(Transcript: Written as a prelude to the painting session.)
I call upon this spring’s leaf buds to stand as emblems heralding a new era, an era of enchantment! wherein we learn how to see again with eyes more subtle than seems, more surprising than surface, more now than before. It is not sufficient to see the truth as only we have from our one perspective, for the truth not only deserves better, but is better and makes better worlds when lived inside. That is as if two artists were to draw a hand, and then call the other mad for representing it from a different angle! It is boring to be bored and to have heard and seen with neither thoughtful listens nor imaginative looks. Welcome to the World.
Let us take our time here like clay and raise the land beneath our feet into the mountain we so love. One cannot rest always in reception of the grace of good seeing, because one is not always open when resting. So there is a making. And in it the world is made better. If we choose to see our partner as us, as better, we make ourselves capable of receiving what they do have. We enhance the availability of the god or goddess, and thus work the myth into reality.
Recourse from the challenge is to lean upon our static, predictable, and comfortable selfhood. The way we understand the world when we lay back cleanly into our ego seat. And in this static seeing, our selves become stone and lose their malleability and we grow old and die all in one moment. But when does it suffice to be wedded to a stone rather than a god? A stone, a crone, a croak, married and alone! Of course it is easy to see the surface of things, but I’ll not let my partner be so simple a thing and neither should you. Not especially when we’ve got the raw skill set, willingness, desire, and authentic love to create a stronger, more meaningful experience, a plunge past the surface. Where the really good questions are asked.
This is not a call to illusion. Our words are already made up, and we already live inside of metaphors and symbols sets, so to call one version “reality” and the other “wishful thinking” is tomfoolery. And so there is a making.
A call to artists, as the call to adventure. If we are going to do anything, we had better make up our minds to do it well. So, let’s you and I insist upon exercising our mind’s eye to see Greatness through the practice of faith, empathy, and imagination. If we perceive a flaw in the other, let us then doubt the hater and not the god. Let us not try to change each other [we are both already hard at work at transcending our own demons]. (I hear your tossing in your sleep) Let us instead raise a fist to doubt rather than the other person’s character.
I trust you are sleeping well upstairs. I sat quietly for many minutes as I considered you, from the edge of our bed, and wondered at these ideas, of your croak and your god, and of my imaginative capacity to see them. Seeing has just become a new sort of verb. Seeing as a pushing forth, a loving the mountain as you walk it, a contemplative devotional and creative act, an engagement, an invocation. I would sit and write, and you would sit beside me and read, and we would speak of style and flow and timing and wording, but no — missing the point. There is a making. My king with a crown of big, bed hair would sit with his feet next to me, and I would touch his eyes with thinking. And he would see, and I would see. And he would hear, and I would hear. And together we would make something.
The nature of the will is one of the major problematics of life. Philosophers and artists have long labored to clarify the position we are in concerning the will. How much power does one person have? How much responsibility does one have in achieving for oneself the good life, and how can this be extended to others? How exactly are we situated in this world? To better understand the nature of will, artists, philosophers, and children open themselves up to opposition by treating it with a sense of play.
The child at play gives form to conflict, practicing “out in the open” in order to internalize what has been noticed in the external world, to gain understanding of self and situation. The forces driving conflicts between people are usually invisible, ideological, and unconscious, but once they are driving behavior, the child becomes aware yet lacks understanding. To develop a working model, or what Edith Cobb called a “world image,” the behavior is reproduced in experimental play.
Philosophers routinely reflect and do their thinking by surveying both sides of a problem. Socrates is the archetype for this. In his dialogues we often find Socrates asking questions normally thought to have obvious answers, questions like, “Do I want what is good?” As part of a chain of questions that bring the other’s inconsistencies of thought into higher resolution, he is surprisingly effective. Socrates often leaves his company in a state of shock from having lived so long under the aegis of certain beliefs and values without examining them.
Similarly, artists often present situations without explicitly taking a side. In crafting a story, an author takes all the time that’s required for viewers to believe and situate themselves in the whole driving conflict. In order to do this, they must give equal weight to opposing sides. Good is labored equally to evil. This cannot be understated. Evil is not run away from. The author must take a detached stance to good as well as evil, and the long process of crafting such a story is a redemptive process for the author, for in that time love has been taken to evil. The work is finished; now the conflict is felt by the reader, in all its natural complexity. And this is what the work offers that life tends not to: honor to the paradoxical complexity of living.
The feeling of conflict is not going to be novel for anyone. Life is difficult, long, a labyrinth. No map could ever be created that would give absolute lasting order to the world, whereby we could determine what to do or where to go next. What is unique to the arts is that they offer safe passage through experience, and thus to transformation. In other words, the arts offer the best simulacrum of such a map. Life is always giving us experience; too often we fail to travel through it. Whether from anxiety or what Kierkegaard called the “dizziness of freedom,” fear or sheer confusion, we seem resistant to understanding or processing what happens to us. Such resistance promotes undesirable thought and behavior loops. If we would travel through experience, our transformation would be the effect. In order to do this, we must sometimes come down from the clouds of our own cleverness and righteousness and ground ourselves in earthly silliness. There are many compatible modes of being. There is no going out of character. To quote Walt Whitman,
Do I contradict myself?
Very well then I contradict myself,
(I am large, I contain multitudes.)