中世紀(jì)星相術(shù)與現(xiàn)代星相術(shù)有何不同？

How does Medieval Astrology differ from modern astrologies?

首先，必須從赫爾墨斯主義的角度來理解它，把它看作是一種在猶太教、伊斯蘭教和基督教社會(huì)中幸存下來的、經(jīng)過修改的后期西方多神論的隱晦和神秘的表現(xiàn)形式。如果我們理解了這一點(diǎn)，我們就會(huì)明白為什么中世紀(jì)的文本經(jīng)常是如此的晦澀和不完整。

FIRSTLY, it must be understood in terms of the Hermetic Tradition and as the often cryptic and veiled survival of a modified Late Western Polytheism in Jewish, Moslem and Christian societies. If this is understood, we will perceive why the texts of the Middle Ages are frequently so cryptic and incomplete.

毫無疑問，由于戰(zhàn)爭、宗教迫害和無能，許多東西已經(jīng)丟失了，但也有許多東西從來沒有被寫下來。這是因?yàn)槎嗌裾摰募浪緜兿胍３謱?duì)這門藝術(shù)的控制，而后來又由于其實(shí)踐者們對(duì)迫害的恐懼。

(資料圖片僅供參考)

Much has been lost, no doubt, due to war, religious persecution and incompetence, but much was never put in writing in the first place. This was due to the desire of polytheistic priests to retain control of the Art and later due to fear of persecution on the part of its practitioners.

只有當(dāng)我們通過赫爾墨斯主義作為這三種社會(huì)中的一種地下精神潮流的鏡頭來觀察時(shí)，中世紀(jì)星相術(shù)才能清晰地呈現(xiàn)在我們面前。因此，在闡述中世紀(jì)星相術(shù)時(shí)，我們會(huì)經(jīng)常提到赫爾墨斯主義和那些闡明了中世紀(jì)星相術(shù)書籍中技巧的實(shí)用和哲學(xué)的赫爾墨斯文本。

This astrology comes into focus only when viewed through the lens of Hermeticism as an underground spiritual current in these three societies. Therefore, in setting forth Medieval Astrology, frequent reference will be made to the Hermetic Tradition and to the Practical and Philosophic Hermetic texts which elucidate the techniques found in the old books of Medieval Astrology.

這些書籍是什么？

中世紀(jì)星相術(shù)的傳統(tǒng)是我們相當(dāng)熟悉的，雖然可能有一些文本沒有被列入下面的列表，而且雖然隨著新的發(fā)現(xiàn)，這個(gè)列表可能會(huì)被修訂，但以下內(nèi)容勾勒出了這個(gè)領(lǐng)域的大致情況，并為我們提供了一條指向星相術(shù)迷宮出口的阿里阿德涅之線。請注意，這個(gè)列表并沒有試圖給出一個(gè)完整的星相術(shù)赫爾墨斯文本列表。

What are these books?

The tradition of Medieval Astrology is pretty well known to us and though there may be some texts left out of the following list, and although the list may be revised as new items come to light, the following sketches the general field and provides an Ariadne's Thread through a Labyrinth of astrological error. Note that this list does not attempt to give a full list of astrological Hermetica.

我們所知道的星相術(shù)赫爾墨斯文本相當(dāng)多，而且從希臘化時(shí)期星相術(shù)和星相術(shù)發(fā)展的角度來看，它們都非常重要，但對(duì)于中世紀(jì)星相術(shù)傳統(tǒng)來說，并不是所有的文本都很重要，因?yàn)樗鼈儾]有都通過基督教和穆斯林編輯者的審查：

The astrological Hermetica which are known to us are fairly numerous and, while very important from the point of view of Hellenistic Astrology and from the point of view of the development of astrology, they are not all important for the Medieval Astrological tradition as they did not all get past the Christian and Moslem editors:

Nechepso-Petosiris（已失傳，只剩下一些片段）

赫爾墨斯之書

Dorotheus 星相詩（由 David Pingree 翻譯）

托勒密 四書（由 Ashmand 翻譯，Robbins 有另外一種翻譯）

Mathesis 由 Julius Firmicus Maternus 著（由 Jean Rhys Bram 翻譯）

Vettius Valens 的選集（第一冊由 Hindsight Project 翻譯）

Antiochus 的 Thesaurus 中的片段（由 Hindsight Project 翻譯）

Hephaestion of Thebes 的 Compendium（第一冊由 Hindsight Project 翻譯）

Masha’allah（關(guān)于出生的書，由 Rob Hand 翻譯）

Alkindi（星相術(shù)作品仍未被翻譯成英文）

Abu Ma’shar（簡介星相術(shù)由 Burnett, Yamamoto & Yano 翻譯；大綱星相術(shù)也最近被翻譯了，他的其他一些作品仍待翻譯）

Abu Ali Al-Khayyat（關(guān)于出生的書，由 James Holden 翻譯）

Ibn Ezra（理由之書和智慧之始（由 Meira Epstein 翻譯）（其他一些作品仍在希伯來文中）

Guido Bonatti 的 Liber Astronomiae（幾個(gè)人在不同的時(shí)間翻譯了這部作品的一部分：我為 Project Hindsight 翻譯了前兩部分（第一和第二論）；Bonatti 關(guān)于阿拉伯部分和戰(zhàn)爭星相術(shù)的部分。Rob Hand 翻譯了第三論。Henry Coley（17 世紀(jì)）翻譯了 Bonatti 的 146 條考慮

Luca Gaurico（Opera 仍在拉丁文中）

Junctinus（Speculum astrologiae 仍在拉丁文中）

Sch?ner（Opusculum astrologicum 由 Rob Hand 為 Project Hindsight 翻譯）

Lilly 基督教星相術(shù)

Morinus（Astrologia Gallica，只有部分被翻譯成英文：第 21 冊由 Baldwin 獨(dú)立地由 Little & Mason 翻譯。第 22 冊由 James Holden 翻譯）

Placidus Primum Mobile 由 Cooper 翻譯

這個(gè)列表可以再加長，也許將來會(huì)這樣做?，F(xiàn)在，您只需要知道上述作品都為這門課程做出了貢獻(xiàn)。

其次，中世紀(jì)星相術(shù)與許多現(xiàn)代星相術(shù)的不同之處在于，它幾乎完全沒有心理學(xué)的成分。這在很大程度上是因?yàn)樵诨浇虈?，中世紀(jì)的教會(huì)對(duì)任何企圖關(guān)注靈魂領(lǐng)域的行為，都表示嚴(yán)厲的不滿。

SECONDLY, Medieval Astrology differs from many of the modern astrologies in its almost total lack of psychology. This is largely due to the fact that in Christian lands, the Medieval Church frowned sternly upon any attempt to tread on its area of concern - the soul.

他們只承認(rèn)身體會(huì)受到星體的影響。靈魂，以及意志，必須是自由的。

Astral influence was admitted on the body alone. The soul and hence the will had to be free.

在穆斯林國家，正統(tǒng)的觀點(diǎn)也足以產(chǎn)生相同的效果。除了少數(shù)例外，中世紀(jì)拉丁語的星相術(shù)著作都非常小心地遵守這些規(guī)矩。

In the Moslem lands the orthodox point of view was similar enough to ensure the same effect. With few exceptions, Medieval Latin works on astrology are very careful to observe these parameters.

例外的情況有托勒密的《四書》（第三卷第14章），他談到了靈魂的疾??；赫爾墨斯哲學(xué)家《論出生時(shí)星象的變化》（與普羅克洛斯《克勞迪·托勒密四部曲解說者》一起裝訂，1559年巴塞爾版），其中區(qū)分了靈魂的指示者和身體的指示者；亞伯拉罕·伊本·埃茲拉（Abraham ibn Ezra）的《論出生時(shí)星象》，他給出了尋找（Almutem figuris）或（Ruler of the Chart）的規(guī)則，并告訴我們它是用來判斷人類靈魂的（他所指的并不是心理學(xué)）。

The exceptions arePtolemy's Tetrabiblos (Book 3.14) where he speaks of diseases of the soul; Hermetis Philosophi De Revolutionibus nativitatum incerto inerprete {bound with Proclus in Claudi Ptoelmai quadripartium ennarator ignoti nominis, Basilieae 1559) where distinctions are made between significators of the soul and significators of the body; Abraham ibn Ezra's Book on Nativities, where he gives the rules for finding the Almutem figuris or Ruler of the Chart and tells us that it is used, in part, for judging the human soul (by which he does not, as it turns out, mean psychology).

但是這種避免心理學(xué)的做法并不完全是出于對(duì)教會(huì)的恐懼。即使是前基督教或非基督教的星相術(shù)赫爾墨斯文獻(xiàn)也傾向于處理客觀、具體、物質(zhì)的現(xiàn)實(shí)，而不是主觀的關(guān)注。赫爾墨斯主義史學(xué)家經(jīng)常指出，星相術(shù)赫爾墨斯文獻(xiàn)是最古老的幸存赫爾墨斯文獻(xiàn)。甚至比哲學(xué)典籍更古老，而且其中幾乎沒有我們認(rèn)為是宗教性質(zhì)的東西（意思是沒有禮儀或提到神靈），也沒有主觀性質(zhì)的東西（意思是沒有心理學(xué)）。

But this avoidance of psychology is not entirely due to fear of the church. Even the pre-Christian or non-Christian astrological Hermetica show a tendency to deal with objective, concrete, physical reality rather than subjective concerns. Historians of hermeticism often remark that the astrological Hermetica are the oldest surviving Hermetica. Older even than the philosophical corpus and that there is little of what we would consider religious in it (meaning no liturgy or references to gods) nor subjective (meaning no psychology).

這些文本不尋求推斷出生者過去、現(xiàn)在或?qū)淼男睦頎顟B(tài)。它們絕大部分強(qiáng)調(diào)預(yù)測具體事件。出生者將會(huì)做什么或?qū)?huì)發(fā)生什么事情。赫爾墨斯主義煉金術(shù)和甚至魔法也是如此。

These texts do not seek to divine what the state of mind of the native was, is or will be. They overwhelmingly emphasise prediction of concrete events. What the native will do or what will happen to him/her. The same is true of hermetic alchemy and even magic

魔法赫爾墨斯文獻(xiàn)尋求產(chǎn)生具體結(jié)果。煉金術(shù)赫爾墨斯文獻(xiàn)產(chǎn)生具體物品（寶石、藥水、偽造貴金屬、制造顏料和藥物）。

The magical Hermetica seek to produce concrete results. The alchemical Hermetica produce concrete things (gems, potions, counterfeiting of precious metals, manufacture of pigments and medicines).

只有在公元4世紀(jì)初期出現(xiàn)的哲學(xué)典籍中，我們才能找到主觀性質(zhì)的強(qiáng)調(diào)——例如《普曼德》、《赫爾墨斯典籍》和《The Crater or Monas》中對(duì)冥想的描述（“……他們被洗禮或浸入心靈”=冥想）。

It is in the philosophical corpus, which dates from the early 4th century AD that we find subjective emphases - as for instance the descriptions of meditation in The Pymander, the Corpus Hermetica and The Crater or Monas {“…were baptised or dowsed into the Mind ” = meditation}.

佐西姆斯（Zosimus）的碎片，屬于煉金術(shù)赫爾墨斯文獻(xiàn)的一部分，是上述規(guī)則的一個(gè)例外，它清楚地描述了一個(gè)冥想過程。 赫爾墨斯星相術(shù)中對(duì)預(yù)測的強(qiáng)調(diào)被中世紀(jì)星相術(shù)繼承了下來，因此使其傾向于預(yù)測。

The Zosimus fragments, part of the alchemical Hermetica, form an exception to the rule mentioned above and clearly describe a meditation process. This emphasis on prediction in Hermetic Astrology was inherited by Medieval Astrology and so determined it to toward prediction.

中世紀(jì)星相術(shù)與一些現(xiàn)代星相術(shù)的另一個(gè)不同之處是，它是以地球?yàn)橹行牡?，而不是以太陽為中心的。這在完整的課程中有更詳細(xì)的介紹。

Another way in which Medieval Astrology differs from some modern astrologies is that it is geocentric instead of heliocentric. This is dealt with in more detail in the full course.

中世紀(jì)的星相家對(duì)命運(yùn)的態(tài)度是什么？

What was the Medieval Astrologer's attitude toward Fate?

首先，必須說，如果你假設(shè)未來是可以預(yù)測的，你也就假設(shè)了命運(yùn)和人們的行為是可以預(yù)測的。這對(duì)于中世紀(jì)星相術(shù)和它的前身赫爾墨斯星相術(shù)來說是肯定的。但是中世紀(jì)星相家對(duì)此是怎么理解的呢？

FIRSTLY, it must be said that if you posit that the future is predictable, you also assume fate and that people act in predictable ways. This is certainly true of Medieval Astrology and its precursor Hermetic Astrology. But what did the Medieval Astrologer understand by this?

他認(rèn)為宇宙（指我們生活的有序世界）是受到一些以數(shù)學(xué)精確度運(yùn)行的法則所支配的。這些法則是更大的法則——上帝的意志或法則——的一部分。所有存在的事物都是上帝計(jì)劃的一部分。由于他墮落、腐敗和無知的存在狀態(tài)，人類個(gè)體被認(rèn)為不可能知道上帝的意志。

He conceived the cosmos (meaning the ordered world in which we live) to be governed by laws which operated with mathematical precision. These laws were part of a larger law, God's Will or Law. Everything that existed existed as part of God's Plan. It was considered impossible for the individual natural man to know God's Will because of his degenerate, corrupt and ignorant condition of being.

這種情況是由受造（根據(jù)創(chuàng)世紀(jì)第三章的神秘解讀，是由墮落造成的）所導(dǎo)致的。

This state of affairs was the result of embodiment (produced, according to an esoteric reading of Genesis 3 through the Fall).

在他未重生的狀態(tài)下，人類受制于必然性，并受命運(yùn)的束縛，也就是說，他受自然法則和人類法則（如教會(huì)或國王）的束縛。受到這些法則的限制，他的行為被認(rèn)為在很大程度上，如果不是完全，也是部分可以預(yù)測的。

In his unregenerate state, man was under Necessity and was bound by Fate, which is to say he was bound by the natural laws as well as by Human laws (such as the Church or a King). Bound in by such laws his behaviour was considered largely, if not entirely, predictable.

社會(huì)法則將他固定在一個(gè)特定的角色中，與職業(yè)、階級(jí)和國家有關(guān)。這不太被認(rèn)為是星相術(shù)的內(nèi)容，而更多地是物質(zhì)原因——他的族群來自哪里——在實(shí)踐中被密切考慮。

Society's laws fixed him in a specific role relative to profession, class and nation. This was not considered astrological so much as the contribution of the material cause - the stock from which he came - which was given close consideration in practice.

這是由于他的屬類和種類。然而，在他的星相術(shù)中也有一些滲透，從《赫爾墨斯之書》和托勒密的《名望等級(jí)》中可以看出。在前者中，出生者決定了他的社會(huì)階層。這在星盤中有所反映，但也反映了他是否能保持它或浪費(fèi)他的機(jī)遇。

This was due to his genus and species. Yet there was some bleed over here into his astrology as is seen from the consideration of the Liber Hermetis and Ptolemy's Rank of Fame. In the first, the native's birth determines his social class. This is reflected in the horoscope, but so is whether he will maintain it or waste his opportunity.

《赫爾墨斯之書》向我們展示了星相家相信他能從星盤中看出出生者在這一生中是否“階級(jí)躍升”或“階級(jí)跌落”。也就是說，在出生于低賤地位時(shí)，他是否能克服出生時(shí)的逆境，獲得名望和財(cái)富或者更加墮落。出生于優(yōu)裕環(huán)境時(shí)，他是否能維持自己的地位，為家族增光添彩并增加影響力，還是放蕩不羈，揮霍自己的遺產(chǎn)（順便說一下，他可以從父親或母親那里得到遺產(chǎn)），并悲慘、貧窮和被唾棄地死去。

The Liber Hermetis shows us that the astrologer believed that he could tell from the horoscope, whether the native "evolved" or "degenerated" in this life. That is, having been born to a lowly station, did he rise above the adversity of his birth and achieve fame and wealth or fall further. Having been born to ease did he maintain his station to his family's honour and increased influence or did he run amok, waste his inheritance (which, by the way he could get from either his father or his mother) and die miserable, poor and vilified.

托勒密也教導(dǎo)我們，一個(gè)人可以從相對(duì)不知名的前輩中崛起，并達(dá)到偉大。

Ptolemy also teaches that one could rise very high in society from relatively unknown antecedents and achieve greatness.

如果你仔細(xì)看看他們都說了什么，你會(huì)發(fā)現(xiàn)他們斷言當(dāng)這種情況發(fā)生時(shí)（即當(dāng)一個(gè)人超越了自己的地位時(shí)），通常會(huì)伴隨著逆境，并且不會(huì)不影響周圍人的和平和福祉。個(gè)人的才能和能力（影響他的職業(yè)和改變他的社會(huì)地位）是他出生時(shí)星象的結(jié)果。

If you look closely at what they both say, however, you will see that they assert that when this happens (i.e. when one rises above his station) it is usually attended by adversities and not without disturbances to the peace and the welfare of those around one.

個(gè)體在一個(gè)屬類中出生的時(shí)刻，無論是人類還是其他，賦予了它獨(dú)特的品質(zhì)。這樣一個(gè)出生星盤決定了一個(gè)人特定于他的命運(yùn)。

The individual's talents and abilities (which impacted his profession and alter his social status) are the result of his birth configuration. The moment of birth of an individual in a genus be it human or otherwise, gives it its unique qualities.

這與他或她的種族（伊本·埃茲拉指出，在中世紀(jì)，一個(gè)有著國王星盤的猶太人不能成為國王，因?yàn)樯⒕釉谕獍钊酥校┗螂A級(jí)（公爵的兒子可能成為國王，但同一所房子里同一張床上出生的農(nóng)民的兒子只能希望成為一個(gè)商人或國王的總管）所共有的命運(yùn)不同。

Such a birth horoscope determines an individual's fate as specific to him. This being distinguished from what is true of his or her race (Ibn Ezra points out that in the Middle Ages a Jew with a kingly horoscope could not be King because of the Diaspora {the dispersion of the Jews among the Gentiles}). Or his or her class (the son of a duke might become king but the son of a peasant born in the next bed in the same house at the same time could only hope to be a tradesman or the king's seneschal).

從這些考慮中產(chǎn)生了對(duì)一個(gè)人命運(yùn)有不同層次的看法。我們有自己的命運(yùn)，我們所屬社會(huì)的命運(yùn)（它可能由家庭、氏族、城市或國家組成），最后我們有人類的命運(yùn)。這是我們無法逃避的，盡管其他的可能被超越。因此，通過智慧，我們可能意識(shí)到我們與（Anthropos）的合一，并將我們的靈魂與那偉大的心靈相結(jié)合，從而達(dá)到內(nèi)在的啟明。

From these considerations arises the perception that one's fate has different strata to it. We have our own fate, the fate of the society to which we belong (which may consist of a family, clan, city or nation), and, finally we have the fate of humanity. This we cannot escape, though the others may be transcended. Thus, through Wisdom we may realise our unity with the Anthropos and unite our souls to that Great mind, thereby achieving interior illumination.

但是我們身體的生命是由星盤（由壽主星{這在完整的課程中有更詳細(xì)的介紹}）所規(guī)定的，直到它死亡，我們的身體至少在人類所共有的方面受到物質(zhì)世界的法則的制約。

But the life of our body is regulated by the horoscope (by the Alcocoden {which is more fully explored in the full course}) and until it dies our body is subject to the laws of the physical world at least in so far as all humanity is.

我們走在地球上，需要食物和住所。圣經(jīng)（創(chuàng)世紀(jì)6:3），與星相術(shù)傳統(tǒng)一致，將人類生命的極限定為等于太陽的大年，即120年。

We walk on the earth, need food and shelter. The Bible (Genesis 6:3), in common with the astrological tradition, fixes the extreme length of human life as equal to the greater years of the Sun, namely 120 years.

這是指受造的人類生命，正如《阿斯克勒庇俄斯》（第一卷：4至結(jié)尾）告訴我們的，個(gè)別人是有死的，但人類是不死的?，F(xiàn)在亞當(dāng)意味著人類。因此，只有通過將內(nèi)在人與Secret Adam、the Agathosdaemon、the Cosmic Christ、黃道相同一，才能獲得不朽，同時(shí)擺脫必然性或命運(yùn)。因?yàn)槟菚r(shí)候一個(gè)人就與天命或所有事物來源的數(shù)學(xué)和諧相一致。擺脫了身體的局限，一個(gè)人就擺脫了調(diào)節(jié)它們的法則，并且自由了。

This refers to the embodied human life, as The Asclepius (Book I:4 to the end) tells us that individual men are mortal but mankind is immortal. Now Adam means mankind. Thus only identification of the inner man with the Secret Adam, the Agathosdaemon, the Cosmic Christ, the Zodiac, can give immortality and at the same time freedom from Necessity or Fate. For then one is identical with the Heimarmeneor the mathematical harmonies from which all things come. Having escaped the limitations of body, one has escaped the laws regulating them and is free.

因此，在神秘文獻(xiàn)中，特別是在《普曼德》中，我們得知只要我們受造了，我們就受到星辰的統(tǒng)治，并受命運(yùn)束縛。

Hence in the esoteric literature, especially in The Pymander, we learn that so long as we are embodied, we are under the rule of the stars and are bound by fate.

Dignification之道在于，身體仍然存在時(shí)，提升我們的存在到永恒的認(rèn)識(shí)。

The Dignification consists in raising our being up, while still in the body, to knowledge of the eternal.

通過這種認(rèn)識(shí)，我們被賦予自由，因?yàn)殪`魂的認(rèn)識(shí)決定了靈魂的形式或形象。知道它是上帝的形象，它就與上帝合一。

By this knowledge we are made free, for the knowledge of the soul determines the soul's form or image. Knowing that it is an image of God it is one with God.

與上帝合一，它就不能被身體所統(tǒng)治。它與身體的認(rèn)同被打破了，人類就變得自由，在這個(gè)世界和天堂中生活，直到分配給身體的時(shí)間耗盡，那時(shí)他就成為天堂的居民。然而，在那之前，他必須坦然面對(duì)他命運(yùn)所注定的一切。

Being one with God it cannot be ruled by body. Its identification with the body is broken and the human being becomes free living in both this world and in heaven until the allotted time of the body runs out at which time he becomes a denizen of heaven. Until such time, however, he must meet whatever has been decreed for him by his fate.

他的自由在于不被他的身體或經(jīng)常伴隨逆境而來的心理壓力所支配或折磨。他擁有這種自由是因?yàn)樗煌耆炎约号c塵世有限的肉身等同。是更高的智慧使我們自由，并且有人說，“智慧的開端是敬畏主?！边@里所說的“敬畏”可能意味著“敬畏”，但我覺得通常需要恐懼才能讓我們走上正確的道路。 這里所說的主是《皮卡特里克斯》中發(fā)現(xiàn)的薩比安祈禱中“最高建筑物之主”。這是埃利昂（Elyion），卡巴拉學(xué)者們所說的表示上帝的四字母詞（Tetragrammaton）。

His freedom consists in not being ruled or tortured by either his body or the psychological torments which frequently accompany adversity. He has such freedom because he knows he is not these things. The higher wisdom sets us free and it is said, "The beginning of Wisdom is fear of the Lord." The "fear" referred to may mean "awe", but it seems to me that it frequently takes terror to set us on the right course. The Lord referred to is "The Lord of the Highest Edifice" of the Sabian invocations found in The Picatrix. This is Elyion, the Tetragrammaton of the Cabalists.

在從事星相咨詢或評(píng)估自己星盤中反映出來的命運(yùn)時(shí)，必須牢記這些事情。這至少有兩個(gè)原因：首先，因?yàn)檫@不是現(xiàn)代人的對(duì)待命運(yùn)的態(tài)度；其次，因?yàn)檎缥覀兒芸炀蜁?huì)看到的，做到這些事情絕不是一件容易的事情。

It is necessary to keep these things in mind when practising astrological counselling or when appraising one's own fate as reflected in one's own horoscope. This is for at least two reasons: firstly, because this is not the modern attitude and secondly, because as it will soon be seen this is by no means an easy thing to do.

今日人們普遍認(rèn)為，要改變自己的命運(yùn)，只需要運(yùn)用“積極想象”。這種觀點(diǎn)的支持者很少研究他們的命主的生活，以驗(yàn)證性格上的變化是否真的發(fā)生了。

It is widely held that all one needs to do in order to alter one's fate is to employ "active imagination". Proponents of such a point of view rarely study their subject's life long enough to verify that a change in nature has in fact occurred.

中世紀(jì)的觀點(diǎn)是，個(gè)人的本性是不會(huì)改變的。我們有時(shí)看到的那些變化是可以從出生星盤中預(yù)測出來的。不受生辰佐證的表面上的變化只是表面上的，短暫的和不真實(shí)的假裝，是不可靠的。

The Medieval point of view is that an individual's nature does not change. Such changes as we sometimes see are predictable from the natal horoscope. Apparent changes unsupported by the natal promise are only apparent, transient and unreal affectations which cannot be relied upon.

而且沒有重新設(shè)計(jì)我們的天賦性格的辦法。假裝改變自己性格中的這樣或那樣的方面是沒有意義的，因?yàn)樗遣缓线m的，也就是說，假裝我們是我們不是的東西。 我們能夠做到的唯一改變是Dignification，通過它我們徹底舍棄了與塵世有限的肉身完全等同的那個(gè)自己，并找回了真正的自我。

Moreover there is no re-designing of our natures. It is unprofitable to pretend to alter this or that aspect of one's personality because it is unbecoming, i.e. to pretend we are something we are not. The only change possible to us is the Dignification whereby we sacrifice all our selves and realise our true Self.

我們不能對(duì)我們作為塵世存在者之宿命的一部分或全部討價(jià)還價(jià)，因?yàn)槲覀儾荒芸刂扑鼈?。事?shí)是，我們不是主觀能動(dòng)者。當(dāng)星相規(guī)律在我們身上起作用，我們只是參與其中的體驗(yàn)者，。

We cannot negotiate either the restoration of a part of our beings or the entire lot for we can control neither. The truth is that we do not act. The Self watches while the astrological machinery of the cosmos acts upon us.

如果像許多人今天所斷言的那樣，真的是“你可以成為你想成為的任何人”，那么就沒有人會(huì)保持他們現(xiàn)在的樣子。

If it were true, as many today assert, that, "You can be whatever you want to be” then no one would remain what they are.

對(duì)新奇事物的渴望，對(duì)豐富經(jīng)驗(yàn)永遠(yuǎn)增加的渴望，以及貪婪這一基本驅(qū)動(dòng)力作用于生活的各個(gè)領(lǐng)域，會(huì)導(dǎo)致我們所有人改變。

The desire for the novel, the hunger forever increasing intensity of experience, the base drive of greed acting in all areas of life would cause us all to alter.

改變我們的外貌，改變我們的伴侶，搬遷我們的住所，改變我們的生活方式，一直到不僅沒有人認(rèn)識(shí)我們，而且我們自己也沒有任何身份認(rèn)同的感覺。

To change our appearance, change our partners, move our dwellings, to alter our lifestyles all the time to the point that not only would no one recognise us, but also we would not have any idea of identity ourselves.

人們通過我們的外貌、言語和行為來認(rèn)識(shí)我們。如果這些都不一致，人們就會(huì)說，他們不了解我們。

We are known by our appearance, our speech and our behaviour. If none of these are consistent, people say, they do not know us.

如果上述任何一類中存在相對(duì)不一致性，我們周圍的人就會(huì)變得不安。他們的生活變得無法把控。我們不是與他人脫節(jié)地生活。我們的生活和行為不僅影響他人。他們的也影響我們。即使是最個(gè)人主義的人，也會(huì)在乎別人的意見，盡管他們說不在乎。

If there is even relative inconsistency in any of the above mentioned categories, people around us become unhinged. Their lives become unsettled. We do not live unattached to others. Not only do our lives and behaviour impact others. Theirs affects ours. The most individualistic of us cares, despite what they say, about the opinions of others.

使我們可被辨認(rèn)的東西，讓人們對(duì)我們形成意見的東西，讓他們信任我們或愛我們或知道我們不值得信賴或他們的愛得不到回報(bào)的東西，在我們身上是不變的。那就是我們的性格。

That which makes us recognisable, that which lets people form opinions about us, which allows them to trust us or love us or know we are untrustworthy or that their love is not requited, is unchanging in us. It is our character.

我一直感到困惑的是，那些自稱是星相家的人怎么能同時(shí)斷言星盤可以用來分析性格，但是人們會(huì)改變，并且可以根據(jù)自己的愿望指導(dǎo)這種改變。

It has always puzzled me how people calling themselves astrologers can simultaneously assert that the horoscope can be used for character analysis but that people change and can direct that change according to their own desires.

反思一下我們多么善變和無常，我看不出有什么可能的目標(biāo)能夠持續(xù)足夠長的時(shí)間來實(shí)現(xiàn)。

Reflecting how changeable and inconstant our desires are, I fail to see what possible goal there could be which could be held long enough to be realisable.

我覺得很明顯，星盤可以用來準(zhǔn)確地判斷性格——我們可以根據(jù)出生星盤來分析彼此的性格——正是因?yàn)槲覀兊男愿駨膿u籃到墳?zāi)苟疾粫?huì)改變，僅在出生星盤中定義的狹窄范圍內(nèi)變化。

It seems obvious to me that the horoscope can be used as an accurate judge of character - that we can analyse each other's character on the basis of our natal figures - precisely because our character does not change from cradle to grave, except according to narrow limits defined in the natal horoscope.

反對(duì)這種觀點(diǎn)的人認(rèn)為這是宿命論和壓抑，并且否認(rèn)個(gè)人做出自己生活選擇的自由。

Opponents to this view hold that this is fatalistic and repressive and that it denies freedom to the individual to make their own choices in life.

我回答說，在我作為星相家的經(jīng)驗(yàn)中，沒有人會(huì)來問我對(duì)他們星盤的解釋，除非他們想聽聽我的意見。

. I respond by saying that in my experience as an astrologer, no one comes to ask for my delineation of their figure unless they want my opinion.

有些人來尋求娛樂，因?yàn)樗麄兿矚g聽別人談?wù)撍麄儯⑶以敢鉃榇烁跺X。除非你奉承他們，否則他們不會(huì)第二次回來。

Some come for entertainment because they like to hear people talk about them and are willing to pay for it. They don't come back a second time unless you flatter them.

這并不有趣。我試著做一個(gè)預(yù)言者。也就是說，我試著讀星盤，并誠實(shí)地說出里面有什么，相信它是現(xiàn)實(shí)（雖然我不能說出原因）。

It isn't fun. I try to be a soothsayer. That is, I try to read the horoscope and honestly say what's there believing that it is an accurate measure of reality (though how it is I can't say).

我不討好別人。我不招攬客戶也不告訴他們該做什么。我沒有限制他們。他們的性格，他們的命運(yùn)做了這些，就像我的性格，我的命運(yùn)規(guī)定了我一樣。

I do not pander. I do not solicit clients nor tell them what to do. I am not restricting them. Their character, their destiny does that, just as mine restricts me.

不管我們對(duì)生活有什么樣的哲學(xué)，當(dāng)我們的大限到了，就到了，人們會(huì)說我們（或者不說）他們想說的話。我們無法控制他們說什么或是否說。

It doesn't matter what philosophy we have of life, when our time is up it's up and people will speak of us (or not) as they wish. We have no control over what they say or if they say it.

在讀星盤時(shí)，我試著提供服務(wù)。中世紀(jì)的星相家也是這樣做的。我們的性格不會(huì)改變，我們的命運(yùn)也不會(huì)改變。

In reading a horoscope I try to be of service. So did the Medieval Astrologers. Our character doesn't change nor does our fate.

可能會(huì)改變的是我們對(duì)兩者的理解，但前提是這是我們的命運(yùn)。因?yàn)槲覀兊男愿癫粫?huì)改變，我們的生活有一個(gè)可匯報(bào)的歷史。

What may change is our understanding of both but only if that is our fate. Because our character doesn't change our lives have a reportable history.

我們可以用連貫和清晰的方式談?wù)撐覀兊纳睢蛘咧辽傥覀兛梢赃@樣談?wù)搫e人的生活。并不是說我們的生活沒有任何一致性——除非是在瘋狂的情況下，那也只是相對(duì)而言。這同樣可以從出生星盤中讀出來。

We can speak about our lives with coherence and clarity - or at least we can do so about other people's lives. It is not true that there is no consistency in our lives whatever - except in the case of insanity and then only relatively. This again is readable from the natal horoscope.

有人可能會(huì)問，如果沒有改變，我們的行動(dòng)無關(guān)緊要，為什么還要費(fèi)心讀星盤呢？答案是，如果你是一個(gè)哲學(xué)家，并且你真正想要Dignification，你應(yīng)該知道你是否會(huì)得到它。

One may ask, If there is no change, and our actions don't matter, why bother reading a horoscope? The answer is that if you are a philosopher and you truly want the Dignification, you should know if you will get it.

否則，你可能想要知道未來，只是為了清理你的頭腦，這樣你就可以心平氣和地生活下去。接受我們的命運(yùn)是明智的。它使我們免于不必要和無休止的奮斗。你可能想知道你在某一年會(huì)賺多少錢，什么時(shí)候結(jié)婚，或者會(huì)有多少孩子。這些事情可以帶來平靜的心境。平靜的心境是很值錢的。只有那些暫時(shí)失去它的人才能珍惜這一點(diǎn)。

Otherwise, you may want to know the future just to clear your mind so that you can get on with living it to the full. It is wise to accept our fate. It frees us from unnecessary and ceaseless striving. You may want to know how much money you will make in a given year, when you will marry or how many children you will have. These things can bring peace of mind. Peace of mind is worth a lot. Only those who have lost it for a time can appreciate this.

你可能是一個(gè)想要進(jìn)行占卜的魔法師。你需要選定一個(gè)合適的時(shí)間來做這件事。你可能是一個(gè)希望在煉金術(shù)方面盡可能成功的煉金術(shù)士。

You may be a magician who wants to perform a divination. You need to elect the proper time to do so. You may be an alchemist who wishes to succeed as well as he can in alchemy.

你需要在正確的時(shí)間開始你的火焰。但無論你什么時(shí)候開始火焰，如果你不是一個(gè)煉金術(shù)士——這在你的性格中，也就是說在你的星盤中——你都不會(huì)成功。同樣，魔法師之所以是魔法師，是因?yàn)樗男潜P。同樣地，大亨、國王、將軍等等也是如此。而且這些命運(yùn)可能會(huì)根據(jù)星盤而成功或悲慘。

You need to commence your fire at the right time. But no matter what time you start the fire you will not succeed unless you are an alchemist - that’s in your character which is to say your horoscope. So too the magician is such because of his horoscope. Likewise the tycoon, king, general and so forth. And each of these fates may be successful or wretched as per the horoscope.

你會(huì)看到我相當(dāng)?shù)鼐窒蘖宋覀兊目赡苄浴Ｎ业男潜P中有太陽與土星相對(duì)，而我寫這篇文章時(shí)，土星正在經(jīng)過我的上升星座（雙魚座）。我給你們分享我在過去23年里學(xué)到的東西。在其它時(shí)候，我可能會(huì)寫得更自由一些，而其他人現(xiàn)在也會(huì)比我給予命主更多的自由。我認(rèn)為他們在自欺欺人，盡管我認(rèn)為他們沒有狡詐之心。

You will see that I considerably circumscribe the possibilities open to us. My horoscope has the Sun opposed to Saturn and as I write this Saturn is transiting my rising sign (Pisces). I give you the fruits of what I've learned over the last 23 years. At another time I would have written a bit more liberally and others even now would give far more freedom to the individual than I do. I think they kid themselves and others, though I think they are innocent of guile.

我們?nèi)祟惤?jīng)常犯有傲慢之罪。我知道謙卑已經(jīng)不流行了。但在我看來，如果我們要成為優(yōu)秀的星相家，我們必須以謙卑的態(tài)度來接近星盤。事實(shí)是上帝知道，我們不知道。最能干的星相家能做到的就是準(zhǔn)確地讀星盤。阻礙我們做到這一點(diǎn)的最大障礙就是我們以為自己已經(jīng)知道它說了什么。

We humans are frequently guilty of hubris. Humility is not in fashion, I know. But it seems to me that if we are to be good astrologers we must approach the horoscope from humility. The fact is God knows, we don't. The most the able astrologer can do is to read the horoscope accurately. The biggest obstacle to doing this is the belief that we already know what it says.

玫瑰十字會(huì)曾經(jīng)說過，“Summa scientiae nihil scire”（科學(xué)之高峰是一無所知）。這就是接近星盤的地方。我們開始時(shí)沒有任何先入之見。然后我們只是簡單地讀星盤。也就是說，在學(xué)習(xí)了星相術(shù)的象征語言之后，我們只是把行星在各宮、與其他行星形成的各種配置等方面的意義翻譯成簡單的英語。

The Rosicrucians used to say, "Summa scientiae nihil scire" {The height of science is to know nothing} This is the place from which to approach a horoscope. We start without preconceptions of any sort. Then we simply read the horoscope. That is to say, having learnt the symbolic language of astrology, we simply translate the meaning of the planets in the houses, in various configurations with each other, etc into simple English.

為了幫助這個(gè)過程，在這個(gè)課程中，將給出一些規(guī)則，它們應(yīng)該像語法規(guī)則一樣應(yīng)用于翻譯。這里有一個(gè)動(dòng)詞，那里有一個(gè)副詞，這里有一個(gè)名詞，那里有一個(gè)形容詞。要造一個(gè)句子，你就把它們按照適當(dāng)?shù)脑~序串起來。你不要編造詞序——語言有規(guī)定的規(guī)則。

To assist in this process, certain rules will be given in this Course, which are to be applied as you would the rules of grammar in translation. Here you find a verb, there an adverb, here a noun, there an adjective. To make a sentence you string them together in the appropriate word order. You do not make up the word order - the language has rules which determine that.

我們不需要“創(chuàng)造”，更不用說我們沉溺于聯(lián)想思維，從我們嘴唇中流出一連串的意識(shí)，希望說出一些“正確”的話。我們不“通靈”。作為星相家，我們讀星盤。我們只讀星盤。沒有必要“解釋”星盤。我們不能給它增加任何東西。我們的個(gè)人貢獻(xiàn)只會(huì)妨礙它。我們根本無法理解客戶。我們沒有過他/她的生活。

We need not be “creative”, still less do we indulge in associative thinking running a stream of consciousness out of our liquid lips hoping to say something “right”. We do not “channel”. As astrologers we read the horoscope. We only read the horoscope. There is no need to “interpret” the horoscope. There is nothing we can add to it. Our personal contribution can only get in the way. There is no way we can understand the client. We have not lived his/her life.

雖然這門藝術(shù)被稱為決斷星相學(xué)（Judicial Astrology），但是我們對(duì)星盤的閱讀決斷的地方，而不是我們對(duì)客戶的判斷。我們經(jīng)常被要求判斷一個(gè)行星會(huì)產(chǎn)生一件事，否認(rèn)一件事，或者在產(chǎn)生之后摧毀它。這需要經(jīng)驗(yàn)和忠實(shí)地運(yùn)用判斷規(guī)則。天使的干預(yù)、內(nèi)在的聲音和熟悉的神靈的幫助是被堅(jiān)決反對(duì)的，因?yàn)樗鼈兪亲晕移垓_、不必要和無益的。

Though the Art is called Judicial Astrology, it is our reading of the horoscope where the judgement takes place, not our judging of the client. We are frequently called upon to judge if a planet will produce a thing, deny a thing or destroy it once produced. This requires experience and the faithful application of the rules of judgement. The assistance of angelic intercession, inner voices and familiar spirits is categorically discouraged as self-delusion, unnecessary and unhelpful.

這種中世紀(jì)星相術(shù)是一種赫爾墨斯星相術(shù)。我們用水星，而不是月亮來系統(tǒng)地得出解釋。不能說得夠多：星相家不知道未來。即使他通過忠實(shí)地實(shí)踐這門藝術(shù)，準(zhǔn)確地預(yù)言了未來，他也不會(huì)比客戶更知道它是真的，直到它實(shí)現(xiàn)了。、

This Medieval Astrology is an Hermetic Astrology. We use Mercury, not the Moon to systematically arrive at delineations. It cannot be said frequently enough: the astrologer does not know the future. Even after he has, by the faithful practice of the Art, accurately foretold the future, he will no more know that it is true than the client will until it is fulfilled.

星相家不能控制命運(yùn)或神靈?！爸T天述說神的榮耀”，我們只是讀“跡象”。

The astrologer does not control fate nor the gods. “The Heavens declare the Glory of God”, we just read the “signs”.

預(yù)測過程中最薄弱的環(huán)節(jié)是星相家。我們在讀圖時(shí)所盡的最大努力也一定是不夠的，因?yàn)槲覀兊纳罱?jīng)驗(yàn)和智力都不完整或不完美。

The weakest link in the process of prediction is the astrologer. Our best efforts at reading the figure are bound to be insufficient because our experience of life and intelligence is less than complete or perfect.

我們所能希望的最好的情況是傳達(dá)正確的東西——不是因?yàn)槲覀兒軅ゴ?，而是因?yàn)檫@門藝術(shù)是真實(shí)的。在解釋中總會(huì)有一定程度的直覺，但是把它降到最低，我們就可以消除很多錯(cuò)誤的直覺。這樣通過的直覺更有可能是正確的。

The best we can hope for is to convey the right thing - not because we are great but because the Art is true. There will always be a certain amount of intuition that finds its way into the delineation but keeping it to a minimum we edit out a great deal of fraudulent intuition. What gets through is far more likely to be right.

黃道是存在的起始和終點(diǎn)，我希望在后面的課程中向你展示。當(dāng)你對(duì)任何問題有疑問時(shí)，把它參照黃道，那里包含了所有事物的原則。

The Zodiac is the Alpha and the Omega of existence as I hope to show in subsequent lessons. When in doubt about any issue refer it to the Zodiac where the principles of all things are contained symbolically.

對(duì)黃道和其中包含的關(guān)系的冥想，將會(huì)闡明許多疑惑，并引導(dǎo)你重新表達(dá)許多提問不當(dāng)?shù)膯栴}。通過這種方式，你將會(huì)借助超然智慧，它經(jīng)常會(huì)彌補(bǔ)你自己的不足。

Meditation on the Zodiac and the relations contained therein will elucidate many doubts and lead you to re-phrase many questions improperly put. In this way you will draw upon the Supernal Wisdom which will often make good your own deficiency.

這就帶我們到了導(dǎo)論的結(jié)尾。我相信你已經(jīng)享受了它，并且從中受益。它為你接下來更實(shí)用的課程和你可能會(huì)進(jìn)行的任何中世紀(jì)星相術(shù)的學(xué)習(xí)打下了堅(jiān)實(shí)的基礎(chǔ)。

This brings us to the end of the orientation. I trust you have enjoyed it and have found it beneficial. It starts you off on a solid foundation for the more practical lessons that follow and any future study you may undertake in Medieval Astrology.

在命盤、時(shí)辰、世界和醫(yī)學(xué)星相術(shù)中，我發(fā)現(xiàn)當(dāng)我堅(jiān)持遵循你即將學(xué)習(xí)的指導(dǎo)原則時(shí)，會(huì)得到更好的結(jié)果。

In natal, horary, mundane and medical astrology I have found the better results are gained where I have adhered to the guidelines that you are about to learn.

但請始終記住你剛剛讀過的內(nèi)容。并且記住沒有任何一種星相術(shù)方法是百分之百萬無一失的，然而，在說了這些之后，我發(fā)現(xiàn)中世紀(jì)星相術(shù)比任何其他形式的星相術(shù)都更準(zhǔn)確。

But please always bear in mind what you have just read. And remember no astrological method is 100% foolproof however, having said that I have found Medieval Astrology far more accurate than any other form of astrology.

我很高興與你分享它，并再次祝你取得巨大成功。

I am happy to share it with you and again wish you Great Success.?

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