the art of nondual nonfinito

A review by Jonathan Jones recently posted at The Guardian – The definition of artistic greatness: Unfinished … Works from the Courtauld Gallery – has prompted me to reblog this post from wonderingmind studio First the post, then some tasters from the review.


 

Cézanne and the art of nondual nonfinito.

Or – getting emptiness exactly right

 

Paul Cézanne - La Montagne Sainte Victoire, vue des Lauves

La Montagne Sainte Victoire vue des Lauves, 1901 – 06, Paul Cézanne

 

As Cézanne aged, his paintings became filled by more and more naked canvas, what he eloquently called nonfinito. No one had ever done this before. The painting was clearly incomplete. How could it be art? But Cézanne was unfazed by his critics. He knew that his paintings were only literally blank. Their incompleteness was really a metaphor for the process of sight. In these unfinished canvases, Cézanne was trying to figure out what the brain would finish for him. As a result, his ambiguities are exceedingly deliberate, his vagueness predicated on precision. If Cézanne wanted us to fill in his empty spaces, then he had to get his emptiness exactly right.

For example, look at Cézanne’s watercolors of Mont Sainte-Victoire. In his final years, Cézanne walked every morning to the crest of Les Lauves, where an expansive view of the Provençal plains opened up before him. He would paint in the shade of a linden tree. From there, Cézanne said, he could see the land’s hidden patterns, the way the river and vineyards were arranged in overlapping planes. In the background was always the mountain; that jagged isosceles of rock that seemed to connect the dry land with the infinite sky….

And yet the mountain does not disappear. It is there, an implacable and adamant presence. The mind easily invents the form that Cézanne’s paint barely insinuates. Although the mountain is almost literally invisible – Cézanne has only implied its presence – its looming gravity anchors the painting. We don’t know where the painting ends and we begin…

– Jonah Lehrer: Proust Was a Neuroscientist

 


 

Michelangelo - The Awakening Slave ca 1520 - 1523

The Awakening Slave, 1520 – 23, Michelangelo

 

The greatest works of art in the world are unfinished. This is not a provocation. Leonardo da Vinci’s dreamlike, infinitely suggestive sketch of a painting The Adoration of the Magi, Michelangelo’s tortured Prisoners struggling to attain human form from blocks of rough-hewn marble, Cézanne’s fragmentary, unending studies of Montagne Sainte-Victoire – for me these unfinished masterpieces literally are the definition of artistic greatness.

 

Leonardo da Vinci - Adoration of the Magi

Adoration of the Magi, 1481, Leonardo da Vinci

 

When artists like Cézanne, Monet and Degas started leaving their paintings in an ambiguous and aleatory state in the late 19th century the bourgeoisie were shocked. Where were the immaculately detailed meadows full of identifiable flowers, the clinically exact nudes and historically accurate costumes they had come to expect?

 

Claude Monet - The Roses, 1925 - 26

The Roses, 1925 – 26, Claude Monet

 

Why is the unfinished such a powerful thing in art? The answer is in our minds. A brightly complete work of art leaves nothing for our brains to do. Unfinished art on the other hand provokes the imagination. It invites the onlooker to collaborate with it. Our relationship with the artist is suddenly much more intimate – Michelangelo’s chisel marks left on his incomplete statues are breathtakingly personal.

Less is more, and it is genius.

– Jonathan Jones

Unfinished … Works from the Courtauld Gallery, 18 June–20 September 2015


The absence invites the Presence. “It is there, an implacable and adamant presence.” The forms are barely insinuated, implied, yet they “anchor” the work, and the mind easily participates in the act of co-creation.

Where does the painter end and the painting begin?  Where does the painting end and the viewer begin?  Who can say?  This, as Jones observes, is the real genius of great art.


 

the philosophy of presence

 

NGV - Bushido - Way of the Samurai

 

Bushido: Way of the Samurai

National Gallery of Victoria to November 4

Sadly I won’t view this exhibition as I live too many hundreds of kilometres away. But I’m prompted to share a post about it here after reading a review by Christopher Allen last weekend, in The Australian newspaper. I always enjoy Allen’s reviews; he fleshes out his essays with asides that I’m often not familiar with. I learn much from him.

Japanese art and artisanship is, however, a familiar and deeply loved topic for me, having had the good fortune to spend time studying in Japan and working with extraordinary artisans there. The young Christopher Allen also spent time in Japan, and while I’m not sure whether his understanding of Zen was formed in those early years, it’s a joy to read his wise summation in his review of this exhibition.

To read the entire review please click through to the page at The Australian


 

NGV-Samurai-sword

 

What bows, arrows, swords, calligraphy brushes and teacups have in common … is the philosophy of Zen Buddhism. The word Zen is the Japanese equivalent of the Chinese Chan, in its turn an adaptation of the Sanskrit Dhyana, which means meditation or the meditative state of mind. This variety of Buddhist thought in particular seems to have absorbed much from Taoism, which emphasises stillness, attentiveness and awareness of the life of the natural world, and is the deepest inspiration of classic Chinese painting and calligraphy.

Zen teaches presence above all, inviting us to be in the here and now rather than distracted by memories, anticipations, desires and fears. This state of presence is constantly available to us, yet it is not something that we can want or aspire to, since the very act of desiring separates us from being in the present moment: to look for enlightenment, as a famous Zen saying goes, is like looking for an ox when you are riding on it. We only need to stop wanting and desiring and we will find it.

This philosophy of presence does not require one to live a monastic life; it is rather the spirit one can bring to all aspects of daily life, and for that reason Zen was able to become the spiritual philosophy of the samurai. Its relevance to the art of the bow, for example, was the subject of a book by Eugen HerrigelZen in the Art of Archery, originally published in German in 1948. The secret is in the direction of attention and in the elimination of self-consciousness; the archer must forget himself and think only of the target.

The principle is not hard to understand. You obviously cannot meditate if you are thinking “I am meditating”; the meditation starts when self-consciousness stops. Similarly with almost any craft: a potter, a pianist, a painter or a writer has to forget themselves and be entirely in the act. It is the same with swordsmanship, which superseded archery as the quintessential samurai art of war.

The great swordsman, as Zen writers such as DT Suzuki explain, achieves a state of emptiness, of “no-mind”, which alone permits the rapidity of reaction and the accuracy necessary to preserve one’s life and defeat the opponent. The conscious mind is simply too slow: it would get in the way of action.

Many famous samurai stories are about swordsmanship, two of which are illustrated here: in a triptych of ukiyo-e sheets by Kuniyoshi, the 12-year-old Ushiwaka, a prodigy of the art, overcomes the master warrior-monk Benkei at the Gojo Bridge (1839). And once again in a set of three sheets by Utagawa Yoshitora, Night Attack of Kumasaka (1860), we see the young samurai Yoshitsume single-handedly fighting off a band of brutal thugs.

 

Utagawa YOSHITORA: Kumasaka's night attack on Ushiwaka-maru at the Akasaka Post-station in Mino Province

 

The serenity of his expression and the refinement of his youthful features are contrasted with the grotesque types of the bandits, as he parries an attack from their leader with his fan while beheading one of his henchmen. The ­attackers are in a blind intoxication of rage; ­Yoshitsume is in the stillness of no-mind, so that to him each blow is executed with the slow deliberation of a calligraphy master composing the characters of a poem.

Christopher Allen


Images courtesy of the NGV website.

Top – Upper portion of a suit of Samurai armour.

Middle – Samurai sword

Bottom – Utagawa YOSHITORA
Japanese active 1850s-1880s
Kumasaka’s night attack on Ushiwaka-maru at the
Akasaka Post-station in Mino Province

1860 Edo, Japan
colour woodblock (triptych)


Eugen Herrigel –  Zen in the Art of Archery


I am becoming the paint itself

Barbara O’Sullivan
Whangarei, Aotearoa-New Zealand

 

Barbara O'Sullivan: No Beginning No End Of Beginning

No Beginning No End Of Beginning (detail)
6 panels, each 92 x 61 cm, PVC and Acrylic on canvas

 

The studio is the place where there are few rules and so my practice is based on the question ‘what will happen if’’?  Trying to pin down the opposites of figure and ground is fraught with the frustration of trying to solve a nonsensical problem, however, I have discovered that the language of paint is such a subtle and magical thing that it is able to speak for me.  The energy I bring to the painting studio is transmuted into the work itself and becomes the life of the paint.  Each time I lay down a colour, spread and mingle different tones, explore the effects of texture and make decisions about presentation, I am becoming the paint itself and it becomes my voice.  There develops an awareness that the paint, the painting and the painted merge into one and the sense of separateness dissolves.  The clear PVC sheet becomes a membrane, a thinly spread division between the temporal and spiritual, which then dissolves because it too, is empty.

– Barbara O’Sullivan


Continue reading at Barbara’s page in the artisans’ gallery

Source:  Extracts from Painting the Paradox of Emptiness – Barbara O’Sullivan’s dissertation for her Master of Fine Arts Degree.  This document can be downloaded from the artist’s website, and is highly recommended.

Images and text © copyright Barbara O’Sullivan

Website


ineffable: joy

Transcending cynicism and irony – new paintings by Claude Smith

 

Claude Smith: Joy

 

Claude Smith, a native New Yorker, has been committed to the process of painting for nearly fifty years.  Art, and painting in particular, has been a means of examining life, and his place in the world.  On what Smith calls his “path of obscurity”, he has chosen to explore the boundaries of life and death, form and emptiness, and impermanence.  His primary influences are Taoist philosophy, the natural world, Zen calligraphy, jazz, and the music of 20th century composers like Toru Takemitsu, and John Cage.

Smith’s current body of work emerged out of his dialogues with musician and writer, Richard Osborn. Smith was questioning the function of painting in today’s world, positing that photography, film, video, and audio were far more potent mediums for story telling, and for making social and political statements … leaving painting to do, what?  That discussion led Smith to examine the concept of “Joy”, which seems to be well represented in the realms of music, dance, theater, literature, and film, but conspicuously absent in the history of painting.  “Why is that?  Is it too difficult to access and find a means to express “Joy”?  Is it socially unacceptable?  Not hip enough?  Not cynical or hard-edge enough for today’s culture?, Smith wondered.

Never bound by art-world trends, Smith set sail for what was personally unfamiliar territory, in search of unspeakable joy and a way to authentically communicate his experiences.  The resulting series of paintings are visceral, energetic and joyful expressions of color, rhythm and form.

Gallery MUJO, 548 South Spring St, Los Angeles, Ca.
February 4-29, 2012. Reception: February 18, 5-8 p.m.
http://tinyurl.com/ineffableshow


Claude Smith’s website


miró, joy and claude smith

claude smith at the artisans’ gallery


the poet’s glance

Haiku is an open-eyed engagement with the word and with the world.  It is not so much what paints itself on the retina as what resonates – through one or more of the senses – with the human spirit.  Haiku moments, in all their purity, surprise us when – and only when – we have achieved passive, non-striving awareness.

– Gabriel Rosenstock
Haiku Enlightenment

 

 

sickle moon –

reaping

emptiness

 


Haiku by Gabriel Rosenstock

Image source


disappearing in the haiku moment

photo haiga

the haiku moment

a glimpse of a god