Showing posts with label The Artist's Way. Show all posts
Showing posts with label The Artist's Way. Show all posts

Thursday, April 3, 2014

Gestation

            Ever since I was around 18 to 20 years old — that is, ever since I consciously committed to being a writer, since I began to conceive of writing as a craft I could hone, and not just an outlet for obsessing over sex and convoluted theological questions — I have had a deep fear seeded in my mind.  I have worried about whether or not the inspiration would suddenly, one day, dry up.
            This isn't terribly unique.  Like a lot of artistically and intellectually inclined teenagers, I was miserable.  I had few friends in high school, and I appeared to terrify boys (emotionally fragile, abnormally tall women are much more popular later in life).  I had little self-confidence and — possibly more importantly — I lacked the knowledge of how to work the system of college applications and scholarships, so I didn't even fit in with the nerdy overachievers.  By and large, my peers rejected me and, as such is a very good recipe for a self-destruction I was trying desperately to avoid, I fought back with a well-known weapon:  "The problem is that I'm so unique and different.  It's because I'm a poet.  No one gets me.  They're just too boring and normal."
            All well and good.  Except...
            I'd never asked to be a poet, and a poem had never, ever come when I'd asked it to.  Inspiration struck, whenever it chose.  And if it was, as I always experienced it, a cluster of words, images, and sensations that arrived of their own accord, it seemed plausible they could just stop coming of their own accord.
            Fast-forward ten years.  Ten years during which I sometimes wrote with passion and commitment, but mostly, um, not.  Mostly, I wondered whether I was any good, and defended my choices to every gray-haired dude who got a fucking CD or latte from me and thought I needed a talking-to about growing up and getting ahold of some money so I could do the all-important/inevitable HAVE A FAMILY.  It sucked.  I was in pain, and on edge.  Because contrary to what many people think, a young woman who wants to make art instead of babies will not be consoled by children.  She will be bitter, and resent the helpless creatures she brought into the world just to feel like a not-crazy-person.
            So I was not inspired, and I was angry.  Mostly at myself.  Nothing was happening.  I wrote two decent poems over the space of four years, and I was a wreck.
            Unfortunately, an overly anxious sense of imminent personal failure doesn't encourage good creative work.  Though God knows I've tried to make it work that way.  I had always scorned self-helpy, warm-fuzzy approaches.  And with some justification:  such things hadn't been necessary to making me a writer, so why now?  Then, when I came across Julia Cameron's The Artist's Way at Elliott Bay, people I did not consider Artists with a capital "A" had spoken so highly of it to me, I was dubious.
            But I was also desperate, and had begun to notice that my method — sit down at the desk at the scheduled time, insist that the poems show up, and then shred every vague notion I had before even bothering to write it down — well...did I mention only two poems in four years?
            My obsession with scheduling and productivity, combined with a pretty violent perfectionism, had failed.  So really, Cameron's book seemed to be, at the very worst, a waste of time.  At best, maybe a slight improvement.

            The twelfth week of The Artist's Way is called "Recovering a Sense of Faith."  Now, caveat:  that "faith" makes me squeamish.  Cameron uses it in the same foggily dangerous way most folks do these days; which is to say, it's code for "stop thinking and believe what I'm telling you."  But she discusses faith so she can get to talking about mystery.  On the subject of mystery, she says this:
"Creativity — like human life itself — begins in darkness.  We need to acknowledge this.  All too often, we think only in terms of light:  'And then the lightbulb went on and I got it!'  It is true that insights may come to us as flashes.  It is true that some of these flashes may be blinding.  It is, however, also true that such bright ideas are preceded by a gestation period that is interior, murky, and completely necessary" (Cameron, 194).
            I can think of at least two ways of interpreting a dark time in creative work.  One could look at a dark period as one where little excites the maker — nothing too thrilling is emerging from the æther — but the writer/artist/creator continues to arrive at the desk/table/easel/whatever and dabble.  This is a time-honored approach, and I definitely don't mean to insult it.  The only limitation is that someone will always have to do some kind of filtering, and this approach will most likely mean the filtering will be done by the reader(s).  Mary Oliver — who has turned out some supremely gorgeous and deeply meaningful poems — seems to operate according to this method.  Also William Yeats and Ted what's-his-face (Sylvia Plath's husband, who I am assured was a Great Poet).  My greatest aversion to it is that reading through a lot of mediocrity doesn't increase one's faith that the truly brilliant pieces really are as brilliant as you think.  One of its greatest strengths, however, lies in the openness it affords the writer.  He or she makes a commitment, follows through, and probably remains fully aware of the fact that the majority of art will not be masterpieces.  He or she also, presumably, chooses to not be deterred by such concerns.  In other words, there's a lot of sanity available in this approach.
            Another way of looking at dark periods is, admittedly, more melodramatic.  Also, I vaguely feel, more European (though God knows no one could get Voltaire to shut up).  It involves simply not working — not one tiny bit — through an uninspired time.  No poems, no sculptures, no music, no nothin'.  Paul Valéry and T.S. Eliot worked this way, as did Rimbaud.  Er, except that Arthur Rimbaud just quit writing altogether after realizing that writing some of the most important poetry of the 19th century had left him miserable.  So, possibly a shitty example.  Or possibly not if you take seriously the notion that there isn't any point in making art if it isn't inspired.  Coming from this perspective, as I tend to, there is one great advantage, and one heartbreaking disadvantage.  On the plus side, you get the self-righteous satisfaction of thinking that your consistently productive and hardworking compatriots are mostly trying to recapture the inspiration that got them into art-making int he first place, to no avail.*  On the down side, you spend extensive periods doing fuckall, and this is where Cameron's warm fuzzies get it wrong.  Because yes, you really can not do art again.  You might be able to do creative work — anything from crafting to happy doodling to genuinely creative parenting — but the head-swimming sensations of inspiration that get many of is into art-making often don't persist into adulthood and responsibility-hood.
            If it isn't obvious from what I've said above, I have begun to tend towards the latter approach.  Or rather, I now aim for the latter approach.  The former — doing the work when I promised myself I'd do the work, and waiting for a giddy, fluttering heart be damned — didn't actually result in much sanity for me.  Honestly, I was probably doing it wrong.  But I don't think my personality will let me get it right — I'm too stuck up to be able to "just do the work" and let it be what it is — so I'm going for downtimes.
            One final thought on the benefits of waiting:  if a person can make the room later in life, one can simply not create at all until the space and resources are available.  A number of very talented writers did highly uncreative things before starting to write their own work.  I'm thinking of Giuseppe Tomasi di Lampedusa, Laura Ingalls Wilder, and George Eliot, though I'm sure there are examples in other creative fields.  Craft is a real skill, and I don't mean to imply that someone can just pick up their tool of choice whenever they feel like it and succeed brilliantly.  But I do mean to imply that breaks in creative work do not inexorably lead to never working again.

            But what I hope that I would take away from the various experiences I've had with creative work, as well as what I've read/observed from other artistic types — and yes, also from what I learned from two times through The Artist's Way — is that we are all waiting on something that remains out of our control.  Thankfully, "waiting on" someone or something means a couple of different things.  I can take it to mean what I've experienced, which is that my creative work flows best when I simply wait for inspiration to arrive.  But one can also wait on a person the way a lady-in-waiting or a personal butler used to attend to a woman or man.  One can attend to one's creativity.  No decent lady-in-waiting would do what I do, waiting around for my lady to conk me over the head and insist I pay attention.  A good attendant just hangs around and does the day-in and day-out work they've committed to.  Every once in awhile, the lady will charm and delight.  Most of the time she'll ignore the attendant's very existence, and from time to time she'll be a bitch and give you raw beans to eat because she thinks your pathetic dependence upon her is funny.

            This is my last post on Cameron's Artist's Way.  The process of writing these twelve essays has helped me to figure out what's worth keeping, and what's not.  Several times I've felt guilty, because my thoughts on certain chapters have been more critical than in praise of — in particular, chapters two and three — and what I've said in this post mostly serves to develop earlier thoughts.  But thinking through Cameron's process, and openly dissecting the bits I find silly or useless, has also helped me to clarify which parts were genuinely helpful, and worth carrying forward.
            It also just so happens that I've quit one of my jobs in order to make room for creative work.  I've been sort of painfully interested in a few projects that I can only dip my toes into with a 40-hour-per-week schedule, and so I've opted to chance financial ruin.  Only joking.  (Sort of.)  I've also quit the one job in order to make room for doula studies and work, so fingers crossed that the universe wasn't promising me chocolate cake, and is about to deliver raw beans.
            Hopefully some of the better lessons will bear fruit in the future, and I REALLY hope that some folks have found these posts useful.  As always, feel free to share your thoughts with me, either in the comments section here, or in the real world.  You can also find me on Facebook and Twitter, where I mostly repost all the articles I read that make me wish I'd been born a boy.  *sigh*

            Well, cheerio!!



*Hey, don't knock it; self-satisfied gloating fuels a hell of a lot of artists.

Friday, November 29, 2013

Did you know your brain is a part of your body??!!!

            Thoughts on Chapter 11 of The Artist's Way.  Part eleven of twelve on creativity.

            I hadn't planned on lining this up with Thanksgiving weekend, but on reviewing Chapter 11 of The Artist's Way, I was reminded of the fact that Cameron took on the subject of exercise specifically, and the body more generally.
            Artists and intellectuals seem to almost make it a point of pride that they don't give a shit about their bodies.  We drink a lot, eat out constantly, and then get all high-horsey about popular culture's worship of sports celebrities and skinniness and six-pack abs.  Though I quit, smoking (both cigarettes and marijuana) is still a big thing for lots of my artsy friends.  And here we live, in the sickeningly privileged U.S.A., where we apparently still think it's okay to binge on tons of meat, dairy, white flour, processed sugar, and beer to celebrate...uh, "Thanks."
            Artists and intellectuals never seem to mind aligning their own values with popular culture when it would make them feel deprived to do otherwise.  Overeat when that's fun and convenient, and then mock the women and moms going for jogs around Green Lake in their Lululemon gear.*  'Cause nothing would suck more than using all those excess calories.
            On the one hand, I get it.  I have made very intentional commitments to myself in terms of what practices and causes I feel it is worth investing myself in.  I put money towards them, I spend time and energy on the things I'm passionate about, I oppose the evils I can in those specific areas, and then I, like 99% of the people I know, get on with my life and effectively put blinders on to the stuff that falls outside of the scope I've chosen for myself.  But I chose that scope for a reason:  I can only be effective in so many spheres of life.  I only have so much me to go around.  I cannot work a job, hang out with friends, have a boyfriend, read a ton, participate in the dialogues I care about online and in life, participate in food/animal rights protests, political action, and fundraising, write poems, write blog posts, sing in a choir, be a vestry member at my church, go to the freaking church, schedule introvert-escape time with my cat and Monty Python, AND exercise regularly and eat well and occasionally sleep, and do any of it particularly well.  Even writing that out is sort of terrifying, because as of right now I am trying to do all of those things.
            So maybe artists and intellectuals would claim they are trying to pick their foci.  They want to ensure they can do things, and do them well, and many of us didn't participate in sports when we were younger, so maybe getting outside and going for a run, or deciding to eat something more vegetable-based than meat-based, just feels foreign and like a lot of extra time and effort.  And don't get me wrong:  it is a lot of extra effort.  If anyone ever cheerily says something like "it's just so easy to eat really healthy and you can totally just squeeze in a little brisk walk here and there and that's plenty!", they're lying.  For dinner tonight, I'd like a burger, please.  The kale and sweet potato will take infinitely longer to prepare.  Also, when my writing time gets squeezed, the idea of going to a yoga class or swimming sounds counterproductive.  I've got limited time, so I should spend it doing the most important stuff, right?
            Which brings me to the title of the blog post.  Did you know your brain is a part of your body?  Of course you did.  I won't insult your intellect by suggesting otherwise.  I will, however, risk insulting your attitude.  Most humans behave as though they were in fact two different things.  We could say soul and body, or spirit and body, but these days, people mostly talk about their "self" in what I think is a similar way to how we used to talk about souls.   It's gotten a little pop-psychologized, but I think the gist (in this context) is the same:  I think and behave as though I, the person I talk about in my professional and social and emotional lives, am a different entity from my body.  Only I'm not.  I'm totally fucking not.  I don't know nearly enough about neuro-philosophy and -psychology to go into detail on this, but suffice to say your body is precisely the you you are always talking about.  Your body is precisely the you that makes art, and raises babies, and tries to love your partner(s), and listens to music and gets all choked up about it.  That is you.  That is your body.  If there is a spiritual element, which I believe there is, it's so deep and so essential I don't think we can hardly talk about it.  We might be able to sing or pray about it, and religious ceremonies can be great for connecting to it.  But if it's there at all, I'm pretty sure it's not the part of you that nearly cries over every sweet photo of a puppy on the internet.  (Okay, okay.  That specific issue might be more about me.)
            My point is, when you take care of your body, you are taking care of the very same thing that generates art and thought and insight and stories and plays and loving, well-reasoned responses to your horrible children/partner/family.  Taking care of your body is not a time-suck that keeps you away from your creativity; your job might be, and certainly some relationships can be, and without doubt the entire nightmare that is the modern nation-state-capitalism-entertainment-industry-death-knell is one gigantic time-suck.  Unfortunately, that mess isn't going anywhere anytime soon, and whenever it does, it will probably take us all with it.  So in the meantime, you can either a) abuse the body that makes all that joyous art and thought, or b) get rid of it as quickly as possible, in as slow and painful of a way as possible.
            Ham with a side of sedentary, anyone?




*  The interwebs in particular like to complain about hot moms and their jogger/strollers and Lululemon, though I've heard it in real-time as well.  
    I know.  It's just so obnoxious to see women (WOMEN!!) getting exercise, and they take up tons of room when they have those annoying "kid" things, and they get together in these groups and "chat" with each other about their feelings and their lives AND THEN THEY GO TO STARBUCKS AND CAN'T THEY TELL HOW OBNOXIOUS THEIR SKINNY LATTES ARE??!!
    But seriously, I'm sick of it.  Next time you feel like criticizing an upper-class woman with a nice ass, know that you are just jealous.

Saturday, October 5, 2013

Tugging and Prying, in its Subtler Forms

            Thoughts on Chapter 10 of The Artist's Way.  Part ten of twelve on creativity.

            Humans (I'm told) are a social species.  I happen to be human.  Also, I'm a heterosexual and a woman (or maybe cis female would be a little more accurate), and these aspects of my social identity have contributed significantly to shaping me into someone who is nigh-on obsessed with social cues and norms.
            I've been on two silent meditation retreats now*.  Both were only five days long.  On neither of them did I achieve anything like the blissful state of calm I hear so many people describe.  I was definitely calmer by the end, but mostly that just made me realize how hopped up I am for 99% of my life.  And I have a pretty good guess what I'm hopped up on:  socialization.  Not because I like it.  I hate it.  I would almost go so far as to say I hate humans, if I wasn't afraid of alienating my readership.  (God how I aspire to having whales who would take my work seriously.)  But think about it.  This whole smile, make eye contact, then listen and talk thing is beyond exhausting.  I don't know how I manage it.  Because on both of my silent retreats, I spent the whole time on one loop:
            "Oh, no!  Should I have held the door/waited for him to take a bowl first/left my shoes outside/done my hair better/been quieter when I moved my eyeball?  They must be so irritated with me!  I'm sorry!  I'm so, so — Oh, wait!  We're in silence!  No one cares what I do!  I can relax!!"
            I relax for five seconds.
            Then, "Oh, no!  Should I have..."
            That is how I spend my life.  And I will go out on a limb and say that I suspect it is how you spend a large portion of your life, too, whether you're conscious of it or not.  Because I had absolutely no idea how I spent most of my life until I went on a meditation retreat and discovered that my universe turns on the axis of what people think of me.
            Obsessing about social cues, pressures, and norms looks different on different people.  I think it's important to realize that always pushing against the norm is still a way of defining oneself according to the norm.  Two of the many little boys in my life were recently discussing this with me.  Keshav, the elder brother, pointed out that his younger brother could be pretty easily manipulated by using reverse psychology.  Just say, "Ishaan, you better grab my car!  Or else!"  And, presto!  Ishi will stand defiantly over the car refusing to touch it for the rest of his life.  So I asked Ishi what was going on when people told him to do things.  He couldn't explain it (he's four years old, so such an explanation is probably a couple of years away), but he affirmed that no matter what, he always has to do the opposite of what he's told to do.  When I asked Keshav how he feels when grown-ups give him instructions, he got wide-eyed and a little serious and said, "Oh, I do what they say."  He also couldn't explain why; he just said that he felt like he really needed to do what the grown-ups told him to do.
            As Keshav's observation about manipulability demonstrates, Ishaan doesn't free himself by being so contrarian.  Both boys are making decisions, and the opinions of grown-ups weigh heavily in the scales.
            In Week 10 of The Artist's Way, Cameron discusses some of the most common blocks that people turn to in order to stifle their own creativity.  Two of them, erm, rang a bell with me:  relationships, and their best friend, sexuality.  I'm using the term "sexuality," and not "sex," because I'm not really talking about coitus.  I'm talking more about the mating game.  The relentless energy drain that is worrying about the bloody opposite sex/sex of interest.**
            When combined with the myriad other subtle pressures to smile, dress appropriately, not raise your voice in public anywhere ever on the West Coast, and rave about Mad Men/Breaking Bad/Walking Dead/insert popular show Leigh either despises or knows nothing about — these things add up.  As in, get heavy.  Get heavy and occupy the almost immeasurable quantities of mental energy we have, and never know we have, because they are always preoccupied with the things we're not conscious of.
            There's another trick to beware of here:  as soon as we hear the phrase "sex and relationships" we lie to/console ourselves by saying that's just a part of our life.  Like, somehow we compartmentalize sex and relationships (both the sexual and the non-) into these little, well-controlled sectors and don't let them interfere with the really important stuff.  This attitude is dangerous for at least two very obvious reasons:  it denigrates relationality/sexuality, by making them into distractions from the supposedly important stuff; and secondly, it's just not true.  You — the mass of creative, spiritual, intellectual, physical, and mental energy that you are — you are relational.  In other words, your relational and sexual qualities are not just a couple of the compartments, like intellect and physicality.  (The debate about the above list and which parts of it constitute "parts" and "wholes" will have to wait for another day.)  The you that is you is not even exclusively one you; it's a part of a whole.  By definition.
            The problem when you're talking about creativity and this relational aspect of us humans, is that frequently they directly conflict.  For one thing, there's time and energy.  Everyone in the world thinks they have a claim on your time, whether you've met them or not, and that goes about ten times over for women.  But beyond that, there's the weird, insistent tug that relationality exerts on our psyches.  You can kick everyone out of the room, for an indefinite period of time, and yet you know they will keep prying into parts of your head, the subtle desires and fears of approval and rejection, the obligations will never relent even in your own goddamn head.
            And of course, do you even want to kick everyone out of the room?  I, for one, do not.  I actually love some of those weirdos and wallflowers, and some of the rest I can even stand with measurable pleasure.
            But if I'm supposed to be writing about creativity (which I am), I have to say:  sometimes you gotta kick those guys out.  Like, everyone.  Everyone, even at the risk of making some people mad.  Even at the risk of making some people not like you, which is terrifying.  Even at the risk of kick them all out, to attempt (and fail) to clear some head space, so you can attempt to make an artifact that you will look at afterwards and know immediately:  it's a failure.
            Still, I stand by it.  Sometimes, you gotta kick those guys out.  Even the best of them.  Because not one person who has a claim on your love, affection, time, energy, interest, etc. — not one of them can live your life, can make the things you can make.  Not one can give you back that time later on so you can finally get to the work you've always been meaning to get to.




*  The silence of a meditation retreat is often called Noble Silence, and it means more than just not talking.  It means not talking, but also not listening in if/when you hear others talk, not reading or writing, and (blissfully) no eye contact.  No eye contact!!!   NO EYE CONTACT!!  That is what heaven is for me.  An eternity of being left alone.

**  Okay, so I assume heterosexuality when I say "opposite sex," and I'm not totally happy with the replacement, "sex of interest."  But for now, it's what I've got.  If someone could suggest a term that includes both opposite and same sex objects of interest and torment, please do.

Sunday, September 15, 2013

A Warm and Fuzzy Post, that Isn't

            Thoughts on Chapter 9 of The Artist's Way.  Part nine of twelve on creativity.


          "Symptoms, then, are in reality nothing but a cry from suffering organs."  - Jean-Martin Charcot

            Oh, the myriad ways to come undone.  There are, of course, the "real" diseases — cancer is popular these days, and of course heart disease — and then the less-than-tangible organs make themselves known, don't they?

            Somatization disorder is a long-term (chronic) condition in which a person has physical symptoms that involve more than one part of the body, but no physical cause can be found.
            The pain and other symptoms people with this disorder feel are real, and are not created or faked on purpose (malingering).*

            Alcoholic neuropathy is damage to the nerves that results from excessive drinking of alcohol.
            The cause of alcoholic neuropathy is debated. It probably includes both a direct poisoning of the nerve by the alcohol, and the effect of poor nutrition associated with alcoholism. Up to half of all long-term heavy alcohol users develop this condition.**

            Even depression is getting its day in the sun, thanks to the invention of happy-drugs.  After all, if there's a drug to make the problem go away, it must be real (and surely must also have been accurately described by those making millions off of it).
            The chapter for Week 9 of The Artist's Way has to do with compassion.  As with many other chapters, I remain ambivalent about much of what Cameron has to say.  I should warn folks who haven't read it that Cameron is fond of telling stories about how as soon as Joe started taking his art seriously he had a million people loving his work and throwing money and opportunities at him.  So I take her with a grain of salt.  Still, the takeaway on it is simple:  being your own enemy doesn't work out too well.  For creative work, or for just attempting to be human.
            Self-loathing manifests in more ways than I care to count.  But even calling it "self-loathing" feels inaccurate.  When we say self-loathing, I think we imagine someone sitting by themselves with phrases like, "I hate myself," "I'm so worthless," and "Maybe the world would be better off without me" running through their head.  And don't get me wrong:  people do this.  Believe me.  I date them.  It's a fucking blast.
            What I'm talking about is the generally endemic self-rejection which we all engage in all the time.  To some extent, I suspect (pessimistically, I grant you) that self-rejection is necessary to socialization.  After all, there are so many emotional reactions and counteractions going on in our own heads and hearts, in any given minute of the day, that we simply couldn't interact with others if we didn't suppress some of the internal noise.  Add in a vague notion of sin/shame, a dash of consumerism, and you get America.
            And to this, Cameron has a response which I know was difficult for me, and would probably be difficult for a lot of people:  affirmations.  The Artist's Way uses or recommends the use of affirmations on a regular basis.  And while I shied away from the idea initially, Cameron makes an excellent point towards the beginning of the book:  why on earth is it considered not only normal but expected for us to regularly say hateful things to ourselves — i.e., "You're always late and you know everyone's pissed off at you for it."; "You're never going to get it together and stop incurring NSF charges, are you?"; etc. — but we think it's super weird to say something nice to ourself even if we know it's true?  What on earth is so bizarre about saying to yourself every once in awhile, "You know, sometimes I write/draw/build things I like."  Or, "Yesterday I got up on time and had plenty of time to do tons of stuff during the day.  I bet I could manage that again."  Or whatever.  Why is this weird?
            My short answer is that self-love is weird because we believe that it is 1) necessary to reject the failing parts of ourselves in order to see positive change, and 2) a sign of resiliency to be able to survive the onslaught of rejection.  Of course, we're not surviving the onslaught.  If a world characterized by young women starving/sexualizing/smiling themselves to death, and young men drinking/drugging/earning themselves to death, can be described as surviving, you and I don't live in the same world.  If the soul is dead, you have not survived.
            The mind will find a million ways to make itself, and its pain, known.  And the path back to wholeness within oneself is, I suspect, not short.  But the only way forward on it is, at some point, to give yourself a break.  All failures, all repeated dysfunctions, are one pitiful ego's attempt to protect, provide, and care for you.  It's like, the hardest working part of your whole head, and you just keep finding ways to insult and belittle it.  So my only recommendation this time around for creative health, is to give yourself a fucking break.

*  "Somatization disorder."  Medline Plus.  National Institute of Health.  Web.  12 September, 2013.
**  "Alcoholic neuropathy."  Medline Plus.  National Institute of Health.  Web.  12 September, 2013.

Postscript:  In all seriousness, if anyone's ever interested in reading a book or two about genuinely reconnecting to yourself, less from a warm fuzzy position and more from a position of calling bullshit on self-hatred, I highly recommend Sharon Salzberg's Lovingkindness: the Revolutionary Art of Happiness.  My favorite story is when she is nearly assaulted by a drunken man while traveling in Calcutta.  Afterwards, she told one of her sweet, loving, peace-filled teachers about it, and he said, "Oh, Sharon, with all the lovingkindness in your heart, you should have taken your umbrella and hit that man over the head with it!"


Wednesday, August 21, 2013

Hercules and the Old Maid

            Thoughts on Chapter 8 of The Artist's Way.  Part eight of twelve on creativity.


            "I hope I shall be able to tell it properly," she said anxiously.  "I fear I am very inclined to become rambling.  One wanders from the point — altogether without knowing that one is doing so.  And it is so hard to remember each fact in its proper order."  - Miss Marple, The Thirteen Problems


            "Oh! you are lying to me — you must be lying...."...
            Poirot came back, sat down in his chair, placed both hands on his knees and stared straight at his hostess.
            "The question is," he said, "can Hercule Poirot possibly be wrong?"
            "No one can always be right," said Mrs. Lorrimer coldly.
            "I am," said Poirot.  "Always I am right.  It is so invariable that it startles me."  - Cards on the Table

                            ____________________________

            Because I believe myself to be utterly fascinating (and I love to digress), I shall chronicle the contents of my writing desk at this time:
    -  Pyramid Curve Ball Blonde Ale.
    -  Voltaire's Candide, or Optimism.
    -  Simon Glendinning's Very Short Introduction to Derrida.  (The Oxford U Very Short Introduction series kicks ass, by the by.)
    -  The Sailor Who Fell from Grace with the Sea, by Yukio Mishima.  No idea.  Haven't opened it.
    -  Pencils and pencil sharpener.
    -  Learn Ancient Greek, by Peter Jones.  Perfect.  So completely perfect if you're an incurable nerd with no aspirations of real mastery, such as myself.  Jones likes to make jokes, such as "κανναβις (no idea officer)."  I know!!  So funny!!!
    -  Lots of writing projects from the past year or so.  Mostly crap, but things are starting to look up.
    -  SEP articles on Plato.
    -  Crate & Barrel coupon.
    -  Plato's Theaetetus.  Also haven't opened this one.  We just glare at each other.
    -  List of the next nine movies I want to see.  I always keep this handy, because, as I never pay attention to it when I go to the rental store, I have more reasons to feel sure I am failing at life.  A whole list of them!
    -  Box of notecards and envelopes.
But the REALLY important things on my desk are:
    -  Agatha Christie's A Murder is Announced, The Thirteen Problems, The Mystery of the Blue Train, and Cards on the Table.

                            ____________________________

            One of these days I will abandon all pretense at being high-brow and dedicate myself exclusively to mystery/spy novels/movies.  The title of this blog hints at it, but my love of mysteries and spy stories often threatens my other interests.  Even my interest in men, which is saying something.
            But somehow this has to do with The Artist's Way?
            The title of Cameron's eighth chapter is "Recovering a Sense of Strength."  The chapter is full of good one-liners.  "Non illegitimi te carborundum" is great.  It's mock Latin for "Don't let the bastards grind you down."
            Also, "Artists and intellectuals are not the same animal."  Which is true, but doesn't say what to do when you are both animals, trapped in a cage together.
            Cameron actually has a lot to say about intellectuals, and she dives into the subject of academia for awhile.  I appreciate this a great deal.  I've touched on it here, but I doubt that academia is where artists belong.  In fact, Nigel Warburton, one of the podcasters responsible for Philosophy Bites, not too long ago came out and openly questioned whether academia is even where philosophers belong.
            So if academia is becoming unfriendly to intellectuals, I'm certainly not going to get on board with it for artists.
            But what is the relationship between artist and intellectual?  I used to be positive they were two entirely different things, and frequently not even on friendly terms with one another.  Are they entirely separate things, and I just have to learn how to live with two different monsters inside my head?  Are they distant cousins both descended from our common ancestors Agriculture and Civilization?  Or two pieces of the same thing?  Our society's over-valuation of intellect, and over-romanticizing of artists, muddies the water considerably.  Because then you have artists with zero intellectual talent trying to pass for smart (probably in order to get one of those respectable academic jobs).  And you have college professors who are just slightly-more-creative-than-the-average-person teachers pretending to be artists and dressing funny to prove it.
            Maybe someday I will arrive in a place where I truly believe that creativity and intellect are two pieces of the same thing.  Even so, I tend to believe that if you can talk about something as two distinct items, something is going on.  Going on enough that they bear discussion.
            Which brings me to Hercule Poirot and Jane Marple.

                            ____________________________

            Poirot and Marple are Agatha Christie's two most famous detectives.  Which is to say, they solve problems.  They answer questions no one else can answer.  They disclose mysteries to their baffled communities, and in so doing, model two very different intellectual systems.
            Hercule Poirot is a former Belgian police detective forced to flee the continent by World War I.  He is short, dark, round of body, and his well-waxed moustaches proclaim his foreignness to the still mostly homogenous British world he inhabits.  He is fond of sweet liqueurs and rich French food, and on sunny days he is likely to be found wearing heavy wool overcoats, while his British friends, dogs in tow, go for long walks to "take the air".  (Monsieur Poirot practically gags at discussions of fresh air.)  Hercule Poirot is "other," though as a man I suppose it would be most accurate to say he has one foot in, one foot out.
            Which bears some resemblance to Jane Marple, the absolutely-beyond-question-most-Englishest character ever.  One foot in.  She is, however, a woman, and an old maid at that.  One foot out.  Her being an old maid makes her susceptible to being presumed either a harmless fool (at best), or an irrational witchy type (at worst).  Either way, her venerable-but-virginal status makes her potentially easy to ignore when important things come up.  She spends most of her time pottering about her ancestral village, St. Mary Mead, running errands, gossiping* a bit here and there, and knitting.
            Though Christie heaps silly characteristics upon them, neither Marple nor Poirot can be dismissed as fools, though Poirot attempts to ward off impressions of ridiculousness more assertively than Marple does.  But then, what could be more ridiculous than for a short, portly man, with a French accent no less, to be named after the half-god Hercules?  I suspect, on the one hand, that Christie meant the name in just such a joking manner.  But it is also clear from her portrayal of Poirot that she means to poke fun at the xenophobia that sees him as the fool when he is so potently intelligent and logical.  Poirot makes it a point of pride to not exert himself very much physically.  "The little gray cells," he says, do all the work.  And they do.  Poirot's little gray cells are brilliant and, of course, see what the bumbling British police miss.  Poirot is powerful, in the world Christie has crafted for him.
            While Poirot exerts himself as little as possible physically, and yet formidably in an intellectual sphere, Miss Marple spends copious amounts of time visiting friends for tea, knitting, and quietly poking around for gossip, and far less time thinking and "solving problems."  Marple consistently demonstrates that she is far sharper and more brutally rational than anyone around her, but her methods of detection are peculiar.  If Poirot is something of a computer processor, Marple seems like more of a chemical catalyst for those around her.  When the mystery has been opened up, more often than not the police detectives involved will be shown to have substantively contributed, rather than just being the heavy-footed laborers to Poirot's virtuosic genius.  Marple prods, and greases the wheels, but she herself often needs (and asks for) help in bringing about the final moment of disclosure.

                            ____________________________

            I don't want to say, "So, who are you?  Poirot or Marple?"  We could have some fun personal conversations about that, but I have been thinking of Poirot and Marple more as modes.  I go into one and out of the other, sometimes with no intention of doing so, sometimes at the behest of my current activity.
            I've started taking piano lessons, and something about reading, playing, and singing music feels like a distinctly Marple activity.  While I sing or (attempt to) sight read at the piano, I feel like my brain cells mingle in a sort of diffuse way.  And certainly singing changes my relationship to language.  I'm only sort of joking, when I say that when I talk about God, I am almost inevitably in an atheistic/nihilistic despair by the end of the conversation.  When I sing God — either to or about, whatever either of those could possibly mean when singing — the entire universe makes so much sense, I feel frightened to stop and face the world of speech.  When I try to pin down my little spoken language brain cells down and ask them a question like, "What key is this song in?", I fall apart.  If I just look at the markings on the page, though, connections almost seem to form of their own accord between my eyes and fingers.  What I'm trying to convey is that it feels like my mind is being sociable within itself.  It's not answering questions, and it's not solving problems.  How could it, when it's busy chatting amongst itself?
            When my head is working with music, or meandering through a geography of questions, or wondering in a barely-focused sort of way...  This feels very Marple to me.  It also sort of reminds me of some of the better conversations that happen in my philosophy group, although in that case the group itself is functioning as a sort of mind/brain, which ties into the essentially social quality of Marple's methods.  Whatever circle Marple finds herself in, she drinks tea and chats and listens carefully and prods those surrounding her into becoming the mind that will answer the question.
            Poirot is much different, and while it may be obvious that I have a personal bias towards Marplean methods, Poirot's are not only impressive but needed for certain kinds of questions.  (This is why Christie, like any good mystery writer, doesn't give Marple a Poirot mystery, or vice versa.)  Poirot is famous for his ability to solve a crime with almost no clues to speak of.  He relies far more on psychology than the British detectives ever feel comfortable doing, and it is here that he most reminds me of Plato's ideal philosopher:  standing alone, thinking, and thinking, and thinking, carefully shifting one piece here, then there, until we arrive at the right answer.  While I critiqued this so-called Cartesian method last month, sometimes a person can do massive amounts of work all on their lonesome by simply sitting alone and concentrating.  After all, as I'm sure we're all well aware, the world is replete with people a thousand times dumber than the worst of the detectives Poirot has to work with.  And as an intellectual, you sometimes need a certain degree of fuck-everyone to disentangle you from the foolishness called humanity.  I myself am terrible at concentrating (witness the list of my desk's contents), but I know people who are fantastic at it and accomplish things I consider nigh-on miraculous doing it.
            So go forth!  Go forth and poirot, go forth and marple, and when you've not only given both a try, but mastered the ability to switch at will between the two modes, you should let me know how it goes.  By then this blog will probably have become exclusively devoted to Lord Wimsey and James Bond because really, isn't that where my life's been headed since day one?




*  I shall note here that I don't like the word "gossip."  Its connotations are almost exclusively negative.  I'm quite certain that well over half of my conversations would fall into the gossip category (certainly most of the interesting ones), and I'm not sure how humans are supposed to learn how to be human without talking about other humans, including their successes and failures.






Sunday, June 9, 2013

Protection and Opening

            Thoughts on Chapter 7 of The Artist's Way.  Part seven of twelve on creativity.



            "As animals, we instinctively know that we must protect our vital organs, our throat, and our face, so we have a natural protective response to cover our front bodies.  But when you do a backbend, you take a position that is the antithesis of your natural protective posture and intentionally expose the soft parts of your body, which in an animal, when on all fours, are always protected...
            By opening your front body, you demonstrate a willingness to be in the world, to feel, to be hurt, to be ecstatic.  Backbends allow your emotional body to be receptive and responsive...In fact, the more vulnerable you allow yourself to be, the more connected you are, which enables you to listen and respond to what is occurring in the present moment.  But if you hide in the illusion that you can be safe and protected, you end up responding and reacting only to what's in your head."  - p. 123, Moving Toward Balance, by Rodney Yee

            For a yoga teacher, I'm pretty anti-woo-woo.  I can get into it for a little while, but I am not of the opinion that holistic thinking presupposes a lack of meaning.  But I skirt along the edges of the yoga and modern dance communities, so I come across a lot of woo-woo, and I tend to get impatient with my companions who go — *ahem* — a little far in my opinion.
            Which is all to say, I'm not really going to go into weird territory here when I talk about how certain asanas affect people.  There are some strange connections; while teaching, I noticed that there seems to be something to the apparently bullshit statement that we "store" emotions in our hips.  If you haven't practiced yoga much, that might sound totally foreign, but it's sort of a commonplace amongst yoga teachers.  And I have to say, from watching students as well as myself practice hip opening postures over and over again, in different stages of life, there's definitely something to the idea that some sort of emotional release is happening.
            Even easier to accept, though, is the idea that opening your chest and abdomen to the world would feel vulnerable.  As with inversions, people who are new to backbends inevitably tighten and clench up.  This strikes me as completely natural.  You certainly don't see a lot of apes stretching out and exposing their abdomens to foreign groups, and if/when you go to a yoga class, while I'm sure you don't consciously think anyone in the room bears you ill will, realistically most everyone is something of a stranger to you.  While your consumer brain tells you that the cost of entry is supposed to ensure your safety, your body knows the risk involved.
            All well and good.  In fact, I strongly encourage everyone I know — whether trying new physical activities that involve risk of injury, or trying a potentially humiliating creative or intellectual venture — to very, very honestly evaluate their boundaries and honor them.  It's easy to let talk of "say yes to life!", or "be open to play!", or whatever, turn into an admonishment for compulsive people-pleasers to put themselves into emotionally draining or even dangerous positions.  I think we can safely say that our ape ancestors are quite contentedly open to life, and you don't see them just casually wandering into foreign family groups and then lying down on their backs with a contented "I'm sure everyone here is as nice as me" expression on their face.
            The above quote from Yee remains firmly lodged in my head, however:  "[I]f you hide in the illusion that you can be safe and protected, you end up responding and reacting only to what's in your head."  Psychologically, we all have a heart-space/belly that we protect, and we do so for excellent reasons.  Especially now, with the complete break-down of communal supports and structures, the tribal weave that should be holding us all together in safety, something deep and genetic in us knows that we are in fact not safe.
            I've written about this in a related post, but in the earlier post I was talking about the scariness of the inside of our minds.  Here I want to point out the scariness of the outer world, and the simultaneous need to connect with it.  Because Yee is right; you can't get an accurate bead on what to worry about and what not to worry about if you're compulsively protecting yourself all the time.  And, I would argue, you aren't going to work towards your full creative potential if you cut yourself off from life in this way.  It feels like creative impulses come from within, but I'm pretty sure they actually arise out of some feedback loop between us and the outside world.  Spend a lifetime throwing up one wall after another, and pretty soon the loop breaks down and you're just leaching off your brain/self without giving it the sustenance of actual life.

            June 16th is Bloomsday, which you could celebrate many different ways.  You could support your local town hall (assuming you're in Seattle) and listen to Dubliners, and later that evening head to Club Hollywood to listen to yours truly do a reading. Or, if you either don't live in Seattle — rendering the above options difficult — or you do live in Seattle — and are therefore averse to leaving your home, ever, for any reason — you could just read the last chapter of Ulysses, which is by far the best.
            I can't come up with a prescription for myself.  Something along the lines of, "In these circumstances, always open and say 'yes,' but in those circumstances, always say 'no' and try to shield yourself."  Anyone who's put some thought into life knows that it's too complicated for that.  But I do lean towards the "open" end, and the last chapter of Ulysses moves along the same lines. Molly offers one of the loveliest affirmations of life, and of openness to it, that I've come across yet in literature.  Here is the very last bit, in all its run-on glory:

...O and the sea the sea crimson sometimes like fire and the glorious sunsets and the figtrees in the Alameda gardens yes and all the queer little streets and pink and blue and yellow houses and the rosegardens and the jessamine and geraniums and cactuses and Gibraltar as a girl where I was a Flower of the mountain yes when I put the rose in my hair like the Andalusian girls used or shall I wear a red yes and how he kissed me under the Moorish wall and I thought well as well him as another and then I asked him with my eyes to ask again yes and then he asked me would I yes to say yes my mountain flower and first I put my arms around him yes and drew him down to me so he could feel my breasts all perfume yes and his heart was going like mad and yes I said yes I will Yes.

Monday, May 27, 2013

The Unsexiest Topic of All

            Thoughts on Chapter 6 of The Artist's Way.  Part six of twelve on creativity.


            I just titled this post, thinking about money (the topic of Chapter 6).  Then I thought, "Hey, maybe poop is even unsexier?"
            No.  I'm pretty sure money still wins.
            In re-reading the chapter, and thinking about money both in terms of my own experiences and the complicated conversations around it with friends and old boyfriends, I realized it's a difficult subject to make simple, prescriptive statements about.  If I argue that we shouldn't be too stingy with ourselves, that we should "take care of ourselves," this claim easily gets co-opted by any- and everyone with more money than creative vision.  Suddenly, the very real need to love and try to be good to one's self gets turned into a guilt-evasion tactic around absurdities like shopping or manicures or expensive nights out or [insert your preferred indulgence].  Though actually, it might be an interesting experiment for Americans to pick one indulgence to just keep giving themselves if only to see how little it supports their creativity and happiness.
            On the other hand, if I argue that we should ignore money and the things it can do — or more subtly, if I pretend that we can talk about material abundance without discussing money — I'm denying the reality that anyone like me lives in.  In the developed world, and now most of the so-called developing world, monetary stuffs are ubiquitous.
            So in an attempt to avoid prescriptions, I'll blab about my own experiences with money for awhile.  Since I've both been on my own (i.e., left the protection and financial stability of my parents' home), and known I wanted to be a writer, I suppose I've had one iron-clad rule:  trust no one who speaks of "being practical."  Thus far, that phrase seems only to be uttered by people who either don't get that you absolutely can NOT have a full-time, 40-hour/week job, and a family, and have time to make art — or by people who want you to be as unhappy as they are. 
            There were many, many well-meaning grown-ups* who tried to tell me — an idealistic 20-something poet — that there were things I was going to have to think about in the future that would require more money than could be made working part-time in a dead-end job.  And on the one hand, they had a point.  Even though I don't want to do the "American dream" of working myself to the point of exhaustion until I'm in my sixties so I can suddenly stop working altogether and either be bored and waste American taxpayer dollars on my health problems, or go on long cruises to look at brown-skinned people (God, doesn't it sound glamorous!!??), I do realize that someday I will be old.  I will be old, and I will have more health problems than I have now, and I probably won't want to work as much as I do now.  So yes, saving money for the future is something I do, and those well-meaning grown-ups had at least that tiny little point.  However, they did grossly overestimate how much money is required.  In point of fact, I do not need to own a house with a yard, have a car, go on vacations, and throw money at children who could use healthy communities far more than new plastic or babyGap designed by...oh, whoever they use, I've lost track.
            The latter category, however — people who want you to be as unhappy as they are — is probably far larger and more insidious.  Because of course, they've spent a LOT of money convincing themselves that they're happy, and it's hard to call someone on this particular deception when they look so damned jovial.  (Americans go for happy/jovial; Europeans go for bored/cool.  I'm not one who thinks Europeans are doing any better than we are in terms of materialism.)  The truth is, being a consumer is antithetical to what we evolved to be.  It's also antithetical to what we were created in one day to be, so at least evolutionary science and seven-day creationism could agree on this.  Either way, Americans, and increasingly Europeans as well, define themselves by what they buy.  We feel an itch, we scratch it with money.  We feel a pain, we pay money to make it go away.  We want something, we agonize over how to get the money to buy it and rail at the universe if we can't have it.
            I'm not saying anything people don't already know, but I'm pointing it out because when I was younger and actively refusing to get in line for a grown-up job, a lot of the supposedly well-meaning grown-ups would get almost angry at me.  It wasn't that they were concerned for my welfare; frankly, I think they were pissed at the prospect of knowing they could have done any differently.  After all, they caved and got a misery-making job in order to support a family; how dare I suggest other things were possible?!  Several women I've known who were also raised in conservative Christian homes ran into the same thing regarding sex.  Their mothers weren't just worried about all the dangers — physical and emotional — attached to sex, many of which are pretty damn valid concerns for parents to have.  Their mothers were clearly angry to see young women having sex with multiple partners**, enjoying it, and not suffering all the dire consequences, the fears of which had kept them virgins until their wedding nights.
            This is all to say that so far, I'm sticking to my thoughts as above:  trust no one who speaks of being practical.  Typically, practicality is one of my own pet concerns in philosophical arenas, but not when it comes to money.  I live in a world that evaluates human beings — possibly created in the image of God, and at least the highest form of consciousness we know to exist — based on a number system in electronic devices run by a group of very, very smart and soul-less men.  And if anyone wants to argue with me about them being soul-less, go for it:  you try to have a soul while working — working for someone else, in a building not your own, from which you could be cast out at any given time — a 40-hour workweek.



*grown-ups:  I am thirty-three years old as of this writing, and I still count myself among the not grown-ups.  It's a tricky definition, but I specifically think of it as an acceptance of consumerism.  Thus, I know many people well into their fifties and sixties, some with families and homes, that have blessedly escaped grown-up-dom.

**sex with multiple partners:  Though not necessarily at the same time.

Tuesday, April 23, 2013

Virtue, or the Lack Thereof

            Thoughts on Chapter 5 of The Artist's Way.  Part five of twelve on creativity.


            The word virtue comes to mind.  I almost immediately see a woman, wearing a floor-length white dress, looking timid and perhaps even slightly frightened.
            Who she might be is up for debate — Myself?  Some dreamed-of version of myself?  Or the ever-present "good woman" that exists only to remind me of my failures? — though this question remains uninteresting to me.  Certainly she is in white.  Come to think of it, she is white.  And is without question a virgin in the dullest, most colloquial un-penetrated vagina sort of way.  Blah.
            What is interesting is the image.  Female, sexually naïve, and generally ineffectual.  Barbara, wearing a crisp white shift, in the original Night of the Living Dead comes to mind.  When I watched this movie (with a large group of men, mind you), no one could fail to notice Barbara's irritating uselessness in the face of so much need for action.  Of course she's been through a trauma, but everyone's potentially about to get eaten by zombies, so it would be nice if she could stop sitting around, paralyzed by fear, generally being the weak and needy woman she's spent her whole life training to be.  (Obviously I can't decide if I'm more irritated with Barbara or the men I sit alongside who judge her.  Probably best to just spread my displeasure around evenly.)  So there's a distinct lack of agency in this version of virtue.
            Recently I've been reading The Iliad, and since the word came up (via the Greek arete), a friend sent me some very interesting information on the word "virtue."  First of all, "virtue" comes from the Latin root vir, which simply means "man" in the gendered sense.  Regarding the history of the etymology:

            We don't use "vir" anymore, but there seem to be two ways that the root "man" got split up in English. There's the "virile" route, which is a sort of physical manhood thing, more closely linked to actual gendered men — "virility" goes with having a mighty penis, for example. Then there's the "virtue" branch of the vir- family in English. That comes from the Latin "virtus" which used to just mean "the quality of being an excellent man". This is REALLY close to the Greek idea of arete. The difference is that anything/anyone could have arete in Greek. Whereas the Latin concept of virtus was a man-thing only. (Of course they had other concepts for excellence which applied to women, societies, things, etc). A man with virtus was just a vir with arete, if you will pardon the cross-pollination. 
            This concept carried into the early Middle Ages, where the best men had "virtue". As Christian rules of knightly chastity became the new ideal, a huge part of being virtuous was having sexual restraint. And because sexual restraint was most intensely imposed upon young women, "virtuousness" began to be associated with female virginity and chastity, until by the Victorian age, to say a woman was "virtuous" was nothing more than code for "She's a virgin." (Very ironically, the term "virgin" has no etymological link whatsoever to "virtue"). So I find that little flip-a-roo from it meaning "extra manly man" to meaning "extra girly girl" kind of entertaining.

            "For an artist, virtue can be deadly.  The urge toward respectability and maturity can be stultifying, even fatal.  (The Artist's Way, p. 98)
            Clearly, Cameron is responding to this latter-day sense, virtue-as-doing-no-evil-or-anything-else-for-that-matter.  And on the one hand, she's right to do so.  Artists *ahem* have a bit of a reputation.  I saw this in my own family and church environment when I was going to college and announced that I was going to study writing and be a poet.  The primary concern of my Christian friends seemed to revolve around whether that meant I was going to have sex with lots of men and never get married.  There is also, oddly enough, an association between art and homosexuality.  (Why?  All the gay women I know either are stay-at-home moms or work some humdrum, grown-up type job and responsibly pay the mortgage on time every month while saving for retirement.)  Maybe everyone was worried I would turn out to be a lesbian.
            Cameron's point here, I think, is that this urge toward making everyone like you, toward "respectability and maturity," can suffocate many artists.  And she's right.  Openness to inspiration is probably just a fancy way of saying openness to life, and god only knows what you'll find if you open yourself to life.  Please note that I am not being facetious; seriously, what you'll find if you open yourself up to life might very well destroy comfort and peace of mind and retirement plans, so it's not to be taken lightly.  And given the need societies have to maintain the status quo — to keep folks putting their money in those retirement accounts — artists pose a challenge.
            But I have another more personal concern, and that is what I will term "virtuous production."  Because while there may very well be many, many closeted and stifled and blocked artists out there, there are also many artists who are making a living off their art, or working in ACADEMIA (said with a hiss), or who feel compelled to keep working on something all the time because...I don't even know.  Because what?  Because if they stop they might never start again?  Or, if they are in academia, they actually have to write or paint or compose or play or whatever a certain amount.  Because of course, those professors must be seen to do something.
            So here is where I again get old-fashioned:  I kind of go for the Muse thing.  As in, I can't control it.  As in, it comes when it wants.  This, obviously, stands in direct contradiction to my earlier post on practical atheism, but I also do and don't drink the blood of a dead guy every Sunday, so there go any dubious claims I might have to logical consistency.
            But the Muse is great.  The Muse is humiliating.  Because while, on this blog, I have thus far advocated pretty strongly for the idea of the hard work that is art-making, the truth is that you can set aside time every week for your art and not have any real inspiration show up for a long, long time.  True, you have to keep showing up.  (Well, I actually advocate for taking breaks from the showing up.  Hey, if your girlfriend can't be bothered to come on time for months on end, you have every right to not show up and go get a coffee and read a comic book.  She might want to hang out with you again if you're a little more relaxed.)
            But you also have to be intelligent and humble enough to not fool yourself into thinking that that little get-you-by project is actually an inspired piece of work.
            Do I believe in an actual spirit coming from outside of me and speaking through me?  I promise you, whatever idea you have of spirit, the answer is no.  (That's the problem with spirit.)  But then again, it's the most accurate description I can come up with.  Because it is entirely outside of my control.  This is a terrifying thought, because it means I could "show up" to "do the work" (god how I'm sick of those phrases) every day for the rest of my life and not produce anything worthwhile.  I finished the last project I felt genuinely inspired to do almost a year ago, and it was only a week ago that I caught the scent of the next one.  I shudder to think of what poets working in universities do, leeching every drop of "oh, that's a cool phrase" from their veins.
            So if vir split in two, and became the now rather quaint "virtue," it also gave us "virile."  I like this word.  If you read it just slightly metaphorically, it pretty much encapsulates everything I love about men and masculinity.  I think of guys in their early twenties talking about making movies and being astronauts and travelling the world and inventing new things and generally accomplishing shit.  It also, if you read it, erm, less metaphorically, describes an entirely organic process.  As in, assuming you're well-rested and consuming food on a regular basis, you'll have erections and produce semen.  As in, you don't have to masturbate on a twice-daily basis to, I guess, make sure your body didn't just spontaneously decide to stop working.
            And yes, yes I did:  just compare uninspired artistic productivity to masturbation.  Happy Napowrimo!*
         

*Note: the author is a strong advocate for masturbation.

Sunday, February 24, 2013

Clearing Space. And Also Waiting.


            Thoughts on Chapter 4 of The Artist's Way.  Part four of twelve on creativity.


            Throughout The Artist's Way, Julia Cameron keeps coming back to one theme I find interesting partially because it is so practical and easily overlooked:  the physical arrangement of one's life.  The house or apartment you live in; the furniture (or lack thereof); your clothes.  All of these are re-arrangeable, and this re-arrangement could happen in a number of ways — moving into a new home or city; renovating living or working space; or simply rearranging furniture.  Cameron tends to stick to the simple:  getting rid of clothes you can't/don't wear anymore; changing your furniture or home arrangement; getting rid of junk and actually pulling in the objects you find meaningful.  In the fourth chapter she again discusses these things, and then of course brings up the dreaded topic of reading deprivation.
            It's not difficult to see how these ideas fit together.  And the first point I'd like to make is:  I'm 100% on board with Cameron on the topic of clutter.  Clutter is bad.  Bad.  Like, almost immoral.  I say this because I've noticed again and again that clutter affects me whether I want to admit it or not.  I spent years arguing with myself and others over this, but no matter how much I wanted to pretend that being messy is part of being an artist, or that I am the only human on earth whose brain is impervious to the effects of a dirty, disorganized home, it simply wasn't true.
            I should probably distinguish somewhat between living space and creative working space.  For some of us, those two overlap; others keep them separate.  Creative space can get messy when you're in the middle of something.  I'm mostly a writer, but I occasionally do crafty projects, and I'm not suggesting a painter or sculptor start worrying about the mess they're making.  What I'm talking about here is first and foremost where I live, but also my workspace when I'm done with a project or need to get ready for a new one.  I don't exactly believe in feng shui, but I think it's a great metaphor to get me to pick up my room.
            My point is, clutter affects me.  Garbage affects me.  Dirt and bad lighting and clothes I haven't fit into for years and piles of dirty dishes, all of these affect me.
            And then there is Cameron's idea of reading deprivation for week four of the course, which I am also pretty into.  I wouldn't quote Cameron on many things, but I think she is dead-on for at least writers when she says, "For most artists, words are like tiny tranquilizers.  We have a daily quota of media chat that we swallow up."
            As a writer, reading is essential to me.  Especially as a writer who has chosen to forgo the trend towards the MFA and instead rely on reading and writing and reading and writing and reading and writing.  But somehow reading the work that inspires me can also silence me.  After all, William Langland and Rumi get so close to speaking for my own heart; at times, they even manage a phrase or two that does speak for me.  And then of course, those who are most inspiring can also be the most silencing.  My Yeats/Eliot/Plath period was almost devoid of writing because I couldn't figure out what was left to be done.
            So I suppose the first thing I want to say is:  if you want to make art, clear some space in your life.  If your home is full of junk, get rid of whatever you can.  If it's full of stuff you don't think of as junk, but it's junking up your head, get rid of whatever you can.  If you have clothes and books and just stuff that you've been holding onto for years telling yourself you'll find a use for it...isn't it obvious?
            And yes, clear some space in your head too.  Going without reading for a week is Cameron's recommendation for those doing the Artist's Way course, and I did it then, but I'll certainly do it again in the future.  It's a great head-clearing tool, and since I chose to interpret it as meaning no internet (yes!  do it!  your brain so wants a break!), I felt like my head literally emptied out.  I'm sure that a slight variation like screen-deprivation could work wonders.
            I have only one caveat here, though.  I have noticed many, many times that when I do things to allow for creativity I start grasping for creativity.  It's understandable, of course.  If I've gotten so desperate to write that I've actually cleaned my apartment, then clearly my writing isn't going so well.  So I get hopeful — really, really hopeful — and start sort of clutching at things trying to get them to inspire me.  So my giant caveat is, in my experience, there might also be some waiting involved.  You might clear some space and not have anything show up for awhile.  I certainly don't think that means a person should or would even want to just sit around doing nothing; but I do think that if you clear the space physically and/or mentally and you don't instantly have the inspiration and skills to write a great novel or paint some brilliant something-or-other, you have no cause to panic.
            Clearing space for something to move in doesn't move anything in, and of course, you hardly know what you're inviting in when you radically alter your life.  Anything — anyone — might show up, and they often do it on their own time.

Monday, February 4, 2013

Atheism for Artists: Practical Gains

            Thoughts after reading Chapter 3 of The Artist's Way.  Part three of twelve on creativity.



            Perhaps I should preface what I am about to say with the following:  I am weird about "belief."  I seem to have no difficulty "believing" in a god, and the next moment happily conceding that the universe is entirely physical.  I've been studying a lot of philosophical literature lately, and was stunned to discover that, while I identify strongly as a Christian, I don't really consider myself a theist.
            I'm not sure why.  It could be argued my mind is good at "holding opposites in tension with one another," or something equally grandiose.  Also, I love all things French.  Or I might just be indecisive.  But so as to avoid leaving the impression that I am arguing for a denial of the existence of a god, let me be clear:  I choose my beliefs, in the sense that I choose the best metaphors.  In other words, I don't buy that we all look at all the evidence, weigh it up even-handedly, and experience what we call "being convinced."  I clearly remember the moment I became convinced of evolution (as opposed to the seven-day creationism I was raised with).  I chose to switch allegiances because I liked the consequences of evolution.  The consequences I saw at the time were that it meant humans were part of the system.  Not something special that could step outside of the system and manipulate it.  Since then I have also become aware of some of the more chilling consequences of the theory of evolution — Richard Dawkins describes them with cozy brutality in the first few minutes of a Radiolab podcast.  But my point is, I like to toy with beliefs in my head and see what they do for me in certain circumstances.
            In Chapter 3 of the Artist's Way, Cameron asserts that we are more frightened that god exists than that he or she or it does not exist.  According to her, the majority of humans still "believe in God," (factually true, based on polls), or believe in a god, or however you want to put it.  I don't know why we continue as we do, and I don't argue that we should change or continue or whatever.  But what I remember of being an atheist was primarily this:  a profound sense of responsibility.  If there is no god, then I can't pray for something and wait for it to happen.  If there is no god, and my life sucks, I have to take ownership of that.  I may not be responsible for all the sucking — certainly a child is not responsible for being born into an abusive or dysfunctional home — but there's no one to turn to to fix it or blame it on.
            I get that Cameron is trying to encourage nascent artists.  I get that she's trying to give us all reason to hope.  And I want to encourage nascent artists, and to have reason to hope, too.  But my vision of being an artist is quite different from what she says in this chapter in particular, and I actually like experimenting with the idea of no god in heaven in order to get me to stop asking for things and start doing things.
            I want to be clear on this point, because I know some people who are artists still fighting their way out of the shell, and make no mistake:  fighting their way out of the shell kills a good number of animals before they even get into the world.  It's difficult and nasty and sticky.  But that's the good news!  It's hard.  It's not just hard for you because you're not talented or lazy or don't have a supportive enough partner.  It's hard work, for a million reasons.  You'll make ugly art.  You'll write meaningless stories (though they sounded meaningful in your head).  You'll embarrass yourself over and over again.  You'll spend money you can't afford to spend on classes that lead to dead ends and materials you'll feel are wasted.  And yes, there will be critics.  Some of them will say helpful things.  Some will attack you personally.  But while you might find it helpful to comfort yourself with God or gods or a Universal Spirit after the initial agony, my suggestion is this:  now take God out of the picture.  Pretend there is no one to help you.  Now what do you do?
            Seriously, what do you do?  Allow me to make a suggestion, taking the negative critic as an example.  If you're dealing with a critic that you think can handle him- or herself in a fight, you knock them down.  Then they'll knock you down.  Hit them again.  Proceed thusly.  After awhile the fight will end.  After several months of physical therapy and suicidal despair, you will make the best thing you have ever made in your life (unless you have kids, in which case, sorry; they're the best thing you'll ever make).  Congratulations.  Now you're an artist.
            To repeat:  this is good news.  The good news is that Cameron is totally and completely wrong when she says "Art requires a safe hatchery."  You may need to fortify the hatchery.  You may very well need to kick some people out of the hatchery.  But whatever hatchery you're in, you can be a creative person because you are a creative person because human beings are fucking creative.  It's what we do.  Those of us without kids might have more energy to pour pour into sculpture or food or poetry or even a job that might appear humdrum on the surface.  But we've all got it.  If God working through you is a concept that gets the work done for you, then go for it.  But please, for somebody's sake, don't wait for a safe hatchery; it will never, ever come.