Difference between revisions of "The Surrealist Manifesto"
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1. Within the limits to which its performance is restricted (or what passes for performance), the dream, according to all outward appearances, is continuous and bears traces of organization. Only memory claims the right to edit it, to suppress transitions and present us with a series of dreams rather than the dream. Similarly, at no given instant do we have more than a distinct representation of realities whose co-ordination is a matter of will.(1) It is important to note that nothing leads to a greater dissipation of the constituent elements of the dream. I regret discussing this according to a formula which in principle ex- cludes the dream. For how long, sleeping logicians, philosophers? I would like to sleep in order to enable myself to surrender to sleepers, as I surrender to those who read me with their eyes open, in order to stop the conscious rhythm of my thought from prevailing over this material. Perhaps my dream of last night was a continuation of the preceding night's, and will be continued tonight with an admirable precision. It could be, as they say. And as it is in no way proven that, in such a case, the 'reality' with which I am concerned even exists in the dream state, or that it does not sink into the immemorial, then why should I not concede to the dream what I sometimes refuse to reality - that weight of self-assurance which by its own terms is not exposed to my denial? Why should I not expect more of the dream sign than I do of a daily increasing degree of consciousness? Could not the dreams as well be applied to the solution of life's fundamental problems? Are these problems the same in one case as in the other, and do they already exist in the dream? Is the dream less oppressed by sanctions than the rest? I am growing old and, perhaps more than this reality to which I believe myself confined, it is the dream, and the detachment that I owe to it, which is ageing me.
2. I return to the waking state. I am obliged to retain it as a phenomenon of interference. Not only does the mind show a strange tendency to disorientation under these conditions (this is the clue to slips of the tongue and lapses of all kinds whose secret is just beginning to be surrendered to us), but when function- ing normally the mind still seems to obey none other than those suggestions which rise from that deep night I am commending. Sound as it may be, its equilibrium is relative. The mind hardly dares express itself and, when it does, is limited to stating that this idea or that woman has an effect on it. What effect it cannot say; thus it gives the measure of its subjectivism and nothing more. The idea, the woman, disturbs it, disposes it to less severity. Their role is to isolate one second of its discappearance and remove it to the sky in that glorious acceleration that it can be, that it is. Then, as a last resort, the mind invokes chance - a more obscure divinity than the others - to whom it attributes all its aberrations. Who says that the angle from which that idea is presented which affects the mind, as well as what the mind loves in that woman's eye, is not precisely the same thing that attracts the mind to its dream and reunites it with data lost through its own error? And if things were otherwise, of what might the mind not be capable? I should like to present it with the key to that passage.
3. The mind of the dreaming man is fully satisfied with whatever happens to it. The agonizing question of possibility does not arise. Kill, plunder more quickly, love as much as you wish. And if you die, are you not sure of being roused from the dead? Let yourself be led. Events will not tolerate deferment. You have no name. Everything Is inestimably easy.
What power, I wonder, what power so much more generous than others confers this natural aspect upon the dream and makes me welcome unreservedly a throng of episodes whose strangeness would overwhelm me if they were hap- pening as I write this? And yet I can believe it with my own eyes, my own ears. That great day has come, that beast has spoken.
If man's awakening is harsher, if he breaks the spell too well, it is because he has been led to form a poor idea of expiation.
4 When the time comes when we can submit the dream to a methodical examination, when by methods yet to be determined we succeed in realizing the dream in its entirety (and that implies a memory discipline measurable in generations, but we can still begin by recording salient facts), when the dream's curve is developed with an unequalled breadth and regularity, then we can hope that mysteries which are not really mysteries will give way to the great Mystery. I believe in the future resolution of these two states -- outwardly so contradic- tory -- which are dream and reality, into a sort of absolute reality, a surreality, so to speak, I am aiming for its conquest, certain that I myself shall not attain it, but too indifferent to my death not to calculate the joys of such possession.
From Le Manifeste du Surréalisme, 1924 ANDRÉ BRETON