榮格箴言：兒童的教養源於成人的修為而非說教

卡爾·榮格（Carl Gustav Jung ，1875—1961）

瑞士心理學家

實驗心理學幾乎完全無助於理解人類心理。要了解人類心理，就應當拋棄精確實驗、收起學術腔調、告別自己的研究課題，轉而用自己的人類心理體驗世界。

在牢獄、精神病院、醫院的恐怖中，在沉悶的鄉村酒館中，在妓院與賭場中，在高雅沙龍中，在股票交易所中，在社會黨人集會中，在教堂中，在信仰復興運動者集會中，在狂熱宗教流派中——藉助於愛與恨、藉助於對每一種自身內在激情的體驗——人類心理的探索者能夠收穫更多的知識，遠勝於厚厚的書本。從此，他學會如何使用有關人類心靈的真正知識，來醫治病患者。

——卡爾·榮格心理學論壇

榮格箴言

Children are educated by what the grown-up is and not by his talk.

　　兒童的教養源於成人的修為而非說教。

　　

　　The important thing is what he [a man] talks about, not whether he agrees with it or not.

　　一個人重要的是他談論什麼、而不是他贊同或不贊同什麼。

　　

　　The wine of youth does not always clear with advancing years; sometimes it grows turbid.

　　青春美酒並不總是隨歲月流逝而日漸清徹，有時它會日漸混濁。

　　

　　If one does not understand a person, one tends to regard him as a fool.

　　不理解一個人，就往往會把他當成傻瓜。

　　

　　Knowing your own darkness is the best method for dealing with the darknesses of other people.

　　理解自身的陰暗，是對付他人陰暗一面的最好方法。

　　

　　 There are many nights as days, and the one is just as long as the other in the years course. Even a happy life cannot be without a measure of darkness, and the word happy would lose its meaning if it were not balanced by sadness. It is far better take things as they come along with patience and equanimity.

　　一年中的夜晚與白天數量相同、持續時間一樣長。即使快樂的生活也有其陰暗筆觸，沒有「悲哀」提供平衡，「愉快」一詞就會失去意義。耐心鎮靜地接受世事變遷，是最好的處事之道。

　　

　　 I cannot love anyone if I hate myself. That is the reason why we feel so extremely uncomfortable in the presence of people who are noted for their special virtuousness, for they radiate an atmosphere of the torture they inflict on themselves. That is not a virtue but a vice.

　　恨自己就無法愛他人。這就是在面對因其極度高潔而聞名的人時，我們感覺極為不安的原因：他們帶來自我折磨的氛圍——一種邪惡而非德行。

　　

　　Man needs difficulties; they are necessary for health.

　　人需要困擾，困擾是心理健康的必需之物。

　　

　　Shrinking away from death is something unhealthy and abnormal which robs the second half of life of its purpose.

　　對死亡的迴避是不健康和異常的，它使生命第二階段失去目標。

　　

　　 The most intense conflicts, if overcome, leave behind a sense of security and calm that is not easily disturbed. It is just these intense conflicts and their conflagration which are needed to produce valuable and lasting results.

　　對最強烈衝突的克服，使我們獲得一種穩定超然的安全與寧靜感。要獲得有益而持久的心理安全與寧靜，所需要的正是這種強烈衝突的大暴發。

　　

　　There is no coming to consciousness without pain.

　　沒有痛苦，就沒有意識的喚醒。

　　

　　From the middle of life onward, only he remains vitally alive who is ready to die with life.

　　中年之後，只有已為告別人生做好準備的人，才能繼續在生活中朝氣蓬勃。

　　

　　The most terrifying thing is to accept oneself completely.

　　最可怕的事情是完全接受自己。

　　

　　A collection of a hundred great brains makes one big fathead.

　　集合起一百個偉大頭腦，就會得到一個大傻瓜。

　　

　　 Here we must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving in the crowd?

　　在此我們必須發問：我是否擁有任何宗教體驗、擁有與上帝的直接關聯，從而獲得一種確然性，使我做為個體免於消融於群眾？

　　

　　Until you make the unconscious conscious, it will direct your life and you will call it fate.

　　潛意識如果沒有進入意識，就會引導你的人生而成為你的命運。

　　

　　 Wholly unprepared, we embark upon the second half of life. Or are there perhaps colleges for forty-year-olds which prepare them for their coming life and its demands as the ordinary colleges introduce our young people to a knowledge of the world? No, thoroughly unprepared we take the step into the afternoon of life; worse still, we take this step with the false assumption that our truths and ideals will serve us as hitherto. But we cannot live the afternoon of life according to the programme of lifes morning; for what was great in the morning will be little at evening, and what in the morning was true will at evening have become a lie.

　　我們完全手足無措地踏上生命的後半征程。普通大學把年輕人引入知識世界，什麼學校能讓四十幾歲人為未來生活做好準備？沒有這種學校，我們完全無備地踏入後半生；而更糟的是，我們假定現實和理想會一如既往地效忠於我們。但實際上，我們不能依照生命之晨，來度過生命之午後，因為晨時的偉大會成為傍晚時的瑣碎，而晨時的真理會在傍晚變為謊言。

　　

　　 What is essential in a work of art is that it should rise far above the realm of personal life and speak to the spirit and heart of the poet as man to the spirit and heart of mankind.

　　藝術作品應當超越個人生活的天地、直面詩人的精神與內心深處，如同人直面人類的精神與內心。

　　

　　 It is, moreover, only in the state of complete abandonment and loneliness that we experience the helpful powers of our own natures.

　　而且，只有在完全的聽天由命和孤獨狀態，我們才能體驗到我們自身天性的積極力量。

　　

　　In some way or other we are part of a single, all-embracing psyche, a single "greatest man".

　　在某種意義上，我們從屬於一個涵蓋一切的單一心靈、從屬於一個單一的「總體人」。

　　

　　 What is stirred in us is that faraway background, those immemorial patterns of the human mind, which we have not acquired but have inherited from the dim ages of the past.

　　在我們的內心深處被喚起的，就是那個久遠的背景——古老的人類心理模式，它們源於遺傳而非後天習得，我們從業已模糊的往日世代繼承了它們。

　　

　　 Every man carries within him the eternal image of woman. . . . This image is fundamentally unconscious, an hereditary factor of primordial origin . . . an imprint or archetype of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman. . . .

　　每個男人內在地擁有永恆的女人表象。...... 這一表象在根本上存在於潛意識中，它是具有原始起源的遺傳因素 ...... 是所有祖先的女性體驗的印記或「原型」，是女人所造成的所有印象的積澱。

　　

　　 Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer.?.?.?. What we see is the blossom, which passes. The rhizome remains.

　　我總是感到，生活就象萌發於地下根莖的植株。生活的真正生命是不可見的，它深藏於地下根莖中，而顯露出地面的可見一斑部分只能生存一個夏季。我們所見到的是將會消逝的花簇，而根莖長駐。

　　

　　 At times I feel as if I am spread out over the landscape and inside things, and am myself living in every tree, in the plashing of the waves, in the clouds and the animals that come and go, in the procession of the seasons.

　　有時我會感到，我伸展開來覆蓋大地、延伸進萬物：我感到自己生活在每一棵樹木中、生活在浪花中、生活在往來無定的雲朵和動物中、生活在季節的輪迴中。

　　

　　 Knowledge does not enrich us; it removes us more and more from the mythic world in which we were once at home by right of birth.

　　知識不會使我們更豐富；它使我們越來越遠離神話世界——這個我們曾經的天然家園。

　　

　　A belief proves to me only the phenomenon of belief, not the content of the belief.

　　在我看來，一種信仰只是一個信仰現象，信仰的內容無足輕重。

　　

　　 The greatest and most important problems in life are all in a certain sense insoluble. They can never be solved, but only outgrown.

　　 在某種意義上，生活中的最重大和最重要問題都是無法解決的。我們無法解決它們，只能在成長中超越它們。

　　

　　 Your vision will become clear only when you can look into your own heart. Who looks outside, dreams; who looks inside, awakens.

　　只有當人能夠察看自己的內心深處時，他的視野才會變得清晰起來。向外看的人是在夢中、向內看的人是清醒的人。

　　

　 The images of the unconscious place a great responsibility upon a man. Failure to understand them, or a shirking of ethical responsibility, deprives him of his wholeness and imposes a painful fragmentariness on his life.

　　潛意識表象賦予人以巨大責任。不理解這些責任、或逃避道德責任，會使人失去整體性、使人的生活痛苦地碎片化。

　　

　　The unconscious is the unwritten history of mankind from time unrecorded.

　　潛意識是未曾付諸文字的人類洪荒時代史。

　　

　　Mans task is to become conscious of the contents that press upward from the unconscious.

　　 人的任務，就是意識到從潛意識中努力向上湧出的內容。

　　

　　 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.

　　 夢是開設在靈魂深處最隱蔽角落的小小隱秘窗口，它所通向的宇宙夜空是心靈性的，在自我-意識出現之前很久就已如此，而無論我們的自我-意識的疆界如何擴展，它將始終通向心靈的夜空。

　　Everything that irritates us about others can lead us to an understanding of ourselves.

　　每件促使我們注意到他人的事，都能使我們更好地理解自己。

　　Nobody, as long as he moves about among the chaotic currents of life, is without trouble.

　　在生活的洪流中，沒有人是毫無煩惱的。

　　

　　 Nothing has a stronger influence psychologically on their environment and especially on their children than the unlived life of the parent.

　　父母死氣沉沉的生活對周圍人特別是自己孩子的影響，是無與倫比的。

　　 The creation of something new is not accomplished by the intellect but by the play instinct acting from inner necessity. The creative mind plays with the objects it loves.

　　 創造不是來自智力，而是來自源於內在需要的遊戲本能。創造性頭腦與它所鍾愛的對象玩耍。

　　 The meeting of two personalities is like the contact of two chemical substances: if there is any reaction, both are transformed.

　　兩個靈魂的相遇就像兩種化學物質的接觸：一丁點的反應就會徹底改變它們。

　　We cannot change anything unless we accept it. Condemnation does not liberate, it oppresses.

　　對於任何事務，要改變它就要先接受它。譴責不會解放而只會壓迫。

　　As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being.

　　在我們視野所及中，人類存在的唯一目的，是在純粹存在的黑暗中燃起一點光亮。

　　The least of things with a meaning is worth more in life than the greatest of things without it.

　　 在生命中，最微不足道但有意義的事物，也比最偉大但無意義的事物更有價值。

　　 Observance of customs and laws can very easily be a cloak for a lie so subtle that our fellow human beings are unable to detect it. It may help us to escape all criticism, we may even be able to deceive ourselves in the belief of our obvious righteousness. But deep down, below the surface of the average mans conscience, he hears a voice whispering, "There is something not right," no matter how much his rightness is supported by public opinion or by the moral code.

　　 對習俗和法律的遵從很容易成為對謊言的掩飾，這種掩飾極為巧妙，令人無法察覺。它可以使我們逃避所有的批評，它甚至能夠使我們欺騙自己，令我們相信自己是顯然正當的。但是無論他的正當性得到多少公眾輿論或道德準則的支持，在內心深處、在普通人的意識層次之下，他仍聽到一個低低的聲音：「哪兒有點不正常」。

　　 The teacher pretended that algebra was a perfectly natural affair, to be taken for granted, whereas I didnt even know what numbers were. Mathematics classes became sheer terror and torture to me. I was so intimidated by my incomprehension that I did not dare to ask any questions.

　　 老師聲稱代數是完美而自然的、我們應無條件地接受它，而我甚至不能理解什麼是數。對我來說數學課完全就是恐怖和折磨。我完全不理解代數，這使我膽怯得不敢問任何問題。

　　It all depends on how we look at things, and not on how they are themselves.

　　我們看待事物的方式、而不是事物本身如何，決定著一切。

　　All the works of man have their origin in creative fantasy. What right have we then to depreciate imagination.

　　 人類的所有成就都源於創造性幻想。那麼我們沒有權利輕視想像力。

　　Sometimes, indeed, there is such a discrepancy between the genius and his human qualities that one has to ask oneself whether a little less talent might not have been better.

　　確實，天才的天賦和他的人類品質有時會差異如此巨大，人們不得不懷疑天賦平庸點也許是件好事。

　　There can be no transforming of darkness into light and of apathy into movement without emotion.

　　 沒有情感，就不會有黑暗向光明、冷漠向活力的轉變。

　　 Creative powers can just as easily turn out to be destructive. It rests solely with the moral personality whether they apply themselves to good things or to bad. And if this is lacking, no teacher can supply it or take its place

　　 創造性力量很容易變成破壞性力量。這隻取決於人們的道德人格：是用此力量做好事或做壞事。如果人們缺乏這種道德人格，則沒有一種說教能夠提供它或取而代之。

　　The word "happiness" would lose its meaning if it were not balanced by sadness.

　　 沒有「悲哀」提供平衡，「愉快」一詞就會失去意義。

　　 There are many nights as days, and the one is just as long as the other in the years course. Even a happy life cannot be without a measure of darkness, and the word happy would lose its meaning if it were not balanced by sadness. It is far better take things as they come along with patience and equanimity.

　　

　　一年中的夜晚與白天數量一樣多、持續時間一樣長。即使快樂的生活也有其陰暗筆觸，沒有「悲哀」提供平衡，「愉快」一詞就會失去意義。耐心鎮定地接受世事變遷，是最好的處事之道。

　　The most terrifying thing is to accept oneself completely.

　　最可怕的事情是完全接受自己。

　　 Here we must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving in the crowd?

　　

　　在此我們必須發問：我是否擁有任何宗教體驗、擁有與上帝的直接關聯，從而擁有一種確然性，使我做為個體免於消融於群眾？

　　Without freedom there can be no morality.

　　沒有自由就不會有道德。

　　Meaning has an inherent curative power. Meaning affects everything.

　　意義具有內在的治療能力。意義影響到一切事物。

　　 The individual cannot give his life point and meaning unless he puts his ego at the service of spiritual authority superordinate to man.

　　個體只有使自我向高於人的心靈權威臣服，才能賦予自己的生命以特質和意義。

　　 I could not say I believe. I know! I have had the experience of being gripped by something stronger than myself, something that people call God.

　　我不能夠說我有信仰。但我理解！我曾體驗過它：某種比我自己更強大的存在控制了我，那就是人們所稱的「上帝」(當被問及是否信仰上帝時榮格的回答)。

　　The world hangs on a thin thread, and that thread is the psyche of man.

　　 世界懸於一線，那根線就是人的心靈。

　　 No matter what the world thinks about religious experience, the one who has it possesses a great treasure, a thing that has become for him a source of life, meaning, and beauty, and that has given a new splendor to the world and to mankind.... Where is the criterion by which you could say that such a life is not legitimate, that such an experience is not valid?

　　無論這個世界如何看待宗教體驗，擁有宗教體驗的人持有一筆巨大的財富：它已成為他的生活、意義、以及美的來源，並給予世界和人類一份新的壯麗。...你是根據什麼標準，來判定這種人生不合理、這種體驗沒有根據？

　　 What is it in the end, that induces a person to go his own way and to rise out of unconscious identity with the mass as out of a swathing mist? Not necessity, for necessity comes to many, and they all take refuge in convention. Not moral decision, for nine times out of ten we decide for convention likewise. What is it, then that inexorably tips the scales in favor of the extraordinary? It is what is commonly called vocation: an irrational factor that destines a person to emancipate himself from the herd and from its well-worn paths. True personality is always a vocation and puts its trust in it as in God . . . But vocation acts like a law of God from which there is no escape. . . . He must obey his own law, as if it were a daemon whispering to him of new and wonderful paths. Anyone with a vocation hears the voice of the inner person: he is called."

　　 是什麼誘使一個人最終以自己的方式掙脫出與群眾的潛意識認同，就像掙脫出一團迷霧？不是需要，因為存在多種需要，而它們都在常規中尋求庇護。也不是道德決定，因為十次中有九次我們會選擇常規。那麼是什麼東西如此冷酷地使天平偏向於非凡？它就是我們通常所稱的天命：一種非理性因素，它註定一個人要從民眾、從民眾的衿熟之路中解脫出來。真正的人格永遠是一種天命，它信任天命猶如信任上帝。...而天命就象上帝的訓誡，它無可逃避。...人必須服從自身的法則，它猶如守護神，向人耳語出新的妙奇之路。享有天命的人聽到這個內在本性的吐露：冥冥中...在召喚他。

　　 The artist is not a person endowed with free will who seeks his own ends, but one who allows art to realize its purposes through him. As a human being he may have moods and a will and personal aims, but as an artist he is "man" in a higher sense - he is "collective man," a vehicle and moulder of the unconscious psychic life of mankind."

　　藝術家不是賦有自由意志尋找自身命運的人，而是讓藝術經由自己實現其目的的人。做為人類一員的他可以有心境、意志和個人目標，但做為藝術家的他就是更高意義上的「人」——他是「集體人」，他是人類潛意識心理生活的載體和模板。

　　 The idea of God is an absolutely necessary psychological function of an irrational nature, which has nothing whatever to do with the question of Gods existence. The human intellect can never answer this question, still less give proof of God. Moreover, such proof is superfluous, for the idea of an all-powerful divine Being is present everywhere, unconsciously if not consciously, because it is an archetype.

　　上帝的理念是非理性天性的一種絕對必要的心理機能，它與「上帝是否存在」這一問題毫不相干。人類理智永遠無法回答這一問題，更不必說提供上帝存在的證據。而且，這種證據也是多餘的，因為全能神聖存在的理念在處處顯現——意識或潛意識中的，因為它是一個原型。

　　People will do anything, no matter how absurd, in order to avoid facing their own souls.

　　人們會想盡一切辦法——無法有多麼荒謬——來避免面對自己的靈魂。

　　 Every life is the realisation of a whole, that is, of a self, for which reason this realisation can also be called `individuation. All life is bound to individual carriers who realise it, and it is simply inconceivable without them. But every carrier is charged with an individual destiny and destination, and their realisation of these alone makes sense of life. True, the `sense is often something that could just as well be called `nonsense, for there is a certain incommensurability between the mystery of existence and human understanding. Sense and nonsense are merely man-made labels which serve to give us a reasonably valid sense of direction. 　　

　　每個生命都是某個整體的實現——即自體的實現，也因此，還可以稱這一實現為「個體化」。所有的人生都被束縛在個體載體上，個體實現生命，沒有個體是完全不可想像的。但是每個載體都肩負著個體的命運和目的，載體只需實現這些，就可以使人生具有意義。確實，「意義」也常常可以稱為「無意義」，因為在存在之神秘之物和人類理解之間，存在著某種不可通約性。意義與無意義都不過是人造標識，它們給我們以適度有效的方向感。

　　

　　 "Anybody whose calling is to guide souls should have his own soul guided first, so that he knows what it means to deal with the human soul. Knowing your own darkness is the best method for dealing with the darkness of other people. It would help not help you very much to study books only, though it is indispensible too. But it would help you most to have a personal insight into the secrets of the human soul. Otherwise everything remains a clever intellectual trick, consisting of empty words and leading to empty talk."

　　其天職是去引導靈魂的人，應當首先讓自己的靈魂受到引導，以便能夠理解「與靈魂打交道」意味著什麼。理解自身的陰暗，是處理他人陰暗一面的最好方法。只研究書是有用的，但用處並不太大，雖然它也是不可缺少的。對你幫助最大的，是對人類靈魂奧秘的個人領悟。否則，一切依舊是巧妙的智力遊戲，空洞的言詞導致空洞的說教。

　　 "Were it not a fact of experience that supreme values reside in the soul, psychology would not interest me in the least, for the soul would then be nothing but a miserable vapor. I know, however, from hundredfold experience that it is nothing of the sort, but on the contrary contains the equivalents of everything that has been formulated in dogma and a good deal more, which is just what enables it to be an eye destined to behold the light. This requires limitless range and unfathomable depth of vision. I have been accused of deifying the soul. Not I but God Himself deified it." 　　

　　最高價值蘊涵於靈魂 — 如果這不是經驗事實，則我不會對心理學有任何興趣，因為如此則靈魂不過是一團凄慘的迷霧。然而上百次的經驗告訴我事實與此相反：靈魂包含著比教義更豐富的內容，這使得靈魂成為領悟光明的眼睛。這要求有無限深廣的視野。我被控告神化靈魂。但神化靈魂的是上帝本人．

　　. . . poets . . . create from the very depths of the collective unconscious, voicing aloud what others only dream.

　　...詩人...從集體潛意識的深處創造，吐露出其他人只能夢到的內容。

　　 Within each one of us there is another whom we do not know. He speaks to us in dreams and tells us how differently he sees us from how we see ourselves. When, therefore, we find ourselves in a difficult situation, to which there is no solution, he can sometimes kindle a light that radically alters our attitude, the very attitude that led us into the difficult situation. 　　

　　我們每個人的內在中都有一個不為我們所知的存在。在夢中他向我們傾訴，告訴我們他對我們的看法是多麼地不同於我們對自己的看法。而當我們發現自己身陷困境、絕望無助時，他有時會燃起一點光亮，從而改變我們的心態，而正是這種心態把我們引入了困境。

　　 Conscious and unconscious do not make a whole when one of them is suppressed and injured by the other. If they must contend, let it at least be a fair fight with equal rights on both sides.... This means open conflict and open collaboration at once. That, evidently, is what human life should be. It is the old game of hammer and anvil: between them the patient iron is forged into an indestructible whole, an "individual." This, roughly, is what I mean by the individuation process.

　　意識和潛意識兩者如果一方被另一方抑制和傷害，則它們就不能生成完整。如果它們必須對抗，則至少讓它們平等地公平搏鬥。...這意味著既公開衝突又公開合作。顯然這就是人類生活的本來面目。這是古老的錘砧把戲：在其中頑鐵成鋼，成為「個體」。這大體上就是我所謂的「個體化」過程。

　　 The unexpected and the incredible belong in this world. Only then is life whole. For me the world has from the beginning been infinite and ungraspable. 　

　　不測和驚異應當歸入這世界。只有這樣人生才會完整。在我看來世界從其之初就是永恆和不可理解的。

　　The unconscious is a piece of Nature our mind cannot comprehend.

　　潛意識是大自然的一部分，我們的心理無法領悟它。

　　... the more one turns to the light, the greater is the shadow behind ones back.

　　人越是轉向光明，他身後的陰影就越大。

　　 We are evil, man is necessarily evil, because he is so good. Only domesticated animals misbehave; a wild animal never misbehaves.... Therefore for us to kill the [wild animal within us] would be blasphemous, a sin, it would mean killing the natural thing in us, the thing that naturally serves God.

　　我們是邪惡，人必然是邪惡，因為人太善。只有馴養的動物才會舉止不當；野生動物從不會行為不端。...因而我們殺死自身內在的野性就是褻瀆，這是罪，它意味著殺死我們的內在天性——上帝的天然僕從。

　　 The thing you have buried grows fat while you grow thin. If you get rid of qualities you dont like by denying them, you become more and more unaware of what you are, you declare yourself more and more non-existent, and your devils will grow fatter and fatter. 　　

　　你所埋葬的存在物會隨你的消瘦而肥大起來。如果你經由拒絕來擺脫自己不喜歡的特質，你就會變得越來越不能覺知自己的存在，你越來越宣布自己為非存在，你的惡魔會越來越肥大。

　　 You cannot jump out of your sin and cast all your burdens aside. To think like that is wrong.... It is a mistake to deny the shadow. If you do, a reaction from the collective unconscious will loom up from the dark ...; the more pious [a person] is the more evil are the things that befall him.

　　你不能跳出自己的罪而把你的全部負擔拋在一邊。有這種想法就是錯的。...拒絕陰影是個錯誤。如果你拒絕，則集體潛意識就會醒來從陰暗中隱現...；（人）越是篤信就會有越多邪惡降臨於他。

　　 A more or less superficial layer of the unconscious is undoubtedly personal. I call it the personal unconscious. But this personal unconscious rests upon a deeper layer, which does not derive from personal experience and is not a personal acquisition but is inborn. The deeper layer I call the collective unconscious. I have chosen the term "collective" because this part of the unconscious is not individual but universal; in contrast to the personal psyche, it has contents and modes of behavior that are more or less the same everywhere and in all individuals. 　　

　　潛意識的或多或少是表面性的層面無疑是個人的。我稱之為個人潛意識。但個人潛意識是基於一個更深處的層面，該層面不是源於個人體驗、不是個人習得，而是先天的。我把這個更深處層面叫做集體潛意識。我選用「集體」一詞，是因為潛意識的這一部分不是個體性、而是普遍性的；不同於個人心理，它的內容和反應模式在各處及在所有個體身上，或多或少都是相同的。

　　 The darkness which clings to every personality is the door into the unconscious and the gateway of dreams, from which those two twilight figures, the shadow and the anima, step into our nightly visions or, remaining invisible, take possession of our ego-consciousness.

　　附著在每個人格上的黑暗一面，是通向潛意識之門、是夢之門，微弱的陰影和阿尼瑪從它們進入我們的夜夢視野，或依然不可見、控制著我們的自我-潛意識。

　　The inner voice is at once our greatest danger and an indispensable help.

　　 內在心聲既是我們的最大威脅、又是不可或缺的救助。

　　 If there is anything that we wish to change in our children, we should first examine it and see whether it is not something that could better be changed in ourselves.

　　我們如果想在某方面改變自己的孩子，則應當首先審視它，看看它是否是自身中應改進的一面。

　　 "Physical" is not the only criterion of truth: there are also psychic truths which can neither be explained nor proved nor contested in any physical way. 　　

　　「物質」不是唯一的事實標準：還存在心理事實，而且無法以任何的物質方式來解釋、證明、或辯駁它。

　　 It is quite possible that we look at the world from the wrong side and that we might find the right answer by changing our point of view and looking at it from the other side, i.e., not from outside, but from inside.

　　我們完全可能們是在從錯誤的側面考察世界，要找到有關世界的正確答案，也許需要改變視點、從世界的另一面考察它，即從心理內部而非心理外部考察。

　　We have forgotten the age-old fact that God speaks chiefly through dreams and visions. 　　

　　我們已經遺忘這一古老的事實：上帝主要通過夢和幻覺來傾訴。

　　 Any large company composed of wholly admirable persons has the morality and intelligence of an unwieldy, stupid, and violent animal. The bigger the organization, the more unavoidable is its immorality and blind stupidity... Society, by automatically stressing all the collective qualities in its individual representatives, puts a premium on mediocrity, on everything that settles down to vegetate in an easy, irresponsible way. Individuality will inevitably be driven to the wall. This process begins in school, continues at the university, and rules all departments in which the State has a hand.

　　全部由極佳人士組成的任何大公司，會有著笨拙、愚蠢、暴烈動物般的道德和智力。組織越龐大，它的不道德和盲目愚蠢就越是不可避免。...社會通過機械地強調其個體成員表徵中的集體特質，來獎勵平庸、獎勵因不負責任地走捷徑而能夠四平八穩的一切。個體性無可避免地撞得頭破血流。這個過程開始於學校、在大學中延續，並支配著國家插手於其中的一切部門。

　　 "In a small social body, the individuality of its members is better safeguarded, and the greater is their relative freedom and the possibility of conscious responsibility. Without freedom there can be no morality. Our admiration for great organizations dwindles when once we become aware of the other side of the wonder -- the tremendous piling up and accentuation of all that is primitive in man, and the unavoidable destruction of his individuality in the interests of the monstrosity that every great organization in fact is..." 　　

　　在小型社會中，其成員的個體性受到更好的保護、有更大的相對自由、也承擔著更大的意識責任。沒有自由就不會有道德。一旦我們覺知到大組織奇蹟的另一面——對人的所有原始特質的積聚和強調、以及不可避免地損毀人的個體性以服從於大組織怪物的利益，則我們對大組織的讚美就會減少。

　　 ...we are absolutely incapable of saying how the world is constituted in itself - and always shall be, since we are obliged to convert physical events into psychic processes as soon as we want to say anything about knowledge. But who can guarantee that this conversion produces anything like an adequate "objective" picture of the world? That could only be if the physical event were also a psychic one. But a great distance still seems to separate us from such an assertion. Till then, we must for better or worse content ourselves with the assumption that the psyche supplies those images and forms which alone make knowledge of objects possible.

　　我們絕對沒有能力判定世界自身的構成 — 永遠如此，因為每當我們想做出有關認知的任何判定，我們就被迫把物理事件轉換為心靈過程。但誰能保證該轉換帶來足夠「客觀」的世界之意象？只有當物理事件也同時是心理事件時，才會如此。但似乎我們離這一要求仍很遙遠。在那時之前，我們必須滿足於這一假定：心靈所提供的表象和形式，獨自使得對客體的認知成為可能。 我推斷從其早期原始階段起，靈魂就在渴望光明、就在無法抑制地衝動著要掙脫原始黑暗之地。對光明的渴望就是對意識的渴望。

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