From archaic fetishism, found objects, dream images and free association, Surrealist artists and writers—such as Giorgio de Chirico, Max Ernst, Salvador Dali, Meret Oppenheim and Wolfgang Paalen – transformed the ordinary into the extraordinary by deliberately evoking the ambivalence of sacred power. Surrealism and the Sacred traces the conflict between the secular and sacred forces from prehistory and paganism through the Renaissance and the occult revival of the 19th century to the Surrealist movement of the 20th century. Against the tyranny of reason and the European bourgeoisie, Surrealists drew from occultism, Asian religions and mysticism, and psychoanalysis to create an uncanny and creative state of mind that continues to have a profound effect on the modern imagination. This remarkable book challenges conventional assumptions about modern art and its larger meanings in the history of knowledge.

Vivienne Brough-Evans proposes a compelling new way of reevaluating aspects of international surrealism by means of the category of divin fou, and consequently deploys theories of sacred ecstasy as developed by the Collège de Sociologie (1937–39) as a critical tool in shedding new light on the literary oeuvre of non-French writers who worked both within and against a surrealist framework. The minor surrealist genre of prose literature is considered herein, rather than surrealism's mainstay, poetry, with the intention of fracturing preconceptions regarding the medium of surrealist expression. The aim is to explore whether International surrealism can begin to be more fully explained by an occluded strain of 'dissident' surrealist thought that searches outside the self through the affects of ekstasis. Bretonian surrealism is widely discussed in the field of surrealist studies, and there is a need to consider what is left out of surrealist practice when analysed through this Bretonian lens. The Collège de Sociologie and Georges Bataille's theories provide a model of such elements of 'dissident' surrealism, which is used to analyse surrealist or surrealist influenced prose by Alejo Carpentier, Leonora Carrington and Gellu Naum respectively representing postcolonial, feminist and Balkan locutions. The Collège and Bataille's 'dissident' surrealism diverges significantly from the concerns and approach towards the subject explored by surrealism. Using the concept of ekstasis to organise Bataille's theoretical ideas of excess and 'inner experience' and the Collège's thoughts on the sacred it is possible to propose a new way of reading types of International surrealist literature, many of which do not come to the forefront of the surrealist literary oeuvre.

Vivienne Brough-Evans proposes a compelling new way of reevaluating aspects of international surrealism by means of the category of divin fou, and consequently deploys theories of sacred ecstasy as developed by the Collège de Sociologie (1937–39) as a critical tool in shedding new light on the literary oeuvre of non-French writers who worked both within and against a surrealist framework. The minor surrealist genre of prose literature is considered herein, rather than surrealism's mainstay, poetry, with the intention of fracturing preconceptions regarding the medium of surrealist expression. The aim is to explore whether International surrealism can begin to be more fully explained by an occluded strain of 'dissident' surrealist thought that searches outside the self through the affects of ekstasis. Bretonian surrealism is widely discussed in the field of surrealist studies, and there is a need to consider what is left out of surrealist practice when analysed through this Bretonian lens. The Collège de Sociologie and Georges Bataille's theories provide a model of such elements of 'dissident' surrealism, which is used to analyse surrealist or surrealist influenced prose by Alejo Carpentier, Leonora Carrington and Gellu Naum respectively representing postcolonial, feminist and Balkan locutions. The Collège and Bataille's 'dissident' surrealism diverges significantly from the concerns and approach towards the subject explored by surrealism. Using the concept of ekstasis to organise Bataille's theoretical ideas of excess and 'inner experience' and the Collège's thoughts on the sacred it is possible to propose a new way of reading types of International surrealist literature, many of which do not come to the forefront of the surrealist literary oeuvre.

A vital new interpretation of the personalities, historical forces and intellectual paradigms that created Surrealist art

A profound understanding of the surrealists’ connections with alchemists and secret societies and the hermetic aspirations revealed in their works • Explains how surrealist paintings and poems employed mythology, gnostic principles, tarot, voodoo, alchemy, and other hermetic sciences to seek out unexplored regions of the mind and recover lost “psychic” and magical powers • Provides many examples of esoteric influence in surrealism, such as how Picasso’s Demoiselles d’Avignon was originally titled The Bath of the Philosophers Not merely an artistic or literary movement as many believe, the surrealists rejected the labels of artist and author bestowed upon them by outsiders, accepting instead the titles of magician, alchemist, or--in the case of Leonora Carrington and Remedios Varo--witch. Their paintings, poems, and other works were created to seek out unexplored regions of the mind and recover lost “psychic” and magical powers. They used creative expression as the vehicle to attain what André Breton called the “supreme point,” the point at which all opposites cease to be perceived as contradictions. This supreme point is found at the heart of all esoteric doctrines, including the Great Work of alchemy, and enables communication with higher states of being. Drawing on an extensive range of writings by the surrealists and those in their circle of influence, Patrick Lepetit shows how the surrealists employed mythology, gnostic principles, tarot, voodoo, and alchemy not simply as reference points but as significant elements of their ongoing investigations into the fundamental nature of consciousness. He provides many specific examples of esoteric influence among the surrealists, such as how Picasso’s famous Demoiselles d’Avignon was originally titled The Bath of the Philosophers, how painter Victor Brauner drew from his father’s spiritualist vocation as well as the Kabbalah and tarot, and how doctor and surrealist author Pierre Mabille was a Freemason focused on finding initiatory paths where “it is possible to feel a new system connecting man with the universe.” Lepetit casts new light on the connection between key figures of the movement and the circle of adepts gathered around Fulcanelli. He also explores the relationship between surrealists and Freemasonry, Martinists, and the Elect Cohen as well as the Grail mythos and the Arthurian brotherhood.

This volume examines the relationship between occultism and Surrealism, specifically exploring the reception and appropriation of occult thought, motifs, tropes and techniques by Surrealist artists and writers in Europe and the Americas, from the 1920s through the 1960s. Its central focus is the specific use of occultism as a site of political and social resistance, ideological contestation, subversion and revolution. Additional focus is placed on the ways occultism was implicated in Surrealist discourses on identity, gender, sexuality, utopianism and radicalism.

This book provides a conceptual and global overview of the field of Surrealist studies. Methodologically, the companion considers Surrealism’s many achievements, but also its historical shortcomings, to illuminate its connections to the historical and cultural moment(s) from which it originated and to assess both the ways in which it still shapes our world in inspiring ways and the ways in which it might appear problematic as we look back at it from a twenty-first-century vantage point. Contributions from experienced scholars will enable professors to teach the subject more broadly, by opening their eyes to aspects of the field that are on the margins of their expertise, and it will enable scholars to identify new areas of study in their own work, by indicating lines of research at a tangent to their own. The companion will reflect the interdisciplinarity of Surrealism by incorporating discussions pertaining to the visual arts, as well as literature, film, and political and intellectual history.

In Surrealism at Play Susan Laxton writes a new history of surrealism in which she traces the centrality of play to the movement and its ongoing legacy. For surrealist artists, play took a consistent role in their aesthetic as they worked in, with, and against a post-World War I world increasingly dominated by technology and functionalism. Whether through exquisite-corpse drawings, Man Ray’s rayographs, or Joan Miró’s visual puns, surrealists became adept at developing techniques and processes designed to guarantee aleatory outcomes. In embracing chance as the means to produce unforeseeable ends, they shifted emphasis from final product to process, challenging the disciplinary structures of industrial modernism. As Laxton demonstrates, play became a primary method through which surrealism refashioned artistic practice, everyday experience, and the nature of subjectivity.

Charting surrealism in Latin American literature from its initial appearance in Argentina in 1928 to the surrealist-inspired work of several writers in the 1970s, Melanie Nicholson argues that surrealism has exercised a significant and positive influence over twentieth-century Latin American literature, particularly poetry.

In 1972, Angela Carter translated Xavière Gauthier’s ground-breaking feminist critique of the surrealist movement, Surréalisme et sexualité (1971). Although the translation was never published, the project at once confirmed and consolidated Carter’s previous interest in surrealism, representation, gender and desire and aided her formulation of a new surrealist-feminist aesthetic. Carter’s sustained engagement with surrealist aesthetics and politics as well as surrealist scholarship aptly demonstrates what is at stake for feminism at the intersection of avant-garde aesthetics and the representation of women and female desire. Drawing on previously unexplored archival material, such as typescripts, journals, and letters, Anna Watz’s study is the first to trace the full extent to which Carter’s writing was influenced by the surrealist movement and its critical heritage. Watz’s book is an important contribution to scholarship on Angela Carter as well as to contemporary feminist debates on surrealism, and will appeal to scholars across the fields of contemporary British fiction, feminism, and literary and visual surrealism.