European Avant-Garde
André Breton had written the first manifesto of Surrealism in 1924. From
that moment and until the second manifesto written in 1946, it is Breton with
this text that has been the judge or keeper of what was considered to be
Surrealist. When he had conflicts with other members of the group (for example
when Breton wanted to join the communist party, and that members such as
Antonin Artaud refused to take part in political action) these members were
excluded. Breton is actually the one who met most of the Surrealists and founded
the movement: he had met in 1917 first Philippe Soupault and then Louis Aragon,
moreover although he was a medical student, he had already a ‘foot’ in the
world of poetry, corresponding with poets such as Guillaume Apollinaire, Paul
Valéry, and Pierre Reverdy. The Surrealists all shared a common taste for the
poetry of writers such as Apollinaire, le comte de Lautréamont (or Isidore
Ducasse), Stéphane Mallarmé, Gérard de Nerval, Arthur Rimbaud, Charles
Baudelaire… Soon Max Ernst, Paul Eluard, Benjamin Péret, André Masson and
Tristan Tzara joined the group. Dadaism had started in
Breton starts his manifesto with the story of man in relation with his thought,
his mind, from childhood to adult life. Man has lost the ‘faith in real
life’, but if he is lucid, he has to turn towards his childhood, during
which life was much easier. Firstly, during his childhood, man is relatively
free of his ‘moral conscience’, therefore his thought is also free from the outside
social laws, and he is consequently close to his mind as he can express it and
live it outside social and moral conventions: “Là, l’absence de toute
rigueur connue lui laisse la perspective de plusieurs vies menées à la fois; il
s’enracine dans cette illusion; il ne veut plus connaître que la facilité
momentanée, extrême, de toutes choses.”[6]
Secondly, childhood offered a bigger part in one’s life for the imagination,
whereas later imagination is enslaved. Then, when man reaches his twenties, he
starts to obey to these laws and social conventions, these ‘lois d’une utilité
arbitraire[7]’.
Therefore man stops then to be in contact with his true self, he loses his
freedom and more importantly in Breton’s view man sets the limits of his
imagination reducing it or even eliminating it. Losing his imagination means he
is now unable to appreciate greatly ‘exceptional situations’ such as love, and
anyway he now follows rules of utility, necessity: “il apartient désormais
corps et âme à une impérieuse nécessité pratique”[8]
Without a close contact with his imagination, man loses appetite for ‘real
life’ and even his perception is affected by it: he sees in his lived
experiences, in a event, only what links it to other similar events: “Il ne
se représentera, de ce qui lui arrive et peut lui arriver, que ce qui relie cet
évènement à une foule d’évènements semblables, évènements auxquels il n’a pas
pris part, évènements manqués.”[9]
Consequently, childhood was a moment during which there were better
‘conditions’ to be close to the true self, because a child gives more freedom
to his imagination and less control to his reason. The mind has to be free from
the control exerted by reason. Then Breton makes a link between this freedom
and madness, by the question: where does the freedom of thought, of mind start
to be dangerous?
After childhood, the other situation where a man has more freedom of
imagination and less control of reason, is madness. Mad men are interned,
according to Breton, because of minor acts, which were a bit ‘reprehensible’;
mad men are ‘victims of their imagination’. As mad men let imagination control
them, they give less power to their reason, but also they are not bound to
civic social duties and moral conventions. They live in their own world without
the influences exerted by the outside world. This makes Breton conclude that they must appreciate their ‘delirium’
enough to be able to keep it only for themselves: “Mais le profond
détachement dont ils témoignent à l’égard de la critique que nous portons sur
eux, […], permet de supposer qu’ils puisent un grand réconfort dans leur
imagination, qu’ils goûtent assez leur délire pour supporter qu’il ne soit
valable que pour eux.” So Breton is not scared of the freedom of thought (“Ce
n’est pas la crainte de la folie qui nous forcera à laisser en berne le drapeau
de l’imagination.”[10]), even at the point where it begins
to be madness, as madness also is characterised by the presence in one’s life
of ‘hallucinations and illusions’, which are great sources of satisfaction, but
also two domains of Surrealist exploration.
Childhood and madness are, according to Breton, two directions to be
followed. The reason is that the world in which we live in does not offer any
place for our imagination; utility, morals, civility, and even aesthetics take
away the freedom of our acts and even our perception. Breton, after exposing
the greatness of childhood and madness as moments during which we are close to
our true self and less of a social self, explains what he thinks is wrong in
this society we live in, mainly by the critic of realism, of psychology, of
philosophy and of logic. First it is the critic of the ‘realistic attitude’: “hostile
à tout essor intellectuel et moral.”[11]
Novels written with the aim of reproducing reality are, according to Breton,
boring and only descriptive of void moments (Breton here criticises long
descriptive novels, it is even less surprising to know that he worked for
Proust, probably the moment he started hating long descriptions…). Moreover,
because everything is said and described there is no more place for
imagination. Then Breton attacks psychology, and the bad habit to want to
classify and bring everything to the known: “L’intraitable manie qui
consiste à ramener l’inconnu au connu, au classable, berce les cerveaux. Le
désir d’analyse l’emporte sur les sentiments.”[12]
Philosophy is next in Breton’s critics: if philosophy was really efficient,
i.e. if a theory or group of theories were efficient they had to be really
definitely opening a wider field, which was not the case.
“Il me parait que tout acte porte en lui-même sa justification, […] qu’il
est doué d’un pouvoir rayonnant que la moindre glose est de nature à affaiblir.
Du fait de cette dernière, il cesse même, en quelque sorte de se produire.”[13]
Breton establishes here another major theme of Surrealism: as each act
possesses in itself its own justification, then all acts can be allowed, and
discussion about it even tends to eliminate the acts themselves. Therefore to
be able to commit an act in conformity with our true self, we need to prevent
ourself the most from the control of reason, and not try to analyse everything.
Slowly Breton is bringing the main points of Surrealism by explaining their
necessity, as we live in a world dominated by logic, reason. Reason however,
lets us only resolve secondary problems, and observe our mere experiences,
which are themselves limited, as our actions are motivated by ‘immediate
utility and guided by good sense’, they remain in conformity with what they are
expected to be:
“Inutile d’ajouter que l’expérience même s’est vu assigner des limites. Elle
tourne dans une cage d’où il est de plus en plus difficile de la faire sortir. Elle
s’appuie, elle aussi, sur l’utilité immédiate, et elle est gardée par le bon
sens. Sous couleur de civilisation, sous prétexte de progrès, on est parvenu à
bannir de l’esprit tout ce qui se peut taxer à tort ou à raison de
superstition, de chimère; à proscrire tout mode de recherche de la vérité qui
n’est pas conforme à l’usage.”[14]
Breton is also in favour of superstition, and in all that is not ‘in
conformity with the general use’, adding here another major point leading to
the necessity of Surrealism, as a new way of life closer to real life.
This life lacks in its inner dimensions, imagination has been swept away by the
tide of reason. Luckily Freud brought to light the field of the unconscious.
With Freud, dreams and the unconscious more generally, have started to
be analysed. The subconscious can reveal a lot and it also interferes a lot in
our actions. Psychoanalysis teaches to identify the subconscious’ actions, and
put the unconscious under the control of reason. This is a bit contradictory
with Breton’s will not to be dominated by the control of reason, but what
Breton finds in Freud is that he put emphasis on the unconscious and made
people give more consideration to the unconscious rather than seeing it as
non-reason. With Freud more attention can be given to the imagination:
“L’imagination est peut-être sur le point de reprendre ses droits. Si les
profondeurs de notre esprit recèlent d’étranges forces capables d’augmenter
celle de la surface, ou de lutter victorieusement contre elles, il y a tout
intérêt à les capter, à les capter d’abord, pour les soumettre ensuite, s’il y
a lieu, au contrôle de notre raison.”[15]
The task of exploring the human mind that started with Freud might as well
be done by poets, according to Breton. Thanks to Freud, have started studies of
dreams, hypnosis, ideas’ association, all of which for Breton will be fruitful
methods for Surrealist creations. Breton develops the Freudian notion that
dream is part of ‘psychic activity’, for him man believes there is continuity
in his moments of awakening, whereas it is an illusion of continuity as our
memory keeps random traces of reality and dreams: “Le rêve se trouve ainsi
ramené à une parenthèse, comme la nuit.”[16]
Breton then characterises four points about dreams. Firstly, dreams could have
a continuity, it is only our memory that makes breaks in them, therefore what
we believe of reality, the moments we are awake, is not more valid than what we
can allow ourselves to believe about our dreams. Secondly, even during the
moments we are awake, we cannot express ourselves, we can only have subjective
opinions, and generally we attribute our mistakes to fate. Maybe dreams could
give more clues about the reason why we make those mistakes. Thirdly, dreams,
like childhood, are easier and more satisfying, there is not the question of
possibility, in our dreams we accept naturally even the strangest things:
“Quelle raison, je le demande, raison tellement plus large que l’autre, confère
au rêve cette allure naturelle, me fait accueillir sans réserves une foule
d’épisodes don’t l’étrangeté à l’heure où j’écris me foudroierait?”[17]
Finally, it is only when dream will be closely examined that we will be
able to realise the nature of dream. Breton defines here surreality as: “la résolution future de ces deux
états, en apparence si contradictoires, que sont le rêve et la réalité, en une
sorte de réalité absolue, de surréalité.”[18] Therefore after examining childhood and madness
as states of freedom, after condemning realism, psychology, philosophy and
rationality, Breton explained that man has to turn towards this childhood,
towards a greater freedom of imagination, of thought, hallucinations and
illusions being a source of satisfaction, towards the unconscious recently
brought to light by Freud, and especially towards dreams, the resolution of the
two states of dream and reality being the surreality towards which Breton is
aiming. Now that he has given the general reasons of his motivation for wanting
a different sort of ‘reality’, now that he has indicated childhood,
hallucinations and dreams as states during which reason has less control, he
can start giving what can be called his ‘art poétique’, explain what is
his art, such as:
“le merveilleux est toujours beau, n’importe quel merveilleux est beau, il
n’y a même que le merveilleux qui soit beau.
Dans le domaine littéraire, le merveilleux seul est capable de féconder des
oeuvres ressortissant à un genre inférieur tel que le roman et d’une façon
générale tout ce qui participe de l’anecdote.”[19]
In this art poétique, Breton places the ‘merveilleux’, the marvellous,
as the most productive and appropriate genre for literature, novels. Only the ‘merveilleux’ has beauty, then he also
adds: “Ce qu’il y a d’admirable dans le fantastique, c’est qu’il n’y a plus
de fantastique: il n’y a plus que le réel.”[20] Even in the ‘fantastic’, there is
only reality, in Breton’s sense, it means that the search for truth has more
chance to succeed in the ‘fantastic’, rather than in realistic novels.
‘Fantastic’, ‘merveilleux’ are both oriented towards a sort of mysticism,
towards what elevates man to a higher realm, to be a more perfected man as in
alchemical traditions: “ce qui de l’esprit aspire à quitter le sol.”[21]
Moreover this ‘merveilleux’ differs in time, it is in general a symbol “propre
à remuer la sensibilité humaine”[22].
Therefore it seems for Breton that poetry has to have certain magical or
mystical properties: it elevates man, comes from the deepest realms of the
mind, and it ‘moves’ human feelings because of the inner journey it has
accomplished. Whereas Breton also proposes to defy bad taste: after morals,
logic, Breton wants to fight aesthetics and what has become the established
taste. “L’homme propose et
dispose. Il ne tient qu’à lui de s’appartenir tout entier […] La poésie le lui enseigne.”[23]
Again in the sense of a mystical philosophy, poetry reveals itself as the tool
for man in order to be complete, ‘to belong to oneself entirely’, perception
and identity are both in danger when man is obeying to external laws such as
moral, common sense or aesthetics. Instead of a phenomenology of perception,
Breton proposes poetry as the tool to be complete or true to oneself, as
‘the compensation of miseries’, the poetic vision being more related to true
perception. To practice poetry is a difficult task in this sense, because the
poet has to go deep in himself, to eliminate the control of reason that blurs
his true vision, the true poetic image. Breton himself did not realise that
the slow composition of his poems before was useless and that he had to go
further. To give an account of the situation of poetry before his manifesto,
Breton mentions the aesthetics of Pierre Reverdy: images are ‘pure creations of
the mind’; they rise from the mental reunion of two realities, and their
‘emotive power’ depends on the distance between these two realities. But Breton
believes that these aesthetics are ‘a posteriori’ and the poet cannot unite the
two realities, they just are brought on a same plan or are not, the poet has no
power on that.
In the line of dreams, madness, hallucinations Breton brings to light
the fact that sentences said just before falling asleep, ‘phrases de
demi-sommeil:’, have no predetermination; it is also the case of fast
monologues, which were practiced on patients during the war, and on which our
critical mind doesn’t interfere. All these are the exact thought spoken
out, “la pensée parlée”[24].
The Magnetic fields written with Philippe Soupault comes out of this
idea of fast monologues; in La Révolution Surréaliste will also be
published some dreams of the Surrealists. After having exposed what could be
tools to reveal the true thought, and after having explained the
necessity for poetry to take on this path in this world paralysed by laws and
conventions, morals and aesthetics, all keeping our mind and actions inside the
modern cage that has become our society, after having raised a hope for
surreality in the ‘future resolution of these two states that are dreams and
reality, after all that, Breton can give definitions of Surrealism and then of
Surrealist images:
“Surréalisme, n.m. Automatisme psychique pur par lequel on se propose
d’exprimer, soit verbalement, soit par écrit, soit de toute autre manière, le
fonctionnement réel de la pensée. Dictée de la pensée, en l’absence de tout
contrôle exercé par la raison, en dehors de toute préoccupation esthétique ou
morale.
ENCYCL. Philos. Le surréalisme repose sur la croyance à la réalité
supérieure de certaines formes d’associations négligées jusqu’à lui, à la
toute-puisssance du rêve, au jeu désintéressé de la pensée. Il tend à ruiner
définitivement tous les autres mécanismes psychiques et à se substituer à eux
dans la résolution des principaux problèmes de la vie.”[25]
Surrealism aims therefore to express the ‘real functioning of thought’,
without the ‘control exerted by reason’, without consideration to ‘aesthetics
or morals’. As a way of expression, in its philosophic sense, Surrealism is a
‘psychic mechanism’ based on the belief of ‘the superior reality’ of dreams,
‘disinterested thought’, of ‘certain forms of associations’. Breton in his
definition of Surrealism summarises what he has just explained in his
manifesto: reason, which controls the adult man’s life and the life of the sane
in the society we live in, diverts true thought and even deforms
reality. The reality that emanates from dreams, fast monologues, ‘disinterested
thought’, is a superior reality towards which the Surrealist must direct his
thought and expression. Then, Breton writes who is Surrealist and who was
Surrealist in literature and in what (“Poe is Surrealist in adventure…”[26]).
Surrealists are ‘recording machines’, they do not ‘filter thought’, they do not
have talent:
“Mais nous, qui ne nous sommes livrés à aucun travail de filtration, qui
nous sommes fait dans nos oeuvres les sourds réceptacles de tant d’échos, les
modestes appareils enregistreurs qui ne s’hypnotisent pas sur le dessin
qu’ils tracent, nous servons peut-être encore une plus noble cause. Aussi
rendons-nous avec probité le “talent” qu’on nous prête. Parlez-moi du talent de
ce mètre en platine, de ce miroir, de cette porte, et du ciel si vous voulez.
Nous n’avons pas de talent,”[27]
Then after definitions of Surrealism and defining who is Surrealist,
Breton explains what he calls ‘secrets of magical art’. In automatic writing
such as The Magnetic Fields, the poet must be in a ‘passive and
receptive state’. Automatic writing is eased by the fact there is always a
sentence external to the thought that wants to be externalised: “tant il est
vrai qu’à chaque seconde il est une phrase étrangère à notre pensée consciente
qui ne demande qu’à s’extérioriser.”[28]
As Surrealism aims to go deep in the poet’s thought, it goes as far as death,
death being ‘a secret society’. In this mystical journey, death or Surrealism
will engrave ‘memory’. Surrealism aims to recover the memory of those states
that are dreams, death, half sleep, automatisms, because it is memory again
which makes the cuts in what we think is reality or dreams:
“Le surréalisme vous introduira dans la mort qui est une société secrète. Il
gantera votre main, y ensevelissant l’M profond par quoi commence le mot
Mémoire.”[29]
The last point of the manifesto is threefold summary of Surrealist
creation. Surrealist images are first of all, like opium images, as described
by Baudelaire quoted here by Breton: “s’offrent à lui, spontanément,
despotiquement. Il ne peut pas
les congédier; car la volonté n’a plus de force et ne gouverne plus les
facultés.”[30] Moreover the value of a Surrealist image
depends on the ‘beauty of the spark’ obtained by the reunion, reunion not
controlled by the poet, of two realities, spark which is “fonction de la
différence de potentiel entre les deux conducteurs.”[31]
Surrealist images are like the only “guidons de l’esprit”[32],
Breton goes on by mentioning different kind of Surrealist images, the
strongest, the most expressive for him being the ones with the highest degree
of arbitrary, the most contradictory one, abstract, etc. Secondly, Surrealism
returns to man the best part of childhood, it brings back man closer to the
‘merveilleux’, the marvellous, and closer to real life, to the true
self, to possessing one’s own self: “où tout concourait cependant à la
possession efficace, et sans aléas, de soi-même.”[33]
These mystical inner depths are
frightful:
“On revit, dans l’ombre, une terreur précieuse. Dieu merci, ce n’est encore
que le Purgatoire. On traverse, avec un tressaillement, ce que les occultistes
appellent des paysages dangereux.”[34]
Thirdly, there is no prophecy in Surrealism , no rules on the Surrealist
methods, it is the way of non-reason, non-conformity, the way of spontaneity,
of distraction. Surrealism, moreover,
cannot be explained, translated:
“Le surréalisme, tel que je l’envisage, déclare assez notre non-conformisme
absolu pour qu’il ne puisse être question de le traduire, au procès du
monde réel, comme témoin à décharge. Il ne saurait, au contraire, justifier que
de l’état complet de distraction auquel nous espérons bien parvenir ici-bas.”[35]
Breton finishes his manifesto by announcing an independence war of
thought, in which Surrealism is the weapon, the “rayon invisible” in
order to reach victory. Breton also states that man has not understood yet, that
life and death are the imaginary solutions, that existence is elsewhere: “C’est
vivre et cesser de vivre qui sont des solutions imaginaires. L’existence est
ailleurs.”[36]
This manifesto, manifesto because of the necessity to turn towards
Surrealism as a new way of life, is partly the eulogy of distraction, partly a
philosophic manifesto aiming to a change of attitude towards life and a
reorientation towards the true self in order to be able to express the true
thought, the ‘spoken thought’, partly the manifesto of a magical or mystical
art. Breton does not go out of the frames of what past literature has given as
manifestos, with the use of the eulogy and the description of what can be
called his art poétique, even though he is against most philosophers and
most of previous literature, in this manifesto, Breton aims to declare his
philosophy of non-philosophy, his refusal of the work of reason and his
apologia of distraction as an efficient tool for the spoken thought. With the
use of dreams, of fast monologues, of half sleep sentences, or the Surrealist
dialogue, Breton aims to create Surrealist images that escape the control of
reason, the rules of morals and aesthetics, and consequently images that come
from the true self, from the inner self not influenced by the outside world.
Even if Breton is writing the manifesto of such mode of expression, this mode
of expression rejects the work of reason, of order, which were directing most
of the artists’ creations, and also it rejects most of previous artistic
creations, because they lack of reality, they are not revealing real life.
In a very structured manner, Breton has explained the necessity of a new mode
of expression, explaining first where is to be found this true, honest mode of
expression (childhood, madness, and then thanks to Freud, dreams), realising
then that the world we live in does not offer the chance to have such honest
expression, and finally proposing a new form of expression answering these
needs of inner depths. There is a logic for Breton to the fact that we need to
escape from the domination of logic of reason, and that is what he wants to
demonstrate in his manifesto. This escape leads to the origin of the self, to
the realm of surreality. It is because of the necessity to change some of the
rules of artistic creation, to see differently, that Breton wrote this
manifesto. That is why in a way Breton allows himself to write a logical text
giving definitions of Surrealism: he explains where we are, what we need and
where we need to go, more as a mystical leader, a sort of prophet, but again he
is against prophecies. Although Breton aims to be subversive and extreme, he
still gives the measure of his sayings, by notifying that there are his
personal views, moreover he seems to evaluate very carefully what he writes,
and becomes this way quite moderate, as it is only one mode of expression, and
only reserved for those poets or artists who want to go through this inner
journey. The inner journey brings to a state of non-duality, where reality and
dream states are resolved. Probably this goal towards an absolute reality could
resolve Breton’s contradictions. Surrealism presents itself as the only state
for Breton, where realities are brought together on a same plan, and it is in
itself a contradiction: the philosophy of non-philosophy, the creation rising
from a distracted mind, with thoughts and imagination liberated from all its
chains. Surrealism is a non-conformist attitude, it is the path of non-reason,
but through this path, and from the experience of these inner depths, man gets
the memory of these states and can see more clearly his true self, gets
closer to real life, as the ‘existence is elsewhere’.
[1] Francis Picabia, Dada manifesto in the number 8 of the revue 391,
February 1919, Art is a pharmaceutical product for the stupid.
[2] René Passeron, Le Surréalisme,
p 33, Breton realised that he had to break away, even from those who made
the act of rupture their profession.
[3] René Passeron, Le Surréalisme,
p 33, They don’t do anti-art, but develop creative life as a new
art-de-vivre, in rupture with the fatuity of pohets.
[4] Entretiens, André Breton,
february 1922, in Le Surréalisme, théories, thèmes, techniques,
Gérard Durozoi, Bernard Lecherbonnier The experimental activity that
antecedes to surrealism marks here a pause. With the publication of the
Manifesto Surrealism enters its reasoning phase.
[5] René Passeron, Le Surréalisme, p 45
[6] Breton, Manifeste du Surréalisme, p 13
[7] Breton, Manifeste du Surréalisme, p 14
[8] Idem
[9] Idem
[10] Breton, Manifeste du Surréalisme, p 16
[11] Idem
[12] Breton, Manifeste du Surréalisme, p 19
[13] Idem
[14] Breton, Manifeste du Surréalisme, p 20
[15] Breton, Manifeste du Surréalisme, p 20
[16] Breton, Manifeste du Surréalisme, p 21
[17] Breton, Manifeste du Surréalisme, pp 23-24
[18] Breton, Manifeste du Surréalisme, p 24
[19] Breton, Manifeste du Surréalisme, pp 24-25
[20] Breton, Manifeste du Surréalisme, p 25
[21] Breton, Manifeste du Surréalisme, p 25
[22] Breton, Manifeste du Surréalisme, p 26
[23] Breton, Manifeste du Surréalisme, p 28
[24] Breton, Manifeste du Surréalisme, p 33
[25] Breton, Manifeste du Surréalisme, p 36
[26] Breton, Manifeste du Surréalisme, p 37
[27] Breton, Manifeste du Surréalisme, p 39
[28] Breton, Manifeste du Surréalisme, p 41
[29] Breton, Manifeste du Surréalisme, p 44
[30] Breton, Manifeste du Surréalisme, p 48
[31] Breton, Manifeste du Surréalisme, p 49
[32] Idem
[33] Breton, Manifeste du Surréalisme, p 52
[34] Idem
[35] Breton, Manifeste du Surréalisme, p 60
[36] Idem