Art History

Download E-books The Esoteric Secrets of Surrealism: Origins, Magic, and Secret Societies PDF

By Patrick Lepetit

A profound realizing of the surrealists’ connections with alchemists and mystery societies and the airtight aspirations published of their works

• Explains how surrealist work and poems hired mythology, gnostic rules, tarot, voodoo, alchemy, and different airtight sciences to find unexplored areas of the brain and get better misplaced “psychic” and magical powers

• offers many examples of esoteric effect in surrealism, equivalent to how Picasso’s Demoiselles d’Avignon used to be initially titled The bathtub of the Philosophers

Not in basic terms a creative or literary move as many think, the surrealists rejected the labels of artist and writer bestowed upon them by way of outsiders, accepting in its place the titles of magician, alchemist, or--in the case of Leonora Carrington and Remedios Varo--witch. Their work, poems, and different works have been created to search out unexplored areas of the brain and get well misplaced “psychic” and magical powers. They used artistic expression because the motor vehicle to achieve what André Breton referred to as the “supreme point,” the purpose at which all opposites stop to be perceived as contradictions. This ultimate aspect is located on the middle of all esoteric doctrines, together with the good paintings of alchemy, and permits verbal exchange with better states of being.

Drawing on an intensive diversity of writings via the surrealists and people of their circle of effect, Patrick Lepetit indicates how the surrealists hired mythology, gnostic rules, tarot, voodoo, and alchemy no longer easily as reference issues yet as major components in their ongoing investigations into the basic nature of attention. He offers many particular examples of esoteric impact one of the surrealists, equivalent to how Picasso’s well-known Demoiselles d’Avignon was once initially titled The tub of the Philosophers, how painter Victor Brauner drew from his father’s spiritualist vocation in addition to the Kabbalah and tarot, and the way healthcare professional and surrealist writer Pierre Mabille used to be a Freemason eager about discovering initiatory paths the place “it is feasible to think a brand new procedure connecting guy with the universe.”

Lepetit casts new gentle at the connection among key figures of the flow and the circle of adepts collected round Fulcanelli. He additionally explores the connection among surrealists and Freemasonry, Martinists, and the select Cohen in addition to the Grail mythos and the Arthurian brotherhood.

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It includes rediscovering the key of the good paintings, of continuing to the alchemical new version of guy and the Universe . . . after having rediscovered and discovered anew what has regularly remained the airtight estate of some infrequent initiates! might I dare finish that Gengenbach, the embodiment of a few of the movement’s ambiguities, could have been completely conscious of the antinomy: “Surrealist in Christ”? yet this was once a Christ, who, as Gengenbach himself mentioned, “died in particularly doubtful corporation, surrounded by way of bandits and a high-class hooker from Galilee at his feet”—a demystified Christ. until we think about the problem extra soberly and realistically, as did Charles Jameux, asserting that the stumble upon with the risky, in all likelihood insane Gengenbach, who was once still a guy of studying and most significantly defrocked,40 was once perceived via the surrealists as a “godsend” by way of advantage of the symbology which this assembly concealed whereas closing primarily superficial and of little significance, if to not say—and this settles the matter—derisory. “This is how the pollutions, which psychoanalysis is not able to empty, upward push like a non secular gesture within the soul, on the center of the lives of the saints, the exalted, and the lunatics of the church,” Malcolm de Chazal famous (as somebody who may know). forty-one Getting again to the pope in addition to to deliver this digression to an in depth, Artaud declared in his first address*19 to this person: We don’t have something to do along with your canons, index, sin, confessional, and clergy; we're deliberating a brand new conflict, a conflict on you, Pope, puppy. the following the spirit confesses to the spirit. From best to backside of your Roman masquerade, the half that triumphs is the hatred of the soul’s speedy truths, opposed to those very flames, which burn even contained in the spirit. obvious Catholicism could be razed for cause of idolatry and the present pope condemned to demise as a traitor and a Simoniac. In 1990, Michel Leiris defined the Dalai Lama, really spared feedback in the course of Artaud’s time, as being “as creepy as the other excessive cardinal” in Entre augures (Between Omens). forty two He even looks as an arch manipulator to the Czech*20 group’s Eva Svankmajerova, who wrote a piece of writing on him within the kind of an open letter just like Artaud’s, which seemed within the moment factor of Analogon in 1990†21: “So you recommend all of us might placed our legs at the back of our neck for fun, so that it will radiate an blameless or maybe single-minded innocence. You charlatan! ” whereas René Crevel attacked science-worshipping idolatry in L’Esprit contre los angeles raison (The Spirit opposed to cause) in 1927, asserting it gave the loads an phantasm of non secular development throughout the so much hypocritical sorts of wordplay with out ever wasting sight of its worthwhile ends or the non-public earnings to be made up of its new discoveries, it was once no longer till the Nineteen Thirties, if we will be able to think André Malraux’s textual content in l. a. Tête d’obsidienne (The Obsidian Head), that Breton’s mistrust of technology started to appear. this is the discussion among Breton, who was once taking a look over a few Hopi kachinas, and the writer of Man’s wish: “Do you recognize the place the spiritual middle of the Hopi Indians used to be?

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