July 1952/the 27th/This morning an exceptional defecation: two small turds in the shape of a rhinoceros horns. Such a scanty stool worries me. I would have thought the champagne, so alien to my routine, would have had a laxative effect. (DG p. 59)

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The anagram 'Avida Dollars' was a talisman for me [referring to 'Divine Dali', so called by André Breton ]. It rendered the rain of dollars fluid, sweet and monotonous. Someday I shall tell the whole truth about the way in which this blessed disorder of Danae was garnered. It will be a chapter of a new book, probably my masterpiece: On the Life of Salvador Dali, considered as a Work of Art [never written].

Surrealism in its early period offered specific methods to bring images closer to concrete irrationality. These methods, based on the exclusive passive and receptive role of the 'surrealist subject', are bankrupt and are giving way to new surrealist methods for the systematic exploration of the irrational.. .The new delirious images of concrete irrationality suggest their physical, real 'possibility'; they go beyond the domain of psycho-analysable fantasies and 'virtual' representations.. .Against the dream memory and impossible, virtual images of purely receptive states that one can only recount, the physical facts of 'objective' irrationality with which one can already hurt oneself.

This book ['Diary of a Genius', by Dali] will prove that that the daily life of a genius, his sleep, his digestion, his ecstasies, his nails, his colds, his blood, his life and death are essentially different from those of the rest of mankind.

I categorically refused to consider the surrealists as just another literary and artistic group. I believed they were capable of liberating man from the tyranny of the 'practical, rational world'. I was going to become the Nietzsche of the irrational. I, the obsessed rationalist, was the only one who knew what I wanted: I was not going to submit to irrationality for its own sake, to the narcissist and passive irrationality others practiced. I would do completely the opposite. I would fight for the 'conquest of the irrational'. In the meantime my friends would let themselves be overwhelmed by the irrational, succumbing, like so many others, Nietzsche included, to that romantic weakness.

I was never capable of being an average pupil. I would either seem refractory to any teaching and give the impression of being completely dumb or I would fling myself on my work with a frenzy, a patience, and a willingness to learn that astonished everybody. But to awaken my zeal, it was necessary to offer me something I liked. Once my appetite had been whetted, I became ravenously hungry.

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Ever since the French revolution there has developed a vicious, cretinizing tendency to consider a genius (apart from his work) as a human being more or less the same in every sense as other ordinary mortals. This is wrong. And if this is wrong for me, the genius of the greatest spiritual order or our day, a true modern genius, it is even more wrong when applied to those who incarnated the almost divine genius of the Renaissance, such as Raphael.