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Aesthetic Sense Compilation (view source)
Revision as of 17:45, 14 August 2018
, 17:45, 14 August 2018→In Expression
<span style="background-color:transparent;color:#000000;">There may be a development of intuitivity in the ethical or aesthetic being, but the rest may remain very much as it was. This is the reason of the frequent disorder or one-sidedness which we mark in the man of genius, poet, artist, thinker, saint or mystic. A partially intuitivised mentality may present an appearance of much less harmony and order outside its special activity than the largely developed intellectual mind. An integral development is needed… If however there is an integral development of the intuitive mind, it will be found that a great harmony has begun to lay its own foundations… It will be a harmony of the spontaneous expression of the spirit.</span>[<ref>http://incarnateword.in/cwsa/24/the-supramental-thought-and-knowledge#p6 http://incarnateword.in/cwsa/24</the-supramental-thought-and-knowledge#p6]ref>
<div style="color:#000000;">All those who have a sure and developed sense of harmony in all its forms, and the harmony of all the forms among themselves, are necessarily artists, whatever may be the type of their production.</div>
<span style="background-color:transparent;color:#000000;">(The Mother, 21 October 1953)</span>[<ref>http://incarnateword.in/cwm/05/21-october-1953#p26 http://incarnateword.in/cwm/05</21-october-1953#p26]ref>
<span style="background-color:transparent;color:#000000;">Art for Art's sake? But what after all is meant by this slogan and what is the real issue behind it? Is it meant, as I think it was when the slogan first came into use, that the technique, the artistry is all in all? The contention would then be that it does not matter what you write or paint or sculpt or what music you make or about what you make it so long as it is beautiful writing, competent painting, good sculpture, fine music… Only, you can say of him on the basis of this theory that as a work of art his creation should be judged by its success of craftsmanship and not by its contents; it is not made greater by the value of his ethical ideas, his enthusiasms or his metaphysical seekings.</span>
<ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p1</ref>
<span style="background-color:transparent;color:#000000;">Art for Art's sake certainly—Art as a perfect form and discovery of Beauty; but also Art for the soul's sake, the spirit's sake and the expression of all that the soul, the spirit wants to seize through the medium of beauty. In that self-expression there are grades and hierarchies—widenings and steps that lead to the summits. And not only to enlarge Art towards the widest wideness but to ascend with it to the heights that climb towards the Highest is and must be part both of our aesthetic and our spiritual endeavour.</span><span style="background-color:transparent;color:#0066cc;"><u<ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p6</ref></u></span>
<div style="color:#000000;">There are not only aesthetic values but life-values, mind-values, soul-values, that enter into Art. </div>
<span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p5</uref></spanu><span style="background-color:transparent;color:#000000;">There is such a thing as a universal Ananda and a universal beauty and the vision of it comes from an intensity of sight which sees what is hidden and more than the form—it is a sort of </span><span style="background-color:transparent;color:#000000;">''viśvarasa''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">such as the Universal Spirit may have had in creating things. To this intensity of sight a thing that is ugly becomes beautiful by its fitness for expressing the significance, the guna, the rasa which it was meant to embody. But I doubt how far one can make an aesthetic canon upon this foundation. It is so far true that an artist can out of a thing that is ugly, repellent, distorted create a form of aesthetic power, intensity, revelatory force. So too ugliness in painting must remain ugly, even if it gets out of itself a sense of vital force or expressiveness which makes it preferable in the eyes of some to real beauty. All that hits you in the midriff violently and gives you a sense of intense living is not necessarily a work of art or a thing of beauty. </span>
<span style="background-color:transparent;color:#000000;">''What does "the beauty of the hideous" mean?''</span><span style="background-color:transparent;color:#000000;">It is always the same realisation presented from different angles, expressed through </span><span style="background-color:transparent;color:#000000;">various experiences: the realisation that everything is a manifestation of the Supreme, the Eternal, the Infinite, immutable in his total perfection and in his absolute reality. That is why, by conquering our mind and its ignorant and false perceptions we can, through all things, enter into contact with this Supreme Truth which is also the Supreme Beauty and the Supreme Love, beyond all our mental and vital notions of beauty and ugliness, the good and the bad.</span>[<ref>http://incarnateword.in/cwm/10/aphorism-48#p3 http:<//incarnateword.in/cwm/10/aphorism-48#p3]ref>
<span style="background-color:transparent;color:#000000;">(The Mother, 28 October 1953)</span><span style="background-color:transparent;color:#0066cc;"><u>http://incarnateword.in/cwm/05/28-october-1953#p7</u></span><span style="background-color:transparent;color:#000000;">The mistake of the artist is to believe that artistic production is something that stands by itself and for itself, independent of the rest of the world. Art as understood by these artists is like a mushroom on the wide soil of life, something casual and external, not something intimate to life; it does not reach and touch the deep and abiding realities, it does not become an intrinsic and inseparable part of existence. True art is intended to express the beautiful, but in close intimacy with the universal movement. </span>
<div style="color:#000000;">(The Mother, 28 July 1929)</div>
<ref>http://incarnateword.in/cwm/03/28-july-1929#p14</ref>
<span style="background-color:transparent;color:#000000;">To create something truly beautiful, he has first to see it within, to realise it as a whole in his inner consciousness; only when so found, seen, held within, can he execute it outwardly; he creates according to this greater inner vision.</span>
<div style="color:#000000;">(The Mother, 28 July 1929)</div>
<div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/03/28-july-1929#p19</ref></u></div>
<div style="color:#000000;">… art must act as a revealer and teacher of this divine beauty in life; that is to say, an artist should be capable of entering into communion with the Divine and of receiving inspiration about what form or forms ought to be used to express the divine beauty in matter. And thus, if it does that, art can be a means of realisation of beauty, and at the same time a teacher of what beauty ought to be, that is, art should be an element in the education of men's taste, of young and old, and it is the teaching of true beauty, that is, the essential beauty which expresses the divine truth.</div>
<div style="color:#000000;">(The Mother, 28 October 1953)</div>
<ref>http://incarnateword.in/cwm/05/28-october-1953#p4</ref>
<span style="background-color:transparent;color:#000000;">There are truths and there are transcriptions of truths; the transcriptions may be accurate or may be free and imaginative… Poetic imagination is very usually satisfied with beauty of idea and image only and the aesthetic pleasure of it, but there is something behind it which supplies the Truth in its images, and to get the transcription also direct from that something or somewhere behind should be the aim of mystic or spiritual poetry. </span>
<ref>http://incarnateword.in/cwsa/27/the-aim-of-the-mystic-poet#p1</ref>
<span style="background-color:transparent;color:#000000;">True art means the expression of beauty in the material world. In a world wholly converted, that is to say, expressing integrally the divine reality, art must serve as the revealer and teacher of this divine beauty in life.</span>[<ref>http://incarnateword.in/cwm/12/arts#p15 http://incarnateword.in/cwm/12</arts#p15]ref>
<span style="background-color:transparent;color:#000000;">Music, no doubt, goes nearest to the infinite and to the essence of things because it relies wholly on the ethereal vehicle,</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">''śabda''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">(architecture by the by can do something of the same kind at the other extreme even in its imprisonment in mass); but painting and sculpture have their revenge by liberating visible form into ecstasy, while poetry though it cannot do with sound what music does, yet can make a many-stringed harmony, a sound-revelation winging the creation by the word and setting afloat vivid suggestions of form and colour,—that gives it in a very subtle kind the combined power of all the arts. Who shall decide between such claims or be a judge between these godheads?</span><span style="background-color:transparent;color:#0066cc;"><u>http://incarnateword.in/cwsa/27/music-and-poetry#p1</u></span>
== In Perception ==