Linear Hypnotism

The Dream of Flight p20

Let us agree for a moment with psychoanalysis that oneiric pleasure is satisfied by making the dreamer fly. How could this dull, confused, obscure impression take on the graceful images of flight! In its essential monotony, how could it become so picturesque as to provide endless stories about traveling on wings!

我們姑且同意精神分析學的說法,夢幻的歡樂得到滿足,是因為夢幻者能在夢幻中飛翔。這個沉悶、混淆、矇朧的印象如何能展現飛翔的優雅影像呢?在其本質上的單調中,夢幻如何變得如此多采多姿,甚至還供應無窮盡有關展翅飛行的故事?

To answer these seemingly specialized questions would be to make a contribution both to the aesthetics of love and to the rationalization of imaginary travels.

若能回答這些表面上是專業的問題,我們就能促使愛情的美學油然而生,並使幻奇旅行理性化。

The first question allows for a new perspective on the aesthetics of grace. A visual description alone does not suffice for this aesthetics. Any Bergsonian can attest that a gracefully curved trajectory must be followed by a responsive inner movement.

第一個問題考慮到優雅美學的新視野。僅僅是視覺的描述並不足以說明美學。柏克森哲學能夠證實,一個優雅的曲線彈射,後面必然跟隨著回應的內在動作。

Every graceful line, then, disclose a kind of linear hypnotism: it guides our reverie by giving it the continuity of a line. But beyond the imitative intuition that obeys, there is always an impulse that commands. To one who contemplates a graceful line, dynamic imagination suggests a most unlikely substitution; you, dreamer, you are grace in motion.

每一個優雅的線條因此洩漏出一種直線的催眠:它展現線條的連續性,以此來引導我們的幻想。但是超越這個服從的模仿的直覺,總是還有一股衝力在指揮。對於沉思優雅線條的人,動態的想像建議一種非常不可能的替代品,你是夢想者,你的動作是優雅的。

Feel graceful power within yourself. Become conscious of being a reservoir of grace, of being a potential for breaking into flight. Understand that within your will are scrolls coiled like the new leaf of a young fern.

你在內心感受到一股優雅的力量。你意識到你自己成為一個優雅的儲水庫,成為沖天一飛的潛力。你瞭解到,在你意志內層,你生命的捲軸像蕨般含苞待放。

With whom, for whom, against whom are you graceful? Is your breaking into flight a deliverance or an abduction: Do you take pleasure in your goodness or your strength?  In your dexterity or in your nature?  When flying, voluptuousness is beautiful. The dream of flight is the dream of a seductive seducer. Love and its images cluster around this theme. By studying it we will see how love produces images.

你底優雅為誰?跟誰?對抗誰?你沖天一飛是毫無保留付出,抑是一種誘拐?你欣悅於你自己的善行?還是力量?你自己的機巧?還是天性?飛翔中,即使是慾念都是無限美麗。飛翔的夢就是引誘者的引誘之夢。愛情及其影像就匯聚在這個主題四周。研究這個夢,我們就會明白愛情如何產生影像。

P20

Air and Dream by Gaston Bachelard 巴舍拉

Translated by Springhero雄伯

The Dream of Flight p21

 

Air and Dream by Gaston Bachelard 巴舍拉

Translated by Springhero雄伯

 

To resolve the second question, we must pay attention to the ease with which the dream of flight can be rationalized. Even during the dream itself, this flight receives a tireless commentary from the dreamer’s intelligence, explained in long speeches that the dreamer makes to himself. In the midst of his dream, a person who is flying declares himself the author of his flight.

為了解決第二個問題,我們必須注意到,飛翔之夢多容易被理性化。即使在夢的過程中,這個飛翔受到夢想者的智慧不斷地評論,夢想者自言自語,滔滔不絕

地解釋。在他夢想的過程中,飛翔的人宣稱自己是他飛翔的作者。

 

A clear awareness of being able to fly develops in the dreamer’s soul. This is a wonderful opportunity to study the logical and objective images of a dream while in the very midst of it. Pursuing a dream as well defined as is the dream of flight, we begin to realize that it can have the “ logical consistency of ideas” as well as the emotional obstinacy of its passionate love.

夢想者在自己靈魂深處,清楚地知道自己能夠飛翔。這個清楚的自覺提供一個大好機會來研究夢的邏輯跟客觀影像。當我們在追求一個像飛翔之夢這樣條理分明的夢,我們開始體會到,它會有「理念的邏輯一致性」,以及激烈愛情在情感方面的堅持。

 

Even at this point, before I have presented my evidence, it should be clear that psychoanalysis has not said all there is to say when it attests to the voluptuous nature of oneiric flight. Like all psychological symbols, oneiric flight requires a multifaceted interpretation: an emotional, aesthetic, and finally rational and objective interpretation.

即使在這個時刻,在我呈現我的證據之前,雖然精神分析學證實,夢幻的飛翔帶有慾念的性質,但是顯而易見的,並沒有因而道盡其真正的內涵。像所有的心理學的象徵符號,夢幻的飛行需要多重刻面的解釋:情感的、美學的、最後還有理性的和客觀的解釋。

 

Explanations of an organic kind are, of course, even less capable of following all of the psychological details of the dream of flight. Isn’t it amazing that a folklorist as learned as P. Saintyves is satisfied with such explanations? In his opinion, the dream of falling is linked with “ very characteristic intestinal contractions” which we feel in daily life” when falling off ladders.” “ Still,” he writes, “ in my adolescence, when I woke up in the middle of a dream of this kind ( imaginary flight), I nearly always felt a sense of well-being connected with my breathing.” A psychological analysis is required to understand this well-being. We must eventually reach a direct psychology of the imagination.

當然,飛翔之夢的心理細節,用有機生命來解釋比較無法道盡其詳。而像P. Saintyres 這樣博學的民俗學者,竟然會滿足於這樣的解釋實在令人驚嘆。依他之見,在日常生活中,當我們從樓梯上掉下來時,我們會感覺到「內臟特有的收縮」,墮落的夢跟它有密切關連。他又寫著:「可是,在我青春期時,當我從這種幻奇的飛翔之夢中間醒來,我幾乎總是領受到一種幸福之感,跟我的呼吸密切相關。」心理學分析被要求瞭解這種幸福。我們最後終需探索到想像的「直接心理學」。

 

P21

Air and Dream by Gaston Bachelard

Translated by Springhero

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