Introduction 6 Experiencing the Outside 7 Body as an Instrument 9 Image-Experience of the ‘Outside’ 13 Mediation on the Threshold 18 Conclusion 20 Reference List 22
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G. Bachelard, 1994: 212
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Introduction In a quest for immensity I find its image in a place, where people have been in a revelation: appeal to heaven about desire, fear and guilt. I am fascinated by how we in our attempt to assimilate the tremendous nature of the outer reality interpret it by creating the narratives. The whole story of going through the lonely journey towards the heavenly transcendence exists regardless of cultural canon and time (Jung, 1964). In the Western World it was embellished in the religious architecture and in its paintings. The depictions on the dome are representative of Heaven, symbolically separated from the narratives of the terrestrial and this element of church architecture stands for the heavenly skies above and beyond. Being captivated by the sensations achieved when exploring the space from underneath the dome, being on the inner side, the real shift in my own perception actually happened at the point when I reached in my experiences the corporeality of the interstitial lacuna of the dome (Wren, 1765, fig.1). There was no Heaven, but there was the space. I realized that the element, which seemed celestial, could be actually touched. By this, the dome, which was at some point a part of my own phantasy, became sensed physically and brought with it a number of experiential effects. Thus, in my work I am not interested in the religious, historical or political significance of cupola architecture, but in its imaginative value.
Fig.1 Section and Plan of Saint Paul's Cathedral, Sir Christopher Wren, 1675 - 1709
I intend to probe on the sensations formed by the perception. In this research I aim to investigate the engagement of the figure and the space as a process of mediation between the physical and metaphysical spatial experiences. I seek to determine the processes that form both domains of the perception and I am interested in the moment of their shift. How does perception change on the threshold and where is that point which triggers imaginary experiences? Can it be determined at all? Architecturally the dome forms the opposition of the inside, outside and the space in-between; simultaneously its surface is possessed by a pictorial space. Thereby I shall start with surveying physical perception, proceeding with the vision of the body as the instrument for this, and then go onto the imaginative realm and shifting experiences, which bring us back to the preceding. Anna Mokhova
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Critical Research Paper
Experiencing the Outside Entering the cathedral and moving through the vaults, the viewer finds himself underneath the dome. Inevitably he changes his physical position and turns his head up in order to contemplate the space above. As the dome itself sits on the base and is distant from our body, we are able to grasp the whole of it with the help of our vision (2010, fig.2).
Fig.2 View of the dome, Saint Peter's Basilica, Rome
In The Eyes of the Skin Pallasmaa (2005, p.42) states: 'The gaze implies an unconscious touch‌visual apprehension of materiality, distance and spatial depth would not be possible at all without the cooperation of the haptic memory‌vision reveals what the touch already knows. We could think of the sense of touch as the unconscious of vision'. Furthermore, in his affirmations the architect provides a critique of the 'ocularcentrism' and states the significance of peripheral and unfocused vision for formation of the 'essence of the lived experience' (Ibid p.10). This means that the previous physical spatial experiences are playing a crucial part in forming our current perceptive process and the peripheral vision steps out as an instrument, which transforms visual into bodily sensations, unconsciously involving our previous experiential knowledge into this process. Outside the inner tissue of the dome, between the inside and the outside, lies the interstitial space. It can be encountered and the adventure it allows is bewildering. Personally coming across this engagement I could hardly analyse my objective position according to the whole building. The narrowness in-between the Saint Peter's Basilica in Rome focuses our vision on the 'endless' skirting staircase of 320 steps and provides our sight with the unevenly curved surfaces of the walls on both sides (2010, fig.3). In Saint Paul's Cathedral in London my experiences inbetween the outer and the middle dome are spacious and hold a number of connected iron spiral staircases. There we gaze at the path we have to go through upwards or downstairs, while peripheral vision is surrounded by enclosure of space, the shape of which is not determinable by visual means (2011, fig.4). I experienced being off balance, almost vertiginous, and only holding the rails of the staircase and persuading myself that there is a physical force of gravitation let me stand on my feet.
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Fig.3 In-between the dome in Saint Peter's Basilica, Rome.
Fig.4 In-between the outer and the middle dome in Saint Paul's Cathedral, London.
So if there is a space positioned outside the inner fabric of the dome and it can be experienced in some way, I imagined that we could sense it from the position of being underneath a dome. Shaping the models, I referred to the section of the dome of Saint Paul's Cathedral, which is formed by three spherical structures. I referenced the composition of architectural fabric and sought to lighten the weight of the substance. For that I used wax. The light pattern, normally concealed in-between the heavy layers of structure revealed itself through the use of translucent material. Moreover, this attempt made the layers behind the inner one more tangible to the eye. While the interstitial space is imprisoned between the inside and the outside and could not be experienced directly, there is a way to 'see' it: with the help of unconsciously imagined touch, formed by the memory of previous experiences (fig.5).
Fig.5 Views of the Model. Top View (left). View from the Inside (right) Anna Mokhova
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Critical Research Paper
Body as an Instrument Merleau-Ponty in his Phenomenology of Perception (2002, pp.3-14) is questioning the understanding of 'sensation'; he doubts the success of the 'purely subjective' (impression belonging to the subject, to us) or 'purely objective' (determined quality of the object) understandings of sensation of the 'objective world' to prove themselves. While this understanding is formed by analytic thought, he states that 'pure sensations' are formed by experience of undifferentiated nature. Probably then we should deny the analytical approach in favour of the investigation of the 'pre-objective realm'. Moreover, Ehrenzweig (1967) in The Hidden Order of Art discusses the 'wholeness' of appearance without regard to detail opposed to the ordinary analytic perception. He states that the notion of initial approach of starting the work with colour may be a step towards the 'syncretistic' vision, which is the quality of child art: 'The infant experiments boldly with form and colour in representing all forms of objects‌His vision is still global and takes the entire whole which remains undifferentiated as to its component details'(Ibid p.6). Among artists, Mark Rothko denied the conventional colour task and in his search for something 'beyond' discovered the locus of interaction of colour and scale in his works when their dialogue takes up the whole of the vision and the edges blur in the field of peripheral sight (Waldman, 1978, fig.6). His works gain more power if perceived not from the long distance in order to grasp the formed image with a focusing point of composition, but from the short one so we become the participants: '‌The events on the canvas have the psychological effect of drawing the viewer into its space' (Ashton, 1996, p.157).
Fig.6 Untitled, Mark Rothko, 1953
Referring back to Ehrenzweig's judgement on the use of colour, the peculiar fact is that Rothko, using this instrument in the context of the vocabulary of volume, e.g. 'weights' and 'movements' rather than forms and colours'(Ibid p.178), did not aim to form a representation of the objects. He was more concerned with creating a feeling, which he stated in
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a mural with a consistent concept and then developed in the series of works (Ibid p.158). For that he used the “substance� of colour. He extensively used a very complicated technique of layering, of which he rarely talked (Cage, 1998, p.250), creating an effect of 'curving inwards', which is a spatial term again. This experience is stated to be 'opening a door into an internal realm' (Ashton, 1996, p.191), which is beyond the painting, but is within us. Working with wax became compelling in terms of experimenting with layering. The material is the medium, which due to its qualities makes a strong statement of its own. It 'loses the edge' due to the way the light goes through it and has a very soft translucency (fig.7), reminding us of familiar bodily substances, e.g. skin.
Fig.7 View of the Model, 2011
I have created a series of objects (fig.8) and while returning every time to the same motif in my work, I have made changes in each of them, experimenting with the layers behind the concave. I have changed the body of the layer inbetween as well as size, shape and position of its openings. I made an attempt to grade the colour in some of the objects and to form it from a number of colour patches. I came to all of these actions by means of my own 'feeling' for the process instead of the analytical approach. These experiments have let me shape a variety of light patterns 'seen' from the inside on the inner surface.
Fig.8 Unit One Show, 2011
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Richard Serra, a sculptor, states that in his works there is a peculiar, strange, vertiginous feeling that is evoked by the interaction with the object, which lacks control of the thought over it and 'gestalt' understanding of it, as mentioned by one of the visitors: 'I gave my head the most terrible bump when walking inside. Suddenly, the wall was nowhere where I thought it was and I went crash into it with my head' (Freguson, 1999, p.190). Serra states that his works could not be grasped haptically and one has to position oneself towards the work in order to experience it through the bodily attitude. What I find interesting is that in his working process he states that these objects are not drawn or even pre-imagined: 'The building method is based on hand manipulation' (Guse, 1985, p.141). He works with the piece with his bodily experiences, experimenting until he starts to feel that the object is doing something (Ferguson, 1999, fig.9). I may suggest that exactly this approach pre-determines our physical response to his works (2010, fig.10).
Fig.9 Models for the Torqued Ellipses III, II, & I, Richard Serra,1996
Fig.10 Torqued Ellipses, Richard Serra
This feeling evoked in the process of engagement with the work might be stated as 'sublime' (Ferguson, 1999, p.53). The fusion between the ego and external reality is the crucial aspect in the moment of this experience, which is characterized as a 'sensation of 'eternity', a feeling as of something limitless, unbounded' (Freud, 1961, p.64). Freud emphasizes that Oceanic is the feeling of 'being one with the external world as a whole' (Ibid p.65). By means of this feeling, we get to the state (similar as in childhood), when ego does not yet separate itself from the external world as there is no need for the response to the sensations from the outside. Thus, the question of undifferentiated sensation of sublime becomes a matter of relation between the self and the world, between inside and outside.
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The stunning thing is that the real space of the dome evokes our physical response being a vast actuality, but in some cases the feeling of sublimity is experienced in smaller spaces depending only on the way we perceive it. Richard Serra creates human scale objects in some cases and his work still arouses a physical reaction as it challenges our perception and triggers some particular moment of indeterminacy in our hapticity. While this moment induces a desire to examine the piece by a touch in order to reach comprehension, the understanding might not take its place and clear cognition might not replace this feeling even after examining the piece. So then why should I refer to sublimity or any other strong emotion as a response to expansiveness? In my work developing a construction for the piece I proposed a spatial structure, which takes up the whole of the vision and engulfs the viewer with colour and light (fig.11, 12). However, I intend to examine whether the object or space should actually be substantial enough to immerse the spectator's body and take up the whole of one's vision or whether there is another manner in which to approach the feeling of colour and light rather than seizing it bodily? Inspired, I have created a series of smaller structures, which become like a “cocoon� for the body (fig.13).
Fig.12 Picture of the Model for the Proposal, 2011
Fig.11 Section of the Construction, 2011
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Fig.13 Front View for the Second Proposal, 2011
Critical Research Paper
Image-Experience of the ‘Outside’ Bachelard (1994, pp.211-212) in the Poetics of Space states that the geometrical division formed by inside and outside is too sharp to form the dialectics of their metaphorical domains. Referring to Hyppolite he proclaims that '…myth of outside and inside…should not be studied by attributing to it the false light of geometrical intuitions…’This side’ and ‘beyond’ are faint repetitions of the dialectics of inside and outside', as in geometry 'limits are barriers' (Ibid p.215). So then what is the metaphorical 'outside' of the dome is if it could not be determined by the geometrical approach? Is it formed by the depicted image or by the body of the dome? Or neither and there is the third substance to form it? As was discussed previously, a dome bears a depiction of Heaven. Damisch (2002, p.4) in A Theory of /Cloud/ claims that the space of the cupola is a 'space directed towards infinity...form is dissolved in favour of the magic spell of light – the highest manifestation of the painterly'. Is not the moment of contemplation of the depiction concerned more with the patterns formed in the imagination and dreams, rather than with actual image? In this case we imagine the outside of the cupola as a limitless space, but coming back to the matter of sensations of the unbounded, let us refer to the imaginative process: Imagination is always considered as a faculty of forming images. But it is rather the faculty of deforming the images offered by perception, of freeing ourselves from the immediate images; it is especially the faculty of changing images... The value of an image is measured by the extent of its imaginary radiance Bachelard, 1971, p.19 The sensations are not only about physical perception, but imagination takes up a significant role. Yet, I believe that there should be particular techniques of forming the image. As discussed in the previous chapter, in order to draw the viewer into the painting, the spatiality of it is to be perceived by peripheral vision from the physiological point of view, while the dialectics of the one-point perspective painting assumes that the viewer is outside the painting, looking at it as out in the space through a frame. Nevertheless, Damisch claims that the cupola solution Vision of Saint John (Eskerdjian, 1997, fig.14) by Correggio in San Giovanni Evangelista was to negate the fact of a closed space or even the existence of the building itself by creating an image of a 'fake opening into sky that is itself painted in trompe l'oeil' (Damisch, 2002, p.1). I could state that this could be determined by the intuitive or unconsciously physical approach of the creator in the techniques of trompe l'oeil and di sotto in su.
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Fig.14 Vision of Saint John, San Giovanni Evangelista, Antonio Allegri da Correggio, 1520 - 1522
Nevertheless, painting in a more examined technique of 17th century quadratura, which was employed for the creation of the illusionistic domes on the flat surface, seen from the right perspective seems to our vision to be a threedimensional dome (fig.15). Moving away from the correct standing point it reveals its geometrical flatness. To experience the “magic” we have to exist in a particular relation to the “dome” and in this case the element does not have to exist physically. It has sufficient qualities even being a picture on a plane in a particular physical relation to us in order to fool our perception and provoke the imaginary as the real dome would.
Fig.15 The Illusionistic Dome in Sant'Ignazio, Andrea Pozzo, 1685
. Fig.16 Different Point of Observation
Another way of formation of the dome-image is observation of the inner surface of the dome through a mirror positioned in a particular angle, so we can experience the pictorial space of the ceiling for a long time without taking a physically uncomfortable position. I contemplated the ceiling in The Church of the Jesus in Rome in the big mirror, which was permanently installed (fig.17). Furthermore, in my own experience this was the way of studying the vaulted ceiling in the Sistine Chapel in the Vatican, where some of the visitors used their own personal mirrors to be able to see the vaulted ceiling and its paintings. I could also say that we observe the mirror in this case as if it was a picture plane with a depiction of the dome and in this case all other context disappears from our vision. Though the position may be more comfortable for observation, by the laws of perspective, the space becomes further from us and, by doing so, scales in size to our eyes.
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Fig.17 Reflection of Triumph of the Name of Jesus, Giovanni Battista Gaulli, Church of the Jesus, 1672-1679
Panofsky (1997, p.72) in Perspective as Symbolic Form explores the concept of perspective and claims that it is that matter that isolates the religious art from the domains of magical, dogmatic and symbolic. It exposes it to the realm of visionary and by this the viewer grasps the miraculous of the work as a direct experience. In this device the mirror is positioned so that by the laws of perspective, if it is seen from a particular distance, the object behind takes the whole space of its surface. Without a light the viewer looks into the mirrored image of his eye, while when the light appears the mirror becomes transparent and gradually reveals the object behind it, starting with the central point, which lets the light through. By this the object becomes the image on the surface, at the same time revealing the geometry of its inner layers (fig.18).
Fig.18 The Device
Still, whatever dome we are underneath and however we choose to explore it, our body is always in a particular relation to it in order to form the image. In his argument about the perspective in space and on the pictorial plane, Holm (2010, p.104) puts across that Brunelleschi's demonstration of the principles of perspective states that the space of the piazza with the Florentine Baptistery is to be brought into reality to look in perspective the same as if it is observed as a framed picture of a space (fig.19). Here the occupant is the spectator and is thought mainly to be positioned outside the picture plane. Nevertheless, the viewer is the participant of the depicted space as the image would not 'fuse' with reality in perspective of the space without the gaze of the eye, which depends on the particular position of the body in accordance to the built environment: 'The viewer will occupy the space as if s/he was standing
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front centre, motionless, facing forward, looking towards the end of the space (towards baptistery, altar) as if s/he could walk there' (Ibid p.104).
Fig.19 Demonstration of the Principles of Perspective, Filippo Brunelleschi
By this I wish to say that unlike any other Renaissance painting, the dome painting, using the same instrument of onepoint perspective as in Brunelleschi's experiment, is more drawing the viewer into its space rather than leaving him outside. Hence the depicted virtual space of the dome requires attention from a particular point, it doe not exist without a spectator on the opposite side. That means that even focused vision may attain an important role in the forming of the imaginative relation, which is basically provided by the painting on the surface of the dome. The techniques of dome painting are performed vertically according to particular rules and the vanishing point, to which all the vertical lines aspire, is above us. At the same time, this precise tool denies its own existence, “opening up� the skies above us, which drops the physical and attains the metaphysical. Considering the fact that normally we investigate the space by moving our head and eyes, for the picture plane to become the whole of our vision it does not need to enlarge in scale. In the proposed devices (fig.20), the vision of one eye can be supressed in favour of the other, so the visual field decreases. The position of the head is fixed to provide the particular angles for the observation, repeating the physical position of being underneath the dome. The focal point, which is a portal for the eye towards the outside, is suggested to concentrate the vision. Space can take up the whole of the sight not by being vast, but by affecting the visionary experiences by reducing their opportunities for investigation and becoming the whole of what we see.
Fig.20 Sketch for the Device Anna Mokhova
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By using the laws of perspective I make an attempt to form an imaginative relation between the viewer and the space, which would deny the fact of the presence of perspective at all, as the latter is the corporeal subject, which imposes the frame of perception according to its laws. The significant outcome of this interaction is the imaginative, but still spatial relation, which shapes the phantasy of the infinite by evoking the deeply imprinted, almost physical image of limitless height.
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Mediation on the Threshold Lerup (2000, p.38) describes the journey through the gap in the walls of the Pantheon: 'The inner gap is a mould between two outsides – it is a space of transformation…The tear in the descriptive-conceptual tissue is…both a gap and a place, but more important it is a locus of transit, like a tunnel between two worlds'. To understand the shift between the two opposites I intend to look into the process of transformation. Merleau-Ponty (2002, p.246) in Phenomenology of Perception states: 'The object is made determinate as identifiable being only through a whole open series of possible experiences, and exists only for subject who carries out identification'. Bachelard (1971, p.13) states that created image and perceived image are different substances and he calls the latter the imagined image. He claims that emotions do not approach us from the object, but that they are reawakened in the subject, the viewer. Basically, I may state that the artist, by means of the plastic components of the work provides us with a “substance” for a dream and this matter becomes a recalling image for an archetypal image. Bachelard states that this is the only way to dream in depth: The voyage into distant worlds of the imaginary truly conducts a dynamic psyche only if it takes the shape of a voyage into the land of infinite. In the realm of imagination, every immense takes on a transcendence. The very law of poetic expression is to go beyond thought Ibid p.23 However, the bodily is inevitably connected to the psychic. Thus, can the infinite distance be determined with the help of the haptic memory according to our previous experiences? It seems that we are not able to divulge the imaginative experiences from our memory or perception: there is an absence of fleshy living through the infinite. So how do we imagine it? From the point of view of practitioner, e.g. Richard Serra, it is more of a lack of determination of something, which was not experienced by ones body earlier (Ferguson, 1999, p.191). Yet referring to Bachelard the situation is induced into our souls by the narrator and the emotions and revived in us, in the subject. By this, the situation itself occurs in the inner reality of us and is it not a reminiscence of the previously experienced, but that 'type of reverie deeply engraved in our inner nature' (Bachelard, 1971 pp.14-15) is on the verge of giving one almost a physical experience. By this the sensation seems to be more of an illusion, as it is subjective and exists internally in the subject. Space acquires its qualities because we impose them regarding the limited amount of our previous lived experiences. Then, probably in order to shift the experience, we have to shift the 'normal' experience, that the subject is used to. Anna Mokhova
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Critical Research Paper
In his work, the Piz Uter Skyspace, (Haldemann, 2010, fig.21) James Turrell, by means of the change in the brightness and tone (playing on the contrast) of artificial light, shifts the perception. He questions the moment of division between the physiology and psychology, between inside and outside. When focusing on the vast space of the sky captured in an opening it turns into a substance itself instead of being normally a background for other things. In the process the viewer loses himself in what he is aiming to perceive, as the object is not identifiable. When the artificial light fades, the view of the sky through the opening turns back in our perception to normal from virtual (Haldemann, 2010, p.26). Moreover, the viewer is the first and the foremost participant in the shifting imaginative process.
Fig.21 Piz Uter Skyspace, James Turrell, 2005
As the infinite is not placed in a realm of our lived experience, the moment of the shift and of experiencing the virtual is the occasion when we can experience the common in a divergent way. At this point probably we can feel the infinite and the bodily attitude towards the space as a changing experience. For my final proposal I am developing a device, which by capturing the whole of sight would influence the entire of visionary experience. One could observe the space with the help of the object physically and contemplate oneself emotionally from the inside by receiving the experiences of the external nature. So, the perception could shift from the analytical observation of the object to the 'pre-objective' impressions formed by the further engagement with the device. Physically, natural light, not artificial, would pass through the layers of the object itself and form the support for the locus in the middle to shift its perceptive qualities coming from the outside. This is the same reality but perceived or I would say 'imagined' in a new way.
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Conclusion In conclusion, the work throughout the year went through a series of transformations and the character of my experiences of both physical and emotional nature, evoked by the objects, changed. I assume that light, colour and perspective could take up an important role in forming these experiences. Nevertheless, the main point stays the same: the most significant and influential changes that are happening in the perception are happening within ourselves.
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Neumann, E. (1959) Art and the Creative Unconscious. 3rd ed. Translated from German by R. Manheim. Princeton: Princeton University Press. Pallasmaa, J. (2005) The Eyes of the Skin. Chichester: John Wiley & Sons Ltd. Panofsky, E. (1997) Perspective as Symbolic Form. Translated from the German by Wood, C. New York: Zone Books. Richard Serra: Man of Steel (2008) Presented by Alan Yentob, BBC1, 50 mins [video: DVD] Segal, R.A. (1998) Jung on Mythology. London: Routledge. Teyssot, G. (2008) Mapping the Threshold: A Theory of Design and Interface. AA Files, 57, p. 2 Turrell, J. (2011) James Turrell Interview by Michael Govan, Los Angeles, 1 July 2011. Turrell, J. (2010) James Turrell. London: Gagosian Gallery. 13 October – 10 December 2010. Van Gennep, A. (1960) The Rites of Passage. London: Routledge. Waldman D. (1978) Mark Rothko, 1903 – 1970. A Retrospective. New York: Narry N. Abrams, Inc. West, S. (1996) Reference Section: A – Z entries. In: Guide to Art. London: Bloomsberry Publishing Plc. On-line Images: Demonstration of the Principles of Perspective, Filippo Brunelleschi (2011). [online image]. Available at: <http://timelinewritingwiki.wikispaces.com/file/view/brunelleschilinear_perspective.jpg/219875086/brunelleschilinear _perspective.jpg > [23.07.2011] Illusionistic dome in Sant'Ignazio (2011). [online image]. Available at: <http://toonistansviews.wordpress.com/category/creativity/art/> [23.07.2011] In-between the domes in Saint Peter's Basilica (2010). [online image]. Available at: <http://lh4.ggpht.com/z2UcfyNhYT0/SaQO-WMaEhI/AAAAAAAAFuI/koi7WyuXwBM/s640/CIMG0065-1.JPG> [23.07.2011] Reflected Ceiling in Church of the Jesus (2011). [online image]. Available at: <http://www.flickr.com/photos/cri300/5061380351/> [23.07.2011] Torqued Ellipses (2011). [online image]. Available at: <http://www.revistaexclama.com/revista/wpcontent/uploads/2011/07/web-5-SER_Torqued-Ellipses-hi-res.jpg> [23.07.2011] View of the dome in Saint Peter's Basilica (2010). [online image]. Available at: <http://www.travelpod.com/travelblog-entries/carofoley/1/1282588558/tpod.html#pbrowser/carofoley/1/1282588558/filename=st-peter-s-dome.jpg> [23.07.2011] Wren C., Saint Paul's Cathedral, London - plan and section (1675-1709). [Online image]. Available at: <http://commons.wikimedia.org/wiki/File:Christopher_Wren,_Saint_Paul%27s_Cathedral,_London_(plan_and_sectio n).JPG>. [09.01.2010] Wrong view of the dome in Saint'Ignazio (2011). [online image]. Available at: <http://tripwow.tripadvisor.com/tripwow/ta-0099-e2da-2786> [23.07.2011]
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Anna Mokhova