Sri Aurobindo
Letters of Sri Aurobindo
CWSA 27
Surrealism [3]
About your points:
(1) If the surrealist dream-experiences are flat, pointless or ugly, it must be because they penetrate only as far as the “subconscious” physical and “subconscious” vital dream layers which are the strata nearest to the surface. Dream-consciousness is a vast world in which there are a multitude of provinces 
and kingdoms, but ordinary dreamers for the most part penetrate consciously only to these first layers which belong to what may properly be called the subconscious belt. When they pass into deeper sleep regions, their recording surface dream-mind becomes unconscious and no longer gives any transcript of what is seen and experienced there; or else in coming back these experiences of the deeper strata fade away and are quite forgotten before one reaches the waking state. But when there is a stronger dream-capacity, or the dream-state becomes more conscious, then one is aware of these deeper experiences and can bring back a transcript which is sometimes a clear record, sometimes a hieroglyph, but in either case possessed of a considerable interest and significance.
(2) It is only the subconscious belt that is chaotic in its dream-sequences – for its transcriptions are fantastic and often mixed, combining a jumble of different elements; some play with impressions from the past, some translate outward touches pressing on the sleep-mind; most are fragments from successive dream-experiences that are not really part of one connected experience – as if a gramophone record were to be made up of snatches of different songs all jumbled together. The vital dreams, even in the subconscious range, are often coherent in themselves and only seem incoherent to the waking intelligence because the logic and law of their sequences is different from the logic and law which the physical reason imposes on the incoherences of physical life. But if one gets the guiding clue and if one has some dream-experience and dream-insight, then it is possible to seize the links of the sequences and make out the significance, often very profound or very striking, both of the detail and of the whole. Deeper in, we come to perfectly coherent dreams recording the experience of the inner vital and inner mental planes; there are also true psychic dreams – the latter usually are of a great beauty. Some of these mental or vital plane dream-experiences, however, are symbolic, very many in fact, and can only be understood if one is familiar with or gets the clue to the symbols.
(3) It depends on the nature of the dreams. If they are of the 
right kind, they need no aid of imagination to be converted into poetry. If they are significant, imagination in the sense of a free use of mental invention might injure their truth and meaning – unless of course the imagination is of the nature of an inspired vision coming from the same plane and filling out or reconstructing the recorded experience so as to bring out the Truth held in it more fully than the dream transcript could do,– for a dream record is usually compressed and often hastily selective.
(4) The word psyche is used by most people to mean anything belonging to the inner mind, vital or physical,– though the true psyche is different from these things. Poetry does come from these sources or even from the superconscient sometimes; but it does not come usually through the form of dreams – it comes either through word-vision or through conscious vision and imagery whether in a fully waking or an inward-drawn state: the latter may go so far as to be a state of samādhi –
svapna samādhi. In all these cases it is vision rather than dream that is the imaging power. Dreams also can be made a material for poetry; but everyone who dreams or has visions or has a flow of images cannot by that fact be a poet. To say that a predisposition and discipline are needed to bring them to light in the form of written words is merely a way of saying that it is not enough to be a dreamer, one must have the poetic faculty and some training – unless the surrealists mean by this statement something else than what the words naturally signify. What is possible, however, is that by going into the inner (what is usually called the subliminal) consciousness – this is not really subconscious but a veiled or occult consciousness – or getting somehow into contact with it, one not originally a poet can awake to poetic inspiration and power. No poetry can be written without access to some source of Inspiration. Mere recording of dreams or images or even visions could never be sufficient, unless it is a poetic inspiration that records them with the right use of words and rhythm bringing out their poetic substance. On the other hand, I am bound to admit that among the records of dream-experiences even from people unpractised in writing I have met with a good many that read like a brilliant and colourful poetry 
which does hit – satisfying Housman’s test – the solar plexus. So much I can concede to the surrealist theory; but if they say on that basis that all can with a little training turn themselves into poets – well, one needs a little more proof before one can accept so wide a statement.
13 February 1937