Метод свободных ассоциаций

 

This may be just my own neurotic sense but I find it less inhibiting to work from them through memory and their photographs than actually having them seated there before me…They inhibit me because, if I like them, I don’t want to practise before them the injury that I do to them in my work. I would rather practise the injury in private, by which I think I can record the fact of them more clearly.

Фоток нет, потому что картины были под стеклом, и зрители отражались в картинах (свойство выставок Бэкона, отмеченное еще Винникотом). С другой стороны, все картины есть на сайте. С третьей стороны, репродукции и фотографии совершенно не передают впечатления.

Denn das Leben ist nur Wechselleben, /
Das die Lieb in Liebe schafft; /
Der verwandten Seele hingegeben, /
Tut das Herz sich auf in seiner Kraft, //

Tritt der Geist auf freie Bergeshöhen, /
Er behält vom Eignen nichts zurück; /
Leb’ ich, mich in Dir, Du Dich in mir zu sehen, /
So genießen wir der Himmel Glück.»

Кажется, что такие стишки мог сочинять для Юлии Михайловны губернатор Лембке; впрочем, koot считает, что Лембке был более рафинированным. 
 

 

 

I have shown that memories of events are easily distinguishable from memories of the background; that only memories of events come back involuntarily, bring with them strong emotions, and give a sensation of living in a past moment; that memories of events are of two kinds: whole memories, which always contain a disturbance or a shock, and fragment memories which do not; that because both of these bring back emotions of the same kind and intensity, and both give us the feeling of living in the past, they are probably basically similar, and therefore that the fragments were originally associated witha shock or disturbance which has been lost. I also pointed out that we all carry innumerable other floating fragment-memories — of faces, names, numbers — which are easily distinguishable from the kind of ‘precious fragments’ I have been considering by the fact that they carry no strong emotions, do not give the feeling of living in the past, and never come back involuntarily.


I have given many examples of memories in which there is a great intensity of sensations caused by a fright, an alarm, a shock, but for me the memory of a moment of incomprehension related to a shock appears to scintillate with even greater intensity on the phosphorescent screen, our conscious mind. I am not saying that to everyone memories of incomprehension are the most luminous. Writers do not reveal to us how their
memories vary in luminosity, but many stress the greater importance for them of certain moments. Perhaps to De Quincey memories of his most intense moments, experiences of solitude and what he calls ‘pure religion’, were more luminous than others. Tolstoy, surveying his early memories of when he had reluctantly left the nursery at five and, anxious and afraid, joined his three elder brothers and their tutor, picks out ‘one spiritual state’ which he considers the most important because ‘it was a first experience of love, not love of someone, but love of love, love of God, a feeling which I rarely experienced later — rarely, but all the same I did experience it, thanks, I think, to the trace laid down in childhood'.