弗洛伊德的荒谬

此段摘自《个人与群体事件的本质》
第8章 “人、分子、力量与自由意志”第859节

你们一直被教导去相信，冲动一般来说是错的，或充其量代表了来自邪恶潜意识的讯息，表达了阴暗的情绪和欲望。

比如说，你们许多人相信弗洛伊德心理学的基本理论——即儿子自然地想要取代父亲在母亲心中的位置，而在这个儿子对父亲的爱背后，充斥着残忍的杀人意图。这真是个荒谬的白痴说法！

再说一次，除非你们在更大的背景中看见一个鲜活的自己，否则你们不会拥有真正的心理学，这个自己拥有比你们现在赋予它——或者说是赋予自然及其生物的更大动机、目的与意义。你们一度否定了很多冲动，亦或规定了其余的冲动，使得它们只能以特定的行为方式表达出来。如果你们中的任何人真的还相信弗洛伊德式或达尔文式的自己，那么，你们就不敢顺应冲动去检视自己的意识，害怕会找出什么想要杀人的残念。我并不只是从假设的角度这样说。举个实例吧，最近一个好心的女人来过这里。她担心自己体重超标的情况，由于自认为在节食方面缺乏自律性，她感到沮丧。惶惶不安的她曾去拜访一位心理学家，心理学家告诉她，她的婚姻也许正是问题的一部分。那女人说她再也没回去找心理学家。她害怕会发现自己内心埋藏着杀死丈夫或结束婚姻的冲动，然而她确信自己的超重状况掩盖了一些不祥的冲动。

实际上，那女人的情况掩盖了她的基本冲动：去更好地与丈夫沟通，去要求他更明确地表达爱。他为什么不像她爱他那么爱她？毕竟，她可以说原因是她太胖了，因为他总是对她“丰满的体态”说些不好听的话——虽然他没用过这样富有同情心的词儿。 

他无法以她希望的方式来表达对她的爱，因为他相信——女人，如果被允许的话，会毁灭男人的自由。而且他把对爱的自然需要诠释为一种不幸的情感需求。他们俩都相信女人是较低等的，并且在不知不觉间遵循着弗洛伊德的教条。

那么，我们一直在谈的这些理念与你们的生活密切相关。刚才提到的那个男人常常否认他自己的冲动。有时候，当涉及到对妻子表达情爱这件事时，他甚至觉察不到那种冲动。

在某些领域里，你将自己的冲动削弱到认不出来的地步，这样你就关闭了所有的可能性，从而阻止了那些会自然带你走出困境的新的有益行动。你阻止改变。但很多人害怕任何改变都将是不利的，是因为他们一直被教导，如果不去干预的话，他们的身体、心智或人际关系终究会愈变愈坏。因此，人们对事件的反应，常常表现得像是他们自己没有改变事件的动力似的。他们活着，就像确实受限于只能体验这短短的一生，而且这一生还是体内化学反应的受害者——偶然降生为一个衰败物种的一员，而那个物种从内到外都是残忍的。

另一位女性朋友在她的乳房上发现一块小小的痛处。因为牢记了那些被当作是预防医学的大量负面暗示——关于癌症的公益宣传，她充满了不祥的预感。她去看医生，医生说他相信没什么不对劲的。不过，“只为了保险起见”，他建议照X光，于是在预防医学的名义下，她的身体被招待了一剂根本不需要的辐射。

我并不是建议在这种情况下你们不要去看医生，因为你们对身体的负面信念太重，重到令你们很难独自承受这样一种怀疑。不过，这种行为恰恰清楚地说明了你们的集体信念，那就是相信自己及肉体都是脆弱的！

站在你们的角度，你们中的任何一个人竟会真的认为，你们精美意识的存在，有可能是宇宙将化学物质和各种元素丢在一起混合而成的结果，而这个宇宙又是偶然形成并将很快消失——对我而言，这简直不可思议。有那么多的证据摆在你们面前：自然的秩序；梦的创造性戏剧，是它把你们的意识投射到其他时空；你自然生长的精确性，让你不知不觉间就从胎儿变为成人；英雄式的主题、追求和理想的存在，甚至渗透于十恶不赦之人的生命里——这些全都是证据，证明你存在于更大的背景中。

如果宇宙是以人家告诉你的样子存在，那么，我就不会在这儿写这本书了。

那样也就不会有任何心理途径连接你我的世界；就不会有“自己”的延伸容许你走过这样的心理距离，来到形成我精神环境的实相入口。如果宇宙是以人家告诉你的样子来建构的，至少对鲁柏而言，我存在的可能性就等于零了；就不会有一条非公认的道路可以引领他离开当代的正统信念。他绝不会承认为我说话的原始冲动，而我的声音也不会在你们的世界被听到了。

这本书存在的可能性就永远不会实现，你们就没有人会读到它。群体世界的形成是个体冲动的结果。那些冲动交汇混合，形成了行动的平台。

You have been taught to believe that impulses are wrong, generally speaking, or at best that they represent messages from a nefarious subconscious, giving voice to dark moods and desires.

For example: Many of you believe in the basis of Freudian psychology ? that the son naturally wants to displace the father in his mother's attentions, and that beneath the son's love for his father, there rages the murderous intent to kill. Ridiculous idiocy!

You cannot begin to have a true psychology, again, unless you see the living self in a greater context, with greater motives, purposes and meanings than you now assign to it, or for that matter than you assign to nature and its creatures. You have denied many impulses, or programmed others so that they are allowed expression in only certain forms of action. If any of you do still believe in the Freudian or Darwinian selves, then you will be leery about impulses to examine your own consciousness, afraid of what murderous debris might be uncovered. I am not speaking merely in hypothetical terms. For example, a well-intentioned woman was here recently. She worried about her overweight condition, and was depressed at what she thought of as her lack of discipline in following diets. In her dismay, she visited a psychologist, who told her that her marriage might somehow be part of the problem. The woman said she never went back. She was afraid that she might discover within herself the buried impulse to kill her husband, or to break up the marriage, but she was sure that her overweight condition hid some unfortunate impulse.

Actually the woman's condition hid her primary impulse: to communicate better with her husband, to ask him for definite expressions of love. Why did he not love her as much as she loved him? She could say it was because she was overweight, after all, for he was always remarking adversely about her fleshy opulence ? though he did not use such a sympathetic phrase.

He could not express his love for her in the terms she wished for he believed that women would, if allowed to, destroy the man's freedom, and he interpreted the natural need for love as an unfortunate emotional demand. Both of them believed that women were inferior, and quite unknowingly they followed a Freudian dogma.

The ideas we have been speaking of, then, are intimately connected with your lives. The man just mentioned denies his personal impulses often. Sometimes he is not even aware of them as far as they involve the expression of affection or love to his wife.

In those areas where you cut down on your impulses, upon their very recognition, you close down probabilities, and prevent new beneficial acts that of themselves would lead you out of your difficulty. You prevent change. But many people fear that any change is detrimental, since they have been taught, after all, that left alone their bodies or their minds or their relationships are bound to deteriorate. Often, therefore, people react to events as if they themselves possessed no impetus to alter them. They live their lives as if they are indeed limited in experience not only to a brief lifetime, but a lifetime in which they are the victims of their chemistry ? accidental members of a blighted species that is murderous to its very core.

Another woman friend found a small sore spot on her breast. Remembering well the barrage of negative suggestions that passes for preventative medicine ? the public service announcements about cancer ? she was filled with foreboding. She went to the doctor, who told her he did not believe there was anything wrong. He suggested X-rays, however, 'just to be on the safe side," and so her body was treated to a basically unnecessary dose of radiation in the name of preventative medicine.

I am not suggesting that you do not visit doctors under such situations, because the weight of your negative beliefs about your bodies usually makes it too difficult for you to bear such uncertainties alone. Nevertheless, such actions speak only too loudly of your mass beliefs involving the vulnerability of the self and its flesh.

To me, it is almost inconceivable that, from your position, any of you seriously consider that the existence of your exquisite consciousness can possibly be the result of a conglomeration of chemicals and elements thrown together by a universe accidentally formed, and soon to vanish. So much more evidence is available to you: the order of nature; the creative drama of your dreams, that project your consciousness into other times and places; the very precision with which you spontaneously grow, without knowing how, from a fetus into an adult; the existence of heroic themes and quests and ideals that pervade the life of even the worst scoundrel ? these all give evidence of the greater context in which you have your being.

If the universe existed as you have been told it does, then I would not be writing this book.

There would be no psychological avenues to connect my world and yours. There would be no extensions of the self that would allow you to travel such a psychological distance to those thresholds of reality that form my mental environment. If the universe were structured as you have been told, the probability of my existence would be zero as far as you are concerned. There would have been no unofficial Roads for Ruburt to follow, to lead him from the official beliefs of his time. He would never have acknowledged the original impulse to speak for me, and my voice would have been unheard in your world.

The probability that this book would ever exist, itself, would have remained unactualized. None of you would be reading it. The mass world is formed as the result of individual impulses. They meet and merge, and form platforms for action.

编译：Laujenny婷/   美编：周周

《赛斯说●第126期》

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