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Category: Wassily Kandinsky

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Monday Morning Art School: color harmonies and accidental color

 Color harmonies are easy enough for a kindergartener to understand, but devilishly difficult to apply in paint.

Landscape at Saint-Rémy (Enclosed Field with Peasant), 1889, Vincent van Gogh, courtesy Indianapolis Museum of Art at Newfields

In music, an accidental is a note that is not part of the scale indicated by the key signature. (The sharp, flat, and natural symbols mark them, so those symbols are also called accidentals.) Accidental notes make music more beautiful, complex and intriguing.

In art, we sometimes work within structured color in the form of color harmonies. But too strict a reliance on color harmonies may result in static painting. We need to deviate from these strict concepts with the addition of other color notes. I call these ‘accidental colors.’

Half-Length Portrait of a Lady, Francis Campbell Boileau Cadell

Color harmony isn’t a simple question of matching up complements or a triad. We respond to color emotionally and cognitively, just as we respond to music. We’re influenced by our age, gender, mood, culture, and our learned responses. Then there’s the question of context. Fashion has always played a big part in color awareness, as has the availability of pigments. In that the healthy human eye can perceive millions of variations of color, it’s impossible to quantify every possible combination.

The Yellow Curtain, 1915, Henri Matisse, courtesy Museum of Modern Art

When I was young, I learned that red was the color of rage, blue of calm. That was based on Wassily Kandinsky’s Concerning the Spiritual in Art. Kandinsky was under the influence of a 19th century cult leader, Madame Helena Blavatsky, and everything he wrote about color was total hokum, but it continues to be parroted to this day.

I mention this because there’s no real ‘science’ behind color harmonies as we currently perceive them, any more than there is behind the scales we use in Western music.

Moonrise by the Sea, 1822, Caspar David Friedrich

Still, there are color harmonies that appear to work, so we continue to use them. They’re easy enough for a kindergartener to understand, but devilishly difficult to apply in paint. Two errors I commonly see are:

  • Thinking that the color harmony you chose includes the only colors permissible in your painting, so you don’t put other colors on your palette;
  • Thinking that the colors you chose are the basis of mixing. That’s just an extreme extension of limited palette.

Winter comes from the Arctic to the Temperate Zone, 1935, Lawren Harris

Most masterworks include color notes that are outside the strict color harmony chosen by the artist. When they don’t, it’s to set a mood, for example with nocturnes and sunset paintings.

This post originally appeared in August of this year, but I’m teaching on the subject again this week, so here it is!

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Monday Morning Art School: accidental color

Color harmonies are easy enough for a kindergartener to understand, but devilishly difficult to apply in paint.

Landscape at Saint-Rémy (Enclosed Field with Peasant), 1889, Vincent van Gogh, courtesy Indianapolis Museum of Art at Newfields

In music, an accidental is a note that is not part of the scale indicated by the key signature. (The sharp, flat, and natural symbols mark them, so those symbols are also called accidentals.) Accidental notes make music more beautiful, complex and intriguing.

In art, we sometimes work within structured color in the form of color harmonies. But too strict a reliance on color harmonies may result in static painting. We need to deviate from these strict concepts with the addition of other color notes. I call these ‘accidental colors.’

Half-Length Portrait of a Lady, Francis Campbell Boileau Cadell

Color harmony isn’t a simple question of matching up complements or a triad. We respond to color emotionally and cognitively, just as we respond to music. We’re influenced by our age, gender, mood, culture, and our learned responses. Then there’s the question of context. Fashion has always played a big part in color awareness, as has the availability of pigments. In that the healthy human eye can perceive millions of variations of color, it’s impossible to quantify every possible combination.

The Yellow Curtain, 1915, Henri Matisse, courtesy Museum of Modern Art

When I was young, I learned that red was the color of rage, blue of calm. That was based on Wassily Kandinsky’s Concerning the Spiritual in Art. Kandinsky was under the influence of a 19th century cult leader, Madame Helena Blavatsky, and everything he wrote about color was total hokum, but it continues to be parroted to this day.

I mention this because there’s no real ‘science’ behind color harmonies as we currently perceive them, any more than there is behind the scales we use in Western music.

Moonrise by the Sea, 1822, Caspar David Friedrich

Still, there are color harmonies that appear to work, so we continue to use them. They’re easy enough for a kindergartener to understand, but devilishly difficult to apply in paint. Two errors I commonly see are:

  • Thinking that the color harmony you chose includes the only colors permissible in your painting, so you don’t put other colors on your palette;
  • Thinking that the colors you chose are the basis of mixing. That’s just an extreme extension of limited palette.

Winter comes from the Arctic to the Temperate Zone, 1935, Lawren Harris. I’m having a terrible time finding attributions this morning; I’m sorry.

Most masterworks include color notes that are outside the strict color harmony chosen by the artist. When they don’t, it’s to set a mood, for example with nocturnes and sunset paintings.

I’ve included five masterworks from different periods in this post. Your assignment is to identify the color harmony the artist was working within, and then find the accidental notes within the painting.

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The road home

How much of what we know is truth and how much is the convention of our times?

After the final cutting, Carol L. Douglas

In the 21st century, we are being driven inexorably toward higher and higher chroma (color intensity). This isn’t just happening in painting, but also in photography, home furnishings, and hair coloring. Occasionally an artist will take refuge in monochrome, but the delicately modeled colors of our predecessors are out of vogue. We live and die at 1280 x 720 pixels, and delicacy just doesn’t cut it on a computer monitor.
Yesterday, David Dewey spent a few hours with Clif Travers and me, going through a wealth of Joseph Fiore paintings. These are in storage and represent his entire career, from his studies at Black Mountain College until shortly before his death. Unlike most painters, Fiore didn’t run through clearly defined stylistic periods. He operated on parallel tracks of abstraction and realism, each informing the other.
Guardian of the Falls, 1983, Joseph Fiore, oil on canvas, 52 x 44, courtesy of the Falcon Foundation.
His folios are full of small studies in watercolor, oil, and pastel, now chemically stabilized. The majority are formal color exercises, many based on a mathematical grid of his own devising. David identified these as Bauhaus in character, which in turn takes us back to Paul Klee, Josef Albersand Wassily Kandinsky.
Klee closely connected color and music, making the connection between harmony and complementary colors, and dissidence and clashing colors (whatever they may be). Albers was a hands-on scientific colorist who taught at Black Mountain College when Fiore was there.
Field sketch forGuardian of the Falls (above), courtesy of the Falcon Foundation. It’s watercolor and about 12×16.
Fiore’s color studies are a balm to the eye starved for subtlety. There are grids of closely analogous greens and browns; grids punctuated with black. In addition to being beautiful, they fly in the face of our current color model. 
That just shows how much of what we think we know is the convention of our time, not eternal truths of painting. Take, for example, all of Kandinsky’s twaddle in Concerning the Spiritual in Art.  For much of the twentieth century, people took that seriously.
The artist’s job is to get through all that to the nut of the matter. The only way I know to do that is to paint—a lot.
David mentioned that he uses Arches 500 in his studio work, but mixes it up in the field. The accidents that ensue help him avoid staleness. This is exactly my goal in alternating between watercolor and oil in this residency, and in painting so big and fast. I am trying to shake up my oil painting.
I was able to maintain the truth of the landscape in my sketch.
Nature has a certain awkwardness. We landscape painters are taught to edit that away into a ‘better’ composition. After examining so many paintings, I wondered how much of that is also a fashion issue. I resolved to not do it in my afternoon painting, but to be completely faithful to what God and man had laid down in that field. I don’t think I succeeded. The personal impulse is just too strong to ignore.
But when I started painting, I succumbed to the urge to prettify.
With all that fizzing in our heads, Clif and I went back to the farm and returned to work. The lake was still unsettled from this week’s storm, so I painted the small private cemetery and its lane. The lake beyond made this very much a painting of the intersection between land, water and man.
Having spent the morning in study, I didn’t finish the painting to any high surface. It’s slightly easier to do that with watercolor, since it goes faster. But in either case, the pace is starting to tell on me. I’m getting tired.

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Cult and color

Our ideas of the psychology of color come from a 19th century occultist, Madame Blavatsky.

From Concerning the Spiritual in Art, by Wassily Kandinsky. He believed both shapes and colors had specific meanings.

My student used to love to read aloud to me while I was painting. This is how I ‘read’ Wassily Kandinsky’s Concerning the Spiritual in Art.

Kandinsky was a student of the great occultist of his day, Madame Helena Blavatsky. She has the distinction of being one of the few women to successfully found a cult in modern western society, Theosophy.
Two Helens (Helena Hahn and Helena Blavatsky), artist unknown, is a portrait of the teenage Helena and her late mother.
Born into the Russian nobility, Madame Blavatsky’s nomadic youth exposed her, in turn, to Tibetan Buddhism, Freemasonry and the meandering byways of esotericism. Her mother died when she was 14. Shortly after, she began to experience astral projectionand visions involving a spirit guide, a “mysterious Indian” named Master Morya. He would become the first Master of Ancient Wisdom in Theosophy. Blavatsky claimed to have traveled the world with him.
At age 17, she married a much older man because, she said, he was interested in magic. The marriage was a disaster. She fled, escaping to Constantinople. According to biographer Peter Washington, at this point “myth and reality begin to merge seamlessly in Blavatsky’s biography.” She claimed to visit Asia, the Americas, and Tibet, where she learned a secret language, Senzar, from which she translated the texts of Theosophy. She developed clairvoyance, telepathy, the ability to control another person’s consciousness, to dematerialize and rematerialize physical objects, and to project her astral body. “Hardly a word of this appears to be true,” wrote her biographer.
Madame Blavatsky as a medium in New York. Courtesy New York Public Library.
With Colonel Henry Steel Olcott and Irish Spiritualist William Quan Judge, she founded the Theosophical Societyin 1875. Shortly thereafter, Blavatsky penned the first ‘bible’ of her new religion, Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology.
Olcott and Blavatsky continued her peripatetic lifestyle, moving first to India, and then to Europe. Meanwhile, Theosophy was a growing concern. By 1885, there were 121 Theosophical Society lodges worldwide. The movement had attracted such luminaries as W. B. Yeats, Thomas Edison, Abner Doubleday and the social reformer social Annie Besant.
Among them were many successful artists, including Wassily Kandinsky. Concerning the Spiritual in Art was written after Madame Blavatsky’s death, but it is heavily influenced by her theories.
Kandinsky was an avid student of occult and mystical teachings, especially Theosophy. Madame Blavatsky taught that creation is a geometrical progression, beginning with a single point. The creative aspect of the form is expressed by a descending series of circles, triangles and squares. Kandinsky adopted this. He based his color teachings on Blavatsky’s writings about the correlation between vibrations, color, and sound. While the framework of his color theory was based on that of Johann Wolfgang von Goethe, the content was pure Theosophy.
Madame Blavatsky and Colonel Olcott in their later years.
We think of Kandinsky as the first abstract painter, but he was in fact attempting to create a visible representation of the astral world as described by Blavatsky.
Kandinsky believed:
  • Yellow is “warm,” “cheeky and exciting,” “disturbing.” This is the color of madness.
  • Green represents passivity and peace. Good for tired people, it can become boring.
  • Blue is a supernatural “typical heavenly color.” The lighter it is, the more calming it is.
  • Red is the color of “manly maturity.” It is restless, glowing, and alive.
  • Light Red means joy, energy and triumph.
  • Middle Red expresses stability and passion.
  • Dark Red is a “deep” color.
  • Brown is inhibited, dull, and inflexible.
  • Orange is a healthy radiant mix of red and yellow. 
  • Violet  is “morbid, extinguished, sad.”
  • White is the harmony of silence.
  • Black  is “Not without possibilities […] like an eternal silence, without future and hope.”
  • Grey is soundless and motionless, but different from green because it expresses a hopeless stillness.
These ideas still kick around today and influence our beliefs about color.

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What about Goya?

Who really invented abstraction? Everyone.
A dog engulfed in sand, 1819-1823, Francisco Goya, courtesy of Museo del Prado

A thoughtful reader sent me this essay yesterday, which nominates the Swedish painter Hilma af Klint, rather than Wassily Kandinsky, as the first practitioner of abstract art. Like Kandinsky, she was a follower of Madame Helena Blavatsky, occultist, spirit medium, and founder of Theosophy. Like Kandinsky, she believed her abstract paintings were, in fact, representations of spiritual ideas.

When I studied art back in the last millennium, the first abstract painting was attributed to the great Spanish romantic, Francisco Goya. The painting in question, now called A Dog Engulfed in Sand, or simply El Perro, was one of Goya’s so called ‘black paintings,’ from the end of his life. These are haunted works, reflecting Goya’s bitter disillusionment and fears.  He had lived through the terrible Napoleonic Wars and their political aftermath in Spain. He was elderly, nearly deaf, and had survived two brushes with death.
Seascape Study with Rain Cloud (Rainstorm over the Sea), 1824-28, John Constable, courtesy Royal Academy of Arts
Goya never intended El Perro or any of the other black paintings to be shown. By the 20th century, however, El Perro was famous. Pablo Picasso certainly knew it. Antonio Saura called it “the most beautiful picture in the world”. Rafael Canogar described it as the first symbolist painting of the West. The sculptor Pablo Serrano paid homage to it.
A study in pencil, ink, ink wash, brush and pen, for The Death of the Virgin, 1601-1606, Caravaggio
“The sleep of reason begets monsters,” wrote Goya about Los Caprichos. By the end of his life, the monsters were visiting him during the daytime, too.
Any meaning we ascribe to A Dog Engulfed in Sand comes from its title. That was added later, by art historians. None of the black paintings were titled. They were intensely private, painted as murals on his walls. And what a happy home that must have been.
The Monk by the Sea, c. 1808–1809, Caspar David Friedrich
At first sight, El Perro doesn’t seem to be a figurative painting at all. Two dominant blocks of color intersect. At that point a blob of grey paint, the face of a dog, represents all of Goya’s anguished humanity. We, the viewers, are being squashed between relentless forces.
“Abstraction” is a word Goya would not have understood, let alone used. But it is abstraction that gives El Perro its awful power.
Mountain market, clearing mist, Yu Jian, Song Dynasty, China
Many early artists used raw abstraction to work out ideas, or just to doodle, just as figurative painters still do today. I’ve included a few famous examples here, ranging from Caravaggio to Caspar David Friedrich. And that’s just in the western canon. In eastern art, the idea of the voidmeant that slavish adherence to representation was never a paramount virtue.
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A man’s world, and it needs fixing

"Christmas Still Life," 1916, by Gabriele Münter. If art prices were tied to achievement, Munter would be among the top-selling 20th century artists, instead of being remembered for being Kandinsky's mistress.

“Christmas Still Life,” 1916, by Gabriele Münter. If art prices were tied to competence, Münter would be among the top-selling 20th century artists, instead of being remembered as Kandinsky’s mistress.
There have always been women painters, but they never had the opportunity to enter either apprenticeships or academies—whichever were the great training systems of the time. The ones who rose above the lack of opportunity had advantages of birth (Sofonisba Anguissola and her sister Lucia) or fathers who were painters (Artemisia Gentileschi)
It has not been until the modern era that we have seen women artists rise in their own right. Even in the 20th century, many of them hitched their stars to men (Georgia O’Keeffe and Alfred Stieglitz), sometimes with disastrous personal results (Gabriele Münter and Wassily Kandinsky).
"Breakfast of the birds," 1934, by Gabriele Münter.

“Breakfast of the birds,” 1934, by Gabriele Münter.
ARTNews does an annual survey of inequality in the art markets and it’s very depressing. For the past two years, 92% of paintings that went through the big New York auction houses were by men; 8% were by women. If you think that’s terrible, that’s about the same ratio as is represented in MoMA.
There are idiots who still say that this is because men are better artists. What does that even mean? That women don’t paint like men? If that were true (and it isn’t) would it be a question of worth or of difference? It’s galling to see the Art Establishment, which sneers at traditional values, gleefully going on in their merry misogynistic way. But until women get wall space in galleries and museums, they’re not going to achieve the prices they deserve.
Cabin in the Snow at Kochel, 1909, by Gabriele Münter.

Cabin in the Snow at Kochel, 1909, by Gabriele Münter.
Last night, a reader sent me this short essay about power plays for women. I wish every woman artist would read it. The art market isn’t a meritocracy any more than the workplace is—probably less so, in fact, because art is so subjective.
Women are naïve about power and influence, usually ascribing their failures to their own personal shortcomings rather than the culture. We project deference instead of confidence. We petition instead of negotiating.
As was true in medicine, engineering and law, we can’t wait around for the culture to change. Men are either players or benefitting from the status quo. Some women are fellow-travelers, just as they were in those other professions. I’m open to suggestions about ways to equalize the art field, readers. We need to use every tool in the arsenal to claim our rightful place in the marketplace.
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Color and meaning (color temperature, part 2)

Composition VII, 1913, by Wassily Kandinsky.

Three artists arrived at the idea of pure abstraction at roughly the same time: Wassily Kandinsky, Piet Mondrian, and Kazimir Malevich. This was not coincidence; all three believed in the spiritual properties of abstraction, an idea they got from the rich stew of spiritualism swirling around turn-of-the-century Europe.

One of the chief promoters of the Fourth Dimension was Pyotr Demianovich Ouspenskii, a follower of G. I. Gurdjieff. Ouspenskii believed our consciousness was evolving, which would ultimately lead us to perceive the fourth dimension, and that art and music were the path to this evolution.  In the fourth dimension, reality and unreality were reversed, and time and motion were revealed as illusions.
Theosophy was Madame Blavatsky’s occult movement. She described it as “the archaic Wisdom-Religion, the esoteric doctrine once known in every ancient country having claims to civilization.” Madame Blavatsky taught that color had spiritual vibrations which would awaken the dormant spirituality within a person, and that art should begin in nature, a nature that would be found in a world-birthing apocalypse.

A fully realized theory must include the proper colors for shapes. The passive and dull circle deserves a correspondingly dull blue. The energetic triangle ought to be rendered in a dangeresqueyellow.
Rudolph Steiner’s spin on theosophy was called Anthroposophy.  This postulated the existence of an objective spiritual world accessible through inner development of the clairvoyance and intuition that modern man had lost as he developed rational thought. Steiner focused on the symbolic and synesthetic properties of color.

And then there are angles, which should be matched in aggression with their colors.
Kandinsky’s Concerning the Spiritual in Art (1912) is both turgid and broad-ranging. Let me just hit his major points about color:
  • Colors evoke both a purely physical effect on the eye and a vibration of the soul or an “inner resonance.”
  • The elements of color are warmth or coolness, and clarity or obscurity. 
  • Warmth means yellow, and coolness means blue, so yellow and blue form the first great contrast. Yellow has an eccentric movement and blue a concentric movement; a yellow surface seems to move closer to us, while a blue surface seems to move away. Yellow is a terrestrial color: mad, disturbed and violent. Blue is a celestial color, deeply calm but sinking toward the mourning of black. The combination of blue and yellow (green) yields total immobility.
  • Clarity is a tendency towards white, and obscurity is a tendency towards black. White and black form the second great contrast, which is static. White is a deep, absolute silence, full of possibility. Black is nothingness, an eternal silence without hope (death). 
  • The mixing of white with black gives gray, which possesses no active force and is similar in tonality to green. Gray is frozen immobility; dark grays tend toward despair, but even lightening gray yields very little hope.
  • Red is a warm color, forceful, lively and agitated. Mixed with black it becomes brown, which is a dull, hard, inhibited color. Mixed with yellow, red gains in warmth and becomes orange, which irradiates and energizes its surroundings. When red is mixed with blue it moves away from man to become morbid and mourning purple. Red and green form the third great contrast, and orange and purple the fourth.
In short, Kandinsky’s color theory is a magnificent exercise in hooey. Still, it has had a long-reaching influence, with overtones in fashion, industrial design, and every other area that touches our lives.

Message me if you want information about next year’s classes and workshops.