阴阳之道

男人之内的女灵，或者说男人隐藏的女性面，会在他的人际关系中投射出来，这是很自然的。这不仅能让他更好地理解人际关系，而且能使他与自己身为女性时的转世人生相连接。女人之内的男灵在男性亲友身上的投射，也是同样道理。女灵与男灵的真实情况比荣格所假设的要深刻得多。象征性地说，两者的结合代表了“全我”——它蕴含着迥然相异的能力、欲望和个性。

男灵与女灵一起作为一种与生俱来的、无意识的稳定因素，在你们文明的种种面貌背后运作，不但作用于个体，而且作用于文化层面。

你们无法了解所谓的“人格”，除非把女灵与男灵的真正含义纳入考虑。一般情况下，转世的模式是开放的，因为其中有种种变化的余地。每个全我都有自己的个性。在指导大纲之内它可以按照自认为合适的方式选择每一世的生活。可能有一连串不间断的男性或女性人生，而这样的选择有些弊端。

不过，在千变万化的转世人生里，并没有什么法则规定性别必须怎样发展，只是你必须兼具两种性别的经验，并发展种种不同的特质。这并不表示你生为男人和女人的次数必须相等。比如说，有些人发现身为某一性别比另一性别更容易取得进展，而且他需要在这个让他感到困难的性别上有更多体验的机会。

当你选择了一连串单一性别的人生时，男灵与女灵在这种情况下就变得更重要了。男灵与女灵的原始模式来自尚未开始轮回的全我。男灵与女灵随着个人的第一次人世生活而诞生，并作为一个内在模式来提醒人格其基本的统一性。这就是为什么在这些象征背后有着强烈的心灵能量，并能传达和投射神性的另一原因。 

男人渴求女灵，因为在无意识的深处，它代表了全我的其他特性，一方面潜伏着，另一方面又在努力争取释放。二者的拉伸促使他用创造性来缓和攻击性，或者说创造性地利用攻击性。

其实，人类所卷入的斗争，与这些象征有着很深的关联。你们所知的意识——目前这种特定的意识——是由一种特殊张力所带来的一个“知觉”的声明，是从全我的真正无意识里产生的一种特定焦点。

The projection of the man's anima, or hidden female self, upon [his] relations is quite natural, and allows him not only to understand them better but to relate with the other female existences of his own. The same is true of the woman's projection of the animus upon male relatives and friends. The reality of the anima and the animus is far deeper then than Jung supposed. Symbolically speaking, the two together represent the whole self with its diverse abilities, desires, and characteristics. 

Together they act as a built-in, unconscious stabilizing factor, operating behind the faces of your civilization not only individually but culturally. 

Personality as you know it, cannot be understood unless the true meaning of the anima and the animus is taken into consideration. The reincarnational pattern is generally speaking an open one, in that within it there is room for diversity. Each whole self has its own individual characteristics. It can live its lives as it sees fit within the guidelines. There may be a series of male or female existences, unbroken. Such a choice has some drawbacks. 

There are, however, no rules dictating the sexual development in varying incarnations, except that experience with both sexes must be taken on, and the various characteristics developed. This does not mean that an equal number of male and female lives must be lived. Some, for example, find it far easier to develop as one sex or the other, and will need more opportunities for experience as the sex with which they experience difficulty. 

The animus and the anima become even more important in these instances when a series of one-sex lives are chosen. The original pattern for the animus and anima comes from the whole self before reincarnations. The animus and the anima are born into the individual with the first physical life, and serve as an inner pattern, reminding the personality of its basic unity. Here is another reason for the strong psychic charge behind these symbols and the godlike quality that they can transmit and project. 

The male yearns toward the anima because it represents to the deep unconscious those other characteristics of the whole self that, on the one hand, lie latent, and that, on the other hand, struggle for release. The tension between the two leads him to temper aggressiveness with creativity, or to use aggressiveness creatively. 

Now there are deep correlations between these symbols and the struggle in which mankind is involved. Your consciousness as you know it, your particular present kind of consciousness, is a statement of awareness brought about by a particular kind of tension, a specific kind of focus arising from the true unconscious of the whole self. 

——摘自《灵魂永生》（The Individual and the Nature of Mass Events）

校译：        美编：老王

《赛斯说●第九十六期》

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