“创造性”是人最基本的需要

此段摘自《个人与群体事件的本质》

第九章第863节

你相信

人生是有意义的吗

如果人相信生命没有意义的话，就会变得精神错乱。宗教犯了严重的错误，但至少它提出一个来世、一个救赎的希望，并且保留了英雄式灵魂的传统——有时候歹竹也会出好笋。而科学，包括心理学，透过它所说的，以及透过它所忽略不说的，几近宣告了生命本身是无意义的。这直接违背了深层的生物学知识，更不必说灵性上的真理了。它否认了生物健全性的意义。它否定了人对于某些元素的实际运用，那些元素正是他作为一个生物所必需的：感觉他处于生命的中心，可以在他的环境里安全地活动，可以信任自己，并相信他的存在和行动具有意义。

冲动提供了生命的行动指南。如果你接受了“不能信任冲动”的说教，那么你就在和肉体的健全性作对；如果你相信你的生命没有意义，那么你就会不惜做任何事来提供意义，始终像一只科学迷宫里的老鼠一样——因为你的基本指令可以说已经被弄乱了。

在此，我试着温和地表达，但你们过去50年的心理学确实助推了精神错乱的发生，因为它试图把藏在每个人之内的、伟大的个体生命原动力贬低成一大团混乱的冲动及化学物——一种滥用的弗洛伊德与达尔文思想的混合物。

或多或少地，灵魂最私密的痛苦全都被归因于人原始的“无意识”欲望。个人难以平息的、要去创造的原动力，被看作是一个人最私密的存在里化学物质不平衡的聚集——真是变态的扭曲。天才被看作是染色体的错误，或是一个人仇恨父亲的幸运结果。生命的意义被贬低成基因的意外。科学以平均数与统计学的角度来思考，而每个人都被认为应该合乎那些领域。

你并不孤独

大自然的爱一直与你同在

在某种程度上，这也适用于同一时期的宗教。教会需要很多罪人，却回避圣人或任何非同寻常的行为，因为这些行为不能证明人性的奸诈。一时间，带有妄想狂特征的人，还有精神分裂的人，都从这虚华文明的壁纸中冒了出来。这两种人的特质都被如期注意到了。一个人若感觉生命没有意义，而自己的生命尤其没有意义，他会宁愿被追捕也不愿被忽略。甚至承受罪疚也比完全没有感觉好。如果妄想狂觉得他被政府或“邪恶力量”追捕的话，那么他至少感觉自己的生命一定是重要的：不然的话，别人为何力图消灭它？如果有声音告诉他，他要被消灭，那么这至少是令人安慰的声音，因为这声音使他相信，他的生命必然有价值。

与此同时，妄想狂可以在幻想里运用他的创造能力，那种幻想对精神健全的人来说似乎匪夷所思——但那些创造能力是有意义的，因为那些幻想向妄想狂保证了他的价值。以你们的说法，如果他神志正常的话，就无法运用他的创造能力，因为创造力永远是与人生意义相连的；如果他是正常的，就会确信人生是无意义的。

过去，弗洛伊德派的心理医生倾听一个人的联想，同时却保持一种客观的态度，或假装价值并不存在，这样做并没有什么好处。被贴上精神分裂标签的人往往如此害怕自己的能量、冲动及感受，以至于将它们分裂、客观化，并视之为来自外在而非内在。

善与恶的概念被夸大了，彼此隔绝。但创造能力被允许做出了某些表达。否则的话，那个人会觉得无法表达自己的创造能力。那种人害怕自己人格的冲击力。他们曾被教导精力是错的、力量会带来灾难，应该害怕自己的冲动。

那么，除了有效地把这些——好的冲动连同坏的冲动——投射到自己之外，由此有效地阻止有组织的行动之外，他们还能有什么保护呢？

心理学权威所说的“精神分裂症”变成了一个万能标签，个人意义的健全性被赋予了一个集体性的、笼统的解释。不幸的是，那些患妄想症的人正是那些对科学和宗教的最愚蠢说法具有最坚定信心的人。妄想狂与精神分裂者试图在一个被教说成没有意义的世界里找寻意义，而他们的偏执倾向以较轻微的形式遍及整个社会。

创造性是人与生俱来的动力，远比科学所谓的满足基本需要更为重要。不妨说，创造性是所有需要中最基本的需要。我这里说的并不是任何一种对寻求秩序的过度需要——在那种情形下，一个人可能窄化他的身心环境，我说的却是人类内心想要创造，想要成就情感与灵性价值的一种强大驱动力。如果人找不到这些，那么，所谓寻找食物或住所的基本驱动力并不能支撑他活下去。

我不只是说，人不只为面包而活。我是说，如果人在生活里找不到意义，他就不会想活，不管有没有面包。他就不会有去找面包的精力，也不会信任他这样去做的冲动。

那么，是有一些指引各种生命和所有实相的自然律——爱与合作的定律——这就是我所说的基本需要。

Men can become deranged if they believe life has no meaning. Religion has made gross errors. At least it held out an afterlife, a hope of salvation, and preserved ? sometimes despite itself ? the tradition of the heroic soul. Science, including psychology, by what it has said, and by what it has neglected to say, has come close to a declaration that life itself is meaningless. This is a direct contradiction of deep biological knowledge, to say nothing of spiritual truth. It denies the meaning of biological integrity. It denies man the practical use of those very elements that he needs as a biological creature: the feeling that he is at life's center, that he can act safely in his environment, that he can trust himself, and that his being and his actions have meaning.

Impulses provide life's guide to action. If you are taught that you cannot trust your impulses, then you are set against your very physical integrity. If you believe that your life has no meaning, then you will do anything to provide meaning, all the while acting like a mouse in one of science's mazes ? for your prime directive, so to speak

has been tampered with.

I am trying to temper my statements here, but your psychology of the past 50 years has helped create insanities by trying to reduce the great individual thrust of life that lies within each person, to a generalized mass of chaotic impulses and chemicals ? a mixture, again, of Freudian and Darwinian thought, misapplied.

The most private agonies of the soul were assigned a more or less common source in man's primitive "unconscious" drives. The private unquelled thrusts toward creativity were seen as the unbalanced conglomeration of chemicals within a person's most private being ? a twist of perversity. Genius was seen as a mistake of chromosomes, or the fortunate result of a man's hatred for his father. The meaning of life was reduced to the accidental nature of genes. Science thought in terms of averages and statistics, and each person was supposed to fit within those realms.

To some extent, this also applies to religion in the same time period. Churches wanted sinners galore, but shied away from saints, or any extravagant behavior that did not speak of man's duplicity. Suddenly people with paranoidal characteristics, as well as schizophrenics, emerged from the wallpaper of this slickly styled civilization. The characteristics of each were duly noted. A person who feels that life has no meaning, and that his or her life in particular has no meaning, would rather be pursued than ignored. Even the weight of guilt is better than no feeling at all. If the paranoid might feel that he is pursued, by the government or "ungodly powers," then at least he feels that his life must be important: otherwise, why would others seek to destroy it? If voices tell him he is to be destroyed, then these at least are comforting voices, for they convince him that his life must have value.

At the same time, the paranoid person can use his creative abilities in fantasies that seemingly boggle the minds of the sane ? and those creative abilities have a meaning, for the fantasies, again, serve to reassure the paranoid of his worth. If in your terms he were sane, he could not use his creative abilities, for they are always connected with life's meaning; and sane, the paranoid is convinced that life is meaningless. It did little good in the past for Freudian psychologists to listen to a person's associations while maintaining an objective air, or pretending that values did not exist. Often the person labeled schizophrenic is so frightened of his or her own energy, impulses, and feelings that these are fragmented, objectified, and seen to come from outside rather than from within.

Ideas of good and evil are exaggerated, cut off from each other. Yet here again the creative abilities are allowed some expression. The person does not feel able to express them otherwise. Such people are afraid of the brunt of their own personalities. They have been taught that energy is wrong, that power is disastrous, and that the impulses of the self are to be feared.

What protection, then, but to effectively project these outside of the self ? impulses of good as well as evil ? and hence effectively block organized action?

The term schizophrenia, with the authority of psychology, becomes a mass coverall in which the integrity of personal meaning is given a mass, generalized explanation. Those who are paranoid are, unfortunately, those who most firmly believe the worst idiocies of science and religion. The paranoid and the schizophrenic are trying to find meaning in a world they have been taught is meaningless, and their tendencies appear in lesser form throughout society.

Creativity is an in-built impetus in man, far more important than, say, what science calls the satisfaction of basic needs. In those terms, creativity is the most basic need of all. I am not speaking here of any obsessive need to find order ? in which case, for example, a person might narrow his or her mental and physical environment ? but of a powerful drive within the species for creativity, and for the fulfillment of values that are emotional and spiritual. And if man does not find these, then the so-called basic drives toward food or shelter will not sustain him.

I am not simply saying that man does not live for bread alone. I am saying that if man does not find meaning in life he will not live, bread or no. He will not have the energy to seek bread, nor trust his impulse to do so.

There are natural laws, then, that guide all kinds of life, and all realities ? laws of love and cooperation ? and those are the basic needs of which I am speaking.

编译：Laujenny婷/    美编：周周

《赛斯说●第169期》

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