Showing posts with label imagination. Show all posts
Showing posts with label imagination. Show all posts

Sunday, 14 December 2025

Imagining the immune system

Page from an Edo-Period Chinese medical text

In the Edo period medical text above, the triple burner’s (top left) function was thought to be related to the metabolic functions within the body. If so the invisible processes that transform food into energy are in some ways understood as being related to some sort of heat exchange. However the burner also seems to have been related to certain states of matter such as liquids and gases; “The upper burner acts like a mist. The middle burner acts like foam. The lower burner acts like a swamp.” The triple burner's activities are also related to the regulation of qi, the vital life force or energy that flows through the body along its meridians.

The Triple Burner isn't a physical organ, it is more like a system composed of three cavities, what we would call the chest (lungs and heart). the abdomen (spleen and stomach} and the pelvis (kidneys, bladder, and intestines). The system coordinates metabolism, respiration, digestion and fluid movement and acts like a thermostat to regulate body temperature and qi. It in effect governs the organs that you would find within these three regions, ensuring harmony, controlling stress response (the hormone system) and the body's use of matter states, which are seen as being related to vaporisation (breathing and pumping liquids), foam (digestion and transformation) and swamp (waste management), but which we tend to think of more as metabolic exchanges. Our metabolism refers to the life sustaining series of chemical reactions that constantly go on within our bodies. The conversion of energy in food into a usable form for cellular processes such as proteins or lipids, as well as the excretion of associated waste, are all enzyme catalysed reactions that ensure that we can reproduce, maintain our structural form and respond to our changing environment. I.e. the digestion and transportation of substances into and between different cells. As we get that far down the scale of things, we also get closer and closer to the quantum world, a world of unknowns and energy interconnections that it has been theorised is effected by our emotional condition.

In my own drawings in order to visualise interoceptual experiences or feelings, I have at times invented similar visual forms, sometimes thinking of fire and flames as I tried to envision gas exchange or the need to sweat. I was also thinking of arteries and veins and how they spread heat throughout the body. Gradually my imagery has become a fusion of what I have gathered from medical text books, how I imagine my own internal embodied world and what others have told me about their feelings and private understandings of internal bodily happenings. What we imagine and what we feel something could be like is often quite different to what science tells us something should look like.


Man with stomach ache (self portrait) with edges implying gas exchanges

The more I look at the visualisation of interoceptual experiences, the more I become aware of the interconnected nature of all the body's systems and that no one aspect can be regarded in isolation from the others. However in medicine we are often treated as if the bit that has gone wrong can be isolated from everything else. This is the difference between a holistic approach to healing and a more symptom-based or reductionist approach, which is most closely associated with conventional medicine. There is in the western medical tradition a focus on a specific symptom, rather than the whole person. Which means that methods like drugs, surgery or radiation are used to address particular problems. This approach which is driven by scientific methods, has of course been spectacularly successful, without penicillin I'm sure I would be dead by now, but we have more recently become aware that we might have neglected to think about how people are also emotional beings who are also shaping themselves and their health in ways that are only now becoming understood in the western world, but which were ways known about for thousands of years in other cultures.
Our bodies have their own immune systems and these are amazing. They have evolved over millions of years to combat infection and disease and they are far more sophisticated than anything yet produced by the pharmaceutical industry. It was therefore really interesting to come across the ”You and Immune System" exhibition that was held in Japan back in 2018. It was created for the brand: Meiji, by the ad agency: Dentsu, who used the illustrator Masanobu Ishii, to develop memorable images from existing electron-microscope information.


Electron micrograph of neutrophil extracellular traps and some trapped shigella bacteria

In the immune system neutrophil extracellular traps are web-like structures of DNA, histones, and antimicrobial proteins that are released by immune cells called neutrophils to capture and kill pathogens like bacteria, fungi and parasites. They act as a physical barrier to trap microbes and are a fantastic contribution to our wider innate immune response. T
he illustrator Masanobu Ishii, takes this type of information and then conjures up imaginary encounters between these web-like structures and pathogens, visualising them as if they are encounters between undersea creatures. 





Ishii's images exhibited in public spaces

The resultant imagery is far more powerful than the original electron micrographs. Masanobu Ishii's drawings have tapped into a world of associations that include science fiction and Manga imagery, so that the cultural distancing of scientific information is closed down and replaced by a graphic style that many Japanese observers would recognise and be familiar with. A door is therefore opened into a complex world that the average person would normally find too difficult to comprehend, but by making an analogy between fighting sea creatures and the microscopic encounters within the body, Ishii has helped to open people's eyes to the issues involved. 

Just as the Edo period medical imagery helped people at the time to envisage a world within themselves, a contemporary advertising agency has achieved a similar result, this time to alert the public of the importance of work done by a pharmaceutical company. You might feel that this work has therefore a suspect motive behind it, but sometimes it is only by tapping into the rich resources of the industrial world, that this type of communication can be achieved within public spaces outside of the fine art gallery system. 

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Wednesday, 26 November 2025

Drawing and imagination

The more I think about it there are several types of imagination and drawing can engage directly with all of them. In fact drawing can be the process that shapes the imaginative idea and gives it reality. It is no accident that the patent office is filled with drawings of inventions, as it is those drawings that give ideas their authenticity, a drawing of a concept being often the first time that we can see if an idea appears realistic. 

So perhaps it's worthwhile exploring how we might think of different types of imagination, and as I do so, it's also worth remembering Bruno Latour's insistence that there are no actual divisions between things, simply constantly shifting connections, so as I write I will probably flit from one type of imagination to another, so that eventually a woven fabric emerges that is made of imaginative strands, so as you read try to let your own imaginations flow between the sentences and imaginatively unearth for yourself more ideas as to what our imaginations might be. 

Reproductive Imagination:

  • The reproduction of a memory or of a glimpsed experience is a very problematic process. The information is sometimes hardly there and you have to tease it back into existence. This is why it is an imaginative activity, as you have to 'fill in the gaps' in order to make the memory or experience coherent and communicable to other people. How do you visualise a previous experience? How can you reproduce something that will only ever have been experienced by a perceptual apparatus, which we know is limited and incredibly selective?  Drawing gives you the ability to find a shape for a mental image of something you have experienced in the past; you can't take a photograph of that past event, but you can draw something that helps to show what you experienced. It is an iterative process and one that gets easier the more drawing you have done. So how does it work? We are very good at making comparisons between things, we can very quickly spot whether something is more like something else than not. So if I draw two images of a dog I once had, I can look at them and decide which one is closer in appearance to how I remember that dog. I can then draw another image of the dog and compare it to the selected best fit from the first two drawings. This one will either be a better or worse fit. The process can go on for as long as it is needed, which is why this process is about finding an image, you need to look hard in order to discover what is revealing itself.  Another way to approach this is with an easily adjusted material such as pencil or charcoal; what you can then do is rub out and redraw, rub out and redraw, each time looking at and critiquing the drawing as to whether or not it is beginning to reproduce something of the original experience seen. You need a certain confidence to do this and some experience of drawing, because if you are looking for a certain level of verisimilitude you need to be able to control formal elements, such as the construction of a convincing space to fit the experience into, the ability to control tonal values in order to give a convincing idea of the way the experience was lit, etc. The more experience the drawer has, the more a memory can be rebuilt convincingly. But it is important to remember that it is through imaginative play and the manipulation of materials that these images evolve, there is no direct access to a memory. There is though another type of related image; eidetic images are more like vivid emotional snapshots, that form spontaneously in response to significant life experiences. As Magsamen and Ross, (2025, p. 44) state, 'They differ from memories, dreams, guided visualisations, or symbolic images in that they are concrete imprints in our minds of real and factual historical events.' The image isn't a copy of what was experienced, but its not made up. 'You are envisioning a picture in your mind that reflects an emotional state.' (Ibid, p. 45) Because these images are more emotive, they are often the ones that we are most fascinated by, especially as they emerge out of the subconscious mind. Seeking to capture the fleeting momentary glance, such as the one made by Michael Taussig in his notebook, under which he wrote 'I SWEAR I SAW THIS', can be another way that the reproductive imagination works.
    • Michael Taussig's notebook

      The mental replaying of what was experienced is very complicated, because the brain is constantly processing information and deciding whether or not it is useful or not. So we often find that the mind is stripping down experiences into essences. In my own experience, I often find myself when drawing, lost inside the processes of looking for veracity in terms of 'reproduction' and have come to a conclusion that nothing is ever accurately reproduced or exactly copied, therefore it is the process of looking that stimulates the imagination, not the thing being reconstructed. I can imaginatively reframe eidetic experiences and as I do I look for veracity in some sort of confirmation that the image that is arriving makes sense in terms of how images make sense. 

      Drawing made after experiencing a body scan
A print developed from the image above

I made a drawing as soon as I was able to after having a body scan after an accident. It was as you can see very sketchy but the essential idea was there, in fact enough of an idea for the drawing to be used later as the framework around which I would develop a print. Long after the event, I can now sort of trace the image back and think about where the visual idea emerged from, and in my case I think that it was derived from my many visits to the British Museum's Egyptian collection, my being wrapped around by the architecture of the scanner, feeling in my visual mind, like an entombed mummy. In trying to quickly reproduce an experience, it was the imaginative enfolding into my visual mind another image seen many years before, that enabled that image to emerge.  

Creative Imagination: 

This type of imagination goes beyond imaginative recall and involves generating novel ideas, concepts, or solutions. It's the ability to combine existing knowledge and experiences in new and original ways. You could argue that the Surrealists' praise for the writings of the Comte de Lautréamont, were in recognition of his ability to push imagery to extremes by bringing together objects and ideas in ways that broke our traditional way of thinking about them. This is the passage that was often put forward as an example of how Lautréamont's creative imagination worked.

'I am an expert at judging age from the physiognomic lines of the brow: he is sixteen years and four months of age. He is as handsome as the retractility of the claws in birds of prey; or, again, as the unpredictability of muscular movement in sores in the soft spot of the posterior cervical region; or, rather, as the perpetual motion rat-trap which is always reset by the trapped animal and which can go on catching rodents indefinitely and works even when it is hidden under straw; and, above all, as the chance juxtaposition of a sewing machine and an umbrella on a dissecting table!'
Comte de Lautréamont, The Songs of Maldoror, Canto VI, Verse 3 

A sketchbook drawing done from a composed object 

For instance in my own work, the drawing above was made in response to a correspondence with another artist. I had sent them a pair of ceramic legs that I had in my mind thought of as small versions of the legs of Baba Yaga's hut. 

Baba Yaga's hut

Baba Yaga is a supernatural figure from Slavic folklore, often depicted as an old, fearsome woman who lives in a hut that stands on chicken legs. What is for myself interesting about her is that she represents a contradictory force that can be malevolent or wise, as well as being a powerful entity that can help us achieve our aims. Associated with nature and the supernatural she is also very domestic, flying in a mortice and using the pestle to steer. I sent the legs through the post knowing that I had also made other pairs for myself to use. Weeks later I received a bundle of stuff entitled 'My brain in a nest of spikes', the other artist had responded and my further response was to put the 'nest' on top of another pair of legs and draw the result, which I did several times. I then went on to make another much larger drawing, the scale of which allowed the materials to speak far more.

An A0 size drawing done from a composed object 

I then went on to make a ceramic version.

Ceramic object 

The final ceramic object still echoes the Baba Yaga's hut image, but it also refers to the other artist's image of her brain in a nest, the final ceramic closing in my own mind a mental image gap between a bird's feet and a bird's nest. This animist 'portrait' of an artist, was prodded into being by the juxtaposition of two things, their coming together creating a new thing that hopefully says something else about the human condition. 

I suppose the classic format for this type of imaginative encounter is an exquisite corpse drawing. 

Cadavre Exquis, André Breton, Jacques Hérold,
Yves Tanguy, Victor Brauner. Figure. 1934


Perceptual Imagination:

This form of imagination shapes how we interpret sensory information and how we perceive the world around us. It involves the mental processing and organisation of sensory data, influenced by past experiences and expectations, but primarily focused on imaginatively thinking about how we see. 
Cézanne is the role model that I was introduced to many years ago as the artist to explore if you wanted to understand the perceptual imagination. He was perhaps the first artist to make work that was centred on a worry about how he saw. Seeing for Cézanne was not about reproducing what was out there, it was an imaginative answer to a question. This insight opened a door to Modernism and his example of dogged visual research is one that artists like David Hockney and myself still find inspiring. 

Cézanne: Still life

The visual flicker of looking is the rhythmic underpinning that structures a drawing that could easily fall apart. It is though an image that relies on a huge imaginative leap and makes an awareness of our perceptual processes central to the imagination. Once we have begun asking how we look, we go on to ask how do we feel, how do we smell or hear the world? 

More recent investigations into the nature of our nervous system now include an understanding that our emotional responses are an integral component of our perceptual system as a whole. This I would argue, opens out possibilities for the development of visual inventions, that take the form of models of how we perceive. Through the development of inventive ways to shape visual ideas in relation to what we see, artists can help others to intuit what it is they are shaping as they themselves see. 

The energy fields of looking at a weathered concrete surface embedded within a sea defence

Image made from looking at footage of an out of focus soldier in the background of news footage

David Abram however argues that imagination is an attribute of the senses themselves. It is not for him a separate mental facility, it is he states...'the way the senses themselves have of throwing themselves beyond what is immediately given'. I read this as a way to think about the intuitive aspect of imagination. Abram suggests that this is all about the participation of our senses in the phenomenon of life. He is interested in magic and magic creates its effects via either the law of similarity, which involves imitative or mimetic magic or the law of contact or contagious magic. Both approaches seek links of some sort between one thing and another and it is in the looking for these links that once again the imagination is triggered. In the case of the image of the soldier above, it might take a little while to 'see' the soldier, but if you look to the top of the image and cut out from view the large blob that takes up most of the space, you should be able to see a ghost like head wearing a helmet.

Triggered imagination

Artists have used all sorts of devices to trigger imaginative invention. Michelangelo would look at clouds and see ideas for sculpture in them, Leonardo could see landscapes in the fetid moss covering of an old toilet wall, Max Ernst would make frottage rubbings and see Surreal images starting to emerge from the swirls of wood grain and other surfaces that he took rubbings from. If something is not quite fixed, is halfway between one thing and another, the mind will make decisions as to what these things might be. It's an old flight or flight survival mechanism, if we had to go back each time and look at a situation to check what it might actually be, the chances are that any threat would have time to actualise and in a time of great danger, kill you. So mechanisms evolved that made fast decisions based on small amounts of information, better to run away from a perceived threat, even if it wasn't actually real, than to not run away from a real threat. 

Max Ernst: Frottage 1925

There is no harm in running away from a shadow that looks like something. The shadow can be used to trigger a range of ideas, from hands looking like a bird in flight or a rabbit, to the fact that it also casts an image that can in certain projections be a likeness. This apocryphally lead to another type of invention, one that demonstrated one way of how drawing could capture a likeness of something.

Jean-Pierre Norblin de la Gourdaine “The Invention of Drawing,” Etching: 1773

Much of this type of visualisation is mentally rehearsing the possibility of an event, which activates the same areas of the mind/body as real-life situations would do. This process it has been argued (Robson, 2025) refines neural pathways, enhances motor control and strengthens preparedness. By simulating challenges and practicing outcomes in our minds, we can better manage how we think about possibilities, i.e. not over worry about them and improve our performance in both physical and mental tasks, simply because we have been practicing making responses to possibilities. 

Structured imagination

Structured imagination is a type of very organised logical thinking, that is designed to create invention by the imposition of a logical iterative process. A classical example is François Blanciak's 'Siteless: 1001 Building Forms'.  As you can see from the images below, Blanciak provides us with what have been called by Ian Bogost, 'visual ontographs'. These are speculative encounters between possibilities of forms. An exercise we used to set on the old Leeds art foundation course was to explore how many variations of interacting basic forms you could draw. For instance take a pyramid, a cube and a sphere, Then think of as many ways as possible they could be interpenetrated to make new forms. Blanciak's forms are presented twelve to a page, with no scale, order or end to the series. No one thing is more important than another, but each one raises possibilities for future actions. 
 

From 'Siteless: 1001 Building Forms' by François Blanciak.

In Ian Bogost's, book 'Alien Phenomenology, or What It's Like to Be a Thing', he introduces the idea of 'visual ontographs'. These are speculative encounters between possibilities of forms.

Todd McLellan Things Come Apart: A Teardown Manual for Modern Living

In each of these cases a logical encounter instigates a process whereby ideas are generated by the implementation of iterative thinking. 

Cultural imagination
  • This type of imagination refers to the shared narratives, beliefs and values that shape a culture. It influences how individuals within a culture perceive the world and their place within it. One of the easiest ways to illustrate this is to put examples of the art of different cultures next to each other. 
Sardar Visava Singh of Sandawalia with his courtiers: Chajju: 1800-1810 Opaque watercolour and gold paint on handmade paper pasteboard

Jan de Bray:The regents of the Leproos, pest en Dolhuis in Haarlem 1667 Oil Painting

Utagawa Kunimaru (1793-1829) Woodblock print


One issue that comes out as soon as you put images together from different cultures is how much the preferred materials of making are also shaping the imaginations of the time. 

Religion can of course be an important shaper of ideas, 

Tantric art: Rajasthan: Unknown artist and time

Transfiguration: Ivanka Demchuk: Orthodox Christian tradition

Enso Circle: Japanese Zen 


The cultural imagination of the western world is a fast moving one that is shaped as much by  technological progress as by old belief systems and cultural histories. The dominant culture, that of the USA is, as is often the case historically, a dominance based on economic and military power. 


Micky Mouse is embedded into our collective psyche as much as the McDonald's sign or Donald Trump's face and our cultural imaginations are shaped by these things. 


It seems a not very uplifting or positive way of finishing a post on the imagination to conclude with an image of Donald Trump. However if I look at my own experience of trying to imaginatively think about things lately, my concentration levels are falling, my mind is constantly pre-occupied by news of his actions, making it very difficult to get lost in any imaginative world that he doesn't inhabit. In terms of the imagination being rooted in hominoid responses to an ancient landscape full of dangers and it's role in opening out new alternatives to support an ability to make decisions as to how we engage with the things we encounter, it is as if he totally dominates that landscape. In my imagination, news of his actions can represent a threat to me or an opportunity for something good to happen. When I meet other people, the conversation always seems to at some point include people's reactions to what he is doing, so I suspect I am not alone in finding him dominating my psychic imagination, his image now fighting the earlier dominance of Micky Mouse as a symbol of the USA. 

The cultural imagination can be like a blender, sometimes you steal, sometimes you just feel it in your bones

References

Abram, D. (1997) The spell of the sensuous London: Vintage

Magsamen, S and Ross, I, (2025) Your Brain on Art: How the Arts Transform us Edinburgh: Canongate

Robson, D. (2025) How visualisation sets you up for success by changing your cognition New Scientist May 28th Available from: https://www.newscientist.com/article/2480780-how-visualisation-sets-you-up-for-success-by-changing-your-cognition/ Accessed on 20. 10. 25

Wednesday, 18 March 2020

Drawing the corona virus



It looks as if the Leeds Arts University will close its doors to students in the near future and if so, on-line resources will become more and more important. If you are a student and are in self-isolation, then you can use this blog as a way of keeping in touch with ideas about art practice.  I am still available to message, either via the comments boxes or via e mail and hopefully this emergency situation will be over in the near future. 
Those of you that follow this blog who are not students, again feel free to message me if there are any questions. 

As someone interested in drawing things, it is interesting to look at how the virus has been visualised. I have already made some drawings of it for a card game I’m designing in relation to an idea I have about contemporary votives, (see image above) and have therefore had to think about the relationship between images taken from electron microscopes and the processes of simplification for illustration purposes. 

Transmission electron microscope (TEM) from the centres of disease control and prevention (CDC) C S Goldsmith and T G Ksiazek (left) and NIAID (right) Arrowhead = corona/ halo around a viron 

This first image makes the virus look very amorphous, it looks alive but very indistinct, every virus also seems to be an individual, and its hard to sort out one from another, are they all examples of the same virus or is this the virus amongst other microscopic elements, such as blood cells? 

Image of corona virus in scientific paper that has been drawn on a CAD program

The CAD version above is very like a flower or arrangement of flowers erupting from an arid planet. Gone is all the indeterminacy of the photograph, the artist has given the virus a clear form and what was in the photograph a halo around a viron, is now a series of tufts surrounding a sphere. 

A more 'organic' image of the virus

The 'tufts' are in this image now more like organic tubes and the image appears much more transparent, suggestive of life more than the previous image, especially as the sphere is not uniform and it deviates from a circle. 

A more schematic CAD drawing

The CAD drawing above reinforces the 'flower' shape emerging from out of the sphere. 

Corona virus electron microscope photography

Looking again at an electron microscope image, we can 'see' what we are looking at a little clearer now, but just like the early drawings of the moon, there is room for a lot of invention. 

Needle tip, printed full-stop and razor’s edge: Robert Hooke’s Micrographia (1665).

These images of the corona virus reminded me of the first drawings done through a hand held, lens focused microscope by Robert Hooke. In particular his drawing of a full stop, which looks like a planet with hairy extensions erupting out of it. This type of situation is key to an understanding of how images develop. The thing that sits in your mind is very different to the reality that is invading your body, but you can't think clearly about something that you can't see, so you need someone to produce an image to allow you to get your head around it. However these images are a product of imagination and our imaginations are often led into making intuitive leaps, usually based on one thing being like something else. 

I thought I'd seen these images before and realised it was in Salford when I went to see Karina Smigla-Bobinski's 'Ada' installation. Smigla-Bobinski was making an image based on a Platonic ideal of geometric form, but once let loose in a room, it made its mark by leaving traces of its contact on walls ceiling and floor using its charcoal tips. I can now see it as a metaphor for a virus, a new one that has come out of recent experience.

Karina Smigla-Bobinski: 'Ada' 

There is another series of associations that can be made with the corona virus and its depictions. Looking at the early electron microscope photograph of the virus above, it is described as ‘a corona / halo around a viron’.  (The infective, extracellular (outside the cell) form of a virus is called the viron) Coronas and halos are metrological terms for certain atmospheric phenomena and these terms are themselves derived from religious iconography. 

Virgin Mary with halo

The earliest form of what we now call a halo, was something that surrounded the whole body and was called the aureola. This was the concept of a surrounding aura, glow or irradiation used in Christian and other religions to single out figures that had first of all God like status, and then later other elevated beings such as saints or the virgin Mary. 
The aureola, is often in the form of an ellipse that surrounds the whole body, while the halo or nimbus usually takes the form of a luminous disk surrounding the back of the head.

Two examples of mandorlas in Eastern Orthodox Church imagery

I think the most interesting form of the aureola is the mandorla, as used in Eastern Orthodox Church icons. It is used to depict sacred moments which transcend time and space, such as the resurrection, transfiguration or the ascension These oval or sometimes circular figure surrounds are painted in several concentric patterns of colour that grow darker as they come close to the centre, or figure of Christ. This is in keeping with the church's use at the time of apophatic or negative theology, which was an attempt to approach any descriptions of God by negation. The theory was that to speak only in terms of what may not be said about the perfect goodness that is God, was the only way to get an idea across that God was beyond perfection. Therefore, paradoxically, in these images, as holiness increases, there is no way to depict its brightness, except by darkness. This idea of negative depiction is an interesting concept that can perhaps be used to illuminate ideas about what a corona virus looks like. 

Buddha with halo

The halo is seen in Christian, Greek and Buddhist art, as a circular form surrounding the head that appears to have light radiating from it. It is used to enable audiences to pick out the more spiritual players in complex religious images.  In more secular imagery, Roman emperors are sometimes depicted with rays of the sun emanating from their head, although this was probably related to their interest in Sol Invictus, a later Roman religion whereby sun worship was being returned to. 

Sol Invictus

In all cases the halo signifies importance and it is the sun that is the most important thing to us on Earth; we are both derived from it and sustained by it. Depictions of the sun god Ra in Egyptian carvings reflecting the fact that this image has a long tradition. 


Images of Ra

The nimbus, a term often used instead of halo, constitutes the idea of a crown modified by the emanation of light from the head of a superior being. The crown of course has long been used to identify superior beings. 


Corona is of course defined as, resembling or likened to a crown. The sun's corona is normally visible only during a total solar eclipse, when it is seen as an irregularly shaped glowing nimbus surrounding the darkened disc of the moon. 

Sun's corona seen during an eclipse by the moon

Once again we begin to see a negative being used to allow us to see something positive. It is the moon’s removing from our sight the centre of the image of the sun that allows us to appreciate the sun’s corona. 
So by a convoluted path we can return to images of the virus and perhaps see them as part of a long tradition of trying to visualise those things that cant be seen and in particular those things that by their very nature are beyond our comprehension. 

Disneyfication of a corona virus

Disneyfication is defined as: the transformation of something real or unsettling into something perfectly safe or into a carefully controlled and safe entertainment. By trying to represent something that is so feared, (like god or in this case the devil) in a way that resembles the way we draw cartoon characters, perhaps its harsh nature is also softened in the mind. 

The corona halo

When you push all the metaphors together, what you get is a corona sitting within a halo. The virus becomes a sun god.

Shrine to St. Corona

Saint Corona was often called upon by gamblers and treasure hunters as well as those seeking good fortune when dealing with money. 

Money as good fortune sun god

Thinking about art and what it helps us to think about may at least form some sort of distraction. 

Take care everyone and I shall try to keep posting from isolation. 

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