The Psychogeography of Art School, Raphael’s Transfiguration, sequences, stills, what's above and what's below

Some weeks ago I gave an artist's talk. Coincidentally, the week I prepared my talk was the same week I taught Renaissance painting in the Art Appreciation course. As I traced the development of my ideas and looked at the work of Raphael (et al), I was reminded of the originary point of a longstanding conceptual / formal concern that began when I was still an undergrad student.

Undergrad studies in art school typically consist of ½ studio courses and ½ art history courses. So, as a young art student, I spent half my time working with materials and the other half writing / using language to talk about images and ideas. Through the labor itself, a dichotomous structure (shifting between sequential and holistic) was building in my mind that would make me susceptible to ideas and concerns I still pursue.

One of the art history courses I took in those early years was Italian Art. For this class, as with most art histories, we had to write a weekly one page response paper on a work of our choice. One particular week, I wrote about Raphael's Transfiguration because I found something conceptually / structurally compelling about the artist's representation of time in a 2-D medium, which is obviously not time-based.



The Transfiguration depicts a story told in the Christian Bible in which Jesus is transfigured on the mount while the disciples below attempt to heal (unsuccessfully) an epileptic boy. The painting represents what's in the text, but also represents what the text cannot – the simultaneity of two separate events.

In the gospel verses, the events appear one after the other. Through the basic limitations of language, we experience a lag as one short narrative follows the other. However, in the painting, the events appear together as they are in the real time of the story -- coexisting in a single moment. Though the eye still moves around the image creating something of a sequence, the overall impression is holistic and simultaneous. Even the separation of places (the above with Jesus and the below with the disciples) are collapsed into a single place within the space of the painting.

So with this painting and my short response paper to it, I began to wonder not only about the holistic visual representation of narrative sequences, but about turning still images (non time-based media) into sequences – turning Raphael's Transfiguration on its head, so to speak. I wondered: what if the given were the image and not the text? What if the image gets translated into language? What if there were no translation but, instead, the syntax of a collection of isolated images?

Eventually, I began to pull stills from video and arrange them into other narratives. Like The Transfiguration, these "Horizon Line" pieces are about the sequence and the still and about what's above and what's below.