by mabel zhang,20180408

The analyst's use of his reverie experience, his waking dreamlife, is indispensable to the analysis of the intersubjective analytic third. Since the jointly but asymmetrically constructed (and individually experienced) analytic third is dynamically unconscious, it cannot be invaded by sheer force of will.

分析师运用自己的幻想体验，他清醒的梦境生活（白日梦），对主体间分析第三方是不可或缺的。由于共同但不对称的(也是个体感受的)构成，分析第三方是动力性无意识的，它无法被纯粹的意志力量侵入。

Instead, the analyst must adopt indirect associational methods in working with derivatives of what is happening unconsciously between himself and the patient (just as Freud [1900] developed his own undirected free association technique to "catch the drift" [Freud 1923, p. 239] of the unconscious in his own, and later in his patients', dream experience).

于是，分析师须采用间接联想方法处理自己和病人间无意识发生的幻想(正如弗洛伊德[1900]发展了自己的不定向自由联想技术，以“捕捉某种漂移”(弗洛伊德1923，239页)，包括他自己和之后病人的无意识梦境体验)。

For the analyst, an indispensable source of experiential data concerning the leading unconscious transference counter transference anxiety at any given moment in an analytic session is available in the form of his reverie experience. Part of what makes the analyst's reverie experience so difficult to work with is the fact that it is not "framed/* as dreams are framed, by waking states.

对分析师来说，分析过程中任何时刻指向无意识移情-反移情的焦虑，作为一个不可或缺的体验来源，都可以呈现为他的幻想体验。使分析师的幻想体验如此难以被利用的部分原因是，*它不是结构化的/如同梦的构成方式，不是由清醒状态构成的。

Reverie experience seamlessly melts into other more focused psychic states. The analyst's reveries usually feel to him like an intrusion of his own current fatigue, narcissistic self-absorption, preoccupations, unresolved emotional conflicts, and so on.

幻想体验不断融入到其它更聚焦的精神状态中。分析师的幻想对他来说通常就像是某种侵扰，侵入他当下的疲乏、自恋性的自我关注、入神、未解决的情感冲突等等。

Despite these difficulties, I find that my reverie experience serves as an emotional compass that I rely on heavily (but cannot clearly read) in my effort to gain my bearings about what is going on unconsciously in the analytic relationship.

尽管存在这些困难，我发现我的遐想体验可以作为一个情感罗盘，我很大程度上依赖于它(虽然无法清晰解读)努力去定位，分析关系中无意识层面正在发生着什么。

Treating my reveries as a waking dream-life that draws not only on my own unconscious experience, but also on the unconscious experience co-created with the analysand, is

fundamental to my conception of the psychoanalytic process. As an analyst, I am not so much looking for the shape as being available to any shape that may be summoning itself through me from the self not mine but ours. (Ammons 1986, p. 61)

把我的幻想当作一种清醒的梦境生活（白日梦）—不仅依靠我自己的无意识体验，而且也基于与分析者共同创造的无意识体验，这对我的心理分析过程的理念至关重要。 作为一名分析师，我更在意通过我们这个主体而唤起的任何可以利用的（无意识体验），而不那么追求只是通过我自己的自体而凸显的部分(安蒙斯1986，61页)

Poetry and fiction have become increasingly important to me over the years, not only as sources of pleasure, but also as sources of disturbance. These experiences with poems and fictions are an integral part of who I am in every sector of my life, including my ongoing effort to become a psychoanalyst.

这些年来，诗歌和小说对我来说变得越来越重要，它们不仅是快乐的源泉，也是形成扰动的根源。关于诗歌和小说的相关体验，不仅涉及到在我生活中每个部分我是谁的重要组成，还包括我正努力成为一名精神分析师的历程。

In this volume, I will attempt to convey a sense of how living (being alive) at the frontier of dreaming is not only an art, but the lifeblood of art itself. Although we all dream (both in sleep and in waking), not all dreams and reveries are equally artful. The success of art reflects the success of the individual in bringing his artistic medium to life and his life to his medium, whether that medium be lines of charcoal or lines of tilled soil or lines of poetry.

这一卷中，我将试图传达一种感觉，怎样在梦的前沿生活(活着)不仅是门艺术，而且是艺术本身的命脉。虽然我们都会做梦(无论睡眠中还是清醒时)，但并非所有梦和幻想都同样巧妙。艺术成就反映了个体能够将艺术媒介成功地引入，并在艺术媒介和生活之间穿梭，无论这种媒介表现为木炭画线，耕田土线抑或诗歌。

In terms of the present discussion, the life—the vitality—of our dream life (and every

other aspect of being alive) can be thought to reflect the fullness of the conversation with ourselves at the frontier of dreaming. I sometimes think of the outcome of an analysis, in terms of the degree to which analysand (and analyst) come to be able to carry on richer, more interesting, livelier conversations with themselves (both in sleep and in waking life), and consequendy with each other.

就目前讨论而言，我们的白日梦的生命--活力(以及活着的所有其它方面)可以被认为，反映了在梦境前沿与我们自己的丰富对话。我有时会想到一种分析结果，即分析者(和分析师)能在多大程度上与自己，以及因此更能在彼此之间进行更丰富、更有趣、更生动的对话(无论睡梦中，还是清醒生活中)。

Or is it the other way around? Is it the enhanced richness of the conversation between analyst and analysand at the frontier of dreaming that enriches the conversation that each has with himself? Of course, we need not choose between the two.

抑或是相反的情况？在梦的前沿分析师和分析者之间谈话的丰富性，是否也丰富了他们每个人与自己之间的对话？当然，我们无须在两者之间作出选择。