荣格:玛哪人格

第四章
THE MANA-PERSONALITY
玛哪食粮-人格
374 My initial material for the discussion that now follows is
taken from cases where the condition that was presented in the previous chapter as the immediate goal has been achieved, namely the conquest of the anima as an autonomous complex, and her transformation into a function of relationship between the conscious and the unconscious.

我最初讨论的材料,现在随之而来的是从这些个案获得。在这些个案里,在先前的章节被呈现,作为是立即的目标的条件,已经被完成。也就是说,对阿尼玛的征服,作为具有自主权的情结,以及阿尼玛转化成为意识与无意识之间的关系的功能。

With the attainment of this goal it becomes possible to disengage the ego from all its en¬tanglements with collectivity and the collective unconscious. Through this process the anima forfeits the daemonic power of an autonomous complex; she can no longer exercise the power of possession, since she is depotentiated.

随着这个目标的获得,要将自我跟所有它跟集体与集体无意识的纠缠里脱离出来,就成为可能。通过这个过程,阿尼玛伪装具有自主权的情结的恶魔的力量。她不再运用着魔的力量,因为她被废除潜力。

She is no longer the guardian of treasures unknown; no longer Kundry, daemonic Messenger of the Grail, half divine and half animal; no longer is the soul to be called “Mistress,” but a psychological function of an intuitive nature, akin to what the primitives mean when they say, “He has gone into the forest to talk with the spirits” or “My snake spoke with me” or, in the mythological language of in¬fancy, “A little bird told me.”

她不再是未知财宝的监护人;不再是肯得力,圣杯的恶魔般的信使,一半是神性,一半是动物,她不再是应该被称为“情妇”的灵魂。而是直觉的天性的心理的功能,类似原始民族的意义,当他们说,「他已经进入森林,跟精灵谈话」,或「我的蛇跟我谈话」,或用婴孩的神话的语言,「一只小鸟告诉我」。

375 Those of my r:eaders who know Rider Haggard’s description
of “She-who-must-be-obeyed” will surely recall the magical power of this personality. “She” is a mana-personality, a being full of some occult and bewitching quality (mana), endowed with magical knowledge and power. All these attributes natu¬rally have their source in the naIve projection of an unconscious self-knowledge which, expressed in less poetic terms, would run somewhat as follows: “I recognize that there is some psychic fac¬tor active in me which eludes my conscious will in the most in¬credible manner.

我的那些读者,他们知道哈加得的描述“必须被服从的她”,将确实回想起这个人格的魔术般的力量。“她”是玛哪食粮-人格,充满某个奥秘与令人著魔的特质的人物。所有这些属性当然拥有它们的来源,在无意识的自性的知识的天真的投射。当她们用比较不那么诗意的方式表达,她们将运作如下:「我体认出,有某种的心灵的因素活跃在我身上,这个因素匪夷所思地并非我的意识的意志所能控制。」

227

THE RELATIONS BETWEEN THE EGO AND THE UNCONSCIOUS

It can put extraordinary ideas into my head, induce in me unwanted and unwelcome moods and emotions, lead me to astonishing actions for which I can accept no respon¬sibility, upset my relations with other people in a very irritating way, etc.

这个因素能够将特殊的观念放进我的脑袋,在我身上引起不被渴望,不受欢迎的心情与情感,引导我从事令人惊奇的行动。对于这个令人惊奇的活动,我无法接受任何的责任。这个因素扰乱到我跟其他人们的关系,用非常令人懊恼的方式,等等。

I feel powerless against this fact and, what is worse, I am in love with it, so that all I can do is marvel.” (Poets often call this the “artistic temperament,” un poetical folk excuse themselves in other ways.)

我感觉没有力量对抗这个事实。更加糟糕的的是,我爱上它。这样,我所能够做的事情就是惊奇。(诗人经常称这个为“艺术家的性情”,没有诗意的人们则是用其它方式,替他们找遁词。

376 Now when the anima loses her mana, what becomes of it?
Clearly the man who has mastered the anima acquires her mana, in accordance with the primitive belief that when a man kills the mana-person he assimilates his mana into his own body.

现在,当阿尼玛丧失她的玛哪食粮,它会发生什么事? 显而易见地,掌控阿尼玛的这个人,获得她的玛哪食粮,以符合原始人的信仰:当一个人杀死玛哪食粮的人,他吸收他的玛哪食粮进入他自己的身体。

377 Well then: who is it that has integrated the anima? Obvi-
ously the conscious ego, and therefore the ego has taken over the mana. Thus the ego becomes a mana-personality.

呵呵,到底是谁融合这个阿尼玛?显而易见地,是意识的自我。因此,自我接管玛哪食粮。因此,自我变成是玛哪食粮的人格。

但是,

But the mana¬personality is a dominant of the collective unconscious, the well¬known archetype of the mighty man in the form of hero, chief, magician, medicine-man, saint, the ruler of men and spirits, the friend of God.

但是,玛哪食粮的人格是集体无意识的支配者,伟大人物的著名的原型,以英雄,酋长,魔法师,巫医,圣人,人与精灵的统治者,上帝的朋友的方式。

378 This masculine collective figure who now rises out of the
dark background and takes possession of the conscious personal¬ity entails a psychic danger of a subtle nature, for by inflating the conscious mind it can destroy everything that was gained by coming to terms with the anima. It is therefore of no little prac¬tical importance to know that in the hierarchy of the unconscious the anima occupies the lowest rank, only one of many pos¬sible figures, and that her subjection constellates another collec¬tive figure which now takes over her mana. Actually it is the figure of the magician, as I will call it for short, who attracts the man a to himself, i.e., the autonomous valency of the anima. Only in so far as I unconsciously identify with his figure can I imagine that I myself possess the anima’s mana. But I will infal¬libly do so under these circumstances.

男性的集体人物现在从黑暗的背景产生,然后拥有意识到人格。他涵盖微妙的特性的心灵的危险。因为凭借膨胀意识的心灵,它能够毁灭每一样被获得的东西,由于跟阿尼玛互相妥协。它因此具有相当实用的重要性,假如我们知的,在无意识的阶层,阿尼玛占据最低的地位。仅是许多可能的人物之中的一位。阿尼玛的臣服汇集另外一个集体的人物。这个人物现在接管她的玛哪食粮。实际上,这是魔术家的人物,如同我简短地称呼它。这位魔术家将会吸引这个玛哪到他自己身上。这是阿尼玛的具有自主权的价值。仅有当我无意识地认同他的人物,我才能够想像我自己拥有阿尼玛的玛哪。但是,我将毫无错误地这样做,在这些情况之下。

379 The figure of the magician has a no less dangerous equiva-
lent in women: a sublime, matriarchal figure, the Great Mother, the All-Merciful, who understands everything, forgives every¬thing, who always acts for the best, living only for others, and never seeking her own interests, the discoverer of the great love, just as the magician is the mouthpiece of the ultimate truth. And just as the great love is never appreciated, so the great wis¬dom is never understood. Neither, of course, can stand the sight of the other.

魔术家的人物在女人身上,拥有一个同样危险的相等物。一个崇高的婚姻的人物,伟大的母亲,仁慈心肠者,她理解一切事情,原谅一切事情,她总是表现最好行为,仅是我别人而活,从来没有寻求她自己的兴趣,她是伟大的爱的发现者。正如魔术家是最终的真理的代言人。正如伟大的爱从来没有被赏识,伟大的智慧也从来没有被理解。当然,伟大的爱与伟大的智慧无法忍受互相目睹。

380 Here is cause for serious misunderstanding, for without a
doubt it is a question of inflation. The ego has appropriated 228

381
382

THE MANA-PERSONALITY
something that does not belong to it. But how has it appropri¬ated the mana? If it was really the ego that conquered the anima, then the mana does indeed belong to it, and it would be correct to conclude that one has become important. But why does not this importance, the mana, work upon others? That would surely be an essential criterion! It does not work because one has not in fact become important, but has merely become adulter¬ated with an archetype, another unconscious figure. Hence we must conclude that the ego never conquered the anima at all and therefore has not acquired the mana. All that has happened is a new adulteration, this time with a figure of the same sex corresponding to the father-imago, and possessed of even greater power.

在此是严重误解的原因。因为假如无可置疑地,这是自我膨胀的问题。自我已经占有某件并不属于它的东西。但是自我如何占有玛哪食粮?那么玛哪食粮确实是属于自我。那是正确的,假如我们的结论是:我们已经成为重要。但是,为什么这个重要,这个玛哪没有运作在别人身上?那确实是一个基本的标准!玛哪没有运作,确实不是因为我们事实上没有变得重要,而是我们仅是变得跟一种原型混杂,跟另外一个无意识的人物混杂。因此,我们必须下结论:自我从来没有征服阿尼玛,因此,自我从来没有获得阿尼玛。所有曾经发生的事情,是新的混杂。这次是跟相同性别的人物的混杂。它对应于父亲的意象,并且拥有更大的力量。
From the power that binds all creatures none is free Except the man who wins self-mastery! 1
无人能免除约束所有动物的力量,
除了赢得自我掌控的人
Thus he becomes a superman, superior to all powers, a demigod at the very least. “I and the Father are one”-this mighty avowal in all its awful ambiguity is born of just such a psychological moment.

因此,他成为超人,比起所有的力量还优秀,至少是半神性的人。「我与天父成为一体—这个伟大的宣誓,尽管含混模糊,就是诞生于如此心灵的时刻。」

In the face of this, our pitiably limited ego, if it has but a spark of self-knowledge, can only draw back and rapidly drop all pretence of power and importance. It was a delusion: the conscious mind has not become master of the unconscious, and the anima has forfeited her tyrannical power only to the extent that the ego was able to come to terms with the unconscious. This accommodation, however, was not a victory of the con¬scious over the unconscious, but the establishment of a balance of power between the two worlds.

面对这个时刻,我们有限得可怜的自我,即使它具有仅是认识自性的火花,自我仅能够缩回,然后迅速地抛弃权力与重要性的伪装。那个伪装是个幻觉:意识的心灵还没有成为无意识的掌控者。仅有当自我能够跟无意识达成妥协,阿尼玛才算是已经放弃她的暴君的权力。可是,这个包容并不是意识战胜无意识。而是建立权力的平衡,在两个世界之间。

Hence the “magician” could take possession of the ego only because the ego dreamed of victory over the anima. That dream was an encroachment, and every encroachment of the ego is followed by an encroachment from the unconscious:

因此,这位“魔术家”能够拥有自我,仅是因为自我梦想战胜阿尼玛。那个梦想是一种侵犯。而自我的每次的侵犯后面都跟随着从无意识的侵犯。
Changing shape from hour to hour I employ my savage power.2

每个时刻改变形状,
我运用我的野性的权力。

1 Goethe, “Die Geheimnis~e: Ein Fragment,” 1ine~ 191-9%.
2 Faust, trans. by Louis MacNeice, p. 282 (Part 11, Act V), modified.
229

THE RELATIONS BETWEEN THE EGO AND THE UNCONSCIOUS Consequently, if the ego drops its claim to victory, possession by the magician ceases automatically. But what happens to the mana? Who or what becomes mana when even the magician can no longer work magic? So far we only know that neither the conscious nor the unconscious has mana, for it is certain that when the ego makes no claim to power there is no possession, that is to say, the unconscious too loses its ascendency. In this situation the inana must have fallen to something that is both conscious and unconscious, or else neither. This something is the desired “mid-point” of the personality, that ineffable some¬thing betwixt the opposites, or else that which unites them, or the result of conflict, or the product of energic tension: the com¬ing to birth of personality, a profoundly individual step for¬ward, the next stage.

结果,假如自我抛掉它对战胜的宣称,被魔术家的拥有就会自动地停止。但是,这个玛哪食粮会发生什么事?阿尼玛会成为谁?或会成为什么?当即使谁魔术家都不再能够运用魔术?迄今,我们仅是知道,无论是意识,或是无意识,它们都没有拥有阿尼玛?因为确定的是,当自我并没有宣称要有权力时,拥有就不存在。换句话说,无意识也丧失它的优越性。在这个情况,玛哪食粮一定是已经掉入某件既是意识,又是无意识的东西。或者,两者都没有。这个某件东西就是人格的被渴望的“中间点”。那是无情的某件东西,处于对立力量的中间。或者是统合它们的东西,或是冲突的结果,或是能源的紧张的产物:人格的诞生,是深刻的个人前进的一步,下一个阶段。

383 I do not expect the reader to have followed this rapid survey
of the whole problem in all its parts. He may regard it as a kind of preliminary statement leading up to the more closely rea¬soned analysis which now follows.

我并不期待读者钜细无遗地遵循这整个难题的迅速审视。读者可能将它视为是一种初级的陈述,将会导致跟随而来的更加合理一致的分析。

384 The starting-point of our problem is the condition which re-
sults when the unconscious contents that are the efficient cause of the animus and anima phenomenon have become sufficiently assimilated to the conscious mind. This can best be represented in the following way: the unconscious contents are, in the first instance, things belonging to the personal sphere, similar per¬haps to the fantasy of the male patient quoted above. Subse¬quently, fantasies from the impersonal unconscious develop, containing essentially collective symbols more or less similar to the vision of my woman patient.

我们的难题的出发点就是结果的情况,当无意识的内容已经充分地被吸收到意识的心灵。因为无意识的内容是阿尼玛斯与阿尼玛的现象的有效的原因。这用以下的方式,最能够被代表:无意识的内容,在第一个情况,是属于个人的范围的事情。或许类似于以上引述的男性病人的幻想。随意,从非个人的无意识的幻想开始发展,包含基本上是集体的象征,相当类似于我的女病人的幻景。

These fantasies are not so wild and unregulated as a naive intelligence might think; they pur¬sue definite, unconscious lines of direction which converge upon a definite goal. We could therefore most fittingly describe these later series of fantasies as processes of initiation, since these form the closest analogy. All primitive groups and tribes that are in any way organized have their rites of initiation, often very highly developed, which play an extraordinarily important part in their social and religious life.3 Through these ceremonies boys are made men, and girls women. The Kavirondos stigma¬tize those who do not submit to circumcision and excision as “animals.” This shows that the initiation ceremonies are a magical means of leading man from the animal state to the human state.
lllag¬3 Cf. Webster, primitive Secret Societies (1908).

这些幻想并不是如天真的聪明人所以为,是狂乱而没有规范。他们追寻明确的,无意识的方向脉络。 这些方向脉络汇集朝向一个明确的目标。我们因此最为合适地描述这些后来系列的幻想,作为是成年礼的过程。因为它们形成最靠近的类比。所有的原始的团体与部落,都拥有他们的成年礼的仪式。经常说高度被发展。它们扮演特殊重要的角色,在他们的社会与宗教的生活。通过这些典礼,男孩成为成年人,女孩成为女人。卡危洛罗道斯人认为那些人们是有污点的,假如他们并没接受割包皮与切阴蒂的仪式,作为是“动物”。这显示,成年礼是魔术的工具,引导人们从动物的状态,到成为人的状态。
23°

THE MANA-PERSONALlTY
They are clearly transformation mysteries of the greatest spiritual significance. Very often the initiands are subjected to excruciating treatment, and at the same time the tribal myster¬ies are imparted to them, the laws and hierarchy of the tribe on the one hand, and on the other the cosmogonic and mythical doctrines. Initiations have survived among all cultures. In Greece the ancient Eleusinian mysteries were preserved, it seems, right into the seventh century of our era. Rome was flooded with mystery religions. Of these Christianity was one, and even in its present form it still preserves the old initiation ceremonies, somewhat faded and degenerated, in the rites of baptism, confirmation, and communion. Hence nobody is in a position to deny the enormous historical importance of initia¬tions.

它们显而易见是具有最伟大的精神的意义的转化的神秘。经常,参加成年礼的人们被隶属于严苛的对待,同时,部落的神秘被传授给他们。一方面,这是部落的这些法则与阶层。另一方面,这是宇宙起源与神秘的信条。成年礼曾经存活于所有的文化里。在希腊,古代的阿留西尼人的神秘被保存下来,似乎,一直到我们的时代的第七世纪。罗马泛滥着各种的神秘的宗教。基督教是这些宗教的其中一个。即使在它目前的形式,基督教依旧保留古老的成年礼的仪式,虽然有点褪色与退化,在洗礼的仪式里,坚信礼,与见证礼。因此,没有人拥有这个立场来否认,成年礼具有巨大的历史的重要性。

385 Modern men have absolutely nothing to compare with this
(consider the testimonies of the ancients in regard to the Eleu¬sinian mysteries). Freemasonry, l’ Eglise gnostique de la France} legendary Rosicrucians, theosophy, and so forth are all feeble substitutes for something that were better marked up in red let¬ters on the historical casualty list. The fact is that the whole symbolism of initiation rises up, clear and unmistakable, in the unconscious contents.

假如我们考虑到,关于阿留西尼人的神秘,古代人的那些证词。现代人们绝对没有拥有任何可以跟这个相提并论的东西。同理教,玫瑰经教派,神秘教派,等等,都是某件东西的微弱的替代品。在历史的伤亡的名单,它们被用红色字母标记。

The objection that this is antiquated su¬perstition and altogether unscientific is about as intelligent as remarking, in the presence of a cholera epidemic, that it is merely an infectious disease and exceedingly unhygienic. The point is not-I cannot be too emphatic about this-whether the initiation symbols are objective truths, but whether these un¬conscious contents are or are not the equivalents of initiation practices, and whether they do or do not influence the human psyche. Nor is it a question of whether they are desirable or not. It is enough that they exist and that they work.

有人反对说,这是古代的迷信,完全不合乎科学。这种反对的合理性,就像是面临霍乱瘟疫时,侃侃而谈说,那是流行疾病,极端不卫生。重点并不是—对于这点,我无论如何强调也不过分—成年礼的象征是客观的真理与非,重点是,这些无意识的内容是或不是成年礼的实践的相等物。它们影响或没有影响人类的心灵。问题也不是它们是否被渴望与否。他们存在,它们发挥效用,这就足够了。

386 Since it is not possible in this connection to put before the
reader in detail these sometimes very lengthy sequences of im¬ages, I trust he will be content with the few examples already given and, for the rest, accept my statement that they are logi¬cally constructed, purposive sequences. I must own that I use the word “purposive” with some hesitation. This word needs to be used cautiously and with reserve. For in mental cases we come across dream-sequences, and in neurotics fantasy- sequences, which run on in themselves with no apparent aim or purpose.

关于这点,因为不可能在读者面前,详细提出这些有时相的冗长的系列的意象。我相信读者将会满意于已经被举出的少数的例子。其余的部分,请读者接受我的陈述,它们按照逻辑被建构,具有目的的系列。我必须承认,我使用“有目的”这个字词,有点犹豫。这个字词需要谨慎而且保留地被使用。因为在精神的个案里,我们遭遇梦的系列。在神经症,幻想的系列。它们在自己本身运作,并没有明显的目标或目的。
231

‘tHE RELAT10NS BETWEEN THE EGO AND THE UNCONSCIOUS

The young man whose suicide fantasy I gave above was in a fair way to produce a string of aimless fantasies, unless he could learn to take an active part and to intervene consciously. Only thus could there be orientation to a goal. From one point of view the unconscious is a purely natural process without de¬sign, but from another it has that potential directedness which is characteristic of all energy processes. When the conscious mind participates actively and experiences each stage of the process, or at least understands it intuitively, then the next image always starts off on the higher level that has been won, and purposive¬ness develops.

我以上给予的年轻人的自杀的幻想,很合理会产生一连串的无目的地幻想。除非他能够学会主动参与,并且意识地介入。仅有这样,才能够有到达目标的定向。从某个观点,无意识是一个纯粹自然的没有设计的过程。但是,从另外一个观点,它具有那种潜力的引导,那是所有的能源的过程的特征。当意识的心灵主动参与,并且经验这个过程的每个阶段。或至少直觉地理解它。那么,下一个意象总是在已经被赢得的较高的层次开始。然后具有目的感地发展。

387 The immediate goal of the analysis of the unconscious,
therefore, is to reach a state where the unconscious contents no longer remain unconscious and no longer express themselves in¬directly as animus and anima phenomena; that is to say, a state in which animus and anima become functions of relationship to the unconscious. So long as they are not this, they are autono¬mous complexes, disturbing factors that break through the con¬scious control and act like true “disturbers of the peace.” Be¬cause this is such a well-known fact my term “complex,” as used in this sense, has passed into common speech.

无意识的精神分析的当下的目标,因此是要到达一个状态。在那个状态,无意识的内容不再保持是无意识,也不再间接地表达它们自己,作为是阿尼玛斯与阿尼玛的现象。换句话说,在这一个状态,阿尼玛斯与阿尼玛变成是跟无意识的关系的功能。只有它们并不是这个功能,它们就是具有自主权的情结,扰乱的因素突破意识的控制,并且行动,像个真实的和平的“扰乱者”。因为这是如此众所周知的事实,我的术语“情结”,被用在这个意义,已经成为通俗的言说。

The more “com¬plexes” a man has, the more he is possessed; and when we try to form a picture of the personality which expresses itself through his complexes we must admit that it resembles nothing so much as an hysterical woman-i.e., the animal But if such a man makes himself conscious of his unconscious contents, as they appear firstly in the factual contents of his personal unconscious, and then in the fantasies of the collective unconscious, he will get to the roots of his complexes, and in this way rid himself of his possession. With that the anima phenomenon comes to a stop.

一个人拥有更多的“情结”,他就越被著魔。当我们尝试形成人格的画面。这个人格表达它自己,通过他的情结。我们必须承认,它最类似的东西,莫过于癔症的女人,譬如,动物。但是,假如一个人让他自己知道他的个人的无意识,然后在集体无意识的幻想里,他将会到达他的情结的根源。用这个方式,他替自己摆脱掉他的著魔。随着摆脱著魔,阿尼玛的现象就逐渐停止。

388 That superior power, however, which caused the possession
-for what I cannot shake off must in some sense be superior to me-should, logically, disappear with the anima. One should then be “complex-free,” psychologically house-trained, so to speak. Nothing more should happen that is not sanctioned by the ego, and when the ego wants something, nothing should be capable of interfering. The ego would thus be assured of an im¬pregnable position, the steadfastness of a superman or the sub¬limity of a perfect sage. Both figures are ideal images: Napoleon on the one hand, Lao-tzu on the other.

可是,引起著魔的那个较为优秀的力量—因为我无法摆脱的东西,在某个意义上,必须比我优秀—在逻辑上,应该是会随着阿尼玛消失。我们因此应该“免除-情结”,心理上接受在家训练。凡是没有被自我认可的东西,就不应该发生。当自我想要某件东西时,没有任何东西能够干涉。自我因此将会确定具有免除被攻击的立场,超人的坚定,或是完美圣者的崇高。两个人物都是理想的形象:一方面是拿破仑,另一方面是老子。
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THE MANA-PERSONALITY
Both are consistent with the idea of “the extraordinarily potent,” which is the term that Lehmann, in his celebrated monograph,4 uses for his definition of mana. I therefore call such a personality simply the mana-personality. It corresponds to a dominant of the collective un¬conscious, to an archetype which has taken shape in the human psyche through untold ages of just that kind of experience. Primitive man does not analyse and does not work out why an¬other is superior to him. If another is cleverer and stronger than he, then he has mana, he is possessed of a stronger power; and by the same token he can lose this power, perhaps because someone has walked over him in his sleep, or stepped on his shadow.

两者都是一贯的,跟”特殊的潜力的观念。这是雷曼使用的术语,在他的著名的论文,作为他对于玛哪食粮的定义。我因此称每一位这样的人格,仅是“玛哪食粮人格”。它对应于集体无意识的支配因素,对应于在人类的心灵已经成型的原型,通过无数的年代的仅是那种的经验。原始民族并没有分析,也没有理解,为什么另外一个人格比他优秀。假如另外一个人格比他更加聪明,更加强壮,那么他拥有玛哪食粮。他拥有更加强壮的力量。同样地,他能够丧失这个力量,或是因为某个人曾经在他睡觉时,从他上面走过,或是踩踏他的阴影。

389 Historically, the mana-personality evolves into the hero and
the godlike being,5 whose earthly form is the priest. How very much the doctor is still mana is the whole plaint of the analyst! But in so far as the ego apparently draws to itself the power belonging to the anima, the ego does become a mana-personal¬ity. This development is an almost regular phenomenon.

从历史上看,这个玛哪-人格进化成为英雄,以及类似神性的人。他们的人间的形态就是僧侣。医生有多少程度是玛哪人格,那是精神分析为了惋叹不已!但是因为自我显而易见将属于阿尼玛的力量归属他自己,自我确实变成玛哪-人格。这个发展几乎是规律的现象。

I have never yet seen a fairly advanced development of this kind where at least a temporary identification with the archetype of the mana-personaJity did not take place. It is the most natural thing in the world that this should happen, for not only does one ex¬pect it oneself, but everybody else expects it too.

我从来没有看见过一个诸如其类的非常进步的发展。在那里,至少,暂时地认同玛哪-人格的原型,并没有发生。这是世界上最自然的事情,这种事情应该发生。因为我们不但自己期望它,而且每位其他的人也期望它。

One can scarcely help admiring oneself a little for having seen more deeply into things than others, and the others have such an urge to find a tangible hero somewhere, or a superior wise man, a leader and father, some undisputed authority, that they build temples to little tin gods with the greatest promptitude and burn incense upon the altars.

我们几乎忍不住地稍微崇拜我们自己,因为我们已经比起别人更加深刻地看见事。其余的人们渴望想要在某个地方,找到一位具体的英雄,或是一位比较优秀的聪明的人,一位领导者与父亲,某个无可争议的权威。所以,他们非常迅速地建造庙宇,给小型的铝制的众神像,并且在祭坛上,点燃香火。

This is not just the lamentable stupidity of idolaters incapable of judging for themselves, but a natural psychological law which says that what has once been will always be in the future. And so it will be, unless conscious¬ness puts an end to the naIve concretization of primordial im-ages. I do not know whether it is desirable that consciousness should alter the eternal laws; I only know that occasionally it does alter them, and that this measure is a vital necessity for some people-which, however, does not always prevent these same people from setting themselves up on the father’s throne and making the old rule come true. It is indeed hard to see how one can escape the sovereign power of the primordial images.

这不仅是崇拜偶像者的令人哀叹的愚蠢,他们不能够独立从事判断。但是,这是一个自然的心理的法则说:曾经一度存在的东西,将总是在未来。它将总是在未来,除非意识结束这种天真的具体表现原始的意象。我并不知道,它是否被渴望,意识竟然改变这些永恒的法则。我仅是知道,偶然,意识确实改变永恒的法则。这个衡量至关紧要,对于某些人们。可是,这些人们并未总是阻止这些相同的人们,不要在父亲的王位上建立他们自己,并且不让古老法则成为真实。我们确实很困难看出,我们如何能够逃避这个原初的意象的统辖的力量。

4 Lehmann, Mana (1922).
5 According to popular belief, the Most Christian King could cure epilepsy with his mana by the laying on of hands.
233

THE RELATIONS BETWEEN THE EGO AND THE UNCONSCIOUS

390 Actually I do not believe it can be escaped. One can only
alter one’s attitude and thus save oneself from naively falling into an archetype and being forced to act a part at the expense of one’s humanity. Possession by an archetype turns a man into a flat collective figure, a mask behind which he can no longer de¬velop as a human being, but becomes increasingly stunted. One must therefore beware of the danger of falling victim to the dominant of the mana-personality. The danger lies not only in oneself becoming a father-mask, but in being overpowered by this mask when worn by another. Master and pupil are in the same boat in this respect.

实际上,我并不相信,它能够被逃避。我们仅能够改变我们的态度,因此,拯救我们自己不要天真地掉入一种原型,不要被迫扮演一个角色,而牺牲人性作为代价。被某个原型著魔,会将一个人转换成为一个扁平的集体的人物,在这样一个面具背后,他不再发展,作为一个人。而是变成越来越低劣。我们因此必须小心这个危险:成为玛哪-人格的支配者的受害者。这个危险不但在于自己变成父亲-面具,而且在于我们会被这个面具压倒,当这个面具被另外一个人所戴时。老师与学生在这方面,是命运相同。

391 The dissolution of the anima means that we have gained in-
sight into the driving forces of the unconscious, but not that we have made these forces ineffective. They can attack us at any time in new form. And they will infallibly do so if the conscious attitude has a flaw in it. It’s a question of might against might. If the ego presumes to wield power over the unconscious, the un¬conscious reacts with a subtle attack, deploying the dominant of the mana-personality, whose enormous prestige casts a spell over the ego. Against this the only defence is full confession of one’s ‘weakness in face of the powers of the unconscious. By opposing no force to the unconscious we do not provoke it to attack.

阿尼玛的瓦解意味著,我们已经获得洞见,对无意识的驱动的力量。但是并不意味着,我们已经让这些力量没有效力。他们能够随时攻击我们,以新的形态。他们没有错误地这样做,假如无意识的态度本身具有暇疵。问题是:强权对抗强权。假如自我胆敢运用力量控制无意识,无意识会反应,用微妙的攻击,运用玛哪-人格的这个支配者。它的巨大的威望对于自我投下魔力。对抗这个魔力,唯一的防卫是充分坦白自己的弱点,当面临无意识的力量。凭借不对无意识反对任何力量,我们才不会引起它攻击。

392 It may sound rather comical to the reader if I speak of the
unconscious in this personal way. I hope I shall not arouse the prejudice that I regard the unconscious as something personal. The unconscious consists of natural processes that lie outside the sphere of the human personality.

读者听起来,可能相当滑稽,假如我谈论无意识,用这个私人的方式。我希望我将不会引起这个偏见:我将无意识视为是某件个人的东西。无意识在于自然的过程,横展在人的人格的范围之外。

Only our conscious mind is “personal.” Therefore when I speak of “provoking” the uncon¬scious I do not mean that it is offended and-like the gods of old-rises up to smite the offender in jealous anger or revenge. What I mean is more like an error in psychic diet which upsets the equilibrium of my digestion. The unconscious reacts auto¬matically like my stomach which, in a manner of speaking, wreaks its revenge upon me.

仅有我们的意思是“个人”的。因此,当我谈论“触发“无意识,我并没有意味著,它被冒犯—像古老的众神一样—它产生是为了要用妒忌的愤怒或报复,打击冒犯者。我的意思更像是心灵饮食的错误,因为它扰乱我的消化的平衡。无意识自动地反应行动,就像是我的胃。以言说的方式,我的胃对我发表它的报复。

When I presume to have power over the unconscious, that is like a dietary solecism, an unseemly attitude which in the interests of one’s own well-being were bet¬ter avoided. My unpoetical comparison is, if anything, far too mild in view of the far-reaching and devastating moral effects of a disordered unconscious. In this regard it would be more fitting to speak of the wrath of offended gods.

当我假定对于无意识拥有权力时,那就像饮食的笨拙行为,以不合宜的态度。为了我们自己的幸福的利益,它们最好被避免。我的欠缺诗意的比较,未免太过于温和,假如从深远而毁灭性的道德的影响,对于失序的无意识。关于这一点,那将是更加的适合,假如我们谈论被冒犯的众神的愤怒。
234

THE MAN A-PERSONALITY

393 In differentiating the ego from the archetype of the mana-
personality one is now forced, exactly as in the case of the anima, to make conscious those contents which are specific of the mana¬personality. Historically, the mana-personality is always in pos¬session of the secret name, or of some esoteric knowledge, or has the prerogative of a special way of acting-quod licet Jovi, non licet bovi-in a word, it has an individual distinction.

当我们区别自我跟玛哪人格的原型的不同 我们现在被迫,确实在阿尼玛的情况,要让那些内容知道,玛哪人格的那些明确的内容。从历史而言,玛哪人格总是拥有秘密的名字,或是拥有奥秘的知识,或是拥有特别方式的特权:acting-quod licet Jovi, non licet bov(乔比被容许,未必每个人都容许)—总之,它拥有个人的区别。

Conscious realization of the contents composing it means, for the man, the second and real liberation from the father, and, for the woman, liberation from the mother, and with it comes the first genuine sense of his or her true individuality. This part of the process corresponds exactly to the aim of the concretistic primitive initi¬ations up to and including baptism, namely, severance from the “carnal” (or animal) parents, and rebirth in novam infantiam, into a condition of immortality and spiritual childhood, as formulated by certain mystery religions of the ancient world, among them Christianity.

对于这男人,组成这个区别的内容,在意识的实现,意味着第二次与真实地从父亲解放。对于女人,意味着从母亲解放。随着解放而来,是第一次真诚的他或她的个体性的感觉。这个过程的这个部分确实对应于具体的原始民族的成年礼的目标,甚至包含洗礼。换句话说,跟“具体化身”或动物的父亲脱离。婴孩般的重生进入永生与精神的童年的情况。如同古代世界的某些神秘的宗教所阐述,其中包含基督教。

394 It is now quite possible that, instead of identifying with the
man a-personality, one will concretize it as an extramundane “Father in Heaven,” complete with the attribute of absoluteness -something that many people seem very prone to do.

现在,这是完全可能的,非但没有认同玛哪-人格,我们将会具体表现它,作为是非世俗的“天上的父亲”,再加上绝对化的属性—这些很多人们倾向于做的事情。

This would be tantamount to giving the unconscious a supremacy that was just as absolute (if one’s faith could be pushed that far!), so that all value would flow over to that side.6 The logi¬cal result is that the only thing left behind here is a miserable, inferior, worthless, and sinful little heap of humanity. This so¬lution, as we know, has become an historical world view.

这将是相等于是给予无意识一个同样是绝对的崇高地位,(假如一个人的信仰能够被逼迫到那个程度!)这样,所有的价值将会流动到那一边。逻辑的结果是,在此唯一被剩余下来的东西,将是一个悲惨,没有价值,而且有原罪的一点人性。我们知道,这种解决已经变成是历史的世界观。

6 “Absolute” means “cut off,” “detached.” To assert that God is absolute amounts to placing him outside all connection with mankind. Man cannot affect him, or he man. Such a God would be of no consequence at all. We can in fairness only speak of a God who is relative to man, as man is to God. The Christian idea of God as a “father in Heaven” puts God’s relativity in exquisite form. Quite apart from the fact that a man can know even less about God than an ant can know of the contents of the British Museum, this urge to regard God as “abso¬lute” derives solely from the fear that God might become “psychological.” This would naturally be dangerous. An absolute God, on the other hand, does not concern us in the least, whereas a “psychological” God would be real. This kind of God could reach man. The Church seems to be a magical instrument for protecting man against this eventuality, since it is written: “It is a fearful thing to fall into the hands of the living God.”
235

395
396

THE RELATIONS BETWEEN THE EGO AND THE UNCONSCIOUS
As I am moving here on psychological ground only, and feel no in-clination whatever to dictate my eternal truths to the world at large, I must observe, by way of criticizing this solution, that if I shift all the highest values over to the side of the unconscious, thus converting it into a summum bonum, I am then placed in the unfortunate position of having to discover a devil of equal weight and dimensions who could act as the psychological counterbalance to my summum bonum. Under no circum-stances, however, will my modesty allow me to identify myself with the devil. That would be altogether too presumptuous and would, moreover, bring me into unbearable conflict with my highest values. Nor, with my moral deficit, can I possibly afford it.

因为我在此仅是在心理学的领域移动,并且没有感觉有任何倾向,要将我的永恒的真理,指示给一般的世界。我必须观察,凭借批评这个解决方法,假如我转移所有最高的价值,转移到无意识的这边,那么我会将它转移成为是是“最崇高的善”。我因此被放置在不幸的立场,我必须发现一位同等份量,同等维度的恶魔。他能够行为,依照心理的反-平衡,跟我的“最崇高的善”。可是,无论如何,我的谦虚将不会容许我认同于这个恶魔。那将是过度逾越,而且,将会将我带人无法忍受的冲突,跟我最高的价值。即使用我的道德的借贷,我也不可能供应得起。

On psychological grounds, therefore, I would recommend that no God be constructed out of the archetype of the mana-personality. In other words, he must not be concretized, for only thus can I avoid projecting my values and non-values into God and Devil, and only thus can I preserve my human dignity, my specific gravity, which I need so much if I am not to become the unresisting shuttlecock of unconscious forces. In his dealings with the visible world, a man must certainly be mad to suppose that he is master of this world. Here we follow, quite naturally, the principle of non-resistance to all superior forces, up to a cer¬tain individual limit, beyond which the most peaceful citizen becomes a bloody revolutionary.

因此,根据心理学的理由,我将推荐:从玛哪-人格的原型,上帝不应该被建构出来。换句话说,上帝一定不要被具体表现。因为仅有这样,我才能够避免投射我的价值与非-价值,进入上帝与魔鬼身上。仅有这样,我才能保持我的人的尊严,我的明确的地心引力。我如此地需要它们,假如我不想要成为无法抗拒的无意识的力量的羽毛球。当一个人在处理可看得见的世界时,他一定是疯狂,他才会假设:他是世界的主人。在此,我们跟随,相当自然地,非抗拒的原则,对于所有的较优秀的力量。一直到某个个人的限制。超越这个限制,即使是最和平的市民也变成是流血的革命份子。

Our bowing down before law and order is a commendable example of what our general atti-tude to the collective unconscious should be. (“Render unto Caesar. … “) Thus far our obeisance would not be too diffi-cult. But there are other factors in the world to which our con-science does not give unqualified assent-and yet we bow to them. Why? Because in practice it is more expedient than the reverse. Similarly there are factors in the unconscious with re-gard to which we must be worldly-wise (“Resist not eviL” “Make to yourselves friends of the mammon of unrighteous-ness.” “The children of this world are in their generation wiser than the children of light.” Ergo: “Be ye therefore wise as ser¬pents and harmless as doves.”)

我们的遵循法则与秩序是可称赞的例子,这是我们的一般对于集体无意识的态度应该的样子。(凯撒的归因凯撒)。迄今,我们的服从将是不会太过于困难。但是,世界上还有其他因素,我们的良心不会给予无条件的认同—可是,我们还是屈从它们。为什么?因为实际上,屈从比起反抗是更加方便。同样地,在无意识,有一些因素,关于这些因素,我们必须要有世俗的智慧。(”识时务者为俊杰”, “好汉别擋人财路“,”园滑者腾达,坚守原则者不得志”),如艾苟所说:”“学习蛇般狡猾,鸽子般无害“。

The mana-personality is on one side a being of superior wis¬dom, on the other a being of superior will. By making conscious the contents that underlie this personality, we find ourselves obliged to face the fact that we have learnt more and want more than other people. This uncomfortable kinship with the gods, as we know, struck so deep into poor Angelus Silesius’ bones that it sent him flying out of his super-Protestantism, past the precari¬ous halfway house of the Lutherans, back to the nethermost womb of the dark Mother-unfortunately very much to the det¬riment of his lyrical gifts and the health of his nerves.

玛哪-人格在一方面是优秀智慧的人物;另一方面,他说优秀意志1的人物。凭借让作为人格基础的内容被知道,我们发现我们自己被迫面对这个事实:我们比起别人已经学习更多,而且想要的更多。这个不幸的跟众神做亲属,我们知道,会让可怜的安吉拉 西列席思如此刻骨铭心,以致这让他从超级-基督教脱离出来,穿越恶魔们的不稳定的中途之家,回到黑暗的大地之母的阴间子宫。结果,让他的抒情的天赋与神经的健康大受损害。

236

397
398

THE MANA-PERSONALITY
And yet Christ, and Paul after him, wrestled with these same problems, as a number of clues still make evident. Meister Eck-hart, Goethe in his Faust, Nietzsche in his Zamthustm, have again brought this problem somewhat closer to us. Goethe and Nietzsche try to solve it by the idea of mastery, the former through the figure of the magician and ruthless man of will who makes a pact with the devil, the latter through the masterman and supreme sage who knows neither God nor devil. With Nie-tzsche man stands alone, as he himself did, neurotic, financially dependent, godless, and worldless.

可是,追随他之后的耶稣基督,圣保罗,则是博斗这些相同的难题,如同许多的线索依旧表明的。欧克哈得,歌德在他的“浮士德”“尼采在他的“扎拉哲思特拉”, 都再次地尝试要解决这个难题。,凭借掌控的观念。前者通过魔法师的人物,与意志的无情的人,他跟恶魔订下盟约,后者通过智慧大师与崇高的圣贤,他既不知道上帝,也不知道恶魔。对于尼采,人是单独站立,如同他自己所为,神经症,财政上依赖,没有神,没有世界。

This is no ideal for a real man who has a family to support and taxes to pay. Nothing can argue the reality of the world out of existence, there is no miraculous way round it. Similarly, nothing can argue the effects of the un¬conscious out of existence. Or can the neurotic philosopher prove to us that he has no neurosis? He cannot prove it even to himself.’ Therefore we stand with our soul suspended between formidable influences from within and from without, and some-how we must be fair to both. This we can do only after the meas-ure of our individual capacities. Hence we must bethink our-selves not so much of what we “ought” to do as of what we can and must do.

这并不是现实的人的理想。因为他有家庭要供养,有税金要偿付。世界的现实的存在,是无可争议的事实。没有什么奇迹的方式可以绕过他。同样地,无意识的影响的存在,也是无可争议的。难道神经症的哲学家能够跟我们证明,他并没有神经症吗?他甚至无法跟他自己证明。因此,我们站立,灵魂却悬置在可怕的影响,来自内部与来自外部。用某种方法,我们必须公平处理两者。我们能够这样做,仅有经过我们的个人的能够的衡量。因此,我们必须三思而后行,不是思维我们“应该“怎么做,而是思维我们”能够“以及”必须“做什么。

Thus the dissolution of the mana-personality through con-scious assimilation of its contents leads us, by a natural route, back to ourselves as an actual, living something, poised between two world-pictures and their darkly discerned potencies. This “something” is strange to us and yet so near, wholly ourselves and yet unknowable, a virtual centre of so mysterious a constitu-tion that it can claim anything-kinship with beasts and gods, with crystals and with stars-without moving us to wonder, without even exciting our disapprobation. This “something” claims all that and more, and having nothing in our hands that could fairly be opposed to these claims, it is surely wiser to listen to this voice.

因此,玛哪-人格的瓦解,经由吸收它的内容会引导我们,经由自然的途径,回到我们自己,作为一个实际的活生生的东西,平衡于两个的世界-画面之间,以及它们的黑暗中被区别的潜力。这个“某件东西“对于我们是奇怪的,可是又如此靠近,完全就是我们,可是,又无法被知道。这一个虚拟的中心,是如此神秘的构造,以致于它能够宣称任何事情—包括跟野兽与众神是亲属,跟水晶球与星球是亲属是亲属。但是,它又没有感动我们去惊奇,甚至没有激发我们的遣责。这个“某件东西”宣称那一切,而且更多。由于我们手边并没有拥有任何东西能够公平地反对这些宣称,倾听这个声音确实是比较明智之举。

237、

THE RELATIONS BETWEEN THE EGO AND THE UNCONSCIOUS
399 I have called this centre the self. Intellectually the self is no
more than a psychological concept, a construct that serves to ex¬press an unknowable essence which we cannot grasp as such, since by definition it transcends our powers of comprehension. It might equally well be called the “God within us.” The begin¬nings of our whole psychic life seem to be inextricably rooted in this point, and all our highest and ultimate purposes seem to be striving towards it. This paradox is unavoidable, as always, when we try to define something that lies beyond the bourn of our understanding.

我曾经称这个中心为自性。从知识层面言,自性仅是一个心理的观念,一个建构,用来表达无法被知道的本质。我们无法理解这个本质的本身。因为定义上,它超越我们的理解的力量。自性很有理由同样被称为“我们内在的上帝”。我们整个的心灵的生活的开始,似乎无可摆脱地根源于这一点。所有我们的最高与最后的目的,似乎是朝向它而追寻。这个悖论是无可避免的,如同经常那样,当我们尝试定义某件超越我们的理解的范围的东西。

400 I hope it has become sufficiently clear to the attentive reader
that the self has as much to do with the ego as the sun with the earth. They are not interchangeable. Nor does it imply a deifica¬tion of man or a dethronement of God. What is beyond our un¬derstanding is in any case beyond its reach. When, therefore, we make use of the concept of a God we are simply formulating a definite psychological fact, namely the independence and sover¬eignty of certain psychic contents which express themselves by their power to thwart our will, to obsess our consciousness and to influence our moods and actions.

我希望它已经变得充分地清楚,对于专注的读者,自性跟自我有密切的关系,如同太阳跟地球。它们是无法互相交换。它也没有暗示人的成为神,或上帝被废黜。超越我们的理解力的东西,无论如何,就是我们的理解力无法理解。因此,当我们使用上帝的这个观念,我们仅是阐述一个明确的心理的事实。换句话说,某些心灵的内容的独立与统治。它们表达它们自己,凭借它们的力量,阻碍我们的意志,著魔我们的意识,并且影响我们的心情与行动。

We may be outraged at the idea of an inexplicable mood, a nervous disorder, or an uncon¬trollable vice being, so to speak, a manifestation of God. But it would be an irreparable loss for religious experience if such things, perhaps even evil things, were artificially segregated from the sum of autonomous psychic contents. It is an apotro¬paic euphemism7 to dispose of these things with a “nothing but” explanation. In that way they are merely repressed, and as a rule only an apparent advantage is gained, a new twist given to illusion.

我们可能感到愤怒,想到不可思议的心情,神经症的失序,或无法控制的邪恶的存在。也就是说,上帝的展示。但是,这将是无可弥补的损失,对于宗教的经验。假如这些事情,或许即使是邪恶的事情,用人为方式,跟具有自主权的心灵的众多内容分离开来。这是一种幸运的委婉语,为了摆脱这些仅是解释的东西。用那个方式,他们仅是感到沮丧。通常,仅是表面的利益被获得,耽溺幻觉的新的变种。

The personality is not enriched by it, only impover¬ished and smothered. What seems evil, or at least meaningless and valueless to contemporary experience and knowledge, might on a higher level of experience and knowledge appear as the source of the best-everything depending, naturally, on the use one makes of one’s seven devils. To explain them as mean¬ingless robs the personality of its proper shadow, and with this it loses its form. The living form needs deep shadow if it is to appear plastic. Without shadow it remains a two-dimensional phantom, a more or less well brought-up child.

这个人格并没有因为它而变得丰富。仅是变得贫瘠而闷窒。对于当代人的经验与知识,
看起来邪恶的东西,或至少看起来是没有意义与没有价值的东西,在更高的经验与知识的层次,似乎是最佳的一切的来源,它们自然地依靠我们解释我们的七个恶魔的用途。为了解释它们,作为是无意义,让人格丧尸它的适当的阴影。随着这个丧失,它丧失它的形式。活生生的形式需要深度的阴影,假如它想要看起来有弹性。假如没有阴影,它始终是两个维度的魅影。类型被良好教育的小孩。
238

THE MANA-PERSONALITY

4°1 Here I am alluding to a problem that is far more significant
than these few simple words would seem to suggest: mankind is, in essentials, psychologically still in a state of childhood-a stage that cannot be skipped. The vast majority needs authority, guid¬ance, law. This fact cannot be overlooked. The Pauline over¬coming of the law falls only to the man who knows how to put his soul in the place of conscience. Very few are capable of this (“Many are called, but few are chosen”). And these few tread this path only from inner necessity, not to say suffering, for it is sharp as the edge of a razor.

在此,我正提的一个更加重要的难题,比丘这些少数的简单的字词表面所暗示的:在本质上,人类的心理依旧处于小孩的状态。并且无法被跳跃过。广大的俗众需要权威,引导,法律。这个事实无法被忽略。保罗教派克服法律,仅是知道如何将他的灵魂取代良心的人才做得到。很少人能够这样做。(“许多人被召唤,但是少数人被选择”)。这些少数的人踏上这个途径,仅是由于内心的需要,遑论的痛苦的需要。因为它像剃刀一样的锐利。

4°2 The conception of God as an autonomous psychic content
makes God into a moral problem-and that, admittedly, is very uncomfortable. But if this problem does not exist, God is not real, for nowhere can he touch our lives. He is then either an historical and intellectual bogey or a philosophical sentimental¬ity.

上帝的观念,作为具有自主权的心灵的内容,让上帝成为是道德的难题 .我们承认,这个难题是非常令人不舒服.但是,假如这个难题并不存在,上帝并非真实,因为上帝根本就没有碰触我们的生活.上帝要就是一个历史的知识的邪恶的精神,要不就是哲学的情绪化表现.

4°3 If we leave the idea of “divinity” quite out of account and
speak only of “autonomous contents,” we maintain a position that is intellectually and empirically correct, but we silence a note which, psychologically, should not be missing.

假如我们完全不考虑”神性”的观念,然后仅是谈论”自主权的内容”,我们主张一个立场:保持知识与经验的独立.但是我们让一个在心理上不应该被漏掉的注意保持沉默.

By using the concept of a divine being we give apt expression to the peculiar way in which we experience the workings of these autonomous contents: We could also use the term “daemonic,” provided that this does not imply that we are still holding up our sleeves some concretized God who conforms exactly to our wishes and ideas. Our intellectual conjuring tricks do not help us to make a real¬ity of the God we desire, any more than the world accommodates itself to our expectations. Therefore, by affixing the attribute “divine” to the workings of autonomous contents, we are admit¬ting their relatively superior force. And it is this superior force which has at all times constrained men to ponder the inconceiv¬able, and even to impose the greatest sufferings upon themselves in order to give these workings their due. It is a force as real as hunger and the fear of death.

凭借使用神性的存在的观念,我们给予合宜的解释,给这个特殊的方式.用这个方式,我们经验这些具有自主权的内容的运作.我们也能够使用这个术语”恶魔”,只要这个术语没有暗示着:我们依旧保有某个具体化的上帝.他确实符合我们的愿望与观念.我们的知识的召唤的技俩并没有帮助我们将我们欲望的上帝成为现实.正如世界并没有接纳我们的期望.因此,凭借合并”神性”的属性,到具有自主权的内容的运作. 我们正在承认:它们的比较优秀的力量.就是这个比较优秀的力量,自始至终,
约束人们要沉思这个无法被构想的东西,甚至赋加最大的痛苦在他们自己身上,为了给予这些运作他们应得的东西.这一个力量跟饥饿与对应死亡的恐惧一样的真实.
4°4 The self could be characterized as a kind of compensation of
the conflict between inside and outside. This formulation would not be unfitting, since the self has somewhat the character of a result, of a goal attained, something that has come to pass very gradually and is experienced with much travail. So too the self is our life’s goal, for it is the completest expression of that fateful combination we call individuality, the full flowering not only of the single individual, but of the group, in which each adds his portion to the whole.

自性能够被表现特征,作为是一种内部与外部之间的冲突的补偿.这种阐释将不会不适合.因为自性拥有内容的特性,拥有获得目标的特性。这个某件东西非常逐渐地发生,并且勤奋地被经验到。所以,自性就是我们的生活的目标,因为自性是最完整的表达,对于我们所谓的个体化的那个命定的组合。不但是独异性的个人,也是团体的盛放花朵。在团体里,每一个独异性个人增加他的部分给整体。

239

THE RELATIONS BETWEEN THE EGO AND THE UNCONSCIOUS
405 Sensing the self as something irrational, as an indefinable ex-
istent, to which the ego is neither opposed nor subjected, but merely attached, and about which it revolves very much as the earth revolves round the sun-thus we come to the goal of indi¬viduation. I use the word “sensing” in order to indicate the ap¬perceptive character of the relation between ego and self. In this relation nothing is knowable, because we can say nothing about the contents of the self. The ego is the only content of the self that we do know.

理解自性作为某件非理性的东西,作为是无法被定义的存在,自我对于这个存在,既不是对立,也不是隶属。而仅是附著。关于这个无法被定义的存在,它经常环绕,如同地球环绕太阳。因此,我们到达个体化的目标。我使用“理解”这个字词,为了指示自我与自性之间的关系,具有非统觉的特性。

The individuated ego senses itself as the object of an unknown and supraordinate subject. It seems to me that our psychological inquiry must come to a stop here, for the idea of a self is itself a transcendental postulate which, although justi¬fiable psychologically, does not allow of scientific proof. This step beyond science is an unconditional requirement of the psy¬chological development I have sought to depict, because with-out this postulate I could give no adequate formulation of the psychic processes that occur empirically. At the very least, there¬fore, the self can claim the value of an hypothesis analogous to that of the structure of the atom. And even though we should once again be enmeshed in an image, it is none the less power¬fully alive, and its interpretation quite exceeds my powers. I have no doubt at all that it is an image, but one in which we are contained.

个体化的自我理解它自己,作为是一个未知而早先注定的主体。我觉得,我们的心理学的研究在此必须停顿一下。因为自性的观念本身是一个超验的假设。虽然从心理学来说,它能自园其说,它并没有容许提出科学的证据。超越科学的这个步骤,是我曾经尝试描述的心理学的发展的无条件的要求。

406 I am deeply conscious that in this essay I have made no ordi-
nary demands on the understanding of my reader. Though I have done my utmost to smooth the path of understanding, there is one great difficulty which I could not eliminate, namely the fact that the experiences which form the basis of my discussion are unknown to most people and are bound to seem strange.

我深深知道,在这篇论文,我对于我的读者的理解力的要求,是特殊的。虽然我已经尽我全力要让理解的途径顺畅。还是有一个巨大的困难,我无法减少。换句话说,形成我的讨论的基础的这些经验,对于大部分的人们是前所未闻,因此注定听起来古怪。

Consequently I cannot expect my readers to follow all my conclusions. Although every author naturally prefers to be understood by his public, yet the interpretation of my observa¬tions is of less moment to me than the disclosure of a wide field of experience, at present hardly explored, which it is the aim of this book to bring within reach of many. In this field, hitherto so
dark, it seems to me that there lie the answers to many rid¬dles which the psychology of consciousness has never even ap¬proached. I would not pretend to have formulated these answers with any degree of finality. I shall, therefore, be well satisfied if my essay may be counted as a tentative attempt at an answer.

结果,我无法期望我的读者遵循我所有的结论。虽然每位作者天性上都喜欢被大众理解。可是,我的观察的解释,并不那么重要,对于我,比起揭露对广大的经验。在目前,它几乎没有被人探索。这就是本书的目的,要将它带给大多数的人们知道。在这个领域,它迄今是黑暗领域。我觉得,对于许的谜团的解答就在那里。意识的心理学甚至还没有接近那里。我将不假装已经获得最后结论,对于这些回答的阐述。我因此将非常满意,假如我的论文可能被认为是试验性的企图,要获得答案。

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

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