The Symbols of Transformation 51

The Symbols of Transformation 51
转化的象征

Carl Jung
卡尔 荣格

CHAPTER III
第三章

THE HYMN OF CREATION
创造的圣歌


Before we enter upon Miss Miller’s attempt to bring
to light through her suppositions the
root of this subliminal
creation, we will attempt a short analytic survey
of the material already in our possession.

在我们探讨米勒小姐的企图,要通过她的假设启蒙这个升华的创造的根源的企图之前,我们将企图短暂地从事精神分析的研究我们已经拥有的材料。

The impression
on the ship has already been properly emphasized,
so that we need have no further difficulty in gaining possession
of the dynamic process which brought about this
poetical revelation.

轮船上的印象已经恰如其分地被强调,这样,我们就不需要遭遇更进一步的困难,来获得这个动力的过程,导致这个诗的启示的过程。

It was made clear in the preceding
paragraphs that Miss Miller possibly had not inconsiderably
undervalued the importance of the erotic impression
This assumption gains in probability through experience,
which shows that, very generally, relatively
weak erotic impressions are greatly undervalued

在前面对段落已经显而易见,米勒小姐相当地低估情爱的印象的重要性。这个假设通过精神分析而增添其可能性。精神分析经验显示:一般而比较微弱的印象强烈地被低估。

One
can see this best in cases where those concerned, either
from social or moral grounds, consider an erotic relation
as something quite impossible, for example, parents and
children, brothers and sisters, relations (homosexual)
between older and younger men, and so on If the impression
is relatively slight, then it does not exist at all
for the participator ; if the impression is strong, then a
tragic dependence arises, which may result in some great
nonsense, or be carried to any extent

我们在那些有关的情况,最能够看出这点,那些从社会或道德立场,他们看到情爱的关系,作为某件相当不可能的东西。譬如,父母与小孩,兄弟与姐妹,各种关系(同性恋),年长者与年轻人们,等等。假如这个印象比较轻微,那么它根本就不存在,对于参与者。假如印象强烈,那么就会产生悲剧的依靠。这会产生强烈的无意义,或被执行到任何程度。

This lack of understanding
can go unbelievably far; mothers, who see the
first erections of the small son in their own bed, a sistei
who half-playfully embraces her brother, a twenty-yeaiold
daughter who still seats heiself on her father’s lap,
and then has “strange” sensations in her “abdomen.”
They are all morally indignant to the highest degree if
one speaks of “sexuality.”

理解的这种欠缺能够深入得匪夷所思。母亲们看见小儿子在他们的床上的第一次的勃起,姐妹半开玩笑地拥抱她的兄弟,双十年华的女儿坐在她的父亲的膝盖上,因此在她的“腹部”有“奇异”的感觉。他们在道德方面都讨厌最高程度的感觉,假如他谈论到“性”。

Finally, our whole education
is carried on with the tacit agreement to know as little
as possible of the erotic, and to spread abroad the deepest
ignorance in regard to it It is no wonder, therefore,
that the judgment, in punctice, of the importance of an
erotic impression is generally unsafe and inadequate.

最后,我们整个的教育被执行,用这个默认的同意,尽可能不要知道情爱,并且将有关情爱的最深的无知散播到海外。因此,难怪,实际上,对于情爱的印象的重要性的判断,通常是不安全而且不足够。

Miss Miller was under the influence of a deep erotic
impression, as we have seen Because of the sum-total
of the feelings aroused by this, it does not seem that this
impression was more than dimly realized, for the dream
had to contain a powerful repetition. From analytic experience,
one knows that the early dreams which patients
bring for analysis are none the less of especial interest,
because of the fact that they bring out criticisms and
valuations of the physician’s personality, which previously,
would have been asked for directly in vain.

米勒小姐受到深度情爱的印象的影响。如同我们曾经看见的。因为由情爱引起的感觉到这个总数,这个印象似乎并不是模糊地被体会,因为梦必须包含强烈的重复。从精神分析的经验,我们知道,病人带给精神分析的早期的梦仍然具有特别的興趣,因为这个事实,它们显露批评与重视,对于医生的人格。在先前,这些早期的梦,本来会被直接问道,但是白费力气。

They
enrich the conscious impression which the patient had of
his physician, and often concerning very important points.
They are naturally erotic observations which the unconscious
was forced to make, just because of the quite universal
undervaluation and uncertain judgment of the
relatively weak erotic impression In the drastic and
hyperbolic manner of expression of the dream, the impression
often appears in almost unintelligible form on account
of the immeasurable dimension, of the symbol

它们丰富病人拥有的对于医生意识的印象,并且经常是关于非重要的点。它们是自然的情爱的观察,无意识被迫形成的观察。正因为这个相当普世地被低估,与不确定的判断,对于比较微弱的情爱的印象。以梦的强烈与夸张的方式,这个印象经常出现,以几何无法理解的形式,因为象征的无法衡量的维度。

A further
peculiarity which seems to rest upon the historic strata of
the unconscious, is this that an erotic impression, to
which conscious acknowledgment is denied, usurps an
earlier and discarded transference and expresses itself
in that. Therefore, it frequently happens, for example,
that among young girls at the time of their first love,
remarkable difficulties develop in the capacity for erotic
expression, which may be reduced analytically to disturbances
through a regressive attempt at resuscitation of
the father image, or the “Father-Imago.”

更加深入的特殊性似乎依靠无意识的历史的层次。这个特殊性是,情爱的印象,意识的承认被拒绝给予,它篡夺较早期与被抛弃的移情,并且在那里表达它自己。因此,经常发生的是,譬如,许多年轻女孩,在她们的初恋的时代,她们对于情爱的表达的能力,会有明显的困难显示。从精神分析上,情爱的表达可能被化简成为疾病,通过退转的企图,要复活“父亲意象”,或“天父-意象”。

Indeed, one might presume something similar in Miss
Miller’s case, for the idea of the masculine creative deity
is a derivation, analytically and historically psychologic,
of the “Father-Imago,” 7 and aims, above all, to replace
the discarded infantile father transference in such a way
that for the individual the passing from the narrow circle
of the family into the wider circle of human society may
be simpler or made easier

的确,我们可能假定某件东西类似米勒的情况。因为男性的创作的神性的观念是一种演变,精神分析与历史渊源是“父亲-意象”的心理。尤其重要的是,目标朝着要替换这个被抛弃的婴孩对父亲的移情,以这样一种方式。对于个人,从家庭的狭窄的圈子通过进入更加宽广的人类的社会,可能会更加单纯,更加容易。

In the light of this reflection, we can see, in the poem
and its “Praeludium,” the religious, poetically formed
product of an introversion depending upon the surrogate
of the “Father-Imago ”

从反思的观点,我们能够看见,在这首诗与其“序曲”,这个宗教,诗意形成的产物,依靠对”父亲-意象“的代理的内省的产物。

In spite of the incomplete apperception of the effectual impression, essential component
parts of this are included in the idea of compensation,
as marks, so to speak, of its origin, (Pfister has
coined for this the striking expression,
” Law of the Return
of the Complex”) The effectual impression was
that of the officer singing in the night watch,
” When the morning stars sang together ” The idea of this opened
a new world to the girl. (Creation )

尽管有效印象的这个不完整的统觉,这个统觉得基本组成的部分被包含在补偿的观念,作为它的起源的标记(普非斯托曾经替它铸造这个生动的意象。“情结的回转的法则“)有效的表达是那位夜晚守望的歌唱的船员的表达,”当晨星一块歌唱,“这个观念替这位女孩展开一个新世纪(创造)。

This creator has created tone, then light, and then
love. That the first to be created should have been tone,
can be made clear only individually, for there is no cosmogony
except the Gnosis of Hermes, a generally quite
unknown system, which would have such tendencies. But
now we might venture a conjecture, which is already ap
parent, and which soon will be proven thoroughly, viz.,
the following chain of associations: the singer the singing
morning stars the God of tone the Creator the
God of Light (of the sun) (of the fire) and of Love.

这位创造者已经创造音色,然后是光辉,然后是爱。第一个应该被创造的东西本来应该是音色。这仅是对于个人才是表达清楚。因为没有宇宙神学,除了赫密思的诺斯教义。这是一个通俗并不知道的系统。它将具有这些倾向。但是,现在,我们可以冒险猜测一下,那已经是非常明显。不久,它将彻底地被证明如下。以下的联想的锁链:歌唱者,歌唱晨星,音色的上帝,创造者,(太阳的)(火的)光辉的上帝,爱的上帝。

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