Monday, 23 February 2026
Maggi Hambling and Touch
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.
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.
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.
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 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.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.
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.
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.
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.
Georgia O'Keefe wrote the following to her husband Alfred Stieglitz in 1929:
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Monday, 9 February 2026
Reflections on repulsiveness
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.
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
Wednesday, 4 February 2026
Drawing with your wee

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 |










