Echoes and Reflections on Saint John the Baptist and Leonardo Da Vinci.

This is no ordinary painting. This is the will of an old man, the last work of great artist. His will to expose a glimpse of himself without ever revealing himself fully. This is the work of Leonardo Da Vinci. If it is easier to understand Da Vinci‘s work in science through his Codex. It is more difficult to read into his painting. He warns us in one of his notebooks by borrowing these verses to the Metamorphosis of Ovid: “ I doubt o Greek that you can do the account of my exploits even if you already know them. Because I made them without witnesses with only the forces of the darkness  as accomplice” .

The law of causality says that there is always something in the effect of a cause that belongs to the cause itself. Despite his will to conceal himself in his work, we are convinced that the Master left occasionally here and there a print of his true self through his brushes. Nevertheless, it is not so much what we understand about Da Vinci that helps us to understand him, but to understand ourselves. The entire work of Leonardo invites us to a great exercise of humility. How much of himself and ourselves can still be found in his last work? The radiant character and aura of the master, just like the sun which glows without discrimination, made of him a universal figure. He belongs to everybody because his works benefit the whole of humanity. What then can the Saint John The Baptist still give to us?

Saint John the Baptist is the last work of the master.

He gave to it his full care, even though, during that same time, he kept retouching and figuring out the portrait of Mona Lisa. Everything is present in the Saint John the Baptist and much more; the years of discoveries and sorrows of the past, the accumulated experiences in the moments of plenitude and scarceness, of wondering and wandering, the mastery of the theme of the light that illuminates Saint John the Baptist in contrast to the dark background, and finally the spiritual presence that springs from the holy man himself, whose index finger points upwards suggesting an otherworldly realm. What about his eyes and his smile that we see coming back on so many art work of Da Vinci, likewise in the Mona Lisa. Everything is there and much more in this remarkable beauty of the work, in the finesse and refinement of the features of Saint John the Baptist, the face, the arms, the posture, the shoulders, the chest and that sublime index finger pointing to the firmament.  All these details have been thought out, painted with extreme meticulousness and perfection to the point that Saint John the Baptist is confusing us. Is it really the man who baptized Christ that Leonardo painted? Or is it the master’s vision of what a beautiful human being should be in its most vivid expression?

It is worth noting that Da Vinci had an interest in the human anatomy and he devoted not only a great amount of time studying the body but also in doing so risking his own life by practicing autopsy because it was forbidden by the authorities, the Vatican. The Saint John The Baptist is a vision of beauty, in all its shapes and forms, all together in one body, all at the same time not only virile and masculine, but also brought to its ultimate perfection by all the femininity that emerges from it. A face of an elegant beauty with features that marries all forms of the masculine and also those of the feminine: whether it is the eyebrows, the cheekbones, the cheeks, the perfect curls of the hair that are an unequivocal feature, not only of the masculine, but also of the feminine.

Indeed it is not only physically that the Saint John the Baptist is an expression of such a  beauty, but also in his aura.

Features that only the mind can communicate like this flame in his eyes which connect to ours when we linger staring at them. Not the least is his smile, this pout, that says a lot about Leonardo. As a great master and as, at his usual, Da Vinci returns us to ourselves when we are facing him through his painting. The most disturbing thing about the Saint John the Baptist is that despite the fact that the Saint is announcing the spirit and the light, he has this look full of carnal vitality, very much in contrast to what he represents. His body, although masculine, is however suggesting something very feminine.

Some people see in it the expression of the master’s unproven homosexuality. In fact, on April 9, 1476, an anonymous indictment against Leonardo and three other men, accusing them of sexual practices against the young Goldsmith, Jacobo D’Andrea Salterelli, was filed in the infamous box of Florence, Tamburo, at the Palazzo della Signoria to the authorities. Due to the lack of evidence, the charge was dismissed. However, it must be said that although homosexuality in the fifteenth century was prohibited by the church, it was widespread in high society and among artists.

However, the interest and importance of Saint John the Baptist is not to inform us about the sexual orientations of the master, but rather about the ultimate expression of the beauty as he saw it later in his life. He pushed that understanding to its climax beyond the limits of the body and mocking not only the social conventions, but also the clear boundaries between the masculine and the feminine by merging them in one body. The art is a tension within the interiority of the artist and how he expresses it in the real world, how he transfers that tension into an idea and after into a matter. This precise degree of tension is very visible in Leonardo when we remember the extrovert that he was before that infamous indictment of April 1476 and the introvert he had become immediately after and for the rest of his life. 

The quote of Ovid that Da Vinci is using for himself is ever-present in the painting of the Saint John the Baptist, as if everything rested on this tension between the shadow and the light, the masculine and the feminine, the good and the evil, the reason and the passions. This in-between moment helps us to understand that the day adds nothing to the light itself, just as the dark mantle of the night does not subtract anything from the same light. Moreover, it makes us understand that it is an unfair exercise to pose the masculine as what is opposed to the feminine. It is important in what it means to be a human being: that our joys and sorrows, that our hopes and dreams show always the humanity in us and not the incarnate individual to whom Da Vinci opposes the Saint John the Baptist, who has both the beauty and the grace of the masculine and the feminine.

This half-man and this half-woman or better yet, this man and this woman at the same time is the Saint John the Baptist as painted by Leonardo. He is undoubtedly an androgyne being. Everything is there and much more, we know from his biographers that Leonardo, because of his situation as a child born outside of wedlock, was in his early childhood separated from his mother and was lonely. As a result, he could not receive a solid education. He spent a lot of time in the wild, marveling at plants, insects, birds, animals, etc. There he developed a great sense of intimacy with nature and also an out-of-the-ordinary visual acuity that will have decisive implications in his life, not only in science, but also in arts and as a person. As a living being, he was completely vegetarian urging his entourage in his words “Don’t make of your belly a grave”. It is certainly in his moments of solitude and observation that he understood that nature does not oppose the terms of the relation that it unites, but it completes them to perfection. 

It was nature itself, before his years of apprenticeship, in Verrochio‘s workshop, that was the only great master of the young Leonardo, introducing him to its subtle secrets of forms and light.

It is still that same nature that holds as homogeneous the whole structure of reality which the terms of our mind consider to be opposite. Hence the bold idea of a work of a perfect human body or an androgyne being may have certainly been tacitly and silently part of the interests of the young Leonardo, but without ever having been able to take the precedent on the existential necessities of the artist’s life up to the Saint John the Baptist very late in his life.

It should be said here that it is the ultimate effort to achieve a work that unifies all the aspects of the human beauty on the same medium that was certainly the first concern of Leonardo and not the androgyne being itself as the result. Otherwise, we would not only make a false trial to the master, but we would make him guilty of our intents to understand him through our lenses and not his perspective. Leonardo was not only a brilliant genius inventor, he also had the talent and ability to carry to perfection what some before him had already invented. The shortcomings of the inventions, which Da Vinci improved, were partly due to the lack of a keen sense of observation and also to the poor schematics of the sketches. It is no exaggeration to say that Leonardo is the pioneer of industrial design. He could visualize in his mind the parts and the whole. He could then develop perfect models that allowed a more efficient construction of the machines and tools that he already had in his mind. Leonardo‘s artistic universe followed that path using the same rule. He used science to paint the human body perfectly in its motion, as well as to expose its mind and the passions of its soul.

 The androgyne being is not a concept that Da Vinci created.

It is an old Greek myth. But the Saint John the Baptist’s painting, which rests on it and brings together both the beauty of the body, the light, the spirit and the passions of the soul is unique to Leonardo. Saint John the Baptist is therefore unique in this sense. We have to return to Greek antiquity, to understand, with the philosopher Plato, the myth of the androgyne beings. In the Symposium, 189d.193d, he gives the floor to the comic poet Aristophanes to explain the existence of the eros. The latter tells the story of three races; men, women and androgyne.

The last race was extraordinary in strength and in vigor, which led them to challenge the gods. Zeus decided that in order to weaken them and to take advantage of them, they had to be separated. The consequence of this separation was that each half was missing the other and went to search for it by embracing and kissing another half that they could find hoping to stumble on the right one. Zeus, helped by Apollo, had also taken care to fix the sexual organs in order to allow reproduction. This had two majors consequences; primo if two opposites mates; “they would give birth for the perpetuation of the species” and secundo if it is between the same sex, between a male and a male, it would “bring Satiety would separate them for a while” . For Plato, therefore, speaking through Aristophanes, “This is the moment when the innate love of men for one another comes”, in other words “the true love and pure friendship”.

The consequences and implications of these words for the Renaissance and Da Vinci’s society were capital punishment or exile. So why would Leonardo have painted an androgyne Saint John the Baptist to represent the person who baptized Christ?  When we have in mind the accusation against him about his alleged innate love of man for each other, this innate love was not a forbidden act in ancient Greek society, but centuries of Christianity up to the Renaissance had relegated it to the status of an abomination in the eyes of God. The plea in favor of Leonardo rests more on the side of the art, regarding The Saint John the Baptist, than the religion and the society. By the end of the nineteenth century and the first half of the twentieth century, the androgyne myth will be revisited by psychoanalysis trying to understand in depth our sexualities and genders. 

There is no need to recall the scandal that Sigmund Freud’s newly elaborated theories had generated in the world at the end of the nineteenth century. The Pansexualism with its breakthrough, but also its limits, had been so decried and certainly misunderstood. Grotesquely understood, pansexualism wants that everything is sexual in our life, from the baby who experiences an erotic pleasure in sucking the breast milk, to the psychotic or neurotic adult. We will have to wait for Carl Gustave Jung, with the introduction of the collective unconscious and the concepts of the archetypes, to redraw our unconscious path and functions, and also to explain the key role of sexuality while relativizing the pansexualism.

Pierre Daco, much later in his book, The Triumphs Of Psychoanalysis, revisited Freud and Jung under new light going back to the meaning of the Greek myths, including the famous Oedipus complex, and also the myth of the androgyne being. Moreover, the results of the psycho-analysis sessions showed that the other sex is not only the one who faces us, but that we have in ourselves the other of ourselves. So we would be at some level of our personalities both male and female. So that gender is hard to determine. The way we understand our sex is not only a social construct, but also cultural and religious. Nowadays the findings in genetics also show that in the XY chromosome pair, it is only a molecule or a brick that determines whether an individual is male or female. Some individuals are XY, phenotype, but are actually lacking that brick on their Y. They may appear as male, but they have a XX genotype and vice versa. All these considerations, both in science and art, psychoanalysis and genetics, not only bring us back to the myth of the androgynous being, but also place us again in front of the Saint John the Baptist, which is stating the same thing.

Art transforms knowledge into understanding.

Art does not obey to the notion of causality according to the criteria of the mind. It acts on us beyond the sphere of the knowing, while supporting the knowledge. Art transforms knowledge into understanding. We call it an emotional understanding. It makes us feel the abstract through a concrete medium. It is not the music itself that is the cause of our joys and sorrows, but the layers and dimensions that it opens and touches within our souls. There is not only an endogenous or inner aspect to art but also another exogenous or external to any form of art invariably of its medium. So art talks to us, not only on an empirical level, but also on a metaphysical one. The “I love Mozart more than Beethoven” or “U2″ more than “The Police” is not always focused on the artist itself or the band. But on how their art finds us inside. Mozart, in the movie Amadeus, had this sentence for his defense;  “I am a vulgar man, but my music is not”.  As if art channels something higher than our mortal conditions, social ranks, nations, and belief system. Even the gods are not indifferent regarding to art.

Orpheus with his golden lyre had so deeply touched Hades to push the God to free Eurydice, Orpheus’ wife, from Hades kingdom. It is in these endogenous substrates that art has the infinite power to touch us in a silent dialogue. There is an entire network of connection and meaning between an artist, his work and his audience. These links are entangled in close and complex relations; all of them personal, historical, subjective and objective. The Saint John the Baptist offers us precisely this intimate and introspective look not only on Leonardo, but also on ourselves questioning our ideas of beauty, sex, gender, religion, society, freedom, etc.

The Saint John the Baptist ultimately stands before us, not only as a painting, but also as a mirror.

What we see through it, is more a reflection through the pareidolia effect than a painting. He is a man. He is a man with very feminine traits. He is maybe both a man and a woman. Just like the three races in the Symposium myth. There is much more to the Saint John the Baptist than what we see on the canvas. The art is an attempt to capture a moment of tension between the interiority and the exteriority. There is in each one of us a personality or some traits of our personality which are male and also female. They often ignore each other elegantly. It is our daily actions, our ways of moving and our gestures that highlight for each one of us these aspects of our inner personalities. The artists and their works are no strangers to that. It is even often an asset in art where creation is not only a conception but also a birth, a movement of life from the inside out.

In our previous article on Mona Lisa, we noted that she “will continue to evoke in us these various feelings and voices that refer us to our own internal dialogue with art and beauty through these multiple expressions“. The Saint John the Baptist does the same, and it goes even further because it touches the very notion of the beauty, which is not outside, but within. It is like touching some aspects that our culture and education are shutting down all the time, because of our rigid conception of the social function of our gender. But Leonardo, through the Saint Jean Baptist places the beauty in a movement of profound reconciliation between the masculine and the feminine. The Saint John the Baptist offers us, not only the painting of a Saint, but the psychological portrait of Leonardo himself as an artist. But much more as this man; fond of secrets, intrigues and mysteries that gives himself to us for the last time, but in a completely hidden way for us to discover. Finally, and above all, this is himself as the last vision of what is the absolute beauty of the human body and also pointing to the mind.

One of the most eloquent features of Da Vinci‘s personality is his free spirit. Some of his biographers reported that he would buy birds in a cage with the sole aim of freeing them in the wild. It is only natural that his last painting was in some ways a will to put together what centuries of traditions, religions, and cultural influences had always considered distinct: the body and the mind, the male and the female, in order to paint the most beautiful being which unites all those attributes. Those considerations help us even more to understand what truly an artist is. Artists are male and female from within who allow the transition of an idea into a shape, of the light into a matter. This latter painting is not only the last will of a painter to his profession, but also an open letter to the artists and all forms of arts. No form of art comes with a gender tag, but it is the artists, the patrons, the society, the religion (the market nowadays) that frame it that way.

Art is light.

All form of matter is born from the light, but the art exists first and independently of the artists who crystallize it accordingly to the medium offered to them by life. It is the nature of light to light up the world without discrimination. It is up to the artists to do the work of light within themselves, to let it pass without the filters of their culture, their religion and their prejudices. No matter how gifted an artist can be, he will always be a human being with all the perfections and the flaws that come with the gift. Just like the Saint John the Baptist is strongly suggesting a great testimony of the light, but still so human…

Everything is there in the Saint John the Baptist and even much more because he is not only the portrait of this holy man, but of Leonardo himself, and of us, as we evolve in our own understanding of the true nature of things, reality and life. Da Vinci through his painting has raised more questions than answering them. He gives us the right to ask those same questions, but shows us that we can only answer our own, if there is an answer, and not his. He gives us clues to find him and to know a bit about himself, but gives us the license to agree or disagree. There’s a spark in the Saint John the Baptist eyes and that spark is ours. It is our humanity, naked without title, gender, religion and social classes. That is why the Saint John the Baptist says so much about Leonardo and about ourselves.

 

 

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What makes Mona Lisa smile?

I have always wondered what makes Mona Lisa smile. Only Leonardo Da Vinci, I guess, knew why. Her smile however has always had a profound effect on me to the extent to which I could deepen my own dialogue with art and creativity in art. She, Mona Lisa, has this imperceptible pout at the cracks of her lips, which is very difficult to distinguish, between a nice grimace and a real smile. Da Vinci had devoted the last sixteen years of his life to it; perfecting an already perfect work, nuancing his own nuances, lightening up his own light to achieve the result that we all know. No matter how generous Francesco Del Giocondo was, I have no trouble believing that the finished work had by far exceeded the arrangements between him and Leonardo. You can’t really put a price tag on such a work. What is certainly true for the Joconde, is also true for any good artistic creativity. What does an artist really offer? What does the vast majority of the public really get?

What is the talent? What is its connection to art? What part does talent play in creativity?

Naively perhaps, but all talent seems to me to rest on a background of generosity. Lee Scratch Perry remembers that Bob Marley was writing music for Music’s sake. Art, therefore, in that generous dimension, is what is given in a multitude of forms which varies from the sound to the light, from the thought to its plasticity under different medias. Talent thus crystallizes what is firstly given in an abstract and intuitive form to the artist, then molded from the intangible to the tangible; from the light where we have all forms of paintings, from the sound where we have all forms of music, both instrumental and vocal, from the thought where we have it, not only in the all above cited dimensions as they all involve thought, but also in all the others forms that depend on it and are made perceptible by the transformation of what was felt as an intuition to ultimately exist in various shapes.

Moreover, talent is what helps to give shapes to what is given intuitively. It is therefore what manifests art through the artist.  But it does not look to the artist, always to the art, looking for the one who will be the beneficiary beyond the artists themselves.  There is therefore no art without a message already coded to its recipient, a message that can remain obscure even to the artist.  Because they simply had the intuition or the inspiration without knowing its origin and its destination. They merely faithfully transcribed it for the one who finds some benefit in it.  It is in this profound sense that we should understand the notions of generosity and talent. The artists create because that’s what his talent allows him to do. It is the brush that chooses its painter,  as well as an instrument of music to the musician for an already existing message but still awaiting its messenger. There is a message in the message of art, which is possible due to the coming together of generosity and talent.

Beauty is the essence of art, its ultimate expression. It is ageless and without one definitive criteria for all mankind. It is unfortunate that some cultures and societies, have constantly limited it and shaped it for their own convenience. It wouldn’t be fair to the artists and to art itself to try to find a consensus around the concept of beauty. If the beauty is central to art and to the artist, no matter what form of expression it takes, it also helps to touch another idea very dear to art: immortality.  An artist does not compose, does not paint, does not sing, does not dance only to live, but to exist, not only now, but for all eternities to come. Every artist has the ambition that their art will survive them. If an artist is misunderstood in their time, as it has happened many times, they will hope that the future generations will understand them better. The annals of art are filled with posthumous geniuses. To become famous after their death is not what drives an artist.

However the true reward of the artist’s talent is the recognition by their contemporaries.  If the artist accomplishes themselves through their art, their art was not intended for them, but to whom receives it. If such a thing as talent exists, it is to be given. This is why we call it a gift.  The artistic expression is an intimate relation between what is given through them and the one who receives it.  It is precisely this relationship between the artist and the one who benefits from their art that raises the difficult question of the value of what we acquire through art. Hans Zimmer said once that at the first theatrical release of the movie Gladiator he was so moved when his wife told him that now she understood why he had been working so hard. Why had he been so difficult about the project? Because he did not want anyone, even her, to have a knowledge of what it had taken from him before it was completely finished. What does the artist offer?  What does the public receive?

Going back to Mona Lisa, beyond the name of the artist, beyond the aura and the history that keep company with the painting, beyond anything that has been written or said about Lisa, as said earlier, Leonardo had worked on it the last 16 years of his life, trying to perfect it, to give to it what he thought was still in his brush. 16 years of perfecting the hand posture, the posture itself and the famous smile. That old smile, 500 years old at least but still so fresh, especially, so enigmatic…  Something about that little painting of 77 cm by 53 cm seems definitely beyond its spatial and temporal frame. There is something elusive in that painting that has passed through time, which has been able to be felt since its first appearance. That thing is not determined by Lisa Gherardini or by her husband, but by what the artist felt and wanted to immortalize. That very thing is a little more than the market value to which we often in our time use to judge the value of a work of art.

With Mona Lisa, and beyond her, it is when we are in contact with a work of art of great artistic quality that the crucial question of its price arises acutely. What do we pay when we acquire a work of art?  What does the artist sell when they sells a work of their hard work?  What can be said of the most talented artists, such as Leonardo Da Vinci, can also be said of the work many other artists, famous or unknown. Being fair to art, we must also mention the plethora of anonymous or unknown artists in its annals, especially in baroque music, where we find radiant works without a name to claim them.  Or others artists, who have only one major work to their credit, as Johannes Pachelbel and the majority of those who are still waiting in this life or posthumously that their work finally finds the audience for which it was intended . . .

The artist creates for art. But the art itself implies an audience to receive it.  Art thus unites the artist and their audience. Talent and beauty by nourishing the artist have no other price than to let the art exists for all eternities. The artist creates for immortality. The tendency to blend the art and the notion of immortality is much older than Rome and even ancient Greece. The art has always had something very spiritual and divine. This is the ultimate price for which the artist sacrifices everything. The art is the expression of the deep quest for beauty of the human spirit, it highlights the harmonies, the tensions, the wanderings, the moments of calm of the universe itself in the soul of a Beethoven, a Miron ,an Imothep, a Fela Kuti, an André Brink, a Bertone (if an automobile can be conceived as a piece of art), etc. The artists offer in their work the profound experience of the many universes in motion within them. The public acquires in material form that expression which is revealed in snippets, by the crumbling and the sweating so to speak of the meaning contained within each work of art that takes sometimes several generations of enthusiasts to appreciate it without ever exhausting its content.

Like in the case of Mona Lisa who has been smiling at us for more than 500 years never stopping to fascinate us, nor ever boring us. It is in this sense that the art is immortal. The artists aim to catch that immortality and to translate it into poems, musics, books, sculptures, fashion etc. The public in a mediated form acquires a plot of it to initiate their own dialogue with this ageless beauty. Whether the appreciation of the criteria of beauty is subjective, the price of a work of art is not felt objectively in both the mind and the heart of the public and the artist. One seeks to acquire in a tangible or digital form something that the other envisions only in a dialogue with eternity. Mona Lisa will continue to smile at us. We may never  know the why, but she will always be evoking in us these multiple feelings and voices that send us to our own inner dialogue with the art and its beauty through its many expressions.
Paul Malimba.
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Silent Dialogue On Time And On Space In Art

* * * Silent Dialogue On Time And On Space In Art * * *

Eternity is not a time without an end, but, what we fill our moments with. 

The artistic expression that finds its way through us, has the power to fill not only our moments, but also our whole being. 

Art is one of the most efficient way in which we are in contact with the aspirations of our being without mediation. 

This is true for music, for painting, for film, for poetry, for any art form. 

Something in the various forms and expressions of art does not age. 

Homer’s verses are just as young today as they were more than 2,000 years ago.  

Art therefore transcends all barriers and boundaries, whether natural or artificial. 

If, and only if, it manages to find fertile soil without prejudice in the depth of our hearts. 

For those who loves divas, who does not remember Maria Callas. 

No knowledge is required for her repertoire to feel the full emotion within her voice.  

There was and there still is something in her voice. 

This thing that comforts and soothes by giving us a place to stay in her voice by marrying our various emotions with those that her voice and her interpretation wrap us.

This is also true, in a different order of things when Whitney Houston’s name comes to mind. When she starts singing.  

The small silhouette disappears to give way only to her powerful and phenomenal voice.  

It invades time and space, nothing exists, but the purity of her voice.  

There is only her and the  listener tied in the same moment, same intimacy. 

We can say here that there is a double intimacy that we share with art; 

The first one is with the artist and the second is with their art form, but both allow us to feel at home in their words, in their verses, in their paintings, in their sculptures, in their voice, in their work, etc. 

Moreover, there is a sense of remaining in the meaning that it offers us. 

From the Greek cannon to Leonardo da Vinci, from the Cantilena of St. Eulalia to Soyinka …

All these works, all these authors, all these concepts have in filigree this very notion or this feeling of allowing something better in us to come out and also they give us an horizon, they ennoble us, they inspire us…

There is a sense of being a home and at home  with what we share with the artists through their works. 

This home is a moment, an intimacy that exists between us, the artist and his art, much more, it has been the case through all human history. 

It is this thing that still makes relevant to us the discobolus of Myron, the Nordic epics and legends, the texts of Edfu, Fela Kuti, etc. 

These works speak to us because we share with them this moment of eternity. 

The philosopher Emmanuel Kant, in his Transcendental Aesthetics, trying to set the conditions that make possible experience, which will ultimately help him to ask the question of the possibility of  knowledge namely “What can I know?” “What can I do?” “What can I hope for?” 

He had made a major distinction between the notions of space and that of time, which are the foundations of almost all experiences and therefore of almost all knowledge. 

Kant had established that space is the dimension outside us and that time is the dimension within us. 

Let us just stop there with Kant for fear of making idle our present discussion. 

However, the two Kantian distinctions are not foreign to any art form since art expresses or materializes time in space. Or reshapes space in the artist’s temporal dimension. 

Art thus crystallizes a personal and subjective dimension into a reality that is often collective and objective. 

Unless the artworks come to the artist from an external commission, exterior to the artist themselves like the painting of Leonardo Da Vinci’s, the Annunciation. 

This does not completely erase in this case, this mirror game between interiority and externality. 

Although we  do not often have a consensus on the criterion of beauty, since all beauty is perceived by the culture that gives it and the artist who portrays it. 

To quote lightly Kant again, only lightly because of all the implications that follow his statement; “Beauty is what pleases without concept” 

We agree, however, with Kant that beauty is for all in law, but against Kant, we also believe that beauty is also in fact for everyone. What can be perceived as a contradiction for the reason may represent many possibilities in art and its form of expression.

We should not define absolutely  beauty for all of us as a general rule. 

Beauty is not a unique property of the reason, it belongs also to those who can perceive it in an intuitionally seized, an emotional understanding of what comes to them.

Away from those dry considerations, there still is a kind of intimacy that has to exist between the artist and their work. 

It is their ability to marry space and time in art that we call the intimacy of time, as we mentioned with Homer’s verses, that thing in Maria Callas’ voice or the power in Whitney Houston’s work.

To be able to appreciate a work of art, is to be able to enter into the intimacy of the artist which also becomes ipso facto our own intimacy. 

Their work marks us. It stays with us. We share it with others. We pass them on from one generation to the next. We create communities around our favourite artists, as is the case of communities created around the works of Tolkien, George Lucas, etc. 

They give us a sense of belonging to something greater than ourselves. 

The art is the home of our most human expressions; from the sordid to the sublime. 

The need to remain in life is antagonistic to the imperative of time to consume everything. 

We must remain because time leaves us no other alternative but to leave. 

To remain, we must build what can defy time like the pyramids, which can testify to our passage in life, which will remain as a moment of eternity. 

What remains is who we are, what we are is our home. 

What remains will fill time in this moment of eternity and plenitude. 

Where else in fact will we be at home? 

Art by its ability to render our exteriority as interiority or time and to convert our externality or space into interiority thus it is finishing in us our highest capacities; those that allow us to turn the unknown into familiar, the shapeless into form, to convert the house into a home, to fill our personal universes with a multitude of connections and worlds that make us able to call this world around us, home, while transforming our personal views, into something common. By sharing and communicating, we establish all around us bridges of meaning in what we have in common according to the fields concerned whether it is in music, painting, sculpture, slams, poetry, etc. 

When we acquire, for example, a copy of the Mona Lisa, when we place it carefully into our home. Or that we visit the original at the Louvre Museum.

We are not only showing our artistic sensibility, we are building a bridge between us, all the people that like the same artwork, the artist and their time. 

It is an intimate dialogue between two subjectivities that marry one (the artist) leading outwards and the others (the fans) bringing back inwards. 

This is equally valid for other art forms in their unceasing effort to reveal the often hidden meaning of people and the world. 

Art reveals us in our various relationships to it, whether by imitating it, revealing it or contemplating it…

We always find a source of new  ideas, of various directions, but also and above all, a home that is our intimacy to time. 

It is this intimacy that makes who we are, in the world around us, and even in the universe itself, familiar to us. 

Without time, space would lack objective reality, but without space we could not intuitively feel the time. 

Art combines them in all its forms to express and highlight its own diversity, which is also our own.

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Eccentricity is a scent of art.

 Eccentricity is a scent of art

To be unique is to be authentic. To be unique is to try in vain with goodwill to be like everyone else without ever achieving it. It is trying to conform to the norms accepted by society without ever feeling at home. All true talent, all profound intuition are unique and authentic in their content and also in their form. It is not likely the same in the way they appear, thinking of  Diogenes of Sinop who walked the streets in the middle of the day with a lamp illuminating the faces of his fellow citizens because he was looking for man, like Bob Marley who had let this hair grow into dreadlocks, stating that his hair was his identity or like Keith Moss, the champion of both behavioural and behavioural quirks or even more like Nicolas Tesla who would not enter a building unless he had turned three time around it… Art is the domain where the unique authenticity of the artists expresses itself with even more colours and flavours to the point that artists are seen as eccentric beings. Eccentricity is the other side of talent. It is its other face always half-discovered. There is no talent without a means of expression.

Every talent wants and seeks to express itself, in the same way that the nature of all light is to enlighten. Art unlike a lot of disciplines is the one that feeds on its subject while letting the subject flourishes. The subject-object relationship is very different than the one that is maintained in other disciplines. As artists, we are both subject and object of the art that we express. If the talent can be expressed in terms of light, or moreover like a candle, the artists burn their wax by letting the art express itself through them. The light that passes through the artists by the means of the talent that they express, consumes them at the same time.  We are not poets because we are writing poetry. We are poets because poetry expresses itself through us. We are not musicians because we can write music or sing. We are musicians because everything in us has a rhythm and musical note. We are musical beings. The music we produce is the music that surrounds us and makes us. We are not painters because we paint, but because the whole universe is for us a source of inspirations and infinite productions.

To say it with Heidegger terms; “we become what we are” To be and to become fully the artist who sleeps within us, is to be ourselves in an authentic way. It is to be unique.  It is precisely this mode of existence that often stands in opposition with the social norms, conventions, half-measures, which at first glance allows artists to appear as marginal beings, as eccentric beings. The aim of all artistic life is not to reach the summits of eccentricity, but the true communication of inspiration that is seen under canvas, under  music, under sculptures under poems. If it is true that we are not equal in front of talent, it is also true that we do not react the same way when it comes to its expression. The heart of every artist is a vulnerable heart. The life of an artist is vulnerable to life, vulnerable to the light, to the beauty, to the time and especially to all that manifests itself through him. Yet  the artist is trying to express what comes through him with his strength of character, with the means of the art that he  endowed. There is only one certainty that the expression of talent does not leave an artist unchanged.  In the light of poetry, the exercise of talent is tantamount to whispering between words; to write is to listen.

There is meaning in words.  But words expressed are no more innocent, because they always come through a medium. They are never alone, never without intentions. They are ways and paths to someone, to something.  Like water they need a container. Like a guest they need to be hosted. It is the vase which contaminates the words. It is the host who makes the stay a desirable one. But writing while listening to words only, to what wants  to be expressed only, it is to put ourselves, as the medium, in the background without ever disappearing. It is to forget our egos within the way of words. Writing poetry then is tearing the blissful tranquility of appearances. It is to find the heart and intimacy of things, of life, in a moment that I call eternity. Eternity is not a time without end, but is with what we fill  our moments in the horizon of time. We can never fully hear the voices that call for eternity within us. it is only whispered, only folded into life, into daily worries, into daily deeds.

Awaiting us to unfold the meaning. Meanings waiting to be said, to be revealed, to be drawn. Art is a profound transformation of oneself, a profound work of deepening the meaning of life that is not always very obvious for everyone and even often for the artist themselves, as if we were undergoing our art rather than living it fully and assuming it.  We do not always write, always carve everything we want, but something in us forces our gaze to see, our hand to write, our brush to draw.  That thing is not just the work we do, but the person we become. We do not need to understand in advance our art to execute it, but to adequately prepare ourselves for its accomplishment.

Unlike many other professions, being an artist is a permanent and irreversible state. The inspiration does not know of holidays, nor of retreats…We must live with this state of things and all that we cannot express through art comes to be imposed permanently in our daily life as a reminder of the work that continues without our knowledge. Nature is incredibly effective and therefore under the eccentric auspices of artists, it is always the art that continues to express itself.  Art is the dimension of the universe that science cannot contain in theorems and axioms that gives itself to us as a sensibility of infinite complexity and intelligence. The artists who express it are profoundly altered and changed by the energy that emerges from it. The overflow that they cannot express through their art is expressed through their person because people do not understand the stakes and struggles that they endure and interpret wrongly this expression rich in colour and flavour of their person as being of the eccentricity. If they knew how much art was there, they would look at the artists differently.  Eccentricity is an expression of all artistic beauty. It does not mean that in order to be an artist, one must become eccentric, but only that eccentricity is part of the beautiful expression of art. Because we are not equal regarding talent, so we do not all react in the same way. Some eccentricities are for all to see and very loud, others are just subtle in the refined way of being oneself.

 

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Seed of light

There is at the foundation of any artistic life the need to express something regardless the form of art that  this “something” is expressed through.
In ancient times, art was dedicated to the gods; painting, carving, music and poetry had that task deep within their function. 
So there is in art a magic and divine power.
It is indeed these attribute that helped Orpheus with only his musical instrument and his voice to put asleep the cerebra.
Modernity does not take out the magic sense and enchanting power of art.
If we listen to Mozart’s requiem, we can feel deep within us that power.
Even if we do not paint for the same reasons, even though the gods of today have surpassed those of the past,
somethings in art are still unchanged. It is not defined by success, but by talent.
Bob Marley used to say that “I did not wait for success to know that my music was right”
Talent is the measure at the heart and the spirit of the artist. 
The artist is a powerful catalyst of an energy that has to be given a form that our mind and our heart can digest. 
Talent is made out of generosity. 
Talent is the deep fertility of time in an artist’s life. 
The depth of talent does not always comes from the tranquility of existence. 
To those who the universe has given a lot, it asks a lot in return from them.
This is particularly the case with Beethoven, despite his growing deafness with the years, he had to find his way to continue composing to overcome the barrier that his disability was posing. 
So there is something in every human being that is bigger than their life, that is more important than all the worries linked to the modern life. 
The artists are certainly the most sensitive to it because they devote their whole lives to it. 
That thing, I call it the seed of the universe. We are the dust of the stars, as such, each one of us carries within themselves a glimpse of the universe. 
As the universe is always looking to manifest and to reveal itself, it gives to each one of us the ability to seize it. 
It inspires us and impregnates us by the visit of the nine muses, Apsaras and infinite sources and circumstances of life to give us the means to express it. 
 It inspires us. 
The inspiration and the artist are like a bedside lamp. 
The electricity and the bulb of light represent the inspiration and the shade is the artist. 
In order to let the light manifest itself in the world, the artist has to lower his ego and let the light passing through him. 
We are just the messengers, never the message itself. We have to carry it with love.
Poetry in this matter had played a pivotal role in the ancient mythologies, past theogonies and so on.
 Poetry was the transmission belt between immortals and mortals; it carried knowledge, wisdom and the will of the gods. 
It is only with the ancient Greeks after the vehement criticism of Plato against Homer that poetry began to give way to philosophy.
But the need for poetry is much deeper in us than Plato wanted to afford it. 
Poetry is an emotional understanding of the reality. 
If Oedipus had been a poet, he would have maybe felt in a better way the inconvenience of his life… 
Poetry is a gift. It is a gift of words.
It is not a clever play with words, but a deep and intimate discovery of the hidden meaning of life in words.
Whatever the gift! Whatever the talent!
There is nothing more illusory than a talent or a gift which is not shared. 
Poetry itself does not walk away easily from that.
What is whispered through poetry, what is drawn with words as poem were meant to be shared. 
Poetry that stays on the shelves of one’s heart is like a sun that will never rise, that will never bring the light, that will never know the day. 
There is no sun in such poetry. 
Poems that can not cross the dam of one’s lips are just like a dried out waterfall,
with no foam, no water crashing from the height, with no rainbow to display.
These poems are without colours. They are therefore not a rainbow.
Through poetry, through poems, we share life. We are not afraid of dreaming.
Dreaming about men, about tomorrow, about our children, about our friends, about diversity, about being a human.
As human beings, we are all like lands which give to others what time 
has blessed it with. In doing so, we are receiving from the other too. 
What time will provide them with to fertilize our arid lands; lands not yet arable somewhere within us, but yet lands full of promise.
In that respect, to have a gift is  being seeded by the universe itself, it is to carry it within ourselves, to find a beautiful way to let it shine in the world and reveal itself. It is being a seed of light.
Moreover, we were not seeded with the same seed, so that we still need other seeds to complete the work of the universe within us and within others. 
We can write. We can paint. We can sing. We can dance. 
But we can not all perform,  all the gifts that the universe possess. 
Poetry will always live side by side with music. Even though poetry is music within music.
Paul Malimba. 
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On Poetry and Vulnerability

Writing poetry, it is drawing with words. Words woven, moreover words interwoven in our feelings, within our beings, on our close intimacy and far relations to self, others and the universe. All drafts, all sketches, all attempts are worth the try. Because they testify the ferment of our inner life. 
It comes down not only to draw a mountain as an object but also what it arouses deep in us. Similarly to draw with words a river, or a lake. It is not only drawing but also diving into its waters with our beings and feelings. It is also inviting others to swim with us, to dive within us, to discover what we meant to share, what we felt when we drew.
Sharing the way of words, being intimate with words in the way words touch us, in the way words turn us upside down
by little sketches, by little drafts, by little attempts.
This is poetry.
But Poetry has an even closer relationship to the beauty and all its expressions. However not all the expressions of  beauty are written and therefore not all the poems in the universe are contained in written poems but in many other shapes, many other clothing which are waiting to be said, to be expressed etc.  John Fowles, in The French Lieutenant’s Woman, stated “We all write poems; it is simply that poets are the ones who write in words”
Poetry thus becomes a profound exposure of self to truths, feelings, life, values, time and love… This openness through self exposure is possible by touching and becoming familiar with our own vulnerability.
We are living in a technical era, very fond of efficiency. The jargon of scientific views from which we are building our world is a language of the mind that is at work into things and strengthened in the aridity of scientific concepts. In a world that is always productive and effective, vulnerability seems to become and pass as a weakness.
Nonetheless, there is such beauty into vulnerability that only love can embrace. We build upon our vulnerability. It does not make us lesser in merit than any other virtues. To say it with Kant “Beauty is what pleases without concept”. It is the same beauty that is the primary object of poetry itself and all its expressions written or not and also of love. Poetry, love and beauty are thus looking at vulnerability to start to open up.
 
Love within itself is not rigour in principle, nor lack of compassion. It is infinitely an opening, a movement. Its opening shows it vulnerable. Its movement  makes it understandable, mostly human. But the infinite plasticity of love is in its vulnerable face. Love is built on a ground of vulnerability. It is the vulnerability within love that allows us, to bud, to grow, even to love.
 
Only powerful people by decree are haunted by the idea that one day they are discovered vulnerable. So vulnerability is not a weakness within love. But just what Consolidates it. It is the other way around of love, the look-alike of strength and  power. Strength or love that will not consolidate themselves in acts virtues, as well as power which drifts from that kind of love are without vision. That strength based on that love, that power founded on that strength are unfounded. They may be necessary . . . But they are a love without intrinsic opening, without movement. They both succumb victims of themselves.
To be aware of our own vulnerability, may help us to turn it  into an asset. It is to allow an opening within us, a movement that carry us. Because love which opens itself, always opens itself in the world, where it exposed itself. Therefore  it cannot remain unchanged. It now knows that beyond it the world exists.
It is just a consciousness in the world among many others at work. To know our own vulnerability,  it is to strengthen ourselves in the events of life. It is also to be combative in the face of adversity.
Because hardship, adversity are part of life. It is also an act of deep compassion to the suffering of others. It’s coming to understand that the truth is in time. Being a human being, it is to be, a fragile being. Fragile as a truth, vulnerable as a thought, as  a vision, Which have to deepen in life.  Being just a thought, an idea, a vision, of  a vulnerable love, which are strengthened, which are empowered in time.
Poetry in its effort to seek to look at the expression of the beauty is not fully the expression of the mind but mostly of the heart to put into words the vulnerable heart of the poet. The soul of the poet is similar to the surface of a lake, its quietness reflects the life in the depth. If anything is changed, it is the whole calm that is altered. The colours of the lakes are due to the sky, to the presence of the algae or to the reflection of the sunlight.
It is in all these meanings in relation to the beauty, within the articulation of its expression which feeds upon the vulnerability of the poet that poetry comes to existence. All good poetry is a plural poetry in its composition as in its reading. We all have an acquaintance of this beauty without concept. It would be a mistake to try to make it equal to all, especially that its appreciation and evaluation are given  to us by our time and our culture.

Poetry and the vulnerability of the poet work together to allow us to have an emotional understanding of what is going on. It is touching from inside.

Thus Orpheus had been able to sedate the Cerberus by the power of its musical instrument. But before touching others, the poet is touched first by the muses. To say it with Bob Marley in his song,TrenchTown Rock, “ One good thing about music, when it hits you feel no pain”
Written by Paul Ma
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