榮格釋夢 06

榮格釋夢 06

Psychology and Alchemy by C.G. Jung

Translated by Springhero

32hsiung@pchome.com.tw

 

10. Visual Impression

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

 

第十夢: 視覺印象

陌生女子站在綿羊地上,指著道路方向。

 

  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.

 

阿尼瑪,已經預期「圓融地」,現在出現當著冥府使者,引導道路者。道路起自童年的土地,此時理性的目前意識尚未跟歷史心理的潛意識分開。分開的確是無可避免的,但是它導致疏離人類剛開始的朦朧心理,隨之而來是本能的喪失。結果是本能的麻痺及人類日常狀況的失去定位。但也可以從分開當中推演到「童年的土地」將始終明確是幼年,成為孩童傾向及衝動的永久來源。這些侵犯當然最不受意識心靈的歡迎,因為那個理由不斷地飽受壓抑。但是這個持續的壓抑只是充當一個更大的疏離源頭,因此增加了本能的欠缺,直到它成為靈魂的欠缺。結果,意識心靈不是完全被幼稚淹沒,就是憑藉老年的憤世嫉俗或痛苦的順服,不斷地被迫要徒勞地捍衛自己免於淹沒。因此,我們必須體會到,儘管目前意識的理性態度有其不可否認的成功,在許多人性層面,它適應得頗為幼稚,而且跟生命力抵觸。生命力變得乾涸扭曲,呼喚要重新找回源頭。但是只有意識心靈願意承受痛苦,被帶回「童年土地」,在那裡像以前一樣,接受無意識的引導,這個源頭才有辦法被找到。始終保持是孩童太久是幼稚,但是偏離孩童,以為童年不再存在,因為我們視而不見,那也是同樣的幼稚。但是一但我們回到「童年的土地」,我們會屈服於成為孩童的恐懼,因為我們不瞭解到,每一個心理起源的東西都有雙重臉目。一個面目向前看,另一個面目向後看。它是曖昧,因此是具有符號象徵,像所有生命的實體。

 

  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.

 

我們站在意識的山頂,幼稚地相信,這條道路通往更高的遠處山頂。那是一道幻見中的彩虹橋。為了到達下一個山頂,我們必須先下到平地,山路開始分歧的地方。

 

11. Dream:

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

第十一夢:

一個聲音說:「但是你依舊是個小孩。」

 

   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.

 

這個夢強迫作夢者承認,即使一個非常明顯的意識也無法跟孩童的事物一刀兩斷,回到童年的世界是必須的。

 

12. Dream:

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

 

第十二夢:

跟父母一起走危險路段,上下樓梯。

 

   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.

 

孩童意識總是跟父母有關,從來不是單獨存在。回到童年總是回到父母,回到心靈由父母所代表的非自我的整個負擔,具有漫長而要重要。退轉意味著瓦解成為我們歷史及遺傳的因子。只有憑藉最大的努力,我們才能免除他們的掌握。我們心靈的史前,事實上是需要台階及樓梯的萬有引力的精神,因為不像抽象的空幻知識,它無法任意飛翔。瓦解成為歷史因子的混亂,就像迷路,在那裡,即使是正確的事似乎是令人驚嚇的錯誤。

 

  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.

 

 

如以上所暗示,台階及樓梯的主題指向心靈轉變的過程,有其起伏。佐西瑪有一個古典的例子,光跟黑暗之間有十五層台階跟樓梯。

 

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.

 

當然,我們要從孩童中掙脫出來,必然要許多力氣,如佛洛依德的研究長久以來所顯示的。光憑知識的智慧也是無法達成的。唯一有效的是,記憶也是一種重新經驗。歲月的迅速過程,及新發現的世界的蜂擁而入,留下一大堆沒有消化處理的東西。我們並沒有擺脫掉他們,我們只是遠離他們。所以當晚年,我們回到童年的回憶,我們發現我們人格的碎片依舊栩栩如生,緊纏住我們,讓我們充溢著早年的感覺。當這些碎片依舊處於童年的狀態,他們的情意強而有力。只有當他們跟成人的意識重新結合時,他們才會喪失幼稚層面,才會被修正過來。這個「個人的無意識」總是必須要先處理,換言之,使成為意識,否則到達集體無意識的大門無法打開。跟父母上下許多樓梯的旅程,代表使尚未合併的幼童內涵成為意識。

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