Concerning the Spiritual in Art - Wassily Kandinsky (the mitten read aloud TXT) 📗

the future. In an embryonic form this word-power-has already been used in SERRES CHAUDES. [Footnote: SERRES CHAUDES, SUIVIES DE QUINZE CHANSONS, par Maurice Maeterlinck. Brussels. Lacomblez.] As Maeterlinck uses them, words which seem at first to create only a neutral impression have really a more subtle value. Even a familiar word like “hair,” if used in a certain way can intensify an atmosphere of sorrow or despair. And this is Maeterlinck’s method. He shows that thunder, lightning and a moon behind driving clouds, in themselves material means, can be used in the theatre to create a greater sense of terror than they do in nature.

The true inner forces do not lose their strength and effect so easily. [Footnote: A comparison between the work of Poe and Maeterlinck shows the course of artistic transition from the material to the abstract.] An the word which has two meanings, the first direct, the second indirect, is the pure material of poetry and of literature, the material which these arts alone can manipulate and through which they speak to the spirit.

Something similar may be noticed in the music of Wagner. His famous leitmotiv is an attempt to give personality to his characters by something beyond theatrical expedients and light effect. His method of using a definite motiv is a purely musical method. It creates a spiritual atmosphere by means of a musical phrase which precedes the hero, which he seems to radiate forth from any distance. [Footnote: Frequent attempts have shown that such a spiritual atmosphere can belong not only to heroes but to any human being. Sensitives cannot, for example, remain in a room in which a person has been who is spiritually antagonistic to them, even though they know nothing of his existence.] The most modern musicians like Debussy create a spiritual impression, often taken from nature, but embodied in purely musical form. For this reason Debussy is often classed with the Impressionist painters on the ground that he resembles these painters in using natural phenomena for the purposes of his art. Whatever truth there may be in this comparison merely accentuates the fact that the various arts of today learn from each other and often resemble each other. But it would be rash to say that this definition is an exhaustive statement of Debussy’s significance. Despite his similarity with the Impressionists this musician is deeply concerned with spiritual harmony, for in his works one hears the suffering and tortured nerves of the present time. And further Debussy never uses the wholly material note so characteristic of programme music, but trusts mainly in the creation of a more abstract impression. Debussy has been greatly influenced by Russian music, notably by Mussorgsky. So it is not surprising that he stands in close relation to the young Russian composers, the chief of whom is Scriabin. The experience of the hearer is frequently the same during the performance of the works of these two musicians. He is often snatched quite suddenly from a series of modern discords into the charm of more or less conventional beauty. He feels himself often insulted, tossed about like a tennis ball over the net between the two parties of the outer and the inner beauty. To those who are not accustomed to it the inner beauty appears as ugliness because humanity in general inclines to the outer and knows nothing of the inner. Almost alone in severing himself from conventional beauty is the Austrian composer, Arnold Schonberg. He says in his Harmonielehre: “Every combination of notes, every advance is possible, but I am beginning to feel that there are also definite rules and conditions which incline me to the use of this or that dissonance.” [Footnote: “Die Musik,” p. 104, from the Harmonielehre (Verlag der Universal Edition).] This means that Schonberg realizes that the greatest freedom of all, the freedom of an unfettered art, can never be absolute. Every age achieves a certain measure of this freedom, but beyond the boundaries of its freedom the mightiest genius can never go. But the measure of freedom of each age must be constantly enlarged. Schonberg is endeavouring to make complete use of his freedom and has already discovered gold mines of new beauty in his search for spiritual harmony. His music leads us into a realm where musical experience is a matter not of the ear but of the soul alone—and from this point begins the music of the future.

A parallel course has been followed by the Impressionist movement in painting. It is seen in its dogmatic and most naturalistic form in so-called Neo-Impressionism. The theory of this is to put on the canvas the whole glitter and brilliance of nature, and not only an isolated aspect of her.

It is interesting to notice three practically contemporary and totally different groups in painting. They are (1) Rossetti and his pupil Burne-Jones, with their followers; (2) Bocklin and his school; (3) Segantini, with his unworthy following of photographic artists. I have chosen these three groups to illustrate the search for the abstract in art. Rossetti sought to revive the non-materialism of the pre-Raphaelites. Bocklin busied himself with the mythological scenes, but was in contrast to Rossetti in that he gave strongly material form to his legendary figures. Segantini, outwardly the most material of the three, selected the most ordinary objects (hills, stones, cattle, etc.) often painting them with the minutest realism, but he never failed to create a spiritual as well as a material value, so that really he is the most non-material of the trio.

These men sought for the “inner” by way of the “outer.”

By another road, and one more purely artistic, the great seeker after a new sense of form approached the same problem. Cezanne made a living thing out of a teacup, or rather in a teacup he realized the existence of something alive. He raised still life to such a point that it ceased to be inanimate.

He painted these things as he painted human brings, because he was endowed with the gift of divining the inner life in everything. His colour and form are alike suitable to the spiritual harmony. A man, a tree, an apple, all were used by Cezanne in the creation of something that is called a “picture,” and which is a piece of true inward and artistic harmony. The same intention actuates the work of one of the greatest of the young Frenchmen, Henri Matisse. He paints “pictures,” and in these “pictures” endeavours to reproduce the divine.[Footnote: Cf. his article in KUNST UND KUNSTLER, 1909, No. 8.] To attain this end he requires as a starting point nothing but the object to be painted (human being or whatever it may be), and then the methods that belong to painting alone, colour and form.

By personal inclination, because he is French and because he is specially gifted as a colourist, Matisse is apt to lay too much stress on the colour. Like Debussy, he cannot always refrain from conventional beauty; Impressionism is in his blood. One sees pictures of Matisse which are full of great inward vitality, produced by the stress of the inner need, and also pictures which possess only outer charm, because they were painted on an outer impulse. (How often one is reminded of Manet in this.) His work seems to be typical French painting, with its dainty sense of melody, raised from time to time to the summit of a great hill above the clouds.

But in the work of another great artist in Paris, the Spaniard Pablo Picasso, there is never any suspicion of this conventional beauty. Tossed hither and thither by the need for self-expression, Picasso hurries from one manner to another. At times a great gulf appears between consecutive manners, because Picasso leaps boldly and is found continually by his bewildered crowd of followers standing at a point very different from that at which they saw him last. No sooner do they think that they have reached him again than he has changed once more. In this way there arose Cubism, the latest of the French movements, which is treated in detail in Part II. Picasso is trying to arrive at constructiveness by way of proportion. In his latest works (1911) he has achieved the logical destruction of matter, not, however, by dissolution but rather by a kind of a parcelling out of its various divisions and a constructive scattering of these divisions about the canvas. But he seems in this most recent work distinctly desirous of keeping an appearance of matter. He shrinks from no innovation, and if colour seems likely to balk him in his search for a pure artistic form, he throws it overboard and paints a picture in brown and white; and the problem of purely artistic form is the real problem of his life.

In their pursuit of the same supreme end Matisse and Picasso stand side by side, Matisse representing colour and Picasso form.

 

IV. THE PYRAMID

 

And so at different points along the road are the different arts, saying what they are best able to say, and in the language which is peculiarly their own. Despite, or perhaps thanks to, the differences between them, there has never been a time when the arts approached each other more nearly than they do today, in this later phase of spiritual development.

In each manifestation is the seed of a striving towards the abstract, the non-material. Consciously or unconsciously they are obeying Socrates’ command—Know thyself. Consciously or unconsciously artists are studying and proving their material, setting in the balance the spiritual value of those elements, with which it is their several privilege to work.

And the natural result of this striving is that the various arts are drawing together. They are finding in Music the best teacher. With few exceptions music has been for some centuries the art which has devoted itself not to the reproduction of natural phenomena, but rather to the expression of the artist’s soul, in musical sound.

A painter, who finds no satisfaction in mere representation, however artistic, in his longing to express his inner life, cannot but envy the ease with which music, the most non-material of the arts today, achieves this end. He naturally seeks to apply the methods of music to his own art. And from this results that modern desire for rhythm in painting, for mathematical, abstract construction, for repeated notes of colour, for setting colour in motion.

This borrowing of method by one art from another, can only be truly successful when the application of the borrowed methods is not superficial but fundamental. One art must learn first how another uses its methods, so that the methods may afterwards be applied to the borrower’s art from the beginning, and suitably. The artist must not forget that in him lies the power of true application of every method, but that that power must be developed.

In manipulation of form music can achieve results which are beyond the reach of painting. On the other hand, painting is ahead of music in several particulars. Music, for example, has at its disposal duration of time; while painting can present to the spectator the whole content of its message at one moment. [Footnote: These statements of difference are, of course, relative; for music can on occasions dispense with extension of time, and painting make use of it.] Music, which is outwardly unfettered by nature, needs no definite form for its expression.

[Footnote: How miserably music fails when attempting to express material appearances is proved by the affected absurdity of programme music. Quite lately such experiments have been made. The imitation in sound of croaking frogs, of farmyard noises, of household duties, makes an excellent music hall turn and is amusing enough. But in serious music such attempts are merely warnings against any imitation of nature. Nature has her own language, and a powerful one; this language cannot be imitated. The sound of