一个奇怪的新世界

此段摘自《个人与群体事件的本质》第五章“经验的运作机制”，第八三一节

对大多数人而言，当上帝走出窗外，命运便取代了他的位置，而斗志也逐渐丧失了。

既然一个人的性格、潜能和缺陷多半被看作是几乎无法掌控的机率、遗传及无意识机制的结果，那么他既不能因个人成就而骄傲，也不能因失败而被责难。比喻性地说，魔鬼走入了地下，因此魔鬼许多恶作剧的特质及邪恶的特性都被分配给了无意识。人被看作是自我分裂且与自己作对的东西——一个有意识的傀儡，不安地歇在无意识强大的兽性之上。他相信自己被遗传和早年的成长环境设好了程序，所以看起来他必然对自己的真实动机永远无从觉知。

他不止被设定与自己为敌，而且还视自己为一个冷漠无情的机械宇宙的一部分，那是一个没有目的和意图，当然也毫不在乎个人而只在乎物种的宇宙。那真是个奇怪的世界。

在许多方面，它是一个新世界，因为它是第一个让大部分人类相信他们孤立于自然与上帝之外的世界，第一个不承认灵魂具有伟大特性的世界。的确，对许多人而言，灵魂这观念本身变得不再流行，令人难堪，而且过时了。在这里我把“灵魂”与“心灵”用做同义词。无论心灵被允许采用何种伪装，当它在寻求表达其活力、目的与盎然生机时，当它在寻找新的环境以表达一个终于溢出贫瘠信念边缘的主观实相时，它都在越来越多地显现而被知晓。

当然，心灵是通过行动来表达它自己，但它背后带着一种来自生命源泉的推动力，它在寻求个人的成就——并且自动尝试去营造富有生产性和创造性的社会风尚与文明。它把欲望向外投射到物质世界，力图通过私人经验和社会接触来实现其潜能，并且以这样一种方式使别人的潜能也得到激发。它设法赋予它的梦以血肉，而当这些在社会生活中找不到回应时，它仍会以一种它自己的“私人宗教”的方式来做个人的表达。

从根本上说，宗教是一种活动，人类试图透过它看到生命的意义。它是一个基于深层心灵知识的建构。无论它被冠以何名，它代表了人类与宇宙之间的关联。

When God went out the window for large masses of people, fate took His place , and volition also became eroded.

A person could neither be proud of personal achievement nor blamed for failure, since in large measure his characteristics, potentials, and lacks were seen as the result of chance, heredity, and of unconscious mechanisms over which he seemingly had little control. The devil went underground, figuratively speaking, so that many of his mischievous qualities and devious characteristics were assigned to the unconscious.

Man was seen as divided against himself — a conscious figurehead, resting uneasily above the mighty haunches of unconscious beastliness.He believed himself to be programmed by his heredity and early environment, so that it seemed he must be forever unaware of his own true motives.

Not only was he set against himself, but he saw himself as a part of an uncaring mechanistic universe, devoid of purpose, intent, and certainly a universe that cared not a whit for the individual, but only for the species. Indeed, a strange world.

It was in many respects a new world, for it was the first one in which large portions of humanity believed that they were isolated from nature and God, and in which no

grandeur was acknowledged as a characteristic of the soul. Indeed, for many people the idea of the soul itself became unfashionable, embarrassing, and out of date. Here I use the words "soul" and "psyche" synonymously. That psyche has been emerging more and more in whatever guise it is allowed to as it seeks to express its vitality, its purpose and exuberance, and as it seeks out new contexts in which to express a subjective reality that finally spills over the edges of sterile beliefs.

The psyche expresses itself through action, of course, but it carries behind it the thrust from which life springs, and it seeks the fulfillment of the individual — and it automatically attempts to produce a social climate or civilization that is productive and creative. It projects its desires outward onto the physical world, seeking through private experience and social contact to actualize its potentials, and in such a way that the potentials of others are also encouraged. It seeks to flesh out its dreams, and when these find no response in social life, it will nevertheless take personal expression in a kind of private religion of its own.

Basically, religion is an activity through which man attempts to see the meaning of his life. It is a construction based on deep psychic knowledge. No matter what the name it might go by, it represents man's connection with the universe.

——摘自《个人与群体事件的本质》（The Individual and the Nature of Mass Events）Laujenny 校译

《赛斯说●第五十期》

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