Collected 7 集体无意识的原型104

Collected 7
Analytical Psychology
Carl Jung
卡尔 荣格



In these associations the patient is describing a very impor-
tant experience of his childhood. As in nearly all cases of this kind, he had a particularly close tie with his mother. By this we are not to understand a particularly good or intense conscious relationship, but something in the nature of a secret, subterra-nean tie which expresses itself consciously, perhaps, only in the retarded development of character,.i.e., in a relative infantilism. The developing personality naturally veers away from such an unconscious infantile bond; for nothing is more obstructive to development than persistence in an unconscious-we could also say, a psychically embryonic-state. For this reason instinct seizes on the first opportunity to replace the mother by another object.


If it is to be a real mother-substitute, this object must be, in some sense, an analogy of her. This is entirely the case with our patient. The intensity with which his childish fantasy seized upon the symbol of Cologne Cathedral corresponds to the strength of his unconscious need to find a substitute for the mother. The unconscious need is heightened still further in a case where the infantile bond could become harmful. Hence the enthusiasm with which his childish imagination took up the idea of the Church; for the Church is, in the fullest sense, a mother.


11 The idea of compensation has already been extensively used by Alfred Adler.

of the Ch
We speak not only of Mother Church, but even of the Church’s womb. In the ceremony known as the benedictio fontis) the bap¬tismal font is apostrophized as “immaculatus divini fontis uterus”-the immaculate womb of the divine font. We naturally think that a man must have known this meaning consciously be¬fore it could get to work in his fantasy, and that an unknowing child could not possibly be affected by these significations. Such analogies certainly do not work by way of the conscious mind, but in quite another manner.


172 The Church represents a higher spiritual substitute for the
purely natural, or “carnal,” tie to the parents. Consequently it frees the individual from an unconscious natural relationship which, strictly speaking, is not a relationship at all but simply a condition of inchoate, unconscious identity. This, just because it is unconscious, possesses a tremendous inertia and offers the utmost resistance to any kind of spiritual development. It would be hard to say what the essential difference is between this state and the soul of an animal.


Now, it is by no means the special prerogative of the Christian Church to try to make it possible for the individual to detach himself from his original, animal¬like condition; the Church is simply the latest, and specifically Western, form of an instinctive striving that is probably as old as mankind itself. It is a striving that can be found in the most varied forms among all primitive peoples who are in any way developed and have not yet become degenerate: I mean the in• stitution or rite of initiation into manhood. When he has reached puberty the young man is conducted to the “men’s house,” or some other place of consecration, where he is system• atically alienated from his family.

现在,这决非是基督教教堂的特权,尝试让个人有可能将自己更他的原初的像动物一样的情况隔离开来。教堂仅是最近,明确是西方的形式,作为本能的追寻的形式。这个形式可能更人类本身一样的古老。这一种追寻能够被找到,以各色各样的形式,在原始的民族当中。他们以任何方式被发展,而且还没有变得恶化。我指的是由入会到成年的体制与仪式。当他到达青春期时,年轻柔被引导到” 成年人之屋“,或是某个奉献的地方。在那里,他跟他的家庭制度方面被隔离。

At the same time he is initi¬ated into the religious mysteries, and in this way is ushered not only into a wholly new set of relationships, but, as a renewed and changed personality, into a new world, like one reborn (quasimodo genitus). The initiation is often attended by all kinds of tortures, sometimes including such things as circumci• sion and the like. These practices are undoubtedly very old. They have almost become instinctive mechanisms, with the re¬sult that they continue to repeat themselves without external compulsion, as in the “baptisms” of German students or the even more wildly extravagant initiations in American students’ fraternities. They are engraved on the unconscious as a primor¬dial image.




173 When his mother told him as a little boy about Cologne Ca-
thedral, this primordial image was stirred and awakened to life. But there was no priestly instructor to develop it further, so the child remained in his mother’s hands. Yet the longing for a man’s leadership continued to grow in the boy, taking the form of homosexual leanings-a faulty developmeJ;1t that might never have come about had a man been there to educate his childish fantasies.

作为小孩时, 当他的母亲告诉他关于科伦尼大教堂,这个原初的意象被触动,并且甦醒复活。但是,并没有僧侣的教师来更加深入地发展它。所以,小孩始终留在他的母亲的手中。可是,对于男人的领导的渴望继续在男孩身上成长,採取同性恋的习性的形式—错误的发展。假如当时有人在那里教育他的童年的幻想,这样的错误的发展本来可能不会发生。

The deviation towards homosexuality has, to be sure, numerous historical precedents. In ancient Greece, as also in certain primitive communities, homosexuality and education were practically synonymous. Viewed in this light, the homosex¬uality of adolescence is only a misunderstanding of the otherwise very appropriate need for masculine guidance. One might also say that the fear of incest which is based on the mother-complex extends to women in general; but in my opinion an immature man is quite right to be afraid of women, because his relations with women are generally disastrous.


174 According to the dream, then, what the initiation of the
treatment signifies for the patient is the fulfilment of the true meaning of his homosexuality, i.e., his entry into the world of the adult man. All that we h<l¥e been forced to discuss here in such tedious and long-winded detail, in order to understand it properly, the dream has condensed into a few vivid metaphors, thus creating a picture which works far more effectively on the imagination, feeling, and understanding of the dreamer than any learned discourse.


Consequently the patient was better and more intelligently prepared for the treatment than if he had been overwhelmed with medical and pedagogical maxims. (For this reason I regard dreams not only as a valuable source of in¬formation but as an extraordinarily effective instrument of edu¬cation.)



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