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.

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.

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:

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.”

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.

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:

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.)