作者曾跟随高觉敷（1896-1993）先生治学，完成博士学位后担任高觉敷先生的学术助手。而高觉敷先生是将弗洛伊德及其精神分析引入国内的主要学者。作者也曾当面访谈了国内23位资深的心理学家（1989-1991；受访者目前都已过世），探索中国心理学的形成；并且师从荣格的学生Joseph Henderson（1904-2007）和Mario Jacoby等进行心理分析的个人分析和专业训练，致力于心理分析与中国文化的结合，此书可谓具有心理分析之东西方文化结合的探索性意义。心理分析不仅属于心理学和心理治疗的专业范围，而且与文化艺术、哲学、历史和宗教，以及社会生活息息相关。

Foreword I

Washing the heart: A Passion for Dreams

Ten years ago, early on in our friendship, Shen Heyong took me to Tai Mountain. As we went up through the clouds I realized that the mountain actually looks the way it is portrayed in Chinese brush paintings. Suddenly, above the clouds, there was sun and a monastery. We heard the monks chant. When we followed the sound towards the temple we realized it came from a recording. We spoke how symbolic this was for current China, that the sounds of the Chinese spirit on the sacred mountain of Confucius were electronic. We spoke of the Cultural Revolution and the dramatic attempt to alter the course of cultural history. We spoke how the ancient spirit had not died and about where to re-find it, besides in a recording from past spirit. I was moved to hear my friend tell me the dream of his father, still vividly alive after over a decade. It washed over my heart. We share a passion for dreaming.

Dreams embody profound intelligence. In our current day we make little use of this dramatic human resource, beyond asking them to foretell our future, a task they are as ill equipped to accomplish as is our waking mind. Dreams foretelling the future are even rarer than a correct prediction of the future of the stock market.

Why be involved with dreams? Professor Shen explains this to us. He tells how his passion for dreaming has changed his life and has guided him in directions that have carried their fruits far into Chinese society. Without his dreams, many of the young victims of the Sichuan and Yushu earthquake would not have had a chance to find their way back to resilience. Because of his dreams, many orphans in China were nourishes in a "Garden of the Heart & Soul". Since 2007 his dream has helped create such "Gardens of the Heart & Soul" to help the psychological development of the orphans in 23 cities in the mainland of China. His dream calls for 100 cities by 2013! I have been deeply touched by his efforts to reach out by way of the healing imagination of dreaming.

The spirit of China has been vividly alive for thousands of years, long before the current version of Chinese society. It lives on in contemporary dreams of ordinary people, unsuspecting of the treasures they carry within.

One of the great pioneers of the Western psyche, C.G. Jung, found that the world of images is as real as the world of matter. Just very different. This world presents itself as physical to the unsuspecting eye of the dreamer who is fully convinced that he is awake. So he mistakes the apparent physicality of dreaming for the physical world. And so the many bizarre dramas of the dream world unfold.

Finding out the laws of this real world of imagination, and reconnecting to its intelligence has been a science in the West since 1900, when Sigmund Freud wrote his momentous book on dreams. Since then his craft, psychoanalysis, has spread the world over. But the science of imagination is bound to the place where it evolves.

A Viennese or Swiss exploration of the dreaming imagination will fit China only partially, and not very well even at that. China needs to develop its own contemporary science of imagination, its own particular understanding of the intelligence of Chinese dreaming.

With the arrival of neuroscience, the value of dreaming and its clinical value has come back to the foreground. We know now how dreaming is lived by the brain. But dreaming is more than just brain activity. Dreaming is a world that surrounds us entirely for more than 10 years of our lives, while we dream our existence. The latest dream research shows that we may be dreaming more than 3 hours every night, 1/8 part of our whole lives, more than 10 years! It is world of rich minerals, veins of intelligence that can be mined like gold.

No longer is materialism and dreaming at loggerheads. We now know that spirit is always embodied and that the meaning response in humans has a direct effect on our health. Science increasingly bears this out. We are in a new era in which matter and spirit belong to an ongoing process of continuous embodiment. In this new world -- utterly unknown to the people who lived long before us and who bequeathed us their world views -- the electronic voice of the contemporary spirit encased in matter can learn new chants to contain its new meanings. The future is now.

Shen Heyong leads the way in China. And we are all grateful for his efforts.

Robert Bosnak

Past president of the International Association for the Study of Dreams

Founding president of the International Society for Embodied Imagination

Santa Barbara, California, June 2010

Foreword II

Like a teacher who aspires to makes education a better experience for the students he or she actually has a chance to work with, a psychological counselor is usually someone who chooses to provide a service to a few individuals in the large community of the still uneducated, and lets it go at that, hoping that devotion, patience, and care will suffice to promote the kind of understanding that people need, to lead their lives, even if the possibilities of human nature are not especially expanded by such worthy efforts.

Occasionally, though, it is the fate of a psychological doctor to expand the circle of healing itself, so that it can benefit people far and wide. The author of this book on dreams, Professor Shen Heyong, is making such a contribution. At fifty, he is the leading teacher of analytical psychology in China, but in this book he proves himself to be as deep as he is broad. Like one of China’s great rivers, his connection to psyche provides many people a way to make their own lives flow forward, if only they will listen to his essential message.

Like many another Chinese person, his teacher and mentor is an ancestor, whose lessons have not been forgotten—in this case, the great Swiss analyst of the soul, Dr. C. G. Jung. From this ancestor, whose teaching Professor Heyong Shen has made his own, he has learned how important it is, in trying to live a life that the psyche will not find irrelevant, to “proceed from the dream outward.”

Within the pages of his book--- Dreaming of Xixindao, Dr. Shen challenges long-held views that dreams are a form of fortune telling, or merely a symptom of imbalance—either way, something that could only interest the inferior side of all of us, which is so easily tempted by such shadows. Did not Freud himself tell us that dreams are nothing but wishes in disguise, and haven’t the Chinese learned again and again of the dangers of building their pagodas on that sort of sentimental ambition? Dr. Shen has another view: that the dream comes not from the emptiness of a restless soul, but from the fullness of the heart-mind, a “good goblet” that is overflowing with what it can share about life, to irrigate anyone’s growing field with insight, wisdom, and timely warnings. His understanding that there is a deeper context in which all conscious efforts to better oneself must be occurring has helped him shape his own life of service in as practical and focused a way as any psychologist has been able to do. But It has also kept him humble, knowing that even a large soul must allow itself to be instructed, and that such instruction is on offer in the morning ritual of remembering one’s dreams. This is a practice that has served professor Shen himself well, his Dreaming of Xixindao, the dream fountain, and the education of dreams.

He is too modest to recommend it for everyone, I am very honor to write this foreword, but anyone who has a living soul that speaks to them through dreams will be glad he has granted this part of our lives such a respectful hearing. He has written a book that will not drive you crazy, and that just may make you sane. I commend it to the Chinese reader, who will surely recommend it to the West.

John Beebe

Jungian Analyst, past-president of the San Francisco C.G. Jung Institute, founder editor of the Jung Journal

Epilogue

寓於山中，置木於水

（节选）

“寓於山中置木於水”，是庄子入我梦中所留下的话语；那是20多年前，在南京随高觉敷先生读书的时候。我曾将其刻制为一枚印章，梦中相遇也是千年的福份，相遇一刻便是永恒的启迪。

我也从中撷取了“山木”作为我的笔名，这也便是后来“山木的博客”（“洗心岛博客”）的由来。

庄子行于山中，见大木，枝叶盛茂……于是留下了“山木”篇，传神农、黄帝之心法。乘道德而浮游，与时俱化，物物而不物于物；与道相辅而行，方舟而济于河，虚己以游世。寓於山中置木於水，山木与我由此结缘，使我介然有知，执中而行於大道。

荣格喜欢庄子，自称为庄子的信徒；荣格学者们也多用此“山木”，寓意心理分析之自性化过程。

我的《洗心岛之梦》，也包含了我对自性化的求索，心理分析之与我的心路历程，以及其中的深深足印；其中所反映的内在生命的觉醒，其中所蕴含的无意识及其意义的体现。作为一个中国人，这个人的心理分析经历，也有着文化心灵的守护与眷顾。自天佑之，吉无不利。对此我充满感激。

《洗心岛之梦》从1988年的“梦在泰山”开始，写至2009 年的“三川行之莲花心”，其中已是22年的经历；以四个大梦为主要线索，所反映的也正是我这20多年的生活主题。我带着头上与脚下的伤痕，成长中的抑郁和悲伤，一路从泰山走来；远渡重洋，经过孤独与沉思，走过寓意自性的森林，卸掉脸上铁似的面具，始获得“心斋”的体验；在蜜蜂的相伴和引导下，伤我的铁丁逐渐转化，化作触摸荣格“波林根”钥匙的感觉；于是，我见到了我梦中的老师，传我东夷心法，将我带去夏威夷之茅夷，将我送回洗心岛。

于是，我的梦，便是我的心理学，便是我的心理分析。

这梦是真实的，具有心灵真实性的意义。

尤其是当梦的意义，在生活中获得实现的时候。

……

正如我在引言中所述：有了心理分析与中国文化的基础，有了洗心岛，我始能有机会打开尘封已久的梦的日记，再度进入那伴随我心理分析历程的梦中世界。

这梦是自主的，蕴含着心灵自主性的启迪。

或许，心理分析的意义，也正体现于此。我的梦，也在实现其自身。

有了我的梦，也就有了洗心岛；有了洗心岛，我的梦始展现其意义。洗心岛，既是真实的存在，也是我梦中的意象，也是我心灵的体现。寓於山中置木於水，缘朴率性，不求文以待形；这便是我梦中的洗心岛，以及我的《洗心岛之梦》。

何谓洗心，惟有这梦中的感应。

申荷永

2010年10月10日於天麓湖洗心岛

Contents

序言

洗心：寻梦的激情——伯尼克（Robert Bosnak）

梦中的源泉与教育——约翰·比毕（John Beebe）

引子：洗心岛之梦与梦中的洗心岛

1. 梦在泰山

泰山上的梦

父亲去世

梦中的吻

伤痕犹在，依稀如梦

经历中的心理分析

泰山与梦

梦与泰山

泰山之心性

泰山之滋养

泰山之心意

2. 心斋体验：梦中头与心

远渡重洋

感受美利坚

最初的美国印象

孤独与忧伤

寻找我的书

遇到引路者

寻获我的“书”

森林中的阅读

搭乘西行的火车

梦中的头与心

梦中的面具和伤痕

梦中的“心斋”意境

以心为本的心意

3. 寻梦柏林根

梦到荣格

感受性联想

北塞塔

梦的准备

相遇蜜蜂

茹思·莱德葛

蜜蜂的寓意

约翰·比毕

戴维·罗森

梦中的钥匙

寻梦波林根

在荣格家

4. 我梦中的老师

金门海湾莫瑞纳

梦见梦中的老师

我的梦中老师

梦之意象体现

梦之东夷

梦象之凝聚

茅夷体验

茅夷：鸟与岛

东夷与东海

梦回洗心岛

5. 三川行之莲花心

心系汶川

成后之“蟾蜍入梦”

羌寨之“梦中羔羊”

三川行之“莲花心”

莲花意象，慈悲心怀

特尔斐神谕：痛苦与自知

克里特岛与迷宫意象

文化原型与心灵境界

后记：寓於山中置木於水