Rodin's Standing woman, carrying a man on her shouldersfrom the beautiful book Auguste Rodin Images of Desire.
Caryatids
This series begins a coalescence of the female figure with the landscape - contemporary caryatids - aesthetic forms emerging from a landscape that is just as alive as we are.
A new archetype is also emerging and she is unburdened by ourselves or the world. She integrates the personal with the global and the environment beyond the twentieth century with it's attempts to categorize, compartmentalize, and alienate the self from the world.
The archetypal models in the past inspired us to see ourselves separately as unattainable ideals. Still the archetype acted as a reflection for us of who we actually are - more worthy and more powerful - until we could step into us.
There is a fundamental ambiguity inherent in the new archetype in gender terms and categories. She reaches beyond old archetypes, beyond our cultural need for gender binary.
This new feminine archetype is of beauty emerging as fullness of being summoning into our consciousness an archetype detached from the images of woman we have been used to. This is not a feminist theory about women but is the powerful energy of femininity which is present in both women and men. It is a place of coalescence where the invisible becomes visible where feminine sensuality between nature and the body are an accepted intimacy. It is how we come to know ourselves and how we move through the world.
She offers us a physical connection with the earth . . . bridging a gap created by our acceptance that human consciousness is separate and above the natural process and our direct experience of it. She calls us to redefine environment to include the world we touch – the world where we live and work not as a separate thing – out there, outside of our selves. She calls us to redefine ecology to include the human body, the earth body and the body politic and to reclaim our compassionate ethos.
A new archetype is also emerging and she is unburdened by ourselves or the world. She integrates the personal with the global and the environment beyond the twentieth century with it's attempts to categorize, compartmentalize, and alienate the self from the world.
The archetypal models in the past inspired us to see ourselves separately as unattainable ideals. Still the archetype acted as a reflection for us of who we actually are - more worthy and more powerful - until we could step into us.
There is a fundamental ambiguity inherent in the new archetype in gender terms and categories. She reaches beyond old archetypes, beyond our cultural need for gender binary.
This new feminine archetype is of beauty emerging as fullness of being summoning into our consciousness an archetype detached from the images of woman we have been used to. This is not a feminist theory about women but is the powerful energy of femininity which is present in both women and men. It is a place of coalescence where the invisible becomes visible where feminine sensuality between nature and the body are an accepted intimacy. It is how we come to know ourselves and how we move through the world.
She offers us a physical connection with the earth . . . bridging a gap created by our acceptance that human consciousness is separate and above the natural process and our direct experience of it. She calls us to redefine environment to include the world we touch – the world where we live and work not as a separate thing – out there, outside of our selves. She calls us to redefine ecology to include the human body, the earth body and the body politic and to reclaim our compassionate ethos.
