榮格釋夢 09

榮格釋夢 09

The Psychology and Alchemy by C. G. Jung 心理學與煉金術

Translated by Springhero 雄伯

32hsiung@pchome.com.tw

 

15. Dream:

   The dreamer’s mother is pouring water from basin into another. ( The dreamer only remembered in connection with vision 28 of the next series that this basin belonged to his sister..) This action is performed with great solemnity: it is of the highest significance for the outside world. Then the dreamer is rejected by his father.

 

第十五夢:

  作夢者的母親正在傾倒水從一臉盆到另一臉盆。(作夢者只有在以下系列的第二十八幻見中,才想起這臉盆屬於他的姐姐。)他執行這個動作非常嚴肅:它對於外在世界具有崇高意義。當時作夢者被父親拒絕

 

   Once more we meet with the theme of “ exchange”: one thing is put in the place of another. The “ father” has been dealt with: now begins the action of the “ mother.” Just as the father represents collective consciousness, the traditional spirit, so the mother stands for the collective unconscious, the source of the water of life. The unconscious has altered the locus of the life forces, thus indicating a change of attitude. The dreamer’s subsequent recollection enables us to see who is now the source of life: it is the “ sister.” The mother is superior to the son, but the sister is his equal. Thus the deposition of the intellect frees the dreamer from the domination of the unconscious and hence from his infantile attitude. Although the sister is a remnant of the past, we know definitely from later dreams that she was the carrier of the anima-image. We may therefore assume that the transferring of the water of life to the sister really means that the mother has been replaced by the anima.

 

   再一次我們遇到「交換」的主題:某件東西被用來代替另一件東西。「父親」已經被處理過了,現在開始「母親」的動作。正如父親代表集體意識,傳統的精神,所以母親代表集體無意識,生命的水源。無意識已經改變生命力量的軌跡,因此指示著態度的改變。作夢者隨後的回憶使我們能夠看到現在誰是生命的來源:那就是「姐姐」。母親優於兒子,但是姐姐跟他相等。因此,這個知性的罷黜使作夢者免除無意識的支配,然後免除嬰孩態度的支配。雖然姐姐是過去的殘留,我們從後來的夢中明確地知道,姐姐是阿尼瑪形象的傳承者。我們因此認為,生命之水轉移到姐姐意謂著,母親已經被阿尼瑪所代替。

 

   The anima now becomes a life-giving factor, a psychic reality which conflicts strongly with the world of the father. Which of us could assert, without endangering his sanity, that he had accepted the guidance of the unconscious in the conduct of his life, assuming that anyone exists who could imagine what that would mean? Anyone who could imagine it at all would certainly have no difficulty in understanding what a monstrous affront such a volte face would offer to the traditional spirit, especially to the spirit that has put on the early garment of the Church. It was this subtle change of psychic standpoint that caused the old alchemists to resort to deliberate mystification, and that sponsored all kinds of heresies. Hence it is only logical for the father to reject the dreamer—it amounts to nothing less than excommunication. ( Be it noted that the dreamer is a Roman Catholic.) By acknowledging the reality of the psyche and making it a co-determining ethical factor in our lives, we offend against the spirit of convention which for centuries has regulated psychic life from outside by means of institutions as well as by reason. Not that unreasoning instinct rebels of itself against firmly established order; by the strict logic of its own inner laws it is itself of the firmest structure imaginable and, in addition, the creative foundation of all binding order. But just because this foundation is creative, all order which proceeds from it—even in its most “ divine” form—is a phase, a stepping-stone. Despite appearances to the contrary, the establishment of order and the dissolution of what has been established are at bottom beyond human control. The secret is that only that which can destroy itself is truly alive. It is well that these things are difficult to understand and thus enjoy a wholesome concealment, for weak heads are only too easily addled by them and thrown into confusion. From all these dangers dogma—whether ecclesiastical, philosophical, or scientific—offers effective protection, and, looked at from a social point of view, excommunication is a necessary and useful consequence.

 

   阿尼瑪現在成為給予生命的因素,一個與父親的世界強烈衝突的心靈的真實。我們有誰能宣稱而不冒著被認為瘋狂的危險:他的一生行為已經接受無意識的引導?我們能假設,有什麼人能想像那是什麼意思?假如你能想像,那你一定毫無困難來理解,這樣的轉變對於傳統精神將提供怎樣一個巨大的冒犯,特別是對於披著教堂世俗外衣的精神。這個心靈觀點微妙的改變,使煉金術師採用刻意的神秘方式,運用各個異教的邪門。因此,父親拒絕作夢者自是理所當然的事。這相當等於是逐出教會。(請注意一下,作夢者是羅馬正教信徒)。當我們承認心靈的真實,並使它成為我們生命的共同決定的倫理的因素,我們冒犯了幾世紀來從外在憑藉各種機構及理性,規範我們心靈生命的傳統的精神。這並不是非理性本能自己反叛根深柢固的既有秩序,由於它自己內在法則的嚴格邏輯,這個秩序的結構是匪夷所思地根深柢固,也是所有約束秩序的創造基礎。而只是因為這個基礎是創造性的,所有因此衍生而來的秩序,即使是最「神聖」的形式,都是一個步驟,一個踏腳石。儘管外表看起來相反,秩序的建立跟既有建立的瓦解,根本上是人類無法控制的。這個秘密是,只有能自我毀滅的東西才是真實地具有生命力。這些東西自然是難於理解,因此隱蔽不見自是理所當然,因為軟弱的頭腦很容易被它們弄得糊塗,昏頭轉向。由於這些危險,各種宗教,哲學或科學的教條提供有效的庇護,從社會的觀點看待它們,逐出團體是一個必須而有用的結果。

  

   The water that the mother, the unconscious, pours into the basin belonging to the anima is an excellent symbol for the living power of the psychic. The old alchemists never tired of devising new and expressive synonyms for this water. They called it equa nostr, mercurius vivus, argentums vivum, vinum ardens, aqua vitae, succus lunariae, and so on., by which they meant a living being not devoid of substance, as opposed to the rigid immaeriality of mind in the abstract. The expression succus lunaiae refers clearly enough to the noacturnal origin of the water, and aqua nostra, like merricurius vivus, to its earthliness. Acetum fontis is a powerful corrosive water that dissolves all created things and at the same time leads to the most durable of all products, the mysterious lapis.

 

   母親作為無意識,將水傾倒入屬於阿尼瑪的水盆,對於心靈的生命力是很好的象徵。對於水,以前的煉金術師從不厭倦於設計新鮮而生動的同義詞。他們稱之為 aqua nostra, mercurius vivus, argentums vivum, vinum ardens, aqua vitae, succus lunarae, 等等。他們的意思是具有實質的生命力的存在,相對於抽象心靈的純粹虛無縹緲。Succus lunariae 這個詞語很清楚提到水的夜間起源,而aqua nostra mercurius vivus 一樣都提到塵土世間。Acetum  fontis 是一種強烈的腐蝕的水,溶解所有的被創造物,同時導致各個被創造物的存活,真是神秘的魔法石。

 

  These analogies may seem very far-fetched. But let me refer the reader to dreams 13 and 14 in the next section, where the water symbolism is taken up again. The importance of the action “ for the outside world,” noted by the dreamer himself, points to the collective significance of the dream, as also does the fact—which had a far-reaching influence on the conscious attitude of the dreamer—that he is “ rejected by the father.”

 

   這些類比外表看來似乎牽強,但是請讀者參閱一下一章節的第十三夢及第十四夢。在那裡,水的象徵重新再被探討。作夢者自己注意到,這個動作「對於外在世界」的重要性,指向這個夢的集體意義,如同他是「被父親拒絕」這個事實,對於作夢者的意識態度具有深遠的影響。

 

   The saying “ extra ecclesiam nulla salus”—outside the Church there is no salvation—rests on the knowledge that an institution is a safe, practical highway with a visible or definable goal, and that no paths and no goals can be found outside it. We must not underestimate the devastating effect of getting lost in the chaos, even if we know that it is the sine qua non of any regeneration of the spirit and the personality.

 

   「教會之外別無救贖」這句格言,依靠著我們知道,教會作為機構是安全而行得通的公路,有明確可見的目標,除此之外,別無小徑及目標可以找到。我們一定不要低估迷失於混亂當中的毀滅性影響,即使我們知道,那恰是精神及人格重生的必要條件

 

 

 

 

 

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