Concerning Rebirth 09
By Carl Gustiv Jung 榮格
Translated by Springhero 雄伯
h. Natural transformation ( individualization). As I have pointed, in addition to the technical processes of transformation there are also natural transformation. All ideas of rebirth are founded on this fact. Nature herself demands a death and a rebirth. As the alchemist Democritus says: “ Nature rejoices in nature, nature subdues nature, nature rules over nature.” There are natural transformation processes which simply happen to us, whether we like it or not, and whether we know it or not.
第八，自然的轉變（個別化）。如我所說，除了轉變的技術過程外，也還有自然的轉變。所有的重生都以事實為基礎。自然本身要求死亡跟重生。如煉金術師德莫克利達斯所說：「自然歡喜於自然，自然征服自然，自然統治自然。」有些自然的轉變過程就是自然發生到我們身上，無論我們喜歡或不喜歡，知道或不知道。
These processes develop considerable psychic effects, which would be sufficient in themselves to make any thoughtful person ask himself what really happened to him. Like the old man in our fairytale, he, too, will draw mandalas and seek shelter in their protective circle; in the perplexity and anguish of his self-chosen prison, which he had deemed a refuge, he is transformed into a being akin to the gods. Mandalas are birth-places, vessels of birth in the most literal sense, lotus-flowers in which a Buddha comes to life. Sitting in the lotus-seat, the yogi sees himself transfigured into an immortal.
這些過程顯示相當大的心理效應，本身足夠使任何沉思的人自問發生什麼事。像童話中的老人，他也畫許多曼陀羅，然後在保護的圈內尋找庇護。在這個自我選擇的監獄，他認為是避難所，在困惑跟痛苦中，他被轉變成為類似神祇的存在。曼陀羅是出生地，以最真實的意義來說，是出生的容器，是佛陀重生的蓮花座。端坐在蓮花座上，從事瑜珈者看到自己被轉變成為不朽之神。
Natural transformation processes announce themselves mainly in dreams. Elsewhere I have presented a series of dream-symbols of the process of individuation. They were dreams which without exception exhibited rebirth symbolism. In this particular case there was a long-drawn-out process of inner transformation and rebirth into another being. This “ other being” is the other person in ourselves—that larger and greater personality maturing within us, whom we have already met as the inner friend of the soul.
自然的轉變過程主要是在夢中宣佈自己。在其它地方我曾呈現過一系列個別化過程的夢的符號象徵。那些夢毫無例外地，都展示重生的符號象徵。在這個特別的情形裡，有一個內在轉變跟重生成為另一個存在的常期演變式。這「他者」是我們自己的他者，更偉大的人格在我們內心成熟。我們已經遇見他者當著靈魂的伴侶。
That is why we take comfort whenever we find the friend and companion depicted in a ritual, an example being the friendship between Mithras and the sun-god. This relationship is a mystery to the scientific intellect, because the intellect is accustomed to regard these things unsympathetically. But, if it made allowance for feeling, we would discover that it is the friend whom the sun-god takes with him on his chariot, as shown in the monuments. It is the representation of a friendship between two men which is simply the outer reflection of an inner fact: it reveals our relationship to that inner friend of the soul into whom Nature herself would like to change us—that other person who we also are and yet can never attain to completely
這就是為什麼我們會覺得自在，每當我們在儀式的描述中，找到這位朋友跟伴侶。這個例子類似米司拉斯跟太陽神之間的友誼。這種關係對於科學的知識是神秘的，因為知識習慣於看待這些事情為匪夷所思。但是假如我們考慮到感覺，我們會發現到，太陽神帶著這位朋友在他的戰車上，如紀念碑上所顯示。這是一個兩人之間的友誼的象徵符號，但僅是一個內在事實的外在反映。它顯示自然本身想要改變我們成為已經是我們自己的他者，可是卻又永遠無法完全得到。
. We are the pair of Dioscuri, one of whom is mortal and the other immortal and who, though always together, can never be made completely one. The transformation processes strive to approximate them to one another, but our consciousness is aware of resistances, because the other person seem strange and uncanny, and because we cannot get accustomed to the idea that we are not absolute master in our own house. We should prefer to be always “ I” and nothing else. But we are confronted with that inner friend or foe, and whether he is our friend or our foe depends on ourselves.
我們是迪奧丘銳的欒生兄弟，其中一位是凡夫，另一位是神祇，他們雖然總是在一起，卻永遠無法成為一體。轉變的過程設法使他們接近，但是我們的意識知道彼此的抗拒，因為他者似乎奇怪而神秘，也因為我們無法習慣於認為在我們自家裡，我們不是絕對的主人。我們寧可總是「我」，而不是他者。但是我們總是會邂逅到那位內在的朋友或敵人，至於是友乎？敵乎？就端看我們自己啦。
You need not be insane to hear his voice. On the contrary, it is the simplest and most natural thing imaginable. For instance, you can ask yourself a question to which “he” gives answer. The discussion is then carried on as in any other conversation. You can describe it as mere “ associating or “ talking to oneself,” or as a “ meditation” in the sense used by the old alchemists, who referred to their interlocutor as aliquem alium insternum, ‘ a certain other one within’.
你並不需要發瘋才會聽到他者的聲音。相反的，聽到最單純最自然的事情。例如，你常自問問題，他者在回答。彼此間的討論如同我們在普通對談中所進行的一樣。你可以描述它為僅是「聯想」，「自言自語」，或是如同煉金術師所說的「沉思」。煉金術師常提到他們內心的它者，當著對談者。
This form of colloquy with the friend of the soul was even admitted by Ignatius Loyola into the technique of his Exercitia spiritualia, but with the limiting condition that only the person meditating is allowed to speak, whereas the inner responses are passed over as being merely human and therefore to be repudiated. This state of things has continued down to the present day. It is no longer a moral or metaphysical prejudice, but—what is much worse—an intellectual one. The “ voice” is explained as nothing but “ associating,” pursued in a witless way and running on and on without sense or purpose, like the works of a clock that has no dial.
這種跟靈魂之友談話的形式，羅佑拉承認是他「靈媒活動」的技巧，但是限制的條件是，只有沉思的人才被允許說話。而內在的反應被忽略當著是人性，因此而被排斥。這種事情的狀態繼續到今天。這不再是道德或形上學的偏見，更糟糕的是知識的偏見。這「聲音」被解釋為「聯想」，無知識之人才去追求，一直流傳下來，但是沒有目的，就像是鐘沒有刻度的結構。
Or we say “ it is only my own thoughts!” Even if, on close inspection, it should turn out that they are thoughts which we either reject or had never consciously thought at all—as if everything psychic that is glimpsed by the ego had always formed part of it! Naturally this hybris serves the useful purpose of maintaining the supremacy of ego-consciousness, which must be safeguarded against dissolution into the unconscious. But it breaks down ignominiously if ever the unconscious should choose to let some nonsensical idea become an obsession or to produce other psychogenic symptoms, for which we would not like to accept responsibility on any account.
或者我們說「這只是我自己的想法！」仔細省察一下，即使結果證明是這僅是我們拒絕的思想，或是從來沒有意識地思想過，好像被自我瞥見過的心理的東西，總是已經是組成它的一部份。當然，這種中庸說法可充當有用的目的，來維持自我意識的優越性，這是必須捍衛，以防瓦解成為無意識。但是就算無意識選擇讓某些無聊的觀念成為著迷，或產生其他我們不想要為其負責的心因病徵，這種中庸說法還是會厚顏地難於自圓其說。
P51—p53
Concerning Rebirth 09
關於重生
By Carl Gustive Jung 榮格
Translated by Springhero 雄伯
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