阳和阴这两个术语的更一般和广泛的意义，将它们与每个互补性的两个组成部分联系起来，这在所有传统科学中都有无数的应用。
Inasmuch as all complementarities-however specific or particular-derive from the two primary complementaries, Heaven and Earth, it will be obvious from what has already been said that yang is whatever proceeds from the nature of Heaven and 鉴于所有的互补性-无论多么具体或特殊-都源自两个主要的互补性，即天和地，从已经说过的内容可以明显看出，阳是从天的本质和地的本质中产生的任何事物
I. It would theref ore be quite wrong to interpret the distinction here between light and darkness in terms of 'good' and 'bad', as is sometimes done elsewhere, for example in Mazdeism. 因此，在这里将光明和黑暗区分解释为“好”和“坏”是完全错误的，就像在其他地方（例如在摩尼教中）有时所做的那样。
At first sight it may seem strange that in the case of a mountain the yang side will be its southern slope, but in the case of a valley it will be the northern side, or the northern bank in the case of a river. (The yin side will of course always be the one opposite.) But one need do no more than consider the direction of the sun's rays - coming from the south-to appreciate that in each case the side described as yang is the side receiving the light. 乍一看，对于一座山来说，阳面将是其南坡，但对于一条山谷来说，阳面将是其北侧，或者对于一条河流来说，阳面将是其北岸。（阴面当然总是相对的一面。）但只需考虑太阳光线的方向-从南方来的光线，就能理解在每种情况下，被描述为阳面的一侧是接收光线的一侧。
Traditional Chinese medicine in particular is based more or less entirely on the distinction between yang and yin. All illness is due to a state of imbalance-that is, to a preponderance of one of the two factors over the other-and it will therefore be a question of strengthening the weaker element so as to re-establish the lost equilibrium. This approach enables one actually to get to the cause of the illness, instead of merely restricting oneself to the treatment of what are just external and superficial symptoms, as is the case with the secularmedicine practised by modern Westerners. 传统中医特别是基于阳和阴的区别。所有疾病都是由于失衡状态，即一种因素超过另一种因素，因此问题在于加强较弱的元素以恢复失去的平衡。这种方法实际上使人们能够找到疾病的原因，而不仅仅局限于治疗现代西方人所实行的那种只针对外部和表面症状的方法。
yin whatever proceeds from the nature of Earth. From this we can see immediately why the terms yang and yin have been equated with light and shade. The yang aspect of beings in fact corresponds to their 'essential' or 'spiritual' nature, and it is common knowledge that Spirit is identified with Light in the symbolism of all traditions. By way of contrast, the yin aspect of beings is what attaches them to 'substance'; and 'substance', by virtue of the 'unintelligibility' implicit in its indistinction or its state of pure potentiality, can quite accurately be described as the dark root of all existence. Keeping to this same perspective we can also (using Aristotelian and Scholastic terminology) define yang as everything that is 'in act' and yin as everything that is 'in potency'. Or, alternatively, we can say that every being is yang to the extent that it is 'in act' and yin to the extent that it is 'in potency', for both these aspects will necessarily be found together in every manifested thing. 从地球的本质中产生的一切都属于阴。由此我们可以立即看出为什么阳和阴这两个术语被等同于光和阴影。事实上，众生的阳方面对应着它们的“本质”或“精神”本质，众所周知，在所有传统的象征符号中，精神与光被认同为一体。相比之下，众生的阴方面是将它们与“物质”联系在一起的因素；而“物质”，由于其不可理解性，暗示着其不可区分性或纯潜力状态，可以准确地被描述为一切存在的黑暗根源。保持这个观点的同时，我们还可以（使用亚里士多德和斯科拉学派的术语）将阳定义为一切“实际存在”的东西，将阴定义为一切“潜在存在”的东西。或者，我们也可以说，每个存在都在一定程度上是阳，因为它是“实际存在”的；同时也在一定程度上是阴，因为它是“潜在存在”的。因为这两个方面在每个显现的事物中都必然同时存在。
Heaven is entirely yang and Earth entirely yin, which is tantamount to saying that Essence is pure act and Subtance pure potency. However, this applies to Heaven and Earth alone, as the two poles of universal manifestation; in all manifested things there is no yang without yin and no yin without yang, for everything by nature partakes simultaneously of both Heaven and Earth. 天完全是阳，地完全是阴，这等于说本质是纯行动，物质是纯潜能。然而，这仅适用于天和地，作为宇宙显现的两极；在所有显现的事物中，没有阳而没有阴，也没有阴而没有阳，因为一切自然同时参与天和地。
Now if we consider yang and yin specifically in the light of their roles as masculine element and feminine element, we are justified in saying that owing to this participation we have just spoken of, every being is in a certain sense and to a certain degree 'androgynous'; and we can add that the greater the state of equilibrium of these two elements within it, the more 'androgynous' it will be. In other words, the masculine or feminine characteristics of an individual being (or to be more precise, its predominantly masculine or feminine characteristics) can be seen as being due to the preponderance of either the one element or the other. Obviously it would be out of place here to attempt to follow through all the consequences that can be deduced from this statement. Yet it 现在，如果我们特别考虑阳和阴作为男性元素和女性元素的角色，我们可以说，由于我们刚才提到的参与，每个存在在某种程度上都是“雌雄同体”的；我们还可以补充说，这两个元素在其中的平衡状态越大，它就越“雌雄同体”。换句话说，一个个体存在的男性或女性特征（或更准确地说，其主要的男性或女性特征）可以被视为是由于其中一个元素的优势。显然，在这里试图推导出这个陈述所能得出的所有后果是不合适的。然而，它
Hence the reason why, according to the Masonic formula, the initiate must know how to 'discern the light in the darkness (the yang in the yin) and the darkness in the light (the yin in the yang)'. 因此，根据共济会的公式，入门者必须知道如何“在黑暗中辨别光明（阴中的阳）和在光明中辨别黑暗（阳中的阴）”。
requires only a moment's thought to obtain a fairly clear idea of their significance, particularly for all the sciences that are concerned with the study of man as an individual from the various standpoints from which he can be viewed. 只需要稍加思考，就能对它们的意义有一个相当清晰的理解，尤其是对于所有与从不同角度研究人作为个体的科学有关的学科。
We have seen earlier that Earth displays its 'dorsal' face and Heaven its 'ventral' face; and this is why yin is 'outward' and yang 'inward'. 5 In other words only terrestrial influences (being yin) are susceptible to sense perception; celestial influences (being ang) elude the senses and can only be grasped by the faculties of the intellect. This is one of the reasons why yin is generally mentioned before yang in traditional texts. Such a practice could seem incompatible with the hierarchical relationship between the principles of Heaven and Earth to which they corespond, in that these two principles are, respectively, the upper or superior pole of manifestation and the lower or inferior pole. But this reversal of the order of the two complementary terms is typical of a particular cosmological point of view, which is also that of the Hindu Sankhya: here, likewise, Prakriti appears at the start of the list of tattuas, and Purusha at the end. In fact this point of view proceeds, so to speak, from the lower to the higher, in the same way that the construction of a building starts at the base and is completed at the top. It begins with what can be grasped most immediately and proceeds towards what is more hidden; in other words it goes from the outward to the inward, or from yin to yang. In this it is exactly the opposite of the metaphysical perspective which proceeds from the inward to the outward, starting from the principle and arriving at the consequences. This difference in direction is a clear indication that the two different perspectives actually correspond to two different degrees of reality. In addition, we have seen elsewhere that in the unfolding of the cosmogonic process, darkness-equated with chaos-is 'in the beginning', whereas the light that brings order into this chaos and out of it produces 我们之前已经看到，地球展示了它的“背部”面，天空展示了它的“腹部”面；这就是为什么阴是“外在的”，阳是“内在的”。换句话说，只有地球的影响（阴）才能被感知；天空的影响（阳）逃避了感官，只能被智力的能力所把握。这是为什么在传统文本中，阴通常在阳之前提到的原因之一。这样的做法似乎与天地原则之间的等级关系不相容，它们相应地是表现的上部或优越极和下部或次要极。但是，这两个互补术语顺序的颠倒是一种特定宇宙观的典型特征，这也是印度教 Samkhya 的观点：在这里，原始物质（Prakriti）出现在 tattuas 列表的开头，而普鲁沙（Purusha）出现在末尾。实际上，这种观点从下到上，可以说是从底部到顶部的方式进行，就像建筑物的建造从基础开始，最后完成于顶部。 它从最直接可理解的开始，逐渐深入到更隐蔽的层面；换句话说，它从外部到内部，或者从阴到阳。在这方面，它与形而上学的观点完全相反，后者从内部到外部，从原则出发到达结果。这种方向上的差异清楚地表明，这两种不同的观点实际上对应着两个不同的现实层次。此外，我们在其他地方看到，在宇宙生成过程中，黑暗被等同于混沌的状态存在于“开始”，而将秩序带入这种混沌并从中产生光明的过程
Explained in this way, the matter is immediately comprehensible to the FarEastern mentality. But we have to acknowledge that without the explanations provided earlier, the connection established here between these two propositions would be extraordinarily disconcerting for the logic peculiar to Westerners. 以这种方式解释，对于远东人的思维方式来说，这个问题立即变得易于理解。但我们必须承认，如果没有之前提供的解释，对于西方人特有的逻辑来说，这两个命题之间建立的联系将会非常令人困惑。
the Cosmos comes 'after the darkness'. This amounts yet again to saying that, in this particular context, yin effectively comes before yang. 7 宇宙在黑暗之后出现。这再次意味着，在这个特定的背景下，阴在阳之前。7
Considered independently from each other, yang and yin are represented in linear form by the symbols called the 'two determinations' ( . These are the solid and broken lines that are the constituent elements of the trigrams and hexagrams in the Ching, and this in such a way that these trigrams and hexagrams represent every possible combination of these two termscombinations which taken together make up the entirety of the manif ested world. The first hexagram, , and the last, consist of six solid and six broken lines respectively, and therefore represent the fullness of yang (equated with Heaven) and the fullness of yin (equated with Earth). All the other hexagrams are placed between these two extremes: in them yang and yin are combined in different proportions, and so they correspond to the unfolding of all manifestation. 从独立的角度来看，阳和阴分别由称为“两个决定”的符号以线性形式表示。这些符号是《易经》中卦和六十四卦的组成元素，以这样的方式，这些卦和六十四卦代表了这两个术语的所有可能组合，这些组合共同构成了整个显现世界。第一个卦，乾卦，和最后一个卦，坤卦，分别由六个实线和六个虚线组成，因此代表了阳（与天相等）和阴（与地相等）的充实。所有其他卦都位于这两个极端之间：在它们中，阳和阴以不同的比例结合在一起，因此它们对应于所有显现的展开。
When these two terms yang and 当谈到这两个术语阳和
Figure 9 yin are united they are represented by the symbol called, precisely, yin-yang (figure 9). We have already studied this symbol elsewhere from the particular standpoint according to which it 图 9 中，阴和阳被一个叫做阴阳的符号所代表（图 9）。我们已经从另一个特定的角度研究过这个符号，根据这个角度，它
Something analogous to this is to be seen in the fact that, according to the symbolism of the chain of cycles, the lower states of existence are viewed as antecedents of the higher states. Hence the Hindu tradition represents the Asuras as existing prior to the Devas, and also describes the cosmogonic sequence of the three gunas as occurring in the order tamas, rajas, sattua-that is, as proceeding from darkness to light. See The Symbolism of the Cross, chapter 5, and also L'Ésoterisme de Dante, Chapter 6. 这种类似的情况可以在以下事实中看到：根据周期链的象征意义，低等存在状态被视为高等状态的先驱。因此，印度教传统将阿修罗视为存在于天神之前，并且描述了三个质性的宇宙生成顺序，即黑暗、活动、光明的顺序。请参阅《十字架的象征意义》第五章，以及《但丁的秘教》第六章。
These are also the names of the first and the last of the eight trigrams (kua), which in a similar fashion consist of three solid lines and three broken lines. Each hexagram is created by the superimposition of one trigram on another (the two trigrams can be either the same or diff erent), giving sixty-four combinations in all. 这些也是八卦中第一个和最后一个的名称，八卦也由三个实线和三个虚线组成。每个卦是通过将一个卦叠加在另一个卦上（两个卦可以相同也可以不同）而形成的，总共有六十四种组合。
As a rule this symbol is placed at the centre of the eight trigrams, which are arranged in a circle around it. 通常情况下，这个符号被放置在八卦的中心，八卦围绕它排列成一个圆圈。
portrays the 'circle of individual destiny'. In accordance with the symbolism of light and darkness, the light section of the diagram is yang and the dark part yin. As for the central dots-dark in the light part, light in the dark-they are reminders that in reality yang and yin are never found independent of each other. Inasmuch as the yang and yin are already differentiated although still united (which is precisely why the diagram is called yin-yang), the figure is also a symbol of the primordial 'Androgyne' because it is made up of the masculine and feminine principles. It is also, according to an alternative traditional symbolism that is even more widespread, the 'World Egg' whose two halves have not yet separated to become Heaven and Earth. 描绘了“个体命运的循环”。根据光与暗的象征意义，图表的光部分是阳，暗部分是阴。至于光部分中的中心点是暗的，暗部分中的中心点是光的，它们提醒我们阳和阴在现实中永远不会独立存在。阳和阴已经区分开来，尽管仍然相互联合（这正是为什么这个图表被称为阴阳的原因），这个图形也是原始的“雌雄同体”的象征，因为它由男性和女性原则组成。根据另一种更为广泛的传统象征意义，它还是“世界蛋”，其两半尚未分离成为天和地。
If, on the other hand, we look at the diagram from another point of view as forming an indivisible whole (which is in fact how it would appear from the principial standpoint) it then becomes the symbol of T'ai Chi, which we therefore see at once to be the synthesis of yin and yang. But here we must add the proviso that this synthesis, because it is the primal Unity, exists prior to the differentiation of its elements and is therefore absolutely independent of them. In fact there can strictly be no question of any yin and yang save in reference to the manifested world, which itself derives entirely from the 'two determinations'. 如果我们从另一个角度来看这个图表，将其视为一个不可分割的整体（实际上从原则的角度来看是这样的），那么它就成为了太极的象征，我们立刻可以看出它是阴阳的综合体。但是在这里我们必须补充一点，这种综合体因为是原始的统一，所以存在于其元素区分之前，并且与它们完全独立。事实上，严格来说，只有在与显现世界相关时才会涉及到任何阴阳的问题，而显现世界本身完全源自“两个决定”。
These two alternative perspectives according to which the symbol can be viewed are summed up in the following formula: 这两种可供选择的观点，关于符号可以被看作是以下公式的总结：
I0. The Symbolism of the Cross, chapter 22. According to this viewpoint, in relation to a given state of existence (such as the state of an individual human being) the yin part will represent traces of the lower states and the yang part the reflection of the higher states. This agrees exactly with what has just been said concerning the relationship between the chain of cycles and the question of yin's priority to yang. 十字架的象征意义，第 22 章。根据这个观点，在与某种存在状态（如个体人类的状态）相关时，阴部分代表较低状态的痕迹，而阳部分代表较高状态的反映。这与刚才关于周期链与阴在阳之前的优先性的关系所说的完全一致。
I I. Viewed as a plane surf ace, the figure corresponds to the diametrical section of the 'World Egg' at the level of that particular state of existence in relation to which the totality of manif estation is to be conceived. 作为一个平面表面来看，这个图形对应于“世界蛋”的直径截面，在与之相关的存在状态层面上，人类的整体表现应该被构想出来。
I 2. The two halves are marked off from each other by a line that curves, which indicates an interpenetration of the two elements; if on the other hand they were divided by a diameter one would be inclined to deduce a simple juxtaposition. It is worth noting that this curved line consists of two semi-circumferences whose radius is half the radius of the circumference forming the outline of the whole diagram. Accordingly the total length of the line is equivalent to half the total length of the circumf erence, which means that each of the two halves of the diagram is contained by a line equal in length to the line containing the whole diagram. 我 2. 两个半圆通过一条弯曲的线分隔开来，表示两个元素的相互渗透；如果它们被一条直径分开，人们可能会推断出它们只是简单地并列。值得注意的是，这条弯曲的线由两个半圆组成，其半径是整个图表轮廓的半径的一半。因此，这条线的总长度等于整个图表周长的一半，这意味着图表的每个半部分都被一条与整个图表相等长度的线所包含。
'The ten thousand beings are produced (chao) by 'ai (which is equivalent to 'ai Chi) and modified ( (ua) by yin-yang'. Indeed, all things derive from the principial Unity, but their modifications in the process of 'coming to be' are due to the reciprocal actions and reactions of the 'two determinations'. 万物由“爻”生产（chao）和阴阳的相互作用（ua）而产生变化。事实上，所有事物都源于最初的统一（Unity），但在“生成”的过程中，它们的变化是由“两个决定”的相互作用和反应所引起的。
T'ai is the Tao 'that has a name', which in turn is 'the mother of the ten thousand beings' (Tao Te Ching, first chapter). The Tao 'that has no name' is Non-Being and the Tao 'that has a name' is Being: 'If one has to give a name to the Tao (although really it cannot be named), he will call it (as an approximate equivalent) the Great Unity'. 太极是有名字的道，而这个道又是“万物之母”（《道德经》第一章）。无名的道是无有，有名的道是有有：如果必须给道起个名字（尽管实际上它无法被命名），他会称之为（作为一个近似的等价物）大一统。
5 | The Double Spiral 双螺旋
WE feel it would be not altogether without interest for the reader if we were to make a digression here-or at least an apparent digression-to take a look at a symbol that is closely related to the yin-yang. This is the symbol of the double spiral (figure ro), which plays an extremely important role in the traditional art of the most diverse cultures, but particularly in the traditional art of ancient Greece. 我们认为，如果我们在这里进行一个离题的话题，对读者来说可能会有一些兴趣，或者至少是一个表面上的离题，来看一看与阴阳密切相关的一个符号。这个符号是双螺旋的象征（图 ro），在最不同文化的传统艺术中起着极其重要的作用，尤其是在古希腊的传统艺术中。
This double spiral 'can', as has been said very aptly, 'be viewed as the projection onto a plane surface of the two hemispheres of 这个双螺旋“可以”，正如已经非常恰当地说过的那样，“被看作是将两个半球投影到平面上的表面”
Figure 10 the Androgyne, providing an image of the alternating rhythm of evolution and involution, birth and death-in short, as portraying manifestation in its dual aspect'. 图 10 中的雌雄同体，提供了演化和退化、诞生和死亡的交替节奏的形象，简而言之，描绘了表现的双重方面。
This symbol can be interpreted both 'macrocosmically' and 'microcosmically'; and owing to the analogy between these two perspectives it is always possible to switch from the one to the other by making the appropriate transposition. However, it is primarily with the 'macrocosmic' viewpoint that we will be specifically concerning ourselves here. For it is by comparing the double spiral with the symbolism of the 'World Egg' (which has already been mentioned in connection with the yin-yang) that the most notable parallels reveal themselves. 这个符号可以从宏观和微观两个角度解释；由于这两个视角之间的类比关系，我们总是可以通过适当的转换从一个视角切换到另一个视角。然而，在这里我们主要关注的是宏观视角。因为通过将双螺旋与“世界蛋”的象征意义进行比较（这已经在阴阳的相关讨论中提到过），最显著的相似之处就会显现出来。
I. In conf ormity with modern trends there are naturally those who choose to see in this symbol nothing but a 'decorative' or 'ornamental' motif. However, they forget-or are simply ignorant of the fact-that in its origin all 'ornamentation' possessed a symbolic character even though it may well have continued to be used by a sort of 'survival' process during later periods when this aspect of it was no longer understood. 依照现代趋势，自然会有人选择将这个符号视为纯粹的“装饰”或“装饰性”图案。然而，他们忘记了或者只是对这个事实不了解，即所有的“装饰”在起源时都具有象征性的特征，即使在后来这一方面不再被理解的时候，它可能仍然通过一种“生存”过程继续使用。
Elie Lebasquais, Tradition hellénique et Art grec, in the December 1935 issue of Études traditionnelles. 埃利·勒巴斯凯，希腊传统与希腊艺术，在 1935 年 12 月的《传统研究》杂志上。
From this macrocosmic point of view the two spirals can be considered as indicative of a cosmic force acting in an opposite direction in each of the two hemispheres. In their broadest application the hemispheres are of course the two halves of the 'World Egg', and the points around which the two spirals coil themselves are the two poles. One can see at once the close connection between this and the two directions of rotation of the swastika (figure I I), which essentially represent one and the same revolution of the world around its axis, viewed now from one of the poles and now from the other. In fact these two directions of rotation express very well the dual action of the cosmic force with which we are concerned: a dual action which is basically identical to the duality of yin and yang in all their aspects. 从宏观的角度来看，这两个螺旋可以被视为在两个半球中分别以相反方向作用的宇宙力量的指示。在最广泛的应用中，半球当然是“世界蛋”的两半，而这两个螺旋缠绕的点则是两个极点。可以立即看出，这与卍字（图 I I）的两个旋转方向之间存在着密切的联系，它们本质上代表了世界围绕其轴的同一次革命，有时从一个极点观察，有时从另一个极点观察。实际上，这两个旋转方向非常好地表达了我们所关注的宇宙力量的双重作用：这种双重作用基本上与阴阳的二元性在各个方面是相同的。
Returning to the yin-yang symbol in general, and in particular to the two semi-circumferences that together make up the line dividing off the light and dark sections of the diagram, it is not hard to perceive that these semi-circumferences correspond exactly to the two spirals, while the central dots -dark in the light part, light in the dark-correspond to 回到阴阳符号的一般情况，特别是指两个半圆，它们共同构成了图表中分隔光明和黑暗部分的线。很容易看出，这些半圆正好对应着两个螺旋，而中心的点-在光明部分是黑色的，在黑暗部分是白色的-对应着
Figure I I the two poles. This brings us back again to the idea of the 'Androgyne' that we drew attention to earlier; and here we will repeat once more that the two principles of yin and yang must always be thought of as complementary, even if the ways they both act in the various realms of manif estation might give the outward appearance of being opposed. Accordingly, we may speak either (as we were doing above) of the dual action of a single force or else of two different forces, deriving from the polarisation of this single force and centred on the two poles, and bringing about in turn, through those very actions and reactions that result from their differentiation, the development of the virtualities contained or 'enveloped' in the 'World Egg'. This development comprises all the modifications of 'the ten thousand beings'. 5 图 I I 两极。这使我们再次回到我们之前提到的“雌雄同体”的概念；在这里，我们将再次重申，阴阳两个原则必须始终被视为互补的，即使它们在各个领域的表现方式可能给人以相互对立的外观。因此，我们可以讨论单一力量的双重作用，或者来自这个单一力量的两个不同力量，它们通过这些不同作用和反应的结果，集中在两个极点上，并进而通过这些作用和反应的结果，引发“世界蛋”中所包含或“包裹”的潜力的发展。这种发展包括“万物”的所有变化。
It is worth drawing attention to the fact that these two forces are also depicted in a different-although fundamentally equivalent-way in other traditional symbols. The most notable example is the portrayal of the forces by two helicoidal lines coiling in opposite directions around a vertical axis. This can be seen for instance in certain forms of the Brahma-danda or Brahminical staff, which is an image of the 'Axis of the World' that clearly shows the relationship between this double coiling action and the two contrary orientations of the swastika. Within the human being, these two lines are the two nadis or subtle currents-right and left, positive and negative (ida and pingala). 值得注意的是，这两股力量在其他传统符号中也以不同但基本等效的方式描绘出来。最显著的例子是通过两条螺旋线以相反方向绕绕垂直轴线的方式来描绘这些力量。例如，在某些形式的 Brahma-danda 或婆罗门法杖中可以看到这种描绘，它是“世界轴”形象，清楚地显示了这种双螺旋动作与卍字的两种相反方向之间的关系。在人体内，这两条线是两条精细的能量通道-右边和左边，正极和负极（ida 和 pingala）。
Yet another, identical motif is the two serpents of the caduceus. This is related to the general symbolism of the serpent in its two mutually opposing aspects; 7 and viewed from this angle, the double spiral itself can also be regarded as portraying a serpent coiled around itself in two opposite directions. The serpent in question will therefore be an 'amphisbaena' - its two heads corresponding to the two poles, and equivalent in itself to the two opposing serpents of the caduceus combined. 9 另一个相同的图案是双蛇的权杖。这与蛇的一般象征意义有关，它具有两个相互对立的方面；从这个角度来看，双螺旋本身也可以被看作是描绘了两个相反方向上缠绕在一起的蛇。所讨论的蛇因此将是一个“双头蛇” - 它的两个头对应着两个极点，并且本身等同于权杖上两条相对立的蛇。
Those who take pleasure in trying to discover points of contact with the prof ane sciences could-as an example of a 'microcosmic' parallel-compare these symbols with the phenomenon of 'caryokinesis', which is the initial stage in the division of cells. As far as we are concerned, however, it goes without saying that we attach a very limited significance to comparisons of this kind. 那些喜欢尝试寻找与自然科学接触点的人可以将这些符号与细胞分裂的初始阶段中的“有丝分裂”现象进行比较，作为一个“微观”的类比。然而，就我们而言，毫无疑问，我们对这种比较的意义非常有限。
See Man and his Becoming according to the Vedanta, chapter 20. Due to their analogical correspondence to each other, the 'World Axis' and the axis of the human being (represented in physical terms by the spinal column) are both designated by the termMeru-danda. 见《吠陀哲学中的人类及其成长》第 20 章。由于它们之间的类比对应关系，'世界轴'和人类的轴（在物理上由脊柱代表）都被称为 Meru-danda。
See The Reign of Quantity and the Signs of the Times, chapter 30. 请参阅《数量的统治与时代的迹象》第 30 章。
See The Lord of the World, chapter 3. (Translator's note: Amphisbaena-literally, 'moving in both directions'-was the Greek name for a mythical two-headed serpent or dragon.) 请参阅《世界之主》第三章。（译者注：Amphisbaena 字面意思是“双向移动”，是希腊神话中指代双头蛇或龙的名字。）
There is a story which explains the formation of the caduceus: Mercury saw two serpents fighting each other (an image of chaos) and separated them (differentiation of 有一个故事解释了权杖的形成：墨丘利看到两条蛇互相争斗（混乱的形象），并将它们分开（区分）
In pursuing these analogies we have not let ourselves be sidetracked from the subject of the 'World Egg', for the simple reason that in various traditions the 'World Egg' is frequently linked with the symbolism of the serpent. One has only to think of the Egyptian Kneph, depicted in the form of a serpent producing the egg out of its mouth, which is an image of manifestation being produced by the Word; or of the druidic symbol of the 'serpent's egg.' On the other hand the serpent is of ten specifically described as living in the waters, as in the case of the Nagas in the Hindu tradition; and floating on these very same waters we find the 'World Egg'. These waters symbolise possibilities, and the development of these possibilities is represented by the spiral: hence the close association that sometimes exists between the spiral and the symbolism of the waters. 在追求这些类比时，我们没有让自己偏离“世界蛋”的主题，原因很简单，因为在各种传统中，“世界蛋”经常与蛇的象征主义联系在一起。只需想想埃及的克涅普，以蛇的形象将蛋从口中产生出来，这是一种通过言语产生表现的形象；或者德鲁伊的“蛇蛋”符号。另一方面，蛇通常被描述为生活在水中，就像印度教传统中的那加族一样；而在这些水中漂浮着“世界蛋”。这些水象征着可能性，而这些可能性的发展则由螺旋表示：因此，螺旋和水的象征主义之间有时存在着密切的联系。
In certain cases, then, the 'World Egg' is a 'serpent's egg'; but it can also sometimes be a 'swan's egg'. We are thinking here particularly of the symbolism of Hamsa, the vehicle of Brahmain the Hindu tradition. But it is also not at all uncommon (especially in 某些情况下，“世界蛋”是一颗“蛇蛋”，但有时也可以是一颗“天鹅蛋”。我们在这里特别考虑的是印度教传统中梵天的载体 Hamsa 的象征意义。但这也并不罕见（尤其是在
the opposites) with a stick (determination of an axis along which chaos will organise itself in order to become the Cosmos) around which the serpents coiled themselves (equilibrium of the two opposing forces acting symmetrically relative to the 'World Axis'). An additional point worth noting is that the caduceus (kerukeion, insignia of the heralds) is the characteristic attribute of the two complementary functions of Mercury or Hermes: on the one hand the function of interpreter or messenger of the Gods; on the other, the function of ' sychopomp' guiding beings through their changes from one state to another, or in their passage from one cycle of existence to another. These two functions in fact correspond to the descending and ascending directions (respectively) of the currents that the two serpents represent. 对立的力量）用一根棍子（决定混沌将自我组织成宇宙的轴线）绕着它们自己盘绕的蛇（两个相对的力量相对于“世界轴”对称地作用的平衡）。值得注意的另一个点是，权杖（赫尔墨斯的标志）是水星或赫尔墨斯两种互补功能的特征属性：一方面是作为神的解释者或信使的功能；另一方面是作为“引导者”引导生物从一种状态转变到另一种状态，或者在它们从一个存在周期过渡到另一个存在周期的过程中。实际上，这两个功能分别对应着两条蛇所代表的下降和上升方向。
I0. See Aperçus surl'Initiation, chapter 47. 请参阅《启蒙论述》，第 47 章。
I I. We happen to know that the spiral was represented by a fossilised sea-urchin. 我们碰巧知道这个螺旋是由化石化的海胆所代表的。
Attention has been drawn to this association of images by Ananda K. Coomaraswamy in his study of the relationship between the Devas and Asuras, called 'Angel and Titan: An Essay in Vedic Ontology', JAOS, Lv (1935), pp. 373-419. In Chinese art the motif of the spiral occurs chiefly in representations of the 'double chaos' of the upper and lower waters (that is, of supra-formal and formal possibilities), and often in conjunction with the symbolism of the Dragon. See The Multiple States of Being, translated by Joscelyn Godwin (N.Y. I984), chapter I 2. 安纳达·库玛拉斯瓦米在他对天神和阿修罗之间关系的研究中，引起了人们对这些图像的关注。这篇研究名为《天使与泰坦：吠陀本体论论文》，发表于《美国东方学会杂志》第 55 卷（1935 年），第 373-419 页。在中国艺术中，螺旋图案主要出现在上下水域（即超形式和形式可能性）的“双重混沌”表现中，并常常与龙的象征主义相结合。详见《存在的多重状态》，由乔斯林·戈德温翻译（纽约，1984 年），第 12 章。
I3. We may add that the swan is also reminiscent of the serpent because of the shape of its neck. In some respects this makes it a kind of amalgam of the two symbols of the bird and the serpent, which of ten appear together in a relationship either of opposition or of complementarity. 我们可以补充说，天鹅的颈部形状也让人想起蛇。在某种程度上，这使得它成为鸟和蛇这两个象征的一种混合体，它们经常以对立或互补的关系一起出现。
As regards other traditions, it is also common knowledge that the symbol of the swan was closely linked to the symbolism of hyperborean Apollo. 关于其他传统，众所周知，天鹅的象征与北极神阿波罗的象征密切相关。
Etruscan art) to encounter the double spiral surmounted by a bird. This bird is clearly the equivalent of Hamsa, the swan that sits on the Brahmanda upon the primordial Waters; and Hamsa in turn is none other than the 'spirit' or 'divine breath' (for Hamsa also means 'breath') that, according to the opening of the Hebrew Genesis, 'was borne upon the face of the Waters'. No less worthy of mention is the fact that according to the Greeks the Dioscuri, Castor and Pollux, emerged from the egg of Leda which was engendered by Zeus in the form of a swan. Symbolically Castor and Pollux correspond to the two hemispheres, and therefore also to the two spirals we are considering. They will therefore represent the differentiation of the two hemispheres within this 'swan's egg'-in short, the splitting of the 'World Egg' into its upper and lower halves. 伊特鲁里亚艺术中出现了一个双螺旋，上面有一只鸟。这只鸟明显是 Hamsa 的等同物，Hamsa 是坐在原始水上的天鹅，而 Hamsa 本身就是根据希伯来创世纪的开头所说的“在水面上飞行的‘精神’或‘神圣的气息’”（因为 Hamsa 也意味着‘呼吸’）。同样值得一提的是，根据希腊人的说法，迪俄斯库罗斯兄弟卡斯托和波吕克斯是由宙斯变成天鹅与莱达所孵化的蛋中孵化出来的。象征意义上，卡斯托和波吕克斯对应着两个半球，因此也对应着我们正在考虑的两个螺旋。因此，它们代表了这个“天鹅蛋”内两个半球的分化，简而言之，就是“世界蛋”分裂成上下两半。
To attempt to elaborate further on the symbolism of the Dioscuri would be outside of our scope. It is a very complex matteras indeed is the symbolism of all comparable couples comprising one mortal and one immortal, one of them of ten depicted as white, the other as black, just like the two hemispheres of which one is illuminated while the other remains in darkness. We will confine ourselves to observing that this symbolism is basically very close to the symbolism of the Devas and Asuras. Here the opposition is bound up with the dual significance of the serpent, depending upon whether it moves in an upwards or a downwards direction around a vertical axis, or alternatively on whether it is uncoiling itself or coiling around itself, as in the image of the double spiral. 试图进一步阐述 Dioscuri 的象征意义将超出我们的范围。这是一个非常复杂的问题，就像所有由一个凡人和一个不朽者组成的可比较的夫妻的象征意义一样，其中一个被描绘为白色，另一个被描绘为黑色，就像两个半球一样，其中一个被照亮，而另一个则处于黑暗中。我们将限制自己观察到，这种象征意义基本上与 Devas 和 Asuras 的象征意义非常接近。在这里，对立与蛇的双重意义紧密相连，取决于它是沿着垂直轴向上还是向下移动，或者取决于它是在解开还是缠绕自己，就像双螺旋的形象一样。
To make this symbolism more explicit the Dioscuri are shown wearing hemispherically-shaped caps. 为了更明确地表达这种象征意义，迪奥斯库罗斯被描绘为戴着半球形帽子。
An example of this symbolism is provided by the names Arjuna and Krishna, which represent respectively jivātma and Paramätmä, the ego and the Self, individuality and personality. They can, accordingly, also be associated with Earth, in the case of Ariuna, and with Heaven in the case of K rishna. 这种象征的一个例子是阿周那和克里希纳这两个名字，分别代表着个体灵魂和超越灵魂，个人性和人格。因此，阿周那可以与地球联系在一起，而克里希纳可以与天堂联系在一起。
This can be read in the light of our remarks in an earlier note on the subject of the chain of cycles. 这可以从我们之前关于周期链的注释中得出结论。
See the study by Ananda K. Coomaraswamy already ref erred to above. In the well-known symbolism of the 'churning of the sea', the Devas and Asuras pull in opposite directions on the serpent coiled around the mountain, which represents the 'World Axis'. 请参阅上述提到的 Ananda K. Coomaraswamy 的研究。在众所周知的“搅动海洋”的象征中，天神和阿修罗在盘绕在山上的蛇上相反方向拉动，代表着“世界轴”。
In ancient symbols the double spiral is occasionally replaced by two groups of concentric circles drawn around two points which once again symbolise the poles. At least in one of their more general connotations they represent the celestial circles and the inf ernal circles. The latter are a kind of inverted reflection of the former, and they both have their exact correspondences in the Devas and Asuras. Expressed slightly differently, they represent the higher and the lower states relative to the human state, or the subsequent cycle and the previous cycle relative to the present cycle-which is ultimately just another way of saying the same thing using a 'sequential' symbolism. This provides further corroboration of our interpretation of the yin-yang as a plane projection of the helix that symbolises the multiple states of universal Existence. The two symbols are equivalent, and one can be considered as simply a modification of the other-except that the double spiral is unique in depicting the continuity between the cycles. One could also describe it as presenting things in their 'dynamic' aspect, in contrast to the concentric circles which present things from a more 'static' point of view. 在古代符号中，双螺旋有时会被两组同心圆所取代，围绕着两个点绘制，再次象征着极点。至少在其中一个更一般的涵义中，它们代表着天体圈和地狱圈。后者是前者的一种倒置反映，并且它们在天神和阿修罗之间有着确切的对应关系。稍微不同地表达，它们代表着相对于人类状态的更高和更低状态，或者相对于当前周期的后续周期和前一个周期-这最终只是用“顺序”符号来说同样的事情的另一种方式。这进一步证实了我们将阴阳解释为象征宇宙存在的多个状态的螺旋的平面投影的解释。这两个符号是等价的，一个可以被视为另一个的简单修改-除了双螺旋在描绘周期之间的连续性方面是独特的。 可以将其描述为以“动态”视角呈现事物，与以更“静态”角度呈现事物的同心圆相对比。
In referring here to a 'dynamic' aspect we of course still have in mind the dual action of the cosmic force, particularly in its relationship to the opposing and complementary phases of all manif estation which, according to the Far-Eastern tradition, are due to the alternating predominance of yin and yang. Accordingly we have 'evolution' (de-velopment, 'unfolding')22 on the one 在这里提到的“动态”方面，我们当然还考虑到宇宙力量的双重作用，特别是它与所有表现的对立和互补阶段的关系，根据远东传统，这些阶段是由阴阳交替占主导地位所致。因此，我们有了“进化”（发展，“展开”）22
We have alrea dy dra wn attention to this rela tionship in L'Ésotérisme de Dante. 我们已经在《但丁的神秘主义》中引起了对这种关系的注意。
See The Symbolism of the Cross, chapter 22. 请参阅《十字架的象征意义》第 22 章。
2I. Of course, this does not prevent the circle itself from possessing a 'dynamic' aspect in relation to the square, as we mentioned above. The question of 'dynamic' and 'static' viewpoints always implies-as the very fact of their correlation shows-a factor of relativity. 当然，这并不妨碍圆本身在与正方形的关系中具有“动态”方面，正如我们之前提到的。关于“动态”和“静态”观点的问题总是意味着相对性的因素，正如它们之间的相关性所显示的那样。
If instead of considering the totality of universal manifestation we were to confine ourselves to one single world-that is, to a state corresponding to the assumed horizontal plane of the image-then the two halves of the symbol would always represent, on the one hand, the reflection of the higher states and on the other the traces of the lower states in that world: in other words, exactly the same situation that we have already commented on in relation to the yin-yang. 如果我们不考虑整个宇宙的表现，而只限制在一个单一的世界上，即对应于图像中假设的水平平面的状态，那么这个符号的两个部分总是代表着一方面是更高状态的反映，另一方面是较低状态在那个世界中的痕迹：换句话说，正如我们已经在阴阳方面评论过的情况一样。
Needless to say, we use the word 'evolution' only in its strictly etymological sense. This has nothing whatever in common with the way the term is employed in modern 'progressive' theories. 毋庸置疑，我们仅仅在严格的词源意义上使用“进化”这个词。这与现代“进步”理论中使用该术语的方式完全没有任何共同之处。
hand and 'involution' (en-velopment, 'winding up') on the other; or, to express the same thing in another way, 'catabasis' or 'going down' and 'anabasis' or 'going up'; departure into the manifested, and return to the non-manifested. This double 'spiration'-and one will observe the very significant kinship between the actual name 'spiral' and the term spiritus or 'breath' that we spoke of earlier in connection with Hamsa - is the universal 'expiration' (or exhalation) and 'inspiration' (or inhalation). In the langauge of Taoism these produce the 'condensations' and 'dissipations' that result from the alternating action of the dual principles of yin and yang; in Hermetic terminology they are the 'coagulations' and 'solutions'. For individual beings they are births and deathswhat Aristotle calls genesis and phthora, 'generation' and 'corruption'. For worlds, they are what Hindu tradition calls the days and nights of Brahma: Kalpa and Pralaya. And at all levels of reality, on the 'macrocosmic' as well as 'microcosmic' scale, corresponding phases occur in every cycle of existence, for they are the very expression itself of the law that governs the sum total of universal manif estation. 手和“内卷”（包裹，收束）在另一方面；或者，用另一种方式表达，即“下降”和“上升”；进入显现，返回无显现。这种双重的“呼吸” - 人们会注意到实际名称“螺旋”与我们之前在与 Hamsa 相关的“气息”一词之间的非常显著的亲缘关系 - 是普遍的“呼气”（或呼出）和“吸气”（或吸入）。在道教的语言中，这些产生了阴阳双重原则交替作用的“凝结”和“消散”；在赫密士的术语中，它们是“凝固”和“溶解”。对于个体存在来说，它们是出生和死亡，亚里士多德所称的“生成”和“腐败”。对于世界来说，它们是印度传统所称的梵天的白昼和黑夜：卡尔帕和普拉拉亚。 在现实的各个层面上，无论是在“宏观”还是“微观”尺度上，每个存在周期中都会出现相应的阶段，因为它们正是统治着整个宇宙表现总和的法则的表达本身。
It is strange, to say the least, that Léon Daudet should have chosen the symbol of the double spiral as a 'schema of the ambience' (Courriers des Pays-Bas: see also the diagram in Les Horreurs de la Guerre and his remarks on the 'ambience' in Melancholia). He views one of the two poles as a 'point of departure', the other as a 'point of arrival'. This means that to travel from one end of the spiral to the other would involve a centrifugal movement on one side and a centripetal movement on the other, which accurately corresponds to the two phases of 'evolution' and 'involution'. As to what he calls 'ambience', it is basically nothing other than the 'astral light' of Paracelsus, which consists precisely of the sum of the two opposing currents of cosmic force that we are considering here. 至少可以说，莱昂·多德选择双螺旋符号作为“环境图式”（《荷兰信件》：参见《战争的恐怖》中的图表以及他在《忧郁症》中对“环境”的评论）是很奇怪的。他将其中一个极点视为“出发点”，另一个极点视为“到达点”。这意味着从螺旋的一端到另一端的旅行将涉及到一侧的离心运动和另一侧的向心运动，这准确地对应了“进化”和“内化”两个阶段。至于他所称的“环境”，基本上就是帕拉塞尔苏斯的“星光”，它恰好由我们在这里考虑的两股相对的宇宙力量流的总和组成。
6 | Solve et Coagula 解决与凝聚
AT the end of the last chapter we made a passing reference to the Hermetic 'coagulation' and 'solution', and even though we have discussed them here and there on various occasions it will perhaps be useful to clarify once again certain related concepts which are more or less immediately relevant to our exposition up to this point. 在上一章的结尾，我们简单提到了赫密士的“凝固”和“溶解”，尽管我们在不同场合已经讨论过它们，但或许再次澄清一些相关概念对我们目前的阐述可能会有所帮助。
The formula solve et coagula is regarded as containing in a certain respect the entire secret of the 'Great Work', inasmuch as this reproduces the process of universal manif estation with its two inverse phases that we have just been discussing. The term solve is of ten indicated by a sign depicting Heaven, and the term coagula by a sign depicting Earth. In other words the first term is identified with the action of the ascending current of the cosmic force (or the action of yang), the second with the action of the descending current (or the action of yin). 公式“solve et coagula”被认为在某种程度上包含了“大工程”的整个秘密，因为它复制了我们刚刚讨论过的宇宙表现过程的两个相反阶段。术语“solve”通常用一个描绘天空的符号表示，而术语“coagula”则用一个描绘地球的符号表示。换句话说，第一个术语与宇宙力量的上升流动（或阳性的作用）相关联，第二个术语与下降流动（或阴性的作用）相关联。
Every expansive force is yang, every contractive force is yin. Accordingly, the 'condensations' which give birth to individual composite beings are due to terrestrial influences whereas the 'dissipations' that return the elements of these composite beings to their originating principles are due to celestial influences. If we wished, we could speak here of the effects produced by the attraction of Earth on the one hand and of Heaven on the other. For so it is that 'the ten thousand beings are modified by in and yang' from the moment of their appearance in the manif est world up to their return to the non-manifest. 每一种扩张力都是阳性的，每一种收缩力都是阴性的。因此，产生个体复合体的“凝聚”是由地球影响所致，而将这些复合体的元素归还到其起源原则的“消散”是由天体影响所致。如果我们愿意，我们可以在这里谈论地球吸引力和天空吸引力产生的效应。因为正是如此，“万物在显现世界中从出现到返回无显现状态时都受到阴阳的影响”。
We should add that it is very important to realise that the order of the two terms depends upon one's particular standpoint when 我们应该补充说明，非常重要的是要意识到两个术语的顺序取决于个人的特定立场
I. We are here alluding primarily to the symbolism of the signs in the th degree of Scottish Masonry, as well as to the symbolism of the 'calumet' rite of the North American Indians. This rite comprises three successive movements which relate to Heaven, Earth and Man respectively, and which can be summarised by the terms 'solution', 'coagulation' and 'assimilation'. 我们在这里主要提到的是苏格兰共济会第 度的符号象征，以及北美印第安人的“和平烟斗”仪式的象征意义。这个仪式包括三个连续的动作，分别与天、地和人相关，可以用“溶解”、“凝固”和“同化”这些词来概括。
viewing them. This is because the two complementary phases that they correspond to not only alternate but are also simultaneous: hence the order in which they present themselves will depend as it were on which state is taken as point of departure. So, if we were to start from the state of non-manifestation and proceed to the manifest (which is the strictly 'cosmogonic' point of view'), we would naturally find the 'condensation' or 'coagulation' occurring first. The 'dissipation' or 'solution' will come next, as a movement of return towards the non-manifest-or at least to something that, in a relative sense, corresponds to the non-manif est at a particular level. If on the other hand we were to take as our point of departure some specific state of manifestation, first we would have to envisage a process tending towards the 'solution' of whatever is contained in that state, followed by a subsequent phase of 'coagulation' involving a return to another state of manifestation. We should add that in this case the stages of 'solution' and 'coagulation', corresponding respectively to the earlier state and the later state, can in reality be simultaneous. 观察它们。这是因为它们对应的两个互补阶段不仅交替出现，而且同时存在：因此，它们呈现的顺序将取决于以哪个状态作为出发点。因此，如果我们从非显现状态开始并继续到显现状态（这是严格的“宇宙生成”观点），我们自然会发现首先发生“凝结”或“凝聚”。接下来是“消散”或“溶解”，作为一种回归非显现状态的运动，或者至少是相对意义上与特定层次的非显现相对应的某种东西。另一方面，如果我们以某个特定的显现状态作为出发点，首先我们必须设想一个趋向于解决该状态中所包含内容的过程，然后是涉及返回到另一个显现状态的“凝聚”阶段。我们应该补充说，在这种情况下，“解决”和“凝聚”的阶段，分别对应于较早的状态和较晚的状态，实际上可以同时发生。
There is another factor involved here, which is even more important: namely that things are seen in reverse according to whether they are viewed from the standpoint of the Principle or from the standpoint of manif estation which we were adopting a moment ago. It results from this that what is yin from the one side is yang from the other, and the other way around-although it is only in a manner of speaking which is not strictly correct that one can speak of or imply a direct relationship between the Principle itself and a duality such as yin and yang. In fact, as we have already pointed out elsewhere, it is the 'expiration' or movement of principial expansion which determines the 'coagulation' of mani- 这里还涉及另一个更重要的因素：即根据从原则的角度或从我们刚才采用的表现的角度来看，事物是相反的。由此产生的结果是，从一方面来看是阴的，从另一方面来看是阳的，反之亦然。虽然从严格意义上讲，不能直接将原则本身与阴阳这样的二元性联系起来，但这只是一种说法，不是严格正确的说法。实际上，正如我们在其他地方已经指出的那样，它是原则扩展的“消失”或运动决定了表现的“凝聚”。
The sequential order of the two phases from this particular point of view also demonstrates once again why, in cosmogony, yin comes before yang. 从这个特定的角度来看，两个阶段的顺序再次证明了为什么在宇宙论中，阴先于阳。
This has numerous applications in the domain of the traditional sciences. At one of the lowest levels we find it in the 'summoning' and 'dismissal' of the 'errant influences' at the start and end of a magical operation. 这在传统科学领域有许多应用。在最低层次上，我们可以在魔法操作开始和结束时的“召唤”和“解散”“错误影响”中找到它。
This is the case when 'death' to one state and 'birth' into another are considered as the opposing and yet inseparable aspects of one and the same modification of the being. See The Symbolism of the Cross, chapter 22, and Aperçus sur l'Initiation, chapter 26. 这是一种情况，当将“死亡”视为一种状态的结束，同时将“诞生”视为另一种状态的开始时，它们被认为是对立而又不可分割的同一种存在变化的方面。请参阅《十字架的象征意义》第 22 章和《关于启蒙的洞察》第 26 章。
Aperçus surl'Initiation, chapter 47. 启蒙论，第 47 章。
festation, and the 'inspiration' or movement of principial contraction which determines its 'solution'. It would come to exactly the same thing if, instead of using the symbolism of the two phases of respiration, we were to use the symbolism of the double movement of the heart. 表现，以及决定其“解决方案”的原则性收缩的“灵感”或运动。如果我们不使用呼吸的两个阶段的象征主义，而是使用心脏的双重运动的象征主义，结果将完全相同。
As to the incorrectness of expression we mentioned just a moment ago, it only requires a quite simple observation for us to circumvent it. Heaven, as the 'positive' pole of manifestation, is directly representative of the Principle insofar as manif estation is concerned; but Earth, as the 'negative' pole, can only present an inverted image of the Principle and no more. This means that the 'perspective' of manifestation will naturally ascribe to the Principle itself what really belongs to Heaven. Accordingly the 'motion' of Heaven (motion understood in a purely symbolic sense, of course, for there is nothing spatial about it) will in a way be ascribed to the Principle itself, in spite of the fact that the latter is by definition immutable. 关于我们刚才提到的表达不正确的问题，只需要进行简单的观察，我们就能避免它。天作为表现的“正”极，在表现方面直接代表了原则；但是地作为“负”极，只能呈现原则的倒影，没有其他更多的东西。这意味着表现的“视角”自然会将属于天的东西归因于原则本身。因此，天的“运动”（当然，这里的运动是纯粹象征性的，与空间无关）在某种程度上会被归因于原则本身，尽管后者根据定义是不变的。
Basically it is more accurate to speak, as we were doing above, of the different attractions exerted in opposite directions by Heaven and by Earth. All attraction gives rise to a centripetal movement, hence a 'condensation'; this will be balanced at the opposite pole by a 'dissipation' governed by a centrifugal movement that aims at re-establishing-or rather maintaining-the total equilibrium. One consequence of this is that what from the point of view of substance is 'condensation' is, on the contrary, 'dissipation' from the point of view of essence; whereas, inversely, what from the point of view of substance is 'dissipation', will from the point of view of essence be 'condensation'. This means that all 'transmutation' (to use the term in its Hermetic sense) will consist precisely of 'dissolving' what was 'coagulated' and simultaneously 'coagulating' what was 'dissolved'. In appearance these two operations are inverse; in reality they are merely two complementary aspects of one single operation. 基本上，更准确地说，正如我们之前所讨论的那样，天和地对于吸引力的不同作用方向更为准确。所有的吸引力都会引起向心运动，因此会产生“凝聚”；在相反的极点，这将通过一个旨在重新建立或者更准确地说是维持总平衡的离心运动来平衡。这其中的一个结果是，从物质的角度来看，“凝聚”实际上是从本质的角度来看的“离散”；而相反地，从物质的角度来看，“离散”从本质的角度来看将是“凝聚”。这意味着所有的“转化”（以其赫密士意义上的术语来使用）将恰好由“溶解”已经“凝固”的东西和同时“凝固”已经“溶解”的东西组成。表面上，这两个操作是相反的；实际上，它们只是一个单一操作的两个互补方面。
Hence the reason why 'ai appears to us as the 'pinnacle of Heaven' even though it is above both Heaven and Earth and prior to their differentiation. 因此，即使它位于天地之上并在它们分化之前， 'ai 仍然被我们视为“天堂的顶峰”。
This can be related to the explanations in Les Principes du Calcul infinitésimal, chapter . 这可以与《无穷小计算原理》第 章中的解释相关联。
Here we have the reason why the alchemists frequently say that 'the dissolution of the body is the fixation of the spirit', and the other way round: for ultimately there is no difference between spirit and the 'essential' aspect of being, and between body and the 'substantial'. This saying can be understood as ref erring to the alternation of 'lives' and 'deaths' in the broadest sense of these words, and if we interpret it in this way we have an exact correspondence to the 'condensations' and 'dissipations' of Taoist tradition. We therefore end up with the statement that what is life for the body is death for the spirit, and vice versa. This explains why the process of 'volatilising (or dissolving) the fixed and fixating (or coagulating) the volatile', or 'spiritualising the body and embodying the spirit', 9 ' is also defined as 'extracting the live from the dead and the dead from the live'; and this happens to be a Quranic expression as well. 这就是炼金术士经常说的“身体的溶解是精神的固定”，以及反过来的原因：因为实质上精神和“本质”之间没有区别，身体和“实质”之间也没有区别。这句话可以理解为广义上“生命”和“死亡”的交替，如果我们以这种方式解释，就与道教传统中的“凝聚”和“消散”有着确切的对应关系。因此，我们得出结论，对于身体来说，生命就是死亡，反之亦然。这解释了为什么“挥发（或溶解）固定的东西，凝固（或凝结）易挥发的东西”，或者“使身体精神化，使精神具体化”的过程，也被定义为“从活的中提取死的，从死的中提取活的”；这也是《古兰经》中的表达方式。
To some degree, then, 'transmutation' implies a kind of reversal of ordinary relationships (by which we mean relationships as viewed from the standpoint of the ordinary man), although in reality this reversal is more than anything else a re-establishing of normal relationships. We will confine ourselves here to the bare comment that this question of 'reversal' is particularly important in relation to initiatic realisation. But we are not in a position to elaborate on this statement here, as to do so would involve examining matters outside the framework of the present study. 在某种程度上，'转化'意味着一种普通关系的逆转（我们指的是从普通人的角度来看的关系），尽管实际上这种逆转更多地是重新建立正常关系。在这里，我们将仅仅简单地评论一下，在启蒙实现方面，'逆转'这个问题特别重要。但是我们无法在这里详细阐述这个陈述，因为这样做将涉及到超出当前研究框架的问题。
According to the commentators on the Tao Te Ching, this alternation between states of life and death is 'the to-ing and fro-ing of the shuttle on the cosmic loom'. See The Symbolism of the Cross, chapter 14, where we have also recorded the other comparisons made by the same commentators with breathing and with the lunar cycle. 根据《道德经》的评论者们的观点，生死之间的交替是“宇宙织机上梭子的来回移动”。请参阅《十字架的象征意义》第 14 章，我们还记录了这些评论者与呼吸和月亮周期进行的其他比较。
The statement 'tohide the manif est and manif est the hidden' also has the same meaning. “隐藏明显，显现隐藏”这个陈述也有相同的意思。
ro. Quran Vi:95. For the alternation of lives and deaths, and the final return to the Principle, see II:28. 古兰经第 95 章。关于生死的轮回和最终回归至原初的见证，请参阅第 2 章第 28 节。
II. To understand the reasons for this qualification, see our comments in Aperçus sur l'Initiation, chapter 42. 为了理解这个资格的原因，请参阅我们在《关于启蒙的洞察》第 42 章中的评论。
At the highest level this 'reversal' finds a close parallel in what in Kabbalistic symbolism is called the 'displacement of the lights', as well as in the saying which Islamic tradition puts into the mouth of the ampliya : 'Our bodies are our spirits, and our spirits our bodies' (ajsämnā añāhnnā, wa arwạ̄̂nnā ajsämnā). This 'reversal' also means that in the spiritual order of things it is actually the 'inward' that surrounds and embraces the 'outward'; and here we have the justification for what was said earlier 在最高层次上，这种“逆转”在卡巴拉象征中被称为“光的位移”，以及伊斯兰传统中的一句话：“我们的身体是我们的灵魂，我们的灵魂是我们的身体”（ajsämnā añāhnnā，wa arwạ̄̂nnā ajsämnā）。这种“逆转”也意味着在精神秩序中，实际上是“内在”环绕和拥抱“外在”；这里我们有之前所说的理由。
Viewed from another angle, the dual operation of 'coagulation' and 'solution' corresponds with the utmost precision to what in Christian tradition is described as the 'power of the keys'. This power is dual as well, incorporating as it does both the power to 'bind' and the power to 'loose'. Now 'binding' is clearly the same as 'coagulating', and 'loosing' the same as 'dissolving': comparison with different traditional symbols confirms this correspondence beyond doubt. It is well known that the power in question is most commonly portrayed in the form of two keys, one of gold, the other of silver. The golden key refers to spiritual authority, or the priestly function; the silver one to temporal power, or the royal function. In the context of initiation, the two keys refer respectively to the 'greater mysteries' and the 'lesser mysteries'; and this is the sense in which they were understood by the Romans when they made them the attributes of Janus. Alchemically, the two keys refer to analogous operations carried out at two different levels: on one level the 'whitening', corresponding to the 'lesser mysteries', and on another level the 'reddening', corresponding to the 'greater mysteries'. 从另一个角度来看，“凝聚”和“溶解”的双重操作与基督教传统中所描述的“钥匙的权力”完全吻合。这种权力也是双重的，既包括“束缚”的力量，也包括“释放”的力量。现在，“束缚”显然与“凝聚”相同，“释放”与“溶解”相同：与不同的传统符号进行比较可以毫无疑问地证实这种对应关系。众所周知，所讨论的权力通常以两把钥匙的形式描绘，一把是金的，另一把是银的。金钥匙指的是精神权威，或者说是祭司的职能；银钥匙指的是世俗权力，或者说是王权的职能。在启蒙的背景下，这两把钥匙分别指的是“更大的奥秘”和“较小的奥秘”；这也是罗马人将它们作为雅努斯的属性时所理解的意义。 翻译结果：在炼金术中，这两把钥匙指的是在两个不同层次上进行的类似操作：在一个层次上是“变白”，对应着“小秘密”，而在另一个层次上是“变红”，对应着“大秘密”。
These same two keys, which in the language of Dante are the keys to the 'celestial paradise' and the 'terrestrial paradise', are of ten crossed in a way that is reminiscent of the swastika. When this is the case, each of the two keys must be thought of as possessing the double power (at the particular level at which each operates) of both 'opening' and 'closing', or 'binding' and 'loosing'. But there is actually another, more comprehensive way of 这两把相同的钥匙，在但丁的语言中被称为“天堂乐园”的钥匙和“地上乐园”的钥匙，经常以类似卍字的方式交叉。当如此时，必须将这两把钥匙的每一把都视为具有双重力量（在各自操作的特定层面上），即“开启”和“关闭”，或者“束缚”和“释放”。
about the relationship between Heaven and Earth. 关于天地之间的关系。
1 3. Latin also has the expression potestas ligandi et solvendi (the power to bind and loose). The idea of 'binding' re-occurs in a literal sense in the magical use of knots, which has its counterpart in the usage of the points in the 'dissolution' process. 拉丁语中也有“potestas ligandi et solvendi”（束缚和解放的权力）这个表达。在魔法中使用结的概念以字面意义上的“束缚”再次出现，这与“解散”过程中使用的点的用法相对应。
See Autorité spirituelle et pouvoir temporel, chapters 5 and 8 , and also, for the relationship between the 'greater mysteries' and the 'priestly initiation' and between the 'lesser mysteries' and the 'royal initiation', Apercus sur l'Initiation, chapters 39 and 40. 请参阅《精神权威与世俗权力》第 5 章和第 8 章，以及关于“更大的奥秘”与“祭司启蒙”之间的关系，以及“较小的奥秘”与“皇家启蒙”之间的关系，请参阅《启蒙概述》第 39 章和第 40 章。
Even so, it can still be said that in a certain sense the power to 'bind' is predominant in the key corresponding to the temporal, while the power to 'loose' is predominant in the key corresponding to the spiritual. The rationale behind this is that, in relation to each other, the temporal is in and the spiritual yang, even outwardly this can be justified by connecting 'constraint' with the temporal domain and 'f reedom' with the spiritual. 即便如此，仍然可以说，在某种意义上，与时间相关的钥匙中“束缚”的力量是主导的，而与精神相关的钥匙中“释放”的力量是主导的。这样做的理由是，相对于彼此而言，时间是阴性的，而精神是阳性的，即使在外表上也可以通过将“束缚”与时间领域联系起来，将“自由”与精神联系起来来证明这一点。
48 THE GREAT TRIAD 48 伟大的三位一体
depicting the keys according to which, for each of the two different functional levels, the two contrasting powers are represented by two keys, one opposite the other. This configuration is known as the 'claviger' swastika, precisely because each of its four limbs is shapedlike a key (figure 12 ); this gives us 根据这些键的描绘，对于两个不同的功能层次，两种对立的力量分别由两个键来代表，一个与另一个相对。这种配置被称为“claviger”卍字，正是因为它的四个臂状物都像键一样（图 12）；这给我们带来了
Figure I 2 two keys lying opposite each other along a vertical axis, and another two facing each other along a horizontal axis. Interpreted in terms of the annual cycle (and the close relationship between this cycle and the symbolism of Janus is well known), the former of these two axes is a solsticial axis, the second equinoctial. Here the vertical, or solsticial, axis corresponds to the priestly function, and the horizontal, or equinoctial, axis to the royal function. 图 I 2 中有两把钥匙沿垂直轴相对放置，另外两把钥匙沿水平轴相对放置。根据年度循环的解释（以及这个循环与 Janus 象征意义之间的密切关系是众所周知的），前者是一个至点轴，后者是一个昼夜平分轴。在这里，垂直或至点轴对应着祭司的职能，而水平或昼夜平分轴对应着王权的职能。
The connection between this symbol and the symbol of the double spiral is confirmed by the existence of another version of 这个符号与双螺旋符号之间的联系通过另一个版本的存在得到确认
There are various versions of this schema. The one we are reproducing here can be found for example, alongside an ordinary swastika, on an Etruscan vase in the Louvre Museum. A Christian motif that approximates to the 'claviger' swastika can be seen in Mgr Devou coux's introduction to the Histoire de l'antique cité d'Autun by Canon Edme Thomas, page xlvi. 这个图案有各种版本。我们在这里复制的版本可以在卢浮宫博物馆的一个伊特鲁里亚花瓶上找到，与普通的卍字并列。一个类似于“claviger”卍字的基督教图案可以在德沃库的《奥丁古城的历史》的引言中看到，由埃德梅·托马斯神父编写，第 xlvi 页。
Strictly speaking we should talk of two axes that are relatively vertical and relatively horizontal with regard to each other, because the swastika itself should be imagined as lying on a horizontal plane: see The Symbolism ofthe Cross, chapter io. 严格来说，我们应该谈论两个相对垂直和相对水平的轴，因为卐字本身应该被想象成位于一个水平平面上：参见《十字架的象征意义》第十章。
The key is essentially an 'axial' symbol, as is the staff or sceptre which in certain representations of Janus is substituted for the one of the two keys that symbolises temporal power, or the 'lesser mysteries'. 关键是一个本质上的“轴心”符号，就像在 Janus 的某些描绘中用来代替象征时间权力或“较小奥秘”的两把钥匙之一的权杖一样。
In the most common representations of Janus ( anus Bifrons) the two faces symbolise (along with other meanings) the two solstices. But other representations of Janus also exist which show him with four faces ( 7 anus Quadrifons). These correspond to the two solstices plus the two equinoxes, and they present a quite remarkable resemblance to the Brahmä Chaturmukha in the Hindu tradition. 在最常见的 Janus（双面神）的表现中，这两个面象征着（除了其他意义外）两个冬至。但也存在其他 Janus 的表现形式，他们有四个面（四面神）。这些面对应着两个冬至和两个春分，并且它们与印度教传统中的 Brahmä Chaturmukha 有着非常显著的相似之处。
Certain inferences could be drawn from this regarding the significance of the predominance attributed to the solstices in some traditions and to the equinoxes in others, particularly for the purpose of fixing the start of the year. We will simply say here that the solsticial point of view is always more 'primordial' than the equinoctial point of view. 从这个可以得出一些推论，关于在某些传统中将夏至视为重要，而在其他传统中将春分视为重要，特别是用于确定新年开始的目的。我们在这里只是简单地说，夏至的观点总是比春分的观点更加“原始”。
the swastika that has curved limbs which look like two intersecting ' 's. The double spiral can of course be equated either with the vertical or with the horizontal part of the swastika; and although it is quite true that the double spiral is most of ten drawn horizontally (so as to bring out the complementary, and in a sense symmetrical, nature of the two currents of cosmic force ), it is also true that the curved line which corresponds to it in the yin-yang is generally drawn vertically. So either of the two positions is a possibility, depending on the particular situation; and both of the positions can be found together in the version of the swastika with the curved limbs. These limbs will therefore correspond to the two respective domains in which the 'power of the keys' is exercised. 具有弯曲肢体的卐字，看起来像两个交叉的“ ”。双螺旋当然可以与卐字的垂直部分或水平部分相等；虽然双螺旋通常是水平绘制的（以突出两种宇宙力量的互补和在某种意义上对称的性质 ），但与之对应的弯曲线在阴阳中通常是垂直绘制的。因此，根据具体情况，两种位置都是可能的；并且这两种位置可以在具有弯曲肢体的卐字版本中同时找到。因此，这些肢体将对应于“钥匙的力量”所行使的两个不同领域。
Another analogy to this 'power of the keys' can be found, in the Hindu and Tibetan traditions, in the double power of the vajra. The vajra, as is generally known, is the symbol of the thunderbolt. Its two tips, consisting of points shaped like flames, correspond to the two contrasting aspects of the power which the thunderbolt embodies: generation and destruction, life and death. If we think of the vajra symbol in terms of the "World 在印度教和藏传佛教传统中，可以找到与“钥匙的力量”类似的比喻，即金刚杵的双重力量。金刚杵通常被认为是雷霆的象征。它的两个尖端，形状像火焰，对应着雷霆所代表的两个对立面：生成和毁灭，生命和死亡。如果我们从“世界”的角度来思考金刚杵的象征意义，那么它可以被视为一种具有双重力量的象征。
This symmetry is also strongly evident in the case of the two serpents of the caduceus. 这种对称性在权杖的两条蛇的情况下也非常明显。
2I. The art of medicine, which for the ancients was an offshoot of the 'priestly art', will accordingly correspond to a vertical positioning of the double spiral inasmuch as it activates the dual forces of yang and yin as indicated above. This vertical double spiral is represented by the serpent coiled in an ' ' shape around the staff of Asklepios; in this particular case the serpent occurs alone, so as to indicate that medical science only employs the 'beneficent' aspect of the cosmic force. 医学艺术，对于古人而言是“祭司艺术”的一个分支，因此将与上述所示的阳和阴的双重力量的垂直定位相对应。这个垂直的双螺旋由盘绕在阿斯克勒庇俄斯之杖周围的蛇以“ ”形状表示；在这种特殊情况下，蛇单独出现，以表明医学科学只利用宇宙力量的“有益”方面。
It is worth noting that the term 'spagyry' (a designation for Hermetic medicine) expresses by its composite formation the double operation of 'solution' and 'coagulation'. So the exercise of traditional medicine is indeed precisely an application, within a specific domain, of the 'power of the keys'. 值得注意的是，“炼金术”（指赫尔墨斯医学）这个术语通过其复合形式表达了“溶解”和“凝固”的双重操作。因此，传统医学的实践确实是在特定领域内应用“钥匙的力量”。
Vajra is the Sanskrit word; the Tibetan form of it is dorje. 金刚是梵文词汇；其藏文形式为多杰。
It actually has a double meaning: 'thunderbolt' and 'diamond'. In both these meanings it is an 'axial' symbol. 它实际上有两个意思：'雷电'和'钻石'。在这两个意义上，它都是一个'轴心'符号。
Certain double-edged weapons also have the same connotation: for example the double axe in ancient Greek symbolism, which has a significance comparable to that of the caduceus. In Scandinavian tradition the thunderbolt was represented by the hammer of Thor, which can be equated with the Master's mallet in Masonic symbolism. Hence the mallet or hammer is also an equivalent of the vajra; and indeed just like the vajra it has the double power to mete out life and death. This is shown on the one hand by its role in initiatory consecration, on the other hand by its role in the legend of Hiram. 某些双刃武器也具有相同的内涵：例如古希腊象征中的双斧，其意义可与赫尔墨斯杖相媲美。在斯堪的纳维亚传统中，雷霆由托尔的锤子代表，可与共济会象征中的大师槌等同。因此，槌子或锤子也是金刚杵的等同物；事实上，就像金刚杵一样，它具有施予生与死的双重力量。这一点一方面体现在其在入门祝圣中的作用，另一方面体现在希兰传说中的作用。
Axis', these two tips correspond to the two poles, as well as to the solstices. This points to a vertical alignment of the vajra; and indeed its role as a masculine symbol, plus the fact that it is essentially a priestly attribute, both confirm this. In a vertical position, the vajra represents the 'Middle Way', which is also (as we shall see later) the 'Way of Heaven'. But it can also be tilted to either side, and the two positions that result from this tilting correspond to the two Tantric 'paths' of the right and left hand (dakshina-märga and yāma-märga). This 'right' and 'left' can, in turn, be related to the equinoctial points, just as 'up' and 'down' relate to the solsticial points. 轴心，这两个尖端对应着两极，也对应着至暑和至寒。这指向金刚杵的垂直对齐；而且它作为一个阳性符号的角色，再加上它本质上是祭司的属性，都证实了这一点。在垂直位置上，金刚杵代表着“中道”，这也是（我们稍后将看到的）“天道”。但它也可以向两侧倾斜，这种倾斜产生的两个位置对应着右手和左手的两个密宗“道路”（dakshina-märga 和 yāma-märga）。这个“右”和“左”又可以与春分和秋分点相关联，就像“上”和“下”与至暑和至寒点相关联一样。
Clearly there is a great deal more we could say about all this, but rather than deviate too far from our main subject we will make do with these few observations and conclude our remarks by noting that the power of the vajra (or the 'power of the keys', which in essence is exactly the same thing) implies the ability to handle and apply the forces of the cosmos in their dual aspect of yin and yang. This means that ultimately it is no less than the power of control over life and death itself. 显然，我们可以对所有这些事情说得更多，但为了不偏离我们的主题，我们将仅仅用这些观察来总结我们的讲话，并指出金刚杵的力量（或者说“钥匙的力量”，本质上是完全相同的）意味着能够处理和应用宇宙力量的阴阳两个方面。这意味着最终它不仅仅是对生死本身的控制力量。
Now the proof that all this is a direct consequence of the particular orientation adopted in turning towards the South can be found in a treatise ascribed to Chuang Tzu, who is thought to have lived in the seventh century B.C. In the treatise we are referring to, the following saying occurs: 'Spring gives birth (to creatures) on the left, autumn destroys on the right, summer gives increase in front, winter puts into reserve behind'. According to the universally admitted correspondence between the seasons and the cardinal points, spring corresponds to the East and autumn to the West, summer to the South and winter to the North. This means that South here is in front and North behind, 现在，证明所有这一切都是直接由于朝南的特定方向所采取的结果的证据可以在一本归属于庄子的论著中找到，庄子被认为生活在公元前七世纪。在我们所提到的论著中，出现了以下谚语：“春生左，秋杀右，夏盛前，冬藏后”。根据季节和基本方位之间普遍承认的对应关系，春季对应东方，秋季对应西方，夏季对应南方，冬季对应北方。这意味着这里的南方在前方，北方在后方。
“右边的顾问”（iu-ts'an）比“左边的顾问”起到了更重要的作用。
举个例子，朝代的继承对应着特定顺序中元素的继承或序列，而这些元素本身与季节和方位有关。
道德经，第三章。
李池。
这种通信与事物的真实本质完全一致，因此适用于所有传统。鉴于此，人们难以理解。
East to the left and West to the right. Of course if one were to orientate oneself by turning towards the North, the left-right as well as the front-rear correspondence would be reversed. But whichever orientation is adopted, the side that has preeminence-whether it is on the left or the right-will always, invariably, be the East. It is this that is the crucial factor, because it shows that the Far-Eastern tradition is basically in perfect agreement with all other traditional doctrines, which always view the East as the 'luminous side' (yang) and the West as the 'dark side' (yin). The change in the values ascribed to right and left is conditional upon a change of orientation, and is therefore perfectly logical and involves no contradiction whatever. 9 东方在左，西方在右。当然，如果一个人以北方为方向，左右和前后的对应关系将会颠倒。但无论采取哪种方向，无论是左边还是右边，始终都是东方占据主导地位。这是关键因素，因为它表明远东传统与其他所有传统教义基本上完全一致，它们总是将东方视为“光明的一面”（阳），将西方视为“黑暗的一面”（阴）。对右和左所赋予的价值观的改变取决于方向的改变，因此是完全合乎逻辑的，不涉及任何矛盾。
Even so, these questions of orientation are extremely complex. Not only is there a danger of confusing different sets of correspondences or correlations; there is also the possibility that, in one and the same correlation, right or left will prevail according to different points of view. This second danger is very clearly demonstrated in a text such as the following: 'The Way of Heaven has preference for the right; Sun and Moon move towards the West. The Way of Earth prefers the left; water flows towards the East; both can equally be placed at the top (that is, both of the two sides have their claim to pre-eminence). 即便如此，这些方向的问题非常复杂。不仅存在混淆不同的对应或相关性的危险，还有可能在同一个相关性中，根据不同的观点，右边或左边会占上风。这第二个危险在以下文本中非常明显：“天道偏右；日月行西。地道偏左；水流东行；两者同样可以放在顶部（也就是说，两边都有它们的优势）。"
why people of today who take an interest in symbolism should so of ten substitute for this correspondence alternatives which are purely fanciful and completely unjustifiable. To give just one example, the table of quaternaries supplied at the end of Oswald Wirth's Livre del'Apprenti correctly correlates summer with the South and winter with the North, but makes spring correspond to the West and autumn to the East. The same table also gives other correspondences, especially relating to the different ages of human life, which are almost hopelessly muddled. 为什么当今对象象征主义感兴趣的人们经常会用纯粹幻想和完全无法证明的替代方式来代替这种对应关系。举个例子，奥斯瓦尔德·维尔斯的《学徒之书》末尾提供的四元表正确地将夏季与南方对应，冬季与北方对应，但将春季对应西方，秋季对应东方。同样的表格还给出了其他对应关系，特别是与人类不同年龄阶段有关的对应关系，几乎是混乱不堪。
We may also compare the statement from the Ching that 'The Sage faces towards the South as he listens to the echo of what is beneath Heaven (that is, the echo of the Cosmos). He illumines it and governs it.' 我们还可以比较《易经》中的这句话：“圣人面南而听天下之声，光明而治之。”
Naturally, other modes of orientation can also exist in addition to those we have just mentioned. These will of course require diff erent adjustments to be made, but it is always easy to see how the various adjustments tally. If for example in India the right-hand side (dakshina) is the South, this is because the orientation is arrived at by facing towards the Sun as it rises-that is by turning towards the East. But this current mode of orientation in no way precludes recognition of the primordiality of the 'polar' orientation arrived at by turning towards the North, which is ref erred to as the highest point (uttara). 自然地，除了我们刚刚提到的方式之外，还可以存在其他的定位方式。当然，这些方式需要进行不同的调整，但很容易看出各种调整是如何相符的。例如，在印度，右手边（dakshina）是南方，这是因为定位是通过面向太阳升起的方向来确定的，也就是转向东方。但是，这种当前的定位方式并不排除通过转向北方来确定的“极地”定位的原始性的认可，这被称为最高点（uttara）。
ChouLi. 仪礼。
54 THE GREAT TRIAD 54 伟大的三位一体
This passage is particularly interesting, because it links preeminence of the right with the 'Way of Heaven' and preeminence of the left with the 'Way of Earth'; that the reasons it gives for this correlation are more in the nature of 'illustrations' drawn from sensory apearances is immaterial. Now the 'Way of Heaven' is by definition superior to the 'Way of Earth'. One could say that it is because men have lost sight of the 'Way of Heaven' that they have ended up conforming to the 'Way of Earth': a clear indication of the difference between the primordial age and the succeeding ages of spiritual degeneration. Another reason why this passage is so interesting is that it allows us to infer an inverse relationship between the movement of Heaven and the movement of Earth which is in strict conformity with the general law of analogy. This inversion will always occur when it is a question of two terms opposed to each other in such a way that one of them is as it were a reflection of the other-a reflection that is reversed, just as the image of an object in a mirror is reversed in relation to the object itself, so that the right of the image corresponds to the left of the object and vice versa. 这段文字特别有趣，因为它将右边的卓越与“天道”联系起来，将左边的卓越与“地道”联系起来；它给出的这种相关性的原因更多地是从感官现象中提取的“例证”，这并不重要。现在，“天道”从定义上来说优于“地道”。可以说，正是因为人们失去了对“天道”的追求，他们最终迎合了“地道”：这清楚地表明了原始时代与后来的精神堕落时代之间的差异。这段文字之所以如此有趣的另一个原因是，它让我们推断出天的运动与地的运动之间存在着相反的关系，这与一般类比法则严格一致。 这种倒置总是发生在两个相互对立的术语之间，其中一个术语可以看作是另一个的反射，这种反射是翻转的，就像镜子中物体的影像相对于物体本身是翻转的，所以影像的右边对应物体的左边，反之亦然。
While on this subject we will add one observation which, however elementary it may seem in itself, is far from insignificant. This is that, particularly when it is a question of right and left, the greatest care must always be taken to specify the perspective from which the opposites are being viewed. When for example someone refers to the right and left of a symbolic figure, is he really referring to the right and left of the figure itself or to the right and left of a spectator observing it from a position directly in front of it? In fact either alternative could be the case. When one is dealing with the figure of a human or some other living being, there is hardly any room for doubt as to which side we should call its right and which side we should call its left; but the situation is no longer the same when we turn to some other object-to a geometrical 在这个话题上，我们要补充一点观察，尽管它本身可能显得很基础，但绝不可忽视。这就是，特别是当涉及到左右问题时，必须始终要非常小心地指明从哪个角度来看待对立面。例如，当有人提到一个象征性形象的左右时，他真的是指的该形象本身的左右，还是指的一个站在它正前方位置观察的观众的左右？实际上，两种情况都有可能。当我们处理一个人类或其他生物的形象时，几乎没有什么疑问，我们应该称其哪一侧为右，哪一侧为左；但当我们转向其他物体时，情况就不再相同-比如一个几何图形。
I I. We will repeat here once again that this 'movement' is a purely symbolic description. 我我。我们在这里再次重申，这个“运动”只是一个纯粹象征性的描述。
Just the same applies in the case of two people facing each other, which explains the statement 'You will worship your right side, which is the left of your brother (the side of his heart)' (Fan-k'ua Tu, quoted by Matgioi, La Voie rationnelle, chapter 7). 在两个人面对面的情况下同样适用，这解释了“你会崇拜你的右边，也就是你兄弟的左边（他心脏的那一边）”这句话（范括图，引自马季奥伊的《理性之道》第七章）。
figure for example, or a monument. In these cases right and left are normally determined by adopting the point of view of the observer, and yet this is by no means always the case. Sometimes right and left can be ascribed to an object or figure viewed in isolation and in its own right, and this will of course give a perspective exactly contrary to an observer's point of view. In short, in the absence of precise indications in each particular case one can be drawn into committing quite serious errors. 例如，一个雕像或纪念碑。在这些情况下，左右通常是根据观察者的视角确定的，然而这并不总是如此。有时，左右可以归属于一个孤立的物体或图像本身，这当然会与观察者的视角完全相反。简而言之，在每个特定情况下缺乏明确指示的情况下，人们可能会陷入犯下相当严重错误的境地。
Another question directly related to the subject of orientation has to do with the direction of the ritual 'circumambulations' in the various formal traditions. It is not hard to see that the direction will in fact be determined on the basis of whether the orientation is 'polar' or 'solar' (using these words in the sense in which we used them above). If we study the diagrams overleaf, we will see that the first of them shows the direction in which the stars appear to orbit the pole when we face towards the North (figure I 3). By way of contrast, the second shows the direction of the apparent movement of the Sun for an observer facing towards the South (figure I4). In the first case the circumambulation is performed keeping the centre to one's left; in the second (called pradakshina in Sanskrit), keeping it to one's right. This second modality is the 与方向有直接关系的另一个问题与各种正式传统中的仪式“绕行”方向有关。很容易看出，方向实际上是根据定向是“极地”还是“太阳”来确定的（使用我们上面所用的意义）。如果我们研究下一页的图表，我们将看到第一个图表显示了当我们面向北方时，星星似乎绕极点运动的方向（图 I 3）。相比之下，第二个图表显示了面向南方的观察者看到的太阳的表面运动方向（图 I 4）。在第一种情况下，绕行时将中心保持在左侧；在第二种情况下（梵文中称为 pradakshina），将中心保持在右侧。这第二种方式是
So, for example, in the Kabbalistic diagram showing the 'sephirotic tree', the 'right pillar' and the 'left pillar' are respectively to one's right and to one's left as one looks at the diagram. 所以，例如，在卡巴拉图示的“塞菲罗树”中，右侧柱和左侧柱分别位于图示的右侧和左侧。
For example, Plutarch relates that 'the Egyptians think of the East as the front of the world, of the North as its right side and of the South as its lef' (Isis and Osiris, chapter 32). In spite of appearances to the contrary, this actually coincides exactly with the Hindu description of the South as the 'right side', for it is easy to visualise the left-hand side of the world extending off to the right of the person observing it, and vice versa. 例如，普鲁塔克（Plutarch）提到：“埃及人认为东方是世界的前面，北方是它的右边，南方是它的左边”（《伊西斯与奥西里斯》第 32 章）。尽管表面上看起来不同，但这与印度教将南方描述为“右边”完全一致，因为很容易想象出世界的左边延伸到观察者的右边，反之亦然。
I 5. Here, to give one example, lies the origin of the divergences that arose in Masonic symbolism concerning the respective locations of the two pillars situated at the entrance to the temple of Jerusalem. But the problem itself is easy enough to resolve if we ref er back directly to the biblical texts and provided we know that 'right' in Hebrew always denotes the South, and 'left' the North. This points to a method of orientation that involves facing towards the East, just as in India; and in fact this very same mode of orientation was also the one used in the West by builders during the Middle Ages for determining the orientation of churches. 我 5。在这里，举一个例子，就是自由石工兄弟会象征中关于位于耶路撒冷圣殿入口处的两根柱子位置的分歧的起源。但是，如果我们直接参考圣经文本，并且知道希伯来语中的“右边”总是指南，“左边”指北，那么这个问题本身就很容易解决。这指向了一种面向东方的定位方法，就像在印度一样；实际上，这种定位方法在中世纪时期的西方建筑师中也被用于确定教堂的朝向。
The cross drawn inside a circle (a symbol about which we shall have more to say later) indicates in this case the direction of the four cardinal points. North is placed at the top in the first diagram, South in the second, in accordance with what was said above. 在这种情况下，圆圈内画的十字（关于这个符号，我们稍后会有更多解释）表示四个主要方向的方向。根据上面所说的，第一个图中北方位于顶部，第二个图中南方位于顶部。
one adopted chiefly in the Hindu and Tibetan traditions, while the former is encountered mainly in the Islamic tradition. 主要在印度教和藏传佛教传统中采用，而前者主要在伊斯兰传统中遇到。
Figure 图像
Figure 图像
Also bound up with this difference in direction is the question of whether the right foot or the left foot is the first to be moved forward in the ritual walk. If we look back at the same diagrams it will become obvious that the foot which has to be put forward first will be the one opposite to the side facing in towards the centre of the circumambulation: that is, the right foot in the first case (figure I3), the left foot in the second (figure I4). This sequence is generally adhered to even when it is not strictly speaking a question of circumambulation as such, simply because it is an indication of the predominance of either the 'polar' or the 'solar' perspective. This predominance may be associated with a particular traditional form, or it can sometimes even vary at different periods in the span of existence of one and the same tradition. 与这种方向差异相关的还有一个问题，即在仪式行走中，是右脚还是左脚先向前迈出。如果我们回顾同样的图表，很明显，必须先向前迈出的脚将是与环绕中心的一侧相对的脚：也就是第一种情况下的右脚（图 13），第二种情况下的左脚（图 14）。即使在不严格说是环绕的情况下，这种顺序通常也会被遵循，仅仅因为它是对“极性”或“太阳”观点的占主导地位的指示。这种占主导地位可能与特定的传统形式相关，或者甚至在同一传统存在的不同时期可能会有所变化。
So all these matters are far from being merely more or less 所以所有这些事情远非仅仅是多多少少
It will perhaps not be altogether without interest for the reader if we mention that the direction of these circumambulations-from right to left in the first diagram (figure 13 ) and from left to right in the second (figure I 4)-also corresponds to the direction of writing in the sacred languages of these same traditions. In Masonry in its present form, the direction of the circumambulations is 'solar'; but it would seem that in the ancient Operative ritual it was originally 'polar': then the 'throne of Solomon' was set not in the East but in the West, so as to allowits occupant to "behold the Sun at its rising'. 如果我们提到这些环绕的方向，对读者来说可能会有一些兴趣-在第一个图表（图 13）中从右到左，在第二个图表（图 14）中从左到右-这也对应于这些传统的神圣语言的书写方向。在现代的共济会中，环绕的方向是“太阳的”；但似乎在古代的工作仪式中，它最初是“极地”的：所以“所罗门的宝座”不是设在东方，而是设在西方，以便让其占有者“看到太阳升起”。
The transposition in this sequence of steps that has occurred in certain Masonic Rites is all the more remarkable for its obvious conflict with the actual direction of the circumambulations. The information we have just supplied clearly provides the correct rule to be followed in all cases. 在某些共济会仪式中发生的这一步骤的转换与环绕的实际方向明显冲突，这更加引人注目。我们刚刚提供的信息清楚地提供了在所有情况下应遵循的正确规则。
insignificant details, as those who know nothing of either symbolism or rites might tend to believe. On the contrary, they are bound up with a whole body of ideas that play a fundamental role in all traditions, and it would be possible to give many other examples besides those already provided. As far as the question of orientation is concerned, there would also be good grounds for dealing as well with matters such as its relationship to the course of the annual cycle and to the symbolism of the 'gates of the zodiac': here once again we would find another case of the inversion which we already noted in the relationship between the 'celestial' and the 'terrestrial'. But to go into these matters here would require too long a digression, and doubtless they will find a place in other studies. 微不足道的细节，并非那些对象征主义或仪式一无所知的人可能会相信的那样。相反，它们与一整套在所有传统中起着基本作用的思想紧密相连，除了已经提供的例子外，还可以给出许多其他例子。就方向问题而言，也有充分的理由来探讨它与年度周期的关系以及与“黄道十二宫”的象征主义的关系：在这里，我们再次发现了我们已经注意到的“天上”和“地上”之间关系的倒置的另一个例子。但在这里深入讨论这些问题将需要太长的篇幅，毫无疑问，它们将在其他研究中找到适当的位置。
An example of thiscycle being portrayed in the form of a circumambulation will be found in our discussion of the Ming T'angf urther on. 这个循环的例子以绕行的形式呈现，将在我们后面对明堂的讨论中找到。
For the qualitative aspect of spatial directions-which is the founding principle on which the whole traditional significance of orientation is based-and also for the relationship between spatial and temporal determinations, we may ref er the reader to The Reign of Quantity and the Signs of the Times, chapters 4 and 5. 关于空间方向的定性方面，这是整个传统定位意义的基础原则，以及空间和时间确定之间的关系，我们可以参考《数量的统治和时代的迹象》第 4 章和第 5 章。
Celestial Numbers & Terrestrial Numbers 天数和地数
THE yang-yin duality also applies to numbers. According to the Ching odd numbers are yang - that is, masculine or active-while even numbers are yin, feminine or passive. In fact there is nothing in this at all unique to the Far-Eastern tradition; on the contrary, these correspondences agree exactly with the teaching of all traditional doctrines. In the West, they are familiar to us through Pythagoreanism: in fact we have no doubt that there are people who think this way of categorising numbers is the exclusive property of Pythagoreanism and would be quite amazed to learn that exactly the same correspondences are to be found as far afield as China-without there being the slightest evidence of any 'borrowing', either by the West or by the East. It is, quite simply, a question here of a fundamental truth that will inevitably be perceived and accepted wherever the traditional science of numbers exists. 阴阳二元性也适用于数字。根据《易经》，奇数是阳性的，即男性或积极的，而偶数是阴性的，即女性或消极的。实际上，这并不是远东传统独有的东西；相反，这些对应关系与所有传统教义的教导完全一致。在西方，我们通过毕达哥拉斯主义熟悉这些对应关系：事实上，我们毫不怀疑有人认为这种对数字分类的方式是毕达哥拉斯主义的专属财产，并且会对发现在中国等遥远地方存在完全相同的对应关系感到非常惊讶，而且没有任何关于西方或东方的“借用”的最微小的证据。这只是一个基本的真理问题，在传统的数字科学存在的任何地方都将不可避免地被感知和接受。
Because they are yang, odd numbers can be termed 'celestial'; even numbers, because they are yin, can be described as 'terrestrial'. But apart from this broad generalisation there are certain individual numbers that have a specific affinity either with Heaven or with Earth, and this fact calls for explanations of a different kind. To begin with, it is worth emphasising that it is chiefly the first odd number that is traditionally viewed as the number of Heaven and as an expression of the nature of Heaven-just as it is chiefly the first even number that is viewed as the number of Earth and as an expression of the nature of Earth. The reason for this is not hard to find: it is simply that each of these two numbers holds pride of place at the head of its own particular 'order', so that all the other numbers are in a sense merely derivatives of them, holding second place in relation to them in the particular series to which they belong. In other words, we could say that the first odd 因为它们是阳数，奇数可以被称为“天数”；而偶数因为是阴数，可以被描述为“地数”。但除了这个广义的概括之外，还有一些特定的数字与天或地有特殊的亲和关系，这需要不同类型的解释。首先，值得强调的是，传统上主要将第一个奇数视为天的数字，并作为天性的表达，就像主要将第一个偶数视为地的数字，并作为地性的表达一样。这个原因并不难找到：简单来说，这两个数字中的每一个都在其特定的“序列”中占据首要位置，因此所有其他数字在某种意义上只是它们的衍生物，在特定的系列中相对于它们占据第二位。换句话说，我们可以说第一个奇数是天数的表达，第一个偶数是地数的表达。
number and the first even number are, respectively, representative of yang and of yin to the highest degree; or (which amounts to the same thing) we could say they are the purest expressions of the nature of Heaven on the one hand, and of the nature of Earth on the other. 数字和第一个偶数分别代表了阳和阴的最高程度；或者（这意味着同样的事情）我们可以说它们是天性质和地性质的最纯粹的表达。
Now what we must also bear in mind is the fact that unity, or the number one, is strictly speaking the principle of number and so cannot be counted as a number itself. The reality which it stands for must in fact be prior to the differentiation of Heaven and Earth; and we have already seen that this reality is none other than the principle common to both: namely , that Being which is none other than the metaphysical Unity itself. So while the first even number is 2 , the first odd number is considered to be, not 1 , but 3 . 现在我们还必须记住的是，统一或数字一严格来说是数字的原则，因此不能被视为一个数字。它所代表的现实实际上必须先于天地的区分；而我们已经看到，这个现实实际上就是两者共同的原则：即 ，即那个实际上就是形而上学的统一本身的存在。因此，虽然第一个偶数是 2，但第一个奇数被认为不是 1，而是 3。
2, then is the number of Earth, and 5 the number of Heaven. But this means that because the number 2 comes before the number 3, Earth appears before Heaven, just as yin appears before yang. In other words, in these numerical correspondences we find yet another, although fundamentally identical, expression of the cosmological point of view that we mentioned earlier when discussing yin and yang. 2，然后是地的数字，5 是天的数字。但这意味着因为数字 2 在数字 3 之前，地在天之前出现，就像阴在阳之前出现一样。换句话说，在这些数字对应中，我们发现了另一种虽然基本相同的宇宙观点的表达，这是我们在讨论阴阳时提到的。
What would seem less easily justifiable is the additional fact that other numbers are also linked either with Heaven or with Earth, but in such a way as to produce-at least apparently-a kind of inversion. This is the case with 5 , an odd number, which is attributed to Earth; and with 6, an even number, which is ascribed to Heaven. Here again we have a case of two consecutive numbers within the series of numbers, the first of which (following the order of this series) corresponds to Earth and the second to Heaven. But apart from this one characteristic shared by the pair of numbers 2 and 3 with the numbers 5 and 6 , how can it possibly be the case that an odd yang number is associated with Earth and an even yin number associated with Heaven? 似乎更难以证明的是，其他数字也与天或地有关联，但以一种至少表面上的方式产生了一种倒置。这是 5 的情况，一个奇数，被归属于地；以及 6，一个偶数，被归属于天。在这里，我们再次遇到了一对连续的数字，其中第一个（按照这个数字序列的顺序）对应地，第二个对应天。但除了数字 2 和 3 与数字 5 和 6 共享的这一特征之外，怎么可能会出现奇阳数与地相关联，偶阴数与天相关联的情况呢？
In this particular connection a 'hierogamic' exchange of attributes between the two complementary principles has been 在这种特定的联系中，两个互补原则之间发生了“圣婚”般的属性交换
suggested. All in all, this explanation is quite appropriate; in fact the specific case of the numbers 5 and 6 is by no means an isolated exception, and many other similar examples could be cited from traditional symbolism. However, it is actually necessary to carry the generalisation one step further. The reason for this is that the word 'hierogamy' can strictly only be applied to two complementary terms envisaged as masculine and feminine in relation to each other, and although this is the case with the example we are dealing with, we also find virtually the identical phenomenon occurring in situations where the complementary relationship between the two terms is of quite a different order. We have already discussed this elsewhere in connection with time and space and the symbols associated with them in the traditions of nomadic peoples and sedentary peoples. It should be quite obvious that in a case such as this (where a temporal element and a spatial element are viewed as complementary) there can be no question of simply assimilating the relationship between masculine and feminine. It is, admittedly, quite true that this particular relationship, just like all other relationships between complementaries, is in a sense bound up with the relationship between Heaven and Earth. In this case, time is linked with Heaven through the idea of cycles-an idea that essentially has its basis in astronomy. As to space, its relationship to Earth is due to the fact that at the level of sensible appearances there is no better representative or embodiment of quantifiable extension than the earth's surface. But, granted these correspondences, it would still be wrong to conclude on the basis of them that all complementary 建议。总的来说，这个解释相当合适；事实上，数字 5 和 6 的特定情况绝不是孤立的例外，许多其他类似的例子可以从传统象征中引用。然而，实际上有必要进一步推广这个概念。原因是，“圣婚”这个词严格来说只能应用于两个互补的术语，它们在彼此之间被设想为男性和女性，尽管在我们处理的例子中是这样，但我们也发现几乎完全相同的现象发生在两个术语之间的互补关系属于完全不同的秩序的情况下。我们已经在其他地方讨论过这个问题，涉及到游牧民族和定居民族的时间和空间以及与它们相关的符号。很明显，在这种情况下（时间元素和空间元素被视为互补的情况下），不能简单地将男性和女性之间的关系等同起来。 诚然，这种特定的关系与其他互补关系一样，从某种意义上说，与天地之间的关系紧密相连。在这种情况下，时间通过循环的概念与天相连，这个概念基本上是建立在天文学的基础上的。至于空间，它与地球的关系是因为在感知表象的层面上，没有比地球表面更好的可量化延伸的代表或体现。但是，即使有这些对应关系，基于它们来得出所有互补的结论仍然是错误的
Marcel Granet, La Pensée chinoise, pp.154-5 and 198-9. As we have already mentioned elsewhere (The Reign of Quantity and the Signs of the Times, chapter 5), this book contains a wealth of highly interesting information, and the chapter devoted to numbers is of special value. Even so, it is important to consult it strictly from a 'documentary' point of view, and not to attach any importance to the author's 'sociological' interpretations. This is because as a rule his interpretations turn the true relationships between things upside down. It is not that the order of the cosmos was conceived on the model of social institutions, as Granet believes, but, on the contrary, these institutions were founded on the basis of analogy with the cosmic order. 马塞尔·格拉内，《中国思想》，第 154-5 页和第 198-9 页。正如我们在其他地方已经提到过的（《数量的统治与时代的迹象》，第 5 章），这本书包含了大量非常有趣的信息，其中专门讨论数字的章节具有特殊价值。即使如此，重要的是从“文献”角度严格参考它，不要给作者的“社会学”解释附加任何重要性。这是因为通常情况下，他的解释颠倒了事物之间的真实关系。宇宙的秩序并不是按照社会制度的模式构思的，正相反，这些制度是基于与宇宙秩序的类比而建立的。
We will come across an example of this kind-also from the Far-Eastern tradition-further on when we come to deal with the set square and compasses. 我们将在后面遇到一个这种类型的例子，也来自远东传统，当我们处理直角尺和圆规时。
The Reign of Quantity and the Signs of the Times, chapter 2 I . 数量的统治与时代的迹象，第二章 I.
pairs can be reduced to one single type: hence the reason why it would be a mistake to speak of 'hierogamy' in this particular instance. The most that can actually be said is that all complementary pairs, whatever type they may be, are alike in having as their principle the first of all dualities which is the duality of universal Essence and universal Substance; or, in the symbolic language of the Far-Eastern tradition, the duality of Heaven and Earth. 对偶可以简化为一种类型：这就是为什么在这种特定情况下称之为“异婚”是错误的原因。实际上可以说的最多的是，无论是什么类型的互补对，它们都相似，因为它们的原则是最初的二元性，即普遍本质和普遍物质的二元性；或者用远东传统的象征语言来说，就是天地的二元性。
Now what we need to understand very clearly if we are accurately to appreciate the different significance of the two pairs of numbers mentioned above-in both of which one number is ascribed to Heaven and the other to Earth-is that an exchange such as the one in question can only occur when the two complementary terms are considered not in themselves and as separate units, but in relationship to each other or (if it is a genuine case of 'hierogamy') as actually united with each other. From this we see that whereas 2 and 3 represent Earth and Heaven in themselves, 5 and 6 represent Earth and Heaven in their reciprocal action on and reaction to each other. In other words, 5 and 6 represent Earth and Heaven from the standpoint of manifestation, which is in fact the product of this action and reaction. We find this very clearly expressed, for example, in the text that says: 'In 5 and 6 we have the central union (chung ho, that is, the union occurring at their centre ) of Heaven and Earth. 现在我们需要非常清楚地理解，如果我们要准确地理解上述两对数字的不同意义，其中一对数字被归属于天，另一对数字被归属于地，那么我们需要明白的是，只有当这两个互补的术语被考虑为彼此之间的关系，或者（如果这是一个真正的“神婚”的案例）被认为实际上是彼此结合在一起时，才能发生这样的交换。从这里我们可以看出，虽然 2 和 3 代表地和天本身，但 5 和 6 代表地和天在彼此之间的相互作用和反应中。换句话说，5 和 6 代表地和天从表现的角度，这实际上是这种作用和反应的产物。例如，我们在文本中可以清楚地看到这一点：“在 5 和 6 中，我们有天地的中央结合（即发生在它们中心的结合）。”
The truth of what we are saying here emerges with even greater clarity if we look at the actual constitution of the numbers 5 and 6 . Both numbers alike are formed from 2 and 3 ; but in the case of 5 , these two numbers are combined by addition whereas in the case of 6 they are combined by multiplication . Here we have the reason why 5 and 6 , both of them products of the union of even and odd numbers, are very commonly regarded in the symbolism of completely separate traditions as each having a fundamentally 'conjunctive' nature. 7 我们在这里所说的真相更加清晰地显现出来，如果我们看一下数字 5 和 6 的实际构成。这两个数字都由 2 和 3 组成；但是在数字 5 的情况下，这两个数字通过加法组合在一起，而在数字 6 的情况下，它们通过乘法组合在一起。这就是为什么 5 和 6，作为偶数和奇数的结合产物，在完全不同的传统象征中都被普遍认为具有根本上的“连接性”本质的原因。7
The reader will here recall our earlier remark to the effect that Heaven and Earth can only really unite at their centres. 读者将会回忆起我们之前的评论，即天地只能在它们的中心真正地融合。
Ch'ien Han-chu. 钱汉初。
For the Pythagoreans 5 was the 'wedding number', because it was the sum total 对于毕达哥拉斯学派来说，5 是“婚礼数字”，因为它是总和
To carry our explanation a stage further, we need now to ask ourselves why, in the case of Earth envisaged in its union with Heaven, the two numbers 2 and 3 are added together, whereas in the case of Heaven envisaged in its union with Earth the numbers are multiplied. The answer is that although each of the two principles receives through this union the influence of the other in such a way that that influence becomes as it were a part of its own nature, each principle receives this influence from the other principle in an altogether different way. The action of Heaven on Earth gives rise to a straightforward addition of the celestial number 3 to the terrestrial number 2 , for the simple reason that the action of Heaven is strictly 'actionless', 8 and can be described as an 'action of presence'. As to the reaction of Earth with regard to Heaven, this gives rise to multiplication of the celestial number 3 by the terrestrial number 2 , because the potentiality inherent in substance is the very root of multiplicity. 9 为了进一步解释，我们现在需要问自己为什么在地球与天堂相结合的情况下，数字 2 和 3 相加，而在天堂与地球相结合的情况下，数字相乘。答案是，尽管每个原则通过这种结合方式接受了对方的影响，以至于这种影响成为了其自身本质的一部分，但每个原则从对方原则那里接受这种影响的方式完全不同。天堂对地球的作用导致了天体数字 3 与地球数字 2 的简单相加，原因很简单，天堂的作用是严格的“无为之举”，可以描述为“存在之举”。至于地球对天堂的反应，这导致了天体数字 3 乘以地球数字 2，因为物质中固有的潜力是多样性的根源。
It can also be said that whereas 2 and 3 are an expression of the intrinsic nature of Heaven and Earth, 5 and 6 are merely an expression of their 'measure', or extension. This is just another way of stating that, as mentioned earlier, the numbers 5 and 6 represent Heaven and Earth viewed not in themselves but specifically in relation to manifestation: for as we have explained elsewhere, the very notion of 'measure' is directly associated with manifestation. As and in themselves, Heaven and Earth cannot be measured for they do not belong to the domain of 也可以说，2 和 3 是天地本质的表达，而 5 和 6 仅仅是它们的“度量”或延伸的表达。这只是另一种说法，正如前面提到的，数字 5 和 6 代表的是天地不是本身，而是特定于表现的关系：因为我们在其他地方已经解释过，‘度量’的概念与表现直接相关。天地本身不能被度量，因为它们不属于表现的领域。
of the first even, or feminine, number and the first odd, or masculine, number. As for the 'conjunctive' nature of the number 6 , we have only to think of the meaning given to the letter waw in Hebrew and in Arabic, or of the symbol of the 'Seal of Solomon' which is the equivalent of the number in geometrical terms. For the symbolism of the numbers 5 and 6 see also The Symbolism of the Cross, chapter 28. 第一个偶数，或者女性数字，和第一个奇数，或者男性数字。至于数字 6 的“连词”性质，我们只需要想一想希伯来语和阿拉伯语中给予字母 waw 的意义，或者“所罗门印章”的象征，它在几何术语中等同于这个数字。关于数字 5 和 6 的象征意义，还可以参考《十字架的象征意义》第 28 章。
Seeabove, chapters I and 3 . 请参见上文，第一章和第三章。
The interchanging of even and odd is of course a direct consequence of this particular way in which the two numbers are produced: for the product of an even number added to an odd number will always be odd, whereas the product of an even number multiplied by an odd number will necessarily be even. The sum total of two numbers will only be even if either both of the numbers are even or if both of the numbers are odd. If the product of the multiplication of one number by another is to be odd, then both of the two numbers will have to be odd themselves. 交替使用偶数和奇数当然是这两个数字产生的特定方式的直接结果：因为偶数加上奇数的乘积总是奇数，而偶数乘以奇数的乘积必然是偶数。两个数字的总和只有在两个数字都是偶数或者两个数字都是奇数时才是偶数。如果两个数字的乘积要是奇数，那么这两个数字本身都必须是奇数。
The Reign of Quantity and the Signs of the Times, chapter 3. 《数量的统治与时代的迹象》第三章。
manifestation. We can only speak of 'measure' in relation to the visible determinants of Heaven and Earth which enable manifested beings to perceive them; and these determinants can be ref erred to as celestial influences and terrestrial influences or, in other words, as the actions or effects of yang on the one hand and of in on the other. 表现。我们只能在与天地的可见决定因素相关时谈论“度量”，这些决定因素使得显现的存在能够感知它们；而这些决定因素可以被称为天体影响和地体影响，或者换句话说，可以被称为阳的作用或效果和阴的作用或效果。
To gain a clearer picture of how this idea of 'measure' is to be applied, we must cast another look back at the geometrical symbols for these two principles. As we have already seen, the geometrical shape corresponding to Heaven is the circle, and the shape corresponding to Earth is the square. Now the square is the prototype of all rectilinear shapes, and these are measured by 5 as well as by multiples of 5 ; circular shapes, on the other hand, are measured by 6 and its multiples. When we speak of the multiples of these two numbers we have in mind primarily the first of these multiples-that is, twice 5 or 10 and twice 6 or 12. In fact the natural way of measuring straight lines is by using a decimal division, while the natural way of dividing circular lines is duodecimal. It is not difficult to perceive in this the reason why these two particular numbers- 10 and 12 -are made the bases for the principal systems of numbering. In fact both systems are sometimes employed concurrently, and this is precisely the situation in China. The reason for their being used concurrently in this way is that they actually have quite different applications, so that their co-existence-even within one and the same formal traditionhas absolutely nothing arbitrary or superfluous about it. 为了更清楚地了解“度量”这个概念如何应用，我们必须再次回顾一下这两个原则的几何符号。正如我们已经看到的，对应于天的几何形状是圆形，对应于地的形状是正方形。现在，正方形是所有直线形状的原型，这些形状既可以用 5 来度量，也可以用 5 的倍数来度量；另一方面，圆形形状则是用 6 及其倍数来度量。当我们谈到这两个数字的倍数时，我们主要考虑的是第一个倍数，即两倍的 5 或 10，以及两倍的 6 或 12。事实上，测量直线的自然方式是使用十进制分割，而分割圆形线条的自然方式是十二进制。很容易看出，这就是为什么这两个特定的数字-10 和 12-成为主要的计数系统基数的原因。事实上，这两种系统有时同时使用，这正是中国的情况。 它们被同时使用的原因是它们实际上有着完全不同的应用，因此它们的共存——即使在同一种形式传统中——绝对不是任意或多余的。
By way of bringing these observations to a close we would like also to point to the significance attributed to the number 11. As 通过结束这些观察，我们还想指出对数字 11 的重要性。
Ir. This 'perception' must be understood as operating at an intellectual as well as a sensory level. Which of the two levels applies will depend upon whether it is a question of terrestrial influences (which are 'external') or of celestial influences (which are 'internal'): we have explained this distinction earlier in this book. 这个“感知”必须被理解为在智力和感官层面上运作。哪个层面适用取决于是地球影响（即“外部”）还是天体影响（即“内部”）的问题：我们在本书前面已经解释了这个区别。
Here we meet with the compasses and the set square (of which more later) as instruments of measurement-from a 'celestial' perspective (that is, in terms of celestial influences) in the case of the compasses, and from a 'terrestrial' perspective (in terms of terrestrial influences) in the case of the set square. 在这里，我们遇到了指南针和三角尺（稍后会详细介绍）作为测量工具-指南针从“天体”角度（即天体影响方面），三角尺从“地球”角度（即地球影响方面）来进行测量。
It may be noted that yet another exchange of attributes occurs here, for in certain cases the number 10 is ascribed to Heaven and the number 12 to Earth. This is a further indication of their mutual interdependence relative to manif estation or the 这里需要注意的是，另一种属性的交换发生在这里，因为在某些情况下，数字 10 被归属于天，数字 12 被归属于地。这进一步表明了它们相互依存于显现或者
64 THE GREAT TRIAD 64 伟大的三位一体
the sum of 5 and the symbol of that 'central union of Heaven and Earth' that we mentioned above. Consequently it is 'the number that establishes the perfection (ch'eng) of the Ways of Heaven and Earth.' 5 This significance, ascribed both to the number 11 and to its multiples, is also a point on which-as we have already shown on another occasion - the most diverse of traditional doctrines are in complete agreement; although for reasons that are not very clear this fact goes largely unnoticed by those moderns who claim to study numerical symbolism. 5 加上我们上面提到的“天地之中央联盟”的符号的总和。因此，它是“建立天地之道完美（成）的数字。”这个意义，既适用于数字 11，也适用于它的倍数，这也是我们已经在另一个场合上展示过的一个观点-各种传统教义完全一致的观点；尽管由于不太清楚的原因，这个事实在那些声称研究数字象征主义的现代人中很大程度上被忽视。
There is virtually no end to the lengths to which we could go in developing these basic observations on numbers. So far we have only concerned ourselves with the subject of Heaven and Earth, the first two terms of the Great Triad. It is time now to pass on to a consideration of the third term of this triad: Man. 我们在发展这些关于数字的基本观察方面几乎没有止境。到目前为止，我们只关注了天地这个伟大三位一体的前两个术语。现在是时候转向考虑这个三位一体的第三个术语了：人类。
cosmic order (understood in its strictsense), in the form of a double inversion of both spatial and temporal relations. But we will not emphasise this point any further, as to do so would lead us too far afield. Instead, as a particular example of this exchange, we will merely draw attention to the fact that in the Chinese tradition the days are counted in decimal periods and the months in duodecimal periods. Now, ten days are 'ten suns' and twelve months are 'twelve moons', which means that the number 10 is being linked to the Sun-which is yang or masculine and corresponds to Heaven, fire and the South-while the number 12 is being linked with the Moon, which is yin or feminine and corresponds to Earth, water and the North. 宇宙秩序（以其严格意义理解），以空间和时间关系的双重倒置形式呈现。但我们不会进一步强调这一点，因为这样做会让我们离题太远。相反，作为这种交换的一个特定例子，我们只是要注意到在中国传统中，日子是按十进制计算的，而月份是按十二进制计算的。现在，十天是“十个太阳”，十二个月是“十二个月亮”，这意味着数字 10 与太阳联系在一起，太阳是阳性或男性的，对应于天、火和南方，而数字 12 与月亮联系在一起，月亮是阴性或女性的，对应于地、水和北方。
I 4. In the IChing, this word 'eng is the final term in the tetragrammatic formula of Wen Wang. See Matgioi, La Voie métaphysique, chapter 5. 我 4。在《易经》中，这个词“恒”是文王四字卦式中的最后一个术语。参见 Matgioi 的《道的形而上学》，第 5 章。
Ch'ien Han-chu. 钱汉初。
I6. See L'Ésotérisme de Dante, chapter 7. 见《但丁的神秘主义》，第 7 章。
In the Hermetic and the Kabbalistic traditions 11 is the synthesis of the 'microcosm' and the 'macrocosm', the 'microcosm' being symbolised by the number 5 and the 'macrocosm' by the number 6 . In another closely related context, these same two numbers ref er respectively to individual man and to 'universal Man', or-if we are to bring this into line with the terminology of the Far-Eastern tradition-to terrestrial man and celestial Man. 在赫密士和卡巴拉传统中，11 是“微观世界”和“宏观世界”的综合体，“微观世界”用数字 5 来象征，“宏观世界”用数字 6 来象征。在另一个密切相关的背景下，这两个数字分别指代个体人和“普遍人”，或者如果我们要将其与远东传统的术语对应起来，就是指地球人和天人。
As we have been speaking of the numbers 10 and 12 , we will also mention the importance from a Kabbalistic point of view of their sum total 22 (two times 11, or its first multiple); for as is well known, 22 is the number of letters in the Hebrew alphabet. 由于我们一直在谈论数字 10 和 12，我们还将提到从卡巴拉的角度来看它们的总和 22 的重要性（11 的两倍，或其第一个倍数）；因为众所周知，22 是希伯来字母表中的字母数量。
9 | The Son of Heaven and Earth 天地之子
'Heaven is his father, Earth his mother.' So reads the formulaalways exactly the same wherever it occurs, regardless of time or place - that defines the nature of the relationship between Man and the other two terms of the Great Triad by describing him as 'Son of Heaven and Earth'. The very fact that it is an initiatic formula is itself a clear indication that, if we are to understand it in its fullest sense, it must not just be thought of as referring to the ordinary man who is the product of present world conditions, but as describing the 'true man' all of whose possibilities the initiate is called upon to realise within himself. “天是他的父亲，地是他的母亲。”这是一个公式，无论在何时何地，都完全相同，它定义了人与伟大三位一体中的其他两个要素之间的关系，将人描述为“天地之子”。这个公式本身就是一个启示性的表达，清楚地表明，如果我们要完全理解它，就不能仅仅将其视为指代现实世界条件下的普通人，而是要将其描述为“真正的人”，启蒙者被要求在自己内心实现所有可能性的人。
This particular point deserves a little further explanation, however, because it could be objected that as manifestation in its entirety is, and can be nothing other than, the resultant of the union of Heaven and Earth, it follows that every man-indeed every being we might choose to think of -is equally a son of Heaven and Earth because by nature he or it will contain something of the nature of both. 这一特定观点值得进一步解释，然而，可能会有人反对，认为由于整体表现是天地结合的结果，所以每个人-实际上是我们选择思考的每个存在-同样是天地之子，因为根据本性，他或它将包含天地两者的某种特性。
In a sense this is true. Every being consists of both an essence and a substance (using these terms in a relative sense): a yang aspect and a yin aspect, a side that is 'in act' and a side that is 'in potency', an 'interior' and an 'exterior'. And yet the precise extent of this participation is a matter of degree, for in manifested beings the celestial and terrestrial influences clearly combine in many different ways and in many different proportions: this after all is what produces their endless diversity. But as to what it is that all beings are, to varying degrees and in various ways, that is none 从某种意义上说，这是正确的。每个存在都由本质和物质组成（相对使用这些术语）：阳面和阴面，一面是“实际”的，一面是“潜在”的，一面是“内在”的，一面是“外在”的。然而，这种参与的确切程度是一个程度的问题，因为在显现的存在中，天体和地体的影响以许多不同的方式和比例明显地结合在一起：这毕竟是产生它们无尽多样性的原因。但是关于所有存在以不同程度和不同方式是什么，那就没有一个明确的答案。
I. We even find traces of it in the ritual of Carbonarism, an organisation that has become totally identified with external activity. The survival of elements of this kind - of course completely misunderstood in a case like this-is clear evidence of the original genuinely initiatory status of organisations that have now sunk to the lowest level of degeneracy. See Apergus sur l'Initiation, chapter i 2. 我们甚至在 Carbonarism 的仪式中发现了它的痕迹，这个组织已经完全与外部活动相结合。这种类型的元素的存留-当然在这种情况下完全被误解-清楚地证明了那些现在已经堕落到最低程度的组织最初真正的启蒙地位。请参阅《关于启蒙的 Apergus》，第一章第 2 节。
other than Man. And by Man here we mean 'true man', for in our state of existence he and he alone is fully and pre-eminently Man, just as it is he alone who among his other privileges is given the capacity of actually being able to recognise Heaven as his 'True Ancestor'. 3 除了人类之外。在这里，我们所指的是“真正的人类”，因为在我们的存在状态中，只有他才是完全和卓越的人类，正如他是唯一一个在其他特权之中具备实际能力认识天堂作为他的“真正祖先”的人。
What we have just said is a direct and immediate consequence of man's 'central' position in relation to his own state of existence. To be more precise we ought to speak of the 'central' position which man should (normally and in principle) occupy. Here, in the very fact that we have to make a distinction between the place man actually occupies and the place he should occupy, we are confronted with the difference between ordinary man and 'true man'. From the traditional point of view it is 'true man' alone who is worthy of being described as normal. He is given the name 'true man' to show that he truly possesses the fullness of human nature, due to the fact that he has developed within himself every aspect of the possibilities implicit in his humanity. As to other men the best that can be said is that they possess, so to speak, a human potentiality. This potentiality will be more or less developed in some of its aspects, and particularly in those aspects corresponding to the simple corporeal modality of the individuality; but in any case it will be far from being totally actualised. It is this predominant characteristic of potentiality which makes these men sons of Earth far more than sons of Heaven, and it is also what makes themyin in relation to the Cosmos. 我们刚才所说的是人类在自身存在状态中的“中心”位置的直接和即时的结果。更准确地说，我们应该谈论人类应该（通常和原则上）占据的“中心”位置。在这里，我们必须区分人类实际上占据的位置和他应该占据的位置，我们面临的是普通人和“真正的人”之间的区别。从传统观点来看，只有“真正的人”才值得被描述为正常。他被称为“真正的人”，是为了表明他真正拥有人性的完整性，因为他在自己内心发展了人性中隐含的每个方面的可能性。至于其他人，最好的说法是他们拥有人类的潜力。这种潜力在某些方面会更或少发展，并且特别是在与个体性的简单肉体方式相对应的方面；但无论如何，它远未完全实现。 这种潜力的主导特征使得这些人更像是地球的儿子，而不是天堂的儿子，也是使他们与宇宙之间的阴性关系。
For a man to be truly the 'Son of Heaven and Earth', the 'act' in him must be equal to the 'potency'. This implies nothing short of the full and complete realisation of his humanity-that is, the state of 'true man'. It is the reason why 'true man' is perfectly balanced in terms of yang and yin; it is also why at the same time he is yang in relation to the Cosmos, for the heavenly nature neces- 为了一个人真正成为“天地之子”，他内在的“行为”必须与“潜力”相等。这意味着他必须完全实现他的人性，也就是“真正的人”的状态。这就是为什么“真正的人”在阳和阴的方面完美平衡的原因；同时，他在与宇宙的关系中是阳性的，因为天性的需要。
We shall not speak here of 'transcendent man' as we wish to reserve treatment of him for later. Consequently our discussion here will necessarily be confined to the subject of our particular state of existence as opposed to universal Existence in its totality. Huei. 我们不会在这里讨论“超越人”的问题，因为我们希望将他的处理留到以后。因此，我们在这里的讨论必然局限于我们特定存在状态与整体普遍存在之间的主题。
The expression 'True Ancestor' is among the designations applied to the T'ien “真祖”这个表达方式是用来称呼天
See The Symbolism of the Cross, chapters 2 and 28. 请参阅《十字架的象征意义》第 2 章和第 28 章。
sarily has supremacy over the terrestrial wherever the two are actualised in equal measure. This, and this alone, is what makes him capable of fulfilling effectively his 'central' role as man; yet he can only truly fulful this role provided he is man in the fullest sense of the word, which means that for all other manifested beings 'he is the image of the True Ancestor'. 5 只有当两者在相等的程度上实现时，人类才能在地球上拥有至高无上的地位。这，仅仅这一点，使他能够有效地履行他作为人类的“中心”角色；然而，只有当他以最广义的意义上的人类存在时，他才能真正履行这一角色，这意味着对于所有其他显现的存在，“他是真祖的形象”。
Now it is very important to bear in mind that 'true man' is also 'primordial man'. In other words, the condition of 'true man' is the condition that was natural for humanity at its origins. Since then, humanity has distanced itself little by little from that original state as it moved through its terrestrial cycle, and the end result now is the state in which what we have called ordinary man finds himself-although fallen man would be a more appropriate term. This spiritual decline, which as it increases produces a greater and greater imbalance between ang and , can be described as a gradual moving away from the central position occupied by 'primordial' man. The further removed a being is from the centre, the less yang he is and the more yin, for the 'outward' begins to prevail over the 'inward' in exact proportion to the distance he moves away from the centre. This is why we said above that he ends up virtually a 'son of Earth' alone: 'in act' if not 'in potency' he becomes less and less distinguishable from non-human beings sharing the same level of existence. 'Primordial man', on the other hand, was not merely one more being among the rest: he was the living synthesis of them all in his fully realised humanity. By virtue of his 'inwardness', which embraced his entire state of 现在要牢记的是，“真正的人”也是“原始人”。换句话说，“真正的人”的状态是人类在起源时的自然状态。从那时起，人类在地球周期中逐渐远离了那个原始状态，现在的结果是我们所说的普通人所处的状态，尽管用堕落的人可能更合适。这种精神衰退，随着它的增加，在阴阳之间产生越来越大的不平衡，可以描述为逐渐远离“原始”人所占据的中心位置。一个生命体离中心越远，他的阳性越少，阴性越多，因为“外在”开始在与中心的距离成正比的程度上占优势。这就是为什么我们上面说他最终几乎成为一个孤独的“地球之子”：在行动上，如果不是在潜力上，他变得越来越难以与共享同一存在水平的非人类生物区分开来。 “原始人”，另一方面，并不仅仅是众多存在中的一个：他是所有存在的活生生的综合体，体现了他完全实现的人性。凭借他的“内在性”，涵盖了他整个状态
Tao Te Ching, chapter 4. The man in question here is he who is 'made in the image of God'-or, to be more precise, in the image of Elohim or the celestial powers. This man can only truly be what he is because he is the 'Androgyne' constituted by the perfect equilibrium of yang and yin. In the words of Genesis itself ( ), 'Elohim created man in His own image (literally 'His shadow', i.e. His reflection), in the image of Elohim created He him; male and female created He them'. In esoteric Islam this has its correspondence in the numerical identity between Adam wa Hawa and Allah (see The Symbolism of the Cross, chapter 3). 道德经，第四章。这里所说的人是“按照上帝的形象创造”的人，或者更准确地说，是按照 Elohim 或天上的力量的形象创造的人。这个人只能真正成为他自己，因为他是由阳和阴的完美平衡构成的“雌雄同体”。用《创世纪》本身的话来说（ ），“上帝按照自己的形象（字面上是‘他的影子’，即他的反映）创造了人，按照上帝的形象创造了他；他们是男性和女性创造的。”在神秘的伊斯兰教中，这在亚当和夏娃与真主之间的数字上有对应关系（见《十字架的象征意义》第三章）。
As we mentioned earlier, the Chinese word F en can mean interchangeably 'Man' or 'Humanity'. 'Humanity' here must be understood as meaning primarily human nature as opposed to the mere collectivity of humankind. In the case of 'true man', 'Man' and 'Humanity' are one and the same thing, because 'true man' is the complete realisation or fulfilment of human nature in all of its possibilities. 正如我们之前提到的，中文词汇“人”可以互换地表示“人类”或“人性”。这里的“人性”主要指人类的本质，而不仅仅是人类的集体。在“真正的人”这个案例中，“人”和“人性”是同一回事，因为“真正的人”是人类本性在所有可能性中的完全实现或达成。
existence just as Heaven embraces all manifestation (for in reality the centre contains everything), he included these beings in himself as particular possibilities inherent in his own nature. So it is that Man, as the third term of the Great Triad, effectively represents the totality of all manifested beings. 存在就像天空包容着一切显现（因为实际上中心包含了一切），他将这些存在作为自己本质中固有的特定可能性纳入自己。因此，作为伟大三位一体的第三个要素，人有效地代表了所有显现存在的总体。
The 'place' occupied by this 'true man' is the central point where the powers of Heaven and Earth converge and unite. This means that 'true man' is the direct, culminating product of their union. And here again we see why other beings-because in a sense they are merely secondary and partial products of the union of Heaven and Earth-will necessarily proceed from him in a line of indefinite gradation determined by their greater or lesser distance from that central point. This is the reason why, as we pointed out earlier, 'true man' alone deserves the designation 'Son of Heaven and Earth': the title is pre-eminently his, and it is his to the highest degree possible. Everything else in existence is only entitled to the name by virtue of participation; and the necessary means of this participation is 'true man' himself, for only in him are Heaven and Earth directly united-if not Heaven and Earth themselves, then at least in the form of the influences they both exert in the sphere of existence to which the human state belongs. 这个“真人”所占据的“位置”是天地力量汇聚和统一的中心点。这意味着“真人”是它们联合的直接、最终产物。再次，我们可以看到为什么其他存在-因为从某种意义上说，它们只是天地联合的次要和部分产物-必然会从他那里以一条不确定的等级线发展，这个等级线由它们与中心点的距离的大小决定。这就是为什么，正如我们之前指出的那样，“真人”独自配得上“天地之子”的称号的原因：这个称号是属于他的，而且是以最高程度的。存在中的其他一切只有通过参与才有资格使用这个名字；而这种参与的必要手段就是“真人”自己，因为只有在他身上，天地才能直接联合-如果不是天地本身，那么至少是它们在人类所属的存在领域中施加的影响的形式。
As we have explained elsewhere, initiation falls into two parts. Its first part, which constitutes what are called the 'lesser mysteries', is concerned specifically with the possibilities of the human state and has as its object the restoration of the 'primordial state'. This means that through this initiation, if it is effectively realised, 正如我们在其他地方解释过的那样， 启蒙分为两个部分。它的第一部分，也就是所谓的“小秘密”，专注于人类状态的可能性，并以恢复“原初状态”为目标。这意味着通过这种启蒙，如果能够有效实现，
This is why, according to the symbolism of Genesis (2:19-20), Adam was able to give all the creatures of this world their true 'name'-that is, he was able to 'define' in the fullest sense of the word (implying not only to determine but also to actualise) each particular being's individual nature, which he recognised immediately and inwardly as being dependent on his own nature. In this as in all things, the Sovereign necessarily plays in the Far-Eastern tradition a role equivalent to that of 'primordial man': 'A wise prince gives to things the names that belong to them, and each individual thing must be treated in the waysignified by the name that he has given it' (Lün Yü, chapter I 3 ). 这就是为什么根据《创世纪》（2:19-20）的象征意义，亚当能够给世界上所有的生物赋予它们真正的“名字”-也就是说，他能够“定义”这个词的最完整意义（不仅意味着确定，还意味着实现），他能够立即和内心深处地认识到每个特定存在的个体本质，而这个本质是依赖于他自己的本质的。在这一点上，正如在所有事物中一样，在远东传统中，君主必然扮演着与“原始人”相当的角色：“明智的君主给予事物属于它们的名字，每个个体事物都必须按照他所给予的名字所指示的方式对待它”（《论语》第一章第三节）。
This final qualification is required if we are to honour the distinction between 'true man' and 'transcendent man', or between the individual man who has perf ected himself and 'Universal Man'. 如果我们要尊重“真正的人”和“超越人”之间的区别，或者个体完善自己和“普遍人”之间的区别，就需要这个最后的资格。
Especially in Aperçus surl'Initiation, chapter 39. 特别是在《启蒙论》的第 39 章。
man is brought back from the state of 'off-centredness' which he now occupies to the central position which normally should be his; and once there, all the prerogatives inherent in this central location are restored to him. 人被带回到他现在所占据的“偏离中心”的状态，回到本应属于他的中心位置；一旦回到那里，与这个中心位置固有的特权也将恢复给他。
In other words, 'true man' is the person who has effectively reached the goal of the 'lesser mysteries', and this goal is nothing else than the perfection of the human state. The man who has achieved this finds himself established once and for all at the 'Unchanging Centre' (Chung Yung). He has now escaped the vicissitudes of the 'cosmic wheel', for the centre does not move like the rest of the wheel but is the fixed and stationary point around which the movement occurs. 换句话说，“真正的人”是那些有效地达到了“小秘密”的目标的人，而这个目标无非就是人类状态的完美。达到这个目标的人会发现自己永久地站在“不变的中心”（中庸）上。他现在已经逃离了“宇宙之轮”的变幻，因为中心不像轮子的其他部分那样移动，而是固定的、静止的点，周围的运动都是围绕着它发生的。
When he has arrived at this point, 'true man' has not yet attained the highest degree which is the final goal of initiation and the term of the 'greater mysteries'. But he has passed from the circumference to the centre, from the 'outer' to the 'inner', and so truly fulfils the function of 'unmoved mover' in relation to the world that is his. And the 'action of presence' belonging to this function imitates in its particular domain the 'actionless' activity of Heaven. 当他达到这一点时，“真人”还没有达到最高程度，这是入门的最终目标和“大秘密”的术语。但他已经从周围到中心，从“外部”到“内部”过渡，因此在与他的世界相关的“不动动者”的功能上真正实现了。而这个功能所属的“存在行动”在其特定领域中模仿了天空的“无为”活动。
See The Symbolism of the Cross, chapter 28, and Apergus sur l'Initiation, chapter 46. 请参阅《十字架的象征意义》第 28 章和《关于启蒙的启示》第 46 章。
I I. One could say that really he no longer belongs to this world, but on the contrary it belongs to him. 我可以说，实际上他已经不再属于这个世界，相反，这个世界属于他。
I 2. It is, to say the least, strange to find Martines de Pasqually - in the West, and in the eighteenth century-claiming for himself the rank of 'true man'. Regardless of whether his claim was justified or not, one would still like to know how he became acquainted with this typically Taoist expression, which in fact seems to have been the only one he ever used. 我 2. 不管他的主张是否合理，至少可以说，在西方和 18 世纪，马丁内斯·德·帕斯夸利自称为“真正的人”是很奇怪的。无论如何，人们仍然想知道他是如何熟悉这个典型的道家表达方式的，事实上，这似乎是他唯一使用的表达方式。
ıo Man and the Three Worlds 我人和三个世界
WHEN we compare different traditional ternaries with each other, we may find it possible to establish a genuine correspondence between them term by term. However, it would be wrong to conclude automatically from this that the corresponding terms are actually identical; and we must be no less wary of jumping to such conclusions even in cases where some of the terms have very similar names or designations, for it is quite possible that these designations are in fact being applied by analogical transposition at completely different levels. 当我们将不同的传统三元对比时，我们可能会发现可以逐项建立真正的对应关系。然而，从这个结论中自动得出对应的术语实际上是相同的是错误的；即使在一些术语具有非常相似的名称或指定的情况下，我们也必须对得出这样的结论保持警惕，因为很可能这些指定实际上是在完全不同的层次上通过类比转换应用的。
These comments are especially relevant when comparing the Far-Eastern Great Triad with the Hindu Tribhuvana. The Tribhuvana, as is well known, comprises 'three worlds'-Earth (Bhi) , Air (Bhuvas) and Heaven (Svar). And yet this Heaven and this Earth are most certainly not the ien and of the Far-Eastern tradition, for which the equivalents in the Hindu tradition are Purusha and Prakriti. In fact, whereas T'ien and Ti (or Purusha and Prakriti) are outside of manifestation, and indeed are the immediate principles behind manifestation, the 'three worlds' signify the totality of manif estation itself, divided into its three basic categories - the realm of supra-formal manifestation, the realm of subtle manif estation and the realm of gross or corporeal manifestation. 这些评论在比较远东大三角与印度教的 Tribhuvana 时尤为相关。众所周知，Tribhuvana 由“三个世界”组成-地球（Bhi），空气（Bhuvas）和天堂（Svar）。然而，这个天堂和这个地球绝对不是远东传统中的 T'ien 和 Ti（或印度教传统中的 Purusha 和 Prakriti）的等同物。事实上，T'ien 和 Ti（或 Purusha 和 Prakriti）是超越表象的，实际上是表象背后的直接原则，而“三个世界”则表示表象本身的总体，分为其三个基本类别-超形式表象的领域、微妙表象的领域和粗糙或肉体表象的领域。
Once this necessary distinction has been observed, we are still left with the apparently awkward fact that we are obliged to use the same terms - 'Heaven' and 'Earth' - in both cases. But to justify this dual application or connotation of the same terms we need only point out that the supra-formal realm of manifestation is clearly the realm in which celestial influences are predominant, while terrestrial influences will obviously predominate in the 一旦我们观察到这个必要的区别，我们仍然面临一个明显尴尬的事实，即我们被迫在两种情况下使用相同的术语-“天”和“地”。但是为了证明这些相同术语的双重应用或内涵，我们只需要指出，超形式的显现领域显然是天体影响占主导地位的领域，而地球影响显然将在其中占主导地位。
gross realm. (We are here using the expressions 'celestial influences' and 'terrestrial influences' in the specific sense we gave them earlier.) We can also say - and in fact this amounts to saying the same thing in a different way - that the supra-formal realm is closer to essence while the gross realm is closer to substance, although of course this in no way entitles us to identify them with universal Essence and universal Substance themselves. 粗糙的领域。（我们在这里使用“天体影响”和“地体影响”这些表达，以前已经给出了它们的具体含义。）我们也可以说 - 实际上这是用不同的方式说同样的事情 - 超形式的领域更接近本质，而粗糙的领域更接近物质，尽管当然这绝不意味着我们可以将它们与普遍本质和普遍物质本身等同起来。
As for subtle manifestation, this is the 'intermediary world' (antariksha) and therefore the middle term in the schema we have just outlined. It derives from a combination of the two different classes of mutually complementary influences, balanced and intermingled to such an extent that it is impossible-at least when speaking of this intermediary world as a whole-to say which set of influences is stronger than the other. Admittedly its enormous complexity means it must contain some elements which may tend more towards the essential side of manifestation and others which may tend more towards the substantial side. Yet the fact remains that all these elements, regardless of their specific nature, are always on the side of substance relative to supra-formal manifestation, and always on the side of essence relative to gross manifestation. 至于微妙的表现，这是“中间世界”（antariksha），因此是我们刚刚概述的方案中的中间术语。它源于两种不同类别的相互补充影响的结合，这些影响相互平衡和交织在一起，以至于至少在谈论整个中间世界时，无法说哪一组影响比另一组更强大。诚然，它的巨大复杂性意味着它必须包含一些可能更倾向于实质性表现的元素，以及一些可能更倾向于实质性的元素。然而，事实仍然是，所有这些元素，无论其具体性质如何，相对于超形式的表现始终处于实质的一边，并且相对于粗糙的表现始终处于本质的一边。
On no account must this middle term of the Tribhuvana be confused with the middle term of the Great Triad, Man. This is by no means to assert that they have nothing in common: in fact a definite connection between them does exist which (as we shall soon show) is no less real for the fact that it is not immediately apparent. But even so, there are certain respects in which the roles they perform are not the same. To be specific: the middle term of the Great Triad is strictly speaking the product or 绝对不能将 Tribhuvana 的中间术语与大三位一体的中间术语人混淆。这并不是说它们没有共同之处：实际上，它们之间确实存在一种明确的联系（正如我们很快将展示的那样），尽管这种联系并不立即显现，但它仍然是真实的。但即使如此，它们所扮演的角色在某些方面也是不同的。具体来说：大三位一体的中间术语严格来说是产物或者
It seems appropriate to mention here in passing that we sometimes find the 'paternal' and 'maternal' functions which we spoke of in the last chapter transposed in a similar fashion. When, for example in certain Arabic treatises, we come across expressions such as 'the Fathers above' and 'the Mothers below', the 'Fathers' are the Heavens (i.e. the supra-formal or spiritual states from which a being such as the human individual derives its essence), while the 'Mothers' are the elements that make up the 'sublunar world' (that is, the corporeal world represented by the Earth insofar as it gives the same being its substance). Of course we are here using the terms 'essence' and 'substance' in a purely relative and particularised sense. 在这里顺便提一下，我们有时会发现上一章中提到的“父亲”和“母亲”功能在类似的方式下发生了转换。例如，在某些阿拉伯文著作中，我们会遇到“上面的父亲”和“下面的母亲”这样的表达，其中“父亲”指的是天空（即超形式或精神状态，人类个体从中获得其本质），而“母亲”指的是构成“亚月球世界”的元素（即以地球为代表的有形世界，赋予同一存在其物质）。当然，我们在这里仅仅是以相对和具体的意义使用“本质”和“物质”这些术语。
resultant of the two extremes, hence its traditional designation 'Son of Heaven and Earth'. But as for subtle manif estation, this derives from the supra-formal realm alone, and gross manifestation derives in its turn from subtle manifestation. In other words, if we take each term of the Tribhuvana in a descending order, it will have as its immediate principle the term that precedes it. 两个极端的结果，因此被传统称为“天地之子”。但是对于微妙的表现，这仅仅源自超形式的领域，而粗糙的表现则源自微妙的表现。换句话说，如果我们按照三界的顺序递减，每个术语都会有其前面术语作为其直接原则。
So we see that a valid concordance between the two ternaries cannot be established from the standpoint of the order of their production. Such a concordance can only be established so to speak 'statically' - that is, at the stage when all three terms have already been produced. In this case the two extremes of both ternaries can be thought of as corresponding in a relative sense to essence and substance within the realm of universal manifestation, provided we consider universal manifestation in its entirety as constituted analogously to a particular being - that is, provided we viewit as the 'macrocosm' in the strict sense of the word. 因此，我们可以看到，从生产顺序的角度来看，两个三元组之间无法建立有效的一致性。这样的一致性只能在所有三个术语都已经产生的阶段被建立，可以说是“静态”的。在这种情况下，两个三元组的两个极端可以被认为是相对于本质和物质在普遍表现领域内的对应，前提是我们将普遍表现整体上构成类似于一个特定存在的方式来考虑，也就是说，我们将其视为严格意义上的“宏观世界”。
There is no need to go to any great length here on the subject of the analogy between the constitution of 'macrocosm' and 'microcosm', for we have already covered this ground fully enough in other studies. But there is one particular aspect of this analogy which does deserve restating, and that is that a being such as man must, as a 'microcosm', necessarily participate in the 'three worlds' and therefore contain elements corresponding to each. In fact the same broad ternary division applies to him as well: through his spirit he belongs to the realm of supra-formal manifestation, through his soul to the realm of subtle manifestation, and through his body he belongs to the realm of gross manifestation. We will return to this tripartite division later on and develop it further, as this willhelp us to throwinto clearer relief the relationship between several of the most important ternaries. 在“宏观世界”和“微观世界”的构成之间进行类比的问题上，没有必要在这里过多地展开，因为我们在其他研究中已经充分涵盖了这个问题。但是，这个类比中确实有一个特定的方面值得重申，那就是作为一个“微观世界”的人类必然参与“三个世界”，并且包含与之相应的元素。实际上，同样的广义三分法也适用于他：通过他的精神，他属于超形式表现的领域；通过他的灵魂，他属于微妙表现的领域；通过他的身体，他属于粗糙表现的领域。我们将在后面回到这个三分法，并进一步发展它，因为这将有助于我们更清晰地揭示几个最重要的三元关系。
This brings us to another point, which is that the expression 'microcosm' truly applies to man — and by 'man' we mean above all 'true man', or man fully self-realised-more than to any other living being. The reason for this lies, yet again, in that 'central' position of his which makes him a kind of image, or 'summation' in the sense of the Latin word summa, of the totality of mani- 这将引出另一个观点，即“微观世界”这个词确实适用于人类-而我们所指的“人类”首先是指“真正的人”，或者说是完全实现自我的人，而不是其他任何生物。这一原因再次在于他的“中心”位置，使他成为一种形象，或者用拉丁语的“总和”一词来说，是人类整体的总结。
festation. Man's nature, as explained earlier, is a synthesis of the nature of all other living beings, and this means there is nothing to be found in manifestation which does not have its correspondence and equivalent in man. This last statement is not just a mere 'metaphor', as people today would be only too ready to believe; on the contrary, it is the expression of an exact truth which happens to be the foundation for a considerable portion of the traditional sciences. And here, incidentally, we have the explanation of the correlations which exist, in the most 'positive' fashion, between modifications in the human order and in the order of the cosmos. 人的本性，如前所述，是所有其他生物本性的综合体，这意味着在表现中找不到任何在人中没有对应和等价物的东西。这最后一句话不仅仅是一个简单的“隐喻”，正如今天的人们很愿意相信的那样；相反，它是一个确切真理的表达，恰好是传统科学的一个重要基础。顺便说一下，这也解释了人类秩序和宇宙秩序之间以最“积极”的方式存在的相关性。
Perhaps no other tradition attaches more importance to these correlations than the Far-Eastern tradition, which is unmatched in its thoroughness in deducing and then applying in practice all the consequences that they logically entail. 也许没有其他传统比远东传统更重视这些相关性，它在推导并实践所有逻辑上必然产生的后果方面是无与伦比的。
Looking at the subject from a slightly different angle, we have already mentioned that there is a particular correlation between man and the 'intermediary world', which is what could be called a correlation of 'function' as we will now explain. We have seen earlier that man occupies a position mid-way between Heaven and Earth-regardless of whether these terms are understood in their principial sense (as in the Great Triad) or in the more specialised sense of spiritual world and corporeal world (as in the Tribhuvana). The fact that man by his constitution participates in both of them means he plays an intermediary role in relation to the Cosmos as a whole which is comparable to the role played in a living being by the soul as the intermediary between spirit and body. The crucial point to be noted here is that this intermediary domain - which when viewed as a whole is called the 'soul' or 'subtle form' - is also the location of the element characteristic of human individuality as such: namely the 'mental faculty', or manas. We can therefore say that this specifically human element occupies the same place in man that man himself occupies in the Cosmos. 从稍微不同的角度来看这个主题，我们已经提到了人与“中间世界”之间存在着特殊的关联，这可以称为“功能”的关联，我们将在下面解释。我们之前已经看到，无论这些术语是以原则性意义（如大三角）理解，还是以精神世界和物质世界（如三界）的更专业意义理解，人类都处于天地之间的中间位置。人类通过自身的构成参与其中，这意味着他在整个宇宙中扮演着中介的角色，这与灵魂在生命体中作为精神和身体之间的中介所扮演的角色相似。这里需要注意的关键点是，这个中介领域 - 当作为一个整体来看时被称为“灵魂”或“微妙形态”的地方 - 也是人类个体特征的所在地：即“心智能力”或“心智”。因此，我们可以说，这个特别的人类元素在人类中占据了与人类自身在宇宙中所占位置相同的地方。
It should now be obvious that the functional factor which we mentioned above as being the basis for the correlation between man and the middle term of the Tribhuvana, as well as with soul which corresponds to this middle term in the case of a living 现在应该很明显，我们上面提到的功能因素是人类与 Tribhuvana 的中间项之间的相关性的基础，同时也与灵魂有关，这个灵魂在活着的情况下对应于这个中间项
74 THE GREAT TRIAD 74 伟大的三位一体
being, is strictly a 'mediatory' function. In fact the animic principle, or principle of soul, has of ten been described as the 'mediator' between spirit and body; 3 and similarly as far as man is concerned he is the true 'mediator' between Heaven and Earth, as we will explain later in greater detail. In this respect only (and not because of man being 'Son of Heaven and Earth') a term-by-term correspondence can be established between the Great Triad and the Tribhuvana, but on the understanding that this correspondence in no way implies an identification of the terms of the one ternary with the terms of the other. Earlier we called this point of view a 'static' one, to diff erentiate it from what could be called the 'genetic'4 point of view which is concerned with the sequence in which the terms are produced. From this second point of view a correlation between the two ternaries is no longer possible; and our next chapter will show even more clearly why this must be so. 存在，严格来说是一种“调解”功能。事实上，灵魂原则或灵魂原则常常被描述为精神和身体之间的“调解者”；同样，就人而言，他是天地之间真正的“调解者”，我们将在后面更详细地解释。在这方面（而不是因为人是“天地之子”），大三位一体和 Tribhuvana 之间可以建立一个逐项对应，但前提是这种对应绝不意味着一个三元组的术语与另一个三元组的术语相同。我们之前称这个观点为“静态”观点，以区别于可以称为“遗传”的观点，后者关注术语产生的顺序。从这个第二个观点来看，两个三元组之间的相关性不再可能；我们下一章将更清楚地说明为什么会这样。
One thinks here especially of Cudworth's 'plastic mediator'. 这里特别指的是卡德沃思的“可塑中介者”。
Although the opposite of 'static' is usually 'dynamic', we have pref erred not to use the word 'dynamic' here, for although it is not categorically wrong it does fail to convey with sufficient clarity the meaning required. 虽然“静态”的相反词通常是“动态”，但我们更倾向于不在这里使用“动态”一词，因为虽然它并非绝对错误，但无法清晰地传达所需的意义。
I I Spiritus, Anima, Corpus 我 我 灵魂，生命，身体
A ternary division is the most common and also the most basic way of defining the constitution of a living being, and in particular the constitution of man. The Cartesian dualism of 'spirit' and 'body' which has managed to infiltrate all of modern Western thought has no basis whatever in reality; we have laboured this point often enough elsewhere and there is no need to go into the matter yet again. 三分法是定义生物构成的最常见、也是最基本的方式，特别是人类构成的方式。笛卡尔的“精神”和“身体”的二元论在现代西方思想中已经渗透到了所有领域，但实际上没有任何根据；我们已经在其他地方多次阐述过这一点，所以没有必要再次深入讨论这个问题。
On the other hand, the triple division into spirit, soul and body has been unanimously accepted by all the traditional doctrines of the West, both in antiquity and in the Middle Ages. The fact that at a later age people came to forget it so completely that they began treating 'spirit' and 'soul' as little more than rather vague synonyms and using the terms interchangeably, even though they ref er to realities of a totally different order, is perhaps one of the most striking examples one could give of the confusion that is so typical of the modern mentality. Unfortunately the consequences of this error are not all purely theoretical, and this makes it even more potentially dangerous. However, this is a question that does not immediately concern us here, and our aim in this chapter will be purely to draw attention to a few aspects of the traditional ternary division that are directly relevant to the theme of this study. 另一方面，西方所有传统学说，无论是古代还是中世纪，都一致接受了精神、灵魂和身体的三重划分。然而，后来人们竟然完全忘记了这一点，开始将“精神”和“灵魂”视为相当模糊的同义词，并交替使用这些术语，尽管它们指的是完全不同层次的实体，这或许是现代思维混乱的最显著例子之一。不幸的是，这个错误的后果并非纯粹理论上的，这使得它更具潜在危险性。然而，这个问题并不直接涉及我们在这里的讨论，本章的目的纯粹是引起人们对传统三重划分的一些与本研究主题直接相关的方面的注意。
The distinction made between spirit, soul and body has been applied to the 'macrocosm' as well as to the 'microcosm'. This is hardly surprising if we consider that the constitution of the one is by definition analogous to the constitution of the other, meaning that we are bound to come across elements in either ' acrocosm' or 'microcosm' which correspond exactly to elements in the other. Among the Greeks this kind of thinking is chiefly to be found in 对于“宏观世界”和“微观世界”，人们对于精神、灵魂和身体的区分同样适用。如果我们考虑到它们的构成在定义上是相似的，那么在“宏观世界”或“微观世界”中，我们必然会遇到与另一个世界中的元素完全相对应的元素，这并不令人意外。在希腊人中，这种思维方式主要体现在
the cosmological doctrine of the Pythagoreans, who were in fact only 're-adapting' teachings that were much more ancient. Plato took much of his inspiration from this doctrine and adhered to it far more closely than is generally believed. It was partly through him as intermediary that something of this teaching was transmitted to later philosophers such as the Stoics, although the approach of the Stoics was much more exoteric and this resulted only too frequently in the ideas being mutilated and distorted. 毕达哥拉斯派的宇宙学教义实际上只是“重新适应”了更古老的教导。柏拉图从这个教义中获得了很多灵感，并且比一般人所认为的更加密切地坚持了它。正是通过他作为中介，这种教导的一些内容传递给了后来的哲学家，如斯多亚派，尽管斯多亚派的方法更加外在，这导致了这些思想经常被截断和扭曲。
To return to the Pythagoreans: their basic conception was of a quaternary consisting first of all of the Principle, which relative to the Cosmos is transcendent, then of universal Spirit and universal Soul, and finally of primordial , or Matter. It is important to note that because this final term represents pure potentiality, it cannot simply be equated with the body: it would be more to the point to compare it with the 'Earth' of the Great Triad than with the 'Earth' of the Tribhuvana. On the other hand, universal Spirit and universal Soul clearly correspond to the Tribhuvana's other two terms. As for the transcendent Principle, in some respects it is equivalent to the 'Heaven' of the Great Triad; and yet there is also a sense in which it is identical to Being or metaphysical Unity-T'aiChi. No clear distinction seems to be made here, but this was perhaps hardly necessary given the perspective which gave rise to the quaternary, which was much more cosmological than metaphysical. One thing which is quite certain is that as soon as this teaching fell into the hands of the Stoics it was distorted by being placed in a 'naturalistic' framework. The transcendent Principle lapsed into oblivion, leaving behind only an immanent 'God' whom the Stoics simply identified with the Spiritus Mundi. We say with the Spiritus Mundi and not with the Anima Mundi, as certain modern interpreters who have been misled by the contemporary confusion between spirit and soul would seem to believe. In fact both for the Stoics as well as for those who were more faithful to the traditional doctrine, the Anima Mundi has never had any other than a purely 'demiurgic' role (using the word 回到毕达哥拉斯学派：他们的基本概念是一个四元组，首先是原则，相对于宇宙来说是超越的，然后是普遍的精神和普遍的灵魂，最后是原初的物质。重要的是要注意，因为这个最后的术语代表纯粹的潜力，它不能简单地等同于身体：与大三元的“地球”相比，与 Tribhuvana 的“地球”相比更为恰当。另一方面，普遍的精神和普遍的灵魂显然对应于 Tribhuvana 的另外两个术语。至于超越的原则，在某些方面它等同于大三元的“天堂”；然而在某种意义上，它也等同于存在或形而上学的统一-太极。这里似乎没有明确的区别，但这也许并不重要，因为产生四元组的观点更多是宇宙学的而不是形而上学的。有一件事是非常确定的，那就是一旦这个教义落入斯多亚派的手中，它就被放置在一个“自然主义”的框架中而被扭曲了。 超越的原则被遗忘了，只留下了一个内在的“上帝”，斯多葛派将其简单地与世界之灵等同起来。我们说的是世界之灵，而不是灵魂之灵，因为某些现代解释者被当代对精神和灵魂的混淆所误导。事实上，无论是斯多葛派还是那些更忠于传统教义的人，世界之魂从来没有其他纯粹的“创造者”角色（使用这个词）
The beginning of the Rasä'il Ikhwän aṣ-Safá' contains a very clear exposition of this Pythagorean doctrine. 《伊克瓦尼·萨法兄弟书》的开篇非常清晰地阐述了这一毕达哥拉斯学派的教义。
'demiurgic' in its strictest sense), in the elaboration of the Cosmos out of the primordial Hyle. 在最严格的意义上，“demiurgic”是指通过将原始物质转化为宇宙的过程。
We have just spoken of the elaboration of the Cosmos, but perhaps it would be more accurate - for two reasons - to speak of the formation of the Corpus Mundi. The first reason is that the 'demiurgic' function is strictly a 'formative' one; 3 the second, that in a sense universal Spirit and universal Soul are themselves parts of the Cosmos. We say 'in a sense', because universal Spirit and Soul can actually be considered from two different viewpoints comparable to what in our last chapter we referred to as the 'genetic' and the 'static'. From the first of these points of view they are 'principles', although in a strictly relative sense; from the second they are themselves constituent 'elements' of the 'macrocosm', the reason being that in manifested Existence we are 'this side' of the distinction between Essence and Substance. From the 'essential' point of view, Spirit and Soul are 'reflections' at different levels of the Principle of manif estation itself. But from the 'substantial' point of view they appear as 'productions' drawn from the materia prima, although they themselves will determine its subsequent productions in a descending order. The reason for this is that if universal Spirit and universal Soul are to have an effective role in manifested existence they must necessarily become an integral part of universal manifestation themselves. The interrelationship between these two different perspectives can be depicted symbolically in terms of the complementary relationship between a ray of light and the plane of its reflection. Both are needed to produce an image, for on the one hand the image will be a true reflection of the source of light itself, and on the other hand it will be situated at the level of reality corresponding to the plane of reflection. Using the terminology of the 我们刚刚谈到了宇宙的构建，但也许更准确的说法是世界之体的形成。第一个原因是“创造性”的功能严格来说是“形成性”的；第二个原因是，在某种意义上，普遍的灵性和普遍的灵魂本身就是宇宙的一部分。我们说“在某种意义上”，是因为普遍的灵性和灵魂实际上可以从两个不同的观点来考虑，类似于我们在上一章中所提到的“遗传”和“静态”。从第一个观点来看，它们是“原则”，尽管在严格的相对意义上；从第二个观点来看，它们本身是“宏观世界”的组成“要素”，原因是在显现的存在中，我们处于本质和物质之间的区别的“这一边”。从“本质”观点来看，灵性和灵魂是对显现原则在不同层次上的“反映”。但从“实质”观点来看，它们似乎是从原始物质中提取出来的“产物”，尽管它们本身将按照降序确定其后续的产物。 这是因为如果普遍的灵性和普遍的灵魂要在显现的存在中发挥有效作用，它们必然要成为普遍显现的一个组成部分。这两种不同观点之间的相互关系可以用光线和其反射平面之间的互补关系来象征地描绘。两者都是需要的，以产生一个图像，因为一方面图像将是光源本身的真实反映，另一方面它将位于与反射平面相对应的现实水平上。使用术语的方式
It is important to note that we say 'formative', not 'creative'. The diff erence between these two terms can best be appreciated if one remembers that the four constituent terms of the Pythagorean quaternary can be correlated with the 'f our worlds' of the Hebrew Kabbalah. 重要的是要注意，我们说的是“形成的”，而不是“创造的”。这两个术语的区别最好能够理解，如果我们记住毕达哥拉斯四元数的四个组成术语可以与希伯来卡巴拉的“四个世界”相关联。
We will recall here that according to Hindu doctrine Buddhi-which, as pure Intellect, corresponds to Spiritus and supra-formal manifestation - is the first of the productions of Prakriti, but is also the first stage in the manif estation of Atma or the transcendent Principle. See Man and his Becoming according to the Vedanta, chapter 7. 我们在这里回顾一下，根据印度教的教义，Buddhi（作为纯粹的智慧，对应于 Spiritus 和超形式的表现）是 Prakriti 的产物中的第一个，但也是 Atma 或超越原则的表现的第一个阶段。请参阅《根据吠陀学说的人及其成为》第 7 章。
See The Symbolism of the Cross, chapter 24. 请参阅《十字架的象征意义》第 24 章。
Far-Eastern tradition, the ray of light will correspond to celestial influences and the plane of reflection to terrestrial influences, and this brings us back once more to the distinction between the 'essential' and 'substantial' aspects of manifestation. 远东传统中，光线将对应天体影响，而反射平面将对应地球影响，这再次将我们带回到表现的“本质”和“实质”两个方面的区别。
It goes without saying that these remarks apply not only to the 'macrocosm' but also to the location and function of spirit and soul in the 'microcosm'. It is only the body which can never be truly considered a 'principle' because, as the end-point or final term of manifestation (at least as far as our world or our state of existence is concerned), it is solely a 'product' and is in no way capable of becoming a 'producer'. Through this characteristic, the body is the fullest expression possible in the sphere of manifestation of the passivity of substance. But at the same time this characteristic very clearly distinguishes it from Substance itself, which as a 'maternal' principle co-operates in the production of manifestation. 这些言论不仅适用于“宏观世界”，也适用于“微观世界”中精神和灵魂的位置和功能。只有身体永远不能真正被视为一个“原则”，因为作为表现的终点或最终术语（至少就我们的世界或我们的存在状态而言），它仅仅是一个“产品”，无法成为一个“生产者”。通过这个特点，身体是物质被动性在表现领域中最充分的表达。但同时，这个特点非常明确地将其与物质本身区分开来，后者作为一个“母性”原则在表现的产生中合作。
From what has been said it can be seen that the ternary spiritsoul-body is different from ternaries which consist of two complementary - and as it were symmetrical-terms plus a product of these terms occupying an intermediate position between them. In the case of the spirit-soul-body ternary (as, of course, in the case of the Tribhuvana which it corresponds to exactly), the first two terms are both situated on the same side relative to the third term. As to the third term itself, even though it can still in a broad sense be considered the product of the other two terms, those two terms no longer play a symmetrical role in producing it. The body has its immediate principle in the soul, but it only derives from the spirit indirectly and through the intermediary of the soul. Only when we view the being as fully constituted - that is, from what we earlier called a 'static' viewpoint — are we able to equate its 'essential' aspect with the spirit and its 'substantial' aspect with the body, and so discover a symmetry. But it will be noted that this symmetry is not between the first two terms of the ternary, but between the first and the third: in other words soul 从所说的可以看出，三元灵魂-身体与由两个互补的、对称的术语加上这些术语的乘积所组成的三元有所不同，这个乘积占据了它们之间的中间位置。在灵魂-身体三元中（当然也包括它完全对应的 Tribhuvana），前两个术语都位于相对于第三个术语的同一侧。至于第三个术语本身，尽管从广义上来说它仍然可以被认为是其他两个术语的乘积，但这两个术语不再在产生它时起到对称的作用。身体在灵魂中有其直接原则，但它只是间接地通过灵魂从精神中获得。只有当我们将存在视为完全构成时，也就是从我们之前所称的“静态”观点来看，我们才能将其“本质”方面与精神等同起来，将其“实质”方面与身体等同起来，从而发现一种对称性。但需要注意的是，这种对称性不是在三元的前两个术语之间，而是在第一个和第三个术语之间：换句话说，灵魂
The ray of light corresponds exactly to the vertical line symbolising Heaven, the plane of reflection to the horizontal line symbolising Earth: see above, figure 7 . 光线与垂直线相对应，象征着天，反射平面与水平线相对应，象征着地：见上图 7。
SPIRITUS, ANIMA, CORPUS. 79 灵魂，生命，身体。79
is here the intermediary between spirit and body, and this justifies its designation as a 'mediating' principle which we mentioned earlier. Even so, however, as the second term it is necessarily prior to the third, which means that it cannot possibly be regarded as a product or resultant of the other two terms at either extreme. 在这里，灵魂和身体之间存在一个中介，这正是我们之前提到的它被称为“中介”原则的理由。然而，作为第二个术语，它必然先于第三个术语，这意味着它不可能被视为两个极端术语的产物或结果。
A further question is likely to be raised here. How can it be that in spite of this lack of symmetry between spirit and soul, the two terms are still sometimes thought of as in a sense complementary, spirit being regarded as a masculine principle and soul as a feminine one? The answer is that because the spirit is closer than anything else in manifestation to the pole of essence, the soul when considered in relationship to it will become identified with substance: in relation to each other spirit will be yang and soul will be yin, which is why we often find spirit symbolised by the Sun and soul by the Moon-an analogy which is further corroborated when we consider spirit as the light that emanates directly from the Principle, while soul presents no more than a reflection of this light. It is worth adding that the 'intermediary world', which can also be called the 'animic' domain, is the sphere in which forms are elaborated, and this elaboration is essentially a 'substantial' or 'maternal' function. It is carried out through the action, or rather the influence, of the spirit, which therefore plays here an 'essential' or 'paternal' role - although it must of course be stressed that this action or influence of spirit is solely an 'action of presence' which imitates the 'actionless' action of Heaven. 这里可能会提出进一步的问题。尽管精神和灵魂之间存在不对称，但为什么这两个术语有时被认为在某种意义上是互补的，精神被视为阳性原则，而灵魂被视为阴性原则？答案是，因为在表现中，精神比任何其他东西更接近本质的极点，当将灵魂与之关联时，灵魂将与物质相一致：相对于彼此，精神是阳，灵魂是阴，这就是为什么我们经常发现精神被太阳象征，而灵魂被月亮象征-这个类比在我们将精神视为直接从原则中发出的光，而灵魂只是这种光的反射时得到进一步证实。值得补充的是，“中间世界”，也可以称为“灵魂”领域，是形式被制作的领域，而这种制作本质上是一种“实质性”或“母性”功能。 这是通过精神的行动，或者更确切地说是精神的影响来实现的，因此在这里起到了“本质的”或“父性的”作用 - 尽管必须强调的是，精神的这种行动或影响仅仅是一种“存在的行动”，模仿了天的“无为之为”。
While on this particular subject we will touch briefly on the 在这个特定的主题上，我们将简要涉及到
It goes without saying that the priority here is essentially logical: the three terms are being considered simultaneously as constituent elements of the being. 这里毋庸置疑的优先级基本上是逻辑的：这三个术语被同时视为构成存在的要素。
These remarks can be seen as providing the explanation for the fact that in the Hermetic symbolism of the 28th degree of Scottish Freemasonry, Spiritus is represented by the figure of the Holy Spirit and Anima by the Virgin. As we mentioned at the beginning of this book, such an interpretation is less universal in scope than if we were to equate Spiritus and Anima simply with Purusha and Prakriti. But we should add that in this particular case the product of the two terms is conceived of not as the body but as something of a completely diff erent order - the Philosophers' Stone, which in fact in symbolical terms is of ten identified with Christ. Viewed in this context, the relationship between the two terms is even more strictly complementary than in the case of the production of corporeal manif estation. 这些言论可以被视为对苏格兰共济会第 28 度的赫密士象征中的解释，其中 Spiritus 由圣灵的形象代表，而 Anima 由圣母的形象代表。正如我们在本书开头提到的，这样的解释范围不如将 Spiritus 和 Anima 简单地等同于 Purusha 和 Prakriti 普遍。但我们应该补充说，在这种特殊情况下，两个术语的乘积被构想为不是身体，而是完全不同的一种秩序 - 哲学家之石，实际上在象征上往往与基督相提并论。从这个背景来看，这两个术语之间的关系甚至比产生肉体表现的情况下更加严格互补。
principal symbols used to represent the Anima Mundi. One of the most common is the serpent, and the reason for this will be readily appreciated if we remember that the animic world is the domain of cosmic forces, and that although these forces also act in the corporeal world they 用来代表 Anima Mundi 的主要符号之一是蛇，如果我们记得动力世界是宇宙力量的领域，而这些力量也在肉体世界中起作用，那么这个原因将很容易理解。
Figure I 5 themselves belong to the subtle realm. This links up with what was said earlier about the symbolism of the double spiral and of the caduceus. One further detail worth mentioning here is that the dual aspect of cosmic force corresponds closely to the intermediate nature of this animic world, which makes it a meeting place for both celestial and terrestrial influences. 图 I 5 本身属于微妙的领域。这与之前关于双螺旋和赫尔墨斯杖象征意义的讨论相呼应。值得在这里提到的另一个细节是，宇宙力量的双重特性与这个灵魂世界的中间性密切对应，使其成为天体和地球影响的交汇之地。
When used as a symbol of the Anima Mundi, the serpent is most commonly depicted in the circular form of the Uroboros. In fact this form is a very appropriate way of depicting the animic principle: for when viewed from the corporeal world this principle is on the side of essence, whereas when viewed from the spiritual world it is on the side of substance. In other words it may take on the attributes of either essence or substance, depending on the viewpoint from which it is being considered, and this so to speak gives it an apparently dual nature. 当被用作 Anima Mundi 的象征时，蛇最常以 Uroboros 的圆形形象呈现。事实上，这种形式非常适合描绘灵魂原则：因为当从肉体世界看时，这个原则是本质的一面，而当从精神世界看时，它是物质的一面。换句话说，它可以具有本质或物质的属性，取决于从哪个视角来考虑它，这使它表面上具有一种似乎是双重的性质。
The combination of these two aspects recurs in a quite remarkable way in another symbol of the Anima Mundi which was used in medieval Hermetism (figure I 5). This is the figure of a circle within an 'animated' square - that is, a square standing on one of its corners to suggest the idea of movement, as opposed to the 这两个方面的结合以一种非常显著的方式再次出现在另一个阿尼玛·蒙迪的象征中，这个象征在中世纪的赫密士教中被使用（图 I 5）。这是一个圆形在一个“有生命的”正方形内的图形 - 即，一个正方形站在其中一个角上，以暗示运动的概念，与
stability expressed by a square resting on its base. What makes this figure especially interesting from our particular point of view is that the circular and square shapes which it is composed of have exactly the same meaning as they have in the Far-Eastern tradition. 稳定性由一个底座上的正方形表达。这个图形特别有趣的地方在于，它由圆形和正方形组成，而这两种形状在远东传统中具有完全相同的意义。
See The Reign of Quantity and the Signs of the Times, chapter 20. 请参阅《数量的统治与时代的迹象》第 20 章。
Io. A comparison of this figure with figure 8 will show that the schematic representation of the 'intermediary world' is a kind of 'reversal' of the image of the Cosmos as a whole. Several significant conclusions bearing on the laws of subtle manif estation could be deduced from this observation, but this is not the place to go into such matters. 与图 8 相比，这个图形的比较将显示出“中间世界”的示意图是宇宙整体形象的一种“颠倒”。从这个观察中可以得出一些关于微妙表现法则的重要结论，但这不是讨论这些问题的地方。
I 2 Sulphur, Mercury and Salt 我 2 硫磺，汞和盐
ANALYSIS of the ternary spirit, soul and body leads us on quite naturally to a consideration of the alchemical ternary Sulphur, Mercury and Salt. The two ternaries are in many ways compatible, in spite of the fact that each is the expression of a somewhat different perspective. This difference emerges clearly from the fact that in the case of Sulphur, Mercury and Salt the complementary aspect of the first two terms is much more strongly marked: this produces a symmetry which, as we saw earlier, simply does not exist in the case of spirit and soul. 三元精神、灵魂和身体的分析自然而然地引导我们考虑炼金术的三元硫、汞和盐。尽管每个都表达了稍有不同的观点，但这两个三元在许多方面是兼容的。这种差异从硫、汞和盐的情况中清晰地显现出来，因为前两个术语的互补性更加明显：这产生了一种对称性，正如我们之前所看到的，这在精神和灵魂的情况下根本不存在。
One factor that makes for perhaps the greatest difficulty of all in trying to understand alchemical or hermetic texts in general is the way in which the same terms are frequently used in different senses, each sense corresponding to a different perspective. Sulphur and Mercury are no exceptions to this rule; and yet this does not af fect the central fact that Sulphur is consistently viewed as an active or masculine principle, and Mercury as a passive or feminine principle. As for Salt, it is so to speak neuter, or neutral; and that it should be so is altogether appropriate for a product of two complementary terms which by its very nature counterbalances and neutralises the opposing tendencies inherent in those terms. 翻译结果：
试图理解炼金术或密契文本中最困难的因素之一是相同术语经常以不同意义使用，每个意义对应不同的观点。硫磺和水银也不例外；然而，这并不影响硫磺一直被视为主动或阳性原则，水银被视为被动或阴性原则的核心事实。至于盐，可以说它是中性的；这样做完全适合于两个互补术语的产物，它通过其本质上的平衡和中和来抵消和中和这些术语中固有的相反倾向。
Without entering into details which would here be quite out of place, we will simply state that Sulphur, because of its active nature, must be considered an igneous principle, and that fundamentally it is a principle of inner activity which, in the case of an individual being, can be thought of as radiating outwards from its very centre. In man (or on the basis of analogy with man) this inner 不进入在这里完全不合适的细节，我们只是简单地陈述硫磺因其活性而必须被视为一个火性原则，并且从根本上说，它是一种内在活动的原则，可以被认为是从其中心向外辐射的个体存在。在人类（或基于对人类的类比）中，这种内在的活动原则可以被认为是心灵的活动。
I. It should hardly be necessary to point out that these terms ref er to something quite different from the sulphur, mercury and salt of ordinary chemistry; nor for that matter do they have anything to do with physical substances of any kind, for what they ref er to are not bodies, but principles. 这些术语与普通化学中的硫、汞和盐完全不同，几乎不需要指出这一点；而且它们与任何物质都没有任何关系，因为它们所指的不是物质，而是原则。
force is of ten equated with the power of will. But this equation will only be valid if we understand 'will' in a much deeper sense than its usual psychological connotation. Instead, we would have to think of it analogously to the way it is used for example in the phrase 'Divine Will', or in the Far-Eastern expression 'Will of Heaven'. The reason for this qualification is that the origin of will lies at the 'centre', and yet psychology is exclusively concerned with things of a 'peripheral' nature and ultimately is only concerned with superficial modifications of the being. 力量常常与意志力相提并论。但是，只有当我们以比通常的心理内涵更深层次的方式理解“意志”时，这个等式才是有效的。相反，我们必须将其类比于例如“神圣意志”这个短语中使用的方式，或者类比于远东表达中的“天意”。这个限定的原因是意志的起源在于“中心”，而心理学只关注“外围”性质的事物，最终只关注对存在的表面性修改。
It is no mere accident that we have just mentioned the 'Will of Heaven', for although Sulphur cannot actually be equated with Heaven itself, its inwardness clearly places it in the category of celestial influences. As for equating Sulphur with the will, this is not really justifiable in the case of the ordinary man whom psychology makes the exclusive object of its investigations. However, in the case of 'true man' the equation is totally justified, for the place of 'true man' is at the centre of all things and this means his will is necessarily one with the 'Will of Heaven'. 3 我们刚刚提到“天意”并非偶然，因为尽管硫磺不能与天堂本身等同，但其内在性质明显将其归类为天上的影响力。至于将硫磺与意愿等同起来，在心理学将其作为独家研究对象的普通人身上，这并不是完全合理的。然而，在“真人”的情况下，这种等同是完全合理的，因为“真人”的位置位于万物之中心，这意味着他的意愿必然与“天意”一致。
Turning now to Mercury, its passive nature when contrasted with the active nature of Sulphur has led to its being viewed as a principle of humidity. It is also represented as reacting from outside, thereby playing the role of a centripetal and compressive force in opposition to - and also in a sense limiting - the centrifugal and expansive action of Sulphur. All these complementary attributes - activity and passivity, inwardness and outwardness, expansion and contraction-make it clear that in the language of 转向水星，与硫磺的活跃性相比，其被视为湿度的原则。它也被表示为从外部反应，从而扮演着向心和压缩力的角色，与硫磺的离心和扩张作用相对立，并在某种程度上限制其作用。所有这些互补的属性-活动和被动，内向和外向，扩张和收缩-清楚地表明，在
It may be mentioned here that the Greek word theion, besides being the term for Sulphur, also means 'divine'. 这里可以提到的是，希腊词 theion 除了是硫磺的意思外，还表示“神圣”。
We shall deal with this question of will in more detail when we come tolook at the ternary 'Providence, Will, Destiny'. 当我们来看三元论的“天意、意愿、命运”时，我们将更详细地处理这个意愿问题。
'Transcendent man'- that is, man who has realised within himself 'Universal Man' (al-insänal-kämil)-is himself ref erred to in the language of Islamic Hermetism as the 'red Sulphur' (al-kabrit-al-ahmar), which is also represented symbolically by the Phoenix. The difference between 'transcendent man' and 'true man' (or 'primordial man': al-insanal-al-qadim) is the same as the difference between the stages of 'reddening' and 'whitening', which themselves correspond to the two different stages of realisation marked by the 'greater mysteries' and the 'lesser mysteries' respectively. “超越人”-也就是说，已经在自己内心实现了“普遍人”（al-insänal-kämil）的人-在伊斯兰密契主义的语言中被称为“红硫磺”（al-kabrit-al-ahmar），这也被凤凰象征地表示。 “超越人”和“真人”（或“原始人”：al-insanal-al-qadim）之间的区别与“变红”和“变白”的阶段之间的区别相同，它们分别对应于由“更大的奥秘”和“较小的奥秘”所标志的两个不同实现阶段。
Hence we find among the various descriptions of it the expression 'basic humidity'. 因此，在各种描述中，我们发现了“基本湿度”这个表达。
the Far East, Sulphur is yang and Mercury yin, and that if Sulphur is to be classed among the celestial influences, Mercury must be included among the terrestrial. 远东，硫磺是阳性的，而水银是阴性的，如果硫磺被归类为天体影响之一，那么水银必须被包括在地球影响之中。
Be this as it may, we must be careful here to avoid locating Mercury in the corporeal realm. Its rightful place is in the subtle or animic domain, and its outward nature entitles us to view it as representing the 'ambience', by which we mean the totality of the currents of the dual cosmic force that we spoke of earlier. The dual nature or dual aspect of this force is an inherent characteristic of everything belonging to the 'intermediary world', and this is why Mercury - although primarily a principle of humidity as we mentioned above - is sometimes described as an 'igneous water' or sometimes even as a 'liquid fire'. These paradoxical expressions are chiefly used to describe Mercury when it is being subjected to the influence of Sulphur, which 'elicits' this dual nature by causing it to pass from potency to act. 7 不管怎样，我们在这里必须小心，避免将水星定位在有形的领域。它的合适位置是在微妙或灵魂的领域，它的外在本质使我们有权将其视为代表“氛围”，我们所指的是我们之前提到的双重宇宙力量的总体。这种力量的双重性或双重方面是属于“中间世界”的一切固有特征，这就是为什么水星 - 尽管主要是湿度的原则，如我们上面提到的 - 有时被描述为“火的水”，有时甚至被描述为“液体火”。这些矛盾的表达主要用于描述当水星受到硫磺的影响时，硫磺通过使其从潜能到行动的转变来“引发”这种双重性。
From the combined inward action of Sulphur and outward reaction of Mercury, a kind of 'crystallisation' takes place. This creates a common boundary, so to speak, between inward and outward, or a neutral zone in which the opposing influences are able to meet and stabilise. The product of this 'crystallisation' is Salt, which is represented by a cube, not only because this is the 从硫磺的内向作用和水银的外向反应中，一种“结晶”发生。这创造了一个所谓的内外之间的共同边界，或者说是一个中性区域，在这个区域中，相互对立的影响能够相遇和稳定。这种“结晶”的产物是盐，用一个立方体来表示，不仅因为这是
The readerwill recall our earlier remarks about the double spiral as a 'schema of the ambience'. Fundamentally the Hermetic Mercury and Paracelsus' 'astrallight' are one and the same, and both can be equated with what more recent writers such as Éliphas Lévi have (not altogether inappropriately) termed the 'great magical agent'. We must add however that in the traditional sciences the role of the Hermetic Mercury is by no means confined to the inf erior sphere of magic (understanding 'magic' in the strict sense of the word); on the contrary, it has a far larger sphere of application, as our earlier discussion of the Hermetic 'solution' and 'coagulation' should have made clear. For some further comments on the distinction between Hermetism and magic, we ref er the reader to our Aperçus sur l'Initiation, chapter . 读者会回忆起我们之前关于双螺旋作为“环境图式”的评论。从根本上讲，赫密士的水银和巴拉塞尔斯的“星光”是一样的，两者可以等同于近期作家如埃利法斯·莱维所称的“伟大的魔法媒介”。然而，我们必须补充的是，在传统科学中，赫密士的水银的作用绝不仅限于魔法的低级领域（严格意义上的“魔法”）；相反，它有着更广泛的应用领域，正如我们之前对赫密士的“溶解”和“凝结”的讨论所明确的。关于赫密士派和魔法之间的区别，我们在《对启蒙的洞察》一书中的章节中进行了进一步的评论。
6 . The currents of subtle force can actually create this impression when perceived. Here we have one very possible cause of the illusion of 'fluidity' so of ten associated with them; but this is not to exclude reasons of a diff erent kind which have also played a part in giving rise to this illusion or perpetuating it. See further The Reign of Quantity and the Signs of the Times, chapter 18. 6. 当感知到时，微妙力量的流动实际上可以产生这种印象。这里我们有一个非常可能导致与之密切相关的“流动性”幻觉的原因；但这并不排除其他不同类型的原因，这些原因也在产生或延续这种幻觉中起到了一定作用。更多信息请参见《数量的统治与时代的迹象》第 18 章。
We then have what in Hermetic language is called 'animate' or 'dual' Mercury, as opposed to the ordinary Mercury viewed purely in isolation. 然后我们有了赫密士语言中所称的“有生命”或“双重”的水银，与纯粹孤立地看待的普通水银相对。
There is an analogy here with the formation of a salt (using this word in its 这里有一个类比，类似于盐的形成（使用这个词的原始意义）
classical example of crystalline structure, but also because it is a symbol of stability. Because, from the point of view of the individual manifestation of a being, it marks the separation between inward and outward, this third term represents a kind of 'envelope' which on the one hand gives the being contact with the environment but on the other hand isolates it from it. In this it corresponds to the body, which in the case of the human individuality plays precisely this 'bounding' role. The reasons for associating Salt and body become even clearer when we remember the obvious relationship between Sulphur and the spirit on the one hand, and Mercury and the soul on the other. But, here again, we must be very much on our guard when comparing one ternary with another, for although the terms of one ternary may closely correspond to certain terms in the other when viewed from 结晶结构的经典例子，也因为它是稳定的象征。 因为，从一个存在的个体表现的角度来看，它标志着内外的分离，这第三个术语代表一种“包围”，一方面使得存在与环境接触，另一方面使其与环境隔离。在这一点上，它对应于身体，在人的个体性中起到了“界限”的作用。 将盐与身体联系起来的原因变得更加清晰，当我们记住硫与精神之间的明显关系，以及水银与灵魂之间的关系时。但是，在比较一个三元组与另一个三元组时，我们必须非常谨慎，因为虽然一个三元组的术语在从另一个三元组的角度来看可能与某些术语密切对应，但从
chemical sense), which — similarly — is produced by the combination of an acid, the active element, with an alkali, the passive element. In this particular case the acid element would play a role comparable to Sulphur, the alkali a role comparable to Mercury - but with the essential difference that, unlike Sulphur and Mercury, they are bodies and not principles. The salt produced from the combination of the two common elements is neutral and generally occurs in a crystalline form, which can be seen as one further justification for the hermetic transposition of the term. 化学感觉，类似地，是由酸（活性元素）与碱（被动元素）的结合产生的。在这种特殊情况下，酸元素的作用类似于硫，碱元素的作用类似于汞 - 但有一个重要的区别，即它们不是原则，而是物质。由这两个常见元素的结合产生的盐是中性的，通常呈结晶形式，这可以被视为对这个术语的密封转换的进一步证明。
This is the 'cubical stone' or 'perfect ashlar' of Masonic symbolism. But it is important to note that it is the ordinary 'cubical stone', not the 'cubical stone on end' which symbolises the Philosophers' Stone, as the pyramid surmounting the cube represents a spiritual principle that establishes itself on the foundation provided by the Salt. It is also worth noting that the two-dimensional outline of this 'cubical stone on its end' is a square with a triangle on top, which is identical to the alchemical sign for Sulphur except that the cross has been replaced by a square. The two symbols have the same numerical correspondence , and in both cases the septenary is made up of an upper (relatively 'celestial') ternary plus a lower relatively ('terrestrial') quaternary. The substitution of a square for the cross in fact represents the 'fixation' or 'stabilisation' as a permanent 'entity' of what only existed in the ordinary Sulphur in a purely 'virtual' state. The only way that Sulphur can effectively realise this state of virtuality is by using the resistance offered to it by Mercury (as the 'material of the work') as a fulcrum. 这是共济会象征中的“立方石”或“完美石”。但需要注意的是，它是普通的“立方石”，而不是象征着炼金术士之石的“竖立的立方石”，因为顶部的金字塔代表着一种在盐提供的基础上建立起来的精神原则。值得注意的是，这个“竖立的立方石”的二维轮廓是一个顶部带有三角形的正方形，与硫磺的炼金术符号完全相同，只是十字架被一个正方形取代。这两个符号具有相同的数值对应关系，而且在两种情况下，七重性由一个上部（相对“天上的”）三元组和一个下部（相对“地上的”）四元组组成。事实上，用正方形代替十字架实际上代表了仅在普通硫磺中以纯粹的“虚拟”状态存在的东西的“固定”或“稳定”为永久的“实体”。硫磺能够有效地实现这种虚拟状态的唯一方法是利用水银（作为“工作材料”）对其提供的阻力作为支点。
Io. From what was said in the previous note the reader will be able to appreciate the importance of the body (or whatever 'terminating' element corresponds to the body in the conditions prevailing in another state of existence) as a 'support' for initiatic realisation. In this context it is worth adding that while Mercury, as we said above, is the 'material for the work' to begin with, its place is taken at a later stage (and from a different perspective) by Salt, as is shown by the formation of the symbol for the 'cubical stone on its end'. It is to this that Hermetists refer when they draw a distinction between their 'primary matter' and 'subsequent matter'. 从前面的注释中所说的，读者将能够欣赏到身体（或者在另一个存在状态中对应身体的“终止”元素）作为启蒙实现的“支持”的重要性。在这个背景下，值得补充的是，虽然水星，如上所述，是“工作的材料”起始阶段的代表，但在后来的阶段（从不同的角度）被盐所取代，正如“立方石”的符号所示。当赫密士提到他们的“原始物质”和“后续物质”时，就是指这一点。
one perspective, from another perspective they may not. Hence, when viewed as 'animic principle' Mercury corresponds to the 'intermediary world' or the median term in the Tribhuvana, and Salt when viewed as equivalent (if not identical) to the body occupies the same terminal position as the sphere of gross manifestation. And yet when these two terms are viewed from a different angle their roles are apparently reversed, with Salt becoming the median term. It is this standpoint which is truest to the specifically hermetic conception of the ternary in question, because of the symmetrical role it attributes to Sulphur and Mercury. Salt is then intermediary between the two, firstly because it is in a way their resultant, and secondly because it occupies a borderline position between the 'inner' and 'outer' domains to which the two terms correspond. It is in this respect, even more than in relation to the process of manifestation, that 'Salt' can be represented as a 'terminating' factor, although in reality the one does not exclude the other. 一个观点认为，从另一个观点来看可能并非如此。因此，当被视为“灵魂原则”时，水银对应于“中间世界”或 Tribhuvana 中的中间术语，而盐在被视为等同（如果不是相同）于身体时，占据了粗糙显现领域的终端位置。然而，当从不同角度看待这两个术语时，它们的角色似乎被颠倒，盐成为中间术语。这个观点对于特定的赫密士三元概念来说是最真实的，因为它赋予硫磺和水银对称的角色。盐因此成为两者之间的中介，首先因为它在某种程度上是它们的结果，其次因为它占据了两个术语所对应的“内部”和“外部”领域之间的边界位置。在这方面，盐可以被表示为一个“终止”因素，尽管实际上一个并不排除另一个，这一点更多地与显现过程有关。
These observations will, we hope, have made it clear why Salt cannot be equated with the body without qualification or reservation. The most we can say without the sacrifice of accuracy is that the body corresponds to Salt if viewed from one perspective and provided we interpret the alchemical ternary in one particular way. In another, less restricted application Salt will correspond to the individuality as a whole. In that case Sulphur is always the internal principle of the being, and Mercury is the subtle 'ambience' of a given world or state of existence. The product of the encounter between the internal principle and the surrounding 'ambience' will-assuming that we are dealing with a state of formal manifestation such as the human state-be the individ- 这些观察将会让人们明白为什么盐不能毫无保留地等同于身体。我们只能说，在不牺牲准确性的前提下，如果从某个角度来看并且以一种特定的方式解释炼金三元素，身体与盐相对应。在另一种不那么受限制的应用中，盐将与整体个体相对应。在这种情况下，硫始终是存在的内在原则，而水银则是给定世界或存在状态的微妙“环境”。内在原则与周围“环境”的相互作用的产物，假设我们处理的是一种形式表现状态，比如人类状态，将是个体的……
I I. From this point of view the transformation of the 'rough-hewn stone' (or 'rough ashlar') into the 'cubical stone' (or 'perfect ashlar') will represent the development that ordinary individuality must undergo if it is to become capable of serving as a 'support' or 'basis' for initiatic realisation. The 'cubical stone on its end' will then represent the addition to that individuality of a principle of a supra-individual order, which constitutes the initiatory realisation itself. As this realisation is analogous in its diff erent degrees, it can be represented by the same symbol; these degrees will always be obtained by means of processes which correspond to each other, but at different levels. An obvious example of this is the 'whitening' and 'reddening' of the alchemists. 从这个角度来看，将“粗糙的石头”（或“粗糙的砖石”）转化为“立方石”（或“完美的砖石”）将代表普通个体必须经历的发展，以使其能够成为启蒙实现的“支持”或“基础”。然后，“立方石的一端”将代表在个体性中添加一个超个体秩序的原则，这构成了启蒙实现本身。由于这种实现在不同程度上是类似的，因此可以用同一符号来表示；这些程度总是通过相互对应但在不同层次上进行的过程获得的。炼金术士的“变白”和“变红”就是一个明显的例子。
uality. One can say that the being manifested in this way is as it were 'enveloped' in the individuality, just as at a different level the individuality itself is 'enveloped' in the body. If we turn again to the symbolism we used earlier, Sulphur can be compared to the ray of light, Mercury to the plane of its reflection, and Salt to what is produced when the light meets that plane. This raises the whole question of the relationship of a being to the environment in which it manifests, and this is a subject which deserves a more detailed treatment of its own. 质量。可以说，以这种方式显现的存在就像是“包裹”在个体性中，就像在不同的层次上个体性本身“包裹”在身体中一样。如果我们再次回到我们之前使用的象征，硫可以比作光线的射线，水银可以比作其反射面的平面，盐可以比作当光线遇到那个平面时产生的东西。这引发了一个关于一个存在与其显现环境之间关系的整个问题，这是一个值得更详细探讨的主题。
I3 | The Being and the Environment I3 | 存在与环境
IN the individual nature of every being there are two elements which need to be differentiated clearly, although at the same time it is also important to show as precisely as possible how they are interrelated. 在每个个体的本质中，有两个需要清晰区分的元素，尽管同时也很重要尽可能准确地展示它们之间的相互关系。
In the first instance this individual nature proceeds or originates from what the being is in itself. In the second instance it proceeds from the sum total of the influences exerted on it by the environment in which it manifests. The first element represents the inward or active side of the being; the second its outward or passive side. It must of course be understood that when we speak of an individual being we are ref erring to its integral individuality; otherwise we risk forgetting that its corporeal modality is only the outermost aspect of its being. 在第一种情况下，这个个体的本质来自于它自身。在第二种情况下，它来自于环境对它的影响的总和。第一个元素代表了个体的内在或主动的一面；第二个元素代表了它的外在或被动的一面。当然，我们必须理解，当我们谈论一个个体时，我们是在指其完整的个体性；否则，我们可能会忘记它的肉体模态只是其存在的最外层方面。
The individuality's constitution is determined by the action of the first of the above two elements on the second; or in alchemical terms, Salt is the result of the action of Sulphur on Mercury. To understand this we can refer back once again to our geometrical representation of the ray of light and its plane of reflection. To appreciate the relevance of this scheme we need to equate its vertical axis with the first of our two elements and the horizontal axis with the second. We then see that the vertical axis represents the link connecting all the different states of manif estation of one and the same being, and that this link necessarily symbolises that being's mode of expression-or, if you prefer, the mode of expression of its 'personality', in that it represents the direct line of projection used by this 'personality' to reflect itself at every level of its existence. As to the horizontal axis, this will represent the domain of one specific state of manifestation, understood here in 个体的构成是由上述两个元素中的第一个元素对第二个元素的作用所决定的；或者用炼金术的术语来说，盐是硫磺对水银的作用的结果。要理解这一点，我们可以再次回顾一下光线及其反射平面的几何表示。为了理解这个方案的相关性，我们需要将其垂直轴与我们的两个元素中的第一个元素等同起来，将水平轴与第二个元素等同起来。然后我们可以看到，垂直轴代表连接同一存在的所有不同表现状态的链接，并且这个链接必然象征着这个存在的表达方式，或者如果你愿意，它代表了这个“个性”的表达方式，因为它代表了这个“个性”在其存在的每个层面上用来反映自己的直线投射。至于水平轴，它将代表一个特定表现状态的领域，在这里理解为
I. For a detailed study of this geometrical representation ref er to our book The Symbolism of the Cross. I. 关于这个几何表示的详细研究，请参阅我们的书《十字架的象征意义》。
a 'macrocosmic' sense. It follows that the manifestation of the being in this state will be determined by the point of intersection of the vertical axis with the horizontal plane. 一个“宏观”的感觉。因此，这种状态下的存在的显现将由垂直轴与水平平面的交点决定。
This being so, it is obvious that there can be nothing arbitrary about this point of intersection. In fact it is determined automatically by the vertical in question, inasmuch as this vertical is distinct from every other vertical. What this a mounts to is that every being is what it is as opposed to being anything else that also happens to be manifesting in the same state of existence. Another way of putting this is to say that it is the individual being itself which by its own nature determines the specific conditions of its manifestation. Obviously we need to qualify this statement by adding that these conditions can in any particular case only be a specification of the general conditions of the state in question, because its manifestation must necessarily be a development of possibilities contained in that state as opposed to any other. Geometrically, this qualification is represented by the prior determination of the horizontal plane. 这样一来，很明显这个交点是没有任何武断的。事实上，它是由所讨论的垂线自动确定的，因为这个垂线与其他任何垂线都不同。这意味着每个存在都是它自己，而不是其他任何也在同一存在状态中显现的东西。另一种说法是，正是个体存在本身通过其自身的本质来确定其显现的具体条件。显然，我们需要通过补充说明来限定这个陈述，即这些条件在任何特定情况下只能是所讨论状态的一种具体化，因为它的显现必然是该状态中包含的可能性的发展，而不是其他任何状态。在几何上，这个限定是通过先确定水平面来表示的。
To recapitulate and also carry our analysis further: a being will manif est itself by clothing itself, so to speak, in elements taken from the environment, and the 'crystallisation' of these elements will be determined by the influence exerted on the environment by that being's own inner nature. As far as this inner nature itself is concerned, the fact that it acts in a vertical direction shows it to be something essentially supra-individual, and this is a point worth bearing in mind. 总结并进一步分析：一个存在将通过从环境中获取的元素来展现自己，可以说是将自己“穿上衣服”，而这些元素的“结晶”将受到该存在内在本质对环境施加的影响的决定。就这个内在本质本身而言，它垂直地行动表明它本质上是超个体的，这是一个值得记住的观点。
In the case of the individual human state, it is obvious that the environmental elements we just referred to will belong to the different modalities of that specific state: that is, some will be corporeal, others subtle or psychic. This point needs to be grasped clearly if we are to avoid running into certain difficulties arising from wrong or incomplete notions. For example, if we take the case of heredity, we can say that there is not only a physiological heredity, but also a psychic heredity. The two kinds of heredity have exactly the same explanation, both being due to the presence in a person's make-up of elements derived from the particular environment into which the individual was born. 在个体人类状态的情况下，很明显我们刚才提到的环境要素将属于该特定状态的不同形式：即，有些是肉体的，其他是微妙的或心灵的。如果我们要避免因错误或不完整的概念而遇到某些困难，就需要清楚地把握这一点。例如，如果我们以遗传为例，我们可以说不仅存在生理遗传，还存在心灵遗传。这两种遗传都有完全相同的解释，都是由于个体出生时所处环境中的元素存在于个人的构成中。
There are, however, some people in the West who refuse to admit a psychic heredity. Knowing nothing beyond the psychic domain, they believe that the psychic element contains the essential nature of the being itself and represents what it is completely independently of all environmental influence. Conversely, there are others in the West who grant the existence of psychic heredity but believe themselves justified in taking this to mean that the being is totally and exclusively determined by the environment: in other words, that it is nothing more than nor less than what the environment makes it. The reason for this second belief is the same as the reason for the first: the failure to conceive of anything outside and beyond the corporeal and psychic domains. In other words, we have here two apparently opposite misconceptions which both stem from the same fundamental error. Adherents of the first position as well as the second reduce the being in its totality to nothing more than its individual manifestation, and both are equally unaware of any principle transcending this manifestation. Behind all these modern theories regarding the human being there still lurks the Cartesian dualism of 'body' and 'soul'. In practice this boils down to a physiological and psychic duality that is — quite incorrectly — viewed as being irreducible, ultimate, and capable of embracing the whole being within its two terms. In fact the two terms represent only the superficial and external aspects of the manifested being and are no more than simple modalities of one and the same state of existence-that is, the state of existence represented by the horizontal plane we have been considering. In short, the physiological and the psychic are just as contingent as each other, and the true being is beyond them both. 然而，在西方有一些人拒绝承认心灵遗传。他们对心灵领域一无所知，相信心灵元素包含了生命本质，并且完全独立于环境影响地代表了它的本质。相反，西方也有人承认心灵遗传的存在，但他们认为这意味着个体完全由环境决定，即它只是环境塑造的结果，没有其他更多或更少的东西。这第二种观点的原因与第一种观点的原因相同：无法想象超越肉体和心灵领域之外的任何事物。换句话说，这里有两种表面上相反的误解，但都源于同样的基本错误。持有第一种观点和第二种观点的人都将整个个体归结为仅仅是其个体表现，而且两者都对超越这种表现的任何原则毫无意识。 在所有关于人类的现代理论背后，仍然潜藏着笛卡尔的“身体”和“灵魂”的二元论。实际上，这归结为一种生理和心理的二元性，被错误地视为不可简化、终极和能够包含整个存在的能力。事实上，这两个术语只代表了表面和外在的存在方面，不过是我们一直在考虑的水平面所代表的存在状态的简单模态。简而言之，生理和心理同样是偶然的，真正的存在超越了它们。
Returning now to the question of heredity, we should add that it is not a full expression of the influences exerted on an individual by the environment, but only refers to those influences that are most readily apparent. In reality these influences extend much further; indeed we can say quite literally and without the slightest 回到遗传的问题上，我们应该补充说，遗传并不是环境对个体施加的影响的完全表达，而只是指那些最容易显现出来的影响。实际上，这些影响远远超出我们所能想象的范围；事实上，我们可以毫不夸张地说，环境对个体的影响是无处不在的。
We deliberately use the terms 'body' and 'soul' rather than 'body' and 'spirit' because, in the cases we are concerned with here, soul is mistaken for spirit, which itself remains completely ignored. 我们故意使用“身体”和“灵魂”这两个词，而不是“身体”和“精神”，因为在我们关心的这些情况中，灵魂被误认为是精神，而精神本身则完全被忽视。
exaggeration that they extend indefinitely in every possible direction. In fact the cosmic environment, which is the domain of the state of manif estation we are considering, can only be conceived of as a whole of which each part is linked to every other part without any break in continuity. To try to conceive of it otherwise would be to assume the existence of a 'void', but this is not a possibility of manifestation and can have no place in the Cosmos. It follows that there must necessarily be relationships-which is basically to say that there must be reciprocal actions and rectionsbetween all the individual beings which are manifested in this domain, either simultaneously or successively. From the nearest to the most distant (and by that we mean distance in time as well as space), it is essentially just a question of differing proportions or degrees. As for heredity, whatever its relative significance compared with everything else, it now appears as just one particular case among many others. 夸张地说，宇宙在每个可能的方向上都无限延伸。事实上，宇宙环境，也就是我们考虑的表现状态的领域，只能被构想为一个整体，其中每个部分都与其他部分相连，没有任何中断。试图以其他方式构想它将意味着假设存在一个“虚空”，但这在宇宙中是不可能的，也在其中没有位置。因此，必然存在关系，基本上就是说，在这个领域中显现的所有个体之间必然存在相互作用和反应，无论是同时还是连续地。从最近的到最远的（我们指的是时间和空间上的距离），本质上只是一个比例或程度的问题。至于遗传，无论它与其他事物相比的相对重要性如何，现在它只是众多其他情况中的一个特例。
Quite irrespective of whether we are dealing with hereditary or other influences, our initial statement at the beginning of this chapter holds true: a being's situation in the environment is in the last analysis determined by the nature of that particular being, and the elements which it takes from its immediate surroundings, as well as the elements - both subtle and corporeal — which it draws to itself from the indefinite totality of its particular domain of manifestation, will necessarily correspond in some way to that nature. If this was not the case it would be impossible for the being to assimilate those elements in such a way as to make them secondary modifications of itself. Here we have the explanation for that 'affinity' which dictates that a being coming into manifestation will only take from the environment whatever conforms with the possibilities which it bears within itself, and which belong to it alone and to no other being. In other words, as a result of this conformity it will take whatever is necessary to provide the 无论我们处理的是遗传还是其他影响，我们在本章开头的陈述仍然成立：一个生物在环境中的处境最终由该特定生物的本质决定，以及它从其直接环境中获取的元素，以及它从其特定表现领域的无限总体中吸引到自身的元素（无论是微妙的还是实质的），这些元素必然以某种方式与其本质相对应。如果不是这样的话，生物将无法将这些元素吸收为自身的次要改变。这就是“亲和性”的解释，即一个进入表现的生物只会从环境中获取与其内在可能性相符的东西，这些东西只属于它自己，而不属于其他生物。换句话说，由于这种一致性，它将获取提供所需的任何东西。
3. See The Multiple States of Being, chapter 3. 请参阅《存在的多重状态》第三章。
This is the case when we adopt the perspective represented by the horizontal axis in the geometrical analogy. If we view things according to the vertical axis, this solidarity between all beings is seen to be a consequence of the principial Unity from which all existence necessarily proceeds. 这是当我们采用几何类比中的水平轴所代表的视角时的情况。如果我们根据垂直轴来看待事物，我们会发现所有存在之间的团结是源自必然存在的原则性统一。
contingent conditions which will allow these possibilities to develop or 'actualise' themselves in the course of its individual manifestation. It should in fact be self-evident that for any relationship between two beings to be real it must necessarily be the expression of something inherent in the natures of both. So, the influence that a being might appear to undergo from the outside and to receive from another being is never anything else, when looked at from a more profound point of view, than a sort of translation in relation to the environment of a possibility inherent in the nature of the being itself. 在其个体表现过程中，有可能发展或实现这些可能性的条件。事实上，任何两个存在之间的关系要成为真实的，必须是两者本质中固有的表达。因此，当从更深层次的角度来看，一个存在似乎从外部经历并接受另一个存在的影响时，实际上不过是一种与环境相关的可能性在自身本质中的一种转化。
However, there is a sense in which it can be said that a being in its manif estation is in a very real way subject to the influence of the environment. But this is only the case when that influence is viewed in a negative light as representing a limitation for that particular being. This is an immediate consequence of the conditioned nature of every state of manifestation, in which the being inevitably finds itself subject to certain conditions which have a limitative role. These will consistin the first instance of the general conditions that serve to define the state in question, and in the second instance of the special conditions that define the particular mode of manifestation of that being in that state. It should be obvious that limitation as such has no positive existence, whatever the appearances, and amounts to no more than a restriction excluding certain possibilities, or a 'privation' in relation to what is thereby excluded. In short, however we may choose to express it, it is something purelynegative. 然而，从某种意义上说，可以说一个存在在其表现中实际上受环境影响。但只有当这种影响被视为对该特定存在的限制时，才是如此。这是每个表现状态的有条件性的直接结果，其中存在不可避免地受到某些具有限制作用的条件的影响。首先，这些条件将包括用于定义所讨论状态的一般条件，其次是定义该存在在该状态中特定表现方式的特殊条件。显然，限制本身没有积极存在，无论外表如何，它只是排除某些可能性的限制，或者是与被排除的东西相关的“剥夺”。简而言之，无论我们如何选择表达，它都是纯负面的。
There is of course another side to the coin, for fundamentally these limiting conditions are intrinsic to one specific state of manif estation and can only apply to whatever is included in that 当然，硬币的另一面是，从根本上说，这些限制条件是固有于一种特定的表现状态，并且只适用于其中包含的任何事物
The contingent conditions referred to here are what are sometimes called 'occasional causes'. But it goes without saying that they are not causes in the true sense of the word, although they may appear to be so when looked at from the most outward point of view. To discover the true causes of everything that happens to a being we must always look to the possibilities inherent in the very nature of the being-that is, they are always of a purely inward order. 这里所指的偶然条件有时被称为“偶然原因”。但不言而喻，它们并不是真正意义上的原因，尽管从最外在的角度看可能会如此。要发现发生在一个存在体身上的一切事件的真正原因，我们必须始终从存在体的本质中寻找内在的可能性。
We ref er the reader to our remarks elsewhere (Aperçus surl'Initiation, chapter 14 ) on the subject of disabilities of an apparently accidental origin and their bearing on the necessary qualifications for initiation. 我们在其他地方（《启蒙论》第 14 章）对于表面上偶然起源的残疾及其对于启蒙所必需的资格的影响，向读者提供参考。
state. That is, there can be no question of these conditions attaching to the being itself and following it into another state. Needless to say, to allow it to manifest in that other state it will encounter another set of conditions which will be analogous to the first; but these new conditions will be different to the conditions it was subject to in its previous state. Also, it will never be possible to describe those new conditions in terms suited to describing the old. Human language, for example, is incapable of describing conditions of existence different from those of the state to which it corresponds, for the simple reason that it is determined and, as it were, moulded by those conditions themselves. 状态。也就是说，这些条件不可能与存在本身有关，并随之进入另一个状态。不用说，在另一个状态中展现自己时，它将遇到另一组与第一个状态类似的条件；但这些新条件与它在之前状态下所受的条件是不同的。此外，不可能用适合描述旧条件的术语来描述这些新条件。例如，人类语言无法描述与其对应状态不同的存在条件，原因很简单，它受到这些条件的决定和塑造。
This point may seem simple enough, but it is not so easy to grasp it fully. People usually have no trouble accepting that the elements drawn from the environment to contribute to the makeup of an individual human being (technically the stage of 'fixation' or 'coagulation' of these elements), must be restored to the environment (the stage of 'solution') when that individuality has terminated its cycle of existence and the being passes to another stage. Everyone can witness this process directly for themselves where the corporeal elements are concerned. But what seems less easy to accept, although the two things are closely linked in reality, is that on transf erring to another state the being leaves behind completely all the conditions to which it was subject as a human individual. The inability to grasp this fact is doubtless due primarily to the impossibility of visualising (if not conceiving of) conditions which belong to a totally different order of existence and cannot be compared to anything belonging to the state of existence in which we live. 这一点可能看起来很简单，但要完全理解它并不容易。人们通常很容易接受，从环境中吸取的元素构成了一个个体人类（技术上称为“固定”或“凝结”这些元素的阶段），当这个个体结束其存在周期并进入另一个阶段时，这些元素必须被还原到环境中（“溶解”阶段）。每个人都可以直接观察到这个过程，特别是在涉及到肉体元素时。但似乎不太容易接受的是，虽然这两件事在现实中密切相关，但在转移到另一个状态时，个体完全摆脱了作为人类个体所受的所有条件。无法理解这个事实无疑主要是因为无法想象（如果不是构思）属于完全不同存在秩序的条件，这些条件无法与我们所生活的存在状态中的任何事物相比较。
One major implication of all this is related to the fact that every individual being belongs to a certain species, such as the human 这一切的一个重要含义与每个个体都属于某个物种有关，比如人类
We should add that, strictly speaking, bodily death does not necessarily coincide with a change of state, and may just represent a change of modality within one and the same state of individual existence. But relatively speaking we can say that the same considerations apply in both cases. 我们应该补充一点，严格来说，肉体死亡不一定与状态的改变同时发生，可能只是个体存在状态内的模态变化。但相对而言，我们可以说在这两种情况下都适用相同的考虑。
Or alternatively only a part of the conditions to which it was subjected if it is just a case of a change of modality, such as in the transition to an extra-corporeal mode of the human individuality. 或者只有一部分条件适用于它，如果只是一种模态变化的情况，比如人类个体转变为体外模式。
species. Obviously there mustbe something intrinsic in the nature of that being which has caused it to be born into one particular species as opposed to any other; and yet once it has been born into that species, from that moment onwards it will be subject to the conditions which are implied in the very definition of a species and which will be included among the special conditions of his mode of existence as an individual. Here we find side by side both the 'positive' and the 'negative' aspects of the specific nature: positive in the sense of being the domain of manifestation for certain possibilities, negative in the sense of being a restrictive condition of existence. But it is extremely important to understand that it is only as an individual manifested in the state under consideration that the being actually belongs to the species in question; in every other state the being escapes entirely from that species and no longer maintains any connection with it whatever. In other words, species is a purely 'horizontal' factor: that is, it only applies within the domain of one particular state of existence. For it to intervene in a vertical sense-that is to say when the being passes from one state to another-is altogether out of the question. Naturally what we have said here about species applies with even greater force to factors such as race and family - that is, to all the more or less restricted parts of the individual domain in which the being finds itself included by the conditions of its birth, at least for the duration of its manifestation in that particular state. 物种。显然，这个存在的本质中必然有某种内在因素，使其出生于某一特定物种而不是其他任何物种；而一旦它出生于该物种，从那一刻起，它将受到物种定义所隐含的条件的约束，并成为其个体存在方式的特殊条件之一。在这里，我们同时发现了特定本质的“积极”和“消极”两个方面：积极意味着成为某些可能性的显现领域，消极意味着成为一种限制性的存在条件。但非常重要的是要理解，只有作为在考虑中的状态中显现的个体，这个存在实际上才属于所讨论的物种；在其他任何状态下，这个存在完全逃离了该物种，不再与之有任何联系。换句话说，物种是一个纯粹的“水平”因素：即它仅适用于某一特定存在状态的领域。 对于它在垂直意义上介入-也就是说当个体从一种状态转变为另一种状态时-完全是不可能的。当然，我们在这里所说的关于物种的内容同样适用于种族和家族等因素-也就是说，适用于个体领域中更或多或少受限制的部分，在那个特定状态下，个体根据出生条件而被包含其中，至少在其表现的持续时间内。
By way of rounding off our comments on this subject, we would 总结我们对这个主题的评论，我们会
It is significant in this respect that the Sanscrit word jāti means not only 'birth' but also 'species' or 'specific nature'. 在这方面，梵语词 jāti 的意义是重要的，它不仅表示“出生”，还表示“物种”或“特定的性质”。
I0. Of course the question of caste is no exception here. On the contrary, it is the clearest of all possible instances of what we are speaking of, because by its very definition caste is nothing else than an expression of the individual nature (varna), and in fact is virtually identical to that nature. This merely goes to show that caste has no reality or existence unless the being is perceived within the limits of the individuality. As long as that being remains within thoselimits, so long does caste exist; but there can be no question of it continuing to exist for that particular being beyond those limits. The whole justification of its existence lies exclusively within them and could not possibly be transposed to another domain of existence, where the individual nature in question would nolonger correspond to any possibility. 当然，种姓问题在这里也不例外。相反，它是我们所讨论的所有可能情况中最清楚的例子，因为按照其定义，种姓不过是个体本性（varna）的表达，实际上几乎与该本性完全相同。这只是表明，除非在个体性的限制内感知存在，否则种姓就没有现实或存在。只要那个存在保持在这些限制内，种姓就存在；但对于那个特定存在来说，它在超出这些限制后就不再存在。它存在的整个理由仅仅在于这些限制内，绝对不能转移到另一个存在领域，那里的相关个体本性将不再对应任何可能性。
like to say a few words on the subject of what are called 'astral influences'. In the first place it needs emphasising that this expression is not to be understood primarily-let alone exclusively-in terms of the influences exerted on us by suchand-such a star or stars. Admittedly and without any doubt these influences-like any other influence exerted by anything elseare real enough in their own domain. And yet what the expression really means is that-chiefly symbolically-the stars represent the synthesis of all the various kinds of cosmic influences (primarily subtle rather than corporeal) to which individual beings are subject. When we say that the stars represent these influences 'symbolically', this is to be understood as meaning that they do so not in an 'idealised' or merely figurative way but because of real and precise correspondences based on the structure of the 'macrocosm' itself. 关于所谓的“星体影响”，我想说几句话。首先需要强调的是，这个表达并不是主要地，更不是独占地，指的是星体对我们的影响。不可否认，毫无疑问，这些影响（就像其他任何事物所产生的影响一样）在它们自己的领域是真实存在的。然而，这个表达的真正意义是，星体主要是象征着各种宇宙影响（主要是微妙而非物质的）的综合，而个体生命则受到这些影响的支配。当我们说星体象征着这些影响时，“象征性”是指它们并不是以“理想化”或仅仅是比喻的方式来象征，而是基于“宏观世界”本身结构的真实而精确的对应关系。
The usual way of regarding 'astral influences' is to think of them as factors that rule the individuality. However, this is only the most outward way of viewing the matter. If we consider the question from a more profound point of view, the truth is that if the individuality is connected with a clearly defined group of influences it is because this group of influences is the one that is consonant with the nature of the being that happens to be manif esting in that individuality. In other words, although 'astral influences' might appear to determine what the individual is, this is only the appearance, not the reality. The truth of the matter is that these influences do not determine the nature of the individual, but are merely an expression of it owing to the accord or harmony that necessarily exists between the individual and his environment. As we saw earlier, it is this harmony alone which makes it possible for the individual to realise the possibilities of which the entire course of its existence is simply a development. 通常来看，“星体影响”被认为是统治个体性的因素。然而，这只是从最外在的角度来看待这个问题。如果我们从更深刻的角度来考虑这个问题，事实是，如果个体性与一组明确定义的影响相连接，那是因为这组影响与正在展现的个体的本质是一致的。换句话说，虽然“星体影响”可能看起来决定了个体的本质，但这只是表象，而不是现实。事实是，这些影响并不决定个体的本质，而只是由于个体与其环境之间必然存在的和谐或协调而表达出来。正如我们之前所看到的，只有这种和谐才使个体能够实现其整个存在过程中的可能性。
In other words the real determination does not come from outside, but from the being itself. This brings us back to our earlier statement that in the production of Salt the active principle is Sulphur, whereas Mercury is only the passive principle. The outward signs simply make it possible - for those who know how to interpret them correctly - to discern the determination by, as it 换句话说，真正的决定不是来自外部，而是来自自身。这使我们回到了我们之前的陈述，即在盐的生产中，活性原则是硫，而水银只是被动原则。外在的迹象只是为了让那些知道如何正确解释它们的人能够辨别出决定。
were, giving it a sensory expression. In practice what has just been said does nothing to modify the results that can be obtained from studying the 'astral influences'; but from a doctrinal point of view it seems essential to clarify the true nature and function of these influences - in other words, the true nature of the relationship between the being and the environment in which its individual manif estation is actualised. The keypoint to bear in mind here is that the indefinite multitude of the various elements which together make up the environment in its totality is expressed through these influences in an intelligibly co-ordinated form. 给它以感官表达。实际上，刚才所说的对于研究“星体影响”所能得出的结果没有任何修改作用；但从教义的角度来看，似乎有必要澄清这些影响的真正性质和功能，换句话说，是澄清存在与其个体表现所实现的环境之间的真正关系的性质。在这里需要记住的关键点是，构成环境整体的各种各样的无限多的元素通过这些影响以可理解的协调形式表达出来。
We feel there is no need to elaborate any further on this subject, since we have already said enough to convey the essential fact that in a sense every individual being has a dual nature. In alchemical terms we could say that inwardly it is 'sulphurous' and outwardly 'mercurial'. It is the fact that 'true man' alone is capable of fully realising and perfectly balancing this dual nature that makes him actually as well as potentially the 'Son of Heaven and Earth'. At the same time, this dual nature is what qualifies him for fulfilling the function of 'mediator' between these two poles of manifestation. 我们认为没有必要进一步阐述这个主题，因为我们已经说得足够多，以传达这样一个基本事实：从某种意义上说，每个个体都具有双重性质。在炼金术的术语中，我们可以说内在是“硫磺的”，外在是“水银的”。事实上，“真正的人”之所以能够完全实现和完美平衡这种双重性质，使他实际上和潜在地成为“天地之子”。同时，这种双重性质也使他有资格履行“调解者”的功能，连接这两个表现极点。
I I. Here, in broad outline, we have the fundamental principle that lies behind every application in the traditional sciences of so-called 'divinatory' techniques. 我我。在这里，我们概述了传统科学中所谓“占卜”技术的每个应用背后的基本原则。
I4 | The Mediator I4 | 调解者
'IT rises from Earth to Heaven and comes down again from Heaven to Earth, and so acquires the power of things above and the power of things below.' This statement, from the Hermetic Emerald Tablet, can be applied word for word to Man as median term of the Great Triad: that is, it can be applied to Man in his role as 'mediator' responsible for maintaining communication between Heaven and Earth. “它从地球升至天堂，再从天堂降至地球，因此获得了上天之力和下界之力。”这句话来自赫密士的翡翠板，可以逐字逐句地应用于人作为伟大三位一体的中间项：也就是说，可以应用于人作为“调解者”，负责维持天地之间的沟通。
This 'rising from Earth to Heaven' is symbolised in the rituals of many different traditions by the actual ascent of a tree or pole, representing the 'World Axis'. This ascent, inevitably followed by a re-descent, gives rise to a dual movement or process which corresponds to the stages of 'solution' and 'coagulation'; and whoever genuinely realises the full implications of this rite thereby succeeds in assimilating the influences of Heaven and bringing them down into this world, where he then unites them with the terrestrial influences. At first this merging of influences takes place inside him; later, by participation and by a sort of 'radiation', in the whole surrounding Cosmos. 这种“从地球升向天堂”的象征在许多不同传统的仪式中通过树木或柱子的实际上升来体现，代表着“世界轴”。这种上升，必然会随之而来的重新下降，产生了一种对应于“溶解”和“凝固”阶段的双重运动或过程；而真正意识到这种仪式的全部含义的人，因此成功地吸收了天堂的影响并将其带入这个世界，在这里将其与地球的影响融合在一起。起初，这种影响的融合发生在他内心中；后来，通过参与和一种“辐射”，在整个周围的宇宙中发生。
I The words can also be understood in a strictly initiatic context as an accurate delineation of the two aspects of realisation: one 'ascending', the other 'descending'. But this is another point which it is impossible to elaborate on here. 这些词也可以在一个严格的启蒙背景下理解为对实现的两个方面的准确描述：一个是“上升”，另一个是“下降”。但这是另一个无法在此详述的观点。
It is incidentally worth mentioning in this connection that the fundamental significance of rites apparently aimed at 'rain-making' emerges quite clearly when one remembers that rain is frequently used to symbolise this descent of celestial influences. Obviously that significance will be totally independent of the 'magical' application which people assume to be the only one it has; and while of course we have no intention of denying the validity of this application, we wish merely to reduce it to its true value at a very contingent level. 顺便提一下，在这方面值得一提的是，那些明显旨在“祈雨”的仪式的基本意义在于，雨水经常被用来象征天体影响的降临。显然，这个意义将完全独立于人们认为它只有“魔法”应用的意义；当然，我们并不打算否认这种应用的有效性，我们只是希望将其降低到一个非常偶然的水平上。
It is interesting to observe that this rain symbolism has even been preserved-via the Hebrew tradition - in the Catholic liturgy itself: 'Drop down, ye heavens, from above, and let the skies pour down righteousness' (Isaiah 45:8: 'Rorate Coelidesuper, nubes pluant Fustum'). The 'righteousness' alluded to here can be thought of as being the 'mediator' who 'comes down again from Heaven to Earth'; equally it can be equated with that being who, in full and conscious possession of his celestial identity, appears in this world as the Avatar. 有趣的是，我们可以观察到这种雨水象征甚至在希伯来传统中得到保留，而且在天主教礼仪中也有体现：“天上，你们要滴下甘霖；云彩，要降下正义”（以赛亚书 45:8：“Rorate Coeli desuper, nubes pluant Justum”）。这里所提到的“正义”可以被视为“调停者”从天堂再次降临到地球；同样，它也可以被等同于那个完全意识到自己天上身份的存在，在这个世界上以化身的形式出现。
The Far-Eastern tradition, along with many other traditions, states that to begin with Heaven and Earth were not separate; in fact they are necessarily united and 'undifferentiated' in T'ai Chi, their common principle. But to allow for manifestation, a polarisation in Being has to occur. This polarisation gives rise to Essence on the one hand and Substance on the other, producing what can be called a 'separation' of these two complementary terms, the first of which is symbolised by Heaven, the second by Earth. The reason for this separation is to allow manifestation to take place in between the two, or (if such an expression is permissible) in the 'interval' between them. 远东传统以及许多其他传统都认为，起初天地并不是分离的；实际上，它们必然是统一的，在太极中是“无差别”的。但为了允许显化，存在必须发生极化。这种极化产生了本质和物质，从而产生了可以称为这两个互补术语的“分离”，第一个术语由天象征，第二个术语由地象征。这种分离的原因是为了允许显化发生在两者之间，或者（如果这样的表达是允许的）在它们之间的“间隔”中。
Once this separation has occurred, communication between Heaven and Earth can only be established along the axis connecting the centre of each state of existence to the centre of every other state of existence. In other words this axis-linking together the indefinite multitude of states of existence in a hierarchical whole to form universal manifestation-extends from one pole to the other, that is, from Heaven to Earth; and as we explained earlier, it can be viewed as a kind of measure of the distance between them in the vertical direction that marks the hierarchy of the states just mentioned. The centre of each state can therefore be considered as the trace of this vertical axis on the horizontal plane which, in geometrical terms, represents that particular state. Each such centre is in fact the 'Invariable Middle' (Chung Yung), which means it is the one and only point in that particular state where celestial and terrestrial influences are united. It is at the same time the only point from which direct communication with other states 一旦发生这种分离，天地之间的沟通只能沿着连接每个存在状态中心与其他存在状态中心的轴线建立。换句话说，这个轴线将无数个存在状态按照等级整合在一起形成宇宙的显现，从一个极点延伸到另一个极点，也就是从天到地；正如我们之前解释的，它可以被看作是标志着上述状态等级的垂直方向上它们之间距离的一种度量。因此，每个状态的中心可以被视为这个垂直轴在水平平面上的痕迹，从几何学的角度来说，代表着那个特定状态。每个这样的中心实际上是“中庸”的唯一点，意味着它是该特定状态中天地影响力统一的唯一点。同时，它也是与其他状态直接沟通的唯一点。
Basically, the agreement extends to all traditions without exception. However, the specific point we wish to make here is that even the mode of expression used by the Far-Eastern tradition in this instance is not exclusive to it alone. 基本上，该协议适用于所有传统，没有例外。然而，我们在这里要强调的特定观点是，即使远东传统在这种情况下使用的表达方式并不仅限于它自己。
These comments can also be applied analogically at different levels, according to whether what is being considered is universal manif estation in its entirety, or only a particular state of manif estation (that is, one particular world) or even a more or less limited cycle in the existence of that world. In each case there will always be to begin with something that corresponds - in a morc or less relative sense - to the 'separation of Heaven and Earth'. 这些评论也可以按类比的方式应用于不同的层次，根据所考虑的是整体的普遍表现，还是仅仅是特定的表现状态（即一个特定的世界），甚至是该世界存在的一个更多或更少有限的周期。在每种情况下，首先总会有某种程度上相对的“天地分离”的对应物。
For further comments on the meaning of this vertical axis see The Symbolism of the Cross, chapter 23. 有关这个垂直轴的意义的进一步评论，请参阅《十字架的象征意义》第 23 章。
of existence is possible, because communication between the different states can only take place along the vertical axis. 存在的可能性是可能的，因为不同状态之间的通信只能沿着垂直轴进行。
So far as our own state of existence is concerned, its centre is man's normal 'place'. This of course is just another way of saying that 'true man' and this centre are identical, so that the union of Heaven and Earth in our state will take place exclusively in and through him. Here we have the reason why everything which is manifested in this state proceeds entirely from him and depends entirely on him, and only exists as it were as an outward and partial projection of his own possibilities. It is he who, by his 'action of presence', maintains and preserves the existence of our world, for he is its centre and without a centre nothing could actually exist. This basically is the reason for the existence in every tradition of rituals which af firm in a tangible and perceptible form man's intervention for the purpose of maintaining the cosmic order. Ultimately, all these rites are just so many different expressions of the function of 'mediation' which is essentially his. 7 就我们自身的存在状态而言，它的中心是人类的正常“位置”。当然，这只是另一种说法，即“真正的人”和这个中心是相同的，因此，天地在我们的状态中的结合将完全在他身上发生。这就是为什么在这个状态中表现出来的一切都完全来自他，并且完全依赖于他，只存在于他自己的可能性的外在和部分投射中。正是通过他的“存在行动”，他维持和保护着我们世界的存在，因为他是它的中心，没有中心，实际上什么都不能存在。这基本上是每个传统中存在仪式的原因，这些仪式以有形和可感知的形式肯定了人类为维持宇宙秩序而进行的干预。最终，所有这些仪式只是他本质上的“调解”功能的许多不同表达方式。
There are many traditional symbols which depict Man located between Heaven and Earth, where, as the middle term of the Great Triad, he fulfils his role of 'mediator'. We may as well mention at the outset that this is the broad significance of the trigrams in the I Ching. Each of the three lines of which they are composed corresponds to one of the three terms of the Great Triad, as we shall explain in greater detail later: the top line symbolises Heaven, the central line Man, and the bottom one Earth. As for the hexagrams, the upper and lower trigrams of which they are composed also correspond as units to Heaven and to Earth respectively. In this case the median term is no longer visibly depicted, but this is because the hexagram as a whole is an expression of the role of 'mediator' inasmuch as it unites the 有许多传统符号描绘了人位于天地之间，作为大三角形的中间项，他履行着“调解者”的角色。我们首先要提到的是，这是《易经》中卦辞的广义意义。它们由三条线组成，每条线对应大三角形的一个术语，我们稍后将详细解释：顶部线象征天，中间线象征人，底部线象征地。至于卦象，它们由上下两个卦辞组成，分别对应天和地。在这种情况下，中间项不再明显地描绘出来，但这是因为整个卦象作为一个整体表达了“调解者”的角色，因为它将天地统一起来。
In Islamic esotericism such a being is described as 'upholding the world just by breathing'. 在伊斯兰神秘主义中，这样的存在被描述为“仅凭呼吸就能维持世界”。
Our use of the word 'expressions' is justified to the extent that these rites represent symbolically the function in question. However, we must not forget that it is by actually performing these rites that man truly and consciously fulfils this function. This is a direct consequence of the ef ficacity inherent in the rites and rituals - a fact that we have sufficiently explained elsewhere (particularly in Aperçus sur l'Initiation) to make any further repetition here unnecessary. 我们对“表达”一词的使用是有道理的，因为这些仪式在象征上代表了所讨论的功能。然而，我们不能忘记，通过实际执行这些仪式，人类才能真正和有意识地履行这一功能。这是仪式和仪式中固有的有效性直接产生的结果，我们在其他地方已经充分解释过（尤其是在《对启蒙的洞察》中），因此在这里不再重复解释。
celestial and terrestrial influences. There is an obvious comparison to be drawn here with the 'Seal of Solomon', which is also made up of six lines (although arranged in a diff erent fashion) and which, according to one of its meanings, consists of an upright triangle representing celestial nature and an inverted triangle representing terrestrial nature. The figure as a whole is therefore a symbol of 'Universal Man', who unites these two natures in himself and so is the perfect 'mediator'. 8 天体和地球的影响。这里可以明显地与“所罗门的印章”进行比较，它也由六条线组成（虽然排列方式不同），根据其中一个意义，它由代表天体性质的直立三角形和代表地球性质的倒置三角形组成。因此，整个图形是“普世人”的象征，他在自己身上融合了这两种性质，因此是完美的“调解者”。
Another well-known Far-Eastern symbol is the tortoise, placed between the upper and lower halves of its shell just like Man between Heaven and Earth. Not only the position but even the shapes of the two halves of the shell have their significance: the upper half, which 'covers' the animal, also corresponds to Heaven because of its rounded shape, while the lower half which 'supports' the animal corresponds to Earth by virtue of its flatness. 9 Viewed as a whole, the shell is therefore an image of the Universe, while the tortoise itself, between its two parts, naturally represents the median term of the Great Triad, which is Man. Additionally, the withdrawal of the tortoise inside its shell symbolises concentration in the 'primordial state', which is the state of 'true man'; also, this concentration itself denotes the realisation of human possibilities in all their fullness. For although it can appear that the centre is merely a point devoid of extension, in fact when viewed from the principial standpoint it actually contains all things. This is why 'true man' contains within himself every- 另一个著名的远东象征是乌龟，它被放置在壳的上半部和下半部之间，就像人类处于天地之间。不仅位置，甚至壳的两个半部分的形状都有其意义：上半部分，作为“覆盖”动物的部分，因其圆形而对应天空，而下半部分，作为“支撑”动物的部分，因其平坦而对应大地。整个壳因此成为宇宙的形象，而乌龟本身，在其两个部分之间，自然代表了伟大三位一体的中间术语，即人类。此外，乌龟将自己缩进壳中的行为象征着“原始状态”中的专注，这是“真正的人”的状态；此外，这种专注本身意味着在其全部丰满中实现人类的可能性。因为虽然中心可能只是一个没有延伸的点，但从原则的观点来看，它实际上包含了一切事物。这就是为什么“真正的人”在自己内心中包含了一切的原因。
In specifically Christian terminology, this is the union of the divine and human natures in Christ, who in fact is a perf ect embodiment of this 'mediatory' role: see The Symbolism of the Cross, chapter 28. 在基督教特定的术语中，这是基督的神性和人性的合一，事实上，基督是这种“调解”角色的完美体现：参见《十字架的象征意义》第 28 章。
In the concept of 'Universal Man' this role-played by 'true man' solely in relation to one particular state of existence- is applied by analogical transposition to manifestation as a whole. 在“普遍人”的概念中，这个角色由“真正的人”在与一种特定存在状态的关系中扮演，通过类比转换应用于整个表现。
A plane surf ace as such is of course directly related to a straight line, which is an element of the square. In a purely negative way, plane surface and straight line can both be defined by the absence of any curvature. 一个平面表面当然与直线直接相关，直线是正方形的一个元素。以纯负面的方式，平面表面和直线都可以通过缺乏任何曲率来定义。
ro. Which is why the chart called was, according to tradition, presented to Yü the Great by a tortoise. Here we also have the origin of the use of the tortoise in some specialised applications (chiefly of a 'divinatory' nature) of the traditional sciences. 这就是为什么传统上称之为 的图表是由一只乌龟呈献给大禹的原因。这也是乌龟在一些专门应用（主要是“占卜”性质）的传统科学中使用的起源。
II. On the relation between point and extension see The Symbolism of the Cross, chapters and 29 . 关于点与延伸之间的关系，请参阅《十字架的象征意义》第 章和第 29 章。
thing that is manifested in the state of existence with whose centre he is identical. 他所体现的事物与他所在的存在状态是一致的。
We find a symbolism comparable to that of the tortoise in the case of the clothing worn by the ancient princes of China. As we have mentioned elsewhere, this clothing was traditionally rounded in shape at the top (that is, at the collar) and square in shape at the bottom-roundness denoting Heaven and squareness Earth. Here we can add that this symbol is very closely related to that other one (on which more shortly) which locates Man between the square and the compasses, for these are the instruments used to draw a square and a circle respectively. 我们发现在中国古代王子所穿的服装中存在一种与乌龟类似的象征意义。正如我们在其他地方提到的那样，这种服装在顶部（即领口处）通常呈圆形，底部呈方形-圆形象征天，方形象征地。在这里我们可以补充说，这个象征与另一个象征（稍后会详细介绍）非常密切相关，它将人类置于方形和圆规之间，因为这些工具分别用于绘制方形和圆形。
From this disposition of the clothing we also see that prototypal man - represented by the prince-was depicted in his role of eff ecting the union of Heaven and Earth as touching Heaven with his head while his feet rested on the Earth. We will have more to say about this further on, and will merely add here that it was not only the clothing of the prince or ruler that was given a symbolic meaning, but every action that he performed in his daily life. Everything he did down to the very last detail was determined and governed by ritual, and this meant that, as we just mentioned, he was regarded as the representative of prototypal man in all possible circumstances. Originally, of course, he will actually have been a 'true man'; subsequently, as a result of the conditions of growing spiritual degeneracy that later affected humanity, this ideal could no longer be lived up to, but even so the ruler in exercising his function always continued in a sense to 'incarnate' 'true man' and take his place ritually, quite independently of what he might be in himself. That he continued to do this was all the more necessary in view of the fact that (as we shall see more clearly in due course) his function was essentially that of 'mediator'. 从衣物的布置中，我们也可以看出，原型人类——由王子代表——被描绘为在他头部触及天空的同时，脚踏大地，实现天地的结合。我们将在后面进一步讨论这个问题，并在此仅补充一点，即不仅王子或统治者的服装具有象征意义，而且他在日常生活中所做的每一个行动都具有象征意义。他所做的每一件事情，甚至到最后的细节，都是由仪式决定和统治的，这意味着，正如我们刚才提到的，他被视为在所有可能的情况下原型人类的代表。当然，最初，他实际上将是一个“真正的人”；随后，由于后来影响人类的精神堕落的条件，这个理想不再能够实现，但即使如此，统治者在行使职能时始终以某种意义上“具现化”“真正的人”，并在仪式上代替他，与他本人无关。 考虑到他的职能本质上是“调解者”，他继续这样做变得更加必要，这一点我们将在适当的时候更清楚地看到。
If we were to give a typical example of ritual actions of this kind, we could do no better than cite the Emperor's circumambulation 如果我们要举一个典型的例子来说明这种仪式行为，我们最好引用皇帝的绕行
The Reign of Quantity and the Signs of the Times, chapter 20. 《数量的统治与时代的迹象》第 20 章。
We have already emphasised on other occasions the fundamental importance of making a general distinction between a traditional function and the being fulfilling it. The effectiveness of the first is strictly independent of the intrinsic worth or the worth as an individual of the second. See especially Apergus surl'Initiation, chapter 45. 我们已经在其他场合强调过，将传统功能与实现该功能的个体进行一般区分的基本重要性。第一个的有效性严格独立于第二个的内在价值或个体的价值。特别参见《关于启蒙》第 45 章。
of the Ming T'ang. As we will be dealing with this subject more fully later on, we will confine ourselves here to saying that the Ming T'ang was a kind of image of the Universe, concentrated as it were in a place that represented the 'Invariable Middle': the very fact that this central location was also the Emperor's place of residence automatically made him a living representation of 'true man'. Furthermore, the Ming T'ang was an image of the Universe not only in a spatial but also in a temporal sense, because in it the spatial symbolism of the cardinal points was directly associated with the temporal symbolism of the seasons and the annual cycle. Now the roof of his building was circular in shape while its base was either square or rectangular, and between the roof and the base (like the tortoise between the upper and lower halves of its shell) lived the Emperor as representative of Man situated midway between Heaven and Earth. This type of architectural design is also to be found, and with the identical symbolic meaning, in many other traditional forms. One has only to think of the Buddhist stupas or the Islamic qubbah, to name just two examples. Perhaps in future we will bring all these examples together in a separate study, and this certainly would be a project well worth undertaking, because it touches on a subject that is of the greatest relevance for an understanding of the initiatic meaning of building symbolism. 明堂是明代的一种形象，我们稍后会更详细地讨论这个主题，现在我们只说明堂是宇宙的一种形象，集中在代表“不变中心”的地方：这个中心位置也是皇帝的居所，使他自动成为“真人”的活体代表。此外，明堂不仅在空间上是宇宙的形象，而且在时间上也是如此，因为其中的空间象征与方位的时间象征直接相关，包括季节和年度循环。建筑的屋顶是圆形的，底部是方形或矩形的，在屋顶和底部之间（就像龟壳的上半部和下半部之间）居住着皇帝，作为人类代表，位于天地之间。这种建筑设计也可以在许多其他传统形式中找到，并具有相同的象征意义，只需想到佛教的塔和伊斯兰教的圆顶就足够了。 也许将来我们会把所有这些例子汇集到一项独立的研究中，这无疑是一个非常值得进行的项目，因为它涉及到了建筑象征意义的启蒙理解的最重要的主题。
There is one other symbol that is interchangeable in terms of meaning with the symbols we have been discussing. This is the symbol of the commander in his chariot. With a circular canopy (representing Heaven) and a square-shaped floor (representing Earth), this chariot was in fact constructed on the same 'cosmic model' that was used for traditional buildings such as the Ming T'ang. Also, both canopy and floor were connected by a pole, which of course is an axial symbol; and a small section of the 还有一个符号与我们讨论过的符号在意义上是可以互换的。这是指指挥官在战车上的符号。这辆战车有一个圆形的顶篷（代表天）和一个方形的地板（代表地），实际上是按照传统建筑物如明堂所使用的“宇宙模型”来构建的。此外，顶篷和地板之间还通过一根杆连接，这当然是一个轴向的象征； 还有一个小部分的
In this it resembles the tortoise, with which it was in fact connected in the diagram of Lo Chu giving the plan for the building. We will have more to say about this shortly. 在这一点上，它与乌龟相似，实际上在洛楚的图表中与乌龟相连，给出了建筑的计划。我们很快会对此进行更多的讨论。
Although this axis is not always given visible form in the traditional buildings we have just mentioned, it always plays a fundamental role in their construction, which is regulated entirely with ref erence to it. 尽管这个轴线在我们刚才提到的传统建筑中并不总是以可见的形式呈现，但它在它们的构造中始终起着基础性的作用，所有的构造都完全以它为参考进行调整。
pole projected above the canopy as if to show that the 'pinnacle of Heaven' is really beyond Heaven itself. This pole was regarded as measuring symbolically the height of the prototypal man to whom the commander was assimilated-a height given by numerical proportions that varied according to the cyclic conditions of the period. In this way man himself was identified with the 'World Axis' so that he could effectively link Heaven and Earth. Strictly speaking we should add that this identification of man and axis will only have its full meaning and effectiveness in the case of 'transcendent man'. By contrast, 'true man' only corresponds to one point on the axis-that is, to the point which is the centre of his own state of existence-and his identification with the axis itself is only virtual. But this question of the relationship between 'true man' and 'transcendent man' requires a more detailed analysis which will find its natural place later in this book. 杆子突出在树冠之上，仿佛要显示“天堂的巅峰”实际上超越了天堂本身。这根杆子被视为象征性地测量原型人的高度，指挥官被认为与之融合-这个高度根据周期性条件的变化而变化。通过这种方式，人类本身被认同为“世界轴心”，从而能够有效地连接天堂和地球。严格来说，我们应该补充说，只有在“超越人”这种情况下，人与轴心的这种认同才具有完整的意义和效果。相比之下，“真正的人”只对应于轴心上的一个点-也就是他自己存在状态的中心点-他与轴心本身的认同只是虚拟的。但是，“真正的人”和“超越人”之间的关系问题需要进行更详细的分析，这将在本书的后面找到其自然位置。
This detail also recurs in a number of other examples (especially in the case of the stupa). It has a far greater significance than at first sight it might seem to possess, for from the initiatic point of view it has to do with the symbolic representation of the 'departure from the Cosmos'. 这个细节在许多其他例子中也反复出现（尤其是在佛塔的情况下）。它具有比表面上看起来更重要的意义，因为从启蒙的角度来看，它与象征性地代表“离开宇宙”的意义有关。
I 5 | Between the Square and the Compasses 我 5 | 在方尺和圆规之间
THERE is one particular subject which on examination reveals a most remarkable parallelism between the Far-Eastern tradition and the initiatic traditions of the West. This is the question of the symbolic values attached to the compasses and the square. As we pointed out earlier, these clearly correspond to the circle and the square; ' that is, they correspond respectively to the geometrical figures representing Heaven and Earth. Masonic symbolism, in conformity with this correspondence, normally places the pair of compasses on top and the square underneath. Between the two symbols we usually find the Blazing Star which is a symbol of and, more specifically, of 'regenerate man': 5 with it, the Great Triad is completed. It is also stated explicitly that 'a Master Mason always finds himself between the square and the compasses' - in other words in the very 'place' in which the 在考察中，有一个特定的主题揭示了远东传统和西方启蒙传统之间最引人注目的相似之处。这就是指南针和方尺所附带的象征价值的问题。正如我们之前指出的，它们明显对应着圆和方形；也就是说，它们分别对应着代表天堂和地球的几何图形。在这种对应关系下，共济会的象征主义通常将一对指南针放在上面，方尺放在下面。在这两个象征之间，我们通常会找到燃烧的星星，它是一种象征，更具体地说，是“重生的人”的象征：有了它，伟大的三位一体就完成了。还明确表示“一位大师兄弟总是发现自己处于方尺和指南针之间”-换句话说，就是在那个非常的“位置”中。
I. In Chinese, as in English, the same word — fang — denotes both the instrument and the figure. 在中文中，与英语一样，同一个词“方”既表示工具，也表示图形。
The different ways of positioning the compasses and square in relation to each other in the three degrees of Craft Masonry each have their own significance. To begin with, the celestial influences are portrayed as dominated by the terrestrial influences; then they are shown gradually detaching themselves, and finally as dominating the terrestrial influences in turn. 在工艺共济会的三个等级中，罗盘和方尺之间的不同定位方式各自具有其特殊意义。首先，天体影响被描绘为受地球影响主导；然后它们逐渐脱离，最后又依次主导地球影响。
When these positions are reversed the symbol has a specific meaning that is to be compared with the inversion of the alchemical symbol for Sulphur as a sign that the 'Great Work' has been accomplished. Compare also the symbolism of the i 2 th Tarot trump. 当这些位置颠倒时，符号具有特定的含义，可以与硫的炼金术符号的倒置进行比较，作为“伟大工程”已经完成的标志。还可以比较第 12 张塔罗牌的象征意义。
The Blazing Star has five points, and 5 is the number of the 'microcosm'. This correlation is also explicitly af firmed in cases such as the Pentagram of Agrippa, which shows the star containing the actual figure of a man-head, arms and legs each corresponding to one point in the star. 燃烧的星星有五个点，5 是“微观世界”的数字。这种关联在阿格里帕的五角星中也明确地得到了确认，它显示星星中包含了一个真实的人头、手臂和腿，每个对应星星的一个点。
According to an old ritual, 'the Blazing Star is the symbol of the Mason [one could equally well say of the initiate in general] ablaze with light in the middle of the darkness [of the prof ane world]'. This description is obviously an allusion to the statement in the Gospel of St. John: 'And the light shineth in darkness, and the darkness comprehended it not'. 根据一个古老的仪式，“燃烧的星星是共济会的象征[同样可以说是普通入会者的象征]，在黑暗[世俗世界的黑暗]中燃烧着光芒。”这个描述显然是对《圣约翰福音》中的陈述的暗示：“光在黑暗中照耀，黑暗却不接受它。”
Blazing Star is inscribed. As this 'place' is none other than the 'Invariable Middle', this means that the Master is being equated with 'true man' exercising the function of 'mediator' midway between Heaven and Earth. This equation is all the more exact because-at least symbolically and 'virtually' if not in actual fact-Mastery represents completion of the 'lesser mysteries'; and the goal of these mysteries is, precisely, the state of 'true man'. 7 In other words, what we have here is a set of symbols that is strictly equivalent to the symbolism we have already encountered in various different forms in the Far-Eastern tradition. 燃烧的星星被铭刻。由于这个“地方”不过是“不变的中间”，这意味着大师被等同于在天地之间行使“调解者”功能的“真人”。这个等式更加准确，因为至少在象征上和“实质上”，大师代表了“小秘密”的完成；而这些秘密的目标正是“真人”的状态。换句话说，我们在这里看到的一组符号与我们在远东传统中已经遇到的各种不同形式的象征主义严格等同。
We would like to mention another point while on the subject of Mastery. The characteristics of Mastery as we just described them correspond to the final grade in Freemasonry, and this fits in perfectly with the fact we have drawn attention to elsewhere, that the craft initiations (along with the initiations derived from them) all relate to the 'lesser mysteries'. This is certainly not to deny that in the so-called 'higher grades' (themselves composed of elements of very mixed origin) we find several allusions to the 'greater mysteries'. At least one of these allusions can be traced back directly to the ancient Operative Masonry, and this shows that originally Freemasonry was capable of opening perspectives onto regions that lay beyond the bounds of the 'lesser mysteries'. What we are specifically ref erring to here is the distinction made in Anglo-Saxon Freemasonry between Square Masonry and Arch Masonry. In the transition 'from square to arch'— or 'from triangle to circle', 9 to use the terms adopted by eighteenth century 在谈到掌握技艺时，我们还想提及另一点。正如我们刚才所描述的，掌握技艺的特点对应于共济会的最终等级，这与我们在其他地方所指出的事实完美契合，即工艺入门（以及由此衍生的入门）都与“较小的奥秘”有关。这当然并不否认在所谓的“高级等级”（它们本身由非常混合的元素组成）中，我们发现了几个对“较大的奥秘”的暗示。其中至少一个可以追溯到古代的操作性石匠工艺，这表明最初的共济会能够开启超越“较小的奥秘”范围的视野。我们在这里特别指的是盎格鲁-撒克逊共济会中对方尺工艺和拱门工艺的区分。在“从方尺到拱门”的过渡中，或者说“从三角形到圆形”，使用 18 世纪采用的术语。
It is no coincidence that the Lodge of the Masters is also called the 'Middle Chamber'. 大师之屋也被称为“中殿”，这并非巧合。
For its bearing on the Masonic formula just quoted, it is worth pointing out that the Chinese expression 'beneath Heaven' ( 'ien hsia) which we mentioned earlier as a term for the cosmos as a whole is also open to another interpretation when considered from the strictly initiatic point of view. It then corresponds to the 'Temple of the Holy Spirit, which is everywhere' and which is the meeting-place of the Rosicrucians-who are also the 'true men' (see Apergus sur l'Initiation, chapters 37 and 38). We will also mention in this connection that 'Heaven covers' and that Masonic activities must be carried out, precisely, 'under cover', so that the Lodge itself becomes an image of the Cosmos. See The Lord ofthe World, chapter 7 . 对于刚才引用的共济会公式的影响，值得指出的是，我们之前提到的中文表达“天下”（“ien hsia”）作为整个宇宙的一个术语，在从严格的启蒙观点来考虑时，也可以有另一种解释。它对应于“圣灵的殿堂，无处不在”，也是罗塞十字会的聚会地点，他们也是“真正的人”（见《关于启蒙的启示》，第 37 和 38 章）。我们还要提到的是，“天覆盖”，共济会的活动必须在“掩护”下进行，以使大厅本身成为宇宙的一个形象。见《世界之主》，第 7 章。
Aperçus surl'Initiation, chapter 39. 启蒙论，第 39 章。
The triangle is here substituted for the square for the simple reason that both are 三角形在这里代替正方形，原因很简单，两者都是
I06 | THE GREAT TRIAD I06 | 伟大的三合一
French Freemasonry to describe the same thing-we come back once again to the fundamental opposition between square (or, more generally, rectilinear) figures as representative of Earth, and circular figures as representative of Heaven. There can therefore be no doubt that we are concerned here with the passage from the human state represented by Earth to the supra-human states symbolised by Heaven (or the Heavens). In other words, what is being described here is transition from the domain of the 'lesser mysteries' to the domain of the 'greater mysteries'. 法国共济会用来描述同样的事物-我们再次回到了方形（或更一般地说，直线）图形代表地球，圆形图形代表天堂的基本对立。因此，毫无疑问，我们在这里关注的是从地球代表的人类状态到天堂（或天堂）象征的超人类状态的过渡。换句话说，这里描述的是从“较小奥秘”的领域过渡到“较大奥秘”的领域。
To return to the parallelism between Western and Eastern tradition, we should add that the compasses and square are not only implicitly present in the Far-Eastern tradition in the sense that they are the instruments used for tracing the circle and the square: they also feature there explicitly. Perhaps the most important single example is their use as attributes of Niu Kua. Although we have already mentioned this fact before, we did not then offer any explanation for one feature which at first sight could seem a strange anomaly. What we are referring to is the fact that-as a 'celestial' symbol and therefore yang or masculine-the pair of compasses should strictly speaking belong to Fu Hsi, and the square - a 'terrestrial' symbol and therefore yin or feminine - to Niu Kua. But in fact when Fu Hsi and Niu Kua are depicted together, linked by their serpent's tails which correspond exactly to the two serpents of the caduceus, it is Fu Hsi who holds the square and Niu Kua who holds the compasses. We do not have to look very far for the cause of this 回到西方和东方传统之间的平行关系，我们应该补充说，指南针和方尺不仅在远东传统中隐含存在，因为它们是用于绘制圆和方形的工具：它们在那里也明确地出现。也许最重要的一个例子是它们作为牛郎的属性之一的使用。虽然我们之前已经提到过这个事实，但我们当时没有对一个乍一看可能是奇怪的异常提供任何解释。我们指的是这样一个事实，即作为一个“天上”的象征，因此是阳性或男性的一对指南针严格来说应该属于伏羲，而方尺作为一个“地上”的象征，因此是阴性或女性的应该属于牛郎。但实际上，当伏羲和牛郎一起被描绘出来时，它们通过它们的蛇尾相连，这与卡德斯的两条蛇完全对应，伏羲拿着方尺，牛郎拿着指南针。我们不必远寻这个原因。
rectilinear figures and therefore interchangeable. The symbolism itself is not affected in the least. 直线图形因此可以互换。符号本身没有受到任何影响。
Io. Strictly speaking these terms do not have the same meaning that they do in the Great Triad - or rather, they correspond to the terms as used in the Great Triad but at a level which is internal to the manif ested universe. In this respect they correspond to the terms used in the Tribhuvana, with the one exception that Earth here (i.e. Earth as symbolising the human state as a whole) should be understood as comprising both the Earth and the Atmosphere - or 'intermediary region'- of the Tribhuvana. 严格来说，这些术语在大三位一体中并没有与其在大三位一体中的意义相同，或者说，它们对应于大三位一体中使用的术语，但在宇宙中的内部层次上。在这方面，它们与 Tribhuvana 中使用的术语相对应，唯一的例外是这里的地球（即地球作为整体人类状态的象征）应被理解为包括地球和大地、或者 Tribhuvana 的“中间地区”。
II. The vault of heaven corresponds to the 'canopy of perfection' alluded to in certain grades of Scottish Freemasonry. We hope in a separate study to be able to examine in greater detail the architectural symbolism involved. 天穹对应于苏格兰共济会某些等级中提到的“完美的天篷”。我们希望在另一项研究中能够更详细地探讨涉及的建筑象征意义。
The Reign of Quantity and the Signs of the Times, chapter 20. 《数量的统治与时代的迹象》第 20 章。
On the other hand no such inversion of attributes occurs in depictions of the 另一方面，在对...的描绘中没有发生这种属性的倒置
inversion, because what we have here is the same exchange of attributes that we mentioned earlier in relation to 'celestial' and 'terrestrial' numbers: an exchange which in cases such as this can very appropriately be described as 'hierogamic'. Otherwise it would hardly be possible to explain how the compasses could belong to Niu Kua, especially when we bear in mind that the specific sphere of activity ascribed to her defines her function as primarily one of maintaining the world's stability. What is more, this function allies her with the 'substantial' aspect of manifestation, and stability is expressed in geometrical symbolism by the cube. As far as the square is concerned, admittedly it could be argued that in a sense it is also an appropriate symbol for Hsi in his capacity as 'Lord of the Earth', and serves as the instrument which he uses to measure it. will then correspond to 'the Worshipful Master who rules by the square', as he is described in Masonic symbolism. But if this is so it is because- 倒置，因为我们在之前提到的“天体”和“地体”数字中有相同的属性交换：这种交换在这种情况下可以非常恰当地被描述为“圣婚”。否则，很难解释如何指南针可以属于女娲，特别是当我们考虑到她被赋予的特定活动领域将其定义为主要维持世界稳定的功能。此外，这个功能使她与“实质”方面的显现结盟，而稳定则通过几何符号的立方体来表达。至于正方形，可以争论的是，在某种意义上，它也是西王母作为“地之主”的合适象征，并且是他用来测量地球的工具。这将对应于在共济会象征中被描述为“以正方形统治的尊敬的大师”。但如果是这样的话，那是因为
Abstract 摘要
Hermetic Rebis: here the compasses are held by the masculine half (associated with the Sun) and the square by the feminine half (associated with the Moon). As for the correspondences with Sun and Moon, it is worth recalling our comments in an earlier note on the numbers and , and also the words of the Emerald Tablet: 'The Sun is its father, the Moon its Mother'. This statement refers precisely to the Rebis or 'Androgyne' which is the 'single thing' containing in itself the combined 'virtues of Heaven and Earth'. The 'Androgyne' is of course 'single' as far as its essence is concerned; so far as its outward aspects are concerned it is dual — res bina-just like the cosmic force we spoke of earlier. The symbolic serpent's tails with which Fu Hsi and Niu Kua are portrayed are of course also reminiscent of this cosmic force. 密封的瑞比斯：这里，罗盘由阳性一半（与太阳相关）持有，而方尺由阴性一半（与月亮相关）持有。至于与太阳和月亮的对应关系，值得回顾我们在早前注释中对数字 和 的评论，以及《翡翠板》中的话：“太阳是它的父亲，月亮是它的母亲”。这个陈述恰好指的是瑞比斯或“雌雄同体”，它是“单一的事物”，包含了“天地的合并之德”。当然，就其本质而言，“雌雄同体”是“单一的”；就其外在方面而言，它是双重的——就像我们之前提到的宇宙力量一样。符号化的蛇尾，用于描绘伏羲和女娲，当然也让人想起这种宇宙力量。
14. Granet himself (La Pensée chinoise, p.363) specifically acknowledges this interchange between compasses and square, as well as between odd and even numbers. Unfortunately this has not prevented him from making the mistake of defining the pair of compasses as a 'feminine emblem', as he does elsewhere (p.267, note). 14. 格拉内特本人（《中国思想》，第 363 页）明确承认了罗盘和方尺之间的交互作用，以及奇数和偶数之间的交互作用。不幸的是，这并没有阻止他在其他地方（第 267 页，注）将罗盘定义为“女性象征”的错误。
See The Reign of Quantity and the Signs of the Times, chapter 25. 请参阅《数量的统治与时代的迹象》第 25 章。
I6. This interchange of attributes between and Niu Kua can be compared with the situation in the third and fourth Tarot trumps, where a celestial symbolism (stars) is ascribed to the Empress and a terrestrial symbol (cubical stone) to the Emperor. Also, in position and sequence the Empress is associated with the number 3, which is odd, while the Emperor corresponds to the even number 4: the same transposition expressed in a diff erent way. 这种 和女娲之间的属性交换可以与塔罗牌第三和第四张牌的情况进行比较，其中天上的象征（星星）被赋予女皇，而地上的象征（立方石）被赋予皇帝。此外，女皇与奇数 3 相关联，而皇帝对应偶数 4：同样的转换以不同的方式表达。
We will return to this idea of measuring the Earth when we discuss the lay-out of the Ming T'ang. 我们将在讨论明堂的布局时回到测量地球的这个想法。
As organised and governed by Fu Hsi and his successors, the Empire was constituted - just like the Masonic Lodge - in such a way as to present an image of the whole Cosmos. 按照伏羲及其继任者的组织和管理，帝国被构建成像共济会一样，以呈现整个宇宙的形象。
in himself and no longer in association with Niu Kua - he is himself yin-yang, re-integrated in the state and nature of 'primordial man'. From this new perspective the square itself acquires a different significance. The fact that it contains two arms set at right angles to each other invites us to interpret it as the reunion of the horizontal and the vertical; and as we have seen earlier, horizontal in one of its senses corresponds to Earth, or yin, and vertical to Heaven or yang. This is precisely the reason why, in Masonic symbolism as well, 'the Worshipful Master's square is regarded as the union or synthesis of level and perpendicular. 在他自己身上，不再与牛魁有关 - 他本身就是阴阳，重新融入了“原始人”的状态和本质。从这个新的角度来看，正方形本身获得了不同的意义。它包含两条相互垂直的臂膀的事实，邀请我们将其解释为水平和垂直的重聚；正如我们之前所见，水平在某种意义上对应地球，或阴，而垂直对应天或阳。这正是为什么在共济会象征中，“尊敬的大师的方尺被视为水平和垂直的结合或综合的原因。
We would like to add one final comment on the stylised depictions of Fu Hsi and Niu Kua. Fu Hsi is shown on the left, Niu Kua on the right. This of course agrees with the preeminence generally attributed in the Far-Eastern tradition to the left over the right, which we explained earlier. But also, Fu Hsi holds the square in his left hand while Niu Kua holds the compasses in her right. Here the connotations of the symbols themselves call to mind the saying we have already quoted: 'The Way of Heaven has preference for the right; the Way of Earth prefers the left'. 我们想对伏羲和女娲的风格化描绘做出最后的评论。伏羲在左边，女娲在右边。这当然符合远东传统中左边优于右边的普遍认同，我们之前已经解释过。但是，伏羲左手拿着方尺，女娲右手拿着圆规。这些符号本身的含义让人想起我们已经引用过的一句话：“天道偏爱右，地道偏爱左”。
By way of summary, an example such as this shows very clearly how perfectly coherent traditional symbolism always is. But at the same time it also shows that it will never lend itself to any form of more or less rigid 'systematisation'. The reason for this is that 总结一下，这样的例子非常清楚地展示了传统象征主义是多么完美一致。但同时也表明它永远不会借助任何形式的更或少刚性的“系统化”。原因是
Level and perpendicular are also attributes of the two Wardens and consequently are brought into relationship with the two terms of the complementarity represented by the two pillars of the Temple of Solomon. 水平和垂直也是两个看守者的属性，因此与所罗门殿的两根柱子所代表的互补性的两个术语建立了关系。
It is also worth noting that whereas Fu Hsi's square is depicted with arms of equal length, that of the Venerable One's normally has arms of unequal lengths. Generally speaking it could be assumed that it is just a question here of the difference between a square and an elongated rectangle; but in fact the inequality of the arms is also related specifically to a 'secret' of Operative Masonry regarding the formation of a rightangled triangle with sides proportional to the numbers 3,4 and 5 . Later in this study we will have more to say about the symbolism of this triangle. 值得注意的是，傅西的方形图形的四条边长度相等，而尊者的方形图形通常四条边长度不等。一般来说，可以认为这只是一个方形和一个长方形之间的差异；但实际上，边长的不等也与石匠工艺中一个“秘密”有关，该秘密涉及到以数字 3、4 和 5 成比例的直角三角形的构建。在本研究的后面，我们将对这个三角形的象征意义有更多的论述。
Here of course 'right' and 'left' are meant to indicate the right and left of the figures themselves as opposed to the right and lef tof an observer. 当然，这里的“右”和“左”是指图形本身的右和左，而不是观察者的右和左。
By way of contrast, in the Rebis figure the masculine half is on the right, the feminine half on the lef . Also, the figure only has two hands; the right one holds the compasses, the left the square. 相比之下，在 Rebis 图中，男性半身位于右侧，女性半身位于左侧。此外，该图只有两只手，右手拿着圆规，左手拿着方尺。
ChouLi. 仪礼。
BETWEEN THE SQUARE AND THE COMPASSES I 09 traditional symbolism must remain capable of responding to and reflecting each and every one of the countless varying perspectives from which everything in existence can be viewed. Thanks to this, it opens up possibilities for understanding which are literally unlimited. 在正方形和圆规之间，传统象征主义必须保持能够回应和反映存在中的一切事物可以被观察到的无数不同视角。由于这一点，它为理解提供了实际上无限的可能性。
I6 | The Ming T'ang I6 | 明堂
Towards the end of the third millennium B.C. China was divided into nine provinces, and these provinces were arranged geometrically as in the following diagram (figure ). 公元前三千年末期，中国被分为九个省份，这些省份按照下图所示的几何排列方式布置（图 ）。
This division of the provinces-one at the centre, and the remaining eight at the four cardinal points and the four in- 这个省份的划分-一个位于中心，其余八个位于东南西北四个方向的四个省份
Figure termediate points-is ascribed by tradition to Yü the Great ( The story goes that he travelled across the world to 'measure the Earth'; and as he did his measuring in the form of a square, we see here the use to which the square was put as the instrument ascribed to the Emperor as 'Lord of the Earth'. 3 Legend says that the Great derived the inspiration for his division into nine from a diagram called Lo Chu, the 'Writing of the Lake'. This diagram was brought to him by a tortoise, and it shows the nine primary 传统上将中间点的发现归功于大禹（ 传说他环游世界来“测量地球”；由于他使用正方形进行测量，我们可以看到正方形作为仪器被归属于皇帝作为“地球之主”的用途。 3 传说大禹从一个名为洛书的图表中获得了将地球划分为九个部分的灵感。这个图表是一只乌龟带给他的， 它显示了九个主要的
I. The China of that time was apparently the territory between the Yellow River and the Blue River. 那个时候的中国显然是黄河和蓝河之间的领土。
The extraordinary similarity between the names and epithets of Yü the Great and Gadarn in Celtic tradition is curious, to say the least. Are we to suppose subsequent 'localisations' of one and the same 'prototype' which itself goes back much further in time - perhaps even to the primordial Tradition itself? In fact, however, this parallel is no more striking than the parallelisms we noted elsewhere when discussing the 'island of the four Masters' visited by Emperor Yao- the very same Emperor whom Yü the Great originally served as minister. See The Lord of the World, chapter 9. 大禹和凯尔特传统中的加达恩的名字和称号之间的非凡相似性令人好奇，至少可以这样说。我们是否应该假设这是同一个“原型”的后来的“本土化”，而这个“原型”本身追溯到更久远的时代 - 也许甚至追溯到原始传统本身？实际上，然而，这种类比并不比我们在讨论尧帝访问的“四主岛”时注意到的类比更引人注目 - 尧帝正是大禹最初担任部长的那位皇帝。请参阅《世界之主》第 9 章。
This particular square (as we mentioned earlier) had arms of equal length, for the simple reason that both the Empire itself and its divisions were regarded as being perfect squares. 这个特定的正方形（正如我们之前提到的）的四条边长度相等，原因很简单，因为帝国本身和它的分区都被认为是完美的正方形。
The other traditional diagram is the Ho Tu or 'River Scene'; the numbers in it are arranged in an intersecting 'cross' shape. As the Lo is associated with Yü the Great and the tortoise, so the Ho Tu is linked with Fu Hsi and the dragon. 另一个传统图表是河图，其中的数字排列成交叉的“十”字形。正如洛书与大禹和龟有关联一样，河图与伏羲和龙有关联。
numbers arranged in the form of the so-called 'magic square'. By applying this division to the Empire, Yü the Great turned it into an image of the universe. 以所谓的“幻方”形式排列的数字。通过将这种划分应用于帝国，大禹将其变成了宇宙的映像。
In this 'magic square's the central place is occupied by the number 5 , which is itself the 'middle' of the nine primary numbers. It is also, as we saw earlier, the 'central' number of Earth, as 6 is the 'central' number of Heaven. The central province corresponding to this number was where the Emperor lived; its name was the 'Middle Kingdom' (Chung Kuo). Later, as we are supposed to understand, this term was applied by transference to China as a whole. 在这个“幻方”中，中心位置被数字 5 占据，它本身是九个主要数字的“中间”数字。正如我们之前所看到的，它也是地球的“中心”数字，就像 6 是天堂的“中心”数字一样。对应于这个数字的中央省份是皇帝居住的地方，它的名字叫做“中央王国”（中国）。后来，我们应该理解，这个术语被转移性地应用到整个中国。
However, there are grounds for calling into question this notion of subsequent transference of the designation 'Middle Kingdom' to the whole of China. In fact just as the 'Middle Kingdom' occupied a central position in the Empire, so from the very beginning the Empire itself in its entirety could be conceived of as occupying an analogous position in relation to the world as a whole. This is after all an immediate logical consequence of the fact that the Empire was constituted, as we just said, in such a way 然而，对于将“中央王国”这一称号后来转移到整个中国的观点存在质疑的理由。事实上，正如“中央王国”在帝国中占据中心地位一样，从一开始，整个帝国本身就可以被看作在整个世界中占据类似的地位。这毕竟是一个直接的逻辑结果，因为正如我们刚才所说，帝国是以这样的方式构建的。
We have no choice but to use this expression for the simple reason that no better way of describing it exists. However, it has the disadvantage of highlighting only one-very specialised - use of numerical squares of this kind, i.e. their use in connection with the making of talismans. The basic property of these squares is that the numbers on every line - vertical, horizontal and also diagonal - always add up to the same number, which in this particular case is 15 . 我们别无选择，只能使用这个表达方式，原因很简单，没有更好的描述方法。然而，它的缺点是只突出了这种数字方块的一个非常专业化的用途，即与制作护符有关。这些方块的基本特性是，每一行的数字 - 垂直、水平和对角线 - 总是加起来等于同一个数字，而在这个特定的情况下是 15。
If w e replace the number at the centre by the yin-yang symbol (figure 9), and the other numbers by the eight kua or trigrams, we end up with a square or 'terrestrial' equivalent of the usual circular or 'celestial' diagram. This contains the kua arranged either in the 'primary Heaven' (shen T'ien) format associated with Fu Hsi, or in the 'secondary Heaven' (kou T'ien) format attributed to Wen Wang. 如果我们用阴阳符号（图 9）替换中心的数字，并用八卦或八卦图替换其他数字，我们就得到了一个方形或“地上”等同于通常的圆形或“天上”图表。这个图表中的八卦可以按照与伏羲有关的“主天”（申天）格式排列，也可以按照文王所归属的“次天”（口天）格式排列。
5 multiplied by 9 is 45 , and the sum total by addition of all nine numbers in the square - of which the number 5 is the 'centre'- is also 45. 5 乘以 9 等于 45，而在这个方块中所有九个数字的总和也是 45，其中数字 5 是“中心”。
It is worth recalling here our earlier comments on as expressing the 'central union of Heaven and Earth' (above, chapter 8). In the square, every number added to its (symmetrically) opposite number produces . Also worth noting is the fact that the odd, or yang, numbers occupy the central position on each side of the square (the cardinal points) and form a cross (dynamic aspect). On the other hand, the even or yin numbers occupy the corners of the square (the intermediary points) and define or delimit the square itself (static aspect). 值得在这里回顾我们之前关于 表达“天地中央联合”的评论（参见上文第 8 章）。在方格中，每个数字与其（对称的）相对数字相加得到 。值得注意的是，奇数或阳数占据方格的中央位置（基本方位），形成一个十字（动态方面）。另一方面，偶数或阴数占据方格的角落（中间点），定义或界定方格本身（静态方面）。
Compare the Kingdom of Mide, or 'Middle' Kingdom, in ancient Ireland. However, in this case the kingdom was surrounded by only four other kingdoms, each one corresponding to one of the cardinal points. See TheLord of the World, chapter 9. 比较古代爱尔兰的中王国，或称为“中部”王国。然而，在这种情况下，该王国仅被四个其他王国所环绕，每个王国对应一个基本方向。请参阅《世界之主》第 9 章。
II 2 THE GREAT TRIAD 二 2 伟大的三元组
as to form an image of the universe. The fundamental significance of this fact is that in reality everything is contained in the centre, for in an 'archetypal' sense everything that is to be found anywhere in the entire universe can be discovered in the centre. This allows for the possibility of an entire series of similar images, arranged concentrically and on an ever-decreasing scale, and culminating at the very centre in the Emperor's place of residence. As for the Emperor himself, we have already seen that he occupied the position of 'true man', and fulfilled the function of 'true man' as 'mediator' between Heaven and Earth. 形成宇宙的形象。这个事实的根本意义在于，实际上一切都包含在中心，因为在“原型”的意义上，整个宇宙中任何地方可以找到的一切都可以在中心发现。这使得可能存在一整套类似的图像，以同心圆的方式排列，并且按照逐渐减小的比例，在中心最终达到皇帝的居所。至于皇帝本人，我们已经看到他占据了“真人”的位置，并履行了作为“真人”的“调解者”在天地之间的功能。
This 'central' position attributed to the Chinese Empire in relation to the world as a whole should cause no surprise. After all, we find the identical phenomenon in every single country where the spiritual centre of a particular tradition was established. In each case the centre was an emanation or reflection of the highest spiritual centre-that is, of the centre of the primordial Tradition itself, from which all legitimate formal traditions are derived through adaptation to circumstances of time and place. Thanks to this process of derivation and adaptation, each subsequent centre was created in the image of this supreme centre, with which in a virtual sense it was identified. That is why each country containing such a spiritual centre became a 'Holy Land', and hence the symbolic names given to these countries such as 'Centre of the World' or 'Heart of the World'. For anyone belonging to the tradition that had its home in such a country these names were a living reality, because it was through the secondary centre corresponding to that tradition that communication with the supreme 这种将中国帝国与整个世界的“中心”地位联系起来的观点并不令人惊讶。毕竟，在每个确立了特定传统的精神中心的国家中，我们都能找到相同的现象。在每种情况下，中心都是最高精神中心的一种发出或反映，也就是说，是原始传统本身的中心，通过适应时间和地点的情况而派生出所有合法形式传统。由于这种派生和适应的过程，每个后续的中心都是以这个至高中心的形象创造的，并在虚拟意义上与之等同。这就是为什么每个包含这样一个精神中心的国家都成为一个“圣地”，因此给这些国家起的象征性名称如“世界中心”或“世界之心”。对于属于在这样一个国家中有家园的传统的人来说，这些名称是一个活生生的现实，因为正是通过与对应于该传统的次级中心的交流，与至高中心进行沟通。
This word should be understood in the same technical sense that we find in geometry in the expression 'similar figures'. 这个词应该以与几何学中“相似图形”表达中相同的技术意义来理解。
II. This central point was not exactly the same as what the formula used in Western initiations calls centrum in trigono centri; rather, it could be described as centrum in quadrato centri. II. 这个中心点与西方入门仪式中使用的公式所称的三角中心点并不完全相同；相反，它可以被描述为正方形中心点。
Other traditions also have comparable cases of a 'concentration' in successive stages. In The Lord of the World (chapter 6) we mentioned one from the Hebrew Kabbalah: 'The Tabernacle of the Holiness of Jehovah in which the Shekhinah resides is the Holy of Holies, which is the heart of the Temple, which in turn is the centre of Zion (Jerusalem), just as holy Zion is the centre of the Land of Israel and the Land of Israel is the centre of the world'. 其他传统也有类似的连续阶段的“集中”案例。在《世界之主》（第 6 章）中，我们提到了希伯来犹太教的一个案例：“耶和华的圣所，其中居住着神的荣耀，是至圣所，它是圣殿的心脏，而圣殿又是锡安的中心（耶路撒冷），正如圣洁的锡安是以色列之地的中心，以色列之地又是世界的中心”。
See The Lord of the World, and also Aperçus surl'Initiation, chapter 10. 看《世界之主》，还有《关于启蒙的洞察力》第 10 章。
spiritual centre was possible. The place where this secondary centre was established was destined - in the language of the Hebrew Kabbalah - to be the place of manifestation of the Shekhinah or 'Divine Presence'. In Far-Eastern terminology it is the point where the 'Action of Heaven' is directly reflected: that is, as we have seen, it is the 'Invariable Middle' at the meetingpoint between the 'World Axis' and the realm of human possibilities. is crucially important to observe here that the Shekhinah has always been depicted as 'Light', just as the 'World Axis'- as we have already pointed out-is symbolically described as a 'ray of light'. 灵性中心是可能的。 这个次要中心建立的地方被命运注定-用希伯来卡巴拉的语言来说-是神圣存在的显现之地。 在远东术语中，这是“天之行动”直接反映的点：也就是说，正如我们所见，它是“不变的中间”，位于“世界轴”和人类可能性领域的交汇点。 在这里非常重要的是要观察到，Shekhinah 一直被描绘为“光”，正如我们已经指出的，“世界轴”在象征上被描述为“光线”。
We mentioned a short while ago that just as the Chinese Empire as a whole was an image of the universe owing to its method of arrangement and division, so also a similar image should be discoverable in the central location marked by the Emperor's residence. This was indeed the case. The name of this central image was Ming T'ang, which certain sinologists-unable to see beyond its most external aspect — have translated as 'House of the Calendar'. In fact, however, the name literally means 'Temple of Light'. The connection between this and what we said a moment ago about the Shekhinah and the World Axis should hardly need emphasising. The Chinese character ming is in fact 我们刚才提到，正如整个中国帝国由于其排列和划分的方法而成为宇宙的映像，同样在皇帝的住所所在的中央位置也可以发现类似的映像。事实确实如此。这个中央映像的名字叫明堂，某些汉学家——无法看到其最外在的方面——将其翻译为“日历之家”。然而，实际上，这个名字字面上的意思是“光明殿”。这与我们刚才提到的关于 Shekhinah 和世界轴的联系几乎不需要强调。事实上，汉字“明”
In the note before last we cited the Land of Israel as one example of a country being identified with the 'Centre of the World'. To give just one other example, we will cite the case of ancient Egypt. According to Plutarch (Isis and Osiris, chapter 33), 'the Egyptians call their country Chemia [Kemi, or 'black earth': hence the word 'alchemy'] and compare it to a heart'. Whatever geographical or other justifications for this comparison may have been provided at an exoteric level, its true justification lies in Egypt's being identified with the 'Heart of the World'. 在倒数第二个注释中，我们引用了以色列作为一个国家与“世界中心”相联系的例子。再举一个例子，我们将引用古埃及的情况。根据普鲁塔克（《伊西斯与奥西里斯》第 33 章）的说法，“埃及人称他们的国家为切米亚[Kemi，或‘黑土地’：因此有了‘炼金术’这个词]，并将其比作一颗心脏”。无论在外部层面上为这种比较提供了什么地理或其他的理由，它真正的理由在于埃及被认为是“世界之心”。
See The Lord of the World, chapter 3; The Symbolism of the Cross, chapter 7. This is exactly the role ascribed to the Temple of Jerusalem in the Hebrew tradition. Hence the Tabernacle or Holy of Holies was called mishkan, the 'divine abode', and only the High Priest himself was allowed to enter it, with the specific purpose of fulfilling - just like the Emperor of China - his function as 'mediator'. 请参阅《世界之主》第三章；《十字架的象征意义》第七章。这正是希伯来传统中赋予耶路撒冷圣殿的角色。因此，帐幕或至圣所被称为“神的住所”，只有大祭司本人被允许进入，目的是履行他作为“调解者”的职责，就像中国的皇帝一样。
The determination of a location actually capable of representing this 'Invariable Middle' was essentially a task reserved for the traditional science which on other occasions we have ref erred to as 'sacred geography'. 确定一个能够代表这个“不变中心”的位置，实际上是传统科学的任务，我们在其他场合称之为“神圣地理学”。
It is not out of place here to compare this meaning of the term Ming T'ang with the identical sense implicit in the word 'Lodge', which we have already commented on elsewhere (Aperfus sur l'Initiation, chapter 46. Hence the Masonic expression 'place of great illumination and decorum': see The Lord of the World, chapter 3). Also, both Ming 这里不妨将“明堂”一词的这个意义与我们在其他地方已经评论过的“会所”一词的相同含义进行比较（《论启蒙》第 46 章）。因此，共济会的表达方式是“光明和庄严的地方”（见《世界之主》第 3 章）。此外，明堂和会所两者都
made up of two different characters, one of which represents the Sun, the other the Moon. It therefore expresses the idea of light in both its modes of manifestation: direct on the one hand, reflected on the other. The reason for this is that although light in itself is essentially yang, in order to manifest itself it must-like everything else-assume two complementary aspects, one yang, the other in. In the sphere of manifestation, yang can never be found without yin or yin without yang, and while the Sun corresponds to yang, the Moon corresponds to yin. 由两个不同的字符组成，其中一个代表太阳，另一个代表月亮。因此，它表达了光的两种表现方式：直接的一方面，反射的另一方面。这是因为虽然光本身本质上是阳性的，但为了显现自己，它必须像其他一切一样，具有两个互补的方面，一个是阳性的，另一个是阴性的。在显现的领域中，阳性永远不能没有阴性，阴性也不能没有阳性，而太阳对应阳性，月亮对应阴性。
The Ming T'ang was designed on exactly the same lines as the division of the Empire explained above (figure 16). It contained nine different rooms arranged in exactly the same pattern as the nine provinces-with the one difference that the Ming T' ang and its rooms were not exact squares but rectangles of varying degrees of elongation. These degrees of elongation varied from dynasty to dynasty, just like the height of the chariot pole that we mentioned 明堂的设计与上述帝国划分完全相同（图 16）。它包含九个不同的房间，按照九个省份的模式排列，唯一的区别是明堂及其房间不是完全的正方形，而是长宽不同的矩形。这种延伸程度因朝代而异，就像我们提到的战车杆的高度一样。
T'ang and Lodge are images or symbols of the Cosmos (or Loka, taking this Sanskrit term in its etymological sense), viewed as the realm or 'field' of manif estation of the Light: see The Reign of Quantity and the Signs of the Times, chapter 3. 唐和旅馆是宇宙的形象或象征（或以梵文词语的词源意义来看，是指光的显现的领域或“场域”）：请参阅《数量的统治与时代的迹象》第三章。
It is also worth noting the way that the Ming T'ang is reproduced in the initiation places which belonged to the T'ien Ti Huei (cf. B. Favre, Les Sociétés secrètes en Chine, pp. I ). One of the principal mottoes of this organisation is 'To destroy the darkness (ching) and restore the light (ming)', just as the Master Masons must work to 'spread the light and gather in what is scattered'. The narrow interpretation of this motto in recent times as referring on the principle of 'homophony' to the Ming and 'ing dynasties only applies to one contingent and temporary goal assigned to certain exoteric 'emanations' of this organisation which worked purely in the social and even political domain. 值得注意的是，明堂在天地会的入会场所中的再现方式（参见 B. Favre，《中国秘密社团》，第 I 页）。这个组织的主要座右铭之一是“破除黑暗（静）并恢复光明（明）”，就像石匠大师必须努力“传播光明并收集散落的东西”一样。近年来，对这个座右铭的狭义解释仅仅指涉到明和（音译）“ing”两个朝代的原则，只适用于该组织的某些外在“表现”在社会甚至政治领域中被赋予的某种特定而暂时的目标。
We have already discussed the initiatic meaning of 'Light' in sufficient detail elsewhere: see Aperçus sur l'Initiation, especially chapters 4, 46 and 47 . As ar as the 'central' position of Light in manifestation is concerned, it is also worth recalling our earlier remarks on the Blazing Star as a symbol of regenerated Man, whose place is at the 'Centre' between the square and the compasses which, like the base and the roof of the Ming T'ang, correspond to Earth and Heaven respectively. 我们已经在其他地方详细讨论了“光”的启示意义：请参阅《对启示的洞察》，特别是第 4 章、第 46 章和第 47 章。至于“光”在显现中的“中心”位置，值得回顾我们之前关于“燃烧的星”作为重生人的象征的评论，他的位置位于方尺和圆规之间的“中心”，就像明堂的基座和屋顶分别对应地球和天堂一样。
In the Hindu tradition Sun and Moon are the two eyes of Vaishvanara, associated with the two currents of subtle force. The Sun corresponds to the right-hand current (the yang aspect of the cosmic force that we spoke of earlier), the Moon to the left-hand current (the yin aspect of the same force): see Man and his Becoming according to the Vedanta, chapters I3 and 2I. The Far-Eastern tradition calls the Sun the 'eye of day' and the Moon the 'eye of night'; it should hardly be necessary to repeat that day is yang and night yin. 在印度教传统中，太阳和月亮是瓦伊舍瓦纳拉的两只眼睛，与两股微妙力量相联系。太阳对应右手股（我们之前提到的宇宙力量的阳性方面），月亮对应左手股（同一力量的阴性方面）：参见《根据吠陀学的人及其成为》第 13 章和第 21 章。远东传统称太阳为“白昼之眼”，月亮为“夜晚之眼”；不需要再重复白昼是阳性，夜晚是阴性。
earlier. Without going into details for it is the principle alone that concerns us here-it will be sufficient just to state that these variations were connected with the different cyclic periods to which these dynasties corresponded. 早些时候。不详细讨论，因为这里只关注原则，只需简单说明这些变化与这些朝代对应的不同周期有关。
There were twelve entrances to the Ming T'ang, three on each of its sides; the rooms at the centre of each side had only one entrance, while the corner rooms had two. These twelve entrances corresponded to the twelve months of the year: the three on the east side to the three months of spring, the three on the south side to the months of summer, the three on the west to the months of autumn and the three on the north to the winter months. The twelve doors accordingly made up a zodiac. In this respect they corresponded exactly to the twelve gates of the 'heavenly Jerusalem' as described in the Apocalypse, which also is both the 'Centre of the World' and a symbolic image of the Universe in both a spatial and a temporal sense. 明堂有十二个入口，每边有三个；每边中央的房间只有一个入口，而角落的房间有两个入口。这十二个入口对应着一年的十二个月：东边的三个对应春季的三个月，南边的三个对应夏季的月份，西边的三个对应秋季的月份，北边的三个对应冬季的月份。因此，这十二扇门组成了一个黄道带。在这方面，它们与《启示录》中描述的“天堂耶路撒冷”的十二个门完全相对应，后者既是“世界中心”，又是空间和时间上的象征形象。
During the course of the annual cycle, the Emperor completed a circumambulation of the Ming T' ang in what we earlier called the 'solar' direction (figure I4). He would proceed in turn from one station to the next, each station corresponding to one of the entrances; and at each of the twelve stations he would pronounce the edicts (yüeh ling) appropriate to that month. In this way he identified himself in turn with each of the 'twelve suns', which are the twelve adityas of Hindu tradition, and also the 'twelve fruits of the Tree of Lif e' according to the symbolism of the Apocalypse. This circumambulation always included a return to the centre, 在年度循环的过程中，皇帝完成了对明堂的环绕，我们之前称之为“太阳”方向（图 14）。他会依次从一个站点前往下一个站点，每个站点对应一个入口；在每个站点，他会宣布适用于该月份的法令（月令）。通过这种方式，他依次与每个“十二太阳”（即印度教传统中的十二个阿迪提亚）以及《启示录》象征中的“生命之树的十二种果实”联系在一起。这种环绕总是包括回到中心。
Theyare discussed by Granet in La Pensée chinoise, pages 250-75. 它们在格拉内的《中国思想》一书中讨论，第 250-275 页。
The ritual of marking off the area for a building such as the Ming T'ang was equivalent to the determination of a templum in the original and etymological sense of the word. See Aperçus sur l'Initiation, chapter I 7 . 标记建筑区域的仪式，如明堂，相当于根据词语的原始和词源意义确定一个 templum。请参阅《关于启蒙的洞察》，第一章第 7 节。
. This square format is strictly speaking a terrestrial projection of the circular form of the celestial zodiac. 这个方形格式严格来说是天体黄道圆形形式的地球投影。
See The Lord of the World, chapter I I; The Reign of Quantity and the Signs of the Times, chapter 20. The 'Heavenly Jerusalem' is also laid out in the form of a square. 请参阅《世界之主》第二章；《数量的统治和时代的迹象》第二十章。"天上的耶路撒冷"也是以方形布置的。
At the end of each cycle time itself is also 'changed into space' so that all of its separate phases can then be viewed simultaneously. See The Reign of Quantity and the Signs of the Times, chapter 23. 每个周期的结束时间本身也会“转化为空间”，以便可以同时观察到它的所有单独阶段。请参阅《数量的统治和时代的迹象》第 23 章。
See The Lord of the World, chapters 4 and I I; The Symbolism of the Cross, chapter 9. 请参阅《世界之主》第 4 章和第 11 章；《十字架的象征意义》第 9 章。
marking the midpoint of the year. Exactly the same procedure was followed when the Emperor visited his Empire: he would go from province to province in the corresponding sequence, and then return to his residence at the centre. And according to Far-Eastern tradition it was the same again with the Sun itself, which after completing a cycle-whether the cycle of a day, a month or a year-always goes back to rest on its tree. This tree of course stands for the 'World Axis', just as does the 'Tree of Life' situated at the centre of the 'terrestrial Paradise' and the 'heavenly Jerusalem'. 标志着一年的中点。当皇帝访问他的帝国时，也是按照同样的程序进行的：他会按照相应的顺序从省份到省份，然后返回他的住所中心。根据远东传统，太阳也是如此，完成一个周期（无论是一天、一个月还是一年的周期）后，总是回到树上休息。当然，这棵树代表着“世界轴心”，就像位于“地上乐园”和“天堂耶路撒冷”中心的“生命之树”一样。
From all this it will be apparent that the Emperor's role was that of 'regulator' of the cosmic order itself. This role naturally presupposes that the influences of Heaven and Earth will achieve union either in him or through him. As we mentioned earlier, there is a sense in which these influences correspond respectively to the temporal and spatial determinations which we find coordinated and directly related to each other in the Ming T'ang. 从这一切可以看出，皇帝的角色是宇宙秩序的“调节者”。这个角色自然地假设天地的影响力要么在他身上实现统一，要么通过他来实现统一。正如我们之前提到的，这些影响力在某种程度上对应于我们在明堂中发现的时间和空间的确定性，它们相互协调并直接相关。
If the year begins at the spring equinox, this annual mid-point falls at the autumn equinox. As a rule this was generally the case in the Far-Eastern tradition, although at certain periods alterations occurred in line with the changes in orientation which we mentioned earlier. That the year should begin at the spring equinox is af ter all only to be expected when we consider the geographical localisation of this particular tradition, given that East corresponds to spring. It is perhaps worth repeating here that the East-West axis is equinoctial, whereas the North-South axis is solsticial. 如果一年的开始是在春分，那么这个年度的中点就会在秋分。通常情况下，在远东传统中，这是普遍的情况，尽管在某些时期，会根据我们之前提到的方向变化而发生改变。考虑到这种特定传统的地理定位，年份应该从春分开始，这是可以预料的，因为东方对应着春天。或许值得在这里重申一下，东西方的轴线是昼夜平分线，而南北方的轴线是夏至线。
I 7 | Wang: The King-Pontiff 我 7 | 王：国王-教皇
THERE are some other points that still need going into before we can say we have fully explained the royal function in the FarEastern tradition. In fact even to speak of 'royal function' is itself a misnomer that is only too likely to mislead: for although the Wang is effectively the King in the true sense of the word, he is also something else besides. 在我们完全解释远东传统中的皇室职能之前，还有一些其他问题需要进一步探讨。事实上，即使提到“皇室职能”本身就是一个误称，很可能会误导人：因为尽管王在真正意义上是国王，但他还是其他一些东西。
To see why and how this is the case, we have only to look at the character wang itself (figure 17). It is made up of three horizontal strokes that correspond to Heaven, Man and Earth, just as in the case of the trigrams we studied earlier. Also, uniting the three strokes at their centres is a vertical stroke, for-as the etymologists explain-'the function of the King is to unite'. The positioning of the vertical stroke indicates that by 'union' here we are 要了解为什么以及如何发生这种情况，我们只需要看一下汉字“王”本身（图 17）。它由三个横画组成，对应着天、人和地，就像我们之前学过的卦象一样。此外，将这三个横画在它们的中心处连接起来的是一根竖画，因为正如词源学家解释的那样，“君王的作用是统一”。竖画的位置表明，在这里的“统一”意味着
Figure 17 primarily meant to understand the uniting of Heaven and Earth. 图 17 主要是为了理解天地的统一。
From this we see that the character as a whole is a symbol of Man: Man as the median term of the Great Triad, and specifically Man in his role as 'mediator'. So as to be even more precise, it is worth adding that the character is a symbol not just of 'primordial man', but of 'Universal Man'. The vertical stroke stands for the axis effectively uniting every state of existence; but the centre where 'primordial man' is situated-marked by the point of intersection of the vertical stroke and the horizontal strokecorresponds to only one state: the individual human state. Fur- 从这里我们可以看出，整个字符是人的象征：人作为伟大三位一体的中间项，特别是人在他作为“调解者”的角色中。为了更加精确，值得补充的是，这个字符不仅是“原始人”的象征，而且是“普遍人”的象征。垂直的笔画代表有效地连接每个存在状态的轴线；但是“原始人”所处的中心，即垂直笔画和水平笔画交叉点的位置，只对应一个状态：个体人类状态。
I. Granet seems not to have understood the relationship between axis and centre. He states (La Pensée chinoise, p.ro4) that 'The concept of the centre is far from primitive; it was simply substituted for the concept of the axis'. But the two symbols have in fact always co-existed; they are in no sense equivalent to each other, and are consequently not interchangeable. This is a good example of the misconceptions that can result from the biassed approach of insisting on viewing everything 'historically'. 格拉内似乎没有理解轴与中心之间的关系。他在《中国思想》一书中说道：“中心的概念远非原始的；它只是替代了轴的概念。”但实际上，这两个符号一直共存；它们在任何意义上都不等同于彼此，因此不能互换。这是一个很好的例子，说明坚持从“历史”角度看待一切可能导致的误解。
I I THE GREAT TRIAD 我我 伟大的三合一
thermore, the part of the character that strictly refers to Man is-remembering that the top and bottom horizontal strokes correspond to Heaven and Earth - the vertical stroke plus the central horizontal stroke; and these two strokes form a cross, which is the supreme symbol of 'Universal Man'. This identification of Wang with 'Universal Man' is confirmed yet again by texts such as this excerpt from Lao Tzu: 'The Way is great, Heaven is great, Earth is great, and the King also is great. In the middle there are four great things, but of these only the King is visible'. 3 此外，严格指代人的部分是指记住顶部和底部的横线对应天和地的那一部分 - 竖线加上中间的横线；而这两个笔画形成了一个十字，这是“宇宙人”的最高象征。王与“宇宙人”的这种认同再次得到了诸如老子的文本中的这段摘录的证实：“道大，天大，地大，王亦大。中有四大，而王独居其一。”
Because the Wang is essentially 'Universal Man', it follows that whoever is his representative and fulfils his function must at least in principle be a 'transcendent man'- that is, someone who has realised the final goal of the 'greater mysteries'. For the reasons we gave earlier, this means he is capable of identifying himself effectively with the 'Central Way' or 'Middle Way' (Chung Tao). In other words he can identify himself with the axis itselfwhether that axis is represented by the chariot pole, the central pillar of the Ming T'ang, or any other equivalent symbol. Because he has developed all his possibilities in both a vertical and a horizontal sense, he can fittingly be described as 'Lord of the Three Worlds'4- each world corresponding to one of the three horizontal strokes of the character wang. 5 Viewed specifically in his relationship to the world of men, he is also the 'One and 因为王本质上是“普世之人”，所以他的代表和履行他职能的人至少在原则上必须是一个“超越之人”-也就是说，他已经实现了“更大的奥秘”的最终目标。出于我们之前提到的原因，这意味着他能够有效地与“中道”或“中庸之道”（中道）相一致。换句话说，他能够与轴线本身相一致，无论这个轴线是由战车杆、明堂的中央柱或任何其他等效的象征所代表。因为他在垂直和水平方面都发展了自己的所有可能性，他可以恰当地被描述为“三界之主”-每个世界对应于汉字“王”的三个水平笔画。从他与人类世界的关系来看，他也是“一和
Hence our reason for depicting the middleterm of the Great Triad in figure 6 in the form of a cross. 因此，我们将大三角形的中间项在图 6 中以十字形式描绘出来。
Tao Te Ching, chapter 25. It is worth noting in passing that this text alone is enough to refute those orientalists who, because they insist on interpreting everything in a 'material' sense, fail to distinguish between the symbol and the thing symbolised and so assume that Heaven and Earth in the Far-Eastern tradition are only the visible heaven and earth. 道德经，第 25 章。值得一提的是，这段文字足以反驳那些坚持以“物质”意义解释一切的东方学家，他们未能区分符号和被符号化的事物，因此假设远东传统中的天地只是可见的天空和大地。
See The Lord of the World, chapter 4. For the reader interested in the parallels with other traditions, we will mention that here lies the explanation of Hermes' title trismegistos, 'Three-times Greatest'; furthermore, Hermes is also described as both 'king' and 'pontiff'. The title 'Three-times Greatest' applied to Hermes can also be compared with the title 'Three-times Mighty' which is used in the 'grades of perf ection' of Scottish Freemasonry and which strictly speaking ref ers to the delegation of a power that is to be exercised within the Three Worlds. 请参阅《世界之主》第 4 章。对于对其他传统的类比感兴趣的读者，我们将提到这里解释了赫尔墨斯的称号“三次最伟大”；此外，赫尔墨斯也被描述为“国王”和“教皇”。赫尔墨斯被称为“三次最伟大”的称号也可以与苏格兰共济会的“完美等级”中使用的“三次强大”称号进行比较，严格来说，它指的是在三个世界内行使的权力的委派。
This requires a change of perspective analogous to the one we described earlier when defining the relationship between the Tribhuvana and the Far-Eastern Triad. 这需要一种类似于我们之前描述的那种改变视角的方式，用来定义 Tribhuvana 和远东三合会之间的关系。
only Man' who is the synthesis and integral expression of Humanity, as Humanity in turn is the synthesis of the 'ten thousand beings' - in other words of the totality of the beings in this world; we refer here to Humanity as a specific nature from the cosmic point of view, and as the human collectivity from the social point of view. This is why such a man is the 'regulator' of both the cosmic order and the social order, as we mentioned earlier. When he fulfils the function of 'mediator', really it is all men who fulfil it in his person. This is the reason why in China only the Wang or Emperor was allowed to perform the public rites associated with this function. Chief among these rites-in fact the one on which all the others were patterned - was the sacrificial of fering to Heaven, because here more than anywhere else the function of 'mediator' is affirmed mostclearly. 只有人是人类的综合和整体表达，而人类又是“万物”的综合 - 换句话说，是世界上所有存在的总体；我们在这里指的是人类作为宇宙观点下的特定性质，以及社会观点下的人类集体。这就是为什么这样的人是宇宙秩序和社会秩序的“调节者”，正如我们之前提到的。当他履行“调解者”的职能时，实际上是所有人在他的人格中履行这一职能。这就是为什么在中国只有王或皇帝被允许执行与这一职能相关的公共仪式的原因。其中最重要的仪式 - 实际上是其他所有仪式的模式 - 是对天的祭祀，因为在这里比任何其他地方都更清楚地肯定了“调解者”的职能。
To the extent that the vertical axis can be equated with the Wang himself, one of its names is the 'Royal Way' (Wang Tao). On the other hand it is also the 'Way of Heaven' (T'ien Tao), as can be seen from figure 7 where the vertical stands for Heaven, and the horizontal for Earth. It follows from this that the 'Royal Way' and the 'Way of Heaven' are one and the same;' 9 and in fact the role of 就垂直轴而言，它可以等同于王自身，其中一个名字是“王道”（Wang Tao）。另一方面，它也是“天道”（T'ien Tao），如图 7 所示，垂直代表天，水平代表地。由此可见，“王道”和“天道”是一样的；事实上，
The title 'Lord of the Three Worlds' corresponds here to the vertical perspective, while the role of 'One and only Man' corresponds to the horizontal. “三界之主”的称号在这里对应垂直的视角，而“独一无二的人”的角色对应水平的视角。
Etymologically speaking, the Latin word rex, 'king', is itself an expression of this 'regulatory' function, even though this role of the king is usually only taken to apply at a purely social level. 从词源学的角度来看，拉丁语中的 rex（意为“国王”）本身就是这种“调节”功能的表达，尽管国王的这种角色通常只被认为适用于纯粹的社会层面。
As a matter of fact the sacrifice to Heaven also features in initiatic organisations; but there the rites are not public and so there can be no question of any 'usurpation'. When the emperors themselves were initiates they could only adopt one attitude to these sacrifices and that was simply to ignore them, which in fact is what they did. However, it of ten happened that rulers who were not initiates did what they could to stamp them out-without much success. Their reason for attempting to do so was their failure to understand that others apart from themselves were effectively and 'personally' what they themselves only were symbolically, by virtue of exercising the traditional function with which they had been invested. 事实上，天地祭祀也在入门组织中有所体现；但在那里，仪式并不公开，因此不会涉及任何“篡夺”的问题。当皇帝们自己成为入门者时，他们只能对这些祭祀采取一种态度，那就是简单地忽视它们，事实上他们就是这样做的。然而，经常发生的情况是，那些不是入门者的统治者尽力铲除这些祭祀，但并没有取得多大成功。他们之所以试图这样做，是因为他们无法理解，除了他们自己以象征的方式行使着他们被赋予的传统职能之外，其他人实际上也在“个人”层面上具备这种能力。
Regarding the 'Way of Heaven' it is worth citing this passage from the I Ching. 'To establish the Way of Heaven: that is yin plus yang. To establish the Way of Earth: that is soft (jou) plus hard ( . To establish the Way of Man: that is humanity plus justice (or kindness plus equity)'. Applied to the three terms of the Great Triad, this ref ers to the neutralising and unifying of the pairs of complementaries which results in the return to the principial indistinction. (It is worth noting that the two complementary terms which refer to Man are identical to the two pillars on either side of the Sephirothic Tree in the Kabbalah:Mercy and Severity.) 关于“天道”，值得引用《易经》中的这段话：“确立天道：即阴加阳。确立地道：即柔加刚。确立人道：即仁加义（或仁加平等）”。应用于大三角的三个术语，这指的是中和和统一互补对的结果，从而回归到原则上的不可区分。（值得注意的是，指代人的两个互补术语与卡巴拉中塞菲罗树两侧的两根柱子相同：慈悲和严厉。）
Wang can only be conferred on someone who has been granted the 'mandate of Heaven' ( 'ien ming), which in practical terms means that he is recognised as the legitimate Son of Heaven ( ien There is of course only one way that this mandate can be received: down the vertical axis. This - the one and only and invariable direction of the 'Activity of Heaven' - is both opposite and complementary to the direction in which the 'mediatory' function itself operates. To be the recipient of this descending influence presupposes at the very least the capacity of 'true man', if not of 'transcendent man', eff ectively established in the 'Invariable Middle': for there is no other point of intersection between the axis and the human domain apart from this central point. 王位只能授予那些被授予“天命”（ “命名”）的人，实际上意味着他被认定为合法的天子（ “命” 当然，获得这个命令的唯一途径是沿着垂直轴向下。这是“天之活动”的唯一和不变的方向，与“调解”功能本身运作的方向相反且互补。成为这种下行影响的接受者，至少需要具备“真人”的能力，如果不是“超凡人”，则有效地确立在“不变中心”：因为除了这个中心点之外，轴线与人类领域没有其他交点。
The vertical axis can also be described in different terms. According to one particular form of symbolism common to most traditions, it is the 'bridge' connecting Earth to Heaven (as in the case we have just been discussing); or connecting the human state of existence with other, supra-individual states; or linking the sensory world to the world beyond the senses. Each of these possibilities is just a different expression of the same, fundamental idea of the 'World Axis': sometimes viewed as a whole, sometimes-depending on the universality of the applicationlimited to a section of it of varying extent. What emerges clearly is that the 'bridge' must be understood as being essentially verti - a point of considerable significance which we will perhaps 垂直轴也可以用不同的术语来描述。根据大多数传统共有的一种象征形式，它是连接地球与天堂的“桥梁”（就像我们刚刚讨论的那种情况）；或者连接人类存在状态与其他超个体状态；或者连接感官世界与超越感官世界的世界。每一种可能性只是对“世界轴”的同一基本思想的不同表达：有时被视为整体，有时根据应用的普遍性而仅限于不同程度的部分。显然，这个“桥梁”必须被理解为本质上是垂直的，这是一个非常重要的观点，也许我们将在后续讨论中更详细地解释。
I0. The word ming, 'mandate', is a homophone for the word meaning 'light', as well as for other words signifying 'name' and 'destiny'. 'The power of the Sovereign derives from the power of the Principle. It is Heaven that chooses who is to be the Sovereign' (Chuang Tzu, chapter I 2). 明，即“命令”的意思，与表示“光明”的词汇发音相同，也与表示“名字”和“命运”的其他词汇发音相同。“君主的权力源自原则的力量。是天选择谁将成为君主”（庄子，第一章第二节）。
I I. We refer the reader to our comments earlier in this book on Man as 'Son of Heaven and Earth'. 我我。我们请读者参考本书中关于人类作为“天地之子”的早期评论。
It is generally accepted that the 'mandate of Heaven' can only be received directly by the founder of a dynasty, who then transf ers or transmits it to his successors. However, if as a result of degeneration those successors lose the mandate because of their lack of 'qualification', that particular dynasty must automatically come to an end and be replaced by another. In this way every dynasty follows a descending curve in the course of its existence; from its relative point in time and space, this curve corresponds in a certain way to the descending course in the great cycles of terrestrial humanity. 普遍认为，“天命”只能直接由一个朝代的创始人接受，然后将其转移或传递给他的继任者。然而，如果由于衰败而导致这些继任者因为缺乏“资格”而失去天命，那个特定的朝代必须自动结束，并被另一个取而代之。通过这种方式，每个朝代在其存在过程中都遵循一个下降曲线；从其相对的时间和空间点来看，这个曲线在某种程度上对应于地球人类的大周期的下降趋势。
Compare äl-Sirat al-Mutaqüm in the Islamic tradition (see The Symbolism of the Cross, chapter 25). Another example worth citing is the Chinwat bridge in Mazdeism. 在伊斯兰传统中，比较一下äl-Sirat al-Mutaqüm（参见《十字架的象征意义》第 25 章）。另一个值得引用的例子是马祆教中的 Chinwat 桥。
expand on in a later study. We can now understand why the Wang is, precisely, the Pontifex in the strictly etymological sense of the word. To be even more specific, the fact that he is identified with the axis means that he is not only the builder of the bridge but the bridge itself. Taking this one step further, it could also be said that this bridge - making possible as it does communication with the higher states and, through them, with the Principle itselfcan only be established by someone who is effectively identified with it. Hence our insistence on using the expression 'KingPontiff' as the only adequate translation of the word Wang, for the simple reason that it is the only one which fully describes the function implied by the term. From this it will be seen that the function has a double aspect: it is both a priestly and a royal function at the same time. 在后续的研究中会详细阐述。我们现在可以理解为什么王在严格的词源意义上被称为 Pontifex。更具体地说，他被认为是轴心的象征，这意味着他不仅是桥梁的建造者，也是桥梁本身。进一步说，可以说这座桥梁——因为它使得与更高层次的沟通成为可能，并通过它们与原则本身进行沟通——只能由真正与之相一致的人建立。因此，我们坚持使用“王教皇”这个表达方式作为对王这个词的唯一恰当翻译，原因很简单，它是唯一一个完全描述了该术语所隐含功能的翻译。从中可以看出，这个功能具有双重方面：它既是祭司的功能，又是王权的功能。
The reason for this double aspect is quite easy to understand. Whether or not a particular Wang is actually a 'transcendent man' (as in principle he should be), or just a 'true man' who has completed the 'lesser mysteries', he willin either case have already attained that 'central' position which is beyond any distinction between spiritual and temporal power. Speaking in terms of 'cyclical' symbolism, he could be described as being 'prior' to this distinction through his reintegration in the 'primordial state'. On the one hand this state precedes the differentiation of specific functions; on the other hand it contains in itself the possibilities of every conceivable function, because it represents the integral 这种双重性的原因非常容易理解。无论一个王是否真的是一个“超越人”（原则上应该是这样），还是一个已经完成“小秘密”的“真人”，他无论如何都已经达到了超越精神和世俗权力之间任何区别的“中心”位置。用“循环”象征的语言来说，他可以被描述为通过重新融入“原始状态”而“先于”这种区别。一方面，这种状态先于特定功能的区分；另一方面，它本身包含了每种可能的功能，因为它代表了整体的
14. Cf.Autoritéspirituelle et pouvoir temporel, chapter 4. 14. 参见《精神权威与世俗权力》第 4 章。
I 5. The question could well be asked why we speak of a 'King-Pontiff' rather than a 'Pontiff-King'. 'Pontiff-King' would at first sight seem more logical: the 'pontifical' or priestly function is by its very nature superior to the regal function, and this would suggest that it would be appropriate to mention it first. However, the expression 'King-Pontiff also has its justification: the regal function is obviously more 'outward' than the priestly, and the traditional practice is to ref er first to the 'outward' and only then to the 'inward', as in the case of the expression yin-yang which we discussed earlier. In fact the priesthood is yang relative to royalty, and royalty yin relative to the priesthood, as Ananda K. Coomaraswamy has shown so well in his book Spiritual Authority and Temporal Power in the Indian Theoy of Government (New Haven, 1942). The symbolism of the keys also points to the identical conclusion, for the key corresponding to the priesthood is vertical, made of gold, and associated with the Sun, whereas the key representing royalty is horizontal, made of silver, and associated with the Moon. 5. 这个问题可以问为什么我们称之为“国王-教皇”，而不是“教皇-国王”。乍一看，“教皇-国王”似乎更合乎逻辑：祭司职能本质上优于国王职能，这表明首先提到它可能更合适。然而，“国王-教皇”这个表达也有其合理性：国王职能显然更“外在”而祭司职能更“内在”，传统做法是先提到“外在”，然后才提到“内在”，就像我们之前讨论的阴阳一样。事实上，祭司职能相对于国王是阳性的，而国王相对于祭司职能是阴性的，正如安南达·库玛拉斯瓦米在他的著作《印度政府的精神权威与世俗权力》（1942 年，纽黑文）中所展示的那样。钥匙的象征意义也指向了相同的结论，因为与祭司职能对应的钥匙是垂直的，由金制成，与太阳相关，而代表国王的钥匙是水平的，由银制成，与月亮相关。
fullness of the human state. In every case, and even when he is 'One and only Man' in just a symbolic sense, by virtue of the 'mandate of Heaven'17 he represents the very source or common principle of the two differentiated powers. From this one principle, spiritual authority and the priestly function derive by a direct line of descent, while temporal power and the royal function derive from it indirectly via the spiritual and the priestly. This principle can with every justification be called 'celestial'. From it, through the priestly and the royal functions, the spiritual influences descend gradually along the axis, first into the 'intermediary world' and then into the terrestrial world itself. 人类状态的充实。在每种情况下，即使他只是象征性地成为“唯一的人”，凭借“天命”的权威，他代表着这两种不同力量的根源或共同原则。从这个原则出发，精神权威和祭司职能通过直接的血统传承，而世俗权力和王权职能则通过精神和祭司间接传承。这个原则可以被称为“天上的”。通过祭司和王权职能，精神影响逐渐沿着轴线下降，首先进入“中间世界”，然后进入地球本身。
As we have explained, the Wang receives the 'mandate of Heaven' either directly or indirectly. If he receives it directly, this means he identifies with the axis in its ascensional aspect actually and through himself; we have already mentioned the rites corresponding to this ascension, so there is no need to discuss them again. If on the other hand he only receives the mandate indirectly, he also identifies himself with the axis in the same ascensional direction, but only virtually and as a result of carrying out his function; in this case it is obvious, for example, that rites such as the sacrifice to Heaven are 'ascensional' in their action. Whichever the case, the Wang becomes as it were the 'channel' through which the influences descend from Heaven to Earth. 正如我们所解释的那样，王者无论是直接还是间接地接受到“天命”。如果他直接接受，这意味着他实际上通过自己与天命的升腾方面产生了共鸣；我们已经提到了对应于这种升腾的仪式，所以没有必要再讨论它们。另一方面，如果他只是间接地接受到天命，他也会以同样的升腾方向虚拟地与天命产生共鸣，但这只是作为履行职责的结果；在这种情况下，例如，可以明显看出，像祭天这样的仪式在其行动中是“升腾”的。无论哪种情况，王者都成为了从天到地传递影响力的“渠道”。
Cf. Autorité spirituelle et pouvoir temporel, chapter I and, on the 'return' of the cycle to the 'primordial state' in the 'lesser mysteries', Aperçus sur l'Initiation, chapter 39. 参见《精神权威与世俗权力》第一章，以及《关于启蒙的洞察》第 39 章中关于“循环回归”到“原初状态”的“小秘密”的部分。
I 7. This means he holds the mandate by transmission, as we indicated earlier. This is what allows him when performing his function to assume the role of 'true man', or even of 'transcendent man', without necessarily having realised these states 'personally'. We have a comparable situation in the transmission of the spiritual influence or barakah in Islamic initiatic organisations: the fact of transmission permits a khalifah to take the place of the Shaykh and legitimately fulfil his function without actually having attained to the Shaykh's own spiritual state. 我 7。这意味着他通过传承拥有授权，正如我们之前所指出的。这使得他在履行职责时能够扮演“真正的人”的角色，甚至是“超越人”的角色，而不一定要“个人”实现这些状态。在伊斯兰启蒙组织中，我们在灵性影响或巴拉卡的传递中也有类似的情况：传递的事实使得哈利法能够代替谢赫并合法地履行他的职责，而不必真正达到谢赫自己的灵性状态。
I 8. Cf.Autorité spirituelle et pouvoir temporel, chapter 4. 我 8. Cf.《精神权威与世俗权力》，第 4 章。
In using the word 'channel' here we are ref erring to a symbolism found in more than one tradition. It should be suf ficient to cite the nadis or 'channels' which in the Hindu tradition are the means of circulation of the currents oi subtle force in a human being, and also - and even more relevantly - the 'channels' of the Sephrothic tree in the Hebrew Kabbalah, through which the spiritual influences spread and communicate from one world to another. 在这里使用“渠道”一词，我们指的是多个传统中的象征。引用印度教传统中的“经络”或“渠道”应该足够了，它们是人体内细微力量流动的方式，而更相关的是希伯来犹太教卡巴拉中的“树渠道”，通过它们，灵性影响从一个世界传播和沟通到另一个世界。
This mode of action of the spiritual influences shows a clear double or alternating movement, ascending and descending in turn. At the lower level of psychic or subtle influences we have a correspondence to this double movement in the dual current of cosmic force that we discussed in an earlier chapter. In the case of the spiritual influences, the movement occurs along the axis itself, which is the 'Middle Way'; for as the I Ching says, 'the Way of Heaven is yin together with . This means that the two complementary aspects are inseparably united along this same 'central' channel. On the other hand, the psychic realm is further removed from the principial domain, and for this reason the differentiation of yang and yin gives rise to two distinct and separate currents. We have already mentioned several of the symbols applied to these currents; for our purposes here it is enough simply to state that they can be viewed as being respectively on the 'right' and 'left' of the 'Middle Way'. 这种精神影响的作用方式显示出明显的双重或交替运动，轮流上升和下降。在心灵或微妙影响的较低层次上，我们在之前的章节中讨论过的宇宙力量的双重流动中有一个对应的双重运动。在精神影响的情况下，运动沿着轴线本身发生，这就是所谓的“中道”；因为《易经》说，“天道合乎阴阳”。这意味着这两个互补的方面在同一条“中央”通道上不可分割地结合在一起。另一方面，心灵领域与原则领域相距更远，因此阳和阴的区分产生了两个不同且独立的电流。我们已经提到了几个用于这些电流的符号；对于我们在这里的目的来说，简单地陈述它们可以被视为分别位于“中道”的“右侧”和“左侧”。
At the microcosmic level, the 'Middle Way' corresponds to the 'subtle' artery called sushumna in the Hindu tradition. This terminates in the Brahmarandhra, which is symbolised by the point where the chariot pole emerges from the canopy, or where the central pillar in the stūpa emerges from the dome. At the macrocosmic level the 'Middle Way' corresponds to the 'solar ray' which is also called sushumna: the ray and the artery are in constant communication. As to the two opposing currents of cosmic force, we have already explained that they correspond to the right- and lef -hand nādis-idā and pingalä - in the human being. See also Man and his Becoming according to the Vedanta, chapter 20. 在微观层面上，“中道”对应于印度教传统中称为“sushumna”的“微妙”动脉。这个动脉在布拉马兰德拉（Brahmarandhra）终止，布拉马兰德拉被象征为战车杆从车篷中伸出的点，或者塔顶从圆顶中伸出的中央柱子的位置。在宏观层面上，“中道”对应于也被称为 sushumna 的“太阳光线”：光线和动脉之间保持着持续的联系。至于宇宙力量的两股相对流动，我们已经解释过它们对应于人体中的右手和左手纳迪-伊达（nādis-idā）和平伽拉（pingalä）。另请参阅《根据吠陀学的人及其成为》第 20 章。
It is worth comparing as well the Tantric distinction-which we mentioned earlier when discussing the vajra - between the right-hand and lef t-hand 'ways'. But the fact that these two ways are depicted simply by tilting the axial symbol in either one direction or the other suggests that they are actually only secondary variations of the 'Middle Way' itself. 这也值得比较，正如我们之前讨论金刚杵时提到的，密宗区分了右手和左手的“方式”。但是，这两种方式只是通过将轴向符号向一个方向或另一个方向倾斜来简单地描绘，这表明它们实际上只是“中道”本身的次要变体。
I 8 | True Man and Transcendent Man 我是一个真正的人和超越人
So far we have continually been using the terms 'true man' and 'transcendent man', and it is now time to be more specific in our understanding of these terms. The first point to be made is that some writers have taken to ascribing the title 'transcendent man' to someone who in fact is only a 'true man' (chen jen). This practice is of course incorrect: while 'true man' is simply someone who has attained to the fullness of the human state, the word 'transcendent' can only be applied to what is beyond that state. Hence the need to reserve the title 'transcendent man' for the very special case of 'divine man' or 'spiritual man' (chün jen), as he is sometimes called. 'Transcendent man', 'divine man', or 'spiritual man' are alternative names for someone who has achieved total realisation and attained the 'Supreme Identity'. Strictly speaking he is nolonger a man in an individual sense, because he has risen above humanity and is totally liberated not only from its specific conditions but also from all other limiting conditions associated with manifested existence. is theref ore, literally, 'Universal Man', whereas 'true man'-who has only reached the stage of identification with 'primordial man'-is not. But even so, it can be said that 'true man' is already 'Universal Man', at least in a virtual sense. There are no longer any other states that he needs to traverse in a differentiated fashion, because he has passed from the circumference to the centre. Consequently, the human state 到目前为止，我们一直在使用“真人”和“超越人”的术语，现在是时候更具体地理解这些术语了。首先要指出的是，一些作家已经开始将“超越人”的称号赋予实际上只是“真人”的人（chen jen）。这种做法当然是不正确的：虽然“真人”只是指已经达到了人类状态的完满者，但“超越”一词只能用于超越那种状态的事物。因此，有必要将“超越人”的称号保留给非常特殊的“神人”或“灵人”（chün jen），有时也被称为“超越人”、“神人”或“灵人”是那些已经实现了完全觉悟并达到了“至高身份”的人的替代名称。严格来说，他不再是一个个体意义上的人，因为他已经超越了人类，并且完全解脱了不仅与其特定条件相关的限制条件，而且还解脱了与显现存在相关的所有其他限制条件。 因此，从字面上讲，是“普世之人”，而“真正的人”——只达到与“原始人”相一致的阶段的人则不是。但即便如此，可以说“真正的人”在虚拟意义上已经是“普世之人”。他不再需要以不同的方式穿越其他状态，因为他已经从周围走向了中心。因此，人类的状态
I. We refer the reader to what we said earlier about the question of species in its relation to the being and the environment (above, chapter I 3 ). 我们将读者引向我们之前关于物种问题与存在和环境的关系的论述（见上文，第一章第 3 节）。
'Occupying a man's body, he is no longer a man ... What makes him still a man is somethinginfinitely small [i.e. the 'trace' we will be mentioning shortly]; what makes him one with Heaven is infinitely large': Chuang , chapter 5. 占据一个人的身体，他不再是一个人...使他仍然是一个人的是一些无限小的东西[即我们即将提到的“痕迹”]；使他与天一体的是无限大的东西：《庄子》第五章。
This is the idea expressed in Buddhism by the term anagami, i.e. 'he who does not return' to another state of manif estation, see Aperçus sur l'Initiation, chapter 39. 这是佛教中通过术语"不再回归"来表达的观念，参见《关于启蒙的洞察》，第 39 章。
will be for him the central state of the total being, even though it is not yet so effectively. 4 将成为他整体存在的中心状态，尽管目前还没有那么有效。4
'Transcendent man', as final goal of the 'greater mysteries', and 'true man' as goal of the 'lesser mysteries' are the two highest grades in the Taoist hierarchy, which also contains three lower grades. These lower grades of course represent different stages of the 'lesser mysteries': 6 the highest is 'man of the Way' (Tao jen, i.e. the man who has entered the Way), the next down is 'man of talent' (ch'u jen), and the lowest is 'wise man' (cheng jen). The wisdom in question in this last grade is certainly something more than just 'learning', but it is still of an external order; and in fact this lowest of the grades in the Taoist hierarchy is identical to the highest grade in the Confucian hierarchy. It is the connecting link providing the continuity between Taoism and Confucianismand in just the way one would expect, considering that Taoism is the esoteric and Confucianism the exoteric part of one and the same tradition. Here we see that Taoism begins where Confucianism ends. “超越之人”作为“大秘法”的最终目标，“真人”作为“小秘法”的目标，是道教等级制度中的两个最高等级，其中还包括三个较低等级。这些较低等级当然代表了“小秘法”的不同阶段：最高的是“道人”（即已进入道的人），其次是“才人”，最低的是“智人”。这最低等级中所涉及的智慧肯定不仅仅是“学问”，但它仍然属于外在的秩序；实际上，这个道教等级制度中最低的等级与儒家等级制度中的最高等级是相同的。它是连接道教和儒家的纽带，提供了两者之间的连续性，这正是人们所期望的，考虑到道教是同一传统的神秘部分，而儒家则是外在部分。在这里，我们看到道教从儒家结束的地方开始。
The Confucian hierarchy consists of three grades in all. Beginning at the bottom, we have the 'man of letters' (chu), followed by the 'learned man' (hsien) and finally the 'wise man' (cheng). We find it stated that 'The chu looks to [i.e. takes as his model] the hsien, the hsien looks to the cheng and the chenglooks to Heaven'. In the perspective of the 'wise' man, situated at the boundary-point between the domain of the exoteric and the realm of the esoteric, everything above him is indistinguishable from Heaven itself. 儒家等级制度总共分为三个等级。从底层开始，我们有“文人”（chu），接着是“学者”（hsien），最后是“智者”（cheng）。我们发现有这样的说法：“文人以学者为楷模，学者以智者为楷模，智者以天为楷模。”从“智者”的角度来看，他位于外教领域和内教领域的边界点上，他上面的一切都与天无异。
This last point is particularly important here, because it provides a valuable clue to the cause of the frequent failure to distinguish between the roles of 'transcendent man' and 'true man'. This confusion is not just due to the fact that 'true man' is 这最后一点在这里特别重要，因为它提供了一个有价值的线索，解释了为什么经常无法区分“超越人”和“真正的人”的角色。这种混淆不仅仅是因为“真正的人”是
See The Symbolism of the Cross, chapter 28. 请参阅《十字架的象征意义》第 28 章。
The clearest enumeration of these grades is to be found in a Taoist text that can be dated to the or century A.D: Wen 7:18. 这些等级最清晰的列举可以在一本可以追溯到公元 或 世纪的道家文本中找到：《文 7:18》。
6 . It is worth mentioning by way of contrast that the possible stages of attainment in the 'greater mysteries' are not distinguished from each other, because in terms of human language they are strictly speaking indescribable. 值得一提的是，与之相反的是，“更大的奥秘”中可能的达到阶段并没有被区分开来，因为从人类语言的角度来说，它们严格来说是无法描述的。
This grade includes the entire hierarchy of official functions, which therefore only correspond to what is most external in the exoteric order itself. 这个等级包括了所有官方职能的层级，因此只对应于外部的表面秩序。
I 26 THE GREAT TRIAD 我 26 岁的伟大三位一体
virtually what 'transcendent man' is actually. Nor, for that matter, can it be explained by the fact of a correspondence between the 'lesser' and 'greater mysteries'- a correspondence which is mirrored in Hermetic symbolism by the analogy between the stages of 'whitening' and 'reddening'. There is yet another factor involved. Stated simply, this is that the only point on the axis which is situated in the domain of the human state is the very centre of that state. Consequently the axis itself cannot be perceived directly by anyone who has not attained this centre: it can only be perceived through the point which is its 'trace' on the plane representing that domain. This of course is just another way of stating our earlier point that direct communication with the higher states of the being takes place along the axis and so is only possible from that centre. As far as the rest of the human realm is concerned, the most that is possible is an indirect communication produced by a sort of refraction emanating from the centre. What this means is that the being who is established at the centre can effectively play the same role of 'mediator' in relation to the human state that 'Universal Man' plays in relation to the totality of the states; and this does not necessarily require that that being should be identified with the axis. On the other hand, the being who has transcended the human state by rising up the axis to the higher states is, so to speak, 'lost to view' to everyone remaining in that state who has not yet reached its centre (and this includes everyone who is an initiate, but at a lower grade of initiation than the grade of 'true man'). For all such people there is no possible way of distinguishing between 'true man' and 'transcendent man'. From the human state, 'transcendent man' can only be seen by his 'trace', and this trace is identical to the figure of 'true man': from this perspective the one is indistinguishable from the other. 实际上，“超越人”是什么几乎无法解释。同样，它也不能通过“较小”和“较大的奥秘”之间的对应来解释 - 在赫密士符号中，这种对应在“变白”和“变红”的阶段之间有所反映。还有另一个因素。简单地说，唯一位于人类状态领域中的轴心点是该状态的中心。因此，轴本身无法直接被未达到这个中心的任何人感知：它只能通过在代表该领域的平面上留下“痕迹”的点来感知。当然，这只是另一种陈述我们之前的观点，即与更高状态的直接沟通沿着轴发生，因此只有从那个中心才有可能。就人类领域的其他部分而言，最可能的是由中心发出的一种折射产生的间接沟通。 这意味着，位于中心的存在可以有效地在人类状态中扮演与“普遍人”在各种状态中扮演的“调解者”相同的角色；这并不一定要求该存在与轴线相同。另一方面，通过沿着轴线上升到更高状态而超越人类状态的存在，可以说对于仍停留在该状态中且尚未达到其中心的每个人来说，他们是“看不见的”（包括所有低于“真人”等级的初级入门者）。对于所有这样的人来说，没有可能区分“真人”和“超越人”。从人类状态来看，“超越人”只能通过他的“痕迹”来看到，而这个痕迹与“真人”的形象是相同的：从这个角度来看，两者无法区分。
This should explain why in the eyes of ordinary men-and even in the eyes of initiates who have not yet completed the 'lesser mysteries'-not only 'transcendent man' but also 'true man' 这应该解释了为什么在普通人的眼中，甚至在尚未完成“较小奥秘”的初学者的眼中，不仅是“超越人”，而且是“真正的人”
In the language of the Western tradition this 'trace' is what would be called the vestigium pedis. We simply mention this point in passing, because it involves an entire symbolism that would require a great deal of explanation if we were to do it full justice. 在西方传统语言中，这个“痕迹”被称为“足迹的痕迹”。我们只是顺便提到这一点，因为它涉及到一个完整的象征意义，如果我们要充分解释它，就需要很多解释。
appears as a 'proxy' or representative of Heaven. Heaven is as it were made manif est to them through him. Because his action, or rather his influence, is 'central', 9 it imitates-and from the point of view of the world of humanity it also 'incarnates'-the 'Activity of Heaven'. This influence is 'actionless', which means that it does not involve any external activity. The 'One and only Man' exercises his role as 'unmoved mover' from his position at the centre. He controls everything without intervening in anything, just as the Emperor maintains order in all the regions of the Empire and regulates the course of the annual cycle without ever leaving the Ming T'ang. In the words of Chuang Tzu, 'To be concentrated in non-action-that is the Way of Heaven'. 以“代理人”或天的代表出现。天通过他向他们显现。因为他的行动，或者更确切地说，他的影响力是“中心的”，它模仿并从人类世界的角度来看也“具体化”了“天的活动”。这种影响力是“无为”的，意味着它不涉及任何外部活动。这位“唯一的人”从中心位置发挥他作为“不动的动者”的角色。他在不干预任何事情的情况下控制一切，就像皇帝在帝国的各个地区维持秩序并调节年度循环的过程一样，从未离开明堂。庄子说：“集中于无为，这就是天的道。”
The rulers of old abstained from any action of their own, and allowed Heaven to govern everything through them. At the pinnacle of the universe, the Principle exerts its influence over Heaven and Earth, which then act as transmitters of this influence to every being. In the world of men this influence becomes sound government, which brings all talents and abilities to fruition. Inversely, all prosperity derives from sound government just as sound government derives its effectiveness from the Principle through the intermediary of Heaven and Earth. Accordingly, the rulers of old wanted nothing and the world was filled with abundance; they did not act, and everything was modified in accordance with the norm they remained sunk deep in meditation, and the people kept themselves in perfect order. As the ancient saying sums it up: Everything prospers for whoever unites himself to Unity, and even the genii submit to whoever has no self-interest. 古时的统治者避免自己的行动，让天通过他们来统治一切。在宇宙的巅峰，原则对天地施加影响，然后天地作为这种影响的传递者传递给每个生物。在人类世界中，这种影响变成了良好的政府，使所有的才能和能力得以发挥。相反，所有的繁荣都源于良好的政府，就像良好的政府通过天地的中介从原则中获得效力一样。因此，古代的统治者什么都不想要，世界充满了丰富；他们不行动，一切都按照规范进行调整；他们深入沉思，人民保持完美的秩序。正如古语所总结的那样：凡是与统一合而为一的人，一切都会繁荣，甚至精灵也会顺从于那些没有私利的人。
9. In this respect the axis is indistinguishable from the centre, which is its 'trace'. 在这方面，轴与中心是无法区分的，中心是它的“痕迹”。
Io. Chuang Tzu, chapter I I . 庄子·逍遥游，第一章。
II. In the West we find a fairly close parallel to this in Dante's conception of the Emperor, according to which the primary vice of all bad government is greed. See especially Convito IV:4. 在西方，我们可以在但丁对皇帝的构想中找到一个相当相似的对应，其中所有糟糕政府的主要恶习是贪婪。特别参见《宴会》第四篇。
Similarly in the Hindu tradition the Chakravarti or 'universal monarch' is, literally, 'he who sets the wheel in motion' without himself participating in its movement. 同样，在印度教传统中，Chakravarti 或“普世君主”字面上是指“使轮子转动的人”，但他自己不参与其中的运动。
I3. Chuang Tzu, chapter 12. 庄子，第 12 章。
I 28 THE GREAT TRIAD 我 28 岁的伟大三位一体
In short, from the human perspective there is no apparent distinction between 'transcendent man' and 'true man'- in spite of the fact that in reality there is no common measure between them, any more than there is between the axis and one of its points. This is because what differentiates them lies beyond the confines of the human state. In practice this means that if 'transcendent man' manifests himself in this state-or, more accurately, manifests himself in relation to it, because obviously there can be no question of this manifestation involving a 'return' to the limiting conditions of human individuality-he can only do so by appearing as a 'true man'. It must be emphasised that the total and unconditioned state of 'transcendent man', or 'Universal Man', and the highest possible conditioned state-whether individual or supra-individual-are altogether beyond comparison when viewed in terms of what they really are in themselves rather than as they appear from the strictly human perspective. 简而言之，从人类的角度来看，“超越人”和“真正的人”之间没有明显的区别-尽管实际上它们之间没有共同的度量，就像轴和它的一个点之间没有共同的度量一样。这是因为区分它们的东西超出了人类状态的范围。实际上，这意味着如果“超越人”在这个状态中显现出来-更准确地说，是与之相关的显现，因为显然不可能涉及“回归”到人类个体性的限制条件-他只能以“真正的人”的形式出现。必须强调的是，“超越人”或“普遍人”的完全无条件状态，以及最高可能的有条件状态-无论是个体还是超个体-从它们本质上来看，与严格的人类视角所呈现的样子完全无法比较。
It is worth mentioning here a general rule that holds good for every possible level in the spiritual hierarchies-which are simply the hierarchies of effective initiation. This is that each grade can only perceive everything that is indistinctly above it and receive its higher influences via the grade immediately above it. Naturally, whoever has attained a certain grade is always capable (if he wishes, and if the need arises) of 'situating' himself at any lower level below his own. This apparent descent will not affect him in any way, because a fortiori and so to speak by superaddition he possesses all the corresponding states, which for him are no longer anything more than so many accidental or contingent 'functions'. 5 这里值得一提的是，对于每个可能的层次在精神等级中都适用的一个普遍规则-这些仅仅是有效启蒙的等级。这个规则是，每个等级只能模糊地感知在它之上的一切，并通过直接在它之上的等级接受更高的影响。当然，无论何时达到某个等级，他总是能够（如果他愿意，如果需要的话）“定位”自己在他自己以下的任何较低层次。这种表面上的下降不会以任何方式影响他，因为他通过更强大的力量，可以说是通过超越，拥有所有相应的状态，对他来说，这些状态不再是任何更多的偶然或偶然的“功能”。
So it is that in the human world 'transcendent man' can perform what strictly speaking is the function of 'true man'. On the other hand, so far as this same world is concerned 'true man' is as it were the representative or 'substitute' for 'transcendent man'. 因此，在人类世界中，“超越人”可以执行严格意义上属于“真人”的功能。另一方面，就这个世界而言，“真人”可以说是“超越人”的代表或“替代品”。
This remark can be understood as providing a n additional and final explanation of our comments in Aper çus sur l'Initiation (chapter 38) on the Sufis and Rosicrucians. 这个评论可以理解为对我们在《论启蒙》（第 38 章）中对苏菲派和罗塞十字会的评论提供了一个额外和最终的解释。
See The Multiple States of Being, chapter I3. In the words of Dionysius the Areopagite, 'In every hierarchic constitution the higher levels possess the light and faculties of the lower, but the lower levels do not possess the perf ection of the higher levels' (The Celestial Hierarchy, chapter 5). 请参阅《存在的多重状态》，第 I3 章。用狄奥尼修斯·亚略巴吉特的话来说，“在每个等级制度中，高层拥有低层的光明和能力，但低层没有高层的完美”（《天上的等级制度》，第 5 章）。
I9 | God, Man, Nature 我 9 | 上帝，人类，自然
In this chapter we will compare the Far-Eastern Great Triad with yet another ternary which, although it has its roots in the Western traditional ideas that were current in the Middle Ages, was also to exert its influence in the exoteric and purely 'philosophical' domain. 在本章中，我们将比较远东大三角与另一个三元组，尽管它根植于中世纪西方传统思想，但也在外部和纯粹的“哲学”领域产生了影响。
This ternary is expressed in the formula Deus, Homo, Natura: God, Man, Nature. Speaking quite generally, these three terms obviously stand for the three basic objects associated with the different kinds of knowledge which Hindu tradition describes as 'non-supreme'-in other words, every kind of knowledge that falls short of pure and transcendent metaphysical knowledge. The middle term in the ternary-Man-is clearly the same as the middle term in the Great Triad. But it remains to be seen in what sense and to what extent the two remaining terms-God and Nature-are equivalent to Heaven and Earth. 这个三元组在公式上表达为 Deus, Homo, Natura：上帝，人类，自然。一般来说，这三个术语明显代表着与不同种类的知识相关的三个基本对象，这些知识在印度教传统中被描述为“非至高”-换句话说，是纯粹和超越的形而上知识之外的所有知识。三元组中的中间项-人类-显然与大三元组中的中间项相同。但是还需要看到，上帝和自然这两个剩余的术语在何种意义上和在何种程度上等同于天和地。
The first thing which needs saying is that 'God' in this context cannot be the Principle itself, which is beyond every distinction and cannot possibly be correlated with anything whatsoever. The very way in which the ternary is presented implies a correlationeven a complementary relationship-between God and Nature. We are therefore dealing with a perspective that, relative to the Cosmos, is immanent rather than transcendent. God and Nature are as it were the two poles of the Cosmos, and even if they are beyond manifestation as such, they can only be considered as distinct within the context of manifestation. 需要说的第一件事是，在这个背景下，“上帝”本身不能是原则，原则超越一切区别，不可能与任何事物相关。三元法的呈现方式暗示了上帝与自然之间的关联，甚至是互补关系。因此，我们处理的是一个相对于宇宙而言是内在而非超越的观点。上帝和自然可以看作是宇宙的两个极点，即使它们超越了表现本身，只能在表现的背景下被视为不同。
In terms of those kinds of knowledge that used once to be grouped under the heading of 'philosophy' (understanding this word in its original sense) God was only the object of what was then called 'rational theology', which was sharply distinguished from 'revealed theology'. Strictly speaking 'revealed theology' is also only concerned with the 'non-supreme'; however it does 就那些曾经被归类为“哲学”（按照其原始意义理解）的知识而言，上帝只是当时所称的“理性神学”的对象，而这与“启示神学”截然不同。严格来说，“启示神学”也只关注“非至高者”；然而，它确实
I30 1 THE GREAT TRIAD I30 1 伟大的三位一体
represent a certain knowledge of the Principle in the exoteric-or more specifically religious-sphere. In other words it stands for knowledge of the Principle to the extent that such knowledge is possible after due allowance has been made for the intrinsic limitations of the exoteric domain, and for the special forms of expression that have to be used for adapting the truth to that particular point of view. 代表着对原则的某种认识，这种认识存在于外在的，或者更具体地说是宗教领域。换句话说，它代表了对原则的认识，尽可能地考虑了外在领域的内在限制，并且适应了特定观点的真理所必须使用的特殊表达形式。
'Rational' means whatever relates exclusively to the exercise of individual human faculties. It will be clear that whatever is 'rational' is altogether incapable of reaching the Principle itself; even under the most favorable conditions the most that it will be capable of will be of grasping the truth of its relationship to the Cosmos. From this it is easy to see that (providing allowance is made for inevitable differences in perspective) the Principle for it will be precisely what the Far-Eastern tradition calls Heaven: for according to that tradition, if we try to reach the Principle from a position in the manifested universe we can only do so through the intermediary of Heaven. In the words of Chuang Tzu, 'Heaven is the instrument of the Principle'. “理性”意味着与个体人类能力的独立运用有关的一切。很明显，“理性”无法达到原则本身；即使在最有利的条件下，它所能做到的最多也只是理解其与宇宙的关系的真理。由此可见（假设考虑到观点上的不可避免的差异），对于它来说，原则将恰好是远东传统所称的天：因为根据那个传统，如果我们试图从显现的宇宙中的一个位置达到原则，我们只能通过天的中介来实现。用庄子的话来说，“天是原则的工具”。
I. These conditions are fulfilled by an authentic traditional exotericism as opposed to the purely secular conceptions of modern philosophy. 这些条件由真正传统的外教主义满足，与现代哲学的纯世俗观念相对立。
Needless to say, this will be a relationship of subordination of the Cosmos to the Principle, not a relationship of correlation. This point needs emphasising so as to avoid even the slightest possibility of any appearance of contradicting what we have just said. 毋庸置疑，这将是宇宙对原则的从属关系，而不是相互关联的关系。强调这一点是为了避免即使是最微小的可能性，也不会出现与我们刚才所说的相矛盾的情况。
Hence the fact, which we have already mentioned, that from the perspective of manifestation the Principle appears as the 'pinnacle of Heaven' ( 'ien ). 因此，正如我们已经提到的那样，从表现的角度来看，原则被视为“天堂的顶点”（ 'ien ）。
It is interesting to note that when Christian missionaries wanted to translate the word 'God' into Chinese they always used either the word T'ien or the expression Chang , 'the Ruler on high', which is just another way of describing Heaven. This would seem to indicate that for them the 'theological' perspective itself (using this word in its proper and fullest sense) did not really reach as far as the Principle, although of course they would probably not have been aware of the fact. Doubtless this was a major error on their part; but whether this is so or not, they demonstrated the limitations of their own mentality and their inability to distinguish between the different meanings that the word 'God' can have in Western languages in the absence of more precise terms such as we encounter in the Eastern traditions. 有趣的是，当基督教传教士想要将“上帝”这个词翻译成中文时，他们总是使用“天”或者“高上者”这个表达，后者是描述天堂的另一种方式。这似乎表明，对于他们来说，“神学”本身（以其适当和最充分的意义使用这个词）并没有真正达到原则的程度，尽管他们可能并不知道这个事实。毫无疑问，这是他们的一个重大错误；但无论如何，他们展示了自己思维的局限性，以及在缺乏像东方传统中那样更精确的术语的情况下，无法区分“上帝”这个词在西方语言中可能具有的不同含义。
As to Chang Ti, the following quotation from the commentary on the Chou Li may be found helpful: 'Heaven and Sovereign: both are one. The word Heaven is used to describe what it is; the word Sovereign to describe how it rules. Because it is so immense, it is called Splendid Heaven. Because it rules from its position on high, it is called Sublime Sovereign'. 关于常体，以下摘自《周礼》的评论可能会有所帮助：“天和君主：二者合一。用天来描述它的本质，用君主来描述它的统治方式。因为它如此广袤无垠，被称为辉煌的天。因为它从高处统治，被称为崇高的君主。”
Chuang Tzu, chapter I I. 庄子，第二章。
As for Nature, it is tempting simply to understand it in its primary sense of primordial, undifferentiated Nature: the root of all things, Mulaprakriti in the Hindu tradition. Then, of course, it will be exactly equivalent to Earth in the Far-Eastern tradition. But a complication arises here, because when someone speaks of Nature as an object of knowledge, he usually means something broader and less specific. According to this more usual sense, the knowledge of nature includes the study of everything that could be classified under the heading of 'manifested nature'-in other words everything that goes to make up the totality of our cosmic environment. This extension in meaning could up to a certain point be justified by stating that in this case nature is being viewed in its 'substantial' rather than its 'essential' aspect. According to this interpretation all things would be viewed-just as in the Hindu Sankhya system-as simple productions of Prakriti, independent so to speak of any influence of Purusha. It could perhaps be said that this way of looking at things is at the root of the perspective obtaining in 'physics' or 'natural philosophy'.7 However, there is another, more satisfactory and more complete way of accounting for this extension in meaning of the word Nature. This is due to the fact that, where man is concerned, the totality of the cosmic environment is regarded as forming his outer world. It is therefore, so to speak, purely a question of a change of perspective. At the level corresponding to the strictly human point of view, everything which is external can, at least in a relative sense, be described as 'terrestrial', while everything internal can be described as 'celestial'. It is worth recalling here 至于自然，简单地理解它为原始、未分化的自然是很诱人的：在印度教传统中，它是一切事物的根源，即 Mulaprakriti。然后，当然，它将与远东传统中的地球完全等同。但是这里出现了一个复杂的问题，因为当有人谈论自然作为一种知识对象时，他通常指的是更广泛、不太具体的东西。根据这种更常见的意义，自然的知识包括研究一切可以归类为“显现的自然”的事物，换句话说，包括构成我们宇宙环境总体的一切。这种意义上的扩展在一定程度上可以通过陈述，在这种情况下，自然被视为其“实质”而非“本质”方面来加以证明。根据这种解释，所有事物都将被视为普拉克里蒂的简单产物，可以说与普鲁沙的任何影响无关，就像印度教的萨姆奇亚系统一样。也许可以说，这种看待事物的方式是“物理学”或“自然哲学”观点的根源。然而，有另一种更令人满意和更完整的解释词语“自然”意义扩展的方式。这是因为，就人类而言，宇宙环境的整体被视为构成他的外部世界。因此，可以说这纯粹是一个视角的转变。在与严格的人类观点相对应的层面上，一切外部的事物至少在相对意义上可以被描述为“地球的”，而一切内部的事物可以被描述为“天上的”。这里值得回顾
The use in Western languages of the one word 'nature' in both of these senses is unavoidable, but unfortunately only too prone to give rise to confusion. In Arabic, primordial Nature is al' Fitrah, whereas manif ested nature is . 在西方语言中，使用一个词“nature”来表示这两个意义是不可避免的，但不幸的是很容易引起混淆。在阿拉伯语中，原始的自然是 al' Fitrah，而显现的自然是 。
In fact, of course, nothing whatever can be ef fectively produced independently of Purusha, for the simple and obvious reason that another factor besides pure potentiality is needed if something is to pass from the state of potentiality to the state of actuality. 事实上，当然，除了 Purusha 之外，没有任何东西可以有效地独立产生，因为如果某物要从潜在状态转变为实际状态，除了纯潜力之外还需要另一个因素。
The word 'physics' is here meant to be taken in its original and etymological sense of 'science of nature' in general. The English expression 'natural philosophy' originally had this same meaning, but in recent times (at least up to the time of Newton) has been used to denote 'physics' in the limited and specialised sense usually attributed to the word today. “物理学”一词在此指的是其原始和词源学意义上的“自然科学”总称。英语表达“自然哲学”最初也有相同的意思，但近年来（至少在牛顿时代之前）已被用来表示今天通常所指的“物理学”的有限和专门意义。
our earlier comments on Sulphur, Mercury and Salt. Whatever is 'divine' is necessarily 'internal'; in the case of man it acts upon him like a 'sulphurous' principle. 9 Whatever is 'natural' is what goes to make up a man's environment or surroundings; and this means (as we explained earlier) that it plays the role of a 'mercurial' principle. Man, the simultaneous product of the 'divine' and of 'nature', finds himself situated, like Salt, at the common boundary between the internal and the external, which is also the point where celestial and terrestrial influences converge and reach a state of equilibrium. 我们之前对硫、汞和盐的评论。无论是什么“神圣”的东西，必然是“内在”的；对于人来说，它像“硫磺”一样作用于他。无论是什么“自然”的东西，都构成了一个人的环境或周围环境；这意味着（正如我们之前解释的那样），它扮演着“水银”的原则的角色。人，作为“神圣”和“自然”的同时产物，发现自己处于盐的位置，即内部和外部的共同边界，这也是天体和地球影响汇聚并达到平衡的地方。
We can now make some general statements about the interrelationship between God and Nature-provided, that is, that we bear in mind our initial remarks on the limited sense in which the term 'God' must here be understood; otherwise we are likely to fall into the error either of pantheism on the one hand or, on the other, of 'association' in the sense of the Arabic word shirk. On this basis it can be said that God and Nature, when viewed as correlatives or complementaries, assume the respective roles of active principle and passive principle of manifestation, or of 'act' and 'potency' in the Aristotelian meaning of these terms: pure act and pure potency in relation to universal manifestation as a whole, and relative act and relative potency when viewed in a more specific and restricted context. In short, they will always correspond to 'essence' and 'substance' as we have so of ten defined them. 我们现在可以对上帝和自然之间的相互关系做一些普遍的陈述，前提是我们记住了关于在此处使用术语“上帝”的有限意义的初步说明；否则，我们可能会陷入泛神论的错误，或者在阿拉伯语中的“合伙”意义上陷入错误。在这个基础上，可以说，当上帝和自然被视为相关或互补的时候，它们分别扮演着主动原则和被动原则的角色，或者按照亚里士多德对这些术语的理解，扮演着“行动”和“潜能”的角色：在整个普遍显现中，它们是纯粹的行动和纯粹的潜能，而在更具体和受限的背景下，它们是相对的行动和相对的潜能。简而言之，它们将始终对应我们经常定义的“本质”和“实质”。
Another way of indicating these active and passive roles is by 另一种表示这些主动和被动角色的方式是通过
Compare the Gospels' Regnum Dei intra vos est, 'The Kingdom of God is within you'. 比较福音书中的“Regnum Dei intra vos est”，即“上帝的国度在你们之中”。
Here again we encounter the two meanings ('sulphur' and 'divine') of the Greek word theion. 这里我们再次遇到了希腊词 theion 的两个意思（'硫磺'和'神圣'）。
Io. Needless to say, this way of looking at things (which is strictly Hermetic) goes far beyond exoteric philosophy. On the other hand, exoteric philosophy needs to be justified by something else beyond it precisely because it is only exoteric. 伊奥。不用说，这种看待事物的方式（严格来说是赫密士的）远远超出了外在哲学的范畴。另一方面，外在哲学需要通过其他超越它的东西来加以证明，因为它只是外在的。
II. This way of understanding the terms 'God' and 'Nature' accounts for the symmetrical fashion in which they are inscribed on the symbols belonging to the 1 4 th degree of Scottish Freemasonry. II. 这种理解上帝和自然这两个词的方式，解释了它们在苏格兰共济会 14 度符号上对称的方式。
We see from this that the well-known definition of God as 'pure act' really refers not to Being itself (as some people believe) but simply to the active role of manif estation. In Far-Eastern terminology we could say it ref ers to , not ai Chi. 我们从中可以看出，上帝被称为“纯粹的行动”的著名定义实际上并不是指存在本身（正如一些人所认为的），而只是指展现的主动角色。在远东的术语中，我们可以说它指的是 ，而不是 太极。
the use of the expressions Natura naturans and Natura naturata. Here the word Natura denotes not just the passive principle but, simultaneously and symmetrically, both of the two principles associated directly with 'becoming'. Here again we meet up with the Far-Eastern tradition, which says that everything in existence is modified by yang and yin or Heaven and Earth. To quote Lieh , in the world of manif estation 'everything is governed by the revolution of the two principles of in and yang' [i.e. the reciprocal actions and reactions of the celestial and terrestrial influences]. 自然本性和自然被性的表达的使用。在这里，词语“自然”不仅表示被动原则，同时也对应与“变化”直接相关的两个原则，具有对称性。在这里，我们再次遇到了远东传统，它认为存在的一切都受到阳和阴或天地的影响。引用列子的话来说，在显现的世界中，“一切都受到阴阳两种原则的循环支配”（即天体和地球影响的相互作用和反应）。
In the fuller account of Chuang Tzu: 在《庄子》的更完整的记载中：
Once the two modalities of being (yin-yang) had become differentiated within primordial Being (T'ai Chi), their revolution began and the Cosmos was modified accordingly. The peak of yin (condensed into Earth) is passivity and tranquillity; the peak of yang (condensed into Heaven) is activity and fertility. Earth offers itself passively to Heaven, Heaven exerts its influence on Earth, and from the two all things come to birth. The binomial Heaven-Earth is an invisible force; its action-and-reaction produces every modification. Starting and stopping, fullness and emptiness, astronomical revolutions [time cycles], phases of the Sun [the seasons] and Moon: all these are brought about by that single cause that nobody perceives but which functions perpetually. Life moves towards a goal; death is the return to 一旦存在的两种方式（阴阳）在原初存在（太极）中分化出来，它们的革命就开始了，宇宙也相应地发生了变化。阴的巅峰（凝聚为地）是被动和宁静；阳的巅峰（凝聚为天）是活动和生育。地被动地向天提供自己，天对地施加影响，从两者中诞生了一切事物。天地这个二元组合是一种看不见的力量；它的作用和反作用产生了一切变化。起始和停止，充实和空虚，天文革命[时间周期]，太阳和月亮的相位[季节]：所有这些都是由一个无人察觉但永久运作的单一原因引起的。生命朝着一个目标前进；死亡是回归的开始。
Historians of philosophy generally attribute these terms to Spinoza. In fact this is wrong, because although he certainly used the terms himself (not without adapting them to fit his own personal ideas), their history extends back much further in time and they were in no way his own invention. 哲学史学家通常将这些术语归功于斯宾诺莎。事实上，这是错误的，因为虽然他确实使用了这些术语（并对其进行了适应以符合他自己的个人观点），但它们的历史要追溯得更久远，并且绝不是他自己的发明。
When the word Natura is used on its own without further specification, it is almost always a question of Natura naturata, although very occasionally the term can also be understood as referring simultaneously to Natura naturans as well. In the first case Natura corresponds to the use of the term in the ternary that we have been considering; in this second case, however, it strictly speaking has no correlative because there is nothing else apart from it besides the Principle on the one hand, and manif estation on the other. 当单独使用"Natura"这个词而没有进一步的说明时，几乎总是指"Natura naturata"，尽管很少情况下这个术语也可以同时理解为"Natura naturans"。在第一种情况下，Natura 对应于我们一直在考虑的三元术语中的使用；然而，在第二种情况下，严格来说，它没有对应物，因为除了原则一方面和表现一方面之外，没有其他东西。
The essential idea of the Latin word natura, just as of its Greek equivalent physis, is of 'becoming'. Manifested nature is 'what comes into existence'; the principles involved are 'what brings into existence'. 拉丁语单词 natura 的基本概念，就像它的希腊语对应词 physis 一样，是指“变化”。显现的自然是“产生的事物”；涉及的原则是“使之产生的事物”。
The chief allusion here is to 'emptiness of form'-i.e. the supra-formal state. 这里的主要暗示是“形式的空虚”——即超越形式的状态。
I 34 THE GREAT TRIAD 我 34 岁的伟大三位一体
a final point. Births and dissolutions [i.e. condensations and dissipations] follow upon each other without a break, without anyone knowing their origin, without anyone perceiving their end [because both origin and end are concealed in the Principle]. The action and reaction of Heaven and Earth are the one and only motive power behind this movement movement that guides all beings through an indefinite series of modifications to the final transformation which returns them to the one Principle from which they originally issued. 一个最后的观点。出生和解散（即凝聚和消散）相互紧随其后，没有间断，没有人知道它们的起源，没有人感知它们的终结（因为起源和终结都隐藏在原理中）。天地的作用和反作用是这种运动的唯一动力，这种运动引导着所有的生物经历一系列无限的变化，最终转化回最初发源的原理。
Chuang Tzu, chapter . 庄子，第 章。
This is the 'departure from the Cosmos' that we referred to earlier in connection with the top of the pole protruding above the chariot canopy. 这是我们之前提到的与车顶上突出的杆子有关的“离开宇宙”。
20 | Distortions in Modern Philosophy 20 | 现代哲学中的扭曲
At the start of modern philosophy, Bacon still considered the three terms God, Man and Nature as representing three distinct objects of knowledge, and so divided 'philosophy' into three major sections corresponding to these terms. But already, in agreement with the 'experimental' tendency of modern thought of which at that time he was the representative-just as Descartes was the supreme representative of the 'rationalistic' trend'-it was to 'natural philosophy' or the knowledge of nature that he attached the greatest significance. But by and large it was still only a question of 'proportion'. 在现代哲学的开始阶段，培根仍然将上帝、人类和自然这三个术语视为代表三个不同的知识对象，并因此将“哲学”分为与这些术语相对应的三个主要部分。但是，与当时代表性的“实验主义”思潮一致，培根赋予“自然哲学”或对自然的认识最重要的意义。但总的来说，这仍然只是一个“比例”的问题。
It was left for the nineteenth century to produce a distortion of this particular ternary that was both extraordinary and unexpected. We are referring here to the so-called 'law of the three states' as propounded by Auguste Comte. But as the connection between this law and the ternary in question may not be immediately apparent, a few words of explanation will not be out of placeespecially as we have here a strange and instructive example of the way in which the modern mind is capable of distorting a traditional datum beyond all recognition once it decides to take it over rather than simply rejectitout of hand. 这个特定三元组的扭曲在 19 世纪才出现，而且是非常特殊和意外的。我们在这里指的是奥古斯特·孔德提出的所谓“三态法则”。但是，由于这个法则与所讨论的三元组之间的联系可能不是立即显而易见的，所以有必要解释一下，特别是因为我们在这里有一个奇怪而有教育意义的例子，展示了现代思维在决定接受而不是简单地拒绝一个传统数据时，如何能够将其扭曲到无法辨认的程度。
Comte's fundamental error in this case was to suppose that, regardless of the specific kinds of speculation to which man has applied himself, he has always had only one aim in mind: the explanation of natural phenomena. Starting from this narrow point of view he is inevitably led to assume that every possible kind of knowledge is simply a more or less imperfect attempt to arrive 康德在这个案例中的根本错误是假设，无论人类从事何种具体的推测，他们始终只有一个目标：解释自然现象。从这个狭隘的观点出发，他不可避免地会认为每一种可能的知识只是一种或多或少不完善的尝试来达到这个目标。
I. Descartes of course also devoted himself primarily to 'physics'. However, his intention was to establish it on the basis of deductive reasoning, using mathematics as a model; Bacon, on the other hand, wished to found it on an entirely experimental basis. 当然，笛卡尔主要致力于“物理学”。然而，他的意图是以演绎推理为基础，以数学作为模型；而培根则希望完全以实验为基础来建立物理学。
Leaving aside, that is, the fact that the sciences were already conceived of in an entirely exoteric sense. But that is another question, and our concern here is simply with what it is that is recognised as an object of knowledge independently of the question of the particular perspective from which it is being viewed. 撇开不谈，也就是说，科学已经完全以外在的方式构思出来了。但这是另一个问题，我们在这里只关心被认可为独立于从哪个特定角度来看的知识对象是什么。
at an explanation of the phenomena of nature. Combining this preconceived idea with a totally fantastic notion of history, he thought he was able to discover three different types of explanation which he considered succeeded each other in historical order-although in fact all three explanations relate to specific kinds of knowledge that have always coexisted. His mistake was to apply each of them to one and the same object, because by doing so he naturally found them incompatible with each other. 对自然现象的解释。将这个预设的观念与完全荒诞的历史观念结合起来，他认为自己能够发现三种不同类型的解释，他认为这些解释按照历史顺序相继出现，尽管事实上这三种解释都与特定类型的知识相关，而这些知识一直共存。他的错误在于将每种解释都应用于同一个对象，因为这样做自然会发现它们彼此不兼容。
Comte linked his three 'explanations' with three distinct stages that, according to him, humanity passed through during the course of the centuries: the first one he called the 'theological state', the second the 'metaphysical state' and the third the 'positive state'. During the first stage the occurrence of phenomena is ascribed to the intervention of supernatural agencies. During the second these phenomena are associated with natural forces which are no longer transcendent in relation to things but inherent in them. Finally, the third stage is marked by abandonment of the search for 'causes' and the beginning of the search for 'laws'-in other words for consistent and constant relationships between phenomena. This final 'state'-regarded by Comte as the only definitely valid one-sums up pretty accurately the limited and purely relative standpoint of the modern sciences. But as for his description of the two other 'states', it is such a hopeless mass of confusion that we will not undertake the pointless task of analysing it in detail. Instead, we will simply extract the specific points thatrelate directly to the question in hand. 康德将他的三个“解释”与人类在几个世纪中经历的三个不同阶段联系起来：第一个阶段他称之为“神学状态”，第二个阶段称之为“形而上学状态”，第三个阶段称之为“实证状态”。在第一个阶段，现象的发生被归因于超自然力量的干预。在第二个阶段，这些现象与自然力量相关，这些力量不再超越事物，而是固有于它们之中。最后，第三个阶段的特点是放弃对“原因”的追寻，开始寻求“法则”——换句话说，寻求现象之间的一致和恒定关系。康德将这个最终的“状态”视为唯一确切有效的状态，相当准确地总结了现代科学的有限和纯相对立场。但是，对于他对另外两个“状态”的描述，它是如此混乱无望，以至于我们不会去详细分析它，因为这是毫无意义的任务。相反，我们将简单地提取与问题直接相关的具体观点。
Comte's thesis is that each stage followed the same line of development: the various component elements of each type of explanation in turn gradually became co-ordinated and culminated in the final conception of one single principle containing all the different elements. So, in the 'theological state', the various supernatural agencies were first of all conceived of as independent of each other, then they became grouped in a hierarchical structure, and finally they were all synthesised in the idea of God. 康德的论点是，每个阶段都遵循相同的发展线路：每种解释类型的各个组成要素逐渐协调，并最终融合成一个包含所有不同要素的最终概念。因此，在“神学状态”中，各种超自然机构首先被看作是彼此独立的，然后它们被分组成一个等级结构，最后它们都被综合到了上帝的概念中。
These three subordinate phases are described by Comte as fetishism, polytheism and monotheism. It should hardly need stating that monotheism (i.e. the affirmation of a single Principle) must in fact be the original stage, not the last one. 这三个从属阶段被康德描述为拜物教、多神教和一神教。毋庸置疑，一神教（即对单一原则的肯定）实际上必须是最初的阶段，而不是最后一个阶段。
Similarly, in the so-called 'metaphysical state', the notions of different natural forces were viewed by him as tending increasingly to merge into the one 'entity' called 'Nature'.' We see here Comte's total ignorance of what metaphysics actually is. 'Nature' and natural forces obviously have to do with 'physics', not 'metaphysics': he could easily have avoided such a blatant error by simply referring to the etymology of the words he used. But be that as it may, what we have here so far is God and Nature, understood however not as two objects of knowledge, but only as two concepts which the first two of the three kinds of explanation posited according to the theory 5 happen to lead up to. This leaves us with Man; and although it is perhaps slightly more difficult to see how this term in the triad plays the same role in relation to Comte's third 'explanation', this is in fact the case as we will now see. 同样，在所谓的“形而上学状态”中，他将不同的自然力量的概念视为趋于融合成一个称为“自然”的“实体”。在这里，我们看到孔德对形而上学的实际含义完全无知。“自然”和自然力显然与“物理学”有关，而不是“形而上学”：他只需简单地参考所使用词语的词源，就可以避免如此明显的错误。但无论如何，到目前为止，我们所拥有的是上帝和自然，然而并不是作为两个知识对象，而只是作为根据理论所提出的三种解释中的前两种解释所导致的两个概念。这使我们留下了人类；虽然或许稍微难以看出这个三元组中的术语在与孔德的第三个“解释”之间扮演相同的角色，但事实上正是如此，我们现在将看到。
This is the case because of the particular way in which Comte understands the various sciences. According to him they have successively attained to the 'positive state' in a definite sequence; each more recent one has been prepared for by those that preceded it and without which it could not have come into being. Now the final science of all according to this sequence-the science which all the preceding ones were only leading up to, and which accordingly is the goal and crown of so-called 'positive' knowledge-is the one he christened with the barbaric name 'sociology' (a word that since then has passed into common usage). This 'sociology', which Comte saw it as his 'mission' to establish, is in fact the science of Man. Alternatively it can be called the science of Humanity - understood of course only from a 'social' point of view. Indeed, for Comte no other science of man 这是因为康德对各种科学的理解方式特殊。根据他的观点，它们按照一定的顺序逐渐达到了“正面状态”；每一个较新的科学都是由之前的科学准备而来的，没有前者就不可能存在后者。现在，根据这个顺序，最终的科学是他用野蛮的名字“社会学”来命名的（这个词自那时起已经成为常用语）。这个“社会学”，康德认为自己的“使命”是建立它，实际上是人类科学。或者可以称之为人类科学-当然只从“社会”角度来理解。事实上，对于康德来说，没有其他关于人类的科学
Actually Comte's 'monotheism' is the only one of his phases that has existed always and everywhere, exception being made for the lack of understanding of the masses and for those cases of extreme degeneracy in certain traditional forms. 实际上，孔德的“一神论”是他的阶段中唯一一直存在于任何地方的，除了大众的理解不足和某些传统形式的极端退化情况外。
Comte is assuming here that wherever the expression 'Nature' is used it is to some degree being personified-as indeed it commonly was in the philosophical and literary rhetoric of the eighteenth century. 康德在这里假设，无论在哪里使用“自然”这个词，都在某种程度上被赋予人格化的特征-正如在 18 世纪的哲学和文学修辞中常见的那样。
It is perfectly clear that it is just a hypothesis and nothing more. Also, as a hypothesis it has virtually no foundation whatever, in spite of Comte's dogmatic assertion to the contrary by wrongly giving it the name of 'law'. 这完全是一个假设，仅此而已。而且，作为一个假设，它几乎没有任何根据，尽管孔德错误地将其称为“法则”，并断言相反。
I 38 THE GREAT TRIAD 我 38 岁的伟大三位一体
is possible: in his eyes everything that is unique in a human being when compared with other living beings is attributable entirely to his social life. In spite of what certain people have said, it was therefore completely logical that he ended up where he did. Pushed on by the more or less conscious need to discover a kind of parallelism between the 'positive state' and his two other 'states', he saw its culmination and final achievement in what he called the 'religion of Humanity'. 6 在他看来，与其他生物相比，人类独特的一切都完全归因于他的社会生活。尽管有些人说过的话，他最终走到了他所在的地方，这是完全合乎逻辑的。在更或多或少有意识地需要发现“积极状态”与他的另外两个“状态”之间某种平行关系的推动下，他将其达到和最终实现的地方看作是他所称之为“人类宗教”的巅峰。
So it is that we find God, Nature and Humanity presented as the 'ideal' goals of each of these three 'states'. What we have said should be enough to demonstrate that the all too famous 'law of the three states' derives simply from a false application and distortion of the ancient ternary Deus, Homo, Natura, God, Man, Nature. What is even more extraordinary than this fact in itself is that apparently nobody has ever perceived it. 所以我们发现上帝、自然和人类被呈现为这三个“状态”的“理想”目标。我们所说的应该足以证明，这个过于著名的“三态法则”仅仅源于对古老三元神、人、自然的错误应用和扭曲。更令人惊讶的是，显然没有人曾察觉到这一点。
'Humanity'-conceived of as the collectivity of all men who ever have lived, do live or will live in the future-is for him very much of a personification, because in the pseudo-religious section of his work he calls it the 'Great Being'. To all intents and purposes this is a kind of prof ane caricature of 'Universal Man'. “人类”-被构想为所有曾经生活过、现在生活或将来生活的人的集合-对他来说非常具象化，因为在他的作品的伪宗教部分中，他称之为“伟大的存在”。从所有意义上来说，这是一种对“普遍人类”的滑稽夸张描绘。
2 I Providence, Will and Destiny 我相信命运、意愿和宿命
To help round off and complete our comments on the ternary God, Man, Nature, we will add some brief remarks on another ternary which corresponds to it very closely: Providence, Will, Destiny. In this case the three different terms are each being viewed as powers that govern the manifested universe. 为了完善和补充我们对三位一体的上帝、人类和自然的评论，我们将对另一个非常相似的三位一体进行简要说明：守护、意愿、命运。在这种情况下，这三个不同的术语被视为统治显现宇宙的力量。
The most complete study of this ternary in modern times has been made by Fabre d'Olivet. He based himself primarily on data deriving from Pythagoreanism; however, he also supplemented this material by referring on several occasions to the Chinese tradition, and in a way which suggests that he recognised the close correspondence between this ternary and the Great Triad. 'Man,' he writes, 'is neither animal nor pure intelligence. is an intermediate being, situated half-way between matter and spirit, or Heaven and Earth, and forming the link between them.' It should hardly need stating that this is a highly accurate description of the position and role of the middle term in the Far-Eastern Triad. 现代对这个三元组的最完整研究是由法布尔·多利韦进行的。他主要基于来自毕达哥拉斯主义的数据，但他还通过多次参考中国传统来补充这些材料，并以一种方式表明他认识到这个三元组与大三位一体之间的密切对应关系。他写道：“人既不是动物也不是纯粹的智慧。他是一种中间存在，位于物质和精神之间，或者说位于天和地之间，形成它们之间的纽带。”毫无疑问，这是对远东三位一体中间项的位置和作用的高度准确的描述。
Primarily in his Hermeneutic Interpretation on the Origin of the Social State of Man (English translation by Nayán Louise Redfield, N.Y. and London, I 9 I 5 , of the original Histoire philosophique du Genre humain.) Unless indicated to the contrary, we have taken all the following quotations from the introductory dissertation to this work, first published under the the title De l'État social de l'Homme. 主要是在他对人类社会状态起源的解释中（英文译本由 Nayán Louise Redfield 在 1915 年在纽约和伦敦出版，原著为《人类的哲学历史》），除非另有说明，我们引用的以下所有引文都来自这部作品的引言论文，首次出版时标题为《人类社会状态》。
Fabre d'Olivet's earlier The Golden Verses of Pythagoras also contains views on the same subject, but not so clearly expressed. Sometimes in this book he seems to regard Destiny and Will simply as correlatives, both of them subordinate to Providence; but this way of approaching the matter is incompatible with the relationship between the terms that we ourselves are here concerned with. 法布尔·多利韦早期的《毕达哥拉斯的金句》也包含了对同一主题的观点，但表达不够清晰。有时在这本书中，他似乎将命运和意志仅仅视为相关性，二者都从属于天意；但这种处理方式与我们所关注的术语之间的关系是不相容的。
We will take this opportunity of mentioning incidentally that it was by applying the notion of these three universal powers to the social domain that Saint-Yves d'Alveydre arrived at his theory of 'synarchy'. 我们将顺便提及，圣伊夫·达尔维德通过将这三种普遍力量的概念应用于社会领域，得出了他的“合治”理论。
As it happens, it would seem that his knowledge of this tradition was more or less confined to its Confucian aspect, although once in the The Golden Verses of Pythagoras he does give a quotation from Lao Tzu. 正好，似乎他对这个传统的了解主要局限于儒家方面，尽管在《毕达哥拉斯的金句》中他引用了老子的一句话。
To quote further from Fabre d'Olivet: 进一步引用法布尔·多利韦的话：
That universal is a power in his own right is a fact acknowledged by the sacred codes of every nation, realised by every man of wisdom, and admitted by every true man of learning. ... The two other powers that he stands between are Destiny and Providence. Beneath him is Destiny: 'natured nature', nature bound by necessity. Above him is Providence: 'naturing nature', nature in its freedom. He himself-as the human kingdom-is the mediating, efficient Will, situated between the two natures so as to serve as the link and means of communication between them and combine two actions, two motions, which otherwise would be incompatible. 每个国家的神圣法典都承认，每个智者都认识到，每个真正的学者都承认，他本身作为一个普遍的力量是一个事实。他所处的两个其他力量是命运和天意。在他下面是命运：“被自然束缚的自然”，被必然性所束缚的自然。在他上面是天意：“自然的创造”，自由的自然。他自己作为人类王国，是中介的、有效的意志，位于两个自然之间，以便作为它们之间的联系和沟通的纽带和手段，并结合两个行动、两个运动，否则是不相容的。
It is interesting to note that the two end terms of the ternary are explicitly referred to as Natura naturans and Natura naturata, which agrees exactly with our earlier comments. As to the two actions or motions, basically they are identical to the action and reaction of Heaven and Earth, or the alternating movements of yang and yin. 有趣的是，三元论中的两个末端术语明确被称为 Natura naturans 和 Natura naturata，这与我们之前的评论完全一致。至于这两个行动或运动，基本上它们与天地的作用和反作用，或阳和阴的交替运动是相同的。
These three powers-Providence; Man, or more precisely the human kingdom; and Destiny-together make up the universal ternary. Nothing escapes their action. Everything in the universe is subordinate to them-everything, that is, except for God Himself, who embraces all three in his unfathomable unity so as to form the tetrad of the ancients, that immense quaternary which is all in all and apart from which there is nothing. 这三种力量-天意；人类，或更准确地说是人类王国；和命运-共同构成了宇宙的三元。没有什么能逃脱它们的作用。宇宙中的一切都服从于它们-也就是说，除了上帝自己，他以他难以理解的统一性包含了这三者，形成了古人所说的四元，那个无比巨大的四元，是一切的全部，离开它就什么都没有了。
The allusion here is to the basic quaternary of the Pythagoreans, symbolised by the Tetraktys; our earlier comments on the ternary Spiritus, Anima, Corpus apply here as well, so any further explana- 这里的暗示是指毕达哥拉斯学派的基本四元素，以四数图象征；我们之前对三元精神、灵魂、肉体的评论在这里也适用，所以不再做进一步解释
This term must here be understood in a restricted sense, because it would not seem that it is being given any application beyond the purely human domain. In fact when this idea of 'universal man' is transposed to include the totality of the states of existence, clearly there can no longer be a question of any 'human kingdom'-a concept that only has meaning in relation to our own world. 这个术语在此处必须以狭义理解，因为似乎没有超出纯粹人类领域的应用。实际上，当将这个“普遍人”的概念扩展到包括存在的所有状态时，显然不再有任何“人类王国”的问题——这个概念只在与我们自己的世界相关时才有意义。
tion should be unnecessary. However, one additional observation does need to be made because of its considerable importance from the point of view of concordances. This is the fact that 'God' is envisaged here as the Principle itself, in contradistinction to the way in which the word is used as the first term in the ternary God-Man-Nature. This means that the same word does not have the same meaning in both cases; in the present case Providence is merely the instrument used by God in governing the universe, in exactly the same way that Heaven is the instrument of the Principle according to the Far-Eastern tradition. 由于其在一致性观点上的重要性，需要额外提及一个观察结果。这是因为在这里，“上帝”被设想为原则本身，与三位一体的“上帝-人-自然”中使用该词的方式相对立。这意味着在两种情况下，同一个词并不具有相同的意义；在当前情况下，上帝只是上帝在治理宇宙中使用的工具，就像根据远东传统，天是原则的工具一样。
Now if we are to understand why the middle term here is not only man but specifically the human Will, we need to appreciate that for Fabre d'Olivet the will in the human being represents the inward and central element which unites and embraces the intellectual, psychic and instinctive spheres. These three spheres of course correspond respectively to spirit, soul and body; and as in the microcosm we must always look for correspondences with the macrocosm, we will find that at the microcosmic level these three spheres are analogous to the three universal powers of Providence, Will and Destiny. At this microcosmic level the will plays a role that makes it the image or reflection of the Principle itself. 现在，如果我们要理解为什么这里的中间术语不仅仅是人，而是特指人的意志，我们需要明白对于法布尔·多利韦来说，人的意志代表着内在和中心的要素，它统一并包含了智力、心灵和本能的领域。当然，这三个领域分别对应着精神、灵魂和身体；而在微观世界中，我们必须始终寻找与宏观世界的对应关系，我们会发现在微观宇宙层面上，这三个领域类似于普罗维登斯、意志和命运这三个普遍力量。在这个微观宇宙层面上，意志扮演着一个角色，使其成为原则本身的形象或反映。
This way of envisaging the will-which, it must be said, Fabre d'Olivet insufficiently justifies by appealing to considerations which are psychological rather than truly metaphysical-should be compared with our earlier remarks on the subject of alchemical Sulphur, for that is precisely what we are concerned with here. It is also worth noting that a kind of parallelism exists between the three powers themselves. The appropriateness of describing Providence as an expression of the divine Will should, on the one hand, be self-evident; and on the other hand it is also appropriate to view Destiny as a kind of obscure will of Nature. 这种对意志的设想方式，必须说，法布尔·多利韦不够通过诉诸心理而非真正形而上学的考虑来证明，应该与我们之前关于炼金术硫磺的评论相比较，因为这正是我们在这里关注的。值得注意的是，这三种力量本身存在一种类似的平行关系。将上帝的意志描述为上帝意志的表达的恰当性一方面是不言而喻的；另一方面，将命运视为一种隐晦的自然意志也是恰当的。
Here again we have to bear in mind that in reality it is the centre that contains everything. 在这里我们必须记住，实际上是中心包含了一切。
We refer to what we said earlier about the 'three worlds' in general and, specifically, about the correspondence between Man and the animic or psychic world. 我们指的是我们之前关于“三个世界”的一般性讨论，特别是关于人类与心灵或心灵世界之间的对应关系。
Destiny is the lower or instinctive part of universal Nature, which I have termed 'natured nature'. Its action is called fate; it manifests itself to us as what we call necessity. ... Providence is the higher and intelligent aspect of universal Nature, which I have termed 'naturing nature'. It is a living law that emanates from the Divinity; through it all things are determined in their potentiality of being. 7 ... The median power-corresponding to the animic aspect of universal Nature-is the Will of man. It is this that unites Destiny and Providence. Without it, these two polar powers would not only never unite: they would never even know each other. 命运是宇宙自然的较低或本能部分，我称之为“有性质的自然”。它的行动被称为命运；它以我们所称之为必然性的形式展现给我们。...天意是宇宙自然的较高和智能方面，我称之为“有生命的自然”。它是从神性中发出的一种活生生的法则；通过它，所有事物在其存在的潜力中被决定。...对应于宇宙自然的心灵方面的中间力量是人的意志。正是它将命运和天意联系在一起。没有它，这两个极性力量不仅永远不会结合：它们甚至不会彼此认识。
There is another point that deserves special mention. In uniting itself to Providence and consciously collaborating with it, the human Will can become a counter-balance to destiny and finally neutralise it. In the words of Fabre d'Olivet, 'the harmony between Will and Providence is what constitutes the Good. Evil is what is born from their opposition. . Man either perfects himself or becomes depraved according to whether his tendency is to merge into the universal Unity or to distinguish himself from it'. In other words he approaches either perfection 还有一个值得特别提到的观点。当人类的意志与上帝的旨意相结合并有意识地与之合作时，人类的意志可以成为命运的对抗力量，并最终使其中和。用法布尔·多利维的话来说，"意志与上帝的和谐构成了善。邪恶则源于它们的对立。"换句话说，人类要么完善自己，要么堕落，取决于他是倾向于融入普遍的统一还是与之区别开来。
By 'universal Nature' here is meant Nature in the broadest sense possible. As 'three natures in one Nature' it comprises all three terms of the 'universal ternary'; in other words it includes everything apart from the Principle itself. 这里所指的“普遍性质”是指最广义的自然。作为“三个性质中的一个性质”，它包含了“普遍三元”的所有三个术语；换句话说，它包括了除了原则本身之外的一切。
This expression is inaccurate, because in fact potentiality belongs to the opposite pole of manifestation. Fabre d'Olivet should rather have said 'principially', or 'in essence'. 这个表达不准确，因为实际上潜力属于显现的相反极端。法布尔·多利韦应该更准确地说“原则上”或“本质上”。
Elsewhere Fabre d'Olivet names as agents of the three universal powers those beings that the Pythagoreans called the 'immortal Gods', the 'glorified Heroes' and the 'terrestrial Daemons' - 'relative to the height of their rank and to the harmonic position of the three worlds they inhabit': The Golden Verses of Pythagoras, translated by Nayán Louise Redfield (N.Y.. and London, I9 I7), Third Examination. 在其他地方，法布尔·多利韦特将被称为三个普遍力量的代理人称为那些毕达哥拉斯学派所称之为“不朽的神”，“受到尊崇的英雄”和“地球上的恶魔”的存在 - “相对于他们的地位高低和所居住的三个世界的和谐位置”：《毕达哥拉斯的金色诗句》，纳扬·路易丝·雷德菲尔德译（纽约和伦敦，1917 年），第三次审查。
To collaborate in this way with providence is ref erred to in Masonic terminology as working towards the realisation of the 'plan of the Great Architect of the Universe'. See Aperçus sur l'Initiation, chapter 3 I. 以这种方式与上帝合作，在共济会术语中被称为努力实现“宇宙伟大建筑师的计划”。请参阅《对启蒙的洞察》，第三章。
Io. This was expressed by the Rosicrucians in the formula Sapiens dominabitur astris, 'the wise man will rule the stars'. As we said earlier, 'astral influences' ref ers to the sum total of all those influences that emanate from the cosmic environment and act upon the individual in such a way as to determine him from outside. 伊欧。这是由罗塞十字会以“智者将统治星辰”这个公式来表达的。正如我们之前所说，“星体影响”指的是所有来自宇宙环境的影响的总和，以一种从外部决定个体的方式作用于个体。
I I. Basically this proposition equates good and evil with the two opposing tendencies we are about to mention-together with their inevitable consequences. 基本上，这个命题将善与恶等同于我们即将提到的两种相反的倾向，以及它们不可避免的后果。
I 2. The Golden Verses of Pythagoras, Twelfth Examination. 我 2.毕达哥拉斯的黄金格言，第十二次考试。
or depravity depending on which of the two poles of manifestation he gravitates towards: the pole of unity or the pole of multiplicity. Either he allies his will with Providence and follows the path of 'freedom', or he allies his will with destiny and follows the path of 'necessity'. 根据他倾向于表现的两极之一，他可能会陷入统一的极点或多样性的极点，从而产生高尚或堕落的行为。他要么与上帝的旨意结盟，追随“自由”的道路，要么与命运结盟，追随“必然”的道路。
Fabre d'Olivet also writes that 'providential law is the law of the divine man. He lives a life primarily of the intellect, which is governed by that law'. We are not told explicitly what he means here by 'divine man'; presumably it could be either 'transcendent man' or just 'true man', as the case may be. According to Pythagorean teaching, followed on this as on so many other points by Plato, 'the Will hard won by faith [this shows that it is related to Providence] is capable of enslaving Necessity itself, controlling Nature and producing miracles'. 法布尔·多利韦也写道，“天命法是神圣之人的法则。他的生活主要是由智慧所统治的。”我们并没有明确被告知他在这里所指的“神圣之人”是什么意思；可能是“超越之人”或者只是“真正的人”，具体情况而定。根据毕达哥拉斯教义，这一点上与柏拉图等人一样，“通过信仰艰难获得的意志[这表明它与天命有关]能够奴役必然性本身，控制自然并产生奇迹”。
The equilibrium between Will and Providence on the one hand and Destiny on the other was symbolised geometrically by a right-angled triangle with sides proportionally equivalent to the numbers 3, 4 and 5. This triangle played a major role in Pythagoreanism; remarkably, it had no less important a role in the Far-Eastern tradition. If the number 3 stands for Providence, for the human Will and 5 for Destiny, we end up with . The raising of the numbers to the power of two shows that it is a question here of the domain of universal forces, 一方面，意志和天意与命运之间的平衡在几何上被象征为一个直角三角形，其边长与数字 3、4 和 5 成比例。这个三角形在毕达哥拉斯主义中起着重要的作用；令人惊讶的是，它在远东传统中也有同样重要的作用。如果数字 3 代表天意，4 代表人的意志，5 代表命运，我们得到的结果是...将数字平方的操作表明这里涉及到的是普遍力量的领域...
These are the opposing tendencies (one ascending, the other descending) which in the Hindu tradition are termed sattva and tamas. 这些是印度教传统中被称为“纯净”和“黑暗”的相反倾向（一个上升，另一个下降）。
I4. This triangle occurs also in Masonic symbolism, as can be noted from our earlier ref erence to it in connection with the Worshipful Master's square; the complete triangle also features in the insignia of the Past Master. We may mention at this point that a considerable portion of Masonic symbolism derives directly from Pythagoreanism via an unbroken 'chain' including the Roman Collegia fabrorum and the medieval builders' guilds. The triangle we are discussing here is one example of this direct transmission; the Blazing Star-identical to the Pentalpha which was used by the Pythagoreans as a means of mutual recognition-is another. See Aperçus sur l'Initiation, chapter . I4. 这个三角形也出现在共济会的象征中，正如我们之前提到的与尊敬的大师的方尺有关；完整的三角形也出现在过去大师的徽章中。我们在这里可以提到，共济会象征的相当一部分直接源自毕达哥拉斯主义，通过一个不间断的“链条”，包括罗马的工匠学院和中世纪的建筑工会。我们正在讨论的这个三角形就是这种直接传承的一个例子；与毕达哥拉斯人用作相互认可手段的五角星相同的燃烧之星是另一个例子。参见《关于启蒙的洞察》，第 章。
I 5. Here again we find 3 as a 'celestial' number and 5 as a 'terrestrial' number, just as in the Far-Eastern tradition. However there is one diff erence: in that tradition the two numbers are not regarded as correlatives, because 3 is coupled with 2 and 5 with 6 as we explained earlier. As for the number 4, it corresponds to the cross as symbol of 'Universal Man'. 我 5。在这里，我们再次发现 3 是一个“天上”的数字，而 5 是一个“地上”的数字，就像在远东传统中一样。然而，有一个区别：在那个传统中，这两个数字并不被视为相互关联的，因为 3 与 2 相对应，5 与 6 相对应，正如我们之前解释的那样。至于数字 4，它对应着十字架，作为“宇宙人”的象征。
I4 4 THE GREAT TRIAD 伟大的三合一
specifically the animic domain. In the macrocosm, this domain corresponds to Man. In the microcosm, its centre is the will-the median term. 具体来说，这个领域是指心灵的领域。在宏观世界中，这个领域对应于人类。在微观世界中，它的中心是意志-中间的术语。
Thisis actually the second of the 'three worlds'-regardless of whether they are viewed in an ascending or a descending order. The successive raising of the powers represents increasing degrees of universalisation, and corresponds to the ascending direction. See The Symbolism of the Cross, chapter 12; Les Principes du Calcul infinitésimal, chapter 20. 这实际上是“三个世界”中的第二个，无论是按升序还是降序来看。不断提升的力量代表着日益普遍化的程度，与升序方向相对应。请参阅《十字架的象征意义》第 12 章；《无穷小计算的原理》第 20 章。
According to Fabre d'Olivet's schematisation, this animic centre is also the tangential point of the two other spheres-the intellectual and instinctive-while the centres of these two spheres are located at diametrically opposite points on the circumference of the middle sphere. 'By projecting its circumference, this centre reaches the other centres and joins to itself the opposite points of the two circumferences projected by those centres [i.e. the lowest point of the one circumf erence and the highest point of the other]. In this way the three vital spheres move within each other and so mutually transmit their own special nature and qualities, transferring their reciprocal influences from one sphere to another.' We see from this that the circumf erences representing two consecutive spheres (i.e. intellectual and animic or animic and instinctive) have the same relative configuration-each passing through the centre of the other-which we commented on in connection with figure 3 . 根据法布尔·多利韦的方案，这个生命中心也是另外两个领域-智力和本能-的切点，而这两个领域的中心位于中间领域的圆周上的直径相对的点上。'通过投射其圆周，这个中心达到其他中心，并将这些中心投射的两个圆周的相对点连接到自身上[即一个圆周的最低点和另一个圆周的最高点]。通过这种方式，这三个生命领域相互在彼此之间移动，从而相互传递各自的特性和品质，将它们的相互影响从一个领域传递到另一个领域。'从这个可以看出，代表两个连续领域（即智力和生命或生命和本能）的圆周具有相同的相对配置-每个圆周通过另一个的中心-这一点我们在图 3 中已经评论过。
22 | Triple Time 22 | 三拍子
IN spite of everything we have said so far, one question still remains: do the three terms of the Great Triad-or for that matter any other ternary of the same kind-have any spatial or temporal equivalents? 尽管我们迄今为止所说的一切，但仍有一个问题尚未解决：伟大三元组的三个术语，或者说任何其他类似的三元组，是否有任何空间或时间上的等价物？
As far as space is concerned, finding such a correspondence presents no dif ficulty. The key lies in the notions of 'above' and 'below', determined according to normal geometrical convention in relation to a horizontal plane taken as the level of reference. For us, this horizontal plane will naturally be the human state itself. The median character of this plane can be appreciated firstly from the fact that this is precisely how it appears to us from our own particular perspective (to the extent, that is, that this is the state which we find ourselves in at present); and secondly from the fact that, at least virtually, it is possible to locate in it the centre of all the states of manifestation. For these two reasons, this horizontal plane clearly corresponds to Man as the middle term of the Triad as well as to man in the ordinary sense of an individual human being. 就空间而言，找到这样的对应关系并不困难。关键在于“上方”和“下方”的概念，根据正常的几何约定，以水平面作为参考水平面确定。对于我们来说，这个水平面自然是人类自身的状态。首先，这个平面的中间特征可以从以下事实中得到体会：从我们自己的特定视角来看，它正是我们目前所处的状态；其次，至少在虚拟的情况下，可以在其中找到所有表现状态的中心。出于这两个原因，这个水平面明显对应于三位一体的中间项，以及普通意义上的个体人类。
In relation to this horizontal plane, everything above represents the 'celestial' aspects of the Cosmos, and everything below its 'terrestrial' aspects. The extreme limits of the two regions into which space is accordingly divided-limits which are situated at an indefinite remove in both directions-are the two poles of manif estation. These two poles are Heaven and Earth themselves, perceived from the median plane through those relatively 'celestial' and 'terrestrial' aspects. The corresponding influences manifest as two contrasting tendencies, each of which relates to one half of the vertical axis: the upper half acting in an ascending direction, the lower in a descending direction, starting from the median plane. As this plane naturally corresponds to expansion in a horizontal direction, and is intermediate between the two 与这个水平面相关的是宇宙的“天上”方面，而在它下面是“地上”方面。空间被相应划分为两个区域的极限，这些极限位于两个方向上的不确定距离处，它们是表现的两个极点。这两个极点是天和地本身，通过相对“天上”和“地上”方面从中间平面来感知。相应的影响表现为两种截然不同的倾向，每种倾向与垂直轴的一半相关：上半部分向上方向作用，下半部分向下方向作用，从中间平面开始。由于这个平面自然对应水平方向的扩展，并且位于两个极点之间。
opposing tendencies, we find here an exact analogy between the three terms of the Triad and the three gunas of the Hindu tradition: sattva corresponding to Heaven, rajas to Man and tamas to Earth. 在这里，我们发现三位一体的三个术语与印度教传统中的三个质量（gunas）之间存在着确切的类比关系：sattva 对应天堂，rajas 对应人类，tamas 对应地球。
Finally, if we view the median plane as the diametral plane of a sphere of indefinite radius (indefinite because it contains the totality of space), the upper and lower hemispheres are identical to the two halves of the 'World Egg' which we spoke of earlier. These two halves, after separating as a result of the determination of the median plane, become Heaven and Earth respectively (understanding these terms in their broadest sense). At the very centre of the median plane itself is Hiranyagarba, which thereby appears in the Cosmos as the 'eternal Avatar'-in other words, as 'Universal Man'. 4 最后，如果我们将中位面视为一个半径无限的球体的直径面（无限是因为它包含了整个空间），那么上半球和下半球与我们之前提到的“世界蛋”的两半是相同的。这两个半球在确定中位面后分离，分别成为天和地（以最广义的意义理解这些术语）。在中位面的中心是 Hiranyagarba，在宇宙中它以“永恒的化身”形式出现，换句话说，它是“普世人”。4
When we turn to the question of time, things would seem to be less straightforward. But in fact here also the ternary structure applies, as can be seen from the expression 'triple time', or trikala in Sanscrit. 'Triple time' is time viewed according to its three distinct modalities: past, present and future. However, is it possible to relate these three modalities to the three terms of the kind of ternaries we have been studying so far? 当我们转向时间的问题时，事情似乎变得不那么简单。但实际上，在这里也适用三元结构，可以从“三重时间”或梵文中的 trikala 这个表达中看出来。“三重时间”是根据其三个不同的模态来看待时间：过去、现在和未来。然而，是否可能将这三个模态与我们迄今研究的三元术语联系起来呢？
The first step towards answering this question is to observe that the present can be depicted as a point dividing into two the line representing the unfolding of time. At each instant this point determines the separation (and also the juncture) between the past and the future, of which it is the common boundary-just as the median plane that we were speaking about above is the common boundary between the upper and lower hemispheres of space. 回答这个问题的第一步是观察到，现在可以被描绘为一个点，将代表时间展开的线分成两部分。在每一个瞬间，这个点确定了过去和未来之间的分离（以及连接），它是它们的共同边界，就像我们之前提到的中位面是空间上半球和下半球的共同边界一样。
I. See The Symbolism of the Cross, chapter 5. 请参阅《十字架的象征意义》第五章。
The reader will recall our earlier comments on the way in which the human Will-neutral or 'rajasic' in itself-takes on either a 'sattvic' or a 'tamasic' quality depending on whether it allies itself with Providence or with Destiny. 读者会回忆起我们之前对人类意志中立或'拉贾斯'本身的方式的评论，它会根据它是与命运还是与天意结盟而具有'萨特维'或'塔玛斯'的特质。
This should be related to our previous remarks on the two hemispheres and the double spiral, as well as on the division of the yin-yang symbol into its two halves. 这应该与我们之前关于两个半球和双螺旋的评论有关，以及关于将阴阳符号分为两半的划分。
See Apergus surl'Initiation, chapter 48. 请参阅《启蒙论》第 48 章。
As we have explained elsewhere, a 'rectilinear' representation of time is both inadequate and inaccurate. In reality time is cyclical-a fact which applies even to its smallest subdivisions. Here however there is no need to specify the form of the line in question. Regardless of whether it is straight or circular, for a person situated at one particular point on the line the two sections into which it is divided will always be either 'in front of' or 'behind' that point-in just the same way as the two halves of space will appear to be either 'above' or 'below' the plane taken as the level of reference. 正如我们在其他地方解释过的那样，时间的“直线”表示既不足够也不准确。实际上，时间是循环的，即使是它最小的细分也是如此。然而，在这里没有必要指定所讨论的线的形式。无论它是直线还是圆形，对于位于线上某一特定点的人来说，它被分成的两个部分总是要么“在前面”，要么“在后面”该点-就像空间的两半部分似乎要么“在上面”，要么“在下面”被视为参考水平面。
To complete the analogy between spatial and temporal determinates, we can add that the point representing the present can always be taken as being in a certain sense the 'middle of time', because when viewed from this point time is bound to appear equally indefinite in the two opposite directions corresponding to past and future. Also relevant here is the fact that 'true man' occupies the centre of the human state, which means he occupies a point that is truly central in relation to all the conditions of the state-the temporal condition included. can therefore be said to be situated at the 'middle of time', from where he actually determines time itself through his dominance of individual conditions, just as in the Chinese tradition the Emperor determines the midpoint of the annual cycle by situating himself at the centre of the Ming T'ang. As a result the 'middle of time' is-if one may so put it-'true man's' temporal location. For him, this point is always the present. 为了完成空间和时间确定性之间的类比，我们可以补充说，代表现在的点在某种意义上总是可以被视为是“时间的中间”，因为从这个点来看，时间在过去和未来的两个相反方向上都会显得同样不确定。在这里还有一个相关的事实，即“真正的人”占据了人类状态的中心，这意味着他占据了一个在与国家的所有条件（包括时间条件）相关的意义上真正的中心点。因此，可以说他位于“时间的中间”，通过他对个体条件的主导来实际上决定了时间本身，就像在中国传统中，皇帝通过将自己置于明堂的中心来确定年度循环的中点一样。因此，“时间的中间”可以说是“真正的人”的时间位置。对他来说，这个点始终是现在。
So a close correspondence exists between Man and the present. In fact even in the case of an ordinary human being it is clearly only in the present that he can exert his action, at least in a direct and immediate sense. The question remains: does a 因此，人与现在之间存在着密切的对应关系。实际上，即使对于一个普通人来说，他只能在现在才能直接和立即地施加自己的行动。问题仍然存在：一个人是否能够在现在之外的时间施加行动？
The Reign of Quantity and the Signs of the Times, chapter 5. 《数量的统治与时代的迹象》第五章。
There is no need to say anything here on the subject of 'transcendent man', for he is beyond all temporal-as well as all other-conditions. However, should he situate himself in the human state in the way we described earlier, he will a fortiori occupy the central position in every possible respect. 关于“超越人”的主题，这里不需要说什么，因为他超越了所有时间和其他条件。然而，如果他按照我们之前描述的方式置身于人类状态中，他将在各个方面占据中心位置。
See Aperçus sur l'Initiation, chapter 42 and also L'Ésotérisme de Dante, chapter 8. 请参阅《启蒙论概述》第 42 章和《但丁的秘教》第 8 章。
If it is the case that 'true man' can exert an influence at any chosen moment in time, this is because from the central position which he occupies he is capable at will of making that moment present for himself. 如果“真正的人”能够在任何选择的时刻产生影响，那是因为他从自己所处的中心位置，可以随意使那个时刻对自己来说成为现在。
I 48 THE GREAT TRIAD 我 48 伟大的三位一体
certain correspondence also exist between the past and the future on the one hand, and the two remaining terms of the Triad on the other? 过去和未来之间也存在着某种对应关系，一方面与三元组的另外两个术语之间也存在着对应关系
Here again it is a comparison between spatial and temporal determinates which provides the clue. Compared with the human state, those states of manifestation that are relatively speaking lower are depicted in spatial symbolism as being beneath it, while those states that are relatively speaking higher are conceived of as being above it. Now in terms of temporal symbolism these same states are described as constituting cycles that are respectively earlier and later than the present cycle. All of these states together therefore form two distinct domains. The action of these domains is expressed in the human state (to the extent that it is felt there at all) by influences that can be called 'terrestrial' on the one hand and 'celestial' on the other-understanding these terms in the sense we have consistently given them throughout this study. What is more, these 'terrestrial' and 'celestial' influences will, for the human state, appear as the respective manifestations of Destiny and Providence: a fact very accurately indicated by the Hindu tradition in allocating the first of these two domains to the Asuras and the second to the Devas. 这里再次是对空间和时间决定因素的比较，提供了线索。与人类状态相比，那些相对较低的显现状态在空间象征中被描绘为在其下方，而那些相对较高的状态被构想为在其上方。现在从时间象征的角度来看，这些相同的状态被描述为构成比当前周期早和晚的循环。因此，所有这些状态共同形成了两个不同的领域。这些领域的作用在人类状态中表现出来（如果在那里有感受的话），通过可以称之为“地球的”和“天上的”影响来表达-在本研究中我们一直以这个意义理解这些术语。而且，这些“地球的”和“天上的”影响对于人类状态来说，将出现为命运和天意的相应显现：这一事实在印度传统中非常准确地被指出，将这两个领域分配给阿修罗和天神。
Perhaps, then the clearest way of appreciating the temporal correspondence of the Great Triad is by viewing the two end terms as Destiny and Providence. From this we see why it is that the past is associated with 'necessity' and the future with 'freedom', which in fact is precisely the characteristic of those two powers. It is quite true that really this is still just a question of perspective, and that for a being who exists outside the condition of time there is no longer any past or future: no distinction between past and future can possibly exist, because everything appears to him in perfect simultaneity. It should be understood 或许，最清晰地理解大三角的时间对应关系的方法是将两个末端术语视为命运和天意。从这一点我们可以看出，为什么过去与“必然性”相关联，而未来与“自由”相关联，实际上这正是这两种力量的特征。确实，这仍然只是一个视角问题，对于一个存在于时间条件之外的存在来说，过去或未来已经不存在：过去和未来之间不可能存在任何区别，因为一切对他来说都是完全同时发生的。应该理解
This is even more strictly true for the Principle itself. It is worth noting in this connection that the Hebrew Tetragrammaton is supposed to be formed grammatically by the contraction of the three tenses of the verb 'to be'. This makes it a designation of the Principle, that is to say of pure Being which contains within itself all three terms of the 'universal ternary' (as Fabre d'Olivet calls it), just as Eternity-which is inherent in it-contains within itself 'triple time'. 这对于原则本身来说更加严格。值得注意的是，希伯来语的四字神名据说是通过动词“to be”的三个时态的缩写形成的。这使得它成为原则的指称，也就是纯粹存在的指称，其中包含了“普遍三元”（如法布尔·多利韦所称）的所有三个术语，就像内在于它的永恒性内含有“三重时间”一样。
therefore that we are speaking purely in terms of a being who exists within time and, by virtue of this very fact, finds himself placed midway between past and future. 因此，我们所说的纯粹是指存在于时间中的一个存在，由于这个事实本身，他发现自己处于过去和未来之间。
Here it is worth quoting some words on the same subject by Fabre d'Olivet. 这里值得引用法布尔·多利韦对同一主题的一些话。
Destiny does not provide the principle of anything; but once the principle has been provided it takes it over and dictates its consequences. Only through the necessity of those consequences does it exert its influence on the future and make itself felt in the present, because in itself it strictly speaking belongs entirely to the past. In other words, we can understand Destiny as being the power which determines our belief that things which have been done have in fact been done; that things are as they are and not otherwise; and that, given their nature, they have inevitable results which manifest successively and necessarily. 命运并不提供任何原则；但一旦原则被提供，命运就接管并决定其后果。只有通过这些后果的必然性，它才对未来产生影响，并在现在产生感知，因为从本质上讲，它严格属于过去。换句话说，我们可以理解命运是决定我们相信已经发生的事情确实发生了的力量；事物是如此而不是其他；并且，鉴于它们的本质，它们具有不可避免的结果，这些结果逐渐而必然地显现成功。
Unfortunately, it must be said that Fabre d'Olivet is much less clear and accurate in his discussion of the temporal correlatives of the other two powers. 不幸的是，必须说法布尔·多利韦在讨论其他两个力量的时间相关性时要清晰和准确得多。
By engaging in activity, the Will of man modifies things that are co-existent [and therefore present], creates new things which immediately fall under the sway of Destiny, and prepares for the future mutations in what has already been done and necessary consequences for what has only just been done. The aim of Providence is to bring all 通过参与活动，人的意志改变了与之同时存在的事物，创造了立即受命运支配的新事物，并为已经完成的事物和刚刚完成的事物的必要后果准备了未来的变化。上帝的目的是将所有事物
Io. In fact in a work written earlier than the one we have just quoted from, he even inverts the correct correspondences for reasons that are not at all easy to discern: 'The power of the will is exerted over things yet to be done, or over the future. The necessity of destiny is exerted over things done, or over the past. . . Freedom reigns over the future, necessity over the past, and providence over the present' (The Golden Verses of Pythagoras, Twelfth Examination). This is equivalent to making Providence the median term and, by ascribing 'f reedom' to Will, making Will rather than Providence the opposite of Destiny. However, this does not harmonise at all with the true relationship between the three terms as Fabre d'Olivet himself was to describe it a little later. 事实上，在一篇早于我们刚才引用的作品中，他甚至颠倒了正确的对应关系，而这个原因并不容易辨别：“意志的力量作用于尚未完成的事情，或者未来。命运的必然性作用于已经完成的事情，或者过去……自由统治未来，必然性统治过去，而神意统治现在”（《毕达哥拉斯的金句》，第十二考察）。这相当于将神意作为中间项，并将“自由”归因于意志，使意志而不是神意成为命运的对立面。然而，这与法布尔·多利维特本人稍后所描述的三个术语之间的真正关系完全不协调。
II. Certainly it can be said that the Will works with an eye to the future inasmuch as the future is a continuation of the present, but this of course is totally different from saying that it acts directly upon the future itself as such. 当然可以说，意志是以未来为目标，因为未来是现在的延续，但这当然与直接影响未来本身完全不同。
beings to perfection-a perfection which it has received in irrefragable form from God himself. The means used by Providence to achieve this end is what we call time. However, time as we conceive it does not exist for Providence, which perceives it instead as a movement in eternity. 众生追求完美，这种完美是它从上帝那里以不可辩驳的形式获得的。上帝用来实现这一目标的手段就是我们所称的时间。然而，我们所理解的时间对于上帝来说并不存在，上帝将其视为永恒中的一种运动。
This quotation is not as clear as one might hope, but what is missing can easily be supplied. As far as Man-and therefore the Will-is concerned, this has already been done above. As for Providence, it is a traditionally accepted notion that (to use an expression from the Quran) 'God holds the keys of hidden things'. In other words, God holds the keys primarily of things that in our world have not yet manifested. The future is in fact hidden from men-at least under normal conditions. Now it is obvious that no being can have any hold over something it does not know, and consequently that man cannot act directly upon the future, which in his temporal 'perspective' is simply whatever does not yet exist. This idea has indeed persisted even in the popular mentality, which expresses it (without necessarily having a very accurate understanding of what it is saying) in the proverbial form of statements such as 'man proposes, God disposes'. This particular expression means that although man may strive as far as is possible for him to prepare for the future, that future will in fact only be what God wills it to be, or what God makes it through the action of His Providence. From this we see that the closer that Will is united to Providence, the more ef fectively it will act in relation to the future. Another proverbial saying is even 这个引语并不像人们希望的那样清晰，但缺失的部分可以很容易地补充。就人类和意志而言，这已经在前面做过了。至于上帝的安排，传统上认为（用《古兰经》的说法）“上帝掌握隐藏之物的钥匙”。换句话说，上帝主要掌握的是在我们的世界中尚未显现的事物。未来实际上对人类来说是隐藏的，至少在正常情况下是如此。现在很明显，任何生物都无法掌控它不知道的事物，因此人类无法直接影响未来，在他们的时间“视角”中，未来只是尚不存在的事物。这个想法在民间心态中确实一直存在，它以谚语的形式表达出来（并不一定对其含义有非常准确的理解），比如“人谋事，天定局”。这个特定的表达意味着，尽管人类可能尽其所能为未来做准备，但未来实际上只会成为上帝所愿意的，或者是上帝通过他的安排所创造的。 从这一点我们可以看出，威尔与上帝的联系越紧密，它在未来的作用就会越有效。另一句谚语是甚至
This fact should be self-evident, because Providence corresponds to what is beyond the human state, of which time is simply one of the specific conditions. It is however worth adding for the sake of precision that Providence does make use of time to the extent that time for us moves 'forwards'-i.e. towards the future. This is naturally implied by the fact that the past belongs to Destiny. 这个事实应该是不言而喻的，因为天意对应的是超越人类状态的事物，其中时间只是其中一个特定条件。然而，为了准确起见，值得补充的是，天意确实利用时间，因为对于我们来说，时间是向前移动的，即朝着未来。这自然是因为过去属于命运。
Fabre d'Olivet seems to be ref erring here to what the Scholastics called aevum or aeviternitas - terms used to designate modes of duration other than time which condition the 'angelic' or supra-individual states. Viewed in terms of the human state, these higher states are of course 'celestial'. 法布尔·多利韦似乎在这里提到了斯科拉学派所称之为永恒或永恒性的概念 - 这些术语用于指代除时间之外的持续模式，这些模式决定了“天使”或超个体状态。从人类状态的角度来看，这些更高的状态当然是“天上的”。
I4. Quran vi:59. 古兰经第 6 章第 59 节。
We say 'primarily' because of course the things that we are referring to represent only a tiny fraction of all the 'hidden things' (al-ghayb) that together make up the non-manifest. 我们说“主要”是因为我们所指的事物只是构成非显现的“隐藏事物”（al-ghayb）的一小部分。
more explicit: 'the present belongs to man but the future belongs to God'. Of this there can be no doubt; and of the three modalities of 'triple time' it is clearly the future that is the true domain of Providence. This correspondence is, indeed, presupposed by the symmetry between Providence and Destiny, whose true domain is the past. This symmetry in turn is a necessary result of the fact that these two powers represent the two end terms of the 'universal ternary'. 更明确地说：“现在属于人类，但未来属于上帝”。毫无疑问，对于“三重时间”的三种模态来说，未来显然是上帝真正的领域。这种对应关系确实是预设的，因为上帝和命运之间存在对称性，而命运的真正领域是过去。这种对称性反过来又是“普遍三元”的两个终极术语的必然结果。
23 The Cosmic Wheel 23 宇宙之轮
IN several works allied to the Hermetic tradition we find ref erences to a ternary Deus, Homo, Rota: God, Man, Wheel. Here the third term of the ternary Deus, Homo, Natura, which we examined in an earlier chapter, has been replaced by Rota, the 'Wheel'. This is the 'cosmic wheel'- a symbol of the manifested world, as we have pointed out on other occasions. We find it referred to by the Rosicrucians as Rota Mundi, the 'wheel of the world'.' Generally speaking, then, this symbol stands for Nature in its widest sense. However, it is also capable of being interpreted in various other, more specific, senses. In this chapter we will examine several of these other senses that have a direct bearing on the subject of the presentstudy. 在与赫密士传统相关的几部作品中，我们发现了对三位一体的神、人、轮的引用。在之前的章节中，我们讨论了三位一体的神、人、自然，而在这里，第三个术语被替换为轮，即“宇宙之轮”——这是一个象征着显现世界的符号，正如我们在其他场合所指出的。我们发现罗塞十字会将其称为“世界之轮”。总的来说，这个符号代表着自然的广义。然而，它也可以被解释为其他更具体的意义。在本章中，我们将探讨几个与当前研究主题直接相关的其他意义。
The symbol of the wheel derives from the geometrical figure of a circle plus its centre. Interpreted at a universal level, the centre stands for the Principle, which is symbolised geometrically by the point and arithmetically by the number 'one'. The circumference will then stand for manifestation, which is 'measured' by the radius extending outwards from the Principle. This overall schema appears very simple and straightforward, but in fact it has a multiplicity of applications each of which corresponds to a different and more or less particularised point of view. To take just one example, which in fact is especially relevant to this point 车轮的象征源自于圆形加上其中心的几何图形。在普遍层面上解释，中心代表原则，几何上以点来象征，数学上以数字“一”来象征。周长则代表表现，由从原则向外延伸的半径“测量”。这个整体框架看起来非常简单明了，但实际上有多种应用，每种应用对应不同而更或多或少特定的观点。举一个例子，实际上与这一点特别相关的例子。
I. Especially Postel's Absconditorum Clavis. It is worth noting the exact equivalence between the title of this work (literally 'The Key of Hidden Things') and the passage from the Quran which was quoted in the previous chapter. 尤其是波斯特尔的《隐藏之钥》。值得注意的是，这部作品的标题（字面意思是“隐藏之物的钥匙”）与前一章引用的《古兰经》中的一段话有着完全的对应关系。
Compare the figure of the Rota Mundi presented by Leibnitz in his treatise De arte combinatoria (cf. the preface to Les Principes du Calcul infinitésimal). Like the Dharma-chakra which we will come to shortly, this is a diagram of a wheel with eight spokes. 比较一下莱布尼茨在他的著作《组合艺术》中所呈现的“世界之轮”图形（参见《无穷微积分原理》的前言）。就像我们即将介绍的法轮一样，这是一个有八个辐条的车轮图。
See The Reign of Quantity and the Signs of the Times, chapter 3. 请参阅《数量的统治与时代的迹象》第三章。
In astrology it is the sign for the Sun, which for us is in fact the centre of the sensible world and, for this very reason, used traditionally as a symbol for the 'Heart of the World' (Aperçus surl'Initiation, chapter 47). 在占星学中，它是太阳的符号，对我们来说实际上是感知世界的中心，因此传统上被用作"世界之心"的象征（《启蒙论》第 47 章）。
in our discussion: because the Principle acts in the Cosmos through the medium of Heaven, this means that Heaven itself can also be represented by the centre. In this case the circumference-against which the radii emanating from the centre come to a halt-will represent the other pole of manif estation, Earth; and the surface of the circle will correspond to the entire cosmic domain. Furthermore, the centre represents unity and the circumference multiplicity, which actually expresses the characteristics of universal Essence and Substance respectively. One could also limit oneself to considering one particular world or state of existence alone. In that case the centre will naturally represent the point at which the 'Activity of Heaven' manif ests itself in the state in question, while the circumference will represent the materia secunda or secondary matter of the world which-relative to that particular world-plays the same role which the materia prima or primal matter plays in relation to universal manifestation as a whole. 在我们的讨论中：因为原则通过天空的媒介在宇宙中起作用，这意味着天空本身也可以被中心所代表。在这种情况下，周长-辐射从中心发出并停止的地方-将代表另一个极点的表现，即地球；而圆的表面将对应整个宇宙领域。此外，中心代表统一，周长代表多样性，实际上表达了普遍本质和物质的特征。也可以限制自己只考虑一个特定的世界或存在状态。在这种情况下，中心自然地代表了“天空的活动”在该状态中的表现点，而周长将代表相对于该特定世界而言扮演与原始物质在整个普遍表现中扮演的相同角色的次要物质。
The figure of the wheel is identical to the geometrical figure we have just been considering, with the one exception that it also includes a number of radii which mark in a more explicit manner the relationship between the circumference (where they end) and the centre (where they originate). It goes without saying that whereas the circumference cannot exist without its centre, the centre is absolutely independent of the circumference and contains principially all possible concentric circumferences, which are determined simply by the length of the radii. These radii can be depicted by any number of lines, because really they are as indefinite in their multitude as the points on the circumference which mark their limit. In fact, however, the traditional schemas 车轮的形状与我们刚才考虑的几何形状完全相同，唯一的区别是它还包括一些半径，更明确地标示了周长（它们的终点）与中心（它们的起点）之间的关系。不言而喻，周长不能没有中心存在，而中心则完全独立于周长，并包含了所有可能的同心圆周，这些圆周仅由半径的长度确定。这些半径可以用任意数量的线来表示，因为实际上它们的数量与标示其限制的周长上的点一样不确定。然而，事实上，传统的模式图表明，
In alchemy, the same sign stands for gold, which as the 'mineral of light' is the metal that corresponds to the Sun among the planets. In the science of numbers it stands for the denary qua complete numerical cycle. From this perspective the centre is I and the circumf erence 9, which together make up . The reason for this attribution is that 'one' is the principle of all numbers and therefore belongs at the centre, not the circumference. In fact the circumf erence is normally measured not in decimals or tens but, as explained earlier, by division based on multiples of 3,9 and . 在炼金术中，同一个符号代表金，金作为“光之矿物”是与太阳对应的行星金属。在数字科学中，它代表十进制的完整数字循环。从这个角度来看，中心是 1，周长是 9，它们共同构成 。这种归属的原因是“一”是所有数字的原则，因此应该位于中心，而不是周长。实际上，周长通常不是以小数或十位数来衡量，而是根据 3、9 和 的倍数进行划分。
For further elaboration of this subject the reader is referred to The Reign of Quantity and the Signs of the Times. 有关这个主题的进一步阐述，请参阅《数量的统治与时代的迹象》。
I 54 THE GREAT TRIAD 我 54 伟大的三合一
always contain set numbers which have their own particular symbolic value; when these are added to the basic symbolism of the wheel they indicate the specific application to which the symbol is being put in each particular case. The simplest form of all presents just four radii dividing the circumference into four equal sections-i.e. two diameters at right angles to each other forming a cross inside the circumference. From a spatial point of view this figure of course corresponds to the determination of the four cardinal points. From a temporal point of view on the other hand, if the circumference is regarded as being traversed in one direction it is the image of a cycle of manifestation, while the four sections of the circumf erence marked off by the four extremities of the cross will correspond to the different periods or phases into which the cycle is divided. A division of this kind can be envisaged on any number of different scales, so to speak, depending on how large or small the cycle in question happens to be. 9 One may add that the idea of a wheel evokes immediately the idea of rotation, and this rotation symbolizes the continuous change to which every single thing in manifestation is subject: hence the expression 'wheel of becoming'. In this perpetual movement there is only one single point which remains fixed and unmoving, and that is the centre. 始终包含一组具有特定象征价值的固定数字；当这些数字与轮子的基本象征结合在一起时，它们指示了符号在每个特定情况下的具体应用。最简单的形式只有四条半径将周长分为四个相等的部分，即两个相互垂直形成一个十字的直径在周长内部。从空间角度来看，这个图形当然对应于确定四个基本方向。从时间角度来看，如果将周长视为沿一个方向穿越，它是一种显现周期的形象，而由十字的四个极点划分的周长的四个部分将对应于周期分为的不同阶段或时期。这种划分可以根据所讨论的周期的大小而在不同的尺度上进行。 9 一个可以补充的观点是，车轮的概念立即唤起旋转的想法，而这种旋转象征着显现中的每一件事物所经历的持续变化：因此有了“成为之轮”的表达。在这个永恒的运动中，只有一个点保持固定不动，那就是中心。
All these notions should need no further explanation. However, we will add one further comment, which is that if the centre to begin with is a starting point, it is also a point of termination. 所有这些概念应该不需要进一步解释。然而，我们将再添加一条评论，即如果中心一开始是一个起点，它也是一个终点。
The forms most usually encountered are wheels with six spokes or eight spokes, as well as twelve and sixteen-i.e. double the first two numbers. 最常见的形式是六辐或八辐的车轮，还有十二辐和十六辐，即前两个数字的两倍。
In The Symbolism of the Cross, chapter Io, we discussed the similarities between this symbol and the swastika. 在《十字架的象征意义》第十章中，我们讨论了这个符号与卍字之间的相似之处。
See above, figures and 14 . 请参见上方，图 和 14。
Hence purely at the level of terrestrial existence we have the four main times of the day, the four phases of the moon, the four seasons of the year, as well as the four traditional ages of humanity and also of an individual human being: in short, all those quaternary correspondences of the kind already alluded to earlier. 因此，纯粹在地球存在的层面上，我们有一天中的四个主要时段，月亮的四个阶段，一年中的四个季节，以及人类和个体人类的四个传统年龄：简而言之，所有那些早先提到的四重对应关系。
Io. Compare the 'Wheel of Fortune' in Western antiquity, and the symbolism of the ioth Tarottrump. 比较西方古代的“命运之轮”和第十一张塔罗牌的象征意义。
II. The centre should also be regarded as containing in a principial sense the entire wheel. This is the reason why Postel described the centre of Eden-which itself is both the 'centre of the world' and an image of it-as 'the Wheel in the middle of the Wheel'. This is precisely in line with our earlier comments on the symbolism of the Ming T'ang. 二、从原则上讲，中心也应被视为包含整个轮子。这就是为什么波斯特尔将伊甸园的中心（它本身既是“世界的中心”又是其形象）描述为“中间的轮子中的轮子”的原因。这与我们之前对明堂象征主义的评论完全一致。
Everything issues from it, and everything must finally return to it. All things exist only through the Principle (or whatever represents the Principle in relation to manifestation or to a specific state of manifestation); and this means that a permanent link must exist between them and it, symbolised by the radii joining each point of the circumference to the centre. But these radii can be traversed in two opposite directions: proceeding first from the centre to the circumference, and then returning from the circumference to the centre. In short, we have two complementary phases: the first represented by a centrifugal movement, the second by a centripetal one. These two phases, as mentioned earlier, are traditionally compared to the two phases of respiration as well as to the double movement of the heart. What we actually have here is a ternary consisting of centre, radius and circumference, with the radius performing precisely the median function that we defined above. Here lies the reason why, in the Far-Eastern Great Triad, Man is sometimes equated with the spoke of the 'cosmic wheel' whose centre is Heaven and whose circumference is Earth. Just as the radius emanating from the centre 'measures' the cosmos, or the realm of manifestation, so 'true man' is precisely the 'measure of all things' in our world, as 'Universal Man' is the measure of all things for manifestation as a whole. In this connection it is worth noting that while the shape of a cross produced by two diameters at right angles to each other, which we just mentioned, is in a sense equivalent to all the radii of the circumference (because all the moments of a cycle are summed up as it were in its principal phases), so this same schema provides in its complete form the symbol of 'Universal Man'. 一切都源自它，一切最终都必须回归它。所有事物只存在于原则之中（或者在表现或特定状态下代表原则的任何事物）；这意味着它们与原则之间必须存在着永久的联系，由每个圆周上的点与中心相连的半径所象征。但是这些半径可以以两个相反的方向穿越：首先从中心到圆周，然后从圆周返回到中心。简而言之，我们有两个互补的阶段：第一个阶段由离心运动表示，第二个阶段由向心运动表示。正如前面提到的，这两个阶段传统上被比作呼吸的两个阶段，以及心脏的双重运动。实际上，我们在这里有一个由中心、半径和圆周组成的三元组，其中半径正是我们上面定义的中间功能。这就是为什么在远东的大三角中，人有时被等同于“宇宙之轮”的辐条，其中心是天，圆周是地的原因所在。 正如从中心辐射的半径“测量”宇宙或显现的领域一样，所谓的“真人”恰恰是我们世界中“万物的尺度”，而“宇宙人”则是整个显现的万物的尺度。值得注意的是，虽然我们刚刚提到的两条相互垂直的直径形成的十字架形状在某种程度上等同于圆周的所有半径（因为一个周期的所有时刻似乎都被总结在其主要阶段中），但这个完整的图式在其完整形式中提供了“宇宙人”的象征。
Needless to say, this symbolism is different, at least in ap- 无需多言，这种象征意义是不同的，至少在某种程度上
One could therefore regard the reaction of the passive principle as a 'resistance' which halts the influences emanating from the active principle and limits their field of action. The same idea is also implicit in the symbolism of the 'plane of reflection'. 因此，人们可以将被动原则的反应视为一种“阻力”，它阻止了来自主动原则的影响并限制了它们的作用范围。同样的观念也隐含在“反射平面”的象征意义中。
It is important to appreciate that the two movements are being described here in relation to the Principle and not in relation to manifestation. This point needs underlining so as to avoid the kind of mistakes that can so easily be made by failing to apply the 'law of inverse analogy'. 重要的是要认识到这两个运动是与原则相关而不是与表现相关。这一点需要强调，以避免因未能应用“反向类比法则”而犯下的错误。
See The Symbolism of the Cross, chapter 16. 请参阅《十字架的象征意义》第 16 章。
For an interpretation of this figure based on the numerical values of its components, see chapter I8 of L.-Cl. de Saint-Martin's Tableau naturel des rapports qui 根据其组成部分的数值，有关这个图表的解释，请参阅 L.-Cl. de Saint-Martin 的《自然关系表》第 I8 章。
I 56 THE GREAT TRIAD 我 56 伟大的三合一
pearance, from the symbolism that shows man at the centre of a state of existence and 'Universal Man' as identified with the 'World Axis': this is because it corresponds to a point of view which equally is to a certain extent different. However, fundamentally they are in perfect agreement so far as their essential meaning is concerned, and it is simply a case (as in any similar situation) of having to be careful to avoid confusing the various meanings which can become attached to their constituent elements. In this connection it is worth observing that, at each point on the circumference and relative to that point, the tangent can be regarded as the horizontal. This means that the direction of the radius, which is perpendicular to it, can be regarded as being vertical, so that every radius is in a sense a virtual axis. 'Above' and 'below' can accordingly be regarded as always corresponding to this direction of the radius, envisaged in both an ascending and a descending sense. But whereas in the realm of sensible appearances 'below' is towards the centre (in this case the centre of the earth ), here it is necessary to apply the 'law of inverse analogy' and view the centre as actually the highest point of all. Accordingly whichever point on the circumference one starts from, the highest point will always remain the same. This gives us a picture therefore of Man-identified with the spoke of 外观，从象征主义来看，显示了人处于存在状态的中心，而“普遍人”则与“世界轴”相对应：这是因为它对应于一种在某种程度上有所不同的观点。然而，从根本上讲，它们在其基本含义上是完全一致的，只是需要小心避免混淆其组成元素可能附加的各种含义（就像在任何类似情况下一样）。在这方面值得注意的是，在圆周上的每一点上，相对于该点，切线可以被视为水平线。这意味着与之垂直的半径的方向可以被视为垂直线，因此每个半径在某种意义上都是一个虚拟轴。因此，“上方”和“下方”可以始终与半径的这个方向相对应，无论是在上升还是下降的意义上。 但是，在感知出现的领域中，“下方”是指向中心的（在这种情况下是地球的中心 ），在这里需要应用“逆向类比法则”，将中心实际上视为最高点。 因此，无论从圆周的哪个点开始，最高点始终保持不变。这给我们一个画面，因此人与辐条相连
THE COSMIC WHEEL I 57
the wheel-with his feet on the circumference and his head touching the centre. In fact in the microcosm one can say that from every point of view the feet correspond to the Earth and the head to Heaven. 轮子-他的脚在周围，头触及中心。实际上，在微观世界中，可以说从各个角度来看，脚对应地球，头对应天堂。
It was specifically with a view to emphasising even further this correspondence-already evident from the shape of the feet and head as well as from their respective positions-that the early Confucians wore round caps and square-shaped shoes. This should be compared with our earlier comments on the shapes of the ritual clothing worn by princes. 早期的儒家们戴着圆帽、穿着方形鞋，特意强调了头部和脚部的形状以及它们的相对位置，以进一步突显这种对应关系。这与我们之前对王子们穿着的礼服形状的评论相比较。
24 | The Triratna 24 | 三宝
As a final contribution to our study of the correspondences between traditional ternaries, we will say a few words about the ternary Buddha, Dharma, Sangha. 作为对我们对传统三元关系的研究的最后贡献，我们将简要谈谈佛、法、僧的三元关系。
Together, these three terms make up the Triratna or 'triple jewel', which several Western writers have very misleadingly referred to as a 'Buddhist Trinity'. It is important to state at the outset that it is impossible to make these terms correspond exactly and completely to the terms of the Great Triad. However, this is not to say that a correspondence between these two ternaries does not exist, at least in certain respects. In fact we have only to start from what is the most obvious point of similarity to see immediately that the Sangha or 'Assembly'- that is, the Buddhist community-clearly represents the human element. From a purely Buddhist point of view the Sangha effectively stands for Humanity itself, because for Buddhism it represents the 'central' part of Humanity and therefore the term of ref erence for Humanity as a whole. Another reason is that, generally speaking, every particular traditional form is bound to be concerned directly only with its actual adherents; everyone else is, so to speak, outside of its jurisdiction. And there is one further consideration as well: the 'central' position ascribed to the Sangha in the human realm is justified in real terms by the presence inside it of the 这三个术语共同构成了三宝或“三宝”（Triratna），一些西方作家非常误导地称之为“佛教三位一体”。首先要明确的是，这些术语与大三角的术语完全对应是不可能的。然而，这并不意味着这两个三元组之间不存在对应关系，至少在某些方面是如此。实际上，我们只需要从最明显的相似点开始，就可以立即看到僧伽或“集会”——也就是佛教社区——明显代表了人类元素。从纯粹的佛教观点来看，僧伽实际上代表了人类本身，因为对于佛教来说，它代表了人类的“中心”部分，因此是人类整体的参照。另一个原因是，一般来说，每个特定的传统形式只会直接关注其实际的信徒；其他人可以说是在其管辖范围之外。此外还有一个进一步的考虑：在人类界中，所赋予僧伽的“中心”地位在实际上是由其内部的存在所证明的
I. We have deliberately avoided using the term 'Church', even though it has approximately the same meaning etymologically, because of the special meaning the word has acquired in Christianity. It is the same with the word 'Synagogue', which originally was even closer in sense to the word Sangha but has since acquired a specifically Judaic connotation. 我们故意避免使用“教堂”这个词，尽管从词源上来说它与“Church”大致意思相同，但由于这个词在基督教中具有特殊的含义。同样的情况也出现在“犹太教堂”的词上，它原本与“Sangha”这个词的意义更接近，但后来却获得了特定的犹太教内涵。
We refer to our discussion in the first chapter of this book of the similar role played by the term huei (or by what it represents) in the case of the T'ien TiHuei. 我们在本书的第一章中提到了关于天地会中“会”这个词（或它所代表的）所扮演的类似角色的讨论。
We have already explained this point of view in our discussion of the 'central' position ascribed to the Chinese Empire. 我们在讨论中已经解释了中国帝国所赋予的“中心”地位的观点。
Arhats-those who have attained to the rank of 'true man'4 and consequently stand at the very centre of the human state. The same would of course apply to the equivalent of the Sangha in any other tradition. 阿罗汉-那些达到“真人”地位的人，因此站在人类状态的中心。当然，对于其他传统中僧伽的等同也适用。
As for the Buddha, he can be considered as representing the transcendent element through which the influence of Heaven is manifested. This means that the Buddha as it were 'incarnates' this celestial influence for the benefit of his immediate and indirect disciples, who then transmit a participation in this influence from one to another along an unbroken 'chain' by means of the rites of admission into the Sangha. 至于佛陀，可以被视为代表超越要素，通过他，天的影响得以显现。这意味着佛陀可以说是为了他的直接和间接的弟子们的利益而“化身”这种天上的影响力，然后通过加入僧团的仪式，这种影响力从一个人传递到另一个人，形成一个不间断的“链条”。
In speaking of the Buddha in this way we are not primarily concerned with him as a historical personality; actually his historical reality as such is of only incidental significance for our particular line of inquiry. Our main concern is instead with what he represents as a result of the symbolic characteristics ascribed to him. In fact these characteristics endow him primarily with the features of an Avatar. The manifestation of the Buddha is therefore the 'redescent from Heaven to Earth', as the Emerald Tablet describes it; and the being who in this way 'incorporates' the celestial influences in his own nature and brings them into this 以这种方式谈论佛陀时，我们的主要关注点并不是他作为一个历史人物；实际上，他作为历史存在的本身对于我们特定的研究方向只具有次要意义。我们的主要关注点是他所代表的东西，因为这些东西是通过符号特征赋予他的。事实上，这些特征主要赋予他化身的特点。因此，佛陀的显现就是“从天堂到人间的再降临”，正如《翡翠碑》所描述的那样；而以这种方式“融入”天体影响并将其带入这个世界的是这个存在。
The Bodhisattuas can be considered as being at the same level as 'transcendent man', which means that strictly speaking they reside in the 'Heavens' beyond the sphere of the terrestrial community. The only time they will leave these 'Heavens' will be when they 'return' along the 'path of descent' in order to manif est themselves as Buddhas. 菩萨可以被视为与“超越人”处于同一层次，这意味着严格来说，他们居住在超越地球社区范围的“天堂”中。他们唯一离开这些“天堂”的时候是当他们沿着“下降之路”“返回”以显现为佛陀的时候。
It is only by virtue of what he represents that the name of Buddha is given to him or truly belongs to him: it is not the proper name of an individual, which anyway would no longer be appropriate in such a case. See Aperçus sur l'Initiation, chapter 27. 佛陀之名只是因为他所代表的而赋予他的，或者说真正属于他的：这不是一个个体的专有名字，在这种情况下，这样的名字已经不再适用。请参阅《关于启蒙的洞察》，第 27 章。
Of course to state that these characteristics are symbolic is by no means to deny that they were in fact possessed by a real historical person. (In fact we will even go so far as to say that such a person is real to precisely the extent that his individuality is eff aced by these characteristics.) We have already discussed the symbolic value of historical facts themselves frequently enough for any further elaboration here to be redundant: see especially the foreword to The Symbolism of the Cross. We will simply take this opportunity to repeat once again that 'historical truth only possesses substance when it derives from the Principle' (Chuang Tzu, chapter 25). 当然，说这些特征是象征性的，并不意味着否认它们实际上是由一个真实的历史人物拥有的。（事实上，我们甚至可以说，这样一个人只有在他的个性被这些特征抹去的程度上才是真实的。）我们已经讨论过历史事实本身的象征价值足够频繁，以至于在这里进一步阐述是多余的：特别是请参阅《十字架的象征主义》的前言。我们只是借此机会再次重申，“历史真理只有在从原则中得出时才具有实质”（《庄子》第 25 章）。
For a more detailed treatment of this subject we can do no better than ref er to the various works in which Ananda K. Coomaraswamy has discussed it. See primarily his Elements of Buddhist Iconography (Cambridge, Mass., 1935), and 'The Nature of Buddhist Art' (rpt. in Selected Papers Vol. I, Bollingen Series Lxxxix, Princeton N.J., 1977). 有关这个主题的更详细的处理，我们最好参考阿南达·库玛拉斯瓦米（Ananda K. Coomaraswamy）在其讨论此问题的各种著作中。主要参考他的《佛教图像学要素》（1935 年，马萨诸塞州剑桥）和《佛教艺术的本质》（1977 年，普林斯顿，新泽西州，Bollingen Series Lxxxix，选集第一卷）。
world can justifiably be termed the representative of Heaven as far as the human realm is concerned. Certainly this is a concept far removed from the rationalised form of Buddhism with which Westerners have become familiarised through the work of Orientalists. It might well be that it corresponds to a 'Mahayanist' point of view, but that for us is not a valid objection because it seems clear that the 'Hinayanist' point of view which is commonly presented as 'original' (no doubt because it fits in all too well with certain preconceived ideas), is in reality simply the result of a process of degeneration. 就人类领域而言，世界可以被称为天堂的代表。当然，这个概念与西方人通过东方学者的工作所熟悉的理性佛教形式相去甚远。它很可能对应于“大乘”观点，但对我们来说，这并不是一个有效的反对意见，因为很明显，“小乘”观点通常被呈现为“原始”的（毫无疑问，因为它与某些预设观念非常契合），实际上只是一个退化过程的结果。
Be that as it may, the reader is warned against interpreting the correlation we just mentioned as a straightforward identification. Although in a sense the Buddha represents the 'celestial' principle, he only does so in a strictly relative sense determined by his role as 'mediator'-that is, insofar as he plays what is properly the role of 'Universal Man'. Similarly, so far as the Sangha is concerned we were able to equate it with Humanity, but only at the cost of understanding the term 'Humanity' in a purely individual sense. (This includes the state of 'true man', which is still the perfection of individuality.) In fact we need to add one further qualification, which is that (because the Sangha is an 'Assembly') Humanity here is to be conceived of 'collectively' rather than 'specifically'. We could therefore say that while we have been able to find here a relationship comparable to the one between Heaven and Man, strictly speaking both of the terms in this relationship form part of what the Far-Eastern tradition designates by the one term 'Man' - understood in the fullest and most comprehensive meaning of this word as containing in himself an image of the Great Triad in its entirety. 尽管如此，读者被警告不要将我们刚才提到的相关性解释为直接的认同。尽管从某种意义上说，佛陀代表着“天上”的原则，但他只是以严格相对的方式扮演“调解者”的角色，也就是说，只有在他扮演“普世人”的角色时才如此。同样，就僧伽而言，我们能够将其等同于人类，但这只是以纯粹个体的意义来理解“人类”这个术语的代价。（这包括“真人”的状态，这仍然是个体完美的状态。）实际上，我们需要再添加一个进一步的限定，即（因为僧伽是一个“集会”）这里的人类应该被理解为“集体”而不是“具体”。 因此，我们可以说，虽然我们在这里找到了一个类似于天人之间关系的关系，严格来说，这个关系中的两个术语都是远东传统所指的“人”的一部分 - 在这个词的最广泛和最全面的意义上理解，他自身包含了整个大三位一体的形象。
When we turn to the Dharma, or 'Law', it is not so easy to find a precise equivalent-even with the kind of reservations we made regarding the two other terms of the ternary. The matter is made even more complex by the fact that the word dharma possesses several different meanings in Sanscrit, which vary according to 当我们转向佛法或“法”，要找到一个精确的等价词并不容易，即使我们对三个术语中的另外两个做了保留。这个问题变得更加复杂的原因是梵语中的“dharma”一词具有几个不同的意义，根据情况而异。
Compare our earlier discussion of the relationship between 'transcendent man' and 'true man', and between the different grades of the Taoist and Confucian hierarchies. 比较我们之前讨论的“超越人”和“真人”的关系，以及道家和儒家等级制度之间的不同等级。
the context in which the word is used and make an overall definition virtually impossible. However, we can be guided to a considerable extent by the root meaning of the word, which is 'to support'. 9 This suggests an analogy with the Earth which (as explained in an earlier chapter) is what 'supports'. Dharma must therefore refer to a principle of conservation and hence of 'stability'-at least to the extent that stability is compatible with the conditions of manif estation, because the word dharma in all its applications is always concerned with the manif ested world. As was said earlier in connection with the role ascribed to Niu Kua, the function of maintaining the stability of the world is associated with the 'substantial' side of manifestation. Admittedly it is quite true that the notion of stability ref ers to something which in the sphere of change is itself free from change, and therefore ought to occupy the 'Invariable Middle'; but it is none the less something which comes from the 'substantial' pole-that is, from the side of 'terrestrial' influences, by way of the lower part of the vertical axis. 使用该词的上下文使得对其进行整体定义几乎不可能。然而，我们可以在很大程度上通过该词的词根含义来指导，即“支持”。这暗示了与地球的类比（如前一章所解释的），地球是“支撑”的东西。因此，Dharma 必须指的是一种保护原则，因此是“稳定”的原则-至少在稳定与表现条件相容的程度上，因为在所有应用中，Dharma 一直与表现世界有关。正如在与牛魁所赋予的角色相关的早期提到的那样，维持世界稳定的功能与表现的“实质”一面相关。诚然，在变化领域中，稳定的概念指的是一种自身不受变化影响的东西，因此应该占据“不变的中间”；但它仍然来自“实质”极点-即来自“地球”影响的一面，通过垂直轴的下部。
Understood in this sense, the notion of dharma is not confined in its application to man: it extends to all beings and all states of manifestation. In other words it can be said that in itself it has a cosmic scope. Nevertheless, in the Buddhist conception of the 'Law' it refers specifically to the human domain; and this means that although it presents a certain analogy to the lowest term of the Great Triad, here again the term is to be viewed in relation to Humanity (understood here as well in an individual sense). 在这个意义上理解，法的概念不仅适用于人类，而且适用于所有生物和所有表现状态。换句话说，可以说它具有宇宙范围。然而，在佛教对“法”的理解中，它特指人类领域；这意味着虽然它与大三角形的最低术语有一定的类似之处，但这个术语再次要与人类（在这里也是以个体意义理解）相关联。
One other point worth considering is that the idea of 'law' always includes an implication of 'necessity'I or 'constraint' 另一个值得考虑的观点是，“法律”的概念总是包含着“必要性”或“约束”的暗示
The rootdhri means to carry, support, sustain, maintain. 根本 dhri 的意思是承载、支持、维持、保持。
Io. The root is related both in form and in meaning to another root , which includes among its derivatives the word dhruva - the term for 'pole'; it can also be said that the idea of a 'pole' or 'axis' of the manif ested world plays a significant role in the concept of dharma itself. Io. 根源 在形式和意义上与另一个根源 相关，其中包括其派生词汇之一的词汇 dhruva - 表示“极点”的术语；可以说，在 dharma 的概念中，“极点”或“轴”在显现世界中起着重要作用。
Regarding stability or immobility as an inverted reflection-at the very lowest point of manif estation-of the principial immutability, see The Reign of Quantity and the Signs of the Times, chapter 20. 关于稳定性或不动性，将其视为原则性不变性的倒映-在表现的最低点上-请参阅《数量的统治与时代的迹象》第 20 章。
I I. This 'necessity' can be either logical or mathematical, or 'physical', or of the kind which is commonly (although inaccurately) called 'moral'. The Buddhist Dharma falls naturally into this last category. 我我。这个“必要性”可以是逻辑的、数学的，或者是“物理的”，或者是通常（虽然不准确地）被称为“道德的”那种。佛教法则自然属于最后一类。
-regardless of how it is interpreted or applied-which situates it on the side of Destiny. To this we can add the fact that, for every manif ested being, dharma is an expression of conformity to the conditions imposed upon it from outside by the environment, which is equivalent to 'Nature' in the broadest sense of the term. This-together with our comments in the previous chapterenables us to understand why the principal symbol used for denoting the Buddhist Dharma is the wheel. Also, this symbol makes it clear that the Dharma is to be understood as a passive principle in relation to the Buddha, who is described as 'turning the wheel of the Law'. Of course it could not be otherwise, considering that the Buddha and the Dharma belong to the realms of celestial and terrestrial influences respectively. Finally, we note that the fact of the Buddha's being beyond the conditions of the manifested world means he would have nothing in common with the Dharma if he did not have to apply it to Humanity. This exactly parallels the situation described earlier, where Providence would have nothing in common with Destiny if it were not for Man and his role as the link between these two end terms of the 'universal ternary'. 无论如何被解释或应用，它都位于命运的一边。此外，对于每一个显现的存在，法则是对外界环境所施加的条件的一种符合表达，这相当于广义上的“自然”。这一点连同我们在前一章中的评论，使我们能够理解为什么佛教法则的主要象征是轮子。此外，这个象征清楚地表明，法则应被理解为与佛陀相对的一种被动原则，佛陀被描述为“转动法轮”。当然，考虑到佛陀和法则分别属于天上和地上的影响领域，这是不可避免的。最后，我们注意到佛陀超越显现世界的条件意味着如果他不需要将其应用于人类，他将与法则没有任何共同之处。 这与之前描述的情况完全相同，如果没有人类及其作为“宇宙三元”的两个终点之间的纽带的角色，那么上帝的意愿与命运将毫无共同之处。
Generally speaking the Dharmachakra, or 'wheel of the Law', has eight spokes. Besides their obvious correspondence in spatial symbolism to the four cardinal and four intermediary points of the compass, these eight spokes also correspond in Buddhism itself to the eightpaths of the 'Excellent Way', as well as to the eight petals of the 'Lotus of the True Law' (which, incidentally, have a further analogy in the eight 'beatitudes' of the Gospels). We also find a similar arrangement in Fu Hsi's eight kua or trigrams, and in this connection it is worth noting that the title I Ching is itself interpreted as meaning the 'Book of mutations', or 'Book of changes in the turning of the circle'. The relevance of this to the symbolism of the wheel hardly needs pointing out. 一般来说，法轮通常有八个辐条。除了在空间象征上与四个主要和四个中间方位相对应之外，这八个辐条在佛教中也对应于“八正道”的八个路径，以及“真法莲花”的八瓣（顺便提一下，这在福音书的八个“福音”中也有进一步的类比）。我们还可以在伏羲的八卦中找到类似的排列，值得注意的是，《易经》这个标题本身就被解释为“变化之书”或“圆周转变之书”。这与法轮的象征意义的相关性几乎不需要指出。
He accordingly plays a similar role to Chakravarti, the 'universal monarch', in another application of the wheel symbol. In fact Shakyamuni is said to have had to choose between the functions of Buddha or Chakravarti. 他在另一种对轮子象征的应用中扮演着与“普世君主”查克拉瓦蒂类似的角色。事实上，释迦牟尼据说必须在成为佛陀或查克拉瓦蒂之间做出选择。
This lack of any connection with the Dharma corresponds to the state of the Pratyeka-Buddha, who after attaining the goal of complete realisation does not 're-descend' into manif estation. 这种与佛法没有任何联系的状态对应于独觉佛的状态，他在达到完全觉悟的目标后不再“重新降临”到现实中。
25 The City of Willows 25 柳城
Aт the beginning of this book we stated that we had no intention of analysing the symbolism found in the rituals of the T'ien Ti Huei. However, there is one particular point which we wish to draw attention to, because it concerns a 'polar' symbolism not unconnected with some of the subjects we have been considering. 在本书的开头，我们声明我们没有意图分析天地会仪式中的象征意义。然而，有一个特定的观点我们想要引起注意，因为它涉及到与我们一直在考虑的一些主题有关的“极性”象征意义。
The 'primordial' nature of such a polar symbolism, regardless of the particular forms which it happens to assume, should be apparent from our remarks earlier in this book on the subject of orientation. It can also be easily appreciated if we consider that while the centre is the 'place' corresponding to the 'primordial state', fundamentally centre and pole are one and the same thing: both are representations of the one and only point that remains fixed and unchanging throughout the turning of the 'wheel of becoming'. 这种极性象征的“原始”本质，无论它所呈现的具体形式如何，都应该从我们在本书早期关于定向主题的评论中显而易见。如果我们考虑到，中心是对应于“原始状态”的“地方”，那么中心和极点本质上是一样的：它们都代表着在“变化之轮”转动过程中保持固定和不变的唯一点。
The centre of the human state can therefore be conceived of as the terrestrial pole and the centre of the universe as the celestial pole. The first can accordingly be described as the 'place' belonging to 'true man'; the second as the 'place' of 'transcendent man'. Furthermore, the terrestrial pole is as it were a reflection of the celestial pole. This is because the terrestrial pole, as representative of the centre, is the point at which the 'Activity of Heaven' manif ests itself directly, and these two poles are linked to each other by the World Axis, along which the 'Activity of Heaven' exerts itself. This is why certain stellar symbols which strictly speaking refer to the celestial pole can also be applied to the terrestrial pole, which is the point from which they are as it were 人类状态的中心因此可以被看作是地球的极点，宇宙的中心则是天空的极点。第一个可以被描述为“真正的人”的“地方”；第二个可以被描述为“超越的人”的“地方”。此外，地球的极点可以看作是天空的极点的一种反映。这是因为地球的极点作为中心的代表，是“天的活动”直接显现的点，而这两个极点通过世界轴相互连接，沿着这条轴，“天的活动”发挥作用。这就是为什么某些严格来说指的是天空的星体符号也可以应用于地球的极点，因为它们从某种意义上说是从那里开始的。
I. For a more detailed treatment of polar symbolism we refer the reader to our study The Lord of the World. 关于极地象征主题的更详细论述，请参阅我们的研究《世界之主》。
These two poles are the two extremities of the 'cosmic chariot's' axle when its two wheels are interpreted as symbols of Heaven and Earth according to the meaning of these two terms in the Tribhuvana. 这两个极点是“宇宙战车”的轴的两个极端，当其两个车轮被解释为天和地的象征时，根据 Tribhuvana 中这两个术语的含义。
I64 4 THE GREAT TRIAD I64 4 伟大的三合一
reflected by 'projection' into the corresponding domain. Putting to one side those cases where the two poles are expressly designated by diff erent symbols, there are no real grounds for distinguishing between them. The same symbolism can with equal correctness be applied at two different degrees of universality. This means that the centre of the human state and the centre of the state of the total being are virtually identical; 3 and so we are brought back to our earlier conclusion that from the human point of view 'true man' is indistinguishable from the 'trace' of 'transcendent man'. 通过“投射”反映到相应的领域。除非两个极点明确由不同的符号表示，否则没有真正的理由区分它们。同样的符号可以在两个不同的普遍性程度上正确应用。这意味着人类状态的中心和整体存在状态的中心实际上是相同的；因此，我们回到了之前的结论，从人类的角度来看，“真正的人”与“超越人”的“痕迹”是无法区分的。
On initiation into the T'ien Ti Huei, the neophyte first of all passes through a number of preliminary stages, culminating in the stage called the 'Circle of Heaven and Earth' (T'ien Ti Ch'üan). After this he arrives finally at the 'City of Willows' (Mu Yang Ch'eng), which also has another name: 'House of the Great Peace' (Tai P'ing Chuang). The first of these two names has a simple explanation: in China the willow is a symbol of immortality. It is therefore equivalent to the acacia in Freemasonry, or to the 'golden bough' in the ancient mysteries. As a consequence of this meaning the 'City of Willows' is identical to the 'Abode of the Immortals'. 在加入天地会时，新入会者首先要经历一系列的初级阶段，最终达到称为“天地圈”的阶段。在此之后，他最终到达“柳城”，这个地方还有另一个名字：“太平庄”。这两个名字都有一个简单的解释：在中国，柳树是不朽的象征。因此，它相当于共济会中的金合欢，或者古代秘密学中的“金枝”。由于这个意义，柳城与“仙人之居”是相同的。
As to the second of these two names, nothing could be more obvious than that it ref ers to a place considered as 'central'. 7 The 'Great Peace' (Es Sakinah in Arabic ) is identical to the Shekhinah of the Hebrew Kabbalah: that is to say, the 'divine presence' which is the manifestation of the 'Activity of Heaven' and as such can, as was said earlier, only possibly reside in a place of this 至于这两个名字中的第二个，显而易见的是它指的是一个被认为是“中心”的地方。 "大和平"（阿拉伯语中的 Es Sakinah）与希伯来犹太教的卡巴拉中的 Shekhinah 完全相同：也就是说，它是“神圣存在”的体现，是“天堂活动”的表现，正如前面所说，只能在这样一个地方才可能存在。
Compare the treatement of this idea in The Symbolism of the Cross. 比较《十字架的象征意义》中对这个观点的处理方式。
See B. Favre, Les Sociétés secrètes en Chine, chapter 8. Favre's analysis of the dipper symbol (which we will come to shortly) is basically sound, but he failed to extract its most crucial implications. 请参阅 B. Favre 的《中国的秘密社团》，第 8 章。Favre 对于北斗符号的分析（我们很快会谈到）基本上是正确的，但他未能提取出其最关键的含义。
See L'Ésotérisme de Dante, chapter 5. 见《但丁的神秘主义》，第 5 章。
For the 'abode of immortality', compare The Lord of the World, chapter 7 and The Reign of Quantity and the Signs of the Times, chapter 23. 对于“不朽之所”，请参考《世界之主》第 7 章和《数量的统治与时代的迹象》第 23 章。
The acacia in Masonic symbolism is similarly located in the 'Middle Chamber'. 在共济会象征中，金合欢同样位于“中央房间”。
See The Lord of the World, chapter 3 and The Symbolism of the Cross, chapters 7 and 8. Compare also the Pax profunda of the Rosicrucians. Equally relevant is the fact that in the nineteenth century the title 'Great Peace' ( 'ai Ping) was adopted by an offshoot organisation of the Pai Lien Huei (see the Foreword to this volume). 请参阅《世界之主》第三章和《十字架的象征意义》第七章和第八章。还可以比较玫瑰十字会的深层和平。同样重要的是，在 19 世纪，派联会的一个分支组织采用了“大和平”（ “爱平”）这个称号（请参阅本卷前言）。
kind-or in a traditional sanctuary assimilated to it. In accordance with what we said above, this centre can be the centre either of the human world or of the entire Universe as a whole. The fact that it is beyond the 'Circle of Heaven and Earth' indicates that, in terms of the human world, whoever reaches it has escaped from the movement of the 'cosmic wheel' and the endless alternations of yin and yang. In other words he has escaped from the cycle of lives and deaths and can therefore truly be termed 'immortal'. 9 In terms of the entire Universe, the fact that it is beyond the 'Circle of Heaven and Earth' is a clear and explicit allusion to the fact that the 'pinnacle of Heaven' is situated 'outside' the Cosmos. 根据我们之前所说的，这个中心可以是人类世界的中心，也可以是整个宇宙的中心。它超越了“天地之圈”，这意味着在人类世界中，无论谁到达这里都已经逃离了“宇宙之轮”的运动和阴阳的无尽变化。换句话说，他已经逃离了生死轮回，因此可以真正被称为“不朽”。从整个宇宙的角度来看，它超越了“天地之圈”，明确暗示着“天之巅峰”位于宇宙之外。
One additional point which is particularly striking is that the 'City of Willows' is represented in ritual by a dipping bowl filled with rice and planted with a number of symbolic emblems or standards. This may seem rather strange, but it is easily understood by the fact that the 'Dipper' is the name given in Chinese to the constellation of the Great Bear. The importance traditionally attached to this constellation is well known; for example in the Hindu tradition the Great Bear (saptariksha) is 一个特别引人注目的额外观点是，“柳城”在仪式上用一个装满米饭并种植有许多象征性徽章或旗帜的蘸碗来代表。这可能听起来很奇怪，但通过事实很容易理解，“蘸碗”是中国对北斗星座的称呼。传统上对这个星座的重视是众所周知的；例如，在印度教传统中，北斗星（saptariksha）是
For 'true man' this is still only a state of virtual immortality, but it will become fully effective once the direct transition has been accomplished from the human state to the supreme and unconditioned state. See Man and his Becoming according to the Vedanta, chapter 18 . 对于“真正的人”，这仍然只是一种虚拟的不朽状态，但一旦从人类状态直接过渡到至高无条件的状态，它将完全有效。请参阅《吠陀哲学中的人及其成为》第 18 章。
Io. It is worth comparing this symbolism with the standards in the 'Camp of the Princes', as described in the 'chart' used in the 32nd grade of Scottish Freemasonry. There, by a still more extraordinary coincidence, we also find included among several strange terms which are particularly hard to interpret, the word Salix - which is none other than the Latin word for 'willow'. We ref rain from drawing any conclusions from this strange coincidence, but mention it simply as a curiosity. 伊欧。将这种象征与苏格兰共济会 32 级使用的“图表”中描述的“王子营地”的标准进行比较是值得的。在那里，通过一个更加不可思议的巧合，我们还发现了几个特别难以解释的奇怪术语中包括了“Salix”这个词——这正是拉丁语中“柳树”的意思。我们不从这个奇怪的巧合中得出任何结论，只是将其作为一种奇特之处提及。
The fact that the dipper is filled with rice is reminiscent of the 'vessels of abundance' common to various traditions, and which also have a 'central' connotation. No doubt the example best known in the West is the case of the Grail. See further The Lord of the World, chapter 5 . As to the rice itself, it here represents the 'food of immortality', which symbolically speaking is equivalent to the 'drink of immortality'. 水瓢装满了米饭，这让人想起各种传统中常见的“丰饶之器”，也具有“中心”的含义。毫无疑问，在西方最为人熟知的例子就是圣杯。更多信息请参见《世界之主》第五章。至于米饭本身，在这里代表着“不朽之食”，在象征上等同于“不朽之饮”。
II. This is certainly no mere 'pun', as B. Favre thought. The dipper here is very specifically a symbol of the Great Bear, just as in an earlier age the constellation was symbolised by a pair of scales. Before the title 'Scales' was transf erred to the zodiacal constellation Libra, the Great Bear was known in the Far-Eastern tradition as the Scales (or Balance) of Jade-which according to the symbolic meaning of jade is equivalent to the Perf ect Balance. In fact the Great Bear and the Little Bear were even identified with the two pans of the balance. On this whole question see The Lord of the World, chapter . 二、这绝对不仅仅是一个“双关语”，正如 B.法夫尔所认为的那样。这里的水瓢非常明确地是大熊座的象征，就像在早期，这个星座被一对天平所象征一样。在“天秤座”这个称号被转移到黄道星座天秤座之前，大熊在远东传统中被称为玉石的天秤（或平衡），根据玉石的象征意义，等同于完美的平衡。事实上，大熊和小熊甚至被认为是天平的两个盘子。关于这个问题，请参阅《世界之主》第 章。
I66 6 THE GREAT TRIAD I66 6 大三合会
considered the abode of the seven Rishis, which identifies it clearly with the 'Abode of the Immortals'. Also, since the seven Rishis represent the 'supra-human' wisdom of the cycles prior to our own, the Great Bear is a kind of 'ark' in which the store of traditional knowledge is contained with a view to preserving and transmitting it from age to age. This also makes it a symbol of the spiritual centres which actually perform this function and, beyond them, of the supreme centre which is the depository of the primordial Tradition. 被认为是七贤的居所，这明确将其与“不朽者的居所”联系在一起。此外，由于七贤代表着我们自己之前周期的“超人类”智慧，大熊座是一种“方舟”，其中包含了传统知识的储存，旨在从一个时代传承到另一个时代。这也使它成为实际执行这一功能的精神中心的象征，超越它们，还有一个至高中心，那是原初传统的宝库。
While on this subject we will briefly mention one other instance of 'polar' symbolism which is equally interesting. In certain of the ancient rituals of Operative Masonry the letter G is depicted at the centre of the vault, at the very point which corresponds to the Polestar. Suspended from this letter is a plumbline which falls directly to the centre of a swastika traced out on the floor, which therefore represents the terrestrial pole. As to the plumbline, it is the 'plumbline of the Great Architect of the Universe', suspended from the geometrical point of the 'Great Unity' and 在这个话题上，我们将简要提到另一个同样有趣的“极地”象征的例子。在某些古代石匠仪式中，字母 G 被描绘在拱顶的中心，正好对应北极星的位置。从这个字母上悬挂着一根垂线，直接落在地板上勾勒出的一个卍字中心，因此代表着地球的极点。至于垂线，它是“宇宙伟大建筑师的垂线”，悬挂在“伟大统一”的几何点上。
Rice (which is equivalent to wheat in other traditions) also has a meaning which is related to this point of view, for food symbolises knowledge: it is assimilated corporeally just as knowledge is assimilated intellectually (see Man and his Becoming according to the Vedanta, chapter 9). This connotation of rice is directly connected with the idea of 'food of immortality' mentioned in note io above, for the true 'food of immortality' is the knowledge imparted by tradition-that is, effective as opposed to merely theoretical knowledge. It is also the meaning of the Gospel expression 'bread from Heaven' (John, vi), for 'Man shall not live by [terrestrial] bread alone, but by every word that proceedeth out of the mouth of God' (Matt. IV:4; Luke IV:4)-or, in general terms, which emanates from a 'supra-human' source. 米饭（在其他传统中相当于小麦）也有与这个观点相关的意义，因为食物象征着知识：它在身体上被吸收，就像知识在智力上被吸收一样（参见《吠陀哲学中的人与他的成为》第 9 章）。米饭的这种内涵直接与上面提到的“不朽之食”概念相关，因为真正的“不朽之食”是传统传授的知识，即实际的而非仅仅理论性的知识。这也是福音中“天上的粮食”（约翰福音第六章）的意义，因为“人活着不是单靠食物，乃是靠神口里所出的一切话”（马太福音第四章第四节；路加福音第四章第四节）-或者说，它来自于一个“超人类”的源头。
While on this subject we will mention that the expression ton arton ton epiousion in the Greek text of the Lord's Prayer does not mean 'daily bread', as it is usually translated. Its precise and literal meaning is 'supra-essential bread' (and not 'supra-substantial bread', as has been claimed by some due to the conf usion as to the meaning of the word ousia which we drew attention to in the first chapter of The Reign of Quantity and the Signs of the Times). Alternatively the term 'supra-celestial' could also be used, provided that 'celestial' or Heaven is understood in its Far-Eastern sense as ref erring to what proceeds from the Principle itself and consequently provides man with the means of communicating with that Principle. 在这个话题上，我们将提到在主祷文的希腊文本中，表达“ton arton ton epiousion”并不意味着“每日的面包”，如通常所译。它的确切和字面意思是“超本质的面包”（而不是“超实质的面包”，正如我们在《数量的统治和时代的迹象》第一章中所指出的，由于对“ousia”一词的意义的混淆，有些人声称它是“超实质的面包”）。或者也可以使用“超天上的”这个术语，前提是将“天上的”或“天堂”理解为远东的意义，即指从原则本身产生并因此为人类提供与原则交流的手段。
The Great Bear is still depicted on the ceiling of many Masonic Lodges, even of the 'speculative' branch. 大熊座仍然被描绘在许多共济会大厅的天花板上，即使是“推理”分支的。
I4. In the Hebrew Kabbalah this is also the point from which the scales that feature in the Sifra de Zeniuta are suspended, because it is on the pole that the equilibrium of the world rests. It is ref erred to as 'a place that does not exist' (i.e. the 'non-manifest'), which corresponds exactly to the identification in the Far-Eastern tradition of the 在希伯来卡巴拉中，这也是《西弗拉·德·泽尼乌塔》中悬挂天平的点，因为世界的平衡就在这根杆上。它被称为“一个不存在的地方”（即“非显现”），这与远东传统中的认同完全相符。
descending - as an image of the World Axis-from the celestial pole to the terrestrial pole. 下降 - 作为世界轴的形象 - 从天极到地极。
As we have ref erred to the letter , it is appropriate to add that this letter should really be the Hebrew yod, for which it was substituted in England as a result of phonetic assimilation of yod to 'God'. In fact this substitution does not fundamentally change the meaning of the symbol. The various interpretations usually given to this letter (the most important being the one that relates it to 'Geometry') are for the most part only possible in the context of modern Western languages and-whatever certain people may claim - they represent purely secondary explanations that have incidentally gathered around the essential meaning just mentioned. 正如我们所提到的那封信，值得补充的是，这封信实际上应该是希伯来字母 yod，而在英国由于 yod 与“上帝”在语音上的相似而被替代。事实上，这种替代并没有从根本上改变符号的意义。通常给予这个字母的各种解释（最重要的是与“几何学”相关的解释）大部分只在现代西方语言的背景下才有可能，并且无论某些人可能声称什么，它们只是围绕着刚刚提到的基本意义而形成的次要解释。
As for the letter yod, it is the first letter of the Tetragrammaton and it represents the Principle, which means that it is considered a divine name in its own right. Also, its form makes it the principial element from which all the other letters of the Hebrew alphabet are derived. It should be added that the equivalent letter I in the 至于字母 yod，它是四字神名的第一个字母，代表着原则，这意味着它被认为是一个独立的神圣名字。此外，它的形式使它成为希伯来字母表中所有其他字母的起源元素。应该补充的是，相当于 yod 的字母是 I。
Polestar, qua 'pinnacle of Heaven', with the 'locus' of the Principle itself. This of course also fits in with our remarks in note I I above about the Scales and their connection with the Great Bear. The two pans of the balance, with their alternating upward and downward movements, naturally ref er to the alternating predominance of yin and yang. The correspondence of one side with yin and the other side with yang generally speaking holds good for all double symbols presenting an axial symmetry. 极星，作为“天堂的顶点”，具有原理本身的“位置”。当然，这也与我们在上面的注释 I I 中关于天秤座及其与北斗星座的联系的评论相吻合。天平的两个盘子，通过它们交替的上下运动，自然而然地指的是阴阳交替的优势。一边与阴相对应，另一边与阳相对应，一般来说，对于所有具有轴对称的双重符号，这种对应关系都是成立的。
The substitution of the for the yod is mentioned for example (although not explained) in the Récapitulation de toute la Maçonnerie ou description et explication de l'Hiéroglyphe universel du Maitre des Maitres, an anonymous work ascribed to Delaulnaye. 在《Récapitulation de toute la Maçonnerie ou description et explication de l'Hiéroglyphe universel du Maitre des Maitres》这本匿名作品中提到了用 替代 yod 的例子（尽管没有解释）。
I6. There are even those who are apparently of the opinion that the was only subsequently interpreted as the initial letter of God. These people are clearly unaware of the fact that it was substituted for the letter yod, and it is this substitution that gives the letter its real significance and meaning from the esoteric and initiatic point of view. 有些人显然认为 只是后来被解释为上帝的首字母。这些人显然不知道它是代替了字母 yod，正是这种替代赋予了 字母在神秘和启蒙观点上的真正意义和含义。
In order to arrive at five different interpretations of the letter , the recently instituted rites of the grade of Companion of ten resort to giving it meanings that are very far-fetched and devoid of any real significance. Generally speaking this particular grade has received more than its fair share of maltreatment as a direct result of the eff orts made to 'modernise' it. 为了得出对《b0》这封信的五种不同解释，最近成立的十个同伴等级的仪式采取了非常牵强附会且毫无实际意义的含义。总的来说，由于努力“现代化”，这个特定等级受到了比它应得的更多的虐待。
In its position at the centre of the Blazing Star, the letter G represents the divine principle that resides in the 'heart' of the man who has been 'twice born': see Aperçus surl'Initiation, chapter 48. 在炽热之星的中心位置，字母 G 代表着居住在“重生者”内心中的神圣原则。参见《关于启蒙的洞察》，第 48 章。
I8 As is well known, the numerical value of thisletter is io, and we refer the reader to our remarks in chapter 23 on the symbolism of the point at the centre of a circle. 众所周知，这个字母的数值是 10，我们在第 23 章关于圆心点符号的注释中向读者提到。
Latin alphabet is also a symbol of Unity, both on account of its form and because of its value in Roman numerals. It is, to say the least, curious that the sound of this letter is identical to the sound of the Chinese letter which-as we have noted already-is also symbolic of unity in both its arithmetical and its metaphysical sense. But, if anything, even more remarkable is the fact that in his Divine Comedy Dante makes Adam say that the first name of God was and that he was later called . Here we find yet another confirmation of the primordiality of the 'polar' symbolism mentioned above. And there is also the fact that, in his Tractatus Amoris, Francesco da Barberino had himself portrayed in an attitude of adoration in front of the letter I. What this all means should by now be clear. Whether it is a case of the Hebrew yod or the Chinese , this 'first name of God'-which in all probability was also the secret name of God for the Fedeli d'Amore-is none other than the very expression of the principial Oneness. 拉丁字母也是团结的象征，既因其形式，也因其在罗马数字中的价值。可以说，有趣的是，这个字母的发音与中文字母 的发音完全相同，正如我们已经注意到的，它在算术和形而上学意义上也象征着团结。但更令人注目的是，在他的《神曲》中，但丁让亚当说上帝的第一个名字是 ，后来被称为 。在这里，我们再次找到了上述“极性”象征的原始性的另一个证实。还有一个事实是，在他的《爱情论文》中，弗朗切斯科·达·巴贝里诺将自己描绘成在字母 I 前面崇拜的姿态。到目前为止，这一切的意义应该是清楚的了。无论是希伯来字母 yod 还是中文 ，这个“上帝的第一个名字”-很可能也是 Fedeli d'Amore 的上帝秘密名字-无非是原则性的统一的表达。
The character also consists of a single straight line: its only diff erence from the Latin letter I is that it is drawn horizontally rather than vertically. In the Arabic alphabet it is alef, the first letter of all, that has the form of a single straight vertical line; numerically, it also has the value of one. 字符 也由一条直线组成：它与拉丁字母 I 的唯一区别是它是水平绘制而不是垂直绘制。在阿拉伯字母中，它是阿勒夫，所有字母中的第一个字母，它的形状是一条直线；在数值上，它也代表一。
Paradiso XXVI:133-4. In an epigram ascribed to Dante the letter I is ref erred to as the 'ninth figure' in accordance with its position in the Latin alphabet, although the yod to which it corresponds is the tenth letter of the Hebrew alphabet. As a matter of fact we know from other sources that the number 9 had a very special symbolic significance for Dante: see especially his Vita Nuova, and our L'Esotérisme de Dante, chapters 2 and 6. 在一首被归属于但丁的讽刺诗中，字母 I 被称为“第九个字符”，这是根据它在拉丁字母表中的位置，尽管它对应的 yod 是希伯来字母表中的第十个字母。事实上，我们从其他来源得知数字 9 对但丁来说具有非常特殊的象征意义：尤其是参考他的《新生活》和我们的《但丁的秘教》，第 2 章和第 6 章。
2I. See Luigi Valli, Il Linguaggio segreto di Dante e dei 'Fedeli d'Amore', vol.2, pp.1 20-1, where this picture is reproduced. 请参见 Luigi Valli 的《但丁和“忠实之爱”的秘密语言》第 2 卷，第 120-1 页，其中有这幅图片的复制品。
26 | The Middle Way 26 | 中道
We will conclude this study with a few final comments on the 'Middle Way'. Earlier on we explained that this is the same as the 'Way of Heaven', and so is depicted in the form of a vertical axis envisaged in an ascending direction. However, we must now add that this only applies in the case of a being who has reached the centre of the human state and strives to raise himself from there to the higher states, but has not yet achieved complete realisation. On the other hand, once this being has identified himself with the axis by following its direction and 'ascending' to the 'pinnacle of Heaven', what he has effectively done as far as he himself is concerned is to make the centre of the human state from which he started coincide with the centre of the whole being. In other words, for such a being the terrestrial pole and the celestial pole are one. This, after all, is only logical, because he has finally arrived at the principial state which is prior to the separation of Heaven and Earth (if in such a case it is still permitted to use a word which evokes temporal symbolism). Once this has been achieved there is strictly speaking no axis left. It is as if this being 're-absorbed' the axis to the extent that he identified himself with it, until it was reduced to a single point; but needless to say, this single point contains in itself all the possibilities not just of one particular state but of the totality of all the states, both manifest and non-manifest. Only for other beings does the axis remain as it was: nothing has changed in their state, and they have stayed in the realm of human possibilities. The idea of a 're-descent' that we spoke of earlier is therefore only really valid for them; it should not be difficult to appreciate that this apparent 're-descent', while admittedly a reality at its own level, will not have the slightest eff ect on 'transcendent man' himself. 我们将以对“中道”的几点最后评论来结束这项研究。之前我们解释过，这与“天道”是一样的，因此以一个向上的垂直轴线的形式来描绘。然而，我们现在必须补充说，这仅适用于已经达到人类状态中心并努力提升自己到更高状态，但尚未完全实现的存在。另一方面，一旦这个存在通过遵循轴线的方向并“上升”到“天堂的顶峰”而将自己与轴线融为一体，就在他自己看来，他所做的实际上是使他起始的人类状态的中心与整个存在的中心重合。换句话说，对于这样的存在来说，地极和天极是一体的。这毕竟是合乎逻辑的，因为他最终到达了在天地分离之前的原则状态（如果在这种情况下仍然允许使用一个唤起时间象征的词）。一旦实现了这一点，严格来说就没有轴线了。 仿佛这个存在“重新吸收”了轴心，以至于他将自己与之认同，直到它被缩减为一个单点；但不用说，这个单点本身包含了所有可能性，不仅仅是一个特定状态的可能性，而是所有状态的整体，无论是显现的还是非显现的。对于其他存在来说，轴心仍然保持原样：他们的状态没有改变，他们仍停留在人类可能性的领域。我们之前提到的“重新下降”的想法因此只对他们有效；很容易理解，这个表面上的“重新下降”，虽然在其自身的层面上确实是现实的，但对“超越人”本身没有丝毫影响。
The centre of the total being is the 'Holy Palace' which is spoken of in the Hebrew Kabbalah, and which we have discussed 整个存在的中心是希伯来卡巴拉中所提到的“圣殿”，我们已经讨论过了
elsewhere. Continuing with our use of spatial symbolism, we could say it is the 'seventh direction', which is not itself a specific direction but contains all directions principially. In terms of another symbolism it is also the 'seventh ray' of the Sun, which passes through the centre of the Sun itself. Truly speaking it is that centre, and can only really be depicted in the form of a single point. And also, it is the true 'Middle Way' when understood in an absolute sense, because this centre and this centre alone is the 'Middle' in every possible way. When we talk here of 'every possible way' we are referring not just to all the different meanings that a word is capable of conveying, but-once again-to the symbolism of space and spatial directions. In fact the centres of the different states of existence are only the 'Middle' by participation and, as it were, by reflection, and consequently only incompletely. If we turn again to the geometrical schema of the three axes of coordinates which determine space, we can say that such a centre is indeed the 'Middle' in relation to two of these axes, but not in relation to the third. It is the 'Middle' in relation to the two horizontal axes that define the plane of which it is the centre; but not in relation to the vertical axis through which it receives this participation in the total centre. 在其他地方。延续我们对空间象征的运用，我们可以说它是“第七个方向”，它本身并不是一个具体的方向，而是包含了所有方向的原则性。从另一个象征的角度来看，它也是太阳的“第七道光”，穿过太阳本身的中心。实际上，它就是那个中心，只能以一个单点的形式真正地描绘出来。而且，在绝对意义上理解的话，它也是真正的“中道”，因为这个中心，只有这个中心，在各种可能的方式中才是“中间”。当我们在这里谈论“各种可能的方式”时，我们指的不仅仅是一个词能够传达的所有不同含义，而且还指的是空间和空间方向的象征。实际上，不同存在状态的中心只是通过参与和反射而成为“中间”，因此只是不完全的。如果我们再次转向决定空间的三个坐标轴的几何图表，我们可以说这样一个中心在与其中两个轴的关系中确实是“中间”，但在与第三个轴的关系中却不是。 它是与定义其为中心的两个水平轴相关的“中间”；但与通过它接收总中心参与的垂直轴无关。
In the 'Middle Way' as we have just defined it, there is 'neither right nor left, neither forward nor backward, neither above nor below'. It should not be hard to appreciate why, for a being that has not yet reached the universal centre, only the first two of these three pairs of complementary terms can cease to exist. Once a being has arrived at the centre of its own state of manifestation, it is beyond all the contingent oppositions that derive from the alternation of yin and from then on there is no longer any 在我们刚刚定义的“中道”中，既没有“右也没有左，既没有前也没有后，既没有上也没有下”。很容易理解为什么对于一个尚未达到普遍中心的存在来说，只有这三对互补术语中的前两个可以消失。一旦一个存在到达了自身显现状态的中心，它就超越了所有从阴阳交替中产生的偶然对立，从那时起就不再有任何
The Lord of the World, chapter 7; The Symbolism of the Cross, chapter 4. 世界之主，第七章；十字架的象征意义，第四章。
See The Symbolism of the Cross, chapter 7. If one were so inclined one could take as representative of these oppositions the contrast between 'good' and 'bad'-but only on condition that these terms are understood in their widest possible sense and not restricted to the exclusively 'moral' meaning they are normally invested with. Even then this contrast would still only represent one particular kind of opposition, because there are many other kinds which are of a fundamentally different type: for example oppositions between the elements (fire-water, air-earth) or between sensible qualities (dry-wet, hot-cold). 请参阅《十字架的象征意义》第 7 章。如果有人愿意的话，可以将这些对立视为“好”和“坏”的对比，但前提是这些术语被理解为最广泛的意义，而不仅仅局限于它们通常所具有的“道德”意义。即使如此，这种对比仍然只代表一种特定类型的对立，因为还有许多其他类型的对立，它们是根本不同的类型，例如元素之间的对立（火-水，空气-土地）或感官品质之间的对立（干燥-湿润，热-冷）。
'right or left'. Also, temporal succession will have disappeared, transmuted into simultaneity at the central and 'primordial' point of the human state of humanity; and the same will naturally apply to any other mode of succession if it is a question of conditions in another state of existence. This-as we explained when discussing 'triple time'-means there is no longer any 'forward or backward'. However, 'above and below' will always continue to exist in relation to such a point, and even along the entire course of the vertical axis; and this is why that axis itself is only the 'Middle Way' in a purely relative sense. “左或右”。此外，时间的连续性将消失，转化为人类状态的中心和“原初”点的同时性；如果是在另一个存在状态下的条件，任何其他连续性模式也将自然适用于此。这就是我们在讨论“三重时间”时所解释的意思，即再也没有“前进或后退”。然而，“上方和下方”将始终存在于与该点相关的关系中，甚至沿着整个垂直轴的过程中；这就是为什么该轴本身只是相对意义上的“中道”。
For there to be 'neither above nor below' any longer, what is required is that the point where the being is located must effectively be identified with the centre of all the states. From this point the 'universal spherical vortex' which we have described elsewhere 4 extends indefinitely in every direction. This is the 'Way' along which the modifications of all things flow outwards. But as to the vortex itself, in reality it is only the unfolding of the possibilities of the central point; and this means that principially it must be regarded as being contained in its entirety in that central point, because from the principial point of view (which is not a specific or a 'distinctive' point of view) it is the centre which is everything. 为了不再有“上下之分”，需要的是将存在的点有效地与所有状态的中心点相一致。从这个点开始，我们在其他地方描述过的“普遍球形涡流”无限延伸到每个方向。这是所有事物变化流出的“道”。但是关于涡流本身，实际上它只是中心点可能性的展开；这意味着从原则上来看，它必须被视为完全包含在中心点中，因为从原则的观点（不是特定或“独特”的观点）来看，中心就是一切。
This is what Lao Tzu meant when he said that 'the way which is a way (which can be travelled) is not the (absolute) Way', because for the being who has become effectively established at the total, universal centre, it is this unique point and this point alone that is the true 'Way'-apart from which there is nothing. 这就是老子所说的“道可道非常道”的意思，因为对于那些在整体、普遍中心得到有效确立的存在来说，只有这个独特的点才是真正的“道”，除此之外一无所有。
See The Reign of Quantity and the Signs of the Times, chapter 23. 请参阅《数量的统治与时代的迹象》第 23 章。
The Symbolism of the Cross, chapter 20. 十字架的象征意义，第 20 章。
This is another example of the symbolic 'reversal' produced by passing from the 'outward' to the 'inward'. This central point is obviously 'inward' as far as everything else is concerned, but for whoever has reached it there is no longer any question of 'outward' or 'inward', but only of an absolute and indivisible totality. 这是从“外在”到“内在”产生的象征性“逆转”的另一个例子。对于其他一切来说，这个中心点显然是“内在”的，但对于已经达到它的人来说，不再有“外在”或“内在”的问题，只有绝对和不可分割的整体性。
Tao Te Ching, first chapter. 道德经，第一章。
The double spiral is the main element in certain types of talisman that are very widespread in Islamic countries. In one of its most complete forms, the two points in question are represented by stars symbolising the two poles; situated on a median vertical which corresponds to the plane dividing the two hemispheres we find, above and below the line connecting the two spirals, the Sun and Moon; and at the four angles are four quadrangular devices corresponding to the four elements: these are therefore the four 'angles' (arkan) or foundations of the world. 双螺旋是在伊斯兰国家非常普遍的某些护身符中的主要元素。在其中一种最完整的形式中，所谓的两个点由象征两极的星星表示；位于垂直中线上，该中线对应于分隔两个半球的平面，在连接两个螺旋的线上方和下方，我们可以找到太阳和月亮；而在四个角落处，有四个对应于四个元素的四边形装置：因此，它们是世界的四个“角”（arkan）或基础。
See The Symbolism of the Cross, chapter 10. 请参阅《十字架的象征意义》第 10 章。
existent entre Dieu, l'Homme et l'Univers (Natural chart of the interrelationships between God, Man and the Universe). Although it is normal to refer to this work by its abbreviated title Tableau naturel, we have here given its full title so as to draw attention to the fact that (because the word 'Universe' is being used in the sense of 'Nature' in general) it contains an explicit allusion to the ternary God, Man, Nature. 存在于上帝、人类和宇宙之间的自然关系图表。虽然通常用缩写标题“Tableau naturel”来指代这部作品，但我们在这里给出了它的完整标题，以引起注意，因为（由于“宇宙”一词在这里被用来表示“自然”一般意义上），它明确暗示了三位一体的上帝、人类和自然。
To give another example of this which also has a bearing on the same subject: in the Hindu tradition, and sometimes in the Far-Eastern tradition as well, Heaven and Earth are portrayed as the two wheels of the 'cosmic chariot'. In this case the World Axis is symbolised by the axle joining the two wheels at their centres, which means that it should be thought of as vertical, like the 'bridge' we spoke of earlier. Obviously the significance of the different parts of the chariot will not be the same in this case as in the case we mentioned above, where the canopy represents Heaven, the floor Earth, and the chariot-pole is an image of the World Axis (which corresponds to an ordinary chariot's normal position); also, the wheels here are not given any specific meaning. 在这个问题上，再举一个例子，也与同一主题有关：在印度教传统中，有时也在远东传统中，天和地被描绘为“宇宙战车”的两个车轮。在这种情况下，世界轴被象征为连接两个车轮中心的轴，这意味着它应该被认为是垂直的，就像我们之前提到的“桥”一样。显然，在这种情况下，战车的不同部分的意义与我们上面提到的情况不同，其中天篷代表天，地板代表地，战车杆是世界轴的形象（对应于普通战车的正常位置）；此外，这里的车轮没有给予任何特定的意义。
See L'Ésotérisme de Dante, chapter 8. 请参阅《但丁的神秘主义》，第 8 章。
This 'reversal' is also a consequence of the fact that according to the first perspective man is situated outside the circumf erence (which in this case represents the surface of the earth), whereas in the second case he is placed inside it. 这种“颠倒”也是因为根据第一个观点，人被置于圆周之外（在这种情况下代表地球的表面），而在第二种情况下，人被置于其中。
