榮格釋夢 06

榮格釋夢 06

Psychology and Alchemy by C.G. Jung

Translated by Springhero



10. Visual Impression

  The unknown woman stands in the land of sheep and points the way.


第十夢: 視覺印象



  The Anima, having already anticipated the solificatio, now appears as the psychopomp, the one who shows the way. The way begins in the children’s land, i.e., at a time when the historical psyche, the collective unconscious. The separation is indeed inevitable, but it leads to such an alienation from that dim psyche of the dawn of mankind that a loss of instinct ensues. The result is instinctual atrophy and hence of disorientation in everyday human situation. But it also follows from the separation that the “ children’s land” will remain definitely infantile and become a perpetual source of childish inclinations and impulses. These intrusions are naturally most unwelcome to the conscious mind, and it consistently represses them for that reason. But the very consistency of the repression only serves to bring about a still greater alienation from the fountainhead, thus increasing the lack of instinct until it becomes lack of soul. As a result, the conscious mind is either completely swamped by childishness or else constantly obliged to defend itself in vain against the inundation, by means of a cynical affectation of old age or embittered resignation. We must therefore realize that despite its undeniable successes the rational attitude of present-day consciousness is, in many human respects, childishly un-adapted and hostile to life. Life has grown desiccated and cramped, crying out for the rediscovery of the fountainhead. But the fountainhead can only be found if the conscious mind will suffer itself to be led back to the “ children’s land,” there to receive guidance from the unconscious as before. To remain a child too long is childish, but it is just as childish to move away and then assume that childhood no longer exists because we do not see it. But if we return to the “ children’s land” we succumb to the fear of becoming childish, because we do not understand that everything of psychic origin has a double face. One face looks forward, the other back. It is ambivalent and therefore symbolic, like all living reality.




  We stand on a peak of consciousness, believing in a childish way that the path leads upward to yet higher peaks beyond. That is the chimerical rainbow bridge. In order to reach the next peak we must first go down into the land where the paths begin to divide.




11. Dream:

  A voice says, “ But you are still a child.”




   The dream forces the dreamer to admit that even a highly differentiated consciousness has not by any means finished with childish things, and that a return to the world of childhood is necessary.




12. Dream:

   A dangerous walk with Father and Mother, up and down many ladders.





   A childish consciousness is always tied to father and mother, and is never by itself. Return to childhood is always the return to father and mother, to the whole burden of the psychic non-ego as represented by the parents, with its long and momentous history. Regression spells disintegration into our historical and hereditary determinants, and it is only with the greatest effort that we can free ourselves from their embrace. Our psychic pre-history is in truth the spirit of gravity, which needs steps and ladders because, unlike the disembodied airy intellect, it cannot fly at will. Disintegration into the jumble of historical determinants is like losing one’s way, where even what is right seems an alarming mistake.




  As hinted above, the steps and ladders theme points to the process of psychic transformation, with all its ups and downs. We find a classic example of this in Zosimos’ ascent and descent of the fifteen steps of light and darkness.





It is of course impossible to free oneself from one’s childhood without devoting a great deal of work to it, as Freud’s researches have long since shown. Nor can it be achieved through intellectual knowledge only: what is alone effective is a remembering that is also a re-experiencing. The swift passage of the years and the overwhelming inrush of the newly discovered world leave a mass of material behind that is never dealt with. We do not shake this off; we merely remove ourselves from it. So that when, in later years, we return to the memories of childhood we find bits of our personality still alive, which cling round us and suffuse us with the feeling of earlier times. Being still in their childhood state, these fragments are very powerful in their effect.t They can lose their infantile aspect and be corrected only when they are reunited with adult consciousness. This “ personal unconscious “ must always be dealt with first, that is, made conscious, otherwise the gateway to the collective unconscious cannot be opened. The journey with father and mother up and down many ladders represents the making conscious of infantile contents that have not yet been integrated.



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