Monday, 23 February 2026

Maggi Hambling and Touch

Back in September 2016 Lund Humphries published the first book to focus on the drawings and prints of Maggi Hambling and it was called 'Touch'. The book was designed to accompany an exhibition of Hambling's works on paper at the British Museum and had a text written by Jennifer Ramkalawon. 




Dancing bear

Elephant without tusk

Laughing

The book's text opened with three quotes by Rodin, Derrida and John Berger, all of which are thoughtful reflections on the relationship between touch and sight.

What is this drawing? Not once in describing the shape of that mass did I shift my eyes from the model. Why? Because I wanted to be sure that nothing evaded my grasp of it … my objective is to test to what extent my hands already feel what my eyes see. 
AUGUSTE RODIN

A draftsman cannot but be attentive to the finger and the eye, especially to anything that touches upon the eye, to anything that lays a finger on it in order to let it finally see or let it be seen [donner à voir]. 
JACQUES DERRIDA

Her fingers touching the paper with a stick of charcoal or graphite pencil or rubber. Yet is that all they are doing? Are they not touching the face too, the face, the nose, the hair, the eyes – so that they shut a little, the corners of the mouth? What is the relation between tracing and stroking, between an erasure and a caress? 
JOHN BERGER

Maggi Hambling was quoted as having this to say about drawing; ‘Drawing is an artist’s most direct and intimate response to the world. The touch of charcoal, graphite or ink on paper is full of endless possibilities. I try to distil the essence of a subject and capture the life-force of a moment.'

I first became interested in Maggi Hambling when she came to public notice because of her portraits of Max Wall. She was interviewed several times on TV and I thought she was an artist well worth following, as she seemed to take seriously the business of finding mass in space. She was searching for something and in asking Max Wall to be a subject I could see her looking for the drama of a life. Wall was both a comedian and a dramatic actor, especially when taking on Samuel Beckett. I had seen Wall's TV version of 'Waiting for Godot' and he used an awareness of his own physicality, to give the role a tragicomic depth. I presumed this was what Hambling had seen in him, a face and a body that were very physical, that had spent a lifetime on stage and that projected a unique theatrical presence. I felt that Hambling was presenting to us the theatre of the body, even if the only member of the audience was her own cat, Onde.

Max with Onde: 1981

She is particularly good when faced with mortality. Her drawings of her father below, reveal a delicate search for that life spark that we all have, even when it is dimmed with age. 

Father

Hambling's drawing of her mother when dead, is another attempt to find what lies beneath the surface of appearance. As Hambling herself put it, "The challenge is to touch the subject with all the desire of a lover" 2016.

My mother dead: 1988

Hambling has a rather theatrical personality, or at least it appears that way from the various interviews I have seen with her. Her cigarette often being used like a marl stick, a support that operates as a conversational prop. I read this as a type of nervousness, being very aware of my own anxiety as soon as anyone asks me to talk about my work. Most artists are visual thinkers which is why they stumble when it comes to translating what they do into words. (Except for David Hockney, who is always beautifully articulate.) 

She also looks a lot at the sea; she lives close to the coast and often draws and paints waves and spray and the hard to see shifts in form and energy that constantly come into and out of vision, as that huge body of water does the things it does. 

Hambling says this:

‘Most people know the life and death feeling when they look at the sea, it is so huge. Water is a metaphor for life. A wave approaches, then becomes solid before it dissolves, that’s pretty sexy. Someone once asked me why I keep painting waves and I replied I go on painting them because they are orgasms!'.

She recognises that we are all energy, that is all there is. The traces of charcoal or paint seismically record the energy of looking, as well as the energy of making and the energy of being. Perhaps because she is a popular artist, she is sometimes underrated, but I hold a special place for her in my heart and love her unremitting confrontation with that élan vital which she finds both in people and in the sea's waves. She has made a body of work that has communicated to me at least, her great joy in visualising life's experience and you cant ask much more of an artist.

See also:

Monday, 16 February 2026

The Vertical

I put up a post on horizontality a while ago and as I'm seeking some sort of balance in my reflections, think it's about time to explore the vertical. 

From: Felix Moscheles’s 1896 book, 'In Bohemia with Du Maurier'

When you begin a course in objective drawing, one of the first things you will be asked to do will be to practice measurement and one of the main elements of that will be to establish a vertical against which you can check both angles and relative sizes. Basically in order to establish measurement you need to compare a known element to an unknown one. One of the most common “known” elements is one that exists due to gravity. 

A drawer establishes a vertical by using a plumb line

A plumb line is one of the oldest measuring devices, one that has been used to establish verticality from time immemorial. It is also used to check relationships.

Checking the relationships between the corner of a sculpture's base and the carved head

As you can see from the image above, by using a plumb line we can easily check what lies directly above the vertical line established by the corner of the sculpture's base. We can also begin to assess by eye angles that relate to our vertical, such as the angle of the chin, of an eye or a cheek bone. By assessing a measure of length in relation to the plumb line, usually the artist's thumb slid up and down a pencil, you can also begin to establish size constancy. 

Using your thumb and end of a pencil to find a unit of length.

In the image above you can see how the plumb line establishes a vertical and how in relation to that you can find a unit of measurement; often in the case of life drawing using the head as a unit. This is of course 'sight size', so if you want your drawing to be bigger, you multiply the measured unit by the percentage larger you need it to be, leading to what is usually called proportional or scaled drawing

From: Charles Blanc’s 1867 book, Grammaire des arts du dessin.

Charles Blanc in his 'Grammaire des arts du dessin' uses an illustration that depicts a human being standing on top of a semicircle that represents the sphere of the world.  A vertical line runs through both the standing human and the world and this in turn represents a plumb line, which visualises how everything standing on the Earth relates to its centre of gravity. By using this line Blanc shows how the human figure and any other form, can be drawn as if firmly standing on the ground. Any deviation from this vertical creates some form of movement or emotional exchange beyond the establishment of uprightness. 

From: Grammaire des arts du dessin.

We have already looked at Humbert de Superville's work, a man who had his own three line scheme for expression; 'expansive, horizontal, and convergent', a scheme that he believed affected fundamental emotions. This 'off the vertical' scheme, was taken up by Charles Blanc and used to explain why it was so important to establish verticality as a measure against which all other angles could be compared. Therefore quite early on we have a relation between the vertical as a support for measurement, but also as a comparator in terms of emotional register. The vertical in the visual arts representing an upright character, one associated with resilience, growth, inner strength and quiet confidence. Vertical lines conveying a sense of nobility, spirituality and stability. They can also communicate a feeling of loftiness and spirituality, as vertical lines may suggest a relationship with the sky and other untouchable cosmic entities, such as the sun, moon and stars. Extended perpendicular lines suggesting an idea that goes beyond human measure.

If however you want to specify the establishment of a vertical line without any emotional or spiritual implications, you can do this by referring to it as a Unicode Character. U+FF5C represents the Fullwidth Vertical Line. 

Unicode Character “|” (U+FF5C) The Fullwidth Vertical Line

Unicode stands for ‘Universal Character Encoding’ and is a global standard for representing text characters in binary form. It enables consistent storage, exchange and processing of text across different digital systems and platforms. Unicode was created with the aim of serving as a unified standard for representing all writing systems and characters developed by humans.

But if we look at heraldry the primary name for a single, wide, vertical stripe located in the centre of a shield is a pale. A palet or pallet, being a thinner version of the pale. The pale may occupy one third of the width of the shield. It has two diminutives, the palet, which is half as wide as a pale and the endorse which is by some said to be one eighth of its breadth, by others one fourth. However, being upright and red, it also signifies courage. 

A Pale

If considering the cross of the crucifixion, the 'stipe' is the vertical beam or upright post driven into the ground. A vertical view of the crucifixion refers to both the physical, upright orientation of the cross (crux immissa or crux commissa) on which Jesus was executed, as well as the theological, vertical relationship it represents between God and humanity. This theological, vertical relationship represents the direct, personal connection between God and humanity. Often symbolised by the vertical beam of the cross, it represents the reconciliation of sinners to God through Jesus Christ, facilitating a "God-ward" orientation of worship, prayer, and obedience. 

Michelangelo: Crucifixion

In Michelangelo's drawing the outstretched arms of Christ metaphorically fly him into that other world that sits above the humans that support him; humans, who Christ will in turn support as he makes his way to God's side. The vertical of the cross extends out of the ground at the base of the drawing and into infinity at the top. As it is cut off, the implication is that it continues out into the cosmos, invisibly extending far beyond the physical edge of the paper it is drawn upon. 

The vertical of the cross is perhaps one of the most spiritual metaphors associated with verticality, but it is not the only one. The vertical, invisible line that extends through the body as an energy channel in Eastern spiritual traditions is most commonly known as the Sushumna Nadi in Hinduism and Yogic philosophy. In Chinese Taoist alchemy and Qigong, this central axis is often referred to as the Central Meridian (Zhong Mai) or the Taiji Pole.

The Sushumna Nadi

In Hinduism the 'Nadi' are astral channels, made up of astral matter that carry Pranic currents and the Sushumna Nadi is the most important one. It is a three in one symbol; the sustainer of the universe, the path of the universe and the path of salvation. It joins the back of the anus, via the spinal column, to the Brahmarandhra of the head and is invisible and subtle. In everyday life we feel this as we breath in and stand more upright, letting the top of our head becoming attached to an invisible thread that helps us maintain that upright vertical stance. This is again something I've become much more aware of as I continue with my research into visualising interoception. 

The Chinese arts of health, maintain that an upright posture for the cultivation and circulation of energy is vital. The Taiji Pole, is said to run directly through the centre of the body from the top of our head from the (Bai Hui) Spirits Door energy point (Qi Xue) down to the (Hui Yin) Meeting Yin energy point which is located between our anus and testicles. It is an energetic line on which are found the three elixir energy centres ( Dan Tians) of the upper Dan Tian, which is located in the head, the middle Dan Tian located in the chest and the lower Dan Tian located in the abdomen. The Taiji Pole also has three major energy channels that connect to it; 1: The Govenor channel (Du Mai) which travels up the back from the tail bone to the roof of the mouth and is considered a Yang channel. 2: The Conception channel, that travels from the tip of the tongue down the front of the body to the (Hui Yin) energy point between the legs is considered a Yin channel. 3: The most important energy channel that is also connected to the Taiji Pole is known as the Thrusting channel (Zhong Mai) which travels directly between both the Governor and Conception channels. In medical Qigong practice, a priority is regulating these two channels in order to balance Yin and Yang in the body.

Taiji Pole




Our backbones are also a protection for our nerves. Each vertebra has a hole in the centre, so when they stack on top of each other they form a hollow tube that holds and protects the entire spinal cord and its nerve roots. The spinal cord itself is a large collection of nerve tissue that carries messages from our brains to the rest of our body. Working in a spinal injuries centre, has highlighted for myself how important this is and the complexity of the body's wiring is such that doctors are still not quite sure as to what the effects will be of any spinal column breakages.  As we can see from the acupuncture charts above, each point along the spine is linked to a different effect. For instance CV10 
is linked to issues with the lower stomach, such as stagnation, bloating, distention, weak digestion, diarrhea, undigested food in the stool, vomiting as well as rumbling or gurgling noises made by the movement of fluid and gas in the intestines.

We are it seems both physically wired and mentally wired. Energies flow between parts of the body in ways that at times are confusing, but perhaps only because we don't quite yet understand the full complexity of their interrelationship. 

Like trees we have evolved to stand tall. Trees maintain their verticality by constructing a scaffolding of trunks, limbs and branches that enable them to rise from the ground into the upper atmosphere. This makes them free of competition from ground covering plants and shrubs. 
In landscapes humans and trees are often the verticals against which the horizontality of the landscape is measured. In fact you can structure a landscape around a vertical and horizontal axis.


The differences between forests and woods, agricultural land, park landscapes, reed-beds and marshlands are recorded using height, openness and density of vegetation. All vegetation aspires to reach upwards and turns towards the sun. Whether a grass stalk or a fir tree, plants have evolved a vertical structure, designed to be able to bend with the wind and at the same time achieve maximum height by building rows of semi-rigid cells upon rows semi-rigid cells in the form of complex matrices.

It is gravity that rules this world. However, although it was the first force to be described mathematically (by Isaac Newton in 1687), we still do not know how it really works; the best modern description apparently being the general theory of relativity. We know what it does, but not what it is. The mystery of gravity is that it is an attractive force, but while the other forces such as electro-magnetism, can be both positive and negative and cancel each other out, gravity is only attractive, with no way to repel it, except it would seem to me metaphorically. Every time we stand up, we fight against gravity, we are in effect by living, a type of anti-gravity force. 

Georgia O'Keefe wrote the following to her husband Alfred Stieglitz in 1929: 

"There is much life in me...I realised I would die if I it could not move towards something...it makes me feel I am growing very tall and straight inside...and very still."

The flat landscape of New Mexico had given her a new life, one that she sensed verticality, as she measured herself against her surroundings. 

Reference:


O'Keefe, G. and Stieglitz, A. (2011) My far away one: Selected letters of Georgia O'Keefe and Alfred Stieglitz New York: Yale 

See also:

Monday, 9 February 2026

Reflections on repulsiveness

Beauty is often thought of as being central to the idea of what art seeks to aspire to. As Keats put it; "Beauty is truth, truth beauty, that is all Ye know on earth, and all ye need to know." However, if we look at Buddhist traditions you can find alternative approaches to aesthetic reflection, especially when it comes to the body. Our Western tradition is often focused on trying to maintain a beautiful body, we are constantly reminded of the need to iron out wrinkles, remove blemishes and maintain fitness. However other philosophies remind us that contemplating death is an integral part of the awareness of life. Buddha pointed out that death is “the greatest of all teachers”, for it teaches us to be humble, destroys vanity and pride, and crumbles all the barriers of caste, creed and race that divide humans, as all living beings are destined to die and that is the real truth that we all have to face. One aspect of this in Buddhist thought is Patikulamanasikara, generally translated as "reflections on the repulsiveness of the body". I had not thought of the body as repulsive, but perhaps that is because I'm used to thinking of it as an active, young, athletic entity and as I get older and look at myself in the mirror, I think I can see the Buddhist point of view a little easier. In Buddhist scriptures, meditation practice when thinking about the body involves mentally identifying 31 parts of the body, contemplated upon in various ways. This aspect of an imaginary journey into the body, has helped me to think in a different way about our interoceptual understanding of the body, something that I think is very unlike a medical understanding, such as we have by looking through Grey's Anatomy. One particular meditation involves meditating on 31 different body parts: head hairs (Pali: kesā), body hairs (lomā), nails (nakhā), teeth (dantā), skin (taco), flesh (maṃsaṃ), tendons (nahāru), bones (aṭṭhi), bone marrow (aṭṭhimiñjaṃ), kidneys (vakkaṃ), heart (hadayaṃ), liver (yakanaṃ), pleura or chest membrane (kilomakaṃ), spleen (pihakaṃ), lungs (papphāsaṃ), entrails (antaṃ), mesentery or the fold that suspends the intestines from the abdominal wall (antaguṇaṃ), undigested food (udariyaṃ), faeces (karīsaṃ), bile (pittaṃ), phlegm (semhaṃ), pus (pubbo), blood (lohitaṃ), sweat (sedo), fat (medo), tears (assu), skin-oil (vasā), salive (kheḷo), mucus (siṅghānikā), fluid in the joints (lasikā), urine (muttaṃ).

In a some traditions these 31 body parts are contextualised within the framework of the elements, so that the earth element is exemplified by the body parts from head hair to faeces and the water element is exemplified by bile through urine. The Japanese tradition of Kusôzu takes this tradition a little further. The nine contemplations on the impurity of the human body, ask us to focus on the stages of decay after death.


1st stage

5th stage of decay

All has dissolved back into the earth
Kinugasa Morishige 1670-1680: Ink and pigment on paper


From a kusôzu series

The Japanese art form of kusôzu appeared first in the 13th century and continued until the late 19th century. I think it makes a useful balance to our current obsession with the beautiful body and youth.

Archeological dig: Ancient burial site

Ancient burial sites are often laid out very formally reflecting the various rituals that would have taken place when the bodies were interred. Objects are often left with the bodies and they were no doubt meant to have various uses in whatever afterlife the people would have thought they might have.

Skeleton with assorted votive objects

Design for carpet 

I've been reflecting on these things lately and decided to make my own nondenominational prayer mats. Some like the one above, designed to carry the decaying bones of a ceramic figure and others to be more cosmic in design. The lower image was made in Maya from measurements taken from my own body. I really liked the fact that my face looked like a monkey's, something that just happened as the face was folded out flat. I also liked how the feet turned out, again as a result of folding a top foot mapping to one side and a foot net bottom to the other, the ankle being the joining moment. The body net was placed over a sprinkling of stars and cosmic bodies, as if the human body was a sort of measure or attempt to place a container over the universe. In Ursula K Le Guin's Carrier Bag Theory of Fiction, she retells the story of human origin by redefining technology as a cultural carrier bag rather than a weapon. This made me think of those string bags my mother used to use for the shopping. The thing about those bags was that they both revealed what you had bought and gave them a new collective form; a form that was a bit like a body with organs, except the organs were made of apples, pears, hair spray canisters and bottles of bleach. We are a bit like that when converted into nets for 3D manipulation but we are also similar to water holding bags, one's that leak if you poke a hole in them. We are like these things and unlike them at the same time. This oscillation between possible metaphoric connections giving for myself enough traction for others to see a way in to their own understanding of what I'm doing. 



See also:






Wednesday, 4 February 2026

Drawing with your wee


I was half asleep in bed and I had a sudden remembered image of making marks in the snow with my wee when a boy. I still remembered the yellow tinge the lines made in the snow and how excited I was. I felt again the cold on my bare legs and saw clearly the bits of twig that poked through the light coating of fresh snow. How it had been retrieved and where that memory had been hiding all those years I don't know, but something chemical or electrical must have had its buttons pressed. Perhaps my old man's need to go to the toilet had sent a message from my bladder and a route had been found to my brain. Boys in particular like to make marks with their wee in snow, its a very gendered way of drawing.

Not long ago Helen Chadwick's work was on show at the Hepworth in Wakefield. Her 'Piss Flowers' installation was I thought still a wonderful piece of work. It turns what could be just a gender issue into something transcendent. The exhibition at the Hepworth was entitled 'Life Pleasures' and weeing can be exactly that, a simple basic pleasure. Her Piss Flowers are also a feminist comment on how easy it is for boys to wee in the snow and perhaps because they take it for granted that it is something they can do, she can make her point much more succinctly and with a good dose of humour. It's as if she was saying, "Men never make the most out of what comes too easy." 

The installation consists of twelve white-enamelled bronze flower like forms. The shapes had been initially cast in plaster from the negative forms left by the artist and her partner, David Notarius, after urinating into deep snow in Canada. The casts invert the space so that they then resemble flowers. The gender twist was created as they took turns urinating, Chadwick’s wee was the more centralised and was vertical, while her partner's was more scattered, forming what eventually became the outer petals of the flower like forms. For the art theorists who would then write about the work, this inverts gender roles, creating a "phallic" pistil from the female's urine and "petals" from the male's. I am though simply reminded of the joy of weeing in company and see these sculptures as a beautiful evocation of love. 

Helen Chadwick: Piss Flowers: 1991-92

A close up of Piss Flowers

See also: