方维规 北京师范大学
Fang, Weigui, Beijing Normal University
原文Original
架设东西方的心灵之桥——荣格、卫礼贤与《太乙金华宗旨》
德国著名来华传教士卫礼贤（Richard Wilhelm，1873-1930）首次将道教内丹学典籍《太乙金华宗旨》译成德语，瑞士心理学家、精神分析学家荣格（Carl Gustav Jung，1875—1961）为这部欧洲人此前从未听说过的中国典籍撰写长篇评述“欧洲的评论”。二人合作出版的这部中国典籍，取名《金华秘旨——一部中国的生活之书》，发表于1929年。1931年，贝恩斯（Cary. F. Baynes）在荣格的指导下，将这部道教养生奇书的德译本译成英文。
《金华秘旨》的德文版和英文版一版再版，历时长久，在西方影响重大，并成为西方认识东方唯灵论的主要来源之一。日本的汤浅泰雄和定方昭夫译本《炼金丹的秘密》（1980）也很畅销。卫礼贤翻译并注释的《金华秘旨》具有开创性意义，使这本书名闻天下。容格则为该书写下了他一生中论述东方思想的最系统、篇幅最长的文字，并明确指出：“我的这篇评论的目的是试图在东西方之间架设一座心灵沟通的桥梁。”的确，这部译著为道教内丹学走向世界奠定了坚实的基础。
卫礼贤如何引进西方心理学概念“意识”和“无意识”来阐释内丹学中的生命根芽“识神”和“元神”，荣格如何用集体无意识理论来理解《金华宗旨》所说的超越现象，都不是本报告的重点。报告人主要关注的是《金华宗旨》得到卫礼贤和荣格青睐的学术背景亦即个人因素，以及他们所传播的异质文化在西方引起强烈反响的思想背景和心理基础。
潜心于集体无意识研究的容格，曾长期为找不到佐证而苦恼。卫礼贤译稿不但适逢其时，而且也成了荣格学术“转型”和“重构”的关键因素之一。他在“集体无意识”的层面上找到了联结东西方思想的纽带，找到了评论《金华秘旨》的路径。荣格赞誉道经和内丹学，固然与他本人的学术追求和心理治疗实践直接有关，但是，他和卫礼贤首先是把《金华秘旨》当做生活哲学来阅读的。这里的关键问题是，他把该著排除在“玄学”之外，赋予中国瑜珈以心理学内涵并在心理学的框架中讨论问题。
第一次世界大战之后，“东方热”在整个欧洲精神生活中再度掀起。德国的凯瑟林伯爵（Graf Hermann Keyserling，1880-1946）便是这一思潮中的焦点人物，这位“精神界的唐吉诃德”在其著名的《一个哲学家的旅行日记》（1918-1919）以及其他著述中，坚信自己对世界的认识能够给人类尤其是西方带来精神复兴。1920年，他在达姆施塔特市创立了“智慧学派”（Schule der Weisheit），试图以此产生更大的、持久的影响。“智慧学派”名士云集，容格和卫礼贤也在其中。
荣格借鉴和吸收中国思想的最直接的来源，是他同“智慧学派”的交往，尤其是凯瑟林和卫礼贤的著述对他的深刻影响。凯瑟林周围的“智慧学派”人士，几乎都狂热地在智慧学说中找寻他们的行为的深层原因、生命支柱和终极意义，以及世界文化的综合。把西方的“技能文化”（Könnenskultur）与中国的“人本文化”（Seinskultur）进行两极化对比，便是智慧学派最著名的论说。
荣格和卫礼贤所看到的也是中国精神的原发性，中国思维的人本性和本真性。战后的欧洲人渴望外界与心灵的真正和谐，无疑是对“疲于奔命”的彻底否定。对那个时代的许多人来说，中国的“人本文化”和生活哲学几乎是拯救欧洲的灵丹妙药。荣格说：“我们已经着手创建一门心理学亦即一种科学，它会给我们一把钥匙，解读东方仅仅借助非正常心灵状态已经发现的事物。”所谓“非正常心灵状态”，就是把心念集中于最深层的“光”（“金华”），从而使人从外部和心灵的一切纠缠中解脱出来，这是一种“解放”的感觉。
译文Translation
Constructing a Bridge of the Soul between the East and the West: C. G. Jung, Richard Wilhelm and The Secret of the Golden Flower
The Protestant German missionary Richard Wilhelm (1893-1930) was the first to translate the Daoist inner alchemy scripture The Secret of the Golden Flower into German. The Swiss philosopher and psychoanalyst Carl Gustav Jung (1875-1961) had hitherto never heard of the Chinese texts and penned a long commentary on them entitled “European Comments”. The two of them later cooperated on the publication of the Chinese texts, which appeared in 1929 and which were called The Secret of the Golden Flower – a book of life in China. In 1931, under the guidance of Jung, Cary Baynes produced an English version of the text based on the German translation.
Both the German and English versions of the text provided the best means for eastern knowledge and the inner alchemy of Daoism to become internationally known. Two Japanese authors also worked on a Japanese text The Secret Alchemy, which was published in 1980 and which also proved to be highly sought after. Wilhelm’s translation was of ground breaking significance and provided direct access for Jung to approach and absorb Chinese thinking.
Neither how Wilhelm used the western psychologists’ concept of ‘yi shi’ (consciousness) and ‘wu yi shi’ (unconsciousness) to develop the understanding of ‘shi shen’ (consciousness) and ‘yuan shen’ (primordial spirit) found within the Inner Alchemy scriptures; now how Jung took this collective meaning to better understand The Secret of the Golden Flower and take it beyond the phenomena mentioned are the primary focus of this paper. Instead this paper will focus on the ways in which both Wilhelm and Jung’s own educational and personal background, along with the various methods they used to disseminate their findings impacted on both the ideological background and psychological developments.
In-depth study on the collective unconsciousness had previously proved frustrating to Jung. Richard Wilhelm's translation came about at the right time, and provided impetus for Jung’s academic life, culminating in the emergence of the key concepts “transformation” and “reconstruction”. In his commentary Jung presented a way of bridging eastern and western philosophy and his comments illuminated a path through The Secret of the Golden Flower. Jung praised Taoist scriptures and the Inner Alchemy and linked his own academic pursuits with his own psychotherapy practice. Both he and Wilhelm were the first to use The Secret of the Golden Flower as a book of philosophy of life. One key issue emerging out of this was that Jung took this book out of the realm of ‘metaphysics’ and instead applied western psychological meaning to Chinese Yoga.
After the First World War, an “Oriental Fever” swept through Europe, which added a new dimension to the spiritual life. Germany's Graf Hermann Keyserling (1880-1946) was a key figure in the midst of this trend, becoming a “spiritual Don Quixote” through his famous “Travel Diary of a Philosopher” (1918 -1919) and other writings. It is my firm belief that his understanding of the world enabled the bringing about of a change in the spirit of humanity, resulting particularly in a Western renaissance. In 1920, he founded the “Schule der Weisheit” in the city of Darmstadt in an attempt to generate greater and longer-lasting impact. Whenever there was a gathering of the “Schule der Weisheit” followers, both Jung and Wilhelm were present.
Jung drew on Chinese thought as the most direct source of his work, drawing on the exchanges at the “Schule der Weisheit”, in particular the writings of Keyserling and Wilhelm in order to gain a more profound understanding and to have greater impact. Keyserling and the scholars of the “Schule der Weisheit” all zealously sought philosophical wisdom in order define the underlying causes of behavior, support systems for living and the ultimate meaning of life, as well as to bring about their desire for an integrated world culture. The school became most famous for its intellectual discourse which drew on contrasting concepts of “cultural skills” (Könnenskultur) from the West and of “human based culture” (Seinskultur) from China.
Jung and Wilhelm acknowledged that in China the spirit was of primary importance, with Chinese thinking placing significance on human nature and authenticity. The post-war European desire for genuine harmony between the outside world and the inner world of the mind was undoubtedly in contradiction to the prevalent exhausting way of living. For many people of that era, China’s concept of a ‘human based culture’ and philosophy of life was almost seen as a panacea which could save Europe. Jung said: “We have set out to create a psychology which has a scientific basis, and which can provide us with a key to unlocking the mysteries of the East, if only through the non-normal state of mind”. This so-called “non-normal state of mind” requires setting your mind and focus on the deepest levels of ‘light’ (the Jin hua or Golden Flower), thus freeing the soul from all entanglements, resulting in a feeling of ‘liberation’.