Category Archives: Nature

Husband and Wife Make Paint Babies on a Tuesday

(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.

Playing with titles:

Marriage on a Tuesday Afternoon
The Wedded Studio
Sketchbook Sex
Art We Married Yet?
Water We Coloring Here?

Calligraphy Quote – “A culture is no better than its woods.”

 

More calligraphy doodling (the doodling only really happened because I smudged the ink mid-way through).

The last line from a poem by W.H. Auden called ‘Bucolic II. Woods.’

“The trees encountered on a country stroll
Reveal a lot about that country’s soul.

A small grove massacred to the last ash,
An oak with heart-rot, give away the show:
This great society is going smash;
They cannot fool us with how fast they go,
How much they cost each other and the gods.
A culture is no better than its woods.”

Auden had a wonderful voice.  I first heard it from one of The Books’ songs called “Be Good To Them Always.”  Their music, and in particular their sound collage technique, changed the way I thought about and made music.  Their influence is clear in this old track from high school.

A friend and I used to go “hunting” for sounds with an old Sony tape recorder.  Those are fond memories.  We would drive around with the Sony seeking out anything that might produce a novel sound.  It changed the way we looked at things.

One sample comes from finding an empty Skoal can littered under a pavilion; you can hear it rolling across cement.  Not surprisingly, playgrounds seemed to have the most interesting instruments.  A swing set sampled.  The hollow metal tubing banged on sometimes produced different pitches–sometimes even tuned!  Whoever produced the equipment most likely had no idea.  It was our discovery!  At one point in this track you’ll hear a clip culled from those manic contraptions called spring riders: the horse, fish, or car attached to a massive spring in the ground.

The song is called “Funny Nostalgia.”

Personification to Connect Us to Our Environment

Untitled photography by Matt Wisiniewski, from the series entitled
Untitled image by Matt Wisiniewski, from the series entitled “Wreckage,” 2011

Does it seem a farce to personify the world around us?  The non-person world is going on all the time, just doing its myriad things.  We share the same time and space coordinates as these non-person entities around us.  We even share significant amounts of DNA with many of the organisms surrounding us.  And yet, our brains are so composed to understand and shed light upon the mysterious that even this is not enough.  We familiarize ourselves (literally: make like family) the non-person objects around us through figures of speech like personification and metaphorical language.

We say that the plate is sitting there on the table, but it’s not.  It’s not sitting because sitting is a person’s verb.  Sitting implies legs and hips and the option to stand if it pleases.  The plate is definitely not sitting there, resting in the sun let in by the window.  And the window isn’t letting in anything.  It’s not because it can’t stop the sun from coming in either.  Like a computer program, the window has no unplanned functions and cannot improvise outside of its design.

Some linguists say that humans, on average, employ 6 metaphors per minute of speech or writing.  This includes both creative metaphors as well as “frozen” metaphors which are built into our language.  In their book Metaphors We Live By, George Lakoff, a linguist, and Mark Johnson, a philosopher, outline a variety of examples of metaphors hiding within and actively influencing the ways in which we perceive reality.   Imagine, for example, the different conceptions of love under each of the following metaphorical structures:  Love is a journey.  Love is patient.  Love is chemical.  Love is war.  

Consider similarly:  Time is money; He shot down my argument; My thoughts are all over the place; etc.   After a few examples the layered nature of language becomes a bit clearer.

Untitled artwork by Matt Wisiniewski, from the Wreckage series, 2011
Untitled image by Matt Wisiniewski, from the Wreckage series, 2011

It’s hard to imagine a world without metaphorical language to help us understand what is going on around us.  Writer Edith Cobb wrote quite extensively about the nature of human imagination as a building tool and orientation factor among children.  In her book, Ecology of Imagination in Childhood, she describes it thus:

“Children strive to fill the gap between themselves and the objects of desire with imagined forms.  This psychological distance between self and universe and between self and progenitors is the locus in which the ecology of imagination in childhood has its origin.” (p.56)

The “imagined forms” of personification and metaphorical thinking alter our finite comprehension of the world around us.   If the trees can “clap” their “hands,” and we can clap our hands, here we have found a familiarity between an other and ourself.  Here we have built a meaningful, imaginative bridge connecting and expanding our sense of self and filling in some of the holes in the map of our surroundings, making familiar the mysterious (and potentially threatening) unknown.

These other things around us, occupying this moment with us — how do we outright refuse the sense of their presence and participation in this space?  There’s a constant story being told all around us, or perhaps a thousand narratives rubbing up against one another as within a great crowd, and each of us is the only witness in a unique theater.

Through metaphorical language and imagination, one reaches out into the abyss to find the object of desire (from Latin: “of the stars”).  We return from our reaching to find something of that same dark matter inherent in our own souls, confirming or securing our kinship with the other.  This relates and deepens the mystery, relieving one of the solitude, but not of the wonder.   Similarly, the stillness of the plates and cups on the table somehow also speaks to that deceptively quiet abyss inside of all of us.

Video collage by Matt Wisiniewski

A breeze presents itself now and again outside, affecting everything from the cadence of the crickets to the trees and their thousand clapping hands.  I live near the ocean and, as though in emulation, the wind often plays the trees like they were calm and distant, crashing waves.  Over this, the breeze is luring in the salty air from the sea.  Clapping and playing and luring, the non-person world requests an audience.  And I being the only one in the theater, witness it.

Barnett Newman on the Aesthetic Roots of Humanity

“Man’s hand traced the stick through the mud to make a line before he learned to throw the stick as a javelin.”

Mandalic Compass, for Matt, ink and pencil, 2015, by Bonsai Ramey

“Undoubtedly the first man was an artist,” begins a remarkable little speculative essay written in 1947 by Barnett Newman.  It proposes that the aesthetic act of wonder precedes the social and utilitarian acts of animal survival.  The aesthetic experience requires a mind capable of connecting disparate dots, that can render the non-local local, the concealed revealed, that can ask whether “to be or not to be.”  Although historically Newman is remembered as a modernist painter who challenged, and continues to challenge, with his large, minimalist color field paintings, I will always, probably, think of him as the one who wrote “The First Man Was an Artist.”

The essay was published in a periodical called Tiger’s Eye at that time when the home of modern art was shifting from Paris to America. Its power reminds me of that poetic power typical of essays of the past, from writers like Emerson, Stevenson, Montaigne, and Chesterton, which subtly illuminates the limits of analysis.  Chopping things up into little bits may lead one to understand a system and to a kind of wonder, but the analytical process of sizing something up, of measurement by separating something into its constituent elements, cannot grasp meaning.  “The whole is other than the sum of its parts,” as the Gestalt psychologist Kurt Koffka wrote.  Other is the operative word, commonly misquoted as “greater.”  The whole (whether we’re talking about life or an artwork) has a reality of its own; no cataloguing of parts can ever indicate that reality, and that reality is what I mean by “meaning.”  Nevertheless, it is possible to court this connectivity, to glimpse the whole within one of its parts.  William Irwin Thompson writes that this glimpse is precisely what the sacred is.  In The Time Falling Bodies Take to Light, Thompson writes:

To begin to understand what is going on in the…art of the Upper Paleolithic, we have to escape not only the ethnocentricity of academic male subcultures, but also the limited epistemology of social science.  We have to use the “Imagination” to recover a sense of the sacred. The sacred is the emotional force which connects the part to the whole; the profane or the secular is that which has been broken off from, or has fallen off, its emotional bond to the universe.” (102).

Matt's Mandala Compass

We could replace Thompson’s “Imagination” with “aesthetic sense.” The aesthetic is a connected, sacred, imaginal, intuitive, emotional force.  The modern scientific-material mindset has not done well to encourage the fostering of creative self-reliance and the health of whole systems, tending more toward bottom-linism and banal profit motives.  While it should be no surprise when intuitions are written off as airy ethereal “fluff,” it should be a deep concern that we are in the middle of an aesthetic crisis.

Even with an experience of the sacred, the question is likely to remain for one who thinks in material terms and seeks material proof: what sustains the underlying Celtic knotwork of things on Earth?  It is as unknown today as it has ever been, despite our becoming conscious of ecology and despite our looking to nature for models of how to live, build, and organize, as in the field of biomimetics.  We know it isn’t a substance, but the hard sciences only can deal with experimentally viable phenomena.  This rules out the possibility of science reasoning out the connection between human dreams and termite mounds.  Still, for our own lives, we don’t need to look far into the analogous ways of the wild to be thrown into reverie: why is it you never see a line of ants on a log in gridlock for an accident ahead?  Can the Department of Transportation take its next cue from the ants?  Questions like this are fantastic, practical endeavors for scientific research, and they may be the best hope for restoring a healthy balance between our species and the rest of the world.  This is the gift rationality offers us. But notice that the connectivity is understood by category (how is human infrastructure connected to insect infrastructure)?  How is a part related to another part?  Not, How is a part related to the whole of Nature?  The latter is the question we are all forced to ask today. Rationality reaches its limit.  To get at this question, other means are necessary.  Perhaps we are in the present ecological crisis because we have ceased to make decisions for aesthetic reasons, insisting always on the utilitarian angle.  We must learn to employ that ancient inherited aspect of us which is creative, for the aesthetic act is a byproduct of an intuition of wholes and the urgent desire to express them.

In its earliest flowering, according to Newman, “speech was a poetic outcry rather than a demand for communication.”  It is human to feel deeply, not just to communicate, and the need to express what is uniquely human in us is deep-seated.  It is even more human to become aware that however loudly one may cry out, the source of that expression and the purpose of that expression are one and the same.

“It is important to keep in mind that the necessity for dream is stronger than any utilitarian need.  In the language of science, the necessity for understanding the unknowable comes before any desire to discover the unknown.”

Matt's Mandala Compass Detail

How in control can a creature be?  We are in control in much the same way as a man who builds a bridge as he walks out in space across it.  He floats in the air and is free to hammer in the next board.  He extends the bridge, and he may choose to begin curving its path, but he is confined to build forward, standing on a small walkway.  Therefore, he is far from complete control.  His destiny is determined by the section of the bridge he has just created.