Simple Light

"Know that before the emanations were emanated and the created was created, a supreme simple light filled all reality, so that there was no free place at all in the sense of an empty, hollow space, but everything was filled with that simple light of the En Sof. [...] And when it ascended in its simple will to create the worlds and emanate the emanations, thereby making the perfection of its works, its names and its attributes knowable, which was the reason for the creation of the worlds [...], the En Sof contracted at the middle point, truly in the middle of its light. It contracted the light and moved away on all sides around the center point. This left a free space around the center point, an empty, hollow space..."

- Isaac Luria (1534 - 1572)
Etz Chaim (Tree of Life)

Plato's Cave

"Plato's Cave" Portfolio

"Before all the wondrous shows of the widespread space around him, what living, sentient thing loves not the all-joyous light - with its colors, its rays and undulations, its gentle omnipresence in the form of the wakening Day? [...] Aside I turn to the holy, unspeakable, mysterious Night. Afar lies the world - sunk in a deep grave - waste and lonely is its place. [...] More heavenly than those glittering stars we hold the eternal eyes which the Night hath opened within us. Farther they see than the palest of those countless hosts - needing no aid from the light, they penetrate the depths of a loving soul - that fills a loftier region with bliss ineffable. [...] No longer was the Light the abode of the gods, and the heavenly token of their presence - they drew over themselves the veil of the Night. The Night became the mighty womb of revelations - into it the gods went back - and fell asleep, to go abroad in new and more glorious shapes over the transfigured world. "

- Novalis (1772 - 1801)
Hymns to the Night

Postscript. Clicking on the image at the top will take you to a new Plato's Cave portfolio in my web gallery. For those of you who have not already guessed at how these images have been created (I posted the first in the series a few weeks ago with the heading, Platonic Forms), the title (and reference) will be obvious from the process: I shine thin beams of light (using one, two, or three flexible gooseneck LEDs with magnetic bases secured to a metal plate for stability) through a wide assortment of glass and acrylic geometric forms (squares, prisms, pyramids, circles, spheres, etc.) ranging in size from a quarter of an inch to about three or four inches and of varying translucency and color (the color of most forms depends on the direction of light that hits their surface), and photograph the most "pleasing combinations" of the resulting clusters of lights and shadows that appear on a black matte board pitched vertically some distance beyond where the LEDs are stationed. Note that while the images look noisy, it is not actual "noise" you are seeing, but rather the impression of noise due to the collective specular and diffuse reflections of light off the matte board's imperfectly speckled surface. 

Apart from my delight in being able to use this technique to explore a part of the abstract aesthetic latent space pioneered by László Moholy-Nagy, Itten, Kandinsky, Klee, Robert & Sonia Delaunay, and explored by my dad in his later years (albeit, in my case, on a woefully amateurish level compared to these extraordinary artists), I am intrigued conceptually, philosophically even, by how blatantly it blurs the distinction between traditional art and photography. I say this because for this series photography plays only a minor (and least important) role! Arranging and discovering a "pleasing configuration" of lights and forms requires a lot of time and patience. It typically takes me about 20-30 min to find a single geometry worth taking an image of. Indeed, the process of choosing the type and number of shapes, adjusting the light's intensity, direction, and the beam size, and making the myriad small changes (during which I often have to start from scratch because an arrangement is simply "not working") needed to gradually sculpt (reveal?) a "pleasing geometry" - for which the final "shot" is almost an afterthought - is arguably more akin to making art than doing photography!

My lifelong fascination with the blurred distinction between art and photography has directly fueled my experiments in abstraction, wherein I deliberately try to tease apart (disentangle?) the creative tension between finding abstract patterns vs. creating them. Individual projects all follow their own style and rhythm. For example, for my Synesthscapes series, I search for patterns in what are essentially "fixed" environments (e.g., natural light refracting/reflecting through a rum bottle); for my Swirls, Whorls, and Tendrils series, I create singular "worlds" made up of ink and water, which I then photograph whatever time-slice of it proves to be sufficiently interesting; my perpetual winter passion to find ice abstracts consists of exactly that, finding patterns that nature herself has already produced; my light abstracts emerge from fixed geometries of light filaments and intentional random camera movements, wherein I decide whether an image is "good enough" to keep only after taking the photograph; and Cymatiscapes require little more of me than to choose a vessel type and size (e.g., a small soy sauce dish) and a vibration frequency before clicking the shutter in my camera's burst mode; I tend to think of this series (which I love!) as neither art nor photography (at least in the traditionally creative sense) and merely as an archive of my having observed something interesting. But, compared to all of these earlier experiments, the process of creating - literally, creating - images for Plato's Cave is obviously on an entirely different level! Of course, in the most fundamental sense, distinctions between art and photography (and, as someone has commented below) between art and life, are not just blurred, they are entirely illusory.

Platonic Forms

"And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision. [...] Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him? [...] He will require to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day. [...] Last of all he will be able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another; and he will contemplate him as he is. [...] This entire allegory you may now append, dear Glaucon, to the previous argument; the prison-house is the world of sight, the light of the fire is the sun, and you will not misapprehend me if you interpret the journey upwards to be the ascent of the soul into the intellectual world according to my poor belief, which, at your desire, I have expressed - whether rightly or wrongly God knows. But, whether true or false, my opinion is that in the world of knowledge the idea of good appears last of all, and is seen only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally, either in public or private life, must have his eye fixed."

- Plato (c.424 - 348 BC)
"The Allegory of the Cave" (Republic, Book Seven) 

An Invisible Influence

"The difference between the Platonic theory and the morphic-resonance hypothesis can be illustrated by analogy with a television set. The pictures on the screen depend on the material components of the set and the energy that powers it, and also on the invisible transmissions it receives through the electromagnetic field. A sceptic who rejected the idea of invisible influences might try to explain everything about the pictures and sounds in terms of the components of the set – the wires, transistors, and so on – and the electrical interactions between them. Through careful research he would find that damaging or removing some of these components affected the pictures or sounds the set produced, and did so in a repeatable, predictable way. This discovery would reinforce his materialist belief. He would be unable to explain exactly how the set produced the pictures and sounds, but he would hope that a more detailed analysis of the components and more complex mathematical models of their interactions would eventually provide the answer. Some mutations in the components – for example, by a defect in some of the transistors – affect the pictures by changing their colors or distorting their shapes; while mutations of components in the tuning circuit cause the set to jump from one channel to another, leading to a completely different set of sounds and pictures. But this does not prove that the evening news report is produced by interactions among the TV set’s components. Likewise, genetic mutations may affect an animal’s form and behavior, but this does not prove that form and behavior are programmed in the genes. They are inherited by morphic resonance, an invisible influence on the organism coming from outside it, just as TV sets are resonantly tuned to transmissions that originate elsewhere."

- Rupert Sheldrake (1942 - )

Allegory of Light

"Picture the following in your mind. Imagine human beings living in an underground cave-like residence. Its entrance opens up to the light and reaches all along the cave. They have been there since their childhood, their ankles and necks chained, unable to move or turn their heads, forced to look ahead. The light from a fire blazing at a distance comes from above and behind them. Between the fire and the prisoners there is a raised walkway. Imagine also a low wall built along the way, similar to the screen that divides puppeteers from the audience and allows them to show puppets over it.

...

Now imagine that people walk behind the wall and carry various artifacts that extend above the wall. These artifacts include carvings of humans and other animals made of stone, wood, and other materials. Some of the people carrying these object are talking, while others are silent. ...They are like ourselves. Now do you think they see anything else except their own shadows, or the shadows of one another, which light from the fire casts on to the opposite wall of the cave? 

...

Now imagine what would happen naturally if the prisoners were released from their shackles and cured of their ignorance. Right after they are released and suddenly forced to stand up, turn their necks around, walk, and look towards the light, these activities will cause them pain; because of the bright glare they would be unable to see those things which they previously had seen only as shadows. Now what do you think they would say if one were to tell them that what they saw before was fooling them, but that now, when they are closer to what really exists and when they face that which more truly exists, they see more clearly, in a straightforward manner? What if that person pointed to the objects as they passed and asked the former prisoners to tell him what they were? Don’t you think they would be baffled and think that the shadows they formerly saw were truer than the objects that are now being pointed out to them? "

- Plato (c.424 - 348 BC)
"The Allegory of the Cave" (Republic, Book Seven) 

Morphic Resonance

"The sudden appearance of all the Laws of Nature is as untestable as Platonic metaphysics or theology. Why should we assume that all the Laws of Nature were already present at the instant of the Big Bang, like a cosmic Napoleonic code? Perhaps some of them, such as those that govern protein crystals, or brains, came into being when protein crystals or brains first arose. The preexistence of these laws cannot possibly be tested before the emergence of the phenomena they govern."

- Rupert Sheldrake (1942 - )
Morphic Resonance

Photographs-Otherwise-Not-Taken, Taken

Inside of Library, University of Otago, Dunedin, New Zealand

"Nows within this now, rather like snapshots in an album. Each Now is separate and a world unto itself, but the richly structured Nows 'know' about one another because they literally contain one another in certain essential respects. As consciousness surveys many things at once in one Now, it is simultaneously present, at least in part, in other Nows. This awareness of many things in one could well exist in a much more pronounced form in other places in Platonia."

- Julian  Barbour (1937 - )
 The End of Time

Note. The admittedly busy title of this blog post obviously begs an explanation. I'll start by saying that it is inspired by a short email exchange I recently had with a photo buddy of mine (the Zen-master, Paul Cotter). In reply to Paul's kind comments about my recent "travelogue images," I countered with the suggestion that my favorite images from the trip are/may-be those I took with my iPhone and not my 21L-sling-bag's-worth of "pro" gear (the details of which hardly matter)! While I am not (entirely) convinced of the veracity of my claim (and others may differ), I have zero doubt that my iPhone gifted me many images that I will cherish in the years to come precisely because these are photographs I would otherwise have not taken! Some examples - click to see full-size:

View of a wall while waiting to be seated at a restaurant

Footprints on a beach in front of another restaurant

A view from inside the Novotel Auckland Airport
while my wife was busy getting us checked in

Frosted window inside restroom at the
Aoraki/Mount Cook National Park Visitor Centre

View inside a restaurant while being led to our table

Upside down view of one of the ceilings at the
Nadi International Airport in Fiji

Another (upside down) view from inside the library at
the University of Otago, Dunedin, New Zealand

 

A snapshot view of urban geometry while waiting
for my wife to pay the parking meter

A 5 sec exposure of a part of our boat ride to Milford Sound,
stabilized by my iPhone's computational photography algorithms

I have dozens more of these "Photographs-Otherwise-Not-Taken, Taken" images, all of which share this one salient pattern: had I not used my iPhone to capture them (embarrassingly easily by, literally, framing and tapping, and without any of what my wife describes as "glacier-paced compositional machinations"), they would all have been but fleeting moments doomed to be lost in the mists of memory and time.

Fox-like Hedgehogian Photography

"We are what we are, and live in a given situation which has the characteristics – physical, psychological, social – that it has; what we think, feel, do is conditioned by it, including our capacity for conceiving possible alternatives, whether in the present or future or past. Our imagination and ability to calculate, our power of conceiving, let us say, what might have been, if the past had, in this or that particular, been otherwise, soon reaches its natural limits, limits created both by the weakness of our capacity for calculating alternatives – ‘might have beens’ – and even more by the fact that our thoughts, the terms in which they occur, the symbols themselves, are what they are, are themselves determined by the actual structure of our world. Our images and powers of conception are limited by the fact that our world possesses certain characteristics and not others: a world too different is (empirically) not conceivable at all; some minds are more imaginative than others, but all stop somewhere."

- Isaiah Berlin (1909 - 1997)
The Hedgehog and the Fox

Whenever I am on "vacation" - such as when my family and I recently visited Iceland - I instinctively recall Isaiah Berlin's well-known essay, "The Hedgehog and the Fox." The essay - a set of musings about Leo Tolstoy, history and human psychology - is woven around an aphorism attributed to Archilochus: "The fox knows many things, but the hedgehog knows one big thing." Berlin divides the world into two different kinds of thinkers. Some, like Aristotle and Shakespeare, are pluralists - or "foxes" - and cast a wide net to get to know as many things as possible; others, like Plato and Dostoyevsky, are monists - or "hedgehogs" - and strive to know one thing as deeply as they can. 

So, what does this have to do with photography? Substitute "style (or manner) of composition" for "mode of thinking" to get an inkling of the admittedly imprecise analogy I will now leverage to illustrate the inevitable image-making process I seem to  follow during "family vacations." Soon after I arrive at a destination (but excluding the first few days, during which - as a rule - I seem utterly incapable of capturing anything more meaningful than instantly forgettable "touristy" snapshots of something that simply catches my eye), I am drawn exclusively to the "big picture," literally scanning the horizon for sweeping views and landscapes. In other words, I typically approach an "unknown land" like a fox, running from place to place, aware of my larger surroundings, but constantly sniffing, looking, anticipating other places to visit; never resting too long in any one spot. This initial stage of my creative process consists not just of having a loose penchant to search for "Wagnerian landscapes," but is indicative of a deeply entrenched - myopic - focus on "big picture" scenery during which I seem strangely incapable of even seeing anything else. Of course, and for obvious reasons, this "creative insight" is hardly surprising. Iceland's mountains, volcanoes, and glaciers all beckon - demand - your attention even before your plane lands!

But something interesting inevitably happens after a few days go by in a new place. I transform into a "fox-like" hedgehog. While I still scurry around from place to place like a fox (remember, these are vacations I am writing about, so there are usually plenty of sights to see 😊, my eye and camera become deeply drawn to smaller, quieter, vistas that speak more of universal moods and feelings than capturing documentarian-like images of "objects" in a given place. Concomitantly, my compositions transition from images that superficially depict obviously Icelandic scenery (i.e., images that explicitly encode and/or communicate the states-of-being of "multitudinous things" as my eyes saw them "out there" in Iceland), to photographs that implicitly communicate my own state-of-mind (i.e., images that reveal how "big picture" Icelandic vistas transform my inner "I"). 

Sometimes, rarely, I manage to do both, as in the diptych above. The left big-picture image "obviously" depicts uniquely Icelandic rocky forms (which may be easily confirmed by spending a few moments with Google maps), while the one on the right is at least plausibly Icelandic, given its volcanic appearance, but could have been captured anywhere as I scurried to-and-fro in fox-like fashion. Taken as a whole, the diptych also perfectly conveys my Zen state, as I was lost in, and mesmerized by, Iceland's gentle moods and rhythms. Notably (and not unexpectedly), after looking over my archive of raw files when we got back home, images like these did not emerge until I was into the second week of our trip.

Bewilderments of the Eyes

"To them, I said, the truth
would be literally nothing but
the shadows of the images.
...

Anyone who has common sense will remember that the bewilderments of the eyes are of two kinds, and arise from two causes, either from coming out of the light or from going into the light, which is true of the mind's eye, quite as much as of the bodily eye; and he who remembers this when he sees any one whose vision is perplexed and weak, will not be too ready to laugh; he will first ask whether that soul of man has come out of the brighter light, and is unable to see because unaccustomed to the dark, or having turned from darkness to the day is dazzled by excess of light. And he will count the one happy in his condition and state of being, and he will pity the other; or, if he has a mind to laugh at the soul which comes from below into the light, there will be more reason in this than in the laugh which greets him who returns from above out of the light into the den."

- Plato (c.424 - 348 BC)
Republic, "The Allegory of the Cave" 

Higher Dialectic

"The efficient or motive principle, which is not merely the analysis but the production of the several elements of the universal, I call dialectic. Dialectic is not that process in which an object or proposition, presented, to feeling or the direct consciousness, is analysed, entangled, taken hither and thither, until at last its contrary is derived. Such a merely negative method appears frequently in Plato. It may fix the opposite of any notion, or reveal the contradiction contained in it, as did the ancient scepticism, or it may in a feeble way consider an approximation to truth, or modern half-and-half attainment of it, as its goal. But the higher dialectic of the conception does not merely apprehend any phase as a limit and opposite, but produces out of this negative a positive content and result. Only by such a course is there development and inherent progress. Hence this dialectic is not the external agency of subjective thinking, but the private soul of the content, which unfolds its branches and fruit organically. Thought regards this development of the idea and of the peculiar activity of the reason of the idea as only subjective, but is on its side unable to make any addition. To consider anything rationally is not to bring reason to it from the outside, and work it up in this way, but to count it as itself reasonable. Here it is spirit in its freedom, the summit of selfconscious reason, which gives itself actuality, and produces itself as the existing world. The business of science is simply to bring the specific work of the reason, which is in the thing, to consciousness."

- Georg Wilhelm Friedrich Hegel (1770 - 1831)
Science of Logic

Geometry

"Euclid's Elements has been for nearly twenty-two centuries the encouragement and guide of that scientific thought which is one thing with the progress of man from a worse to a better state. The encouragement; for it contained a body of knowledge that was really known and could be relied on, and that moreover was growing in extent and application. For even at the time this book was written—shortly after the foundation of the Alexandrian Museum—Mathematics was no longer the merely ideal science of the Platonic school, but had started on her career of conquest over the whole world of Phenomena. The guide; for the aim of every scientific student of every subject was to bring his knowledge of that subject into a form as perfect as that which geometry had attained. Far up on the great mountain of Truth, which all the sciences hope to scale, the foremost of that sacred sisterhood was seen, beckoning for the rest to follow her"

- William Kingdon Clifford (1845 - 1879)

Transcendental Mirrors

"Bodies of still water are

themselves like minds;

transcendental mirrors, 

Platonic cameras

to catch and hold 

the phenomenological long enough 

for the onlooker to grasp its reality,

the eternal thing behind it."

- David Mason Greene

The Frail Duration

"There is, one knows not what sweet mystery about his sea, whose gently awful stirrings seem to speak of some hidden soul beneath; like those fabled undulations of the Ephesian sod over the buried Evangelist St. John. And meet it is, that over these sea-pastures, wide rolling watery prairies and Potters’ Fields of all four continents, the waves should rise and fall, and ebb and flow unceasingly; for here, millions of mixed shades and shadows, drowned dreams, dreaming still; tossing like slumberers in their beds; the ever-rolling waves but made so by their restlessness."

- Herman Melville

"The Pacific," Moby Dick

Reflections and Illusions

"You have heard much of this world
yet what you seen of this world?
What is its form and substance?...
You are asleep and your vision is a dream;
all you are seeing is a mirage.
When you awake up on the morn of the last day
you will know all this to be fancy and illusion;
When you have ceased to see double,
Heaven and Earth will become transformed;
when the real sun unveils his face to ou,
the moon, the stars,and Venus will disappear;
if a ray shines on the hard rock
like wool of many colors, it drops to pieces."
-Mahmud Shabistari
Sufi Poet
(1288 - 1340)

"Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?

I should certainly say that such a one was dreaming.

But take the case of the other, who recognizes the existence of absolute beauty and is able to distinguish the idea from the objects which participate in the idea, neither putting the objects in the place of the idea nor the idea in the place of the objects-- is he a dreamer, or is he awake?"

-Plato, The Republic