Category Archives: Inspiration
Pearls from artists* # 358
Elephanta Caves, India
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
According to [Rudolph] Arnheim, the way in which we reach out for and grasp the “object we see, either in our immediate range of perception or through the medium of photography, is dependent upon who we are and what we recognize from past experience.” The visual imprint of an image, an object, or a scene upon the eye is not at all “objective.” In the image-making process of thinking, we see, sort, and recognize according to the visual phenomenology of our own experience. What people notice in the “same” image – be it an image of a dancing Siva or a film of a Hindu festival procession – depends to some extent on what they can recognize from the visual experience of the past. In the case of film, of course, it also depends on what the photographer has seen and chosen to show us. Arnheim writes that the eye and the mind, working together in the process of cognition, cannot simply note down images that are “already there.” “We find instead that direct observation, far from being a mere ragpicker, is an exploration of the form-seeking, form-imposing mind, which needs to understand but cannot until it casts what it sees into manageable models.”
Diana L. Eck in Darsan: Seeing the Divine Image in India
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Pearls from artists* # 357
Udaipur, India
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
The term hermeneutics has been used to describe the task of understanding and interpreting ideas and texts. In a similar way, we need to set for ourselves the task of developing a hermeneutic of the visible, addressing the problem of how we understand and interpret what we see, not only in the classical images and art forms created by the various religious traditions, but in the ordinary images of people’s traditions, rites, and daily activities which are presented to us through the film-image.
Rudolph Arnheim, in his extensive work on visual perception, has shown that the dichotomy between seeing and thinking which runs through much of the Western tradition, is a very problematic one. In Visual Thinking, he contends that visual perception is integrally related to thought. It is not the case, according to Arnheim, that the eyes present a kind of raw data to the mind which, in turn, processes it and refines it by thought. Rather, those visual images are the shapers and bearers of thought. Jan Gonda, in writing on the Vedic notion dhi, sometimes translated as “thought,” finds similarly that the semantic fields of the word in Vedic literature does not correspond as much to our words for “thinking” as it does to our notions of “insight,” “vision,” and “seeing.” Suzanne Langer has also written of the integral relation of thought to the images we see in the “mind’s eye.” The making of all of those images is the fundamental “imaginative” human activity. One might add that it is the fundamental activity of the religious imagination as well. She writes, “Images are, therefore, our readiest instruments for abstracting concepts from the tumbling streams of actual impressions.”
Diana L. Eck in Darsan: Seeing the Divine Image in India
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Pearls from artists* # 356
Some of Barbara’s pastels
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Science is concerned with the general, the abstract, and the knowable. In contrast, art deals with the particular, the unknowable, the singular. This applies not just to the content of artistic works but also to the way this content is received. Even in the case of a film or concert attended by large numbers of people, the artistic experience remains a fundamentally solitary one. Each one of us lives the work from the work alone. Whatever sense of togetherness accompanies the experience comes precisely from the fact that, faced with the singularity of the aesthetic moment, each percipient feels his aloneness before the radical mystery that enfolds us all. Wherever an act of creation is shared with others, then, there is individuation – not just for the author of the work but for the audience too. The singularity of art awakens us to our own singularity, and through it to the singularity in the Other. I have argued that artifice unifies by imposing a univocal image that replicates itself indefinitely in each spectator. True art tears the spectral out of the mass of sameness, calling forth from the numberless crowd a new people and a new communion.
Reclaiming Art in the Age of Artifice: A treatise, Critique, and Call to Action
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Pearls from artists* # 355
“The Champ,” soft pastel on sandpaper, 26″ x 20″
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
True art provides us with truth in a manner analogous to science. Its prophetic dimension – its knack for showing us the side of things that our interests blind us to – make it a source of knowledge, even though it is knowledge of a kind that instrumental reason has little time for. The psychologists who revolutionized our understanding of human psychology in the earliest twentieth century drew on two principal sources to build their concepts: the dream life of their patients and the great art of the past. Without this recognition of the primacy of imagination, Freud and Jung could never have drawn their maps of the psyche. Those who work for a better world would do well to follow their example and find the guiding patterns of life in the prophetic artistic works of the past and present. Only art can act as a counter-weight to that uniquely modern mentality that, wherever it becomes the only game in town, seeks to persuade us that the proper goal of human beings is to contain, dissect, and control everything – that even the most persistent mysteries are just problems to be solved.
J.F. Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 354
“Epiphany,” soft pastel on sandpaper, 38″ x 58″
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
My earlier work had taught me that artistic activity is a form of reasoning, in which perceiving and thinking are indivisibly intertwined. A person who paints, writes, composes, dances, I felt compelled to say, thinks with his senses. This union of perception and thought turned out to be not merely a specialty of the arts. A review of what is known about perception, and especially about sight, made me realize that the remarkable mechanisms by which the senses understand the environment are all but identical with the operations described by the psychology of thinking. Inversely, there was much evidence that truly productive thinking in whatever area of cognition takes place in the realm of imagery. This similarity of what the mind does in the arts and what it does elsewhere suggested taking a new look at the long-standing complaint about the isolation and neglect of the arts in society and education. Perhaps the real problem was more fundamental: a split between sense and thought, which caused various deficiency diseases in modern man.
Rudolph Arnheim in Visual Thinking
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Pearls from artists* # 353
Sari shop, Ahmedabad, India
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Creativity is freedom’s most primal expression, though not the freedom we were sold under the banner of democracy. True freedom is less a license to do as one pleases than the power to be what one has no choice but to be, the capacity to follow one’s own inmost desire. It is the freedom Nina Simone compares in “Feeling Good” to the shining of a star, a fish swimming in the sea, or the scent of a pine.
J.F. Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 352
“Provocateur,” soft pastel on sandpaper, 26″ x 20″
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
The jester was certainly a key player in medieval court politics. His power, however, was commensurate with his acknowledged irrelevance to the state apparatus. As the eternal outsider, ridiculed or at best ignored by the elite unless he was actually entertaining them, he acquired the right to speak truths that others would speak at their peril. Yet if the imprudent king simply saw the Fool as a source of amusement, the wise king saw in his antics and wordplay the pattern of the past, present, and future. In the same way, art is the joker in the hand that was dealt to humanity. Nothing is easier than dismissing it as a frivolity, and yet those who meet it on its own ground gain access to the hidden facets of their situation. It is by virtue of its very separateness, its position outside the realm of the useful and the practical, that art reveals the Real. Paradoxically, art has political value only when appraised outside of any political framework.
J.F. Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 351
Barbara at work on “The Orator”
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
That art is apolitical does not mean that artists themselves can be excused from the political responsibilities that fall on others. It means rather that as a manifestation of eternal psychic force, each work of art goes farther and deeper than the limited perspective of any individual mind, including that of its author.
No artist can predict how his work will affect the world… The artist invests his entire personality into the work, but he does so as a means of expressing a vision that is transpersonal. Everything that makes him what he is informs the work, but the final result transcends all personal contingencies.
J.F. Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 350
Ahmedabad, India
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Seeing is not a passive awareness of visual data, but an active focusing upon it, “touching” it. Arnheim writes, in language that echoes the Hindu notion of seeing and touching: “In looking at an object we reach out for it. With an invisible finger we move through the space around us, go out to the distant places where things are found, touch them, catch them, scan their surfaces, trace their borders, explore their texture. It is an eminently active occupation.”
Diana L. Eck in Darsan: Seeing the Divine Image in India
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Pearls from artists* # 349
Ahmedabad, India
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
India presents to the visitor an overwhelmingly visual impression. It is beautiful, colorful, sensuous. It is captivating and intriguing, repugnant and puzzling. It combines the intimacy and familiarity of English four o’clock tea with the dazzling foreignness of carpisoned elephants or vast crowds bathing in the Ganga during an eclipse. India’s display of multi-armed images, it’s processions and pilgrimages, it’s beggars and kings, it’s street life and markets, it’s diversity of peoples – all appear to the eye in a kaleidoscope of images. Much that is removed from public view in the modern West and taken into the privacy of rest homes, asylums, and institutions is open and visible in the life of an Indian city or village. The elderly, the infirm, the dead awaiting cremation – these sights, while they may have been expunged from the childhood palace of the Buddha, are not isolated from the public eye in India. Rather, they are present daily in the visible world in which Hindus, and those who visit India, move in the course of ordinary activities. In India, one sees everything. One sees people at work and at prayer; one sees plump, well-endowed merchants, simple renouncers, fraudulent “holy” men, frail widows, and emaciated lepers; one sees the festival procession, the marriage procession, and the funeral procession. Whatever Hindus affirm of the meaning of life, death, and suffering, they affirm with their eyes wide open.
Diana L. Eck in Darsan: Seeing the Diving Image in India
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