Synchronicity 436

Synchronicity 436
共时性
Carl Jung
卡尔 荣格

VI. Exposition
说明

The extraordinary spatial orientation of animals may also point to the psychic relativity of space and time. The puzzling time-orientation of the palolo worm, for instance, whose tail-segments, loaded with sexual products, always appear on the surface of the sea the day before the last quarter of the moon in October and November,36 might be mentioned in this con-nection.

动物的这个特殊的空间定向可能也指向心灵的空间与时间的相对性。譬如,Palolo虫的令人困惑的时间-定向。它的尾巴的部分,充满性的产品。总是出现在海洋的表面,在10月与11月时,月亮的最后的下旬之前。关于这一点,可以被提一下。

One of the causes suggested is the acceleration of the earth owing to the gravitational pull of the moon at this time. But, for astronomical reasons, this explanation cannot possibly be right.37 The relation which undoubtedly exists between the human menstruation period and the course of the moon is connected with the latter only numerically and does not really coincide with it. Nor has it been proved that it ever did.

被建议的其中的一个原因是地球的加速度,由于这个时刻月亮的引力的影响。但是,因为天文学的理由,这个解释无法可能是正确的。无可置疑地,存在于人类的月经的周期与月亮的途径之间的关系,跟后者的关连,仅是数字方面。并且并没有确实巧合于它。它也没有被证明,它跟后者有关联。

•••

THE STRUCTURE AND DYNAMICS OF THE PSYCHE
of example, I shall mention an incident from my own observa¬tion. A young woman I was treating had, at a critical moment, a dream in which she was given a golden scarab. While she was telling me this dream I sat with my back to the closed window. Suddenly I heard a noise behind me, like a gentle tapping. I turned round and saw a flying insect knocking against the window-pane from outside. I opened the window and caught the creature in the air as it flew in. It was the nearest analogy to a golden scarab that one finds in our latitudes, a scarabaeid beetle, the common rose-chafer (Cetonia aurata), which contrary to its usual habits had evidently felt an urge to get into a dark room at this particular moment. I must admit that nothing like it ever happened to me before or since, and that the dream of the patient has remained unique in my experience.3S•

譬如,我将提到一件意外,从我自己的观察。我正在治疗的年轻女孩,在关键的时刻,做了一个梦。她被给予一只黄金甲虫。当她正在告诉我这个梦时,我坐著,我的背对着封闭的窗户。突然,我听见一只飞翔的昆虫在我背后的声音,像是轻敲。我转过头,看见一只飞翔的昆虫从外面敲打窗槛,我打开窗户,捉住飞翔中的这只甲虫,当它飞进来时。那是最靠近的类比于黄金甲虫。我们在我的维度找到的一只甲虫,这个普通的玫瑰花的食虫。跟它通常的习惯相反,显而易见地,它感觉渴望要飞进黑暗的房间,在这个特殊的时刻。我必须承认,以前或以后,我都不曾有过这样的事情发生。病人的梦在我的经验里,始终是独特的。

844 I should like to mention another case that is typical of a cer-
tain category of events. The wife of one of my patients, a man in his fifties, once told me in conversation that, at the deaths of her mother and her grandmother, a number of birds gathered outside the windows of the death-chamber. I had heard similar stories from other people. When her husband’s treatment was nearing its end, his neurosis having been cleared up, he de¬veloped some apparently quite innocuous symptoms which seemed to me, however, to be those of heart-disease.

我想要提到另外一个案例,作为事件的某个范畴的典型。我的一位五十几岁的病人的妻子,有一次在谈话中告诉我,在她的母亲与祖母的死亡时,许多的鸟聚集在安宁病房的窗户上。我曾经听过类似的故事,从其他的人们那里。当她的丈夫的治疗将于结束时,他的神经症已经被请理,他显示某个明星的无害的征状。可是,我觉得这些无害的征兆时心脏病的征状。

I sent him along to a specialist, who after examining him told me in writ-ing that he could find no cause for anxiety. On the way back from this consultation (with the medical report in his pocket) my patient collapsed in the street. As he was brought home dying, his wife was already in a great state of anxiety because, soon after her husband had gone to the doctor, a whole flock of birds alighted on their house. She naturally remembered the similar incidents ~hat had happened at the death of her own relatives, and feared the worst.

我送他到心脏科专家那里。经过检查他后,心脏科专家用手写告诉我,他找不出任何的焦虑的原因。从看诊回家途中,(诊疗报告在他的口袋里),我的病人崩溃在街上。当他垂死地被带回家,他的妻子已经处于焦虑的状态。因为在他的医生前往看病不久,有一整群的鸟栖息他们的房屋。她自然会想起相似的意外,曾经发生在她的亲戚们的死亡时,然后恐惧最糟糕的情况。

845 Although I was personally acquainted with the people con-
cerned and know very well that the facts here reported are true, I do not imagine for a moment that this will induce anybody who is determined to regard such things as pure “chance” to change his mind. My sole object in relating these two incidents is simply to give some indication of how meaningful coinci¬dences usually present themselves in practical life.

虽然我个人跟相关的人们很熟悉,并且清楚地知道,在此被报导的这些事实是真实。我丝毫没有想像,这将诱导任何决心将这些事视为是纯粹“偶然”的人们改变看法。我将这两件意味连接的唯一的目的,仅是要给予某个指示:有意义的巧合如何呈现它们自己,在实际的生活里?

SS8 [The case is discussed more fully below, par. g82.-EoITORS.]
438

SYNCHRONICITY: AN ACAUSAL CONNECTING PRINCIPLE

The meaningful connection is obvious enough in the first case in view of the approximate identity of the chief objects (the scarab and the beetle); but in the second case the death and the flock of birds seem to be incommensurable with one another. If one considers, however, that in the Babylonian Hades the souls wore a “feather dress,” and that in ancient Egypt the ba) or soul, was thought of as a bird,39 it is not too far-fetched to suppose that there may be some archetypal symbolism at work. Had such an incident oc¬curred in a dream, that interpretation would be justified by the comparative psychological material.

这个有意义的连接在第一个例子里足够明显,从主要的客体的大约的类同(金龟子与甲虫)。但是在第二个例子,死亡与鸟的聚集似乎彼此并没有共同因素。可是,假如我们认为,在巴比伦人的阴间,灵魂是“没有羽毛的衣服”。在古代埃及,灵魂被认为是鸟。这样的假定就不会太过于牵强附会,有些原型的象征在运作。假如这样的意外发生在梦里,那个解释将能够自圆其说,凭借比较大心理学的材料。
There also seems to be an archetypal foundation to the first case. It was an extraordi¬narily difficult case to treat, and up to the time of the dream little or no progress had been made. I should explain that the main reason for this was my patient’s animus, which was steeped in Cartesian philosophy and clung so rigidly to its own idea of reality that the efforts of three doctors-I was the third-had not been able to weaken it. Evidently something quite irra¬tional was needed which was beyond my powers to produce.

这似乎是第一个案例的原型的基础。那是一个特殊困难处理的案例。直到作梦的时刻,几乎没有任何进展被形成。我应该解释,对于这个进展的主要的理由是我的病人的阿尼玛斯,沉浸于基督教的哲学,并且如此僵硬地紧捉住它的自己的现实的观念,以致于三位医生的努力—我是第三位—还没有能够唤醒它。显而易见地,某件相当非理性的东西被需要,它超越我的各种产生的力量。

The dream alone was enough to disturb ever so slightly the rationalistic attitude of my patient. But when the “scarab” came flying in through the window in actual fact, her natural being could burst through the armour of her animus possession and the process of transformation could at last begin to move. Any essential change of attitude signifies a psychic renewal which
is usually accompanied by symbols of rebirth in the patient’s dreams and fantasies. The scarab is a classic example of a re¬birth symbol. The ancient Egyptian Book of What Is in the NetherworId describes how the dead sun-god changes himself at the tenth station into Khepri, the scarab, and then, at the twelfth station, mounts the barge which carries the rejuvenated sun-god into the morning sky.

光是梦的本身就足够如此轻微地扰乱到我的病人的理性的态度。但是,当这个“金龟子”实际上从窗户飞进来,她自然的生命的存在能够从她的阿尼玛斯的佔有的盔甲里面爆发出来。转化的过程最后开始移动。任何基本的改变态度,意味着一个心灵的更新。这个心灵的更新通常伴随着病人的梦与幻见里的重生的象征。古代埃及的书“冥府实录”描述,死去的太阳-神改变他自己,在第10个站,进入“Khepri”,“金龟子”,然后,在第12个站,爬上驳船。重新更生动太阳-神就进入早晨的天空。

The only difficulty here is that with educated people cryptomnesia often cannot be ruled out with certainty (although my patient did not happen to know ~his symbol). But this does not alter the fact that the psychologist IS continually coming up against cases where the emergence of symbolic parallels 40 cannot be explained without the hypothesis of the collective unconscious.

在此的唯一的困难时,对于受过教育的人们,这个“潜抑记忆”,经常无法确定地被排除,(虽然我的病人巧合并不知道他的象征)。但是这并没有改变这个事实:心理学家继续地遭遇这些个案。在那里,象征的并列的出现,无法被解释,假如没有集体无意识的假设。
89 In Homer the souls of the dead “twitter.” [Odyssey, Book XL-EDITORS.]
439

846

THE STRUCTURE AND DYNAMICS OF THE PSYCHE
.—–

Meaningful coincidences-which are to be distinguished
from meaningless chance groupings 41-therefore seem to rest on an archetypal foundation. At least all the cases in my experience -and there is a large number of them-show this characteristic. What that means I have already indicated above.42 Although anyone with my experience in this field can easily recognize their archetypal character, he will find it difficult to link them up with the psychic conditions in Rhine’s experiments, ,because the latter contain no direct evidence of any constellation of the archetype. Nor is the emotional situation the same as in my examples. Nevertheless, it must be remembered that with Rhine the first series of experiments generally produced the best re-sults, which then quickly fell off. But when it was possible to arouse a new interest in the essentially rather boring experi¬ment, the results improved again. It follows from this that the emotional factor plays an important role. Affectivity, however, rests to a large extent on the instincts, whose for.mal aspect is
847
the archetype.

有意义的恰合应该更没有意义的偶然的会集区别开来。我因此似乎依靠一种原型的基础。至少,在我的经验里的所有的案例—有很多这些案例显示这种的特性。那个特性的意义,我以上已经指示过。虽然具有在这个领域的我这样经验的任何人,都能够轻易地体认出他们的原型的特性。他将会发现困难,要将它们更心灵的状况连接一块,在莱因地试验里。因为后者并没有包含原型的任何直接的聚集的证据。情感的情况也跟我的例子并不相同。可是,我们必须记住,对于莱因,第一系列的试验,通常产生最好的结果。这些结果很快地就掉落。但是当我们可能唤唤新的興趣,对于这个基本上是沉闷的试验,各种结果再次改进。从这里,我们推论,情感的因素扮演一个重要的角色。可是,情感主要是依靠本能。本能的正式的层面就是原型。

雄伯译
32hsiung@pchome.com.tw
https://springhero.wordpress.com

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: