Concerning Rebirth 06
關於重生
By Carl Gustiv Jung 榮格
Translated by Springhero 雄伯
c. Change of internal structure. We now come to changes of personality which imply neither enlargement nor diminution but a structural alternation. One of the most important forms is the phenomenon of possession: some content, an idea or a part of the personality, obtains mastery of the individual for one reason or another. The contents which thus take possession appear as peculiar convictions, idiosyncrasies, stubborn plans, and so forth. As a rule, they are not open to correction. One has to be an especially good friend of the possessed person and willing to put up with almost anything if one is to attempt to deal with such a condition. I am not prepared to lay down any hard and fast line of demarcation between possession and paranoia. Possession can be formulated as identity of the ego-personality with a complex.
第三，內在結構的改變。我們現在談到人格的變化，既沒有擴大，也沒有縮小，而是結構改變。最重要的形式之一是著魔的現象：有些內容，觀念或人格的一部份，為了某種理由，控制一個人。這個魔的內容會以特殊的信仰，怪誕，契而不捨的計劃，等等。通常，他們不會輕易被改變。我們若是要跟這樣的人打交道，必須是被著魔的人非常好的朋友，並且願意忍受他的一切行為。我並不打算替被著魔跟偏執狂劃定一個清楚明白的分界線。著魔能夠被說明當著是自我人格認同於情結。
A common instance of this is identity with the persona, which is the individual’s system of adaptation to, or the manner he assumes in dealing with, the world. Every calling or profession, for example, has its own characteristic persona. It is easy to study these things nowadays, when the photographs of public personalities so frequently appear in the press. A certain kind of behavior is forced on them by the world, and professional people endeavor to come up to these expectations.
他們的相同之處在於認同人格偶像，也就是個人適應世界的價值理念，或是個人跟世界的應對之道。例如，每個職業或專業都有自己特有的人格偶像。今天要研究這些很容易，因為公共人物的照片時常出現在報紙上。世界對他們強制要求一些行為規範，而專業人員也設法符合這些期望。
Only, the danger is that they become identical with their persona—the professor with his text-book, the tenor with his voice. Then the damage is done; henceforth he lives exclusively against the background of his own biography. For by that time it is written: “…then he went to such and such a place and said this or that,” etc. The garment of Deianeira has grown fast to his skin, and a desperate decision like that of Heracles is needed if he is to tear this Nessus shirt from his body and step into the consuming fire of the flame of immortality, in order to transform himself into what he really is. One could say, with a little exaggeration, that the persona is that which in reality one is not, but which oneself as well as others think one is. In any case the temptation to be what one seems to be is great, because the persona is usually rewarded in cash.
只是危險的是，他們會將偶像相等同於人格化身，也就是說將教授認同成教科書，將男高音認同成他的聲音。因此會造成傷害。從此他們完全生活於偶像傳記的背景中。因為這時候，據說偶像的一言一行都是他們所關注。影星帖念拉的衣服緊緊穿在他身上，假如你要脫掉他身上那件聶休思的襯衫，踩入那炙熱焚身的永恆火燄，要改變他還回本來樣子，你可是要像赫拉克一樣，先要有準備移山倒海的決心。我們不妨稍微誇張地說，人格偶像就是實際上自己不是那個樣子，但是自己以及別人卻認為自己是那個樣子。無論如何，要成為偶像的誘惑其實沒什麼不好，因為人格偶像通常名利雙收。
There are still other factors which may take possession of the individual, one of the most important being the so-called “ inferior function.” This is not the place to enter into a detailed discussion of this problem; I should only like to point out that the inferior function is practically identical with the dark side of the human personality. The darkness which clings to every personality is the door into the unconscious and the gateway of dreams, from which those two twilight figures, the shadow and the anima, step into our nightly visions or, remaining invisible, take possession of our ego-consciousness. A man who is possessed by his shadow is always standing in his own light and falling into his own traps. Whenever possible, he prefers to make an unfavorable impression on others. In the long run luck is always against him, because he is living below his own level and at best only attains what does not suit him. And if there is no doorstep for him to stumble over, he manufactures one for himself and then fondly believes he has done something useful.
依舊還有其它因素可能使人著魔，其中最重要的是所謂「自卑感」現在不想詳細討論這個問題。我只是想要指出，自卑感幾乎可以等同於人格的黑暗面。靠緊每個人格的黑暗，是進入無意識之途及夢之門。從那裡，兩個陰陽魔界的的陰影跟阿尼瑪步入夜間的景象，或是隱形地佔據我們的自我意識。被他自己的陰影所盤據的人總是站在自己的陽光中，並且又掉入自己的陷阱。他寧願盡可能地給別人負面的形象，最後總是壞運連連，因為他沒有活出自己的水平，充其量只是得到非自己所適合。而且，即使沒有門階讓他絆倒，他自己也會去搬一個絆腳石，然後還沾沾自喜，他做了件有用的事。
Possession caused by the anima or animus presents a different picture. Above all, this transformation of personality gives prominence to those traits which are characteristic of the opposite sex; in man the feminine traits, and in woman the masculine. In the state of possession both figures lose their charm and their values; they retain them only when they are turned away from the world, in the introverted state, when they serve as bridges to the unconscious. Turned towards the world, the anima is fickle, capricious, moody, uncontrolled and emotional, sometimes gifted with daemonic intuitions, ruthless, malicious, untruthful, bitchy, double-faced, and mystical. The animus is obstinate, harping on principles, laying down the law, dogmatic, world-reforming, theoretic, word-mongering, argumentative, and domineering. Both alike have bad taste: the anima surrounds herself with inferior people, and the animus lets himself be taken in by second-rate thinking.
阿尼瑪或阿尼瑪斯所造成的盤據畫面不一樣。尤其是，這個人格的轉變使那些表現男女異性的特色發揚光大，男性帶有陰柔特色，女性帶有陽剛特色。在盤據的狀態，兩種形象都失去他們的魅力跟價值。只有當他們處於跟世界隔離時，也就是在內省的狀態時，充當無意識的橋樑時，他們才保留原有的魅力跟價值。當轉向外在世界時，阿尼螞是易變，任性，低潮，無法自制，情緒化，有時還帶有惡魔本能，無情，惡意，不忠實，淫蕩，雙面人，神秘兮兮。阿尼瑪斯則是頑固，堅持原則，制定法則，武斷，改革世界，理論化，咬文嚼字，愛爭論，愛支配人。兩者同樣也有不好的品味：阿尼瑪身邊常圍繞一些自卑情結的人物，而阿尼瑪斯則讓自己為二流思想所欺騙。
Another form of structural change concerns certain unusual observations about which I speak only with the utmost reserve. I refer to states of possession in which the possession is caused by something that could perhaps most fitly be described as an “ ancentral soul,” by which I mean the soul of some definite forebear. For all practical purposes, such cases may be regarded as striking instances of identification with deceased persons. ( Naturally, the phenomena of identity only occur after the “ ancestor’s ” death.)
另外一個結構改變的形式，牽涉到某些不尋常的觀察，但是我只能說得很保留。我提到的這個著魔狀態，是被可以適當地描述為「祖先的靈魂」所引起。我的意思是指某個明確身份的祖先的靈魂。儘管這種情形有其實用目的，我們還是認為它們是顯而易見地認同死去的人（當然認同的現象是發生在「祖先」死亡之後）。
My attention was first drawn to such possibilities by Leon Daudet’s confused but ingenious book L’Hereda . Daudet supposes that, in the structure of the personality, there are ancestral elements which under certain conditions may suddenly come to the fore. The individual is then precipitately thrust into an ancestral role. Now we know that ancestral rules play a very important part in primitive psychology. Not only are ancestral spirits supposed to be reincarnated in children, but an attempt is made to implant them into the child by naming him after an ancestor.
首先吸引我注意這種可能性的是，列昂、豆帖那本令人迷惑而又充滿睿見的書L’Hereda。豆帖認為在人格結構裡，祖先因素在某些情況可能會突然冒出檯面。個人因此突然扮演起祖先的角色。現在我們知道，祖先的規則在原始心理學扮演一個重要的角色。祖先的靈魂不但被認為會在小孩身上重生，而且小孩還依照祖先名字命名，企圖要以此方式將祖先的靈魂，安置在小孩身上
So, too, primitives try to change themselves back into their ancestors by means of certain rites. I would mention especially the Australian conception of the alcheringamijina, ancestral souls, half man and half animal, whose reactivation through religious rites is of the greatest functional significance for the life of the tribe. Ideas of this sort, dating back to the Stone Age, were widely diffused, as may be seen from numerous other traces that can be found elsewhere. It is therefore not improbable that these primordial forms of experience may recur even today as cases of identification with ancestral souls, and I believe I have seen such cases.
所以，原始人設法憑藉某些典禮，改變自己回到他們的祖先。我特別要提到澳洲的半人半動物的祖靈的觀念。透過宗教儀式使祖靈復活，對於部落的生活具有重要意義。這種觀念可以回溯到石器時代，廣泛散佈各地，我們在其它地方所發現的無數遺跡，都可看到。因此，這些原始的經驗模式若重新發生在今日，作為認同於祖先靈魂的案例，並非不可能。我相信我已經看到這樣的案例。
P44—p46
Concerning Rebirth 06
關於重生
By Carl Gustiv Jung 榮格
Translated by Springhero 雄伯
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