身體是最直接, 最持續的狀態;
夢想也是無意識的,
但作為一群影象,
它缺乏身體的即時性和連續性.
"The body is the unconscious in its most immediate and continuous form; the dream is also the unconscious, though as a body of images it lacks both the immediacy and continuity of the physical body.
無意識本身是不可知的;
它是從自發或非自願的身體運動和夢想中推斷出來的現實.
最終, 我們可能會把身體運動或夢想狀態視為一種不知不覺的表現,
而是一種在我們身上和我們內心運作的意識.
當然, 很多人相信,
我們現在認為的無意識相當於神的傳統概念,
即內心無所不知的存在.
同樣, 我談論索菲亞或聖母,
因為她們是與上帝女性一面相關的神聖女性生物.
通過把它們定位在潛意識中,
我從沒有到內心沿著神的道路,
這就是意識運動本身的特點.
此外, 我建議, 我們現在稱之為無意識的
是心理現實中一種只是在地下太久的意識.
在煉金術中, 有deus absconditus (男性)的概念, 隱藏的神.
但是無意識的還包括dea abscondita, 黑色麥當娜,
她選擇隱藏自己, 以保護人類免受殺害她的毀滅性後果.
The unconscious per se is unknowable; it is a reality that is inferred from such things as spontaneous or involuntary body movement and dreams. Ultimately we may come to think of body movement or the dreaming state as a manifestation not of unconsciousness, but as a consciousness that operates upon us and within us. Certainly there are many who believe that what we now think of as the unconscious is equivalent to the traditional concept of God as an unsleeping Being within, an omniscient inner presence. Similarly, I speak of Sophia or of the Virgin because they are divine womanly beings associated with the feminine side of God. By locating them in the unconscious I am following the path of God from without to within, the path that characterizes the movement of consciousness itself. Moreover, I am suggesting that what we now call the unconscious is in psychological reality a consciousness that has simply been underground for too long. In alchemy there is the concept of the deus absconditus (male), the hidden god in matter. But the unconscious also includes the dea abscondita, the Black Madonna, the goddess who has chosen to hide herself in order to protect humanity from the devastating consequences of killing her.
現代社會, 遠遠超過我們所知, 是尼採宣言′′上帝死了′′的後代.
他沒有死, 女神也沒有死. 他們只是躲藏起來.
他們的藏身處是潛意識.
當他們不再需要躲起來保護人免遭摧毀他們來摧毀自己時,
他們, 神和女神將再次出現.
當他們這樣做時, 我們會看到昏迷的事實:
上帝對他的創造的意識, 包括身體的意識.
那個運動尼採認同了狄奧尼索斯.
Modern society, far more than we realize, is the offspring of Nietzsche's declaration, "God is dead." He is not dead, nor is the Goddess. They are merely hiding. Their hiding place is the unconscious. When it is no longer necessary for them to hide in order to protect man from destroying himself by destroying them, they, God and Goddess together, will re-emerge. And when they do we will see the unconscious for what it is: God's consciousness of his creation which includes the body's consciousness of itself. That movement Nietzsche identified with Dionysus.
上帝的歸來是人類最古老的期望之一.
每一個世界宗教都在為他的回歸做準備.
每個宗教仍然在等待它. 這種期望意味著甚麼?
我們已經認識上帝的外向表現,
透過他的法律, 命令, 他的話語. 這是標誌, 上帝的男性一面.
我們在第二次到來時等待的是我們所缺少的:
上帝的內心動力或過程.
這位神的創造力而不是他的創造力是女性的本質,
傳統上在古代的奧秘中頒布.
因此, 歸來是神女性一面的出現,
幾百年來, 我們稱之為無意識的人逐漸成形.
現在是時候了, 我們可以創造性地處理上帝作為對立的結合的概念, 因此看到女性不再通過男性玻璃暗黑,
而是面對面面對卓越的臉."
The return of God is one of the most ancient expectations of the human race. Every world religion has presented itself as preparing for his return. Every religion still awaits it. What does this expectation imply? We already know God in his outward manifestation, by his laws, his commands, his word. That is the Logos, the masculine side of God. What we await in the Second Coming is what we lack: God's inner dynamic or process. This God in his creativeness rather than in his creation is the essence of the feminine, traditionally enacted in the ancient Mysteries. The return is therefore the emergence of the feminine side of God, which has been gradually taking shape for centuries in what we call the unconscious. The time has now come when we can deal creatively with the concept of God as the union of opposites, and therefore see the feminine no longer darkly through a masculine glass, but face to androgynous face."
~瑪麗昂·伍德曼,
沈迷於完美:
仍然無力的新娘
~Marion Woodman,
Addiction to Perfection:
The Still Unravished Bride
