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All of the Above


On one of the rare weekends this summer we weren’t camping, my husband and I attended our church’s outdoor service. We sat beneath an umbrella on a beautiful morning, the sky broad above us. Our friend, Niesje was leading worship. Before beginning a song about bringing Heaven to Earth, she reminded the congregation that, with God, anything can happen. 


God often speaks to me in wordplay (I like to call Him the Wordsmith). As Niesje spoke, I heard in my heart the phrase “all of the above.” Such words and phrases usually arrive simultaneously with layers of meaning, and it can take me a moment to unfurl them. One layer to “all of the above” was Heaven, as in: all of what is higher, all of what is possible. At that moment, beneath the expansive sky, I was reminded of the vastness of possibility. 


But “all of the above” also referred to that pesky option on multiple-choice tests. 


I was never a good test taker. I could study, and I did—hard. But because I didn’t have the knack of knowing what test makers expected, I spent way too much time trying to memorize things instead of learning their context and how they worked together. 


When required to answer essay questions, I could “show” my work and explain nuances, which helped. But for multiple choice tests, there is just one right answer. Pretty black and white. Unless there is the shades-of-gray option D: All of the above. 


In school, I loved and hated “all of the above.” It meant there was more than one correct answer (which I secretly believed about most everything). But it also meant I’d have to know the subject well enough to know that A, B, and C were all correct, too. 


That Sunday beneath the Heavens, I recognized that I’d been slipping back into old patterns of limited, either/or thinking—of believing I’d have to choose just A, B, or C. I was reminded that God is big enough to be both/and—even big enough to offer an alphabet-length set of options and for all of them to be possible! He is big enough to offer all of the above.


I was recently reading about dialectics, which is basically a fancy way to say “both/and” thinking. It’s the paradox of seemingly contradictory things being true, like feeling sad and hopeful at the same time. In other words, there is usually more than one “correct” answer—or at least more than one way to arrive at it. 


Life will throw tests at us—both essay and multiple choice. But it helps to remember that God offers more answers than any test key. It also helps to remember that He is not sitting around in Heaven with a big red pen, waiting to tally our mistakes and write a low score across our lives. In fact, I have a feeling God isn’t really into tests. Humans? For some reason, we seem to like them. So here’s a test on subject matter I’m trying not to memorize but to learn, to embody: 


A. God is not a test maker, waiting to fail us


B. God is love, and love is BIG: bigger than our closed either/or thinking and bigger than our most open and noble imaginings


C. He invites us to dream with Him and Heaven—to get to know Him well and to embrace the mystery of what we do not know


D. All of the above

 

 

Truth Teller Tribe Returns

During my 40 some years of being an artist and teacher, Tribes of Truth Tellers have manifested themselves in many ways.

I taught Sculpture for many years in public schools and tall, cylindrical sculptural forms showed up in paper maché and clay forms. It was so fascinating to see the variety of expressions that resulted when a challenge was put forth to 30 students and they found 30 ways to express it. I worked along with them in order to teach technique. As always happens, we all inspired each other to make our sculptures unique.

The Tribe has also shown up in layered textural acrylic paintings and in collaged, cut, and layered painted paper forms. These two new ones are acrylics painted on paper with a forest in mind. However, the Tribe inserted itself into my consciousness, so I cut them free from each other and re-assembled them on painted wooden panels. I also cut a tree from another painting to add to the mystery.

There they were in all their glory, telling me Truths I hadn’t known before. As it turns out, the story they tell each viewer is specifically tailored to each individual.

SOSA Meetings Resume!

SOSA Meetings Resume Next Month

Our first SOSA meeting in over a year will be August 23rd, 7 pm, at the Medford Public Library!  Central Art Supply will come to show us some of the new products we may have missed during our hiatus.

Please note the library doors lock at 7pm.

Grants Pass Artist Call – Deadline August 4!

Grants Pass Artist Call for the Art Box Project!

$250 stipend and great exposure 

Grants Pass Artist Call for the Art Box Project! Come be a part and add to the beauty of our City with your talent in the arts. The City of Grants Pass seeks local artists to add a splash of color via direct painting or digitized vinyl wrap, and to be a recognized participant in the City’s “Art Box” project.

Show the City your creative vision of what makes our town so special and unique through fresh colorful scenes, abstract graphics or even dramatic photography.

We are funding this fun assignment. We will pay each selected artist $250 to embellish a utility box on 7th Street in downtown Grants Pass. In our first campaign of 5 separate boxes, the opportunity is limited, so please fill out and submit your application before the August 4th deadline. We look forward to seeing your ideas.

A special thank you to the following sponsors:

Fourway Community Foundation logo - Grants Pass Artist Call
Josephine County Cultural Coalition - Grants Pass Artist Call

Susan Seereiter
Business Advocate OcED
www.grantspassoregon.gov
(541) 450-6014 (Direct)
City of Grants Pass
101 NW A Street
Grants Pass, OR 97526

Frank Bowling

Texas Louise, Frank Bowling, acrylic on canvas, detail

You can get a powerful overview of Frank Bowling’s work at Hauser and Wirth on 22nd St. in Chelsea. His efforts in moving paint around can be epic, but he also imported into his abstract expressionist technique images from the world map. A triptych visible as you walk into the gallery shows three images, not of Africa, but of South America, repetitive as a Warhol portrait, but in subtle and rich earth tones, striking and simple. The show runs to the end of July. From the gallery’s website:

The exhibition charts Bowling’s life and work between the UK and the United States. Born in Guyana (then British Guiana) in 1934, Bowling arrived in London in 1953, graduating from the Royal College of Art in 1962. He later divided his time between the art scenes in London and New York, maintaining studios in both cities. London is the city where Bowling trained as a painter and achieved early acclaim. New York is the city that drew him to itself at the height of the Civil Rights movement, where he became involved in discussions of Black Art – New York was a place of fresh energy and ideas for an artist in search of new ways to make paintings.

Brief Beauty

So brief, these.

So long from seed to blossom

then so quick to drop their petals.

But worth the pink while.

Santelli, from the vault

Bill Santelli, Appearance of White, acrylic on canvas at his home

I saw this painting, Appearance of White, completed years ago, at Bill Santelli’s home on my recent visit for coffee with him and Bill Stephens. I was stunned by the mastery of his paint handling here, the restraint of the color, and the rigorous simplicity of the composition. It looks like a visualization of both an internal state of illumination but also simply an evening sky, with the abstract and representational elements so resolutely distinguished from each other, Santelli forces them to wrestle for dominance, the black geometry jutting up from below and also sweeping down across what seems to be a beautifully, naturally executed image of a cirrus-swept evening sky. The long black rectangle, like a squeegee, seems to swipe across the sky from the upper corner, turning that muted purple atmosphere to rusty orange, as if the sun has broken through just at the horizon to immediately tint everything with one last memory of warmth. The angular black voids reach a minor truce with this abstract sky in the bottom right corner, where the sky bleeds into the black and offers a gradual, lovely but precipitous fade into night. The little strip of white, along the edge of that squeegee blade, hints at a greater illumination, and I imagine it takes pride in the fact that the title’s more interested in it than anything else in the painting.

Chance, the painter

Gerard Richter, the Cage paintings.

In the May issue of AEQAI, Ekin Erkan makes an interesting argument against the role of chance in Gerhard Richter’s paintings. He’s responding to an exhibit of Richter’s Cage paintings, a series of abstracts produced according to John Cage’s guidelines for composing music randomly. This sounds like a dry and cerebral exercise, but the paintings themselves are anything but. They’re gorgeous, in large part because, like Rothko, they reach back and employ some of the basic structures of landscape painting and conceal/utilize them in these square fields of smeared, squeegee’d paint. What’s most powerful about this particular series is Richter’s lyrical restraint in the use of color. Deep, rich, and subtle blues and greens peer at you through the gray fabric, the haze, that dominates a canvas. You feel as if you are trying to find your way through a wilderness in the fog, where you get disorienting, tantalizing glimpses of the forest’s beauty, while thoroughly lost. In other words, Richter’s abstraction here seems much more rooted in the the brain’s prehistoric training to look for sky, horizon, land and water, the brain’s predisposition to spot both predator and prey. It isn’t hard to imagine a horizon line across the center of these canvases and see woods, sky, reflections in a lake, evoked by the smears of Richter’s intentionally limited palette.

Erkan seems intent on debunking the role of chance, the “aleatory” element in the production of these, or any paintings, because what evolves in the process of making them has been structured and determined in large part by the rules, conscious and unconscious, the artist observes in the use of paint. This is accurate, and applies even to Jackson Pollock’s drip paintings, which have to be the most random canvases ever produced. But any painter knows how, in its most crucial ways, a particular painting is utterly unrepeatable. The exact proportions of paint in any mixed color will always be subject to the accidents of mixing them in the heat of a session at the easel: there is no way to precisely duplicate anything that happens in the execution at any point in the making of a painting. The Pointillists may have tried. Conceptual artists who simply write out the instructions for the production of a particular work, like Saul LeWitt, might be said to have eliminated chance from the game. Or someone who devised elaborate, scientific guidelines for how to mix favorite colors and how to apply them. Yet ordinary mortals who have only once done an entire painting in one sitting, alla prima, know how magical the process can be when it turns out exceedingly well. What goes into these results, what produces them, remains mysterious: a certain intense quality of attention, a compelling desire, a hunger, to put certain colors in certain ways on a canvas, a certain level of pleasure in the unfolding results that intensifies the desire, and so on, all of which have as much to do with unrepeatable happenstance as they do with conscious control over the process itself. In other words, it’s a state of flow, which is as difficult to achieve as a great painting–they are one and the same, the flow and the outcome of it. Yes, years of practice and discipline make it possible. Yes, it’s the outcome of rules and intentions. But no, it is not without dozens or hundreds of unpredictable and happy accidents, unrepeatable because they weren’t learned and can’t be taught. What’s most crucial in a great painting isn’t the outcome of empirical knowledge and can’t be predicted: otherwise you could teach anyone with a certain level of skill how to make a great work of art. The act of painting can also involve moments of despair when the entire thing seems hopeless and lost only to emerge again in success–by misdirections you find your direction, to paraphrase Hamlet. None of which is predictable. The unintentional results, the moments and outcomes that surprise the artist, as well as the viewer, are what make painting such a life-affirming calling, why it is a quest, not a job.

There’s a great summary of John Cage’s approach in the essay:

What is distinct in Cage, and something difficult but not impossible for a visual artist interested in “chance” to capture, is that in Cage’s “chance” works—e.g., Music of Changes (1951), Two Pastorales (1951-2), Seven Haiku (1951-2), For M.C. and D.T. (1952)—Cage utilizes a compositional tool over which he does not have control. In 1958, Cage introduced his ideas regarding indeterminacy in Darmstadt, Germany, in a lecture entitled “Composition as Process.”[1] At this period of his life, Cage had discarded the ideas and methods underlying his earlier compositions, which had included: numerical structures, considered improvisation, unambiguous notation, and preconceived form. In this lecture, Cage presented his ideas of “non-intention.” In “Composition as process,” Cage lectures on composition that is indeterminate with respect to its performance, remarking that:

“… [t]hat composition is necessarily experimental. An experimental action is one the outcome of which is not foreseen.”[2]

“… [t]he early works have beginnings, middles, and endings. The later ones do not. They begin anywhere, last any length of time, and involve more or fewer instruments and players. They are therefore not preconceived objects, and to approach them as objects is to utterly miss occasions for experience.”[3]

“… constant activity may occur having no dominance of will in it. Neither as syntax nor structure, but analogous to the sum of nature, it will have arisen purposelessly.”[4]

If Cage aims at music which is unforeseen and purposeless, it is because this music is free from the intentions and expressions of the composer’s mind. But this is not something simply left up to improvisation—for one’s “feeling” of being a conscious driver of their artistic process does not mean that they are not acting out of intention, wittingly or not. Thus, Cage implemented models for the realization of this kind of music.[5]

Chance in music, and in visual art, cannot simply “happen” due to the improvisational whims of the artist and their “feeling” of not being in control. It is necessary to provide a mechanism within which it will operate. Thus the composer of a “chance work” or the artist of a “chance painting” must first design some system in which chance has a role to play. A system must therefore provide for certain “givens,” or fixed elements: e.g., collections of musical materials that are to be manipulated, such as the overall structure of the work. This system must have a collection of rules or procedures to be followed so as to produce the final score (or painting), where these rules draw upon the given materials and structures to make decisions based on some random factor, such as the toss of a coin or a computer-generated random number.

Designing the system in which chance has a crucial role in the outcome is not the same as controlling the outcome, nor does it create the other extreme, where the results are entirely random. Painting is a balance between intentions and fortuitous accidents. The optimum spiritual or mental state for an artist to achieve while painting is a perfect balance between what can be predicted and repeated and what cannot–like a surfer staying upright on an enormous wave. What makes a painting strong, up to a point, can be duplicated again and again–what makes it great is another matter entirely. And that factor may not entirely be aleatory, but it can’t be controlled. It’s a gift.

Incomprehensible beauty

Woman in White, Picasso, oil on canvas, 1923

If you can say what beauty means, then you’ll be able to explain what any great painting means. But, as Iris Murdoch observed, the more clearly you see beauty, or truth, or goodness, the more mysterious it becomes, the more inaccessible to the easy manipulations of reasoning–and the more it becomes something you serve rather than understand and control.

The reactionary, neoclassical work Picasso did after the cataclysm of World War I represents his greatest and most heartfelt struggle to capture what drove him to paint again and again: the beauty and allure of women. He expressed this in so many ways, some far more impressive in hindsight than others.  In the neoclassical work, his only showmanship was in easy ability to convey profound gratitude through a series of edges drawn with brilliant, childlike simplicity and proportion. I came upon this example during my visit to the Metropolitan Museum of Art recently. Every time I see work like this from the past, I feel I’ve never really fully appreciated it until now, which is exactly how I felt when I saw another example of this period and style from Picasso at my last visit to LACMA . In such a delicate image, I am always surprised, up close, to see how rough he could be in the way he applied the paint, applying it more like joint compound or spackle, smeared, scraped, and generally handled with expedience and no regard whatsoever for how the marks will look up close. Velasquez and Sargent would weep at his heedlessness, and I almost did as well, but not in disappointment. Picasso’s gift was nearly unique, a line as rare as Ingres, but there’s so much more heart here, so much more of a surrender to the essential mystery of what he’s yearning to show you. Beauty like this silences you on the spot, this post notwithstanding.

Anyone who wants to understand Picasso’s comment, sent along to me months ago by Bill Santelli, about the meaning of painting has only to look at Woman in White to understand that a great painting can be utterly meaningless and also the embodiment of everything you most need to see:

Everyone wants to understand painting. Why not try to understand the songs of a bird? Why does one love the night, flowers, everything around one, without trying to understand them? But in the case of painting people have to understand.

From Christian Zervos, “Conversation avec Picasso” in Cahiers d’art, 7/10, Paris, 1935, p. 178

Insalaco transformation

Tom Insalaco, one in his new series of studio paintings

For quite a while now, Tom Insalaco has been working on a suite of paintings that remind me of the world Braque inhabited–both pictorially and spiritually–at the culmination of his career when he was painting abstract images of his studio. Braque spoke in his notebooks about transformation as the essential thrust of painting: to take what’s seen and magnetize paint around the imagery the visible world lodges in your soul. Insalaco has immersed himself in painting after painting of artists at work in various studios, finding sources in films on the Internet and then transforming what he observes into what could be interpreted literally as double-or-triple exposures, scenes superimposed upon one another. But he’s after something outside time and space, indefinable, one’s true life, in accessible to the daily conscious mind. And focusing on the studio as the portal, a window, into this extra-temporal reality, he’s trying to get at why we paint at all. It isn’t to change the world. It’s to witness what’s actually there, everywhere, inaccessible to our chattering, busy minds. Of course, every painter I know and love is trying to do exactly the same thing, but in his or her own way.

Here what appears to be a dancer either stretches or practices in the center of the painting. Layered over this, a remote scene of a performance on stage, a singer or actor, like a remote, lonely puppet, and finally what gives the painting its structural coherence, a studio where two sculptors are working from a nude male model. What’s easy to miss is what appears to be a little quote from Velasquez, as it were: a slightly jumbled hint at Las Meninas, maybe the greatest studio painting in Western art. Insalaco didn’t consciously put that there, but he saw the unintentional reference himself, when I pointed it out. The seated woman in the foreground seems part of the scene with the dancer. Everything melds together into a unity that has its own dreamlike disengagement from familiar time and space, which is Insalaco’s true north, the disorienting transcendence of the surrealists, but closer to Chagall’s ecstatic Cubist-influenced dreams of his love for Bella, his heart’s home, where gravity knocked but never got in. Time here is Proustian, and space is both as small as the amount occupied by a mosquito arrested in amber and as large as the Milky Way.