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On turning 36...

Posted on Oct 23rd, 2008 by Keith : Upright Primate Keith
Life is curious, that’s for sure. Here I am, a little less than a month shy of my 36th birthday, looking over a life that is both exactly what I planned and nothing like I expected. The good news is that my efforts have been rewarded with a published book on one hand, and the title of “Co-Master” in Kung Fu/Qi Gong on the other (through my Kung Fu Master, Jong Hoon Jeon).  I have a centeredness and stability that comes from years and years of meditation practice and discipline. These are the harvests of the seeds sown throughout my 20’s and early 30’s. That's the good news.  The bad news is I'm single, skating on the edge of poverty, unable to even imagine the possibility of children, and confronted with the same financial demons I was at 26. 

I've learned, though, that our passions take their toll, and have their own cost and their own rewards. For we cannot do everything well — you cannot be a great father and loving husband, successful business person, creative artist, world traveler, milionare, financial savant, bon vivant, part of the 'scene', Buddhist, yogini, Kung Fu master, published author...You must make choices about where and how you spend your time, and the consequences of those choices define who and what you are.  Our lives, right now, are the product of everything we've done up to this point, good and bad. 

For me, I’m 3 years out of a divorce, 3 months out of a very serious relationship, and finding myself in the weird and awkward world of dating as an all-too grown man who is taking a long look at the things he missed along the road to 36. Dating seems almost cruel at this point in my life — I mean, trying to distill nearly half a lifetime of kung fu/mediation practice, the sacrifice and creative process of creating a book (and working on two more), the lessons learned from the ending of a 12 year relationship and ensuing divorce, the lessons learned from the most recently ended (intense!) relationship, time spent with Ken Wilber and Lama Tsering, and the accumulated knowledge both intellectual and lived...these things have a complexity that is not well served in casual dating. “Tell me about yourself,” is a question that solicits a tired sigh...


My 20’s and early 30’s were spent with a single woman, largely pursuing the esoteric disciplines that made me the man I am. Yet they left a deep feeling that I might have missed "something" — specifically, the parties, the drugs, the sex with strangers, dating a dozen different people over as many months -- the carefree and indulgent life of a 20-something. And I did, indeed, miss those things. As my last relationship came to an end in the miiddle of the summer, part of me thought that this, now, might be the perfect time to re-embrace those things, to put those perceived concerns to rest by indulging in them (pass the drugs and the girls this way, please!). Yet I am learning that you cannot go back and recapture a simpler period in your life from a place that sees tremendous complexity, karma, and repercussions of one’s actions. It’s true you reach an age when you can never again go home — you have outgrown the very things you think you miss or missed.

One of my mentors suggested to me awhile back that there are really only three means of gaining knowledge. The first is imitation — do what others you respect are doing because they are doing them. A simple example might be to read a book like “Eat Pray Love” (about love, love lost, travel, and love regained) but never travel yourself, never leave your okay but not truly satisfying relationship, never move out into uncertainty. You take HER experience of breaking up and traveling the world, and try to apply it to YOUR life without having the experiences yourself -- see the places where her lessons might work on your life. The second means of gaining knowledge is experience. To go out and do the thing you are looking to learn, and see what lessons do, in fact, make their way into your body-mind. To actually go to Italy, India, and Bali and see what they mean and uncover for you. To leave that relationship that is causing you to lie awake at night, feeling not love or closeness or connection, but only the hand of time on your back.  To got out into the world and see what that experience can teach you about who you are and what you truly want out of this life.  The third, and deepest, form of knowledge is contemplation. To consider paths in the eye of your mind, and to discover the lessons without actually having to move into the experiences themselves. An example might be to uncover why you want to travel, or working to truly come to terms with why you are unhappy in your relationship (owning your shadow material), and unpacking the internal desires and needs that are driving your sense of discomfort -- and then coming to an understanding without having to ever leave the space of your contemplative eye.

Alas, that last path is reserved for a few highly evolved and very extraordinary souls. The rest of us tend to stumble down the first two paths, either living vicariously through others or living through our own mistakes, hurt, and lived pleasure and pain. The path of experiencing my 20’s again, of recapturing a “lost” past has been lightening-fast for me, and is utterly, completely empty. I thought I needed to experience it, and I did (sort of), but there's nothing there for me. And so here I stand, almost 36, and ready for the next thing -- and I have no idea what that might be. It turns out my 20’s are long past, drugs and sex with strangers hold little interest, and what stands before me is the potential and the opportunities that could only befit me where I stand, right now. What those might be, only time will tell.
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Grieve

Posted on Sep 19th, 2008 by Keith : Upright Primate Keith
It seems, love, I have disappointed you --
that you expected more of me, again,
to be strong, even if I must pretend 
there was nothing to what you put me through.
No need to explain, your friends all agreed,
my concerns were childish, a selfish path
when instead we should focus on your wrath,
and honor your experience, your need.
I wish you understood why i must leave
instead of turning, avoiding my eyes
whispering to friends I was full of lies
unable to see or hear why I grieve. 
(c) 2008 KMS
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On Getting Published...

Posted on Aug 21st, 2008 by Keith : Upright Primate Keith
Rejection_letters_kms
That's me with the 300 or so rejection letters, spanning the better part of a decade. 

An interesting year, to say the least. The hard work and sacrifice that go into creating art is an intense experience. To those of us on the outside of this process, it can look romantic, even a wonderful expression of something that so many of us attempt at some point in our lives. We say, "Wow, that's great! It must really be rewarding..." And it is, for certain. But the view from within can be far more complicated and harsh, and the psychological maneuvering necessary to stubbornly pursue your artistic dreams, at the expense of other more practical realities, can create a casualty list of its own. It can certainly create its own demons.

But having gotten published, after over a decade of trying and many hundreds of rejection letters, has been an experience that is difficult to describe. It has freed up a defiant part of me, a defiant part that was largely the part of myself from which motivation sprung. Now I have a publisher, and anything I write can at least get into print, for the first time in my life. And that prospect is, strangely, terrifying. So the work I am doing now is letting go of this bare-knuckled and intensive “writer” who was willing to sacrifice so much to get published — letting that part of myself go, and finding a more mature way to express it.
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Uncertainly on the Edge of Doubt

Posted on May 29th, 2008 by Keith : Upright Primate Keith
[severely in progress...]

What I once thought was hard fact
were only chalk line hypotheses
impermanent remedies
blown away by a breeze.

Once we were open to the other
but your past was concealed
and it’s cold where I used to feel -
perhaps it's time to travel on

I'll write stories from the edge
so look for yourself in pages
where no longer constrained by cages
we’ll achieve what might have been.

(c) 2008
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The Heart of Love

Posted on Mar 2nd, 2008 by Keith : Upright Primate Keith
No matter how much we love
you are out of my control
I am out of your control
It will always be so.

(c) 2008
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The Idea of the Artist

Posted on Mar 2nd, 2008 by Keith : Upright Primate Keith
She loved the idea of the artist,
the willfulness and creativity.
She came to find and to love a man who
held that passion, lived it actively.
She never saw that art is a gamble
where how to win can only be guessed
that reason must be driven to passion,
for hard dreams are harder still to manifest.
She then wished him more like other men,
a bit more practical, less for today -
to put aside his dreams, douse his fire
and live in a more reasonable way.
She loved the idea of an artist.

(c) 2008
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I just got published!

Posted on Dec 27th, 2007 by Keith : Upright Primate Keith
Keith_ms_cover_final_lowres
My collection of 12 short stories, The Mysterious Divination of Tea Leaves, & Other Tales, is going to be published by O-Books, and should be in book stores by November 2008.  The link will take you to the publisher's page (still being built out) that describes the book.

Needless to say, I am incredibly excited — 10 years busting my ass, making huge sacrifices with regards to career, income, and relationships has finally paid off..it makes the essay following this one (On Perseverance, which was written 10 years ago while trying unsuccessfuly to get published) all the more poignant.

Endorsements:
"This is a profound and deeply felt collection of short stories, highly recommended for those who are looking for intelligence, insight, wit and wisdom.  Especially in these days of postmodern flatness, art with depth is a rarity indeed."
Ken Wilber, The Integral Vision

"Keith Martin-Smith is a much-needed literary voice…this first collection, as a whole, embodies the nature of evolution from existential emptiness to spiritual Emptiness. His culminating story, 'A Difficult Case', is worth the price of this book alone."
 Paul Lonely, Author of Suicide Dictionary

"Like a contemporary Rod Serling or Alfred Hitchcock, Keith Martin-Smith pierces the placid surfaces of characters we all know -- and are.   He has a way of exploding ordinary lives into universes of mystery and heartbreak, and yet ultimate sanity. These people and their stories both haunt and, strangely, comfort me.   Beautifully done!"
Jeff Salzman, Co-Founder, Boulder Center for Integral Living

"Evoking the exciting, tragic and even seemingly ordinary memories of what it means to be human, Keith Martin-Smith sees into our collective lived experiences and grabs those little nuggets of life that, when flashed before us, remind us of both our delightful intricacy and noble frailty. I was fully immersed..."
Robb Smith, CEO Integral Life

"Keith’s Martin-Smith’s writings have a layered nuance to them.   His stories glide gracefully from his mind because they have an emotionally sensitive, hand-wrought quality that belies the sophistication of his thought. I celebrate the possibility that we will be showered with many more examples of his writings, which may well come to be called “Integral Fiction.” I enthusiastically await more."
Deepesh Faucheux, M.Ed, CHT, Psychotherapist, Naropa University

"Keith Martin Smith takes us inside the cracks in his characters lives and surfaces something important for us that is deep, recognizable and thought-provoking. I found myself wondering how he knew so much about my own memories. A great read!"
David Riordan - Former Consulting Producer/Web Director, Disney Interactive; Vice President, Media Development - Integral Life�




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On Perserverance

Posted on Nov 19th, 2007 by Keith : Upright Primate Keith
1998 was the one-year anniversary of the completion of my first novel, and by mid-summer I was well into my second book. My pile of rejection slips, though, was passing into the triple digits, and I began having serious doubts about continuing. Living as the struggling writer sounds romantic to many who have not tried it, but lack of money, health insurance, decent food, and transportation have a very steep, and quite unromantic, cost. This essay, finished in the summer of 1998, was originally a letter written to a friend some months before.

 

There has been much written about the current state of the publishing industry: Huge publishing house mergers and the proliferation of mega-bookstores like Barnes and Noble and Borders have seriously hindered the ability of new and unconventional writers to enter the marketplace.  Furthermore, it has created a paradox where more people than ever are buying books, while concurrently publishers are making less and less of a profit.  The biggest losers so far are the small and yet-unpublished writers, who must struggle on the periphery of this battle, and the public, who have little chance of finding experimental and esoteric writers on the bookshelves of their favorite large bookstore.  That, at least, is the view from the outside.

The view from the inside is a little different, as those of us who are striving for recognition have come to find out.  And for those of you who are just beginning to look for outlets in which to publish your novel, poem, or short story, I would like to share what the last few years have been like for me.  I don’t pretend to have any special knowledge that would apply to everyone everywhere, but these are the truths that I have discovered along the way.

For every writer, the creative process itself is different.  Some might write on a crowded train on the way to work, while others prefer seclusion, typing away in the predawn darkness on their own homes.  Some pay the bills as lawyers, some as dishwashers, some as high school teachers, and some hardly pay them at all.

In my experience, though, writing itself is not really so complicated.  It's about listening well to those you come across, about noticing the differences between the way people act and the way they are, about simple observations of the physical world we all share; it's about exploring how emotions color our worlds, our truths, our intellects, even those aforementioned simple observations.  It’s about reading everything you can get your hands on: the classics, the moderns, and everything in between.  It's about writing as often as possible, perfecting your craft until it comes easily and joyfully.  And as all writers discover, it is about finding the time to sit and write, in solitude, for some considerable amount of time, each and every day.

It was a few years ago, during my last year of college, when I decided, full of a rookie’s wisdom and with the rather unimpressive sum total of two semi-completed short stories, that I wanted to be a professional novelist.  I was thus relegated, almost immediately, to very strange, very often low-paying jobs wedged into the odder parts of the evening.  As the years passed, I have been able to slowly branch out and build up a freelance writing career, doing some advertising and Web-related work.

These last years have been the most difficult and the most rewarding years of my life, and I doubt there is any activity or occupation which can balance that maddening combination so perfectly.  The writing itself, at least for me, is not so complicated; it is the lifestyle required to sustain it.  Problems arise because writing takes time, and lots of it, and when you are working on your first novel and your first collection of short stories, you are clearly not getting paid for your endeavors.  Taking large parts of the day to pursue something that pays nothing for your efforts and only offers vague assurances of any future money can create financial and emotional difficulties, to say the least.  It doesn’t help that in America today, in the midst of the largest economic boom in history, conventional wisdom holds that if you are unhappy or struggling in the least you need to change your goals to something that involves acquiring more possessions, money, status, and the ensuing ‘power’ that comes with those things.  People will tell you it is time to start living in the 'real world', the world of the 8 to 6 work day, of rush-hour commutes, of mortgages and suburban homes and vacations spent at the shore. 

Living somewhat outside of conventional society has its benefits, and one of them is a more objective observation of the conclusions so many of us have drawn about what is important in life.  When one looks at the quality of life instead of the quantity of objects in it, it does not take long to begin to see some very serious problems with American conventional wisdom.  If money and power led to happiness, then it would follow that we would be the happiest nation on earth, but somehow I think we are, despite our wealth, a nation of discontents, a nation whose soul has atrophied, and whose people, stranded between empty materialism and a consumer culture on one side, and narrow-minded religion on the other, feel only the oppressive hand of time on their backs.  Perhaps that is why we Americans always seem is such a hurry to do everything, from hurrying to work to hurrying to retire to hurrying to our few precious weeks of vacation. 

That bit of perspective comes to many who seriously pursue creative writing; it can come at a high cost, though.  Most writers wage a long and protracted battle with self-doubt and self-inflicted poverty, and I have been no exception. I received over 200 rejection letters from agents, publishers, and magazines—216 to be exact—before I was finally published by a New York-based literary magazine.  A contract from a reputable literary agent followed shortly thereafter, although we have yet to secure a publisher.

The fact that I only toiled for a few years before receiving that small amount of professional acknowledgement makes me very fortunate; other, far more talented men and women have written largely to themselves for many more long years.  Hawthorne was in his late thirties before anyone published any of his brilliant works; in a moment of desperation and anger over rejection by a publisher, he burned an entire volume of his short stories.  Suffice it to say I can very easily relate to his exasperation, and am happy I do not have a fireplace anywhere in my house—somehow throwing stories on the grill seems to lack that dramatic and self-important touch.  Hawthorne was vindicated in his own lifetime and while relatively young; there have been many others, now famous, whose lives were marked only by difficulties, and whose work fell on the deaf ears of an indifferent public.

As Herman Melville slid into poverty and obscurity after the release of Moby Dick (it was a commercial and critical disaster, and when he died some 40 years later his obituary listed his name as Herman Melver, making no mention he had ever been a popular writer), he wrote to Hawthorne, “Dollars damn me.”  It seems that is often the tension many writers feel at some point in their lives, if they are very lucky, or throughout their lives if they are not.  My first real lesson about being a writer was that to choose to write is, almost always, to choose material poverty and risk professional obscurity, and each man or woman must decide for themselves, as their careers and efforts unfold, if the effort is worth the risk.

There was another, more profound lesson to be had, though, beyond money and the temptation to write a ‘popular’ book or story that could be easily sold to and understood by the public.  (I always liked William Blake's quote on this.  He said, rather bluntly, “That which can be made explicit to the idiot is not worth my care.”)  This final lesson remained hidden to me as I struggled to keep motivated through the growing pile of rejection slips and debt.  Those were the days when it seemed the only thing that was going well was my writing, the rest of my life was in some sort of tangled purgatory.  While working jobs I hated, I sometimes found solace and inspiration in Thoreau, even though it was he that said something like If a laborer gets merely the wages he is paid, he is cheated, and cheats himself.  That is true, I suppose, but food still has to be bought, and bills paid, for real estate prices near Walden Pond these days are enough to make even a developer blush.

Thoreau, though, was good to me.  His “Life Without Principle” is a mendicant’s bible, and by the time I would finish rereading that incredible essay, I would be able to confront the seeming ignominy of my life with a smug embrace.  When the pressures of living, working, and writing broke through Thoreau, there was always Whitman’s eloquent and moving Song of Myself waiting to be reread, for poetry finds and caresses those hidden recesses of the soul that prose scarcely knows exist.  If the termagant inside of me still would not be placated, and my resolve grew tattered around the edges, I would seek out the clear voice of the noble Emerson.  It was not lost on me that not one of them—Thoreau, Whitman, or Emerson—mention the art of making money, nowhere is there a sentence about how to pay that overdue utility bill, never once are we instructed on the value of a good credit rating.

Thoreau observed that no one seems concerned with how Plato got his living, that the Greek’s employment was secondary to his philosophy, to what he created.  Of course Thoreau is right, and indeed, does it matter if Whitman waited tables while writing Song of Myself, scratching out the lines on the back of a guest check, or if Emerson at times had trouble paying the local taxes, having to take on jobs he found distasteful and mundane?

By the fall of 1997, I had a completed novel and a collection of short stories behind me, and the occasion was marked by a growing pile of rejection slips, increasing debt, and something new and soon to be paralyzing: creeping self doubt.  By the onset of winter my internal doubt had grown so strong that inspiration could no longer be found in any novel, poem, or essay.  The borrowed thoughts and passions of others were no longer enough to keep me focused, and I seriously considered, for the first time, mothballing everything, giving up on writing, and going out and getting a full-time job with things like paid vacations, health care coverage, and the promise of checks deposited directly into my bank account, week after week.  What I needed, I realized, what I craved, was steadiness and security, something I had not tasted since the days of childhood.  Writing had become an almost unbearable burden, arrears were everywhere, and it seemed my dream of becoming a published novelist was foolish and arrogant.  It was time, I told myself, to join the pack and get a real job, perhaps coming back to writing in a few years when I could more afford to pursue such a financially precarious undertaking.  After a long, tortured week, one that I will never forget, I decided it was time.  In early March of 1997 I began a letter to a sympathetic friend in a dolorous mood, meaning to vent my anger and frustration, and to tell of my desire to remove myself from the field for a few years.  Yet as I began to write, I found the letter going in a most unforeseen direction, and when it was finished, I read the words and realized something intensely profound had occurred.  Inspiration, efficacious and powerful, had burst unexpectedly from deep within me.  With each mental reason for stopping my writing, I rebutted myself on paper powerfully, even harshly, at each point arguing against my own objections with my own observations and beliefs.  As I reread my ‘letter’, I found inspiration not with Whitman or Thoreau or Emerson or from old quotes or poignant biographies, but rather where it had been all along: within.  Since that intense realization, things have never been the same – I no longer doubt my abilities or my courage to see them through.

I realized that in America today, from kindergarten through college, there is a vast, unconscious conspiracy of mediocrity at work.  As children and young adults, we are admonished to listen well, do as we are told, and to please only ask questions that can be easily answered.  We are exhorted to do all of these things because in the end they lead to modest success; a job, a spouse, some children, maybe a nice house in the suburbs.  And in truth, this is not such as bad lesson, for all our educators are saying is “Our lives are steady and secure, this is how you too can achieve the same.”  Steadiness and security have their place in our lives, but also their price.  No one has achieved greatness, espoused genius, without first foregoing security and steadiness.  Our educators tell us to study Shakespeare and Newton and Wollstonecraft and Hemingway and Picasso, but never to write our own Hamlet, our own Principia, our own Vindication of the Rights of Women.  Writing, creating, is difficult, prone to failure nine times out of ten; remember, Melville died impoverished and obscure, as have legions of other writers and poets whose names and reputations died with them, and whose works languish in dusty books long out of print.  Studying, reviewing, editing, journalism, criticism, are safer, more sheltered and secure, an easy regurgitation of someone else’s genius.  Academia, in which I briefly considered a career, battles the same problems, but is compounded by arrogance and myopia.  I recently read that Stephen Greenblatt, a Shakespeare critic, is more venerated by many professors than Shakespeare himself, for the whole notion of ‘genius’ has fallen into disrepute among the guardians of our institutions, who speak with disdain about the very use of the word.  If a writer does not believe in genius, in greatness, than I can tell you with one-hundred percent certainty they will never have the perseverance to see their dreams grow, mature, and become reality in the face of so many obstacles.  These professors get lost debating semantics, what is relative, what is absolute, congratulating themselves on killing genius, and hiding their mediocrity behind smug obfuscation and banal intellectual discourse, leading easy, tenured lives far removed from the front lines of life. 

The hard-won philosophy of the sage, the musings of great poets, the rich canvases of novels, the probing insights of the essayist; these things provide a map of our interiors, of our potentials as artists, as citizens, as human beings, and are indeed worthy of emulation and study.  But even at their best, the most profound review, the most knowledgeable scholar, is no more than a well-trained parrot, disseminating that which they’ve heard over and over again.  No, we must experience those truths for ourselves, moving away from security into the sometimes fearsome, sometimes terrifying landscape of uncertainty, the area out of which insight is born.  It was coming to this understanding that finally convinced me to continue, to keep writing, even if it meant—or means—a lifetime of poverty and recognition that will never arrive.  It was my own voice, not that of another, speaking from the depths of my soul that gave me the courage and wisdom to persevere.  All I had to do was listen.

That which you create, that which exists outside of whatever ways you make the material ends of your life come together, is what is primary, what your tiny voice is, even now, admonishing you to do.  It is telling you to raise up your goals, from security to greatness, and see where it is you might fall. Genius, greatness, may not be within the reach of you or me, but all of us may strive to reach it, and, perhaps, it is that quest which is the most ennobling of all.  To sit around and wait for the right time and the right circumstance seems to me dangerous and foolish, betting on a tomorrow that is under no obligation to unfold.  The right time is now, this day, this hour, this very moment.

Keith Martin-Smith
Philadelphia, Pennsylvania

June 1998

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Tagged with: creative writing

Art, the Postmodern Critic, and the Emerging Integral Movement

Posted on Nov 18th, 2007 by Keith : Upright Primate Keith
Part 1 (Final)

The question “what is art” is both more simple and more complex than it might seem at first glance.  Andy Warhol once quipped “Art is whatever you can get away with.”  Is it?  His observation raises some interesting questions: How does one go about judging a work of art as “good”, “bad”, or “better than” something else?  What standards are used?  Is something shocking, like a New York City artist who recently put vials filled with her menstrual fluids on display, art?  Or is such a display really something else?

Art criticism and the fine arts in general have fallen on strange times, which is why so many of us end up going through museums of modern art with either a roll of our eyes or a confused expression on our faces.  Poetry and literature have not faired much better, and the reasons lay in the adoption of a particular kind of postmodern approach to criticism, “deconstructive postmodernism”.  Art and its critics, many of whom probably are not even familiar with postmodernism as a movement, have nevertheless been under the influence of deconstructive postmodern philosophy since the days of Marcel Duchamp’s “Fountain”, an ordinary white porcelain urinal, signed by Duchamp, put on display in 1917 as “serious artwork”.  Its display caused a sensation and critics, the public, and other artists argued strenuously about the work.  But Duchamp was clearly onto something, for in 2004 five-hundred leaders in the art world voted it “the most influential work of modern art”, beating out Picasso's “Les Demoiselles d'Avignon” and “Guernica”.  How is it that a signed toilet is viewed with such reverence, and without a knowing wink?

For those of you not familiar with “deconstructive postmodernism” a very short introduction might include tales of professors who debate not truth or beauty, but semantics (the study of language creation). Truth and beauty, in their world, are something merely constructed, bound by culture, hemmed in by psychology, framed by gender, driven by economics, warped by language, distorted by the powerful, tied to the patriarchy and the domination of nature, and totally relative always. Only the naïve or those who wish to dominate believe in any kind of cross-cultural (or inherent) truth, cross-cultural (or inherent) beauty, or a hierarchy of any kind.  In other words, there are no cross-cultural truths outside of biological/physical ones (for example men cannot, in any culture, give biological birth).  As an example of how far-reaching this worldview is, a deconstructive postmodernist would argue that gorillas are protected more passionately than reptiles only because they remind us of us.  It is our own unconscious narcissism that makes us value them more than a shellfish or insect, not any inherent or innate value.  Wanting to save gorillas instead of reptiles or insects or shellfish shows only your own bias towards things more “like you”, and not one thing more — they would argue gorillas and people and gnats are all equally “evolved” in the sense all three have had 4.5 billion years or so to develop.

(There is, it’s worth noting, a partial truth buried in such an observation, namely that humans do indeed tend to unconsciously value things more like themselves — but part of that is an intuitive understanding of the uniqueness of a human being.  Only we, as but a tiny example, have the ability to truly care for another species at all, and we as humans tend to feel greater empathy towards creatures that come closer to sharing our depth.)

So in the world of the deconstructive postmodernist, truth and beauty in art are mere constructions, mere fabrications.  They believe the very idea of truth and beauty imply a single standard of judgment, something that postmodernism rejects.  Think of it this way: aesthetic beauty (the beauty of appearance) to an Australian Aborigine might be very different than a New York City playwright’s which might be very different than a ranch hand’s in southern Texas, which might be very different from yours.  Postmodernism points out that any assumed standard for beauty is just that: an assumption that basically imposes its standards on everyone.  And since art relies on aesthetic beauty at least in-part, that leaves the postmodernist with a real problem: what is attractive?  What is art?  Since art can no longer be judged on culturally-constructed ideas of beauty, what is left?  For postmodernism, irony is one of the things most valued — to mock and shock are what great postmodern art primarily does.  The vast majority of leading edge artists and critics have bought into this, which is why crucifixes in urine [Serrano’s “Piss Christ”] and menstrual fluids in beakers nailed to a wall are passing as art.

For the critics who praise these things, value comes through the scale of irony in a postmodernist piece.  They look to see how deeply this art pierces the collective consciousness and how much damage it does to the edifice of "established" culture.  This helps to explain why “Fountain” is so highly praised — it went to the heart of the exaltation of art and, pun intended, pissed all over it.  “Guernica”, on the other hand, is about Spain’s experience during civil war under Franco as the Second World War closed in all around — something that is perhaps less relevant to a critic born in America when Jimmy Carter was in office.

Irony and its scale of impact, then, are very important in postmodern art.  Another measure of value the postmodern critic uses is that the work in question be different – so long as an artist is different than the establishment their work gains automatic points.  Critics see it as “daring to” stand apart from the “dominating” culture — menstrual fluids in beakers nailed to a wall as a kind of feminist protest against patriarchy, or so I assume.  Beauty and truth?  For the postmodernist, beauty and truth really can’t exist, so for them beauty becomes the irony itself.  Most of us have been to modern museums of art, and seen the rather dull geometric shapes painted onto canvases that are, at best, mildly interesting.  These museums bore or confuse most of us, which is why they struggle to continue to exist.  Much of the work inside their walls speaks to the head, to the educated who “get” their irony and find it attractive.  But most of us agree that a triangle painted on a black canvas, or ink blots thrown across a wall, have nothing whatsoever to say to the heart, to the person looking for an emotional or even…gasp…spiritual connection to the work.   

Postmodern art’s real power comes from forcing the receiver of the art to question their assumptions about what “art” is, about who and what and how art is created, and how it is received.  Beauty and truth are left to antiquity, to the naïve who still believe in cross-cultural truths.  In that sense “Fountain” can be said to have achieved success — it forced viewers to question, and often angrily dismiss, the work because it challenged their assumptions, destroyed their sacred cows, and in so doing influenced the next two generations of artists profoundly.  And in this Duchamp’s brilliance is simply without question.  The question remains, though: is it art, or is it really something else?

Before we get to that, let us summarize: postmodern critics give points for irony, points for having a scale of impact, and points for coming from a different member of society (preferably no white heterosexual males, please).  “Fountain” scores on irony and scale of impact; Serrano’s “Piss Christ” scores on all three counts.  Since the postmodernist finds irony itself beautiful they therefore consider these things “art”.  And yet if we remove shock, neither “Piss Christ” nor “Fountain” offers any other evocative emotional response, because neither “Fountain” nor “Piss Christ” has any inherent beauty at all.  The postmodern critic shrugs his shoulders at that observation and asks, “What is beauty, anyway?  Whose beauty?  Yours?  Mine?  Maybe this lack of so-called beauty is showing us an important point?  What does beauty even mean…” And then comes the smug look: he gets it, and you, who even ask such naïve questions, clearly do not.

As Shakespeare said, therein lies the rub: postmodern critics fail to see that just being ironic, different, and having impact isn’t enough to make something art.  It is enough to make it social commentary, but not necessarily anything more unless you think irony itself if beautiful.  And most of us do not think that, for very obvious reasons.  People do not stand in front of triangles for hours on end, moved to tears as they draw in their sketchbooks, or tremble at the sight of a postmodern sculpture of entwined geometric shapes, giant clothespins, or stick figures holding hands.

And so art struggles in our postmodern world, where genius has been pronounced dead and mediocrity and irony congratulate one another on their empty existence. Art and literature have lost their power over our collective imaginations because they can no longer speak for us in any meaningful way. The proverbial head ate the heart in an attempt to understand it, so that avante garde art and literature have sadly been relegated to PhD’s and ever-narrowing groups of intellectuals who “get it”, never bothering to ask if it’s worthy of being gotten in the first place. Can anyone really say they understood, much less enjoyed, slogging through Joyce’s Ulysses or Pynchon’s Mason & Dixon? Brilliant in conception, yes, but in execution?  Does anyone really enjoy looking at red squares painted onto black canvases, or blots of ink scattered across a wall?  Wasn’t art once more than just an intellectual slight-of-hand?  Didn’t art once speak to more than just the hyper-educated elite? Didn’t Shakespeare labor mightily to make his works accessible to everyone, commoner and aristocrat alike?  Do we really need to listen to postmodern critics telling us why we should appreciate shit smeared across a wall?  A crucifix sitting in a bowl of piss?
 
The answer is no, we do not need to listen, which is why so many leading edge artistic institutions are seeing falling membership and declining interest — art has become an inside joke about an inside joke that fewer and fewer people are interested in hearing.  What needs to happen is a distinction must be made, a distinction between social commentary and art.  Sometimes, of course, a work can be both, but irony really only speaks to the former rather than the latter.

The Integral Artist and Critic
Let’s look at the book, “The Kite Runner” by Khaled Hosseini — American postmodern critics will value it automatically because it is from another culture and be reluctant to “judge” it based on our culture’s values…but that begs the question: is the book any damn good? Is it art? How DO we judge it?

To answer this question we need to take a brief look at the newest kind of art entering popular culture, art that will become more and more prevalent in the coming decades: post-post modern, or integral, art and literature.  This will be explored in much greater detail in Part II, but a brief overview starts with the idea that integral art also challenges the receiver, it too forces her to question her assumptions and her beliefs about what art is.  But in order for integral art to be understood, one must embrace not fragmentation, not deconstruction, but rather integration, a larger whole, a larger perspective than the viewer may currently hold.  The reader/viewer must create a whole new context in which to hold the art, one which may truly challenge his belief structures, one which may force him, to make sense of what he is seeing, to hold a larger perspective than he currently has in place.

Postmodern art demands the reader deconstruct their habitual methods of analyzing art; Integral art does this first step as well, but then also demands the reader integrate the separate strands of information to form a whole new narrative in which a more true meaning of the story/artwork will rest.  It does not rest on cultural “givens”, but it does rest on a larger truth.  This “meta-narrative” isn’t fixed in stone, it isn’t “pre-given”, but it is tied directly to the demands the art makes on the receiver.  Integral art requires more, not less, complexity to see the overarching “point” of the artwork. Integral art moves beyond irony and deconstruction and once again demands a larger perspective be put into place to analyze the artwork, not just to deconstruct the society in which it arose.

Postmodern Criticism of Established Art  
As the American philosopher Ken Wilber once quipped, if you don’t have the brains to build a building you can still burn one down.  And postmodern criticism has, for too long, relied on burning down buildings, on deconstructing, as its primary tool.  They have made their point.  They have shown us a powerful truth.  But the whole of art and literature, spanning thousands of years of human history, is more than fodder for a fire.  The classics are studied, still, not just because they were written by dead white men and current living white men want to perpetuate that power base.  It is true that most pre-19th Century forms of art assume a single point of view, a single truth that was tied to an often-pretty-horrible-reality for a marginalized group or groups. Yet there is often a hugely important insight and staggering genius in the “classics” — to not study them institutionally borders on the self-destructive.  The fact that most cultures in the past gave certain kinds of people more privileges than others to engage in art is an important fact worth studying, but it is also largely beside the point — it does not detract from the insights and genius of pre-19th Century pieces anymore than calculus is any less true because a white man (actually two white men), who were part of the patriarchy, invented it.

So those of you paying attention might notice that I still haven’t answered the rather thorny question, what is art?  We’ve seen how postmodern art defines itself, and how integral art defines itself, but both beg the question: what is art?  The bottom line is that art is more than just irony, impact, and difference.  Its “beauty” needs to rest on more than just those things.  To become art and not be just social commentary, the work must offer more — it must offer something greater than mere criticism to land it somewhere closer to the soul, to the place where true art climbs inside of you and illuminates something within. True art leaves you breathless, amazed, wondering, perhaps even terrified or furious — you are brought somewhere miraculous within yourself — somewhere you might not have even known existed.  So “Piss Christ” and “Fountain” could only be considered “art” if you believed that irony, and irony alone, is “beautiful”.  Otherwise, they are merely social commentary in visual form, opinions with frames.   

Maybe Oscar Wilde said it best, for he anticipated postmodernism’s insights decades before it arrived: “Art can never really show us the exterior world.  All that it shows us is our own soul, the one world of which we have any real cognizance…it is art, and art alone, that reveals us to ourselves.”

In Part II (which is about halfway done) we’ll unpack a new definition of art that can transcend and include all of the things discussed here.  This definition may one day explain why museums are once more packing in men and women from all walks of life and all educational backgrounds to marvel at that which hangs from their walls, something that once again touches the soul.  Let’s hope…     

 

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It Seems

Posted on Jun 22nd, 2007 by Keith : Upright Primate Keith
It seems
you hold me.
Closing into earth
    into heat
       into passion
two becomes one

It seems
you free me.
Opening into sky   
   into coolness
      into calm
one becomes many

It seems
you are me.
Releasing into all
 into stillness
    into bliss
many becomes none

The stars laugh every night at our confused wonder,
a thousand writhing fractals twinkling in their love. 
They tell us
To love is to die
I shout:
I know!

Keith Martin-Smith
© 2007
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