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The Blog of Surreal Poetics

The Penetrating Gaze

6/11/2020

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​Issue 04 of Surreal Poetics marks the end of a long hiatus. Today, 11 June 2020, marks the four year anniversary of the first issue of Surreal Poetics. That first issue started out with a simple vision: to provide a space for people to achieve surreal freedom through poetry. The reader should not equate our use of the word surreal with its pedestrian use to mean weird or strange. Surreal Poetics is for the surrealist and founded on the tenets of Surrealism.

​The vision for what Surreal Poetics could be evolved over the course of the second and third issues to include art and poems in multiple languages. We are grateful to all of the poets and artists whose contributions to Surreal Poetics and dedication to the surrealist cause have made our endeavor successful. The fourth issue will return to a simpler format that focuses solely on the poem and seeks to observe the world through the surrealist’s penetrating gaze.

ƚԋҽ ρҽɳҽƚɾαƚιɳɠ ɠαȥҽ

THE EYE
               allows us to see what lies outside of us, but it is also viewed as a window into our soul. The eye is an organ that reveals and deceives; as a symbol it suggests wisdom and knowledge, yet it can cast negative energy through its stare or inflict harm as the evil eye.
What mysteries of life, the universe, nature, microscopic germs, and so on has your gaze penetrated? What secrets has the eye revealed?

​The Comte de Lautréamont accessed the heavens with his ρҽɳҽƚɾαƚιɳɠ ɠαȥҽ:

         One day, then, tired of trudging along the steep track of earthly voyage and of staggering like a drunkard through life’s dark catacombs, I slowly raised my morose eyes (ringed with huge bluish circles) toward the concave firmament, and, though so young, dared penetrate the mysteries of heaven! Not finding what I sought I raised my dismayed gaze higher, still higher, until I caught a sight of a throne fashioned of human excrement and gold upon which, with idiotic pride, body swathed in a shroud made of unwashed hospital sheets, sat he who calls himself the Creator!¹

André Breton calls us to be seers in Surrealist Situation of the Object:

            In the mental domain no more than in the physical, it is quite clear that there can be no question of “spontaneous generation.” The creations of the Surrealist painters that seem to be most free can naturally come into being only through their return to “visual residues” stemming from perception of the outside world. . . . 
            Thus the whole technical effort of Surrealism, from its very beginning up to the present day, has consisted in multiplying the ways to penetrate the deepest layers of the mental. “I say that we must be seers, make ourselves seers”: for us it has only been a question of discovering the means to apply this watchword of Rimbaud’s.²

For Issue 04: The Penetrating Gaze

We are interested in how and what the eye reveals to those who are endowed with supersensible vision—to see what is within and without, to see through and beyond—to see and experience, with all of the senses, that which is hidden from common perception.


Daren Berton, Editor
Surreal Poetics

Notes:
[1] From the Second Canto. Comte de Lautréamont, Maldoror and the Complete Works, 3rd ed., translated by Alexis Lykiard, Cambridge: Exact Change, 2011, p.76.
[2] André Breton, “Surrealist Situation of the Object,” in Manifestoes of Surrealism, translated by Richard Seaver and Helen R. Lane, Ann Arbor: U of Michigan Press, 2010 Ann Arbor Paperbacks edition, 255-278, p.273.
Go to Submission Page
Blog: 11 June 2016 Launch
Blog: On Poetic Intuition
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Surrealism as Marvelous Nature

4/19/2017

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by ABBIGAIL BALDYS, Editorial Assistant


     HOW do our inherited landscapes shape the way we perceive the natural?

Alejo Carpentier’s conception of lo real maravilloso proposes a surreal inherent quality of nature; the marvelous, the surreal, is an amplification of preexisting magic. As Carpentier asserts, “the marvelous begins to be unmistakably marvelous when it arises from an unexpected alteration of reality…perceived with particular intensity…that leads it to a kind of extreme state [estado limite].”[1]
​If we consider Carpentier's description of an inherent marvelous reality of nature, then each surrealist observes a metamorphosis of nature into an intensified version of itself: its estado limite. The surrealist’s gaze imparts a “particular intensity” with each perceptive, imagistic exploration of the always-already real maravilloso.
Perhaps this is one of the impulses at work in Breton’s “The Forest in the Axe” when he writes:
“Hey, lawn! Hey, rain! I’m the unreal breath of this garden.”[2]
In this same poem, Breton illustrates what occurs “when indifference exposes its voracious methods”:
“the dried leaves move under the glass; they’re not as red as one would think.”[2]
If we read Breton’s lines as a commentary on indifferent looking, then the opposite of indifference—an intense attention—is what would intensify color to its estado limite.

     BUT when attending to the natural in this intense way—Carpentier’s estado limite, Breton’s “rosemary of my extreme pallor”—WHAT does it mean for the surrealist's perception to be marked by extremes?

Elasticity of thought and experience require a space in which they can be pulled, torqued. Extremity, it seems, stretches the relation of those poetic associations. Ideally, to be marked by extremity is to experience all gradations between extremity’s multifaceted poles. Breton’s “Free Union,” for example, explores this kind of gradation; the poem’s associative and fluid image system insists on multiplicity.  Breton describes his wife’s physical nature:
Whose tongue is made out of amber and polished glass
Whose tongue is a stabbed wafer
The tongue of a doll with eyes that open and shut
Whose tongue is an incredible stone [3]
The singular tongue is stretched through varying planes of visceral metaphor. (Well, we would call it metaphor. But surrealism, I’m convinced, is a metonymic process that reaches beyond metaphor’s forceful reliance on categorical separation). This stretching allows the tongue to become itself in its estado limite—in this space, it can exist simultaneously as multiple contrasting objects/images: a “stabbed wafer” AND an “incredible stone.”

When surrealists look out . . .
​

          toward the stone, the leaves, or a fog’s bright shoulders, its gray miles . . .

perhaps we are looking within the already occurring. It is the project of our looking to INTERROGATE what lies there, and its limitations, in order to allow the elasticity of association to both EXALT the inherent magic of the pond and the lake and PULL each further into Nature’s marvelous open mouth.

Abbigail Baldys

Abbigail Baldys
Editorial Assistant

Interact with Abbigail on Twitter: @SP_AbbigailB


NOTES:
​[1] Carpentier, Alejo. “De lo real maravilloses Americano.” Tientos y Diferencias. Montevideo: Arca, 1967. pp 96-112.
[2] Breton, Andre, and Mark Polizzotti. “The Forest in the Axe.” Andre Breton: Selections. Translated by Zack Rogow and Bill Zavatsky. Berkeley: U of California, 2003. 83-84.
[3] Breton, Andre, and Mark Polizzotti. “Free Union.” Andre Breton: Selections. Translated by Zack Rogow and Bill Zavatsky. Berkeley: U of California, 2003. 89-91.


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surrealism as social critique 

3/2/2017

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by TIM LEWIS, Editorial Assistant


Therefore, comrade, you will hold as enemies…not only sadistic governors and greed bankers… not only corrupt, check-licking politicians and subservient judges, but likewise and for the same reason, venomous journalists, goitrous academics wreathed in dollars and stupidity, ethnographers who go in for metaphysics, presumptuous Belgian theologians, chattering intellectuals born stinking out of the thigh of Nietzsche… and in general, all those who, performing their functions in the sordid division of labor for the defense of Western bourgeois society…all henceforth answerable for the violence of revolutionary action. – Aimé Césaire [1]

​    There is a banal nouveau hysteria and fear at work across the white screens of America: ‘Democracy is over!’; ‘They will start targeting undocumented residents!’; ‘This was a nation founded on the freedom for religious expression!’; ‘It is just so surreal to live in a country run by an angry citrus’; and ‘This is how Hitler rose to power!’ etc. The American Left is in the thrall of what can be termed an awakening—not from some dream into the Matrix-like wasteland Baudrillard and Zizek describe, but an awakening into a new fantasy/dream-layer: Resistant Leftism. As a counter to this imaginary which takes on the disposition of aggressive bourgeois cynicism, I return to a text of anger—I return to Aimé Césaire’s surreal Discourse on Colonialism.
​
    Associate of André Breton and founder of the negritude movement,[2] Césaire mobilized the language of his particularized oppressor (the French) to produce an occasion for unique resistance against the Colonial Real. This resistance is unique because it constitutes an opportunity to make the graying flesh (of what Césaire’s student Frantz Fanon would later describe as A Dying Colonialism) bleed out at the hands of the proletariat.[3] Césaire expands upon this idea in Discourse:
Vertical Divider
I have said—and this is something very different—that colonialist Europe has grafted modern abuse onto ancient injustice, hateful racism onto old inequality. … Since then the animal has become anemic, it is losing its hair, its hide is no longer glossy, but the ferocity has remained, barely mixed with sadism. It is easy to blame it on Hitler.[4]
Vertical Divider
Surrealism allows us to view this brutal sewing job in its most crude and sloppy patchwork and provides us with the means of resistance: violence.
​
    This call for violence in Césaire’s (and, later Fanon’s) writing can seem disconcerting to those on the inside of the stomach of the bourgeoisie. In the midst of the celebration around the punching of white supremacist Richard Spencer, there were many on the Left who decried the assault as an absurd, surreal attack on freedom of speech—“
Is this what our country has come to!?” weeps the Left. “To go further…” Césaire reminds us, “…the barbarism of Western Europe has reached an incredibly high level, being only surpassed—far surpassed, it is true—by the barbarism of the United States.”[5]

​
    However, the only absurdity punctuated by the anarchist assault on a Nazi is that any American advocate of freedom would consider the views of a white supremacist protectable speech.
THE SURREALIST IS CALLED . . .
                                                              in this silence of meaning to do violence against the 
operationalization of deluded hegemonic dyads that subtend the alleged Order.

In this silence of meaning to do violence . . .
                                                                       NOT a simple violence linked to the propulsion of weapons towards bodies, but a violence that STRIPS away the filthy textiles of Absolute Knowledge TO REVEAL the fleeting traces of a fragile discourse dependent upon delusion, cannibalism, and isolation.
​

For me, this is SURREALISM AS SOCIAL CRITIQUE.

Tim Lewis, Editorial Assistant

Tim Lewis
Editorial Assistant

Interact with Tim on Twitter: @Tim1ewis


NOTES:
​[1] Aimé Césaire, Discourse on Colonialism (New York: Monthly Review Press, 2000), 54-55.
[2] Césaire, Discourse, 11.
[3] Ibid., 78.
[4] Ibid., 45, 65.
[5] Ibid., 47.
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Surreal Poetics: On Poetic Intuition and the Primacy of Language and Image in Surrealism

8/4/2016

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In 1955, André Breton assured the world that Surrealism was still alive and relevant when he published his essay “Du surréalism en ces œuvres vives” (“On Surrealism in Its Living Works”) in Médium, communication surréaliste.* In the essay, he reminds us of the primacy of language, man’s love of woman, and the image within Surrealism—giving works vitality and life.  Of these three topics, I wish to focus on language and the image as two primary concerns for Issue 02 of Surreal Poetics. 
 
Language 
            Surrealism has always concerned itself with liberating the mind through language: “nothing less than the rediscovery of the secret of a language whose elements would then cease to float like jetsam on the surface of the dead sea” (297).  Surrealism revolts against mainstream writing in an attempt to liberate words and reinvigorate language.  In the beginning, this was achieved through “pure psychic automatism” (PPA) in order to locate “the ‘prime matter’ (in the alchemical sense) of language” (299).  PPA ceased to be practiced once it achieved its objective so as to not become new “floating jetsam.”  Today’s poets should only employ the practice of pure psychic automatism as modeled by Surrealism’s originators.  Once the poet knows where to locate the “prime matter” he or she should abandon automatism lest it become over-used and pedestrian.  Thus, PPA is a training tool for the neophyte surrealist and will eventually be abandoned since the poet will have located the emancipatory power of the word within the self and will be able to create freely outside of the self.
            Therefore, Surreal Poetics seeks to highlight poetry that reinvigorates language, reveals internal discoveries, and pushes linguistic boundaries. 
 
Image
            The primacy of the image within Surrealism enabled surrealists to obtain “incandescent flashes” as a result of joining two elements so unrelated from each other that “reason would fail to connect them,” requiring a suspension of critical reasoning in order for the two elements to come together and spark a poetic image (302).  As the poet allows his or her thinking to open up to unfamiliar possibilities through the “incandescent flashes,” brought about through the poetic image—with its primary vehicle as the metaphor, an “extraordinary network of sparks [will lead] the mind to have a less opaque image of the world and itself” (302).  Therein lies the most poetic freedom: the world will be less opaque to those whose minds can relax and illuminate that which was previously hidden amongst the mundane.
            Therefore, Surreal Poetics seeks to highlight poetry that uncovers the marvelous, the convulsive . . . poetry containing images that question and startle, images that clash and sparkle, images that reveal the hidden ever-present . . . images that always keep in mind Breton’s words that “beauty will be convulsive or will not be at all” (Nadja 160).
 
Poetic Intuition
            In the final paragraph of “On Surrealism in Its Living Works,” Breton tells us that Surrealism equips us with the means to understand our place in nature—our existence (within the natural configuration) is neither superior nor inferior to that which surrounds us; Surrealism unleashes that means: “poetic intuition.”  Only this poetic intuition “can put us back on the road of Gnosis as knowledge of suprasensible Reality, ‘invisibly visible in an eternal mystery’” (304).  Surreal Poetics understands that all existence—physical, spiritual, temporal, spatial, and so on—is an eternal mystery and aims to provide a space for poets to unleash their “poetic intuition” and render the invisible visible through language and the image. 
 
Surreally Yours,
Daren Berton, Editor
Surreal Poetics
 
*(Breton signed the essay in May of 1953 [here is a digital archive of Breton’s original manuscript with his notations], but it was not published until almost two years later when it appeared in Médium, communication surréaliste, n°4, janvier 1955, 2-4.  I quote the English translation in Manifestoes of Surrealism, trans. Richard Seaver and Helen R. Lane, Ann Arbor Paperbacks edition, 2010, 295-304.)
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June 11th Launch & Raison d’être

6/6/2016

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June 11, 1936 is an important date for Surrealism, for it marks the movement’s grand launch to the English-speaking world at the first International Surrealist Exhibition held at the New Burlington Galleries in London.  In the introduction to the exhibition’s catalog, Herbert Read reminds us of Plato’s words that the poet “is a light and winged and holy thing, and there is no invention in him until he has been inspired and is out of his senses, and the mind is no longer in him.”
 
June 11 shall serve as another important date for Surrealism, for it will mark the inaugural poetry of Surreal Poetics, re-establishing the primacy of poetry and the written word within Surrealism to the English-speaking world.
 
The ability of a poet to be “out of his senses” heightens his sensitivity to his surroundings, opening himself up to becoming the object of chance encounters and the witness of found objects.  A revelation occurs when “the mind is no longer in him” and he fully understands, just as the original surrealists understood, a reality that is not devoid of marvelous happenings that are commonly attributed to dreams or delusions.  This is the surreality that André Breton spoke of, and this is the surreality that Surreal Poetics will seek to highlight.
 
Surreally Yours,
Daren Berton, Editor
Surreal Poetics
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