Involutive procedure

Involutive procedure 渦漩的程序

As Bachelard writes, all impulses to explore the secrets of time begin with an “ involutive” procedure. Desoille in his second work studies dreams of descent, which are dreams of return and of acclimatization or consent to the temporal condition. It is a matter of “ unlearning fear”.

如巴舍拉所言，所有探索時間秘密的衝動都起源於「渦漩」的程序。Desoille 在他第二本書研究「下降」的夢，描述回轉跟適應調整時間狀況的夢。那是一種「不學而知的恐懼」。

This is one of the reasons why the imagination of descent necessitates more precautions than that of ascent. It requires armor and diving-bells, or the company of a mentor, a whole arsenal of machines more complex than the wing, which was such a simple accessory of flight.

這就是為什麼下降的想像比上昇的想像更需要謹慎。它需要盔甲跟潛水鐘，或引導者的陪伴，比翅膀更複雜的一大堆的機件。而要飛翔只需要簡單的翅膀。

For descent risks at every moment confusion with, and transformation into, falling. It must, as reassurance, be constantly accompanied by symbols of interiority and intimacy.

因為下降隨時都冒著轉變成墮落或混淆的危險。為求心安，它必須不斷地陪伴著內在及親密的符號。

As we shall see in the Jonah complex, there is an overdetermination of protection even in the precautions taken during descent: one protects oneself in order to penetrate to the heart of protective intimacy.

如我們在「約拿情結」所看到的，在下降時所採取的預防都唯恐保護不週：為了要貫穿到親密保護的核心，我們必須保護自己。

Bachelard analyzing a page of Michel Leiris’s Aurora, has clearly shown that the positive value placed on descent was linked to digestive intimacy and the act of swallowing.

巴舍拉分析Michel Leiris 的「曙光」，清楚地顯示：下降的積極價格跟消化的親密及吞噬的動作有關。

Whereas ascent is a call for exteriority or for transcendence of the carnal, the axis of descent is a fragile, comforting, intimate axis. The imaginary return is always to some extent a coenaesthetic, visceral “return home”.

雖然上昇是一種肉體的外在及超越，下降的軸心卻是一種脆弱、舒慰、親密的軸心。幻奇的回轉總是一種美感的進入內臟的「回歸家園」

When the repentant prodigal son crosses the paternal threshold, it is in order to banquet. Certainly, in these obscure, hidden depths there is no more than a hair’s breadth between the rash act of descent without a guide and the fall towards animal depths.

當悔改的浪子跨入父親的門檻，是為了享受歡宴。的確，在這些模糊隱藏的深處，沒有導引就下降的輕率舉動跟墮落到動物本能的深處，只有一線之隔。

But what emotionally distinguishes descent from the sudden shock of the fall, and also from flight, is its slowness. Duration is reintegrated and neutralized by the symbolism of descent, in a sort of assimilation of time from within.

但是情感上，下降跟墮落或飛逃的突然震盪的區別在於它是緩慢的。過程的期間被下降的符號合併及中立，方式是時間從內部吸納。

The redemption of time comes about, as in Bergson’s work, from the inside, through the concrete experience of duration.

如同在柏克森的作品，時間的救贖從內部發生，經由過程期間的具體經驗。

Thus, all descent is slow, time-consuming, sometimes viewed as laborious penetration. To visceral slowness is added a thermal quality. However, it is here a case of slow, gentle heat, far removed from bright heat and glare.

因此，所有的下降是緩慢，消耗時間，有時被認為是費力勞苦的貫穿。一種熱量的特質被增加到這種到內臟的緩慢。可是熱量是緩慢而溫和，跟明亮的火熱與光輝大不相同。

P194

Anthropological Structures of the Imaginary

By Gilbert Durand

Translated by Springhero 雄伯