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翻譯社

 

 

 

阿萊斯特・克勞利筆下的弗里德里希・尼采

Friedrich Nietzsche in Aleister Crowley’s writings

天成翻譯社將先從簡短介紹這位偉大思惟家的一生開始，接著再來切磋他對阿萊斯特・克勞利以及泰勒瑪的影響。

弗里德里希・尼采是一位德國哲學家，詩人和說話學家，生涯於1844-1900年間。

 

The Life of Friedrich Nietzsche, Prophet of Thelema

From Crowley’s knowledge of Nietzsche, we can guess that he read at least The Gay Science, Beyond Good and Evil翻譯社 and The Antichrist. He mentioned Antichrist by name in the above quotation, and essentially mentions Beyond Good and Evil in the following commentary to Liber LXV V:37, “O ye that are beyond Aormuzdi and Ahrimanes! blessèd are ye unto the ages:” He comments: “In Persian Theology, the principles of Good and Evil. Cf. Nietzsche; and in our own doctrine翻譯社 expressed in many ways in many places.”

 

 

從克勞利提及尼采的各個段落來看，他應當確實細心揣摩過尼采的思惟，特殊是因為有些作品的譯版還未必已上市翻譯

尼采在《律法之書》裡被尊奉為諾斯底派的聖人，光是這點就足以講明他必然對阿萊斯特・克勞利的思想有過深入的影響。

In the essay of Magick Without Tears when Crowley describes the Three Schools of Magick. He essentially defines the White School by quoting from The Book of the Law and then citing Nietzsche, relating the two closely:

Aleister Crowley On Friedrich Nietzsche

“The Book [of the Law] announces a new dichotomy in human society; there is the master and there is the slave; the noble and the serf; the “lone wolf” and the herd. [The “Master” roughly denotes the able翻譯社 the adventurous, welcoming responsibility. The “slave:” his motto is “Safety first,” with all that this implies. Race, birth, breeding etc. are important but not absolutely essential factors] (Nietzsche may be regarded as one of our prophets…)” —Magick Without Tears, ch.48

最後，克勞利也對尼采的超脫觀表達了看法：

“We may define the doctrine of the White School in its purity in very simple terms. Existence is pure joy. Sorrow is caused by failure to perceive this fact; but this is not a misfortune. We have invented sorrow, which does not matter so much after all, in order to have the exuberant satisfaction of getting rid of it. Existence is thus a sacrament. Adepts of the White School regard their brethren of the Black very much as the aristocratic English Sahib (of the days when England was a nation) regarded the benighted Hindu. Nietzsche expresses the philosophy of this School to that extent with considerable accuracy and vigour. The man who denounces life merely defines himself as the man who is unequal to it. The brave man rejoices in giving and taking hard knocks, and the brave man is joyous.” —Magick Without Tears翻譯社 ch. 7

 

泰勒瑪的先知，弗里德里希・尼采的一生

“Nietzsche may be regarded as one of our prophets…” —Magick Without Tears, ch.48

像他就有在這面的引文裡提到《反基督者》，並且他在《律法》LXV V:37的注釋裡也提到了《善惡的彼端》，“噢，這是超脫在馬茲達和哈里曼之外的境地！為這個時期的你們獻上祝福，”他寫道：“在波斯神學裡，有所謂的善與惡之原則，尼采也是；並且這在我們的教義裡也多有表達。”

根據克勞利對尼采的熟悉，天成翻譯社們最少可以猜測他應當讀過《康樂的科學》，《善惡的彼端》和《反基督者》。

“Nietzsche was to me almost an avatar of Thoth, the god of wisdom…” —Confessions, ch.76

 

Friedrich Nietzsche was born on October 15, 1844 in Roecken bei Luetzen near Leipzig in Germany. Around when Nietzsche was five翻譯社 his father and brother both died within 6 months of each other. Nietzsche was born into a line of Lutheran ministers including his father and grandfather, and his immersion in Christianity continued when he was enrolled in a boarding school from age 14 to 19 which used to be a Cistercian monastery. Around this time, Nietzsche learned about Hoelderlin’s romantic poetry and Richard Wagner’s music翻譯社 both of which would greatly influence his inner development.

“Christianity has fallen, and so Christ has already become the ‘devil’ to such thinkers as Nietzsche and Crowley. — O.M.” –Note in Crowley’s translation of Eliphas Levi’s The Key of the Mysteries

尼采在泰勒瑪教義裡的立場

 

20歲的尼采以研習神學和說話學（古代與古典文學研究）的學生身份入讀波恩大學，固然他後來又選擇去萊比錫大學好更專注地攻讀說話學翻譯尼采也恰是在此時，無意的在書店裡發現了阿圖爾・叔本華的《作為意志和表象的世界》，這本書對他的影響絕對要比其它任何著作都來很多。

 

我們習慣在戶外思考——不管是散步、跳躍、攀登、舞蹈，最好是在孤獨的山上或接近海的處所，在那裡即便是一條小徑也能令你大有啟發。面臨一本書的價值黑白，我們的第一問題是：它們可以走嗎？或它們可以跳舞嗎？”）或《瞧！》（“盡量少坐；要知道，當一個人還能自由走動時，他所有的思想都是降生於戶外——其中就連肌肉也不是在為盛宴慶賀。”）

所有的成見都源於腸子...久坐的糊口——正如天成翻譯社之前所說——這是對聖靈的真正褻瀆。

或許這段話是鑒戒自《歡愉》（“天成翻譯社們其實不屬於那些只能從書裡得到靈感的人。 正因如斯，我們決意將代表過去文明的一切都一網打盡。這些器械，除是對小我的不公以外，也是基於果斷假設而肇的失敗，這不單單是謊言罷了了。一旦尼采及其他人都證明了這點，他們便落空了正當性。”——《自白》，第87篇翻譯

這個整體的主旨就是要匡助每一個成員實現他們的方針；因為應該擬定出規則，然後所有政策疑問都該憑據這個原則來放置。

“（1919年），我鼓起了想要按照《律法之書》的原則成立一個團體的念頭，好開闢一個極新社會的根蒂根基翻譯其中最首要的倫理原則就是，每一個人在平生中都該找到自己的明白目的，而且他完全有權去實現這個目的。他們的權勢巨子取決於對長短對錯的界說，難以成立。

克勞利還寫說，“然而，我用我的威嚴叮囑你：去過著危險的糊口吧翻譯這不恰是弗里德里希・尼采叔叔的話嗎？”（《律法》，第47篇）。“危險的生涯”這話極可能是參考自《快樂的科學》（“從生存中收獲最大的成果與最極致的享受的奧密就是——過上危險的生活...”）不外近似的設法主意在《查拉圖斯特拉如是說》裡也有呈現過翻譯克勞利還曾贊同過尼采的進化與權力意志觀：

’）...（簽名）狄奧尼索斯”...

 

1889年，尼采在目擊了一匹馬被鞭打後便禁不住上前摟抱牠並放聲大哭，隨後尼采的精力便完全解體。人們都認為他瘋了，不外他的手劄卻顯露出了某種神秘傾向，例如“我哼著一首新歌：這個世界已截然不同，天上的一切都歡暢非常，（簽名）被釘上十字架的那位”還有“我穿戴我的學生外衣雲遊四方，然後天成翻譯社拍了拍一個傢伙的背向他說道：siamo contenti? Son dio, ho fatto questa caricatura（‘一切都還好嗎？天成翻譯社是上帝，這齣鬧劇就是我的傑作。

克勞利繼續寫道：

In general翻譯社 Crowley sympathized with Nietzsche’s assessment of Christianity as ‘slave morality.’ He wrote, “I entirely agree with Nietzsche that Christianity is the formula of the servile state; true aristocracy and true democracy are equally its enemies. In my ideal state everyone is respected for what he is. There will always be slaves, and the slave is to be defined as he who acquiesces in being a slave” (Confessions, ch.60). He also writes:

 

This either comes from The Gay Science (“We do not belong to those who have ideas only among books, when stimulated by books. It is our habit to think outdoors – walking, leaping翻譯社 climbing, dancing, preferably on lonely mountains or near the sea where even the trails become thoughtful. Our first questions about the value of a book翻譯社 of a human being, or a musical composition are: Can they walk? Even more翻譯社 can they dance?”) or Ecce Homo (“Sit as little as possible; give no credence to any thought that was not born outdoors while one moved about freely – in which the muscles are not celebrating a feast, too. All prejudices come from the intestines… The sedentary life – as I have said once before – is the real sin against the holy spirit.”)

 

 

1879年，尼采因為健康問題詞去了巴塞爾大學的教職。

尼采在27歲（1871）那年出書了他的第一部著作《悲劇的降生》，華格納對高度讚賞這部作品，但其他學者卻予以嚴厲評述。到了1878年，33歲的尼采又出書了《人道的，太人道的》一書，這本書基本上就宣告了他與華格納的破裂，因為他已沒法再忍受後者的有些偏向（他在書裡稱之為“藝術家”）。

 

存在是純潔的喜悅。我們發現了悲痛，不外這不主要，究竟結果人都有擺脫它的興旺滿足感。白色學院的智者認為他們的黑色兄弟就像英國的貴族老爺們一樣（在英國仍是一個完全國度的時候），愚笨無知的印度教徒也是翻譯尼采直言不諱的說出了這間學院的哲學，那些訓斥生命的不外就是自認為本身不屈等的人。英勇的人樂於一往無前，老是佈滿歡喜。悲痛恰好是源於沒有發覺到這一事實；但這並不是大不幸。所以，存在就是一種聖禮。”——《沒有眼淚的魔法》，第7篇

“我們可以用特別很是簡單的術語來界說白色學院的教義。

Friedrich Nietzsche was a German philosopher翻譯社 poet, and philologist who lived from 1844 to 1900. I will first give a brief biography of this great thinker and then his influence on Aleister Crowley and Thelema will be discussed.

 

 

“這本書（《律法》）為人類社會規定了一種全新的二分法；即主人與奴隸；貴族與農奴；‘孤狼’和牛群。（‘主人’象徵著勇於冒險與承當責任翻譯‘奴隸’的座右銘則是‘平安第一’，所有這一切都不言自明翻譯種族、出身、滋生這些都很重要，但不是最或不成缺的）（尼采該當被視為是天成翻譯社們的先知之一...）”——《沒有眼淚的魔法》，第48篇

“任何一種思想都會因為矛盾而蒙受立刻損壞或抵消，這就是所有高度靈性的視野的特徵。黑格爾和尼采都模糊看見了這個設法主意，不外它在《聰明》或說《愚昧之書》裡有加倍完整且簡單的表述翻譯”——《透特之書》

by IAO131 - January 9翻譯社 2017

Crowley also writes翻譯社 “Yet this I charge thee with my Might: Live Dangerously. Was not this the Word of thine Uncle Friedrich Nietzsche?” (Liber Aleph, ch.47). This mention of “live dangerously” is most likely a reference to The Gay Science (“the secret for harvesting from existence the greatest fruitfulness and the greatest enjoyment is – to live dangerously … “) although similar lines appear in Thus Spake Zarathustra. Crowley echoes Nietzsche’s ideas about evolution and the will-to-power when he writes:

Finally, Crowley also writes about Nietzsche’s knowledge of going beyond opposites:

 

From these quotations it should be apparent that Crowley not only knew Nietzsche’s writings fairly well for his time but was greatly influenced by them. He hailed Nietzsche not only as a Gnostic Saint of the E.G.C. but also a prophet of the Law of Thelema, a title Crowley did not throw around lightly.

“Read Nietzsche!” –Aleister Crowley

他引述《律法》和尼采的話來界說所謂的白色學院，並且將二者親切聯繫在一路：

在《沒有眼淚的魔法》中，克勞利描寫了三間魔法學院。

Do what thou wilt shall be the whole of the Law.

“這節經文裡有很多與尼采附近的概念翻譯它是關於進化與自然的概念翻譯我們而今所做的不就是在延續肺結核，諸如斯類的疾病的疾苦嗎？天然的行事風格就是物競天擇，這就是最仁慈的體例翻譯當前所有的強者都受傷了，他們的前進因為弱肢和缺肢而變得滯礙難行，病變又萎縮的肢體阻礙著他們翻譯把基督徒丟去餵獅吧！”——對《律法》vel Legis II:21的注釋

“Read Nietzsche!” –“The Ordeal of Ida Pendragon” from The Equinox I:6

他不止甚讚尼采是E.G.C的諾斯底聖人，同時也稱他為泰勒瑪律法的先知，這可不是一個克勞利會等閑讓出的頭銜。

從這些引文裡天成翻譯社們不難發現，克勞利不僅讀過尼采的著作，乃至可謂深受其影響。

 

尼采在23歲的時辰於服役時代受傷，是以他只得重返萊比錫大學，這也是他結識理查・華格納的契機。尼采在24歲時成為了巴塞爾大學的古典說話學傳授，然後他在25歲的時候於普法戰爭時代擔任醫務兵，並且染上了白喉和痢疾，或許還包羅戰爭引起的創傷性症候群。起初尼采與華格納有著一段竭誠的友情，尼采甚至稱兩人的友情是他“最偉大的成績”，不過有時他仍會埋怨自己太晚才與華格納相識（見《華格納事宜》和其它尼采說起華格納的地方），但他們的友情沒能細水長流，以致於後來尼采更曾抨擊華格納的音樂中的感傷主義。

“這個時期（或普遍）的道德：那就是‘奴隸神’的記號，已被尼采在《反基督者》裡進行過了一番完全闡發與破壞翻譯它涵蓋了所有最惡劣的惡習，特別是妒忌、懦弱、殘暴還有貪心...”——《沒有眼淚的魔法》，第70篇

“於我來說，尼采幾近就是聰明之神透特的化身...”——《克勞利的自白》，第76篇

 

In 1889翻譯社 Nietzsche famously had a mental breakdown when he witnessed a horse being whipped, threw his arms around the horse, and collapsed. During this time, he was considered insane although his letters reveal a strangely mystical insight, e.g. “Sing me a new song: the world is transfigured and all the heavens are joyous. [signed] The Crucified One” and “I go everywhere in my student coat翻譯社 now and then slap someone on the back翻譯社 and say: siamo contenti? Son dio, ho fatto questa caricatura [“Is everything OK? I am God, this farce is my creation.”]… [signed] Dionysus”…

When Nietzsche turned 23 he entered military service but suffered an injury which allowed him return to the University of Leipzig where he met Richard Wagner. Nietzsche initially had a powerful friendship with Wagner, calling his relationship with him his “greatest achievement翻譯社” and while he still would write about Wagner late into his life (in The Case of Wagner and Nietzsche contra Wagner and elsewhere) they eventually had somewhat of a falling out, including Nietzsche critiquing Wagner’s sentimentalism in his music. At age 24, Nietzsche was offered the position of a professor of classical philology at the University of Basel. At age 25 he served as a medical attendant during the Franco-Prussian War where he contracted diphtheria and dysentery and saw up close the traumatic effects that battle could induce.

”——《沒有眼淚的魔法》，第4篇

“尼采很透辟的察看到，靈光常常乍現於散步；對天成翻譯社來講一樣如此，並且不止一兩次，每當我拖起腳溜達去時，最主要的靈感就會泛起。

 

克勞利曾這麼說過：

首先，我們可以清晰的看見克勞利特別很是讚賞尼采：他不但在《律法》裡視後者為諾斯底派的聖人，並且他還強調尼采恰是荷魯斯時代的先知。

 

 

When Nietzsche was 20 he enrolled in the University of Bonn as a student of theology and philology (the study of ancient and classical texts), although he switched to the University of Leipzig to pursue philology more closely. It was here that Nietzsche would come upon Arthur Schopenhauer’s The World as Will and Representation accidentally in a bookstore, a book that would influence his thinking arguably more than any other.

 

1844年10月15日，弗里德里希・尼采誕生於德國萊比錫四周的洛肯呂岑鎮。

 

尼采一家都信仰路德派，包括他的父親和祖父，而他本人也相當鍾情於基督教，他在14-19歲時代就讀的寄宿黉舍之前就是一間基督教修道院。尼采也是在這個時刻接觸了荷爾德林的浪漫詩歌與理查・華格納的音樂，這二者也都對他的自我成長產生了極大的影響。尼采5歲的時辰，他的父親和弟弟在六個月內接踵去世。

 

“There is a good deal of the Nietzschean standpoint in this verse. It is the evolutionary and natural view. Of what use is it to perpetuate the misery of Tuberculosis, and such diseases, as we now do? Nature’s way is to weed out the weak. This is the most merciful way, too. At present all the strong are being damaged翻譯社 and their progress hindered by the dead weight of the weak limbs and the missing limbs, the diseased limbs and the atrophied limbs. The Christians to the Lions!” –Commentary to Liber AL vel Legis II:21

“去讀尼采！”——阿萊斯特・克勞利

Firstly翻譯社 we can see that Aleister Crowley thought very highly of Nietzsche: he not only included as a Gnostic Saint in Liber XV but thought of him as a prophet of the Aeon of Horus. Crowley said of him:

“…kindness and conscientiousness and altruism are really drawbacks to the progress of humanity. As Nietzsche said this翻譯社 and I too agree with him翻譯社 there is little more to be said.” —Liber 888

After this Nietzsche traveled around Europe include Nice, Sils-Maria, Leipzig翻譯社 Turin, Genoa, Recoaro, Messina翻譯社 Rapallo, Florence, Venice翻譯社 and Rome. During this time he wrote many books including Daybreak in 1881, The Gay Science in 1882, Thus Spoke Zarathustra from 1883-1885翻譯社 Beyond Good and Evil in 1886翻譯社 On the Genealogy of Morals in 1887, and several books in 1888 including The Case of Wagner, Twilight of the Idols翻譯社 The Antichrist, Ecce Homo, and Nietzsche Contra Wagner.

阿萊斯特・克勞利對弗里德里希・尼采的看法

 

“基督教已經步入傍晚，所以對象是尼采和克勞利如許的思想家而言，基督已逐步無異於‘魔鬼’翻譯——O.M.”——克勞利對埃利法斯・利維的《神秘學之鑰》的翻譯筆記

Further, Crowley writes:

“It is characteristic of all high spiritual vision that the formulation of any idea is immediately destroyed or canceled out by the arising of the contradictory. Hegel and Nietzsche had glimmerings of the idea翻譯社 but it is described very fully and simply in the Book of Wisdom or Folly.” —The Book of Thoth

Crowley mentions Nietzsche when he writes regarding the ethic of Thelema and going beyond good and evil:

The Nietzschean Standpoint in Thelemic Writings

 

“[In 1919] my main idea had been to found a community on the principles of The Book of the Law, to form an archetype of a new society. The main ethical principle is that each human being has his own definite object in life. He has every right to fulfil this purpose, and none to do anything else. It is the business of the community to help each of its members to achieve this aim; in consequence all rules should be made, and all questions of policy decided, by the application of this principle to the circumstances. We have thus made a clean sweep of all the rough and ready codes of convention which have characterized past civilizations. Such codes, besides doing injustice to the individual翻譯社 fail by being based on arbitrary assumptions which are not only false, but insult and damage the moral sense. Their authority rested on definitions of right and wrong which were untenable. As soon as Nietzsche and others demonstrated that fact翻譯社 they lost their validity.” —Confessions, chapter 87.

順行翻譯公司的意志所為就是律法翻譯

 

 

Friedrich Nietzsche is listed as a Gnostic Saint in Liber LII翻譯社 which shows he had, at the very least翻譯社 a profound influence on the thinking of Aleister Crowley. An assortment of references to Nietzsche by Crowley show that he was fairly well-read in Nietzsche’s thought, especially since translations of certain texts did not necessarily come out for a while.

 

他在這段期間亦筆耕不輟，例如1881年有《朝霞》、1882年的《歡愉的科學》、1883-1885年有《查拉圖斯特拉如是說》、1886年的《善惡的彼端》、1887年《道德譜系學》，然後他在1888年又接連發表了《華格納事務》、《偶像的傍晚》、《反基督者》、《瞧！這小我》還有《尼采否決華格納》。

以後尼采起頭遊歷歐洲，他造訪過的處所包孕尼斯、錫爾斯-瑪麗亞、萊比錫、都靈、熱那亞、雷科阿羅、墨西拿、拉帕洛、佛羅倫薩、威尼斯和羅馬。

 

 

“尼采該當被視為是我們先知之一...”——《沒有眼淚的魔法》，第48頁

“...良善，責任心還有益他主義都是人類前進的絆腳石翻譯誠如尼采所言，我非常贊成他的說法，沒有什麼好在彌補的翻譯”——《律法》888

在我的抱負國裡，每一個人都有遭到尊重的權力。

總的來講，克勞利異常認同尼采說基督教就是“奴隸道德”的表現這話。克勞利寫道，“我完全贊成尼采，基督教是奴隸國度的方法；真正的貴族與真實的民主同樣是其仇敵。奴隸老是存在，所謂的奴隸就是那種默許本身淪為奴隸的人翻譯”（《自白》，第60篇）翻譯他還說：

 

 

“Area [or Common] Morality: This is the code of the “Slave-Gods翻譯社” very thoroughly analysed, pulverized, and de-loused by Nietzsche in Antichrist. It consists of all the meanest vices, especially envy, cowardice翻譯社 cruelty and greed…” —Magick Without Tears, ch.70

“Nietzsche has well observed that the best thoughts come by walking; and it has happened to me, more than once or twice, that really important correspondences have come翻譯社 as by a flashlight, when I was padding the old hoof.” —Magick Without Tears翻譯社 ch.4

 

 

克勞利也曾在論及泰勒瑪的理論以及超脫善惡的理念時提到尼采：

http://www.thelemicunion.com/aleister-crowley-friedrich-nietzsche/

Nietzsche published his first major work at age 27 (in 1871), entitled The Birth of Tragedy, which was highly praised by Wagner but harshly criticized by various scholars. In 1878, at age 33翻譯社 Nietzsche published Human, All-Too-Human which essentially ended his friendship with Wagner because of certain characterizations of him (called “the artist” in the book). In 1879, Nietzsche resigned his professorship at Basel because of health problems.

“去讀尼采！”——《春分》I:6〈伊達・彭德爾的考驗〉

 

 

以下內文出自: http://blog.xuite.net/kesaite/blog/481151433有關翻譯的問題歡迎諮詢天成翻譯社