Blog Archives
Pearls from artists* # 710
Shamans performing a ‘safe travels’ ritual for our group at Tiwanaku, Bolivia
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on
Mental health not only exists on a spectrum but it is also often culture-specific. Revered healers and sages in one country are the ‘crazies’ in another. Context determines whether we will be treated for illness, or simply considered ‘eccentric’ and left alone. Many who struggle to hide their differences, go against their own nature, and contort themselves into an acceptable demeanor to fit in, until they break down or die, undiagnosed.
Kate Kretz in Art From your Core: A Holistic Guide to Visual Voice”
Pearls from artists* #561
*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 most powerful symbols draw profound reactions from us. The symbolic images in great art attract and fascinate us; they stir our souls and move us beyond what can be easily expressed; ‘their pregnant language cries out to us that they mean more than they say.’
The unconscious produces symbols as part of a natural process within us. These images emerge out of the context of our lived experience… Jung saw the meaning-making process as one that not only requires attendance to the real context of our lives and history, but also involves profound inner listening. It asks us to use our rational capacities, but also our feeling and imaginal ones.
Symbolic images redirect our psychic energy, bringing together conscious and unconscious material and producing the lessening of conflict. In this way, they activate a transcendent function within the psyche. We experience this as the discovery of personal meaning and healing. This transformation is not the result of formulaic operations, but rather is a dynamic process that requires our authentic and vulnerable participation. The process challenges the whole of who we are and requires deep moral effort. That the unconscious would produce moving, powerful compensatory symbols inside us at all points to a fact that our culture may not have fully grasped – that there is a force working within us which is always driving us towards healing growth and greater consciousness… Despite our suffering, the psyche is always ultimately seeking both a healthy homeostatic balance and our ever-unfolding growth and unique development.
Gary Bobroff in Carl Jung: Knowledge in a Nutshell
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Pearls from artists* # 467
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
As students confronted with images of India through film and photography, we are challenged to begin to be self-conscious of who we are as “seers.” Part of the difficulty of entering the world of another culture, especially one with as intricate and elaborate a visual articulation as India’s, is that, for many of us, there are no “manageable models.” There are no self-evident ways of recognizing the shapes and forms of art, iconography, ritual life and daily life that we see. Who is Śiva, dancing wildly in a ring of fire? What is happening when the priest pours honey and yogurt over the image of Viṣṇu? Why does the woman touch the feet of the ascetic beggar? For those who enter the visible world of India through the medium of film, the onslaught of strange images raises a multitude of questions. These very questions should be the starting point for our learning. Without such self-conscious questions, we cannot begin to “think” with what we see and simply dismiss it as strange. Or worse, we are bound to misinterpret what we see by placing it solely within the context of what we already know from our own world of experience.
Diana L. Eck in Darsan: Seeing the Divine Image in India
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Pearls from artists* # 439
New York Harbor
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Art is a way of preserving experiences, of which there are many transient and beautiful examples, and that we need help containing. There is an analogy to be made with the task of carrying water and the tool that helps us do it. Imagine being out in a park on a blustery April day. We look up at the clouds and feel moved by their beauty and grace. They feel delightfully separate from the day-to-day bustle of our lives. We give our minds to the clouds, and for a time we are relieved of our preoccupations and placed in a wider context that stills the incessant complaints of our egos. John Constable’s cloud studies invite us to concentrate, much more than we would normally, on the distinctive textures and shapes of individual clouds, to look at their variations in colour and at the way they mass together. Art edits down complexity and helps us to focus, albeit briefly, on the most meaningful aspects. In making his cloud studies, Constable didn’t expect us to become deeply concerned with meteorology. The precise nature of a cumulonimbus is not the issue. Rather, he wished to intensify the emotional meaning of the soundless drama that unfolds daily above our heads, making it more readily available to us and encouraging us to afford it the central position it deserves.
Alain de Botton and John Armstrong in Art as Therapy
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Pearls from artists* # 420
‘Science in Surrealism,” published by Gallery Wendy Norris
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
During the early period of Einstein’s great fame, which began in 1919, Breton wrote an essay for the first one-man show in Paris of Max Ernst. There, for the first time, he expressed what would become the central mechanism of Surrealism’s theory of poetry: the experience of ‘disorientation,’ engendered by what Breton called ‘the marvelous ability to reach out, without leaving the field of our experience, to two distinct realities and bring them together to create a spark.’ Perhaps in search of authorization, Breton gave this definition in the context of the ‘separate systems of reference’ posited by Einstein’s Relativity. This, Breton argued, helped make sense of weird juxtapositions to be found in Ernst’s collages of the time, shown in Paris in the same year that the German to French translations of both Einstein’s Relativity: The Special Theory and the General Theory and [Sir Arthur] Eddington’s, Space, Time, and Gravitation were published. This in turn gave Breton and his friends a glimpse of the ‘real’ world ushered in by the new physics.
“Sibylline Strangeness: Surrealism and Modern Physics,” by Gavin Parkinson in Science in Surrealism, published by Gallery Wendy Norris
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Pearls from artists* # 418
A Remedios Varo Plate from “Science and Surrealism”
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
… both Surrealism’s birth and infancy coincided with probably the most momentous period in the history of physics. The first Surrealist text, written by Andre Breton and Philippe Soupault and titled Magnetic Fields, deployed the spontaneous technique of ‘automatic writing,’ which supposedly allowed direct access to unconscious material. It appeared in 1920 but was written in the previous year, coinciding with the expedition led by the English astrophysicist, Arthur Eddington, to observe the solar eclipse from the island of Principe off the west coast of Africa. It was this journey that proved predictions set out in Einstein’s General Theory of Relativity (1916) about the gravitational deflection of light by the sun. Eddington’s experiment led not only to Einstein’s instant, mythic status as the ‘new Copernicus’ and the swift popularization of Relativity, but more specifically its appearance in the early theoretical writings of Surrealism’s principle spokesman, Breton, which helped lay the foundations of the movement. Breton’s subsequent manifesto texts of 1924 and 1929, extending his discussion of what he deemed the narrow, restrictive logic of Western though, can be situated within the same historical context that bore the revolutionary discoveries of quantum mechanics, culminating in 1927.
“Sibylline Strangeness: Surrealism and Modern Physics,” by Gavin Parkinson in Science in Surrealism, published by Gallery Wendy Norris
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Pearls from artists* # 407
“Survivors,” soft pastel on sandpaper, 20″ x 26″ image, 28 1/2″ x 35″ framed
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
In the images [the paintings of the Chauvet cave in southern France] this prehistoric people have bequeathed to us, we get a glimpse of something like a shared humanity, but we also gaze into a stranger part of ourselves, something reaching to the depths. Since we do not know the context in which the paintings were made, we cannot in good faith chalk them up to some clear pragmatic end. We are seeing art in its naked state, deprived of any discernible appropriation. This can trouble our secular sensibilities since it confronts us not just with the mysteries of nature, but more strikingly still with the riddle of the presence of such things as us in the otherwise coherent physical world. Given the fact that the molecular chemistry that makes life possible is the same throughout the cosmos, would finding works of art on Mars or a remote planet be any more uncanny than finding them here on Earth?
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* # 406
With “Avenger,” soft pastel on sandpaper, 58” x 38” image, 70” x 50” framed
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
If we really are due for a shift in consciousness, it is incumbent upon each of us to “be the change,” in Gandhi’s famous phrase. Nothing is written in the stars.
Art is a testament to this way of thinking, because every great work of art is made, not for an abstract audience, but for the lone percipient with whom it seeks to connect. The symbols that compose artistic works are not static objects but dynamic events. As such, they can only emerge within a field of awareness, that is, within the context of a life being lived. It is therefore by approaching the work of art as though it were intended specifically for you – as though the artist had fashioned it with you in mind every step of the way – that you can turn the aesthetic experience into an engine of change in your own life and in the lives of those around you.
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* # 318
“Conundrum,” 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.
We tend to see our “personal tastes” as positive personality traits, whereas they could just as well indicate limitations that we might overcome given the right opportunity, the appropriate context, and a little courage. Each person’s unique take on reality will no doubt favor certain aesthetic experiences over others, but it may be that the world is filled with potential aesthetic experiences that our “tastes” prevent us from having for no good reason.
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* # 313
Barbara and Tomas in Panajachel, Guatemala
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Proclaiming that the object in Surrealism was fundamental, [Andre] Breton suggests a radical transition in surrealist creation, one that liberated the poet-artist from all constraints in the making of the artistic object. Breton’s text calls for a “revolution of the object,” suggesting that in the placing of an object into a new context, and thus attributing it with a new meaning – also called a “detournement” – which takes precedence. Drawing in his interpretation of Hegelian subject-object relations, Breton describes the “object” as a work of art that relies on a philosophical procedure, affirming the surrealist process as one that is realized in the experience of apprehending the object through a dialectical method. Citing the work of Marcel Duchamp and Max Ernst, Breton explains that an object may become a product of surrealist creation through the simple “manipulation” of it. Here ”manipulation“ is defined as a procedure which reveals the object in its original and new state at the same time. If taking an object out of its original context and placing it in a new space creates the potential for a creative act, then this text seems to validate the surrealist practice of collecting. As the collector acquired objects and unites them in a gallery or a home, they assume new significance contingent upon their physical juxtaposition to other objects.
Moon Dancers: Yup’ik Masks and the Surrealists, edited by Jennifer Field, Introduction by Christina Rudofsky
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