Concerning Rebirth 10

Concerning Rebirth 10


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.


 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.


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.”


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.”


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.



Concerning Rebirth 10

By Carl Gustiv Jung

Translated by Springhero

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: