Blog Archives
Pearls from artists* # 672
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Let me now, therefore, turn directly to the question of the European individual and, for a start, cite the observations of the Swiss psychologist, Carl G. Jung, throughout whose works the term “individuation” is used to indicate the psychological process of achieving individual wholeness. Jung makes the point that in the living of our lives every one is us is required by his society to play some specific social role. In order to function in the world we are all continually enacting parts Jung calls personnae, from the Latin persona, meaning “mask, false face,” the mask worn by an actor on the Roman stage, through which he “sounded” (per-sonare, “to sound through). One has to appear in some mask or other if one is to function socially at all; and even those who choose to reject such masks can only put on others, representing rejection, “Hell no!” or something of this sort. Many of the masks are playful, opportunistic, superficial; others, however, go deep, very deep, much deeper than we know. Just as every body consists of a head, two arms, a trunk, two legs, etc., so does every living person consist, among other features, of a personality, a deeply imprinted persona through which he is made known no less to himself than to others, and without which he would not be. It is silly, therefore, to say, for example, “Let’s take off our masks and be natural!” And yet – there are masks and masks. There are the masks of youth, the masks of age, the masks of the various social roles, and the masks also that we project upon others spontaneously, which obscure them, and to which we then react.
Joseph Campbell in Myths to Live By
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Pearls from artists* # 598
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
For art to appear, we have to disappear. This may sound strange, but in fact it is a common appearance. The elementary case, for most people, is when our eye or ear is “caught” by something: a tree, a rock, a cloud, a beautiful person, a baby’s gurgling, spatters of sunlight reflected off some wet mud in the forest, the sound of a guitar wafting unexpectedly out of a window. Mind and sense are arrested for a moment, fully in the experience. Nothing else exists. When we “disappear” in this way, everything around us becomes a surprise, new and fresh. Self and environment unite. Attention and intention fuse. We see things just as we and they are, yet we are able to guide and direct them to be one just the way we want them. This lively and vigorous state of mind is the most favorable to the germination of original work of any kind. It has its roots in child’s play, and its ultimate flowering in full-blown artistic creativity.
Stephen Nachmanovitch in Free Play: Improvisation in Life and Art
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Pearls from artists* # 595
Film still from “Barbara Rachko: True Grit,” directed by Jennifer Cox, Moto Films LLC
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
One of the great paradoxes of the writing life is that our words – chosen carefully, so thoughtfully, with deep focus and concentration – those words once on the page go dead on us. Language is ours only when we are forming sentences, moving elements around, grappling with punctuation, speaking words aloud, feeling them on our lips. While we are shaping a scene into something we can hear and touch and see, that scene lives and breathes. We are inside language like painters, we are working in our medium: the tempera, the thin line, the wet oil on canvas, still in process, still alive.
But once we commit – once those words dry like paint, are affixed to the page – it becomes nearly impossible to see them. This? We think to ourselves. Our most loathsome critic emerges with a swirl of her cape. Really? What the hell is this? The sentences appear to have been written in another language – a dark dream language, tucked into some musty, inaccessible corner of our psyche. Attempting to discern its meaning is a bit like looking at our own face in the mirror. It is at once so familiar as to be invisible, and so intimate that we turn away, baffled, ashamed.
Can we ever see ourselves, really? Can we read ourselves?
It is a powerful conundrum because without the ability to see our writing afresh we cannot do the necessary work. How do we know whether a problem lies with the work, or with our inability to enter it? We need clarity, but not coldness. Openness, but not attachment. We want optimism, but that optimism must not go hand in hand with discernment. We’re not looking for a cheerleader, nor a fault-finding judge. We want to read ourselves with equanimity.
Dani Shapiro in Still Writing: The Pleasures and Perils of a Creative Life
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Q: Can you explain how your current work relates to Jungian archetypes?
In progress: “Wise One,” soft pastel on sandpaper, 58” x 38”
A: Here’s an example. The passage below is from Carl Jung: Knowledge in a Nutshell by Gary Bobroff.
The Wise Old Man or Woman is a figure found throughout folklore and mythology. They possess superior understanding and also often a more developed spiritual or moral character. Frequently, such characters provide the information or learning that the Hero needs to move forward in their quest. In Star Wars, Ben Kenobi plays the teacher to Luke, introducing purpose and knowledge into the young Hero’s life. Where the Hero brings drive, courage, and direct action, the Wise Old One introduces the importance of the opposing values of thought and questioning. Jung describes it thus: ‘Often the old man in fairytales asks questions like who? Why? Whence? Wither? For the purpose of inducing self-reflection and mobilizing the moral forces.’
The Wise One may appear in disguise to test the character of others. In the second Star Wars film, The Empire Strikes Back (1980), Luke’s mentor Yoda does not reveal himself as such when they first meet. He waits, asking questions that test Luke’s motivation for being there. Jung associated the Trickster archetype with the Wise One, and the use of disguise emphasizes this correlation.
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Pearls from artists* # 540
*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 Wise Old Man or Woman is a figure found throughout folklore and mythology. They possess superior understanding and also often a more developed spiritual or moral character. Frequently, such characters provide the information or learning that the Hero needs to move forward in their quest. In “Star Wars,” Ben Kenobi plays the teacher to Luke, introducing purpose and knowledge into the young Hero’s life. Where the Hero brings a drive, courage, and direct action, the Wise Old One introduces the importance of the opposing values of thought and questioning. Jung describes it thus: ‘Often the old man in fairytales asks questions like who? Why? Whence? Wither? For the purpose of inducing self-reflection and mobilizing the moral force.’
The Wise One may appear in disguise to test the character of others. In the second “Star Wars” film, “The Empire Strikes Back” (1980), Luke’s mentor Yoda does not reveal himself as such when they first meet. He waits, asking questions that test Luke’s motivation for being there. Jung associated the Trickster archetype with the Wise One, and the use of disguise emphasizes this correlation.
Gary Bobroff in Carl Jung: Knowledge in a Nutshell
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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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Pearls from artists* # 336
Barbara’s studio
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Beauty and symbol are the two faces of the numinous, that enigmatic force that bestows upon certain things, places, and moments an otherworldly power. It is the combination of radical beauty and symbolic resonance – of apparition and death – that makes aesthetic objects so overpowering. While at the surface there may appear to be an insurmountable difference between a Shinto shrine and a Tom Waits concert, both use beauty and symbol to confront us with what is strange and sacred in life. Their similarity is as profound as their differences.
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* # 158
“Dichotomy,” 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.
It is the artist’s innate sensitivity that makes him special and different from other professionals. Society expects the artist to be more compassionate and understanding in order to bring out that which will enlighten, inspire and encourage life in his work. His vocation should not just be art for art’s sake.
Where the average person sees an old beat-up shark, the artist sees a symbol of beauty in aging and imagines bringing out those qualities that the shark has sheltered over the ages by means of artistic creation. To the intelligent and sensitive artist, the homeless man lying on the street corner is a symbol that reminds us of what we, as a society, should do to better our living.
Sensitivity comes into play when leaves that appear to the general viewer to be uniformly green are seen by the sensitive artist to be different shades, tones and nuances of green. Without sensitivity, special and important characteristics of nature will be out of sight and out of reach to the viewing layman. Only the obvious, the average and the common will reveal themselves to the insensitive artist. The endurance of certain works will depend on what the artist has captured with the help of his sensitivity and because of the ideas behind the work.
Samuel Adoquei in Origin of Inspiration: Seven Short Essays for Creative People
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Pearls from artists* # 110
Barbara’s studio
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
A well-lived life should be worth attention. At the very least, you should find your own story engaging. In presenting yourself to yourself and others, then, you should keep in mind the rules that good playwrights follow. Like a good character – you should be making choices that are explicable – choices that appear to be coming from a mind in working order. Your choices should be reasonably coherent with each other, also, so as to support the thought that there is a real person – you – behind those choices.
Paul Woodruff, philosopher, quoted in What’s the Story: Essays about art, theater, and storytelling by Anne Bogart
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Pearls from artists* # 49
Untitled, 24″ x 24″ chromogenic print, edition of 5
* 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 beauty of art is better, “higher,” according to Hegel, than the beauty of nature because it is made by human beings and is the work of the spirit. But the discerning of beauty in nature is also the result of traditions of consciousness, and of culture – in Hegel’s language, of spirit.
The responses to beauty in art and to beauty in nature are interdependent. As Wilde pointed out, art does more than school us on how and what to appreciate in nature. (He was thinking of poetry and painting. Today the standards of beauty in nature are largely set by photography.) What is beautiful reminds us of nature as such – of what lies beyond the human and the made – and thereby stimulates and deepens our sense of the sheer spread and fullness of reality, inanimate as well as pulsing, that surrounds us all.
A happy by-product of this insight, if insight it is: beauty regains its solidity, its inevitability, as a judgment needed to make sense of a large portion of one’s energies, affinities, and admirations; and the usurping notions appear ludicrous.
Imagine saying, “That sunset is interesting.”
Paolo Dilonardo and Anne Jump, editors, Susan Sontag At the Same Time: Essays and Speeches
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