The Void in Art

Student ID: 3325100501

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THIS Is The First Enlightenment


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Throughout the last century, the subject of painting has crossed over from that

concerned with the question of beauty and aesthetic pleasure to the

exploration of the higher self and the expansion of consciousness up until and

through the era known as American abstract painting. This evolution of

painting and its subject is probably the most helpful use of art to our human

selves to have ever occurred, and holds the key to the pathway of the

finite/infinite.

To look at a Newman painting is to stand at the doorway of expansion of the

mind, body and soul. There is an entire lack of physical manifestation of

illusionary process and instead there lies a plane of pure potential. It is there

we may find the sublime. It is in this way that art can and must continue to

function- particularly into a post-modern age of technological, social and

environmental advancement that seem to progress in such a way only to

undermine the human as physical manifestation of pure potential in itself. It is

my opinion that is where the salvation of the human being lies.

It is through Newmans abstract art that I shall be exploring the idea of the

traditional concept of Kants sublime and will further this analysis myself, with

my own concepts about how this can and must continue to function through

art as a way to expand humankinds consciousness in a radically shifting

epoch that we are now entering.

Kants sublime remains distinctly in line with what I call The Dark

Enlightenment Thinkers (not to be confused with Nick Lands Dark


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Enlightenment although he does fall into the line of this forsaken bunch),

consisting of heavily influenced Enlightenment thinkers such as Nietzsche and

Freud. That is, the kind of logic and reasoning produced when human reason

overcomes and eclipses the spiritual. We witness fear in Kants sublime, and

an egoic over-coming of nature that provokes the Sublime within us, as a

relation to the other/outside- that being the unknown or uncontrollable from

the egos point of view, and the basis of what Freud would call internalised

violence. It is this fear that is problematic in connotation with the sublime.

Kant and the Sublime

For Kant, the sublime is indistinct from the self. It is neither a subject or object

but a relation. More than this, which is where the idea of the sublime needs to

be re-calibrated, is the underlying factor that man has become separated from

nature in such a way he has become fearfully excited by it. It is not hard to

see how colonial Britain operated in a Kantian sublimic fashion, with all that it

encountered in the rest of the yet-to-be-conquered world. There is fear, yet

once this fear is realised to be void of danger, comes the sublimation- not in

the other itself, but in the uplifting and inflating of the egoic self, that entails

the conquering of the other:

“But, provided our own position is secure, their aspect is all the more

attractive for its fearfulness; and we readily call these objects sublime,

because they raise the forces of the soul above the height of vulgar


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commonplace, and discover within us a power of resistance of quite another

kind, which gives us courage to be able to measure ourselves against the

omnipotence of nature.”1

Kantian sublime is not so much about the sublimity of the world but the

sublimity of the self. Lyotard also knows this to be true and as a result of

which is why he encourages us to look beyond that sub-concious activity:

“What critical thought does, in short, is to look for the apriori conditions of the

possibility for judging the true, the just or the beautiful in the realms of

knowledge, of morality and in the territory of the aesthetic.”2

Indeed, the Kantian sublime is inextricably linked to Freud and concepts of

psychoanalysis.

With the Enlightenment thinking came only reason; the death of God and the

alienation of the human being from the world. Naturally, as reason became

the only truth, the sublime was only taken seriously through the rational, the

reasonable and the sensible. This rise of reason and rationale greatly

influenced the world of Art (when we see the the rise of the impressionists and

early modernist painting takes off). However, art is the most rapid method of

exploration and what takes 300 years in writing and conceptualising takes 100

in art! Finally the American abstract movement of painting meets the

1 Kant, I. (1964) The Critique of Judgement. Oxford: Clarendon Press. P111. 2 Lyotard, J.F. (1991) Lessons On The Analytic of The Sublime. Stanford: Stanford University Press. P56.


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culmination of Kantian sublime where the question of both mediums becomes

post-modern to us in our present point of history.

It is here at this point where academia finally meets the missing piece of

Enlightenment thinking: the spiritual and the transcendental. With Newman

comes the return of debate around aesthetic judgement and Kantian sublime.

Writings on Enlightenment thinking, science and reason as well as the arts

meet on the same plane at this time in history. In this essay I ask the

questions that combine science, reason, art and spirituality. Art is the

expression of a language that the sublime reaches through and reason fails to

apprehend.

We are not just pure subjects of knowing endowed with awareness, we are

pure subjects of awareness endowed with knowing3. For this to be witnessed,

naturally the knowing must come before AND after the awareness to be self-

realized. There must be a falling asleep, before one can wake, yet one can

only wake retrospectively to know one was asleep.

It is precisely this moment we are now entering where the (Dark)

Enlightenment successfully murdered God and yet has not hailed a

Revolutionary replacement. Instead it is time to re-calibrate what it is to be

human with what it is to not know, and perhaps commit the death of the ego.

We cannot overcome the void with reason and it is not the celebration of an

archaic deity with ability to reason greater than ours (mathematics is infinite 3 Deleuze, G. (1984) Kants Critical Philosophy: The Doctrine Of The Faculties. London: The Athlone Press. P6.


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after all, so surely if the infinite cannot address the void, an omnipotent deity

surely stumbles upon the same blocks?) that held the answer. It is instead

time for the elevation of human consciousness to acknowledge its true

potential as that which IS the void, and to find comfort in this. It is in my

opinion through art we may find this safety and comfort once the reactionary

ego has been quietened! It is in the death of all that can be killed that is

where we may find the nature of what survives.

Kant: The Beautiful and the Sublime

The beautiful as distinct from the sublime.

The beautiful for Kant is that which is tied up in form and in shape. It is a self-

possessing entity, an object in the world. This is very distinct from the Kantian

sublime, which is neither composed of form or shape but instead resides in

the limitless. Therefore, the encountering of the beautiful should not be

confused with the encountering of the sublime as these are two very different

things. It is most definitely the sublime I am highlighting in this essay and this

is what I shall explain in further depth:

The Aesthetic Sublime, comprehension

Sometimes, we may feel awe in the size of something we encounter through

intuitively addressing (for example) its size. We see a vast building and can

grasp its vastness through intuitive abundance. This is the aesthetic sublime.


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It is the instant comprehension of the immensity without a cognitive process of

measurement. A mountain is immense to us- regardless of having to

measure it; indeed our thoughts are not yet abstract enough on a waking

consciousness level to comprehend the outside world in mathematical units.

The Mathematical Sublime, apprehension

The Mathematical sublime is tied up with cognitive reasoning. It is the

apprehension of the scale and measure of that which is deemed sublime.

Naturally, as the mathematical in the sublime involves numeric integers, this

appeals to the humans unique ability to reason. It is the manmade

overcoming the fallible comprehension of intuitive reasoning. Our intuition is

only capable, for Kant, of grasping the event of the intuition. However, to

measure on a numerical scale is to invoke the infinite law of mathematics and

apply it to the physical finite. Thus yet there is no limit to mathematics, and

therefore the physical remains still tamed by this “reasoning” of man through

the tool of measurement or mathematics. It is this overcoming of the other

that Kant claims the sublime can be found. It is not in the beautiful objects

(mass, form and shape), rather, it is in the cognitive functioning of human

reason over-coming the incomprehensible. In simplest terms, we could

perhaps refer to it as an ego trip, the human reasoning over-riding the human

intuitive process. As Schopenhauer explains:


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“He may comprehend only their Idea that is foreign to all relation, gladly linger

over its contemplation, and consequently be elevated precisely in this way

above himself, his person, his willing, and all willing"4

Reason over Intuition

It is quite clear form this stance how then, since the Enlightenment, the

human faculty of reasoning has taken precedence over the viewed lesser

faculty of intuition. The reasoning aspect itself has lead to this conclusion:

reasoning has reasoned that reason is the only reasoning! It is this very point I

shall go on to contend in the latter part of this essay. First a little more on the

clarification of the Kantian sublime and its implications on the human psyche

should we take the concepts of Kantian sublime on-board.

Freud

“We must die as egos and be born again in the swarm,

not separate and self-hypnotized,

but individual and related.”5

-Henry Miller, Sexus

4 Schopenhauer, A. (1969) The World As Will And Representation. USA: Dover Publications. P201. 5 Miller, H. as quoted in Guattari, F. and Deleuze, G. Anti-Oedipus: Capitalism and Schizophrenia. New York, London: Penguin Classics, 2009. Pxvii.


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As I said above, most simply put we could ultimately see the mathematical

sublime as an “ego-trip” concerning the human psyche. Naturally it is most

appropriate to see what the Father of the Ego had to say about such matters.

Indeed, Freud wrote immensely on the topic of sublimation, and I would even

go so far as to say it was the basis of his lifes’ work. For Freud, sublimation

was a fundamentally occurring operation in a “civilised” society. It was the

transposing of a non-descript violence onto a site of deep consciousness- the

internalisation of that violence was imperative to the Oedipus complex. That

is this internalised violence, propelled by human reasoning overcoming the

intuitive being, develops a repressed society ultimately silently seething under

the surface leading to much psychosis and trauma.

It seems very ironic that man, through his up-lifting of reason, reasonably

assumes his own societal disarray. If it is indeed true that this very kind of

sublimation leads to societal disarray, it is highly ironic that reason should not

reason us out of it! This surely is a self-fulfilling prophecy of Oedipus? Would

it not be through the re-integration of intuition as equal to reason that society

would “progress?’’

If we take a look at modern day research into quantum field theory (more

specifically unified field theory), it is through the unification of the brains

networks that heightened states and unified states of brain activity can lead to

a less violent society through access to a unified field of consciousness. (see

diagram below)


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The egoic, self-aware form of consciousness is the immediate contact with

“reality”. When, through the elevation of consciousness (most easily through

art, music, meditation), the deeper levels of consciousness are accessed, and

re-calibrated with the surface level of egoic self, the egoic self is lessened and

deep levels (more abstract thought processes) are drawn upon. It is like a

synchronizing of the unified field with the immanent, reality of the world; an

over-riding of what would seem the irrational (to more abstracted thought)

rational, egoic self-preserving “self”.

Numerous studies already relating the effect of the deeper levels of

consciousness (of which Freud did begin to see through waking, dreaming

and semi-conciousness states) on societal influence correlate relation directly

6 Image taken from Hagelin, J. (2015) International Center For Invincible Defense. Accessible at http://www.invincibledefense.org/applications.html


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between un-interrupted egoic self to heightened violence and those who

practice deeper levels of consciousness to a more peaceful (abstracted

thought processing) society.

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Simply put, immediate rational reason lies in a very shallow form of

consciousness, very close in proximity to the ego, the small voice in your

head. This is where Kantian sublime resides (see diagram below).

7 Johnson, D.O. and Alexander, C. and Davies, J. and Chandler, H. and Larimore, W. (1988) International Peace Project In The Middle East: The Effects of Maharishi Technology In The Unified Field. Journal of Conflict Resolution December 1988 vol. 32 no. 4 776-812.


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Yet according to quantum field theory, the level of the unified field of

consciousness is where regular access results in a less violent society, this is

where the deepest forms of consciousness originate from. It is where that

feeling of intuition runs counter to reason: the typical heart over head

dilemma. Whether a subject possesses religious or spiritual beliefs is

completely irrelevant, the access to a deeper level of consciousness leads to

heightened awareness and unification of brain networking, even more so than

deep REM sleep.

8 Diagram taken from Onishi, T. (2008) Philosophy, Psychology and Practice of Ki in Open i. Taken from http://openi.nlm.nih.gov/detailedresult.php?img=2686635_nen005f1&req=4. Last accessed 18th March, 2015.


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The discussion of the egoic self being more of a hindrance than a help is not a

new discussion. Horkheimer also comments on the society that develops

through continual sublimation in society and how this is particular so in the

seemingly enlightened west:

“The inner voice took the place of the master in issuing commands. The

history of Western civilization could be written in terms of the growth of the

ego as the underling sublimates, that is internalizes, the commands of his

master who has preceded him in self-discipline”9.

Horkheimer hints here at the development of the ego through the re-

enforcement of reason, and therefore the re-occuring acts of internalised

violence on the deeper levels of consciousness. Simplifying greatly, the

continued self-enforcing rule of reason over intuition develops a repressed

(violent) society. It is clear to see here how Kantian mathematical sublime –

the elevation of egoic subject when that which is incomprensible becomes

apprehendable (through reason) enforces growth of the egoic self. That being

said, if the intuitive- that according to Kant being the impossibility of the

human to comprehend the world, is employed at a more equal stance, would

this not effect the internalisation of violence within the self, and therefore

society?

Notably, Jungian psychology picks up where Freud left off. History is rather

self-explantory here in the fact that the inventor and inflator of the ego could

9 Max Horkheimer (1947). The Eclipse of Reason. New York: Oxford University Press. P106


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not accept the ego was not everything. If one should ever read, The Red

Book, Liber Primus, it is easy to see how to accept Jung went beyond reason

means a revolutionising of everything reason has made known. Certainly,

Jung has become notorious in this period of his life for being a “madman”, yet

he continued a successful career as a psychologist during this period. It is

important to note Jung himself claimed this was his greatest ever work, and

fully accepted its alternative positing to classical academia. It was this that he

knew was a barrier to the further development of humankind.

“Scholarliness belongs to the spirit of this time, but this spirit in no way grasps

the dream, since the soul is everywhere that scholarly knowledge is not.”10

“My speech is imperfect. Not because I want to shine with words, but out of

the impossibility of finding those words, I speak in images. With nothing else

can I express the words from the depths.” 11

This is where I place my importance on the limitation of reason and the

imperativeness of the intuitive and the inaccessible in Art to work to not re-

instate, but instigate values of intuition and aesthetic sublime, in tandem

rather than in contention with reason. This is surely evident in the work of

American abstract artist Barnett Newman who stated,

10 Jung, C. (2012) Liber Novus:The Red Book. London: W.W. Norton & Company. P133. 11 Jung, C. (2012) Liber Novus:The Red Book. London: W.W. Norton & Company. P230


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“Pottery is the product of civilization. The artistic act is man's personal

birthright.”12 Newman

Newman

The sublime is now.

Art from the void.

Artist as co-creator.

Barnett Newman, in my opinion, is somewhat overlooked in the sense that he

is grouped in with ‘all the other’ American abstract-expressionists. However, it

is in my opinion that Newmans work was precisely and particularly involved

with the gesturing towards there being more than artist as the link to the void,

to the artist being the void itself. This need not be contained by artist as

occupation or particular subject but more directed to human being AS artist,

as that of the void, as co-creator. Therefore the idea of every human being

born first an artist, then human being remains true as remembered from the

words of Picasso:

“Every child is an artist. The problem is how to remain an artist once he grows

up.”13

12 Newman, B. (1992) Barnett Newman, Selected Writings and Interviews. California: University of California Press. P159 13 Peter's Quotations: Ideas for Our Time. Laurence J. Peter. Bantam Books, New York NY, USA. 1977/1979. Page 25.


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Naturally, in Freudian psychoanalysis, it is the repression that occurs in

society that forfeits the free reign of production of subjectivity. It is that which

must be externalized becoming internalized through development of the ego

over the unconscious self. It is the power struggle that exists through the

external/internal conflicts of production and repression, according to societal

constructs and what it deems acceptable to produce. The work of art that can

enable the void to exert itself into existence to then be reflected back onto the

egoic self is the unification of ego and that which it represses. It acts as a site

of confrontation, aggravation, contemplation and ultimately conflict resolution.

As O’Sullivan explains also in connotation with the topic of Kant:

“…a transformation in how we think about art will necessarily alter the

topology of how we think ourselves and vice versa.”14

Thus, it must be understood that the work of art (in Newmans case) is not

equivalent to the plane of the unconscious but the body without organs that

lies before/after/during this. It is not the accepted Freudian linear levels, but

the all-that-is other and itself in and through this. It is the void itself and that

which IS truly sublime in a newfound sublimity where there exists beyond all

that is/will be/has been. It cannot be egoic, it cannot be humbling, it cannot

be harmony as it only is: it is the plane of pure consciousness that has no

awareness, transcending all else. It is Enlightenment.

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The Void in Art

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