Peter Paul Rubens’ Celestial Light of the Origin in his paintings and the Transformation of Matter by White Light Synthesis (Jim Morrison & Jerry Garcia as apostles to Dionysian and Apollonian Forces in the Landscape)

Landscape with a Watering Place, Peter Paul Rubens, Louvre, Paris, France

Peter Paul Rubens’ Celestial Light of the Origin in his paintings and the Transformation of Matter by White Light Synthesis (Jim Morrison & Jerry Garcia as apostles to Dionysian and Apollonian Forces in the Landscape)

The painting here summarizes the glow of the celestial light of the origin if we think ‘dark matter’ is the source of everything in this creation. The yin-yang in the painting is the subtle interplay of the senses between auditory and ocular mediums creating a kinaesthetic effect that transforms time into an ‘ever present paradox of the moment’- the ZEN of immutable delight or ‘ananda’ in the temporal process of existence. Here the god is not so much the object outside in the phenomenal world, but in ‘man as reality’ of a benevolent shepherd, who takes care of the flock and the community, as the ‘para-prakiti’ finds the magnet in him as in herself. This ontological classification of man within the hierarchy of God the Father acts as a kind of memory-painting intertext  of an ecologically conscious artist who knows his ‘being’, lives in that ‘idyll’ of supreme intelligence in the Brahman, and finds his inspiration from the Shakti/Nature.

Though Rubens’ landscapes are about the expressions of light (internal, external), there is also a finer judgement in his works that pastoral settings are not only about the exuberance of life, but integral nature of it also presupposes a degree of sadness in it because, ‘life-death’ are continually harnessed in our biological self, in the cells and in the cosmic order of things.

The deeper monotone of emotional suffering is a Dionysian force (that finds joy in death and negation) operative in nature that unveils the secret of ‘mind’ in matter for the process of integral synthesis and transformation.

Jim Morrison experienced similar forces when he wrote: “moment of inner freedom/when the mind is opened and the/infinite universe revealed/& the soul is left to wander/dazed & confus’d searching/here & there for teachers & friends”. It’s the same ‘quantum multiverse’ that’s opening to him as in the painting, ‘exaltation’ often bearing a touch of loneliness as it grapples with infusion of time with the solar plexus of eternity.

The quanta of qualitative judgement is not the focus of the artist or the poet/singer but the experiential qubit is the only statistical proof of his ‘faith’ in ‘nature and in ‘him’, as the source of the carrier-particle is often hidden in the square-root of its quantum-multiverse. The trees and houses in the background are brimming with Apollonian grace – a conjunction of light and matter, as one sets the law to sustain the harmony of the other (theory of sustainability and order) in itself, and by it, as a rare proof that both forces can simultaneously exist to bring equitable distribution of the quality of light intensity in the mind (internalisation process as para-truth verification) as consciousness in matter.

Jerry Garcia who gave music to Robert Hunter’s words in the Grateful Dead song The Eyes of the World, can be seen as a ballad that connects with the Apollonian force present in the painting.

“Wake up to find out

That you are the eyes of the World

But the heart has its beaches

Its homeland and thoughts of its own

Wake now, discover that you

Are the song that the morning brings

But the heart has its seasons

Its evenings and songs of its own”.

The song that morning brings is a template of the artistic source within, the Tao of life  is a higher integrated substrate of the cosmic synthesis of light in matter to activate consciousness in its time.

– Joy Roy Choudhury

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