“In keeping with the principal tenets of surrealism, Artaud would claim that art is a real experience that goes far beyond human understanding and attempts to reach a metaphysical truth. The artist is always a man inspired who reveals a new aspect of the world” (Fowlie). Fowlie's biographical account of Artaud's life and his theories of theater reveal much about his beliefs on Surrealism. In addition to seeing the potential for a new type of theatre in the French movements of his time, Artaud also spent a number of years in a sanitorium and while Fowlie makes no connection between this and Artaud's theory of surrealism, an examination of that theory strongly implies a connection to a confusing world where the interpretations of others did not match what Artaud himself must have been experiencing at the time. Artaud's theory of Surrealism centered on dream worlds and the idea that art should be a collaboration between artist and viewer, requiring the viewer to play a role in creating the experience as much as the artist does. Artaud's theory began in theatre and focused on the use of speech and gesticulation as well as the content and scenery of the play: everything played a role in creating the experience.
Thus, it is easy to see the jump between Artaud's theory of Surrealist theatre and Surrealist film, both of which contain not only the spatial elements of other forms of art, but temporal elements and the ability to manipulate them. Film offered one potential advantage over theatre: the ability to control temporal aspects more tightly and cleanly than theatre. Artaud became devoted to his theory, obsessing over a multitude of things, including the theatre. “However one interprets the terrifying obsessions of Artaud, they allowed him to see into unusual depths of the human mind, where he claimed the eternal questions on life and death are clearly visible” (Fowlie). He rebelled against morality and rationality as constructs of humans in a material world and thus obsessed over the dream world where such things did not exist. These obsessions can be seen in The Seashell and the Clergyman: a priest erotically obsessed with a woman consistently sees her in various situations in his blurred, dimly lit, and confusing dream world. The obvious immorality of a man sworn to celibacy obsessing over a woman is combined with the irrationality of a dream wherein the man seemingly has no control over the course of events and is subjected to a number of random, inexplicable visions and experiences.
Dionysus in Paris. Wallace Fowlie. New York: Meridian Books, Inc., 1960. p. 203-209.