Concerning Rebirth 10
關於重生
By Carl Gustiv Jung 榮格
Translated by Springhero 雄伯
Our attitude towards this inner voice alternates between two extremes: it is regarded either as undiluted nonsense or as the voice of God. It does not seem to occur to any one that there might be something valuable in between. The “ other” may be just as one-sided in one way as the ego is in another. And yet the conflict between them may give rise to truth and meaning—but only if the ego is willing to grant the other its rightful personality.
我們對待內在聲音的態度擺盪於兩個極端之間：一是視為純真的胡言亂語，另一則奉為神的聲音。似乎沒有人會想到，中間還有些有價值的東西。「它者」可能是某方面的片面，如同自我在另一方面也是片面。可是他們之間的衝突可能會產生真理跟意義，但是條件是自我願意給予它者正當的人格。
It has, of course, a personality anyway, just as have the voices of insane people, but a real colloquy becomes possible only when the ego acknowledges the existence of a partner to the discussion. This cannot be expected of everyone, because, after all, not everyone is a fit subject for exercitia spiritualia. Nor can it be called a colloquy if one speaks only to oneself or only addresses the other, as if the case with George Sand in her conversations with a “ spiritual friend”, for thirty pages she talks exclusively to herself while one waits in vain for the other to reply. The colloquy of the exercitia may be followed by that silent grace in which the modern doubter no longer believes.
當然它者有人格，如同瘋子的聲音有人格。但是只有當自我承認另一半討論的存在，真正的對談才有可能。我們無法期望每個人都如此，因為畢竟並不是每個人都適合於從事「靈媒活動」。假如一個人只是自言自語，或是光說不聽，如同喬治桑在跟「靈魂的朋友」的談話，整整三十頁，我們只看到她喃喃自語，等了老半天不見它者回應，那也不算是對談，。「靈媒活動」的對談之後，可能會有神不言而喻的恩典，現代懷疑者可能不再相信了。
But what if it were the supplicated Christ himself who gave immediate answer in the words of the sinful human heart? What fearful abysses of doubt world then be opened? What madness should we not then have to fear? From this one can understand that images of the gods are better mute, and that ego-consciousness had better believe in its own supremacy rather than go on “ associating.” One can also understand why that inner friend so often seems to be our enemy and why he is so far off and his voice so low. For he who is near to him “ is near to the fire.”
但若是受到懇求的基督自身，用罪孽深重的人心的話語，來給予立即的回答，又將如何？怎樣的可怕的懷疑的深淵會因此展開？怎樣的瘋狂我們將恐懼去面對？從這裡我們能了解到眾神的意象最好是沉默，自我意識最好相信自己的優勢，而不要繼續「聯想」下去。我們也了解到為什麼內在的朋友似乎總像是敵人，為什麼他是如此遙遠，而聲音又如此低沉？因為靠近它者的人「正在靠近火」。
Something of this sort may have been in the mind of the alchemist who wrote: “ Choose for your Stone him through whom kings are honored in their crowns, and through whom physicians heal their sick, for he is near to the fire.” The alchemists projected the inner event into an outer figure, so for them the inner friend appeared in the form of the “ Stone,” of which the Tractatus aureus says: “ Understand, ye sons of the wise, what this exceeding precious Stone crieth out to you: Protect me and I will protect thee. Give me what is mine that I may help thee. To this scholiast adds: “ The seeker after truth hears both the Stone and the Philosopher speaking as if out of one mouth.” The philosopher is Hermes, and the Stone is identical with Mercurius, the Latin Hermes. From the earliest times, Hermes was the mystagogue and psychopomp of the alchemists, their friend and counselor, who leads them to the goal of their work. He is “ like a teacher mediating between the son and the disciple.”
這種事情在煉金術師心裡可能已經醞釀很久了。他寫著：「選擇國王皇冠鑲嵌過的寶石，以及醫生治療病人使用過的玉石，充當你的煉金石，因為它們靠近火。」煉金術師投射內在的事件進入外在的人物。這樣，內在的朋友就以寶石的形式出現。Tractatus aureus說：「智者之子，你要了解這個異常珍貴的寶石對你呼喚：假如你保護我，我就保護你。將屬於我的給予我，這樣我才能幫忙你。」一位注釋者補充寫著：「追求真理者聽到寶石及哲學家，好像是從一個嘴巴說出來。」這位哲學家就是赫米司，寶石被辨認是Mercurius，拉丁文是赫米司。從古代起，赫米司就是煉金術師的奧秘師跟靈媒，他們的朋友及諮商師，會引導們到他們工作的目標。他就像是「一位處於寶石跟門徒之間的導師」。
To others the friend appears in the shape of Christ or Khidr or a visible or invisible guru, or some other personal guide or leather figure. In this case the colloquy is distinctly one-sided; there is no inner dialogue, but instead the response appears as the action of the other, i.e., as an outward event. The alchemists saw it in the transformation of the chemical substance. So if one of them sought transformation, he discovered it outside in matter, whose transformation cried out to him, as it were, “ I am the transformation!” But some were clever enough to know, “ It is my own transformation—not a personal transformation, but the transformation of what is mortal in me into what is immortal. It shakes off the mortal husk that I am and awakens to a life of its own; it mounts the sun-barge and my take me with it.”
對於還有些人，這位朋友以耶穌，回教教主，可見或隱形的印度教教主，或其他個人引導者，或領導者的姿態出現。在這種情況，對談很顯然是單面的：沒有內在對話，但是代替的，回應出現當著是它者的行動，也就是外在事件。煉金術師把它看著是化學物質的轉變。所以假如其中有一位尋求轉變，他在外在物質找到轉變。那物質好像對他呼喚：「我就是轉變！」但是有些人足夠聰慧知道：「那就是我自己的轉變，不是個人的轉變，而是有限生命的我轉變成永生的神。它擺脫我有限生命的軀殼，覺醒到自己的生命。它讓我登上太陽之舟，帶著我前去。」
This is a very ancient idea. In Upper Egypt, near Aswan, I once saw an ancient Egyptian tomb that had just been opened. Just behind the entrance-door was a little basket made f reeds, containing the withered body of a new-born infant, wrapped in rags. Evidently the wife of one of the workmen had hastily laid the body of her dead child in the nobleman’s tomb at the last moment, hoping that, when he entered the sun-barge in order to rise anew, it might share in his salvation, because it had been buried in the holy precinct within reach of divine grace.
這是非常古老的觀念。在埃及郊區，靠近阿斯彎，我有一次看到一個古代埃及的墳墓剛被打開。在入口的背後，是一具用蘆韋製作的小棺槨，躺著一位新生嬰兒的枯萎身體，用破布包裹著。顯而易見的，一位工人的妻子，在最後一刻，將她死去嬰兒的身體匆促地放置在貴族的墳墓。她希望嬰兒能分享到救贖，得以重生，當他進入太陽之舟，因為嬰兒是被埋葬在神的恩典所能及的神聖土地。
P53—p55
Concerning Rebirth 10
By Carl Gustiv Jung
Translated by Springhero
https://springhero.wordpress.com
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