Birds and squirrels play outdoors, the world outside the window an infinite cosmology, plural worlds within worlds. Sarah sings to me from the next room about the ideas of Margaret Cavendish. World-building. Radical occult ontology. Can these be the way individuals imagine themselves in relation to a cosmos of many beings and worlds? By such means, we could design our own cognitive maps, could we not? Think of these latter as structures similar in scale to Giulio Camillo’s Memory Theatre or Shakespeare’s Globe. Only they’re not grasped as structures. We learn our cognitive maps, we study them as they unfold all around us: the great Happenings of the Multitude. The “cognitive map” is a Utopian object proposed by Marxist literary theorist Fredric Jameson — a “spur,” we might say, an aesthetic riddle, a challenge issued to artists of the future. The purpose of this object that doesn’t yet exist, Jameson says, is to represent the unrepresentable, so that individual subjects can once again find their way in a global totality that at present “transcends all individual thinking or experience” (“Cognitive Mapping,” p. 353). When I return to André Breton’s “Manifesto of Surrealism,” I encounter aesthetic interventions of a different sort, ones that place their trust in “the inexhaustible nature of the murmur.” Allow language to air what needs airing, urge the Surrealists. Allow the unconscious to speak, no more cross-outs, just flow. To produce a “Surrealist composition,” one enters a receptive state of mind, allowing sentences to come either spontaneously or through games involving arbitrary constraints. Get weird, bring back the arbitrary, “so compelling is the truth that with every second there is a sentence unknown to our consciousness which is only crying out to be heard” (Breton 30). Breton’s movement was a response to world war. Reason had led humanity toward destruction and tragedy; perhaps we should live in accord, then, with our imaginations and our dreams. It’s a shocking, scandalous proposal, as Breton the former Dadaist intended. This is, after all, an anti-art. Yet its results are sometimes marvelous and strange. “The words, the images,” as Breton wrote, “are only so many springboards for the mind of the listener” (35) — and each of us, of course, when creating and dialoguing through Surrealist art, gets to play the listener, “reason’s role being,” in this art, “limited to taking note of, and appreciating, the luminous phenomenon” (37).