So MiMoney sent me a R500 voucher to spend on something nice so that I could get a feel for how it works y’ulz. Tested it out on the 2 things I mostly order on the interwebs, sex and prescription drugs. Kidding. Ordered 2 books from Kalahari.net that i’ve been wanting for ages: Rainer Maria Rilke’s ‘Letters to a young poet’ (recommend reading it if y’ulz are ‘cre8ive’ and ppl give you shit for it) and Jung’s ‘Memories, Dreams, Reflections’ (is Jung’s autobiography, recommend reading it if y’ulz ‘know too much about the world’ & ppl give you shit for it). They arrived this morning. Happy times y’all!

Oooh, a package. What could it be?

Just what I've always wanted!

Happy times.

Also, after having a day when I thought it might be ‘better to be just rich’ than to ‘be creative’ i went home and gorged on sushi from Mr Delivery that MiMoney also paid for (thereby giving me the opportunity to know what ‘being just rich’ feels like). My verdict is that ‘being just rich’ ‘totally rocks’, and that ‘being creative’ needs to work harder at ‘bringing its A-game’ to the task of ‘making my life awesome’.

How MiMoney works:

1. You register with www.mimoney.co.za

2. You purchase MiMoney vouchers which then get sent to your phone.

3. You then use your vouchers as cash, quoting the code sent to your phone when you need to pay for a movie, online order, dinner, or whatever else you want to pay for. Right now it’s a little limiting as to what you can buy, but in future you’ll be able to use your MiMoney everywhere, thereby eliminating the need for cumbersome 19th century trappings such as ‘wallets’ and ‘money’.

Read what kalahari has to say about MiMoney here (putting this link in because app the mimoney site is giving some trouble).

Travelling in Germany has meant coping with jet lag, eating unfamiliar foods (incl. some darn fine beer), visiting four families in five days, and conversing in the language of my youth. Not surprisingly, my dreams have been especially vivid, involving arrest by security staff at my place of work, receiving a written message from a patient asking me to stay at his bedside “until I die,” plunging from a tall building in full awareness of immanent death, and having erotic encounters with people of various preferences.

Two days ago I read a review of the recently published Red Book by the Swiss psychiatrist C.G. Jung (1875-1961) which had been kept under wraps since his death. In it, Jung details “an unabashedly psychedelic voyage” through his own mind, a Homeric progression of encounters with strange people taking place in a shifting dream scape. Writing in German, he filled 205 oversize pages with elaborate calligraphy and detailed paintings. He likened this “confrontation with the unconscious” to rocks falling on his head, to thunderstorms, to molten lava. “I often had to cling to the table,” he recalled, “so as not to fall apart.”

Had he been a psychiatric patient, Jung might well have been told he had a nervous disorder and encouraged to ignore the circus going on in his head. But as a psychiatrist, and one with a decidedly maverick streak, he tried instead to tear down the wall between his rational self and his psyche. For about six years, Jung worked to prevent his conscious mind from blocking out what his unconscious mind wanted to show him. “In order to grasp the fantasies which were stirring in me ‘underground,’ ” Jung wrote later in his book Memories, Dreams, Reflections, “I knew that I had to let myself plummet down into them.” He found himself in a liminal place, as full of creative abundance as it was of potential ruin, believing it to be the same borderlands traveled by both lunatics and great artists.

source of all quotes: Sara Corbbett. ”The Holy Grail of the Unconscious.” New York Times Magazine, September 16, 2009.

A PRACTICAL
GUIDE
TO GEOMANTIC
DIVINATION
By
ISRAEL REGARDIE
THE AQUARIAN PRESS
37/38 Margaret Street, London, W.E

(You can read the full text for free, at Scribd.com, by clicking the above link.)

Per Wikipedia–”Geomancy (Greek: γεωμαντεία, ‘earth divination’) is a method of divination that interprets markings on the ground or the patterns formed by tossed handfuls of soil, rocks, or sand. The most prevalent form of divinatory geomancy involves interpreting a series of 16 figures formed by a randomized process that involves recursion followed by analyzing them, often augmented with astrological interpretations.

Once practiced by people from all social classes, it was one of the most popular forms of divination throughout Africa and Europe in the Middle Ages and the Renaissance. Books and treatises on geomancy were published up until the 17th century when most occult traditions fell out of popularity. The Hermetic Order of the Golden Dawn attempted a revival of old occult arts including geomancy, but the short time they desired to master their arts restricted their ability to fully practice and revive them. Geomancy has recently seen a new interest through the works of John Michael Greer and other practitioners, with more mainstream occult circles practicing and teaching geomancy.

Geomancy, from Greek geōmanteía translates literally to ‘foresight by earth’; it is a calque of the Arabic term ‛ilm al-raml, or the ’science of the sand’. Earlier Greek renditions of this word borrowed the word raml (’sand’) directly, rendering it as rhamplion or rabolion. Other Arabic names for geomancy include khatt al-raml and darb al-raml.

Geomancy as an art is theorized to have its origins in the Arabic Middle East, although the lack of historical records prevents any measure of certainty. The original names of the figures were traditionally given in Arabic, excluding a Persian origin. The reference in Hermetic texts to the mythical Ṭumṭum al-Hindi potentially points to an Indian origin, although Skinner thinks this to be unlikely[.] Having an Islamic or Arabic origin is most likely, since the expansive trade routes of Arabian merchants would facilitate the exchange of culture and knowledge. It is theorized that related systems of divination in sub-Saharan Africa, such as Ifá and sikidy, either were based on or co-developed with Arabic divination systems; the use of binary numbers is a distinct trait in the culture of the African plains…” [Source: "Geomancy." Wikipedia, The Free Encyclopedia. 24 Sep 2009, 18:12 UTC. 24 Sep 2009 < http://en.wikipedia.org/w/index.php?title=Geomancy&oldid=315962580 >.]

Hogen Bays, senior teacher at Great Vow Zen Monastery, reminds us to stay close to who we are and not to chase after some idealized persona. At least that’s how I understand his admonition (in the title above). In the recent past several people have been critical of my ‘imperfections’ by saying things like ”and you call yourself a Buddhist?” Even my educated co-workers have, from time to time, implied that I should know more or act differently because “you are into Zen.” In fact, my ongoing effort to practice ’not-knowing’ and ‘not-deceiving’ has caused raised eyebrows when, instead of wise insights, I’ve expressed bafflement.

Makes me wonder whether and how I’m contributing to these perceptions and reactions? Is there something in my demeanour that projects a holier-than-thouness? Or are people’s reactions the price one pays for practicing to live authentically, warts and all? “The desire to improve and be a better person has, it would seem, a double edge to it,” writes psychotherapist and meditation teacher Rob Preece–

Yes, why not try to clean up our lives and be a more kind, caring, and considerate person? Why not aspire to be more ethically wholesome, more tolerant, to stop harming others? But the desire to live up to some ideal has a number of hazardous consequence. What is unacceptable will become suppressed into what Jung called a Shadow. When we learn to hide and eventually deny our failings, it can lead to an unconscious spiritual grandiosity.

Cultivated goodness and piety can eventually cause an individual to see him- or herself as special and spiritually gifted. If this way of being gains outer acclaim and approbation, the grandiose self deception can grow, making it increasingly hard to acknowledge failings. Once again, cratch the surface and we find a lack of compassion, a failure to accept who we are, with our positive qualities and our failings.

source: Preece, R. (2006). The wisdom of imperfection: the challenge of individuation in buddhist life. Ithaca, NY: Snow Lion Publications, p.60.

« La vie m’a toujours semblé être comme une plante qui puise sa vitalité dans son rhizome ; la vie proprement dite de cette plante n’est point visible, car elle gît dans le rhizome. Ce qui devient visible au-dessus du sol ne se maintient qu’un seul été, puis se fane… Apparition éphémère. Quand on pense au devenir et au disparaître infinis de la vie et des civilisations, on en retire une impression de vanité des vanités ; mais personnellement je n’ai jamais perdu le sentiment de la pérennité de la vie sous l’éternel changement. Ce que nous voyons, c’est la floraison – et elle disparaît – mais le rhizome persiste. »

Carl Gustav Jung, Ma Vie (Prologue)

Image : Fractal Ontology

[To see the first part of this article, click here].

So, why is Man not comprehensible to Man?

Or, a better question, perhaps, is: how can Man (we) become comprehensible to Man (each other)?

I answered the first question in summary form in Part 1. To expand upon my words regarding Man’s inability to comprehend himself and others, here is an excerpt from the book under review in this two-part article, Is Man Incomprehensible to Man? by Philip H. Rhinelander:

Vast amounts of new information have accumulated, especially in recent decades, from biology, biochemistry, biophysics, physiology, psychology, anthropology, sociology, economics, history, and various other sources. Yet an increase in information has not brought an increase in understanding. On the contrary, the more we know about man, the more mysterious he seems to become.

A number of writers have pointed out that one characteristic of our times is that man has become more problematical to himself than in any other age. We have several different conceptions and models of man, more or less carefully articulated, each reflecting a different perspective and a particular range of interests, but the multiplicity of disciplines and the variety of approaches have tended to prevent the emergence of any single conception of human nature sufficiently comprehensive and sufficiently flexible to provide a unifying focus.

A fundamental assertion of Professor Rhinelander in this book is that “only confusion can result if we talk about ‘man’ or ‘the nature of man’ without specifying what assumptions we are making and what we mean by such terms.”

Some people will say that man is fundamentally “good,” others will say he is fundamentally “bad,” yet others will say he is neither or both. Some scholars say that a child is a blank slate upon which his environment, starting with parents, stamps its template upon him (please accept that the masculine noun includes all people); others will say that heredity determines all; and yet others will posit a ratio of “Nurture” to “Nature” to be assigned.

Other questions about man on which there is no consensus include the question of free will: does man have it, or does he not? Some will argue in favor of determinism, other will favor free will. Yet others will say sometimes this, sometimes that, depending on circumstances.

Many people, perhaps most, have assumptions lying somewhere in the above, or beyond, but are unaware of the assumptions coloring their perceptions of the world and of man. This is why Prof. Rhinelander considers philosophy so important; the study of philosophy helps us reveal our assumptions to us and allows us then to test them against those of others and the objective world, if there is an objective world and if we can perceive it objectively (some will argue on either side of these questions).

Now, how might Professor Rhinelander answer my second question at the top of this page: how can Man become comprehensible to Man?; that is, how can we become comprehensible to each other? Here are excerpts from the final few pages of Is Man Incomprehensible to Man?:

It is my belief that a unifying focus may be found if we stress man’s capacity for inventiveness, recognizing that such inventiveness is displayed not merely in man’s arts and crafts, but also in his ability to establish complex symbol systems, to make and modify social systems, and to build elaborate normative systems to guide his own behavior. The root of of man’s inventiveness seems to lie in his capacity—evidently correlated with his highly developed brain—to envisage possibilities beyond the actuality of immediate experience. Human knowledge, including scientific knowledge, reflects this capacity and depends on it.

After these words Professor Rhinelander elaborates on the nature of “the scientific enterprise,” concluding that “…the ideal of scientific neutrality is itself, like all other ideals, a human invention. And like other human ideals, it is subject to abuse if its character and function are misconceived.”

Upon offering this cautionary about imputing neutrality to “the scientific enterprise,” the author finally lists four views of man that may lead to the “unifying focus” he says is needed, as the essential first step, for man to to understand man.

1. Use our (“man’s”) inherent inventiveness to engage in metaphysical inquiry into the nature and coherence of our underlying preconceptions about the world, about the foundations of human knowledge, and about man himself. “We must direct our primary attention to the assumptions and patterns of analysis that we bring to all our acts of knowing and judging.” [Emphasis added]

2. “(We must) recognize the immense importance of imagination in all human activities—imagination in the sense of the ability to construct hypotheses and ideals that go beyond what has actually been observed.”

3. We must see the supposed gap between scientific activities and humanistic activities in a new light. “The familiar distinction between facts and values (should be) seen to rest on an act of abstraction that we ourselves make.” [Emphasis added].

4. Accepting the above three imperatives as a model “allows us to do justice to man’s persistent search for meaning, a need that has long been recognized by artists and writers…”

(T)he search for meaning can produce evil as well as good. As Dostoevsky’s Grand Inquisitor pointed out: the hunger for meaning and order may become so great as to drive men to sacrifice freedom in order to escape from the burden of bewildered frustration it can cause.…I am convinced that an essential part of the remedy (to this potential evil) lies in the preservation of what Marcel calls the philosophic spirit…

Thus an understanding of man leads us necessarily to metaphysical and historical inquiry. From these we learn to live for an openness, honesty and simplicity in our human relationships and against forces of fanaticism that threaten to debase or destroy the dignity of man. This inner attitude should manifest itself in all our actions. We still profit from the legacy of Plato and Aristotle that intellectual understanding is fundamental to man and that all wise human action depends on it. [Emphasis added]

If I were a professor having just presented all the above to a class of students, I would ask them (and do ask you, the reader): “what assumptions about human nature and the world does Professor Rhinelander have which color his perceptions and, therefore, his advice to us?”

I wish I could have been able to engage Prof. Rhinelander in a discussion about the various “types” of normal, healthy people that are found historically (by Socrates and Aristotle, for instance) and recently (by C.G. Jung and G.I. Gurdjieff, for example) throughout the world. There are “types” who are quite comfortable with abstractions and philosophical inquiry, and other types who are quite impatient with them, and even dismissive of them. I dare to say there are many more of the latter than of the former.

In order for Professor Rhinelander’s admirable ideals to be realized, countless millions of people must be willing and able to significantly change their perceived views of man and the world. I offer three examples, only, and without invidious implication, of those who must alter their views to some significant degree: those who believe, and “know” in their deepest selves, that Jesus Christ, or the Prophet Mohamed, or The Buddha have correctly propounded the way we are as humans and the way we ought to live.

When all Christians, all Muslims, all Buddhists and other believers, and non-believers, agree on the nature of man and his proper place in the universe, then we will have effectively reached the ideals that Professor Rhinelander shows us in his admirable book.

——————————–
Personal Note: The Summer solstice has just past and the season of Summer has begun gloriously in Stockholm. In addition, my wife has begun her five-week vacation and I am, perforce, on ‘vacation’ also. My resolve to publish weekly in keeping with the current tone of this blog is somewhat compromised, therefore. The bottom line: I may publish irregularly and somewhat whimsically between now and early August.

Glad Sommar!

A few words of clarification on C.G. Jung’s concepts referred to in yesterday’s post. When speaking of feminine and masculine in the archetypal sense, it’s not about biological sex of women and men nor the construct of gender. Instead, as Bonnie McCarson explains,

part of the process of individuation is becoming aware of the opposites, the polarities within oneself. Within everyone there are masculine and feminine aspects, archetypal qualities that are opposites. These qualities or aspects are also reflected in our culture.

In individuation we work toward balance and integration, both within ourselves and our society. But before we can move toward balance and integration, we must first recognize the opposites and become aware of their place within us (and society).

This continues yesterday’s post on re-uniting the inner masculine and the feminine – beyond male and female, beyond sexual attraction, beyond longing for birth mother. Towards the end of his life C.G. Jung said, “Woman is a very, very strong being, magical. That’s why I am afraid of women.” To which Llewellyn Vaughan-Lee adds this:

If we are to make a creative relationship with the inner feminine we must acknowledge that fear. In myths a virgin … is often held captive. In  previous ages the hero’s quest involved slaying the dragon. Man needed to free himself from his instinctual drives and fearsome power of the Great Mother. Only then could he find his … individual feminine self.

… A man who remains … imprisoned always looks for a mother figure — for him all women are identified with the mother. In this state there can be no individual creative relationship with the unconscious. In order to realize his own individual relationship to the inner and outer feminine, he must free the virgin, his own pure feminine self.

source: Vaughan-Lee, L. (2003). Catching the thread: sufism, dreamwork, and Jungian psychology. Inverness, CA: The Golden Sufi Center, pp.124-125.

榮格論未發現的自我030

The Undiscovered Self by C.G. Jung

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

To this question there is a positive answer only when the individual is willing to fulfill the demands of rigorous self-examination and self-knowledge.  If he follows through his intention, he will not only discover some important truths about himself, but will also have gained a psychological advantage: he will have succeeded in deeming himself worthy of serious attention and sympathetic interest.  He will have set his hand, as it were, to a declaration of his own human dignity and taken the first step towards the foundations of his consciousness—that is, towards the unconscious, the only accessible source of religious experience. This is certainly not to say that what we call the unconscious is identical with God or is set up in his place.  It is the medium from which the religious experience seems to flow.  As to what the further cause of such an experience may be, the answer to this lies beyond the range of human knowledge.  Knowledge of God is a transcendental problem.

對於這個問題，只有當個人願意實踐嚴格反省自我及瞭解自我的要求時，才會有肯定的答案。假如他實踐他的意願，他將不但會發現到一些有關自己的重要的真相，而且對於心靈也將大有助益。他將認為自己值得認真看待，同情及關懷。他將著手去宣稱擁有自己所謂的的人性尊嚴，然後朝向建立自我意識的第一步。換言之，朝向無意識，那是宗教經驗的接觸來源。這當然不是說，我們所謂的無意識等同於上帝，或建立起來代替上帝。只是宗教經驗似乎就是從這個媒介流露出來。至於，這個經驗的原因是什麼，答案則是超越於人類的知識範圍之外，有關上帝的知識是一個超驗的問題。

     The religious person enjoys a great advantage when it comes to answering the crucial question that hangs over our time like a threat: he has a clear idea of the way his subjective existence is grounded in his relation to “God”.  I put the word “God”

in quotes in order to indicate that we are dealing with an anthropomorphic idea whose dynamism and symbolism are filtered through the medium of the unconscious  psyche. Anyone who wants to can at least draw near to the source of such experiences, no matter whether he believes in God or not. Without this approach it is only in rare cases that we witness those miraculous conversions of which Paul’s Damascus experience is the prototype. 

     縈繞我們這個時代，有個迫切的問題，宛如是一種威脅，要回答，有宗教信仰的人享受一個很大的利益：他很清楚，他主體的存在跟上帝的關係是根基於何處。我說「上帝」用引號，為了表明，我們是在處理一個人類學的觀念，其動力跟象徵是透過無意識的心靈滲透出來。任何有此意圖的人，均能夠接近這個經驗的來源，無論他信仰上帝與否。若無此捷徑，我們只有在很少見的個案中，才能見證到那些神奇的改變信仰，其中聖保羅在達曼卡斯遇見耶穌而幡然改信是個典型。

That religious experiences exist no longer needs proof.  But it will always remain doubtful whether what metaphysics and theology call God and the gods is the real ground of these experiences. The question is idle, actually, and answers itself by reason of the subjectively overwhelming numinosity of the experience.  Anyone who has had it is seized by it and therefore not in a position to indulge in fruitless metaphysical or epistemological speculations.  Absolute certainty brings its own evidence and has no need of anthropomorphic proofs.

   宗教經驗存在這件事已經不言而喻。但是否形上學及神學所宣稱的上帝及神祇，就是這些經驗的真正基礎，總是有人置疑。實際上，這個問題無甚意義，而且憑藉主體時常有豐富的聖靈顯悟的經驗，答案就已呼之欲出。任何有過這個經驗的人，在聖靈顯悟時，常身不由己，因此不再適合於作形上學或認識論的思維。絕對確定本身就是證據，無需再要人類學的證據。

     In view of the general ignorance of and bias against psychology it must be accounted a misfortune that the one experience which makes sense of individual existence should seem to have its origin in a medium that is certain to catch everybody’s prejudices.  Once more the doubt is heard: “What good can come out of Nazareth?”  The unconscious, if not regarded outright as a sort of refuse bin underneath the conscious mind, is at any rate supposed to be of merely animal nature.”  In reality, however, and by definition it is of uncertain extent and constitution, so that overvaluation or undervaluation of it is groundless and can be dismissed as mere prejudice.  At all events, such judgments sound very queer in the mouths of Christians, whose lord was himself born on the straw of a stable, among the domestic animals.  It would have been more to the taste of the taste of the multitude if he had got himself born in a temple.  In the same way, the worldly- minded mass meeting, which provides an infinitely more imposing background the an individual soul.  Even Church Christians share this pernicious delusion.

   由於大眾的無知及對心理學的偏見，這個可以理解個人存在的經驗，竟然被認為起源於某種註定會引起眾人誤解的媒介，真是不幸。再一次，我們聽到這樣的懷疑：「來自拿撒勒鎮的耶穌能帶給我們好處？」無論如何，無意識即使沒有被直接當著是意識心靈底下的垃圾桶，也是僅僅應該是屬於動物天性的層次。可是。事實上及定義上，它都屬於不確定的程度及身體內部。所以高估或低估都是沒有根據，可排斥為偏見。無論如何。出於基督徒的口中，這樣的判斷聽起來甚為古怪，因為他們的主耶穌本身就誕生於馬厩的草堆中，與家畜同處。假如他誕生於廟堂，可能還更能符合大眾的興味。同樣的。世俗心靈的大眾在群眾聚會中尋找聖靈顯現的經驗。因為那裡比個人靈魂，提供更光明堂皇的背景。即使是教堂的基督徒都共同存有這欺瞞不實的幻覺。

     Psychology’s insistence on the importance of unconscious processes for religious experience is extremely unpopular, no less with the political Right than with the Left.  For the former the deciding factor is the historical revelation that came to man from outside; to the latter this is sheer nonsense, and man has no religious function at all, except belief in the party doctrine, when suddenly the most intense faith is called for. On top of this, the various creeds assert quite different things, and each of them claims to possess the absolute truth. Yet today we live in a unitary world where distances are reckoned by hours and no longer by weeks and months.  Exotic races have ceased to be peepshows in ethnological museums.  They have become our neighbors, and what was yesterday the prerogative of the ethnology is today a political, social and psychological problem.

  心理學堅持無意識過程對於宗教經驗的重要性，無論是對政治的右派或左派而言，目前非常不普及。對於前者，決定性的因素是歷史上從外在給人類的啟示；對於後者，這純然是胡說八道，因為人根本沒有宗教的功用，除了相信黨的教條，此時才要求最強烈的信仰。除此而外，各種信仰主張各有不同，個個都宣稱擁有絕對的真理。可是我們今天都生活在一個一致化的世界，距離的衡量是以小時，而不是以星期及月份。外來民族不再是種族博物館的讓人管窺之物。他們已經變成我們的鄰居。以前是某些種族的特權，今天是一個政治，社會及心理學的問題。

  Already the ideological spheres begin to touch, to interpenetrate, and the time may not be so far off when the question of mutual understanding in this field will become acute.  To make oneself understood is certainly impossible without far-reaching comprehension of the other’s standpoint. The insight needed for this will have repercussion on both sides. History will undoubtedly pass over those who feel it is their vocation to resist this inevitable development, however desirable and psychologically necessary it may be to cling to what is essential and good in our own tradition..  Despite all the differences, the unity of mankind will assert itself irresistibly.  On this card Marxist doctrine has staked its life, while the West hopes to get by with technology and economic aid.  Communism has not overlooked the enormous importance of the ideological element and the universality of basic principles.  The nations of the Far East share our ideological weakness and are just as vulnerable as we are.  

    各方面的意識形態已經開始碰觸及互相交會，所以在這個領域，大家敏銳感受到要互相瞭解的日子應該是指日可待。假如沒有深刻的理解到對方的觀點，要使自己被人瞭解委實不可能。所需要的遠見，在兩邊都會有影響。那些堅持要抗拒這個無可避免的發展的人，儘管堅持自己的傳統的優點，在心理上是受人渴望而且必須，毫無疑問會受到歷史的淘汰。儘管各種差異，人類的一致性將會勢不可擋地彰顯出來。馬克思的教條已將賭注押在這張牌上，而西方世界則希望以科技跟經濟的援助作為緩衝。共產主義並沒有忽略，這個意識形態的因素的重要性

及基本原則的普遍性。遠東的國家共同有我們意識形態的弱點，跟我們一樣容易受到傷害。

榮格論未發現的自我 01

The Undiscovered Self by C.G. Jung

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

The plight of the individual in modern society

個人在現代社會的困境

What will the future bring? From time immemorial this question has occupied men’s minds, though not always to the same degree. Historically, it is chiefly in times of physical, political, economic and spiritual distress that men’s eyes turn with anxious hope to the future, and when anticipations, utopias and apocalyptic visions multiply. One thinks, for instance, of the chiliastic expectations of the Augustan age at the beginning of the Christian Era, or of the changes in the spirit of the West which accompanied the end of the first millennium Today, as the end of the second millennium draws near, we are again living in an age filled with apocalyptic images of universal destruction. What is the significance of that split, symbolized by the “ Iron Curtain,” which divides humanity into two halves? What will become of our civilization, and of man himself, if the hydrogen bombs begin to go off, or if the spiritual and moral darkness of State absolutism should spread over Europe?

未來會帶來什麼？從遠古以來，這個問題就一直佔據人的心靈，雖然程度不同。從歷史淵源而言，主要是在生理、政治、經濟及精神痛苦的時代，人的眼光才會帶著焦慮的希望展望未來，此時期盼，烏托邦及世界末世的幻想常會紛至沓來。例如，在基督教初期，我們會想到奧古斯丁時代對於千福年的期待，或是伴隨第一個千禧年而來，西方精神的變化。今天，隨著第二個千禧年的結束行將來到，我們再一次生活在一個充滿宇宙毀滅的末日形象的時代。「鐵幕」將人類區分成兩半，它所象徵的那種分裂是什麼意義？假如氫彈萬一爆炸，或者假如國家絕對主義的道德黑暗萬一遍佈歐洲，我們的文明及人類本身將會遭遇如何？

We have no reason to take this threat lightly. Everywhere in the West there are subversive minorities who, sheltered by our humanitarianism and our sense of justice, hold the incendiary torches ready, with nothing to stop the spread of their ideas except the critical reason of a single, fairly intelligent, mentally stable stratum of the population. One should not, however, overestimate the thickness of this stratum. It varies from country to country in accordance with national temperament. Also, it is regionally dependent on public education and is subject to the influence of acutely disturbing factors of a political and economic nature. Taking plebiscites as a criterion, one could on a optimistic estimate puts its upper limit at about 40 per cent of the electorate. A rather more pessimistic view would not be unjustified either, since the gift of reason and critical reflection is not one of man’s outstanding peculiarities, and even where it exists it proves to be wavering and inconstant, the more so, as a rule, the bigger the political groups are. The mass crushes out the insight and reflection that are still possible with the individual, and this necessarily leads to doctrinaire and authoritarian tyranny if ever the constitutional State should succumb to a fit of weakness.

我們沒有理由輕忽看待這個威脅。西方每個地方都有顛覆的少數人，以我們的人道主義及正義做為掩護，拿著煽動的火炬，悍然散播他們的理念，我們除了發揮理性智慧，明察是非的層次之外，別無它法可以制止。可是，對於這個層次有多堅實，我們不應該評估過高。因為它在每個國家都不相同，隨著國家的國民性情而定。而且，有些地區是依靠公共教育，會受到政治及經濟擾亂因素的影響。以公民投票作為標準，最樂觀的估計，上限是選民的百分之四十。若是持更悲觀的看法也不是沒有道理，因為理性的天賦及思辯的反省並不是人類顯著的特性。即使是存在，也是搖擺不定。通常政治團體越大，越是如此。在個人尚可能存在的見識及反省，常為群體所壓垮。這必然導致教條及權勢的暴虐，假如，憲政的國家萬一陷於軟弱的話。

Rational argument can be conducted with some prospect of success only so lng as the emotionality of a given situation does not exceed a certain critical degree. If the affective temperature rises above this level, the possibility of reason’s having any effect ceases and its place is taken by slogans and chimerical wish-fantasies. This is to say, a sort of collective possession results which rapidly develops into a psychic epidemic. In this state all those elements who existence is merely tolerated as asocial under the rule of reason come to the top. Such individuals are by no means rare curiosities to be met with only in prisons and lunatic asylums. For every manifest case of insanity there are, in my estimation, at least ten latent cases who seldom get to the point of breaking out openly but whose views and behavior, for all their appearance of normality, are influenced by unconsciously morbid and perverse factors. There are, of course, no medical statistics on the frequency of latent psychoses—for understandable reasons. But even if their number should amount to less than ten times that of the manifest psychoses and of manifest criminality, the relatively small percentage of the population figures they represent is more than compensated for by the peculiar dangerousness of these people. Their mental state is that of a collectively excited group ruled by affective judgments and wish-fantasies. In a state of “ collective possessive” they are the adapted ones and consequently they feel quite at home in it. They know from their own experience the language of these conditions and they know how to handle them. Their chimerical ideas, up-

borne by fanatical resentment, appeal to the collective irrationality and find fruitful soil there, for they expr4ess all those motives and resentments which lurk in more normal people under the cloak of reason and insight. They are, therefore, despite their small number in comparison with the population as whole, dangerous as sources of infection precisely because the so-called normal person possesses only a limited degree of self-knowledge.

只有某個情況的情緒不要超過某個標準，理性的辯論才能成功地從事。假如情緒的溫度上升超過這個程度，理性能夠產生影響的可能性就會停止，它的位置就會被口號及荒誕不經的願望及幻想所取代。換言之，隨之而來的會是集團的著魔，然後迅速地發展成為心靈的瘟疫。在此狀態，所有那些原先存在於理性的統治下，被包容為非社會性的因素，會浮上表面。這樣的個人絕非是稀有的好奇人物，也非區區的監獄及精神病院所能盡容。依我估計，每個精神病患明顯發作的個案，至少有十個潛在的案例很少到達公開發作的程度，他們的觀點跟行為，儘管外表看起來正常，潛意識已經受到病態及變態的影響。當然，這些潛在精神病患發作的次數，因為眾所周知的理由，並沒有醫學上的統計。但是即使他們的數目還不到明顯精神病患及明顯罪犯的十倍，所代表的人口數目比較微不足道，但是這些人特殊的危險性卻是不可小覷。他們的精神狀態是集體興奮團體的狀態，受到情緒作弄及一廂情願的幻想所支配。在「集體著魔」狀態，他們最為適應，結果也相當心安理得。他們根據自己的經驗知道這些狀況的語言，他們知道如何操縱這些狀況。他們荒誕不經的想法，產生於瘋狂的怨氣，訴諸於集體的非理性，並在此找到肥沃的泥土。因為他們表達了正常的人在理性及明理的外衣下，所潛藏的這些動機跟怨氣。因此，儘管他們的數目跟整體的人口比較起來是少數，他們作為傳染的來源是危險，因為所謂的正常人對於自我的瞭解甚為淺薄。

榮格釋夢 10

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

Translated by Springhero 雄伯

32hsiung@pchome.com.tw

16. Dream:

  An ace of clubs lies before the dreamer. A seven appears beside it.

第十六夢：

  方塊么點放在作夢者前面。一張七出現在旁邊。

   The ace, as “ 1,” is the lowest card but the highest in value. The ace of clubs, being in the form of a cross, points to the Christian symbol. Hence in Swiss-German the club is often called cross. At the same time the three leaves contain an allusion to the threefold nature of the one God. Lowest and highest are beginning and end, alpha and omega.

   這個作為「一」的么點是樸克牌最低的牌，但是價質最高。方塊么點是十字架的形狀，指向基督的象徵。因此在瑞士跟德語，方塊時常被稱為十字架，同時三的餘數包含暗示到一位上帝的三重屬性。最低跟最高就是開始與結束，希臘文第一個字母跟最後一個字母。

   The seven appears after the ace of clubs and not before. Presumably the idea is: first the Christian conception of God, and then the seven ( stages). The seven stages symbolize the transformation which begins with the symbolism of Cross and Trinity, and, judging by the earlier archaic allusions in dreams 7 and 13, culminates in the solificatio. But this solution is not hinted at here. Now, we know that the regression to the Helios of antiquity vainly attempted by Julian the Apostate was succeeded in the Middle Ages by another movement that was expressed in the formula “ through the cross to the rose), which was later condensed into the “ Rosie Crosse” of the Rosicrucians. Here the essence of the heavenly Sol descends into the flower—earth’s answer to the sun’s countenance. The solar quality has survived in the symbol of the ‘ golden flower” of Chinese alchemy. The well-known “ blue flower” of the Romantics might well be the last nostalgic perfume of the “ rose”: it looks back in true Romantic fashion to the medievalism of ruined cloisters, yet at the same time modestly proclaims something new in earthly loveliness. But even the golden brilliance of the sun had to submit to a descent, and it found its analogy in the glitter of earthly gold—although, as aurum nostrum, this was far removed from the gross materiality of the metal, at least for subtler minds. One of the most interesting of the alchemical texts is the Rosarium philosophorum. The anonymous author was very definitely a “ philosopher” and was apparently aware that alchemy was not concerned with ordinary gold-making but with a philosophical secret. For these alchemists the gold undoubtedly had a symbolic nature and was therefore distinguished by such attributes as vitreum or philosophicum. It was probably owing to its all too obvious analogy with the sun that gold was denied the highest philosophical honor, which fell instead to the lapis philosophoruium. The transformer is above the transformed, and transformation is one of the magical properties of the marvllous stone. The Rosarium philosophorum says: “ For our stone, namely the living western quicksilver which has placed itself above the gold and vanquished it, is that which kills and quickens.” As to the “ philosophical” significance of the lapis, the following quotation from a treatise ascribed to Hermes is particularly enlightening: “ Understand, ye sons of the wise, what this exceeding precious stone proclaims…’ and my light conquers every light, and my virtues are more excellent than all virtues…I beget the light, but the darkness too is of my nature…

  七出現在方塊么點後面，而非前面。假設的觀念是：首先是基督教上帝，然後是七個階段的觀念。七個階段象徵著開始於十字架與三位一體的轉換，根據較早對於七跟十三的夢的的暗示，在圓融地達到高潮。但是在此並沒有暗示這樣的解決。現在我們知道，在中世紀使徒朱利安曾經企圖倒退到遠古的太陽，徒然無功，現在另一個經由「十字架到薔薇」的公式所表達的行動則繼續下去，後來被濃縮為薔薇十字教派會員的「薔薇十字」。在此，上天聖靈的本質降落到花朵上，是世間對於太陽面貌的回答。太陽的特質存活於中國煉金術對於「黃金花」的象徵。浪漫時期著名的「藍色花朵」很有理由是對於「薔薇」的香味最後的懷念，它以真實的浪費時尚回顧中世紀破落的修道院，可是同時又很謙虛地宣稱，世間的可愛有某些新的東西。但是即使太陽黃金般的燦爛都必須屈服於降落，這可比擬於世間黃金的光輝，雖然這樣距離金屬的總材質甚為牽強，至少對於纖妙的心靈而言。有一段甚為有趣的煉金術文本是薔薇哲理。匿名的作者確實是一位哲學家，顯然知道煉金術不是關於普通的製造黃金，而是哲學的秘密。對於這些煉金術師而言，黃金毫無疑問具有象徵的特質，因此根據這樣的特性，可顯現當著生命之道。可能是由於太明顯可類比於太陽，黃金被絕給予最崇高的道的榮譽，取而代之的是鑽石之道。轉換者地位高於被轉換者，轉換是神奇寶石的魔術般屬性。薔薇之道上說：「對於我們的寶石，有生命力的西方水銀，曾將自己置身於黃金之上而征服它，是具有殺傷力及催化力。」至於鑽石之道的意義，以下從赫默士所寫的一篇論文的引文，特別具有啟發性：「智慧的子民，要瞭解這個過度珍貴寶石所宣稱的：我的光征服一切光，我的品德優秀於所有其它品德，我產生光，但是黑暗也是我的屬性。」

17. Dream:

   The dreamer goes for a long walk, and finds a blue flower on the way.

第十七夢：

   作夢者散歩很久，在途中發現一朵藍色的花。

   To go for a walk is to wander along paths that lead nowhere in particular; it is both a search and a succession of changes. The dreamer finds a blue flower blossoming aimlessly by the wayside, a chance child of nature, evoking friendly memories of a more romantic and lyrical age of the youthful season when it came to bud, when the scientific view of the world had not yet broken away from the world of actual experience—or rather when this break was only just beginning and the eye looked back to what was already the past. The flower is in fact like a friendly sign, a numinous emanation from the unconscious, showing the dreamer, who as a modern man has been robbed of security and of participation in all the things that lead to man’s salvation, the historical place where he can meet friends and brothers of like mind, where he can find the seed that wants to sprout in him too. But the dreamer knows nothing as yet of the old solar gold which connects the innocent flower with the obnoxious black art of alchemy and with the blasphemous pagan idea of the solificatio. For the “ golden flower of alchemy” can sometimes be a blue flower: “ The sapphire blue flower of the hermanphrodite.”

   散步是沿著沒有特別目的的小徑漫遊，那既是一種追尋，又是一連串的改變。作夢者發現一朵藍色花朵無目的地盛開在路邊，像是自然的偶然出生之女，召喚友善的回憶更加浪漫及抒情的時代，當花朵初長蓓蕾的青春季節，當科學尚未脫離實際經驗的世界，或是當這種脫離只是剛剛開始，眼光尚回顧已經過往的世界。花朵事實上像是友善的象徵，從無意識神秘地散發出來，作夢者作為現代人，已經被剝奪掉安全感及參與感，花朵給他指示一條人的救贖之道，一處歷史的位置，在那裡，他能夠跟相同心靈的朋友兄弟相會，他能找到想要在他身上萌芽的種子。但是作夢者絲毫不知道，古老的太陽般黃金連接純真的花朵跟煉金術的邪門道術，以及異教徒褻瀆神明的「圓融地」觀念。因為「煉金術的黃金花」有時會是一朵藍色花：陰陽同體的藍寶石般的藍色花朵。

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 跟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。

  榮格釋夢 08

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

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

 14. Dream

  The dreamer is in America looking for an employee with a pointed bard. They say that everybody has such an employee.

第十四夢

  作夢者在美國尋找一位有尖拱鬍鬚的員工。

  America is the land of practical, straightforward thinking, uncontaminated by our European sophistication. The intellect would there be kept, very sensibly, as an employee. This naturally sounds like lese-majeste and might therefore be a serious matter. So it is consoling to know that everyone ( as is always the case in America) does the same. The “ man with a pointed bear” is our time-honored Mephisto whom Faust “ employed” and who was not permitted to triumph over him in the end, despite the fact that Faust had dared to descend into the dark chaos of the historical psyche and steep himself in the ever-changing, seamy side of life that rose up out of that bubbling cauldron.

   美國是實際、坦率思考的國度，未受到我們歐洲世故的污染。知性在那裡明智地被保留作為員工。這自然聽起來像是叛逆，因此可能是一件嚴重的事。所以若是知道每個人都是這樣（如同在美國的情形），就令人寬慰。這位「尖拱鬍鬚的人」是我們素來推崇的浮士德所雇用的魔鬼，但是最後不允許戰勝浮士德，儘管浮士德膽敢走進歷史心靈的黑暗渾沌，載浮載沉於生命魔幻展現的千變萬化的罅隙之中。

  From subsequent questions it was discovered that the dreamer himself had recognized the figure of Mephistopheles in the “ man with the pointed beard.” Versatility of mind as well as the inventive gift and scientific leanings are attributes of the astrological Mercurius. Hence the man with the pointed beard represents the intellect, which is introduced by the dream as a real familiaris, an obliging if somewhat dangerous spirit. The intellect is thus degraded from the supreme position it once occupied and is put in the second rank, and at the same time branded as daemonic. Not that it had ever been anything but daemonic—only the dreamer had not noticed before how possessed he was by the intellect as the tacitly recognized supreme power. Now he has a chance to view this function, which till then had een the uncontested dominant of his psychic life, at somewhat closer quarters. Well might he exclaim with Faust: “ So that’s what was inside the poodle!” Mephistopheles is the diabolical aspect of every psychic function that has broken loose from the hierarchy of the total psyche and now enjoys independence and absolute power. But this aspect can be perceived only when the function becomes a separate entity and is objectivated or personified, as in this dream.

   從隨後的問題，我們發現到，作夢者發現自己認出是扮演尖拱鬍鬚的魔鬼的身影。心靈的多才多藝，天資聰穎及科學傾向，是星相學家摩丘銳斯的特性。因此，這位尖拱鬍鬚的人代表知性，在夢中被介紹當著真實的熟人，一個討人喜歡但是相當危險的精神。因此知性一但被佔據，被置放在次等位置，它就從崇高的地位貶抑下來，同時被污名為魔鬼。倒不是因為它絕非魔鬼，只是作夢者以前沒注意到他如何被知性所掌控，默認是最崇高的力量。現在他有機會以相當近的距離，觀看這個以前在他的心靈佔無可挑戰的優勢的功用。他很有理由像浮士德一樣高喊：「那就是隱藏在子狗身內的魔鬼！」魔鬼是每個心靈功用的惡魔部份，從整體的心靈階層釋放出來，現在享有獨立跟絕對的權力。但是只有當這個功用成為分開的實體，如同在這個夢種被客觀化或個人化，這方面才會被感覺到。

  Amusingly enough, the “ man with the pointed beard” also crops up in alchemical literature, in one of the “ Parabolae” contained in the “ Guldenen Tractat vom philosophischen Stein,” written in 1625, which Herbert Silberer has analyzed from a psychological point of view. Among the company of old white-bearded philosophers there is a young man with a black pointed beard. Silberer is uncertain whether he should assume this figure to be the devil.

  耐人尋味的是，這位「尖拱鬍鬚的人」也在煉金術的史料中出現，被包括在1625年出版的「煉金術叢書的拋物線章」裡，赫伯、希玻瑞用心理學的觀點加於分析。在這一大群鬍鬚蒼白的哲學家中，有一位年輕人有黑色的尖拱鬍鬚。希玻瑞猶豫要將這位人物當著是惡魔。

  Mercurius as quicksilver is an eminently suitable symbol for the “ fluid,” i.e., mobile, intellect. Therefore in alchemy Mercurius is sometimes a “ spirit” and sometimes a “ water,” the so-called aqua permanens, which is none other than argentums vivum.

   摩丘銳斯作為水銀，很明顯是「液體」，例如流動的知性的適當象徵。因此在煉金術裡，摩丘瑞斯有時是「精靈」，有時是「水」，就是所謂的水的精靈，就是道地的水神。

榮格釋夢 07

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

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

13. Dream:

  The father calls out anxiously, “ That is the seventh!”

第十三夢：

父親焦慮地呼叫出來：「這是第七次了！」

  During the walk over many ladders some event has evidently taken place which is spoken of as “ the seventh”. In the language of initiation, “ seven” stands for the highest stage of illumination and would therefore be the coveted goal of all desire. But to the conventional mind the solificatio is an outlandish, mystical idea bordering on madness. We assume that it was only in the dark ages of misty superstition that people thought in such a nonsensical fashion, but that the lucid and hygienic mentality of our own enlightened days has long since outgrown such nebulous notions, so much so, indeed, that this particular kind of “ illumination” is to be found nowadays only in a lunatic asylum. No wonder the father is cared and anxious, like a hen that has hatched out ducklings and is driven to despair by the aquatic proclivities of its young. If this interpretation—that the “ seventh” represents the highest stage of illumination—is correct, it would mean in principle that the process of integrating the personal unconscious was actually at an end. Thereafter the collective unconscious would begin to open up, which would suffice to explain the anxiety the father felt as the representative of the traditional spirit.

  走過許多樓梯後，某個事件明顯地發生，被認為是「第七次」。在創世紀的語言，七代表最高的階段，因此是所欲望垂涎的目標。但是對於傳統的心靈，「圓融地」是一個怪誕的神秘觀念，接近瘋狂。我們認為，只有在模糊迷信的黑暗時代，人們才會以如此非理性的方式思考，但是在我們啟明時代，清楚而明智的精神早已經超越如此模糊的觀念，以致這種特別的「啟悟」只有在精神病院才會被找到。難怪父親是害怕跟焦慮，像母雞孵蛋孵出小鴉，小鴉的玩水習性讓它深感絕望。假如這種「七」代表啟明的最高階段的解釋是正確的，原則上它意味著，合併個人無意識的過程實際上已經結束。從此集體無意識將展開，將足以解釋父親所感到的焦慮，作為傳統精神的代表。

  Neverthelss the return to the dim twilight of the unconscious does not mean that we should entirely abandon the precious acquisition of our forefathers, namely the intellectual differentiation of consciousness. It is rather the intellectual differentiation of consciousness. It is rather a question of the man taking the place of the intellect –not the man whom the dreamer imagines himself to be, but someone far more rounded and complete. This would mean assimilating all sorts of things into the sphere of his personality which the dreamer still reject as disagreeable or even impossible. The father who calls out so anxiously, “ This is the seventh!” is a psychic component of the dreamer himself, and the anxiety is therefore his own. So the interpretation must bear in mind the possibility that the “ seventh” means not only a sort of culmination but something rather ominous as well. We come across this theme, for instance, in the fairytale of Tom Thumb and the Ogre. Tom Thumb is the youngest of seven brothers. His dwarflike stature and his cunning are harmless enough, yet he is the one who leads his brothers to the ogre’s lair, thus proving his own dangerous double nature as a bringer of good and bad luck; in other words, he is also the ogre himself. Since olden times “ the seven” have represented the seven gods of the planets; they form what the Pyramid inscriptions call a paut neteru, a “ company of gods.” Although a company is described as “ nine,” it often proves to be not nine at all but ten, and sometimes even more. Thus Maspero tells us that the first and last numbers f the series can be added to , or doubled, without injury to the number nine. Something of the sort happened to the classical age, when the gods were degraded to demons and retired partly to the distant stars and partly to the metals inside the earth. It then transpired that Hermes or Mercurius possessed a double nature, being a chthonic god of revelation and also the spirit of quicksilver, for which reason he was represented as a hermaphrodite. As the planet Mercury, he is nearest to the sun, hence he is pre-eminently related to gold. But, as quicksilver, he dissolves the gold and extinguishes its sunlike brilliance. All through the Middle Ages he was the object of much puzzled speculation on the part of the naural philosophers; sometimes he was a ministering and helpful spirit, and sometimes the fugitive slave or stage, as elusive, deceptive, teasing gobbling who drove the alchemists to despair and had many of his attributes in common with devil. For instance he is dragon, lion, eagle, raven, to mention only the most important of them. In the alchemical hierarchy of gods Mercurius comes lowest as prima material and highest as lapis philosophorum. The spiritus mercurialis is the alchemists’ guide, and their tempter; he is their good luck and their ruin. His dual nature enables him to be not only the seventh but also the eighth—the eighteen on Olympus “ whom nobody thought of” .

可是回到無意識的昏暗微光並不意味著，我們完全放棄我們祖先珍貴的寶物，也就是意識在智性的辨別能力。而是「人」代替智性的問題，不是夢想者想像自己的人，而是更加圓融完整的人。這將意味著吸收各種的事物進入他人格的領域，雖然夢想者依舊排斥這樣的人格是不愉快或甚至不可能的。如此焦慮地呼叫「這是第七次」的父親，是夢想者自己的心理成份，焦慮因此是自己的。所以解釋時必須記住，「第七」可能不僅意味著一種啟明，也是一種相當惡兆的東西。例如，我們在「大拇指湯姆與妖怪」的童話就遇到這樣的主題。大拇指湯姆是七個兄弟中最小的。他的侏儒般的身材和他的狡猾是無害的，可是他帶領他的兄弟到妖怪的洞穴，因此證明他自己的雙重性格，帶來好運與壞運；換言之，他自己就是妖怪。自從古代「第七」就代表行星的七個神，他們組成金字塔碑文所說的「眾神隊」。雖然一隊被描述為「九」，它時常被證明根本不是九，而是十，有時甚至更多。因此，馬士培羅告訴我們，這系列的第一跟最後的數目能夠被增加或加倍，而沒有損害到九這個數字。這種事情也發生在希臘跟羅馬古典神話及後古典時代的巴比倫眾神。眾神被貶低成為惡魔，部份退休到遙遠的星球，部份成為地球內部的金屬。它因此顯示，赫密士神跟摩丘銳神擁有雙重性格，是冥府的啟明神，又是水銀的精神。因為這個理由，他被代表當著雌雄同體。作為水星，他最靠近太陽，因此他顯然跟黃金有關。但是作為水銀，他溶解黃金，減少黃金太陽般的燦爛。在中世紀他是自然哲學家諸多困惑沉思的對象，有時他是服勤幫忙的精神（助理神）。有時他又是逃亡的奴隸或雄鹿，一個捉摸不定，欺騙狡詐的妖精，把煉金師弄得束手無策，因為他的許多屬性跟惡魔相同。例如，他是龍、獅子、老鷹、烏鴉，只舉其犖犖大者。在眾神的煉金術層級中，摩丘銳排列最低，作為「初階物質」，又是最高，作為「哲學思考」。摩丘銳神是煉金師的指導及其引誘者。他是他們的好運，又是毀滅。他的雙重格使他能夠在奧林匹克不但排列第七，而且「沒人想到」的第八。

  It may seem odd to the reader that anything as remote as medieval alchemy should have relevance here. But the “ black art” is not nearly so remote as we think; for as an educated man the dreamer must have read Faust, and Faust is an alchemical drama from beginning to end, although the educated man of today has only the haziest notion of this. Our conscious mind is far from understanding everything, but the unconscious always keep an eye on the “ age-old, sacred things,” however strange they may be, and reminds us of them at a suitable opportunity. No doubt Faust affected our dreamer much as Goethe was affected when, as a young man in his Leipzig days, he stuidied Theophrastus Paracelsus with Fraulein von Klettenberg. It was then, as we certainly may assume, that the mysterious equivalence of seven and eight sank deep into his soul, without his conscious mind ever unraveling the mystery. The following dream will show that this reminder of Faust is not out of place.

讀者可能覺得奇怪，中世紀如此遙遠的東西竟然跟這裡相關。但是「黑暗藝術」絲毫不像我們所認為那麼遙遠。作夢者是一位知識份子，一定曾讀過「浮士德」，而「浮士德」從頭到尾就是一部煉金術的戲劇，雖然今天的知識份子對此不甚其詳。我們意識的心靈並不能洞察一切，但是無意識總是在觀察那些「古老的神聖事物」，不管那是多麼千奇百怪，在適當的時刻總是讓我們想起他們。無疑的，「浮士德」影響到我們的作夢者，正如，作者歌德也受到影響。他年輕時住在列普吉的時候，他研讀過煉金師們的書籍。我們可以確實地假定，就在當時，這個第七跟第八的神秘相等，深陷在他的靈魂，而他的意識從未解開這個神秘。以下的夢將會顯示，我們想到「浮士德」，並非不合宜。

榮格釋夢 06

Psychology and Alchemy by C.G. Jung

Translated by Springhero

32hsiung@pchome.com.tw

10. Visual Impression

  The unknown woman stands in the land of sheep and points the way.

第十夢： 視覺印象

陌生女子站在綿羊地上，指著道路方向。

  The Anima, having already anticipated the solificatio, now appears as the psychopomp, the one who shows the way. The way begins in the children’s land, i.e., at a time when the historical psyche, the collective unconscious. The separation is indeed inevitable, but it leads to such an alienation from that dim psyche of the dawn of mankind that a loss of instinct ensues. The result is instinctual atrophy and hence of disorientation in everyday human situation. But it also follows from the separation that the “ children’s land” will remain definitely infantile and become a perpetual source of childish inclinations and impulses. These intrusions are naturally most unwelcome to the conscious mind, and it consistently represses them for that reason. But the very consistency of the repression only serves to bring about a still greater alienation from the fountainhead, thus increasing the lack of instinct until it becomes lack of soul. As a result, the conscious mind is either completely swamped by childishness or else constantly obliged to defend itself in vain against the inundation, by means of a cynical affectation of old age or embittered resignation. We must therefore realize that despite its undeniable successes the rational attitude of present-day consciousness is, in many human respects, childishly un-adapted and hostile to life. Life has grown desiccated and cramped, crying out for the rediscovery of the fountainhead. But the fountainhead can only be found if the conscious mind will suffer itself to be led back to the “ children’s land,” there to receive guidance from the unconscious as before. To remain a child too long is childish, but it is just as childish to move away and then assume that childhood no longer exists because we do not see it. But if we return to the “ children’s land” we succumb to the fear of becoming childish, because we do not understand that everything of psychic origin has a double face. One face looks forward, the other back. It is ambivalent and therefore symbolic, like all living reality.

阿尼瑪，已經預期「圓融地」，現在出現當著冥府使者，引導道路者。道路起自童年的土地，此時理性的目前意識尚未跟歷史心理的潛意識分開。分開的確是無可避免的，但是它導致疏離人類剛開始的朦朧心理，隨之而來是本能的喪失。結果是本能的麻痺及人類日常狀況的失去定位。但也可以從分開當中推演到「童年的土地」將始終明確是幼年，成為孩童傾向及衝動的永久來源。這些侵犯當然最不受意識心靈的歡迎，因為那個理由不斷地飽受壓抑。但是這個持續的壓抑只是充當一個更大的疏離源頭，因此增加了本能的欠缺，直到它成為靈魂的欠缺。結果，意識心靈不是完全被幼稚淹沒，就是憑藉老年的憤世嫉俗或痛苦的順服，不斷地被迫要徒勞地捍衛自己免於淹沒。因此，我們必須體會到，儘管目前意識的理性態度有其不可否認的成功，在許多人性層面，它適應得頗為幼稚，而且跟生命力抵觸。生命力變得乾涸扭曲，呼喚要重新找回源頭。但是只有意識心靈願意承受痛苦，被帶回「童年土地」，在那裡像以前一樣，接受無意識的引導，這個源頭才有辦法被找到。始終保持是孩童太久是幼稚，但是偏離孩童，以為童年不再存在，因為我們視而不見，那也是同樣的幼稚。但是一但我們回到「童年的土地」，我們會屈服於成為孩童的恐懼，因為我們不瞭解到，每一個心理起源的東西都有雙重臉目。一個面目向前看，另一個面目向後看。它是曖昧，因此是具有符號象徵，像所有生命的實體。

  We stand on a peak of consciousness, believing in a childish way that the path leads upward to yet higher peaks beyond. That is the chimerical rainbow bridge. In order to reach the next peak we must first go down into the land where the paths begin to divide.

我們站在意識的山頂，幼稚地相信，這條道路通往更高的遠處山頂。那是一道幻見中的彩虹橋。為了到達下一個山頂，我們必須先下到平地，山路開始分歧的地方。

11. Dream:

  A voice says, “ But you are still a child.”

第十一夢：

一個聲音說：「但是你依舊是個小孩。」

   The dream forces the dreamer to admit that even a highly differentiated consciousness has not by any means finished with childish things, and that a return to the world of childhood is necessary.

這個夢強迫作夢者承認，即使一個非常明顯的意識也無法跟孩童的事物一刀兩斷，回到童年的世界是必須的。

12. Dream:

   A dangerous walk with Father and Mother, up and down many ladders.

第十二夢：

跟父母一起走危險路段，上下樓梯。

   A childish consciousness is always tied to father and mother, and is never by itself. Return to childhood is always the return to father and mother, to the whole burden of the psychic non-ego as represented by the parents, with its long and momentous history. Regression spells disintegration into our historical and hereditary determinants, and it is only with the greatest effort that we can free ourselves from their embrace. Our psychic pre-history is in truth the spirit of gravity, which needs steps and ladders because, unlike the disembodied airy intellect, it cannot fly at will. Disintegration into the jumble of historical determinants is like losing one’s way, where even what is right seems an alarming mistake.

孩童意識總是跟父母有關，從來不是單獨存在。回到童年總是回到父母，回到心靈由父母所代表的非自我的整個負擔，具有漫長而要重要。退轉意味著瓦解成為我們歷史及遺傳的因子。只有憑藉最大的努力，我們才能免除他們的掌握。我們心靈的史前，事實上是需要台階及樓梯的萬有引力的精神，因為不像抽象的空幻知識，它無法任意飛翔。瓦解成為歷史因子的混亂，就像迷路，在那裡，即使是正確的事似乎是令人驚嚇的錯誤。

  As hinted above, the steps and ladders theme points to the process of psychic transformation, with all its ups and downs. We find a classic example of this in Zosimos’ ascent and descent of the fifteen steps of light and darkness.

如以上所暗示，台階及樓梯的主題指向心靈轉變的過程，有其起伏。佐西瑪有一個古典的例子，光跟黑暗之間有十五層台階跟樓梯。

It is of course impossible to free oneself from one’s childhood without devoting a great deal of work to it, as Freud’s researches have long since shown. Nor can it be achieved through intellectual knowledge only: what is alone effective is a remembering that is also a re-experiencing. The swift passage of the years and the overwhelming inrush of the newly discovered world leave a mass of material behind that is never dealt with. We do not shake this off; we merely remove ourselves from it. So that when, in later years, we return to the memories of childhood we find bits of our personality still alive, which cling round us and suffuse us with the feeling of earlier times. Being still in their childhood state, these fragments are very powerful in their effect.t They can lose their infantile aspect and be corrected only when they are reunited with adult consciousness. This “ personal unconscious “ must always be dealt with first, that is, made conscious, otherwise the gateway to the collective unconscious cannot be opened. The journey with father and mother up and down many ladders represents the making conscious of infantile contents that have not yet been integrated.

當然，我們要從孩童中掙脫出來，必然要許多力氣，如佛洛依德的研究長久以來所顯示的。光憑知識的智慧也是無法達成的。唯一有效的是，記憶也是一種重新經驗。歲月的迅速過程，及新發現的世界的蜂擁而入，留下一大堆沒有消化處理的東西。我們並沒有擺脫掉他們，我們只是遠離他們。所以當晚年，我們回到童年的回憶，我們發現我們人格的碎片依舊栩栩如生，緊纏住我們，讓我們充溢著早年的感覺。當這些碎片依舊處於童年的狀態，他們的情意強而有力。只有當他們跟成人的意識重新結合時，他們才會喪失幼稚層面，才會被修正過來。這個「個人的無意識」總是必須要先處理，換言之，使成為意識，否則到達集體無意識的大門無法打開。跟父母上下許多樓梯的旅程，代表使尚未合併的幼童內涵成為意識。

Dream 05 榮格釋夢

Psychology and Alchemy by C.G. Jung

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

7. Visual Impression:

  The veiled woman uncovers her face. It shines like the sun.

第七夢：視覺印象

載面紗的女人揭開面目，面目像太陽般閃耀。

  The solificatio is consummated on the person of the anima. The process would seem to correspond to the illuminatio, or enlightenment. This “ mystical” idea contrasts strongly with the rational attitude of the conscious mind, which recognizes only intellectual enlightenment as the highest form of understanding and insight. Naturallly this attitude never reckons with the fact that scientific knowledge only satisfies the little tip of personality that is contemporaneous with ourselves, not the collective psyche that reaches back into the grey mists of antiquity and always requires a special rite if it is to be united with present-day consciousness. It is clear, therefore, that a “ lighting up” of the unconscious is being prepared, which has far more the character of an illuminatio than of rational “ elucidation.” The solification is infinitely far removed from the conscious mind and seems to to it almost chimerical.

圓融圈在具有阿尼瑪特色的人身上表現最為淋漓盡致。這過程似乎跟照耀或啟發相一致。這個「神秘」的觀念跟意識心靈的理性態度強烈對比，後者只承認知識的啟發，當著是理解跟見識的最高形式。當然，這種態度從未考慮到這個事實：科學知識只滿足跟我們同時存在的人格的一小部分，但並未滿足延伸到古代朦朧迷霧的集體心靈。這個集體心靈若是要跟今天的意識相結合，需要有一個特別的儀式。因此，顯而易見地，無意識的「照亮」正在準備過程，它具有照耀而非理性說明的特性。這個圓融圈距離意識非常遙遠，對於意識而言似乎近乎荒誕。

8. Visual Impression:

  A rainbow is o be used as a bridge. But one must go under it and not over it. Whoever goes over it will fall and be killed.

第八夢：視覺印象

  彩虹應該被使用當橋樑，但是人從彩虹底下，而非上面過去。任何從上面過去的人會摔下而死。

  Only the gods can walk rainbow bridges in safety; mere mortals fall and meet  their death, for the rainbow is only a lovely semblance that spans the sky, and not a highway for human beings with bodies. These must pass “ under it”. But water flows under bridges too, following its own gradient and seeking the lowest place. This hint will be confirmed later.

  只有眾神能安全第行走彩虹橋樑。一般眾生會摔下死掉，因為只是橫跨天空的可愛的相同物，不是給有身體的人類的公路。人類必須在「彩虹底下」通過。但是水也從橋樑底下流過，遵照自己的傾斜度，尋找最低點。這個暗示以後還會再證明。

9. Dream

  A green land where many sheep are pastured . It is the “ land of sheep.’

第九夢：

  放牧許多綿羊的綠色土地。那是「綿羊地」。

  This curious fragment, inscrutable at first glance, may derive from childhood impressions and particularly from those of a religious nature, which would not be far to seek in this connection—e.g., “ He maketh me to lie down in green pastures,” or the early Christian allegories of sheep and shepherd. The next vision points in the same direction.

  奇怪的碎片，乍見覺察不出來，可能來自童年的印象，特別是來自具有宗教性質的童年印象。有關這方面的聯想到處可找到，例如「上帝要我躺在綠茵草地上」，或早期基督教有關綿羊跟牧羊人的寓言。下一個視覺景象指向相同方向。

Dream 04 榮格釋夢

Psychology and Alchemy by C.G. Jung

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

5. Visual Impression:

  A snake describes a circle round the dreamer, who stands rooted to the ground like a tree.

第五夢: 視覺印象

作夢者豎立在地上像一棵樹，一條蛇繞著他圍一個圓圈。

   The drawing of a spellbinding circle is an ancient magical device used by everyone who has a special or secret purpose in mind. He thereby protects himself from the “ perils of the soul” that threaten him from without and attack anyone who is isolated by a secret. The same procedure has also been used since olden times to set a place apart as holy and inviolable; in founding a city, for instance, they first drew the sulcus primigenius or original furrow. The fact that the dreamer stands rooted to the center is a compensation of his almost insuperable desire to run away from the unconscious. He experienced an agreeable feeling of relief after this vision—and rightly, since he has succeeded in establishing a protected temenos, a taboo area where he will be able to meet the unconscious. His isolation, so uncanny before, is now endowed with menaing and purpose, and thus robbed of its terrors.

魔法圈的繪製是古代的魔術設計，心裡有特別或秘密計劃的人士所使用。他因此可以保護自己免於「靈魂的危險」，這個危險從外面威脅他並且攻擊任何讓秘密所孤立的人。從古代以來相同的程序也被使用，分開一個地方當著神聖不可侵犯。例如，建立一個城市時，他們首先劃出一個「原始的鴻溝」。作夢者豎立中央，補償他幾乎無法克服的渴望，想要逃離無意識。在這個幻象之後，他經驗到一種舒服的欣慰之感。這是有道理的，因為他成功地建立一個保護的禁忌區，在那裡他能夠會見他的無意識。他的孤立以前是那麼神秘，現在賦予意義和目標，因此剝除掉恐懼。

6. Visual Impression, Directly Following Upon 5.

  The veiled figure of a woman seated on a stair.

第六夢：視覺印象，直接跟在第五夢後面。

女人端坐在椅子上的戴面紗身體。

The motif of the unknown woman—whose technical name is the “ anima”—appears here for the first time. Like the throng of vague female forms in dream 4, she is a personification of the animated psychic atmosphere. From now on the figure of the unknown woman reappears in a great many of the dreams. Personification always indicates an autonomous activity of the unconscious. If some personal figure appears we may be sure that the unconscious is beginning to grow active. The activity of such figures very often has an anticipatory character: something that the dreamer himself will do later is now being done in advance. In this case the allusion is to a stair, thus indicating an ascent or a descent.

無名女人的主題，它的專門術語是「阿尼瑪」，第一次在這裡出現。就像在第四夢的那群女人形體，她是活躍的心靈氛圍的具體化身。從現在開始，無名女人的身體在許多夢中重新出現。具體化身總是指示無意識自主自發的活動。假如某些個人身體出現，我們可以確定，無意識漸漸開始活躍起來。這種身體的活動常常會有預期的特性：作夢者自己以後會做的事，現在提前就在做。這個夢的情況是提到樓梯，因此意謂著上升或下降。

Since the process running through dreams of this kind has an historical analogy in the rites of initiation, it may not be superfluous to draw attention to the important part which the Stairway of the Seven Planets played in these rites, as we know from Apuleius, among others. The initiations of late classical syncretism, already saturated with alchemy ( cf. the visions of Zosimos), were particularly concerned with the theme of ascent, i.e., sublimation. The ascent was often represented by a ladder ; hence the burial gift in Egypt of a small ladder for the ka of the dead. The idea of an ascent through the seven spheres of the planets symbolizes the return of the soul to the sun-god from whom it originated, as we know for instance from Firmicus Maternus. Thus the Isis mystery described by Apuleius culminated in what early medieval alchemy, going back to Alexandrian tradition as transmitted by the Arabs, called the solificatio, where the initiand was crowned as Helios.

因為經歷這種夢的過程在創始的典禮中有歷史的類同，讓我們注意一下在這些典禮中七座行星的樓梯，扮演重要的角色，如我們所知，在阿普列斯的畫中。晚期古典的融合的創始儀式已經充滿煉金術（如左西瑪的幻象），特別關心到上升，也就是昇華的主題。這個上升往往用梯子代表，在埃及，使用小梯子當埋葬的禮物，送給冥府神。經歷七個行星的範圍上升的觀念象徵靈魂回到它原先來自的太陽神，如我們在馬特納思書中所找到例子。因此阿普列斯所描述的哀西思的神秘，在早期中世紀煉金術最為興盛，可以回溯到阿拉伯所傳遞的亞歷山大的傳統，被稱為「圓融地」，在那裡創始者被冠冕當太陽神。

Dream 04 榮格釋夢

Psychology and Alchemy by C.G. Jung

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

4. Dream:

   The dreamer is surrounded by a throng of vague female forms. A voice within him says, “ First I must get away from Father.”

第四夢：

作夢者被一大群的模糊女性形體包圍。他的內在聲音說：「首先我必須逃離父親。

Here the psychic atmosphere has been animated by what the Middle Ages would call succubi. We are reminded of the visions of St. Anthony in Egypt, so eruditely described by Flaubert in La Tentation de Saint-Antoine. The element of hallucination shows itself in the fact that the thought is spoken aloud. The words “ first I must get away” call for a concluding sentence which would begin with “ in order to.” Presumably it would run “ in order to follow the unconscious, i.e., the alluring female forms”. The father, the embodiment of the traditional spirit as expressed in religion or a general philosophy of life, is standing in his way. He imprisons the dreamer in the world of the conscious mind and its values. The traditional  masculine world with its intellectualism and rationalism is felt to be an impediment, from which we must conclude that the unconscious, now approaching him, stands in direct opposition to the tendencies of the conscious mind an that the dreamer , despite this opposition, is already favorably disposed towards the unconscious. For this reason the latter should not be subordinated to the rationalistic judgments of consciousness; it ought rather to be an experience sui geneis. Naturally it is not easy for the intellect to accept this, because it involves at least a partial, if not a total, sacrificium intellectus. Furthermore, the problem thus raised is very difficult for modern man to grasp: for to begin with he can only understand the unconscious as an inessential and unreal appendage of the conscious mind, and not as a special sphere of experience with laws of its own. In the course of the later dreams this conflict will appear again and again, until finally the right formula is found for the correlation of conscious and unconscious, and the personality is assigned its correct position between the two. Moreover, such a conflict cannot be solved by understanding, but only by experience. Every stage of the experience must be lived through. There is no feat of interpretation or any other trick by which to circumvent this difficulty, for the union of conscious and unconscious can only be achieved step by step.

在此，心理氣氛被中世紀所說的女妖精所活躍。我們想起聖安東尼在埃及的幻象，弗羅貝爾在「聖安東尼的誘惑」一書，廣徵博引地描述。思想被大聲說出來的事實，使這個幻覺的元素自然展現。「首先我必須逃離」的字眼呼喚一個以「為了」開端的結論的句子。假設這個句子的展現是「為了遵照無意識，誘惑的女性形體」。在宗教及一般人生哲學所表達的，父親是作為傳統精神的具體表現，現在妨礙到他。他囚禁作夢者在意識心靈及其價值的世界裡。傳統的男性世界及其知性及理性被感覺是一種障礙，從這裡我們可以下個結論：無意識現在接近他，跟意識心理的傾向直接相對立，可是儘管對立，作夢者已經偏愛傾向於無意識。因為這個理由，後者不應該臣服於意識的理性判斷。相反的，那是一種獨一無二的經驗。知識份子自然不容易接受這個經驗，因為它牽涉到即使不是全部，至少要部份的犧牲知性。而且所引發的問題也非現代人所輕易理解，因為現代人首先只能理解無意識，當著是意識心靈的非基本及非真實的附屬，而不是當著是特別的經驗領域，擁有自己的法則，在後來的夢的過程，衝突會一再地出現，直到最後意識跟無意識相互關係的適當公式才被找到，人格被指定它在兩者之間的正確位置。而且，這樣一種衝突無法靠著理解來處理，而是要親身經驗。經驗的每個階段必須自己身體立行。再多的詮釋能耐，再多的技巧，都無法繞過這個困難，因為意識跟無意識的結合只能一步一步地達成。

The resistance of the conscious mind to the unconscious and the depreciation of the latterwere historical necessities in the development of the human psyche, for otherwise the conscious mind would never have been able to differentiate itself at all. But modern man’s consciousness has strayed rather too far from the fact of the unconscious. We have even forgotten that the psyche is by no means of our design, but is for the most part autonomous and unconscious. Consequently the approach the unconscious induces a panic fear in civilized people, not least on account of the menacing analogy with insanity. The intellect has no objection to “ analyzing” the unconscious as a passive object; on the contrary such an activity would coincide with our rational expectations. But to let the unconscious go its own way and to experience it as a reality is something that exceeds the courage and capacity of the average European. He prefers simply not to understand this problem. For the spiritually weak-kneed this is the better course, since the thing is not without its dangers.

意識心靈抗拒無意識，及後者遭受貶抑，就人類的心理發展的歷史而言，是必要的，因為若非如此，意識心靈本來根本無法顯現出來。但是現代人的意識已經距離無意識存在的事實迷失太遠。我們甚至忘記，心靈絕非是我們自己設計，而是大部份都是自動自發及無意識。結果，無意識的到達引起文明人的驚慌恐懼，主要是因為它類同威脅我們的瘋狂。知識份子並不反對「分析」無意識，當著是被動的客體。相反的，這樣的活動將會跟我們理性的期望不謀而合。但是讓無意識自行其是並經驗到它當著真實，是超過一般歐洲人的膽識跟能耐。歐洲人較偏愛僅僅是理解就好。對於精神的軟弱膝蓋者，這是較佳的選擇，因為過程不是沒有危險性。

   The experience of the unconscious is a personal secret communicable only to very few, and that with difficulty; hence the insolating effect we noted above. But isolation brings about a compensatory animation of the psychic atmosphere which strikes us as uncanny. The figures that appear in the dream are feminine, thus pointing to the feminine nature of the unconscious. They are fairies or fascinating sirens and lamia., who infatuate the lonely wanderer and lead him astray. Likewise seductive maidens appear at the beginning of the nekyia of Poliphilo, and the Melusina of Paracelsus is another such figure.

   無意識的經驗是個人的祕密，只能跟少數人溝通，而且還困難重重。因此產生

我們以上所注意到的孤立效應。但是孤立產生心靈環境的補償性的活躍，給我們的印象是神秘。出現在我們夢中的形體是女性的，因此可以看出無意識具有女性的特質。她們是仙女、迷人的妖精或妖婦，迷惑孤獨的旅人，使他們迷途。同樣的，在波力菲洛的「冥獄之旅」的開始就有誘惑的少女出現，巴拉西沙思的「玫盧西娜仙女」是另一個這樣人物。

Dream 02 榮格釋夢

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

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

Hypnagogic Visual Impression:

By the sea shore. The sea breaks into the land, flooding everything. Then the dreamer is sitting on a lonely island.

第三夢：催眠視覺印象

在海邊。海浪侵入陸地，淹沒一切。然後作夢者坐在孤獨島上。

The sea is the symbol of the collective unconscious, because unfathomed depths lie concealed beneath its reflecting surface. Those who stand behind, the shadowy personification of the unconscious, have burst into the terra firma of consciousness like a flood. Such invasions have something uncanny about them because they are irrational and incomprehensible to the person concerned. They bring about a momentous alteration of his personality since they immediately constitute a painful personal secret which alienates and isolates him from his surroundings. It is something that we “ cannot tell anybody.” —not without reason, for much the same thing happens to lunatics. Even so, it is a far cry from the intuitive perception of such an invasion to being inundated by it pathologically, though the layman does not realize this. Isolation by a secret results as a rule in an animation of the psychic atmosphere, as a substitute for loss of contact with other people. It causes an activation of the unconscious, and this produces something similar to the illusions and hallucinations that beset lonely wanderers in the desert, seafarers, and saints. The mechanism of these phenomena can best be explained in terms of energy. Our normal relations to objects in the world at large are maintained by a certain expenditure of energy. If the relation to the object is cut off there is a “ retention” of energy, which then creates an equivalent substitute. For instance, just as persecution mania comes from a relationship poisoned by mistrust, so, as a substitute fro the normal animation of the environment, an illusory reality rises up in which weird ghostly shadows flit about in place of people. That is why primitive man has always believed that lonely and desolate places are haunted by “ devils” and suchlike apparitions.

海是集體無意識象徵，因為深不可測的海底隱藏在反映的表面。那些站在後面的人是無意識人格的陰影化身，像洪水般突然衝進意識的堅實土地。這樣的侵入有點神秘，因為他們對於相關的人是非理性而且無法理解。他們導致他人格的重大輪遞，因為他們立刻形成令人痛苦的個人秘密，使他跟他的環境疏離跟孤立。這是「我們無法告訴任何人的事情」。我們害怕被指控是精神異常，這種害怕不是沒有緣故，因為瘋子不就發生這樣的事。即使是這樣，從侵入的直覺感受到病理上整個被淹沒，還是大不相同，雖然外行人體會不出來。懷有秘密的孤獨一般來說會造成心理環境的活躍，作為喪失跟別人互動的代替品。它引起無意識的興奮，類似於包圍在沙漠孤獨旅人，航海者、及隱士的幻想或幻見。這些現象的機械學用能源的術語最能道盡其詳。我們跟一般世界客體的關係客體的關係客體的關係是靠著某種能源的消耗來維持，假如跟客體的關係被切斷，能源會「保留」下來，然後繪創造相等的代替品。例如，被迫害的精神病患起源於人際關係因不信任而受毒害，因此作為環境的正常活躍的代替品，會產生一種幻覺的現實，古怪的鬼魂魅影代替人活躍其間。那就是為什麼原始人總是相信，孤獨及荒涼的地方總是有「邪魔」及類似的魅影出沒。

Dream 01 榮格釋夢

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

Translated by Springhero 雄伯譯

32hsiung@pchome.com.tw

1.      Dream:

The dreamer is at a social gathering. On leaving, he puts on a stranger’s hat instead of his own.

The hat, as a covering for the head, has the general sense of something that epitomizes the head. Just as in summing up we bring ideas “ under one head” , so the hat, as a sort of leading idea, covers the whole personality and imparts its own significance to it. Coronation endows the ruler with the divine nature of the sun, the doctor’s hood bestows the dignity of a scholar, and a stranger’s hat imparts a strange personality. Meyrink uses this theme in his novel The Golem, where the hero puts on the hat of Athanasius Pernath and, as a result, becomes involved in a strange experience. It is clear enough in The Golem that it is the unconscious which entangles the hero in fantastic adventures. Let us stress at once the significance of the Golem parallel and assume that the hat in the dream is the hat of an Athanasius, an immortal, a being beyond time, the universal and everlasting man is distinct from the ephemeral and “ accidental” mortal man. Encircling the head, the hat is round like the sun-disc of a crown and therefore contains the first allusion to the mandala. We shall find the attribute of eternal duration confirmed in the ninth mandala dram, while the mandala character of the hat comes out in the thirty-fifty mandala dram. As a general result of the exchange of hats we may expect a development similar to that in The Golem: an emergence of the unconscious. The unconscious with its figures is already standing like a shadow behind the dreamer and pushing its way into consciousness.

第一夢：

作夢者在社交聚會。離開時，他戴上陌生人的帽子，而非自己的帽子。

帽子作為頭的覆蓋，象徵著頭的一般意涵。如同我們在做總結時，我們將各種觀念總括在「一個頭緒之下」，帽子作為一個引導的觀念，涵蓋整個人格，並傳達其意義。加冕典禮賦予統治者以太陽的神聖特質，醫生的兜帽賦予他學者的莊嚴，而陌生人的帽子傳達怪異的人格。梅齡克在他的小說「泥人」使用這個主題，主角戴上阿桑；波拿的帽，結果牽涉到一個奇異的經驗。在「泥人」中，顯而易見，無意識使主角陷入奇幻冒險的糾纏。讓我們同時強調「泥人」對北的重要性假定夢中的帽子就是阿桑、波拿神的帽子，此神既是無所不在地永恆，又兼具永存的肉身，迴異於一般蜉蝣而「無常」的眾生。環罩著頭顱，帽子形狀圓形，像皇冠的太陽盤，因此包含曼陀羅的第一個比喻。在第九曼陀羅之夢，我們也將會找到永恆時間被證實的特質，而在第三十五曼陀羅之夢，帽子具有曼陀羅特性顯現出來。由於帽子換喻的結果，我們可以預期會有像在「泥人」小說中類似的發展：無意識的出現。無意識跟它的身形已經像個陰影站立在作夢者後面，推擠到意識層面。

2.      Dream:

The dreamer is going on a railway journey, and by standing in front of the window, he blocks the view for his fellow passengers. He must get out of their way.

The process is beginning to move, and the dreamer discovers that he is keeping the light from those who stand behind him, namely the unconscious components of his personality. We have no eyes behind us; consequently “ behind” is the region of the unseen, the unconscious. If the dreamer will only stop blocking the window ( consciousness), the unconscious content will become conscious.

第二夢：

作夢者正要去搭乘火車旅行，由於站立在窗前，他擋住其他殺乘客的視限。他必須要讓開。

這個過程開始移動，作夢者發現到他擋到站立在背後那人的光線，換言之，那是他人格無意識組成部份。我們背後沒有眼睛，結果是背後是我們看不見的地區，是無意識。作夢者只有停止擋住窗戶（意識），無意識的內容才會被意識到。

Last night I dreamt standing in a church, all rows filled with worshipers. Noticing a commotion, I turn to see a bishop (dressed casually without robes and miter) beckening me to step out of the row. He invites me to assist with the distribution of the consecrated wine and bread.

Next I’m sitting outside, on an old kitchen chair, in the centre of a vast town square, wearing nothing more than an apron. Not a chef’s apron of my teenage apprenticeship (and previous dreams), but a frilly garnment of the kind worn by the mothers of my childhood. Only two people share the empty piazza with me: a tiny man and woman, dressed in ethnic costumes. We look at each other, but neither speak nor come near.

Realizing that I’m needed in the cathedral, I rush back, discarding the apron en route. The congregation is standing in anticipation of holy communion; a line of helpers already receiving theirs. Walking quickly to the front, ready to apologize for being late, I’m greeted by a smiling bishop, now in formal robes. Taking me aside, he directs me to fix what appears to be curdled vanilla custard dished out on a row of plates. Using first a fork and then a wire whisk, I work with confidence to restore the sweet sauce to its proper consistency.

I wake up and look for the poem (posted yesterday).

Dreams are impartial, spontaneous products of the unconscious psyche, outside the control of the will. They are pure nature; they show us the unvarnished, natural truth, and are therefore fitted, as nothing else is, to give us back an attitude that accords with our basic human nature when our consciousness has strayed too far from its foundations and run into an impasse.

~Jung, C.G. (1933). The meaning of psychology for modern man. In Collected Works 10: Civilization in transition, p. 317.

]]> http://retiredeagle.wordpress.com/2009/03/26/daring-and-dreaming/ Thu, 26 Mar 2009 12:33:43 +0000 Robert G. Longpré http://retiredeagle.wordpress.com/2009/03/26/daring-and-dreaming/

Faceless … dreams are often faceless.  When I lead dream work, especially with groups, I had a person present a dream several times, each time from the point of view of other figures in the dream and of the apparently inanimate objest as well.  At that time I understood this as the Gestalt approach to dream work.  Then, I rethought exactly what I was doing from a Jungian standpoint where the dreamer is all parts of the dream.  The archetypes and images that are shifting in and out of one’s dream are communication attempts between the self and the personal and collective unconscious which has but one goal, bringing the shadow to light, becoming fully aware – individuation.

I often dream but have given up working on my dreams for the past number of years.  And now, the dreams are coming faster than ever.  One aproach to understanding what is currently happening involves Mayan prophecies surrounding the end of the Mayan calendar come the winter equinox in 2012.  Gwynne Mayer writes in “Gateways to 2012“:

We have been discussing the energetic of 2012 and how the planet is speeding up its own energies aligning itself with the galaxies and we are focusing on how this is affecting us as our lives seem to be folding in on themselves.  Our dreams are becoming more intensive, our interactions with others are intensified and it seem we are all being bombarded from the personal to the political arena…it is all part of the soup we are in, as Carl Jung use to say. We in the psychological field are definitely skewed in our frame of reference as we see person after person struggle in this area, not to mention those peers of ours in the healing professions try to gain balance and not get tipped over in this topsy turvy world.

I find this interesting stuff indeed, especially since Gwynne is counted among my friends for many years.  This speaks of energy, about an heightening of senses.  But, I want more right now.  So, I turn to C.G. Jung:

The dream is a little hidden door in the innermost and most secret recesses of the soul, opening into that cosmic night which was psyche long before there was any ego consciousness, and which will remain psyche no matter how far our ego-consciousness extends. For all ego-consciousness is isolated; because it separates and discriminates, it knows only particulars, and it sees only those that can be related to the ego. Its essence is limitation, even though it reach to the farthest nebulae among the stars. All consciousness separates; but in dreams we put on the likeness of that more universal, truer, more eternal man dwelling in the darkness of primordial night. There he is still the whole, and the whole is in him, indistinguishable from nature and bare of all egohood. It is from these all-uniting depths that the dream arises, be it never so childish, grotesque, and immoral. (C.G. Jung, CW 10. page 304)

There, this is what I have been trying to remember.  my dreams are my doorway, my portal to my soul, the portal to unity.

]]> http://retiredeagle.wordpress.com/2009/03/24/from-the-temple-of-the-seven-dolls/ Tue, 24 Mar 2009 21:49:32 +0000 Robert G. Longpré http://retiredeagle.wordpress.com/2009/03/24/from-the-temple-of-the-seven-dolls/

The Temple of the Seven Dolls, a different Mayan structure from all others found in Mexico built in the 7th century, sits at the centre of the Dzibilchaltun Mayan ruins.  It is a square building with four sets of stairs and entrances that correspond to the four cardinal directions – north, east, south and west.  On each wall there are two sets of windows, one on each side of an entrance.  During the spring and fall equinoxes, the sun’s rays flow directly through the east and west entrances to flow down the sacbe (white road) to a smaller square structure, a sundial, which also has four sets of steps.  At the summer solstice, the sun’s rays enter the north-east window of the north wall and exit at the north-west window of the west wall.  During the winter solstice, the sun’s light enters through the south-east window of the south wall to exit through the south-west window of the west wall.  In this photo, I am looking out at the sundial and the sacbe that goes on through the Mayan grounds.

Again, I wondered at what is drawing me out here to speak.  The sun, a quaternity – a mandala on a grand scale.

AS ITS fourfold structure indicates the mandala is a symbol of totality, forming, like the Platonic world-soul, a rounded whole “sufficient to itself,”¹ a complete being “organised in accordance with its own internal laws”. ² For Jung the mandala is a symbol of the Self, that psychic totality which is indescribable except in antinomies and indistinguishable from the imago Dei. Its essential nature is unavoidably irrational and irrepresentable, for the union of opposites is a paradox beyond our comprehension. But the age-old mandala is not a rational product of discriminating consciousness; like all true symbols it stems from unconscious sources of creativity, which transcend or predate the world-creating division of opposites. (The Meaning of the Mandala, Philip Williams, June 2000)

The “Self”, the unconscious well-springs of the “self”, the source of the unifying principal within each of us.  It’s amazing how so many ideas of C.G. Jung’s are finding an outward expression in this ancient land of the Mayans.

]]> http://retiredeagle.wordpress.com/2009/03/22/turkey-vulture-symbolism/ Sun, 22 Mar 2009 12:48:32 +0000 Robert G. Longpré http://retiredeagle.wordpress.com/2009/03/22/turkey-vulture-symbolism/

I went on a long walk this morning, walking to the fishing village then beyond into the salt marshes that seem to cover most of the northern and western coastal areas of the Yucatan.  I managed to get a number of different photos featuring birds, the safe harbour sheltering a variety of fishing boats, and hurricane damage that destroyed the bridge which once gave access to a distant town called Sisal.  As I walked back, this turkey vulture presented herself and allowed me to photograph her.  And now, you are probably wondering how a photo of a turkey vulture has made it into this Jungian blog.  I will let Jung tell you something about vultures.  The following is taken from a lecture to the Abernethian Society at St. Bartholomew’s Hospital, London in a speech called:  THE CONCEPT OF THE COLLECTIVE UNCONSCIOUS.

The vulture symbol (which Freud also discusses in the work mentioned) makes this view all the more plausible. With some justification he quotes as the source of the symbol the Hieroglyphica of Horapollo, a book much in use in Leonardo’s time. There you read that vultures are female only and symbolize the mother. They conceive through the wind (pneuma). This word took on the meaning of “spirit” chiefly under the influence of Christianity. Even in the account of the miracle at Pentecost the pneuma still has the double meaning of wind and spirit. This fact, in my opinion, points without doubt to Mary, who, a virgin by nature, conceived through the pneuma, like a vulture. Furthermore, according to Horapollo, the vulture also symbolizes Athene, who sprang, unbegotten, directly from the head of Zeus, was a virgin, and knew only spiritual motherhood.

In looking for more information to understand more about this visitor to my life today, I came across information about Nekhebet, the creator of life and the goddess responsible for death and rebirth.  For those who follow the comments posted by others here, there have been a few regarding death and rebirth and past lives, past experiences of death and rebirth.  It appears as though I am being pointed to being more open about possibilities that are foreign to my conscious repetoire of knowledge.  I do know that I only hold a minute part of all that is within my field of awareness and that the collective unconscious is a repository that reduces my meagre knowledge base to less that a pinpoint of light.  And so, I move on, perhaps a bit wiser for allowing a symbol from the collective unconscious to speak to me.

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