Sieve the World

Kana'an 3
Kana’an 3, from a new series

Jane Hirshfield, poet and Buddhist, is my favorite guide to the overlapping territory shared by spirituality and creativity. In her books Nine Gates and most recently, Ten Windows, she moves back and forth between the artistic process and the interior life of the soul. In Ten Windows she writes, “The desire of monks and mystics is not unlike that of artists: to perceive the extraordinary within the ordinary by changing not the world but the eyes that look.”

She continues:

Within a summoned and hybrid awareness, the inner reaches out to transform the outer, and the outer reaches back to transform the one who sees. Catherine of Siena wrote, in the fourteenth century, “All the way to heaven is heaven”; Marcel Duchamp, in the third year of the First World War, submitted a porcelain urinal to an art show, titling it Fountain. Both say: to form the intention of new awareness is already to transform and be transformed.

But how aware are any of us are of that process in our own creative efforts? Reading what artists have to say about their work makes it clear that intentions are often very different from results. Art historians still argue about how aware Mark Rothko was of the profound spiritual transcendence his paintings elicited in viewers. Agnes Martin doggedly insisted that her work did not contain references to the landscape and nature.

As we all know, saying doesn’t make it so. Freud and others have made the case that everything is autobiographical, that everything we do is a portrait of us. What attracts us and draws us in is all part of that unique matrix that is us, a unique blend of personality, history, identity, experiences.

But there is nothing fixed about that process. It’s a current we enter into, one that allows us to constantly expand what we see and what we understand.

Hirshfield again:

What a writer or painter undertakes in each work of art is an experiment whose hoped-for outcome is an expanded knowing. Each gesture, each failed or less-than-failed attempt to create an experience by language or color and paper, is imagination reaching outward to sieve the world. To make a genuine work of art, or even to take in such a work fully, is to tie a further knot of that fisherman’s intricate fly.

Sieve the world. Hirshfield’s metaphor suggests that understanding can increase, bringing the idea of accretion into the daily practice of making. Perhaps that is a more dynamic way to think about studio work than my old standby, the Zen koan phrase that describes what you do to reach enlightenment as well as after you achieve it: “chop wood, carry water.”

Or maybe this is best greeted with my favorite response to just about everything: Can we have both/and?

5 Replies to “Sieve the World”

  1. I don’t know Deschamp, but to me titling a urinal “fountain” in the midst of bestial slaughter suggest profound disruption and collapse in perception and not to transcendence, as if all along what we fancied as a higher truth of imagination amounts to just piss.

  2. Altho I’m not sure what “bestial slaughter” you are referring to, I do agree that Duchamp’s action was a slap in the face to the art establishment and even the probing experimental artists of his day. It was a “why bother” sort of gesture that has been used as an excuse for all kinds of art mayhem since then. The opposite of transcendent, it pointed to collapse.

  3. deborahbarlow says:

    Duchamp changed the course of contemporary art on so many levels. Hirschfield’s reference to this “gesture” at that particular point in world history does highlight the more authentic context than simply a reference in an art history textbook.

  4. Beautifully written Deborah. I love the idea that an artist Sieves the World. That’s describes my feeling exactly!

  5. I love your blog and your engagement with the works you share. We have many of the same interests, I think.

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