If we believe metaphors can build civilizations, and if we agree that power is the right to decide which metaphors will be beliieved and instituted as truths, which ones will generate class, or race, or who is worthy, and who is debased, then we get at the heart of why Surrealism was, initially, a political movement whose strategy of disassociation and derangement was an attempt to take metaphors away from the power structures of state, of reason, of class, filter them through the subconscious, and re-empower them free of capitalist oppression. The trouble was, surrealism could do the same thing to Stalinism, or communism, and its process of dismantling agreed-upon authority got many a dadaist and surrealist killed. Later, L=A=N=G=U=A=G=E poetry would also begin with a political agenda of destroying the concept of property–deconstructing the authority of the speaker and freeing the auditor to invest or not invest in the process of utterance. But, for our purpose, we are going to look at this shift in metaphor as a change in “willful ignorance.”
All metaphors are, eventually, false, inaccurate, distortians of reality. Reality itself is a distortion. Frost–the conservative–said as much. Yet, by giving metaphors their due and refining them, we can create a sense of order, priority, and narrative that helps us negotiate the complexities of life. The problem arises when we impose that order through our political and religious systems. All metaphors when tested, fall apart, and, once we do not accept them at “face” value, all metaphors begin to seem absurd. Surrealism, dadaism, cubism, absurdism, language poetry, and, to an extent, the New York School of poets, and all the gradations in between, are a choice to emphasize the instability, silliness, and shiftiness of metaphor, while hyping its “process.” Thus, the atrophy of agreed upon meanings leads to the hypertrophy of a “process” of meanings.
Of course, my problem with that is, being idiots of system, we then make everything mere process, mere trope, mere parody, mere mark and counter mark, and we become immured in the qualifications and in the glamour of process, and power again rears its head and wears the terrible mask of the sociopathic trickster, the one who is willfully ignorant that his ongoing deconstructions of the linear, the sensical, the emotive, are, in themselves, a rigid construction– no matter how ongoing. All one might succeed in doing is creating flux and process as ultimate oppression. But let’s put that aside. I believe that a person who still believes in co-herence, and “meaning” and emotional truth can use some of the techniques of those who do not believe in any of those values toward good results. I also believe that a post-modernist does not have to abandon agreed upon meanings, or emotion, or tenderness, but can translate them into his process of deconstruction, derangement of the senses, and absurdist metaphor. We can have our cake and eat it, too, just as long as the cake we have and the cake we eat are not the same.
So this brings me to an excerpt from Breton’s poem “Knot of Mirrors.” The title is, well, knotty. How can you have a knot of mirror? It is nonsensical is it not? Oh, but how can you have a “rosy fingered dawn?” Taken out of its agreed upon acceptance as describing both the color and emotion of seeing the dawn, it is just as absurd and false as Breton’s knot of mirrors. But it is not being so willfully false. Let’s proceed:
The lovely open and shut windows
hanging on the lips of day.
Does day have lips? Not any day I have seen. But does a ship’s prow plough the field of the sea? Nope. This is called personification. If day has a face, then it can have lips, and windows can hang from them. Let us proceed:
The lovely shirt clad windows
The lovely windows with fiery hair in the black night.
So the windows are given human qualities. They may even, once personified, stand in for the whole of a person– a sort of strange synecdoche, or metonymy, but the metaphors here are being freely mixed and confused. The window wears a shirt, or it has fiery hair in the black night. Now we can conjecture that perhaps people are standing in the windows, and the windows are standing in for those people who are standing at the windows, and thus the lovely windows hang from the lips of day. It is complicated, yet no less or more absurd than conventional metaphor. It is not “Agreed” upon. It seems to be generated from a personal and private consciousness (or unconscious), which we may observe but not share in. This quality promotes the sense of voyeurism much modern art is comprised of: we are watching a verbal performance we do not wilfully pretend is a mirror held up to nature, and we either enjoy the process of this performance or grow indignant and insist it make sense in the way we are used to things making sense. We are in a dream world and our agreements with it may be only sympathetic rather than actual, but this is true of all verbal constructs. Modernism and Post-modernism do not hide the strings of the puppet show. Sometimes, there are no puppets and only strings. There is a dream world. During the day someone might mention to you that their lover bought a new car, and that night, you might dream a Ferrari rides up to your window, and, somehow, that Ferrari is also your own lover– disguised as a Ferrari. Or it is both a Ferrari and your lover?
Anyway, the point is, once we agree all metaphors break down, that they are distortions that allow us to enter a schema of distortions, we need not be so dismissive of certain surreal images. They are not rational. Old, pre-modernist metaphor is not rational either, but it depends on the agreed upon conceit of rationality upon the metaphor. Phrases that make total sense are truly, when scrutinized in this manner, absurd. If I tell you: “I am facing facts,” you know what I mean and accept, unless you decide not to. If not, you say, where are these “facts” you face? I can see a wall, or a statue, or me, and you can “face” these (again metonymy and synecdoche) but you can not “face” the facts. And “face” is, itself, figurative, a part for the whole.
So our problem with surrealism or language poetry is not one of nonsense, but of nonsense that seems outside the normative boundaries of our usual comparisons, and assumptions.