古代元文化之空間意識—道家、神話思維、精神分析

Spatial Consciousness of Meta-Culture in Ancient Times: Taoist, Mythical Thought and Psychoanalysis

鄭振偉(Chun-Wai Cheng)

《先秦兩漢學術》 2期 (2004/09) Pp. 1-31

https://doi.org/10.29443/TLXQHD.200409.0001

摘要

本文從《老子》與空間有關的觀念出發，結合神話思維和精神分析的學說，繼而探討道家思想中的空間意識。作者將分述人和空間的關係、宇宙的生成、道家的宇宙、神話意識空間，以及煉金術和文學。人的存在，本就是一種空間的存在。人不僅處於時空的中心，也是時空的主體。身體是人和外界的接合點，道家思想把身體跟宇宙對應，即繫於此。上述的這種觀念亦常見於其他民族的神話中。《老子》所述的「道生一，一生二，二生三，三生萬物」，既為創造型，亦為進化型的宇宙起源論。作者以為借用埃利亞代、卡西爾和榮格等人的神話和精神分析理論，以及日本學者的研究，可以說明崑崙、壺中天、世界中心，以及人體小宇宙等內在空間觀念，都可溯源於道家的思想。這些觀念，都是在精神上擴展空間的想像，在人的意識中都是混為一體的。本文的最後一節試論煉金的意識狀態，並將該種狀態跟文學創作時的意識相類比，說明兩者在意識層面上的契合。

關鍵字

道家 ； 身體 ； 空間 ； 神話 ； 精神分析

並列摘要

Based on those ideas related to space in Laozi, this paper attempts to study the spatial consciousness in the Taoist thought by employing theories of psychology and mythology. With the concepts of Mircea Eliade, Ernst Cassirer and Carl Jung, the author examines the relationship between human beings and space, the creation of the universe, the universe of the Taoists, space in mythical thought, as well as alchemy and literature. ”The Tao produced One; One produced Two; Two produced Three; Three produced All things” (Laozi 42). It embodies both the emergence and evolutionary types of cosmogonic myth. The existence of a human being is itself a state of being in the world. A person is not only the centre but also the subject of time and space in the world. The Taoists thus constructed a universe in their mind, out of which a very special kind of spatial consciousness evolves. The most important concept is the centre of the world located inside the body. Human body, as a symbolic alchemical furnace, with its openings serving as nexus of exchange between the inside and the outside, therefore becomes a vessel for all kind of creation. The author contends that the kind of inner contemplation called ”inner alchemy” is identical with artistic creation.

並列關鍵字

Taoist ； Body ； Space ； Myth ； Psychoanalysis