Art Through The Lens Show

Another piece of my new series (Dis)Connected going out into the world: 'Make Believe' will be heading to the Yeser Art Center in Paducah (Kentucky) for the 'Art Through The Lens' show: https://www.theyeiser.org/gallery/

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I am becoming jealous of my own work: it is travelling more than me!

 

About the series: 

This series is thus based on the idea that the current sense of disenfranchisement derives from the fundamental disconnect we have from the natural world and the social isolation that comes with it. In turn, the perception of the natural environment as something external drives our uses and abuses of environmental resources.

Once We Were Here

'Once We Were Here' Opening at Corden|Potts

Reception September 7, 5:30 to 7:30 pm

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Please join us on Thursday, September 7 between 5:30 and 7:30 pm to celebrate the opening of our new exhibit, Once We Were Here, the work of photographer Nicolò Sertorio.
 
The exhibit will run from September 7 through October 21.
 
Speaking about Once We Were Here, Nicolò says his intent is to show the viewer a hypothetical world where humanity's insatiable consumption has led to a landscape where humanity has disappeared and only nature remains. 
 
Presented as an archeological study on the nature of co-existence, it is Nicolò's hope that we can still assume both global and individual responsibility; that we can still change our path forward.
 
Nicolò Sertorio is an award-winning, internationally exhibited artist with over 15 years of experience in visual storytelling.
 
He works in fine art and commercial photography, mixed media, collaboration, and conceptual art. His photographs directly respond to the surrounding environment by emphasizing the aesthetics of everyday experiences. A disconcerting beauty emerges from the multiple layers of Nicolò's dramatic meaning. 
 
Nicolò currently lives and works in Oakland. He is president of the Northern California chapter of American Society of Media Photographers (ASMP).
 

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10S 646391mE 4014819mN-2 from the series Once We Were Here © Nicolò Sertorio


Corden|Potts Gallery
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49 Geary Street
San Francisco

Hours:  Thursdays, Fridays and Saturdays
            11 am to 5:30 pm
            Until 7:30 pm on the first Thursday of the month
            Or by appointment


Contact Information:
phone: 415-781-0110 

We Are All Immigrants

WE ARE ALL IMMIGRANTS

(PORTRAITS OF) PEOPLE I MET LAST YEAR

Some projects take months of planning. Some projects require conscious effort and execution. And some projects happen almost before the artist even realizes that inspiration has taken hold. I did not intend for ‘The People I Met Last Year’ to become the resonating force that it is now. In fact, I did not intend for it to be anything. And yet, it  manifested itself through my lens as a social study on the complex linked matrix that is the human existence

Over the twelve months that I spent trekking along the Northern Croatian border on the Drava River to the Adriatic Sea photographing sweeping landscapes, historic castles and roads, I discovered the real purpose for my travels. I realized that it wasn’t the setting of the photographs, but rather the people who defined those settings, changed them and influenced them. So, I took the time to simply approached strangers and asked to take their portrait. These impromptu photoshoots occasionally turned into longer conversations, interactions and friendships. More often, though, these encounters came and went with the blink of my camera lens.

My original goal was to put together a strong portrait series. In the end, though, I realized that the project went much deeper than that–it revealed people as incredibly distinct, multilayered individuals who create their own stories and yet live connected by a few degrees. Moving forward, my approach to people as a subject of photography was derived from my fascination by what makes us the same. Personally, the energy I encountered in each person gave me the chance to reflect on his life and understand purpose as an artist.

Perhaps the project suggests that we all are immigrants at one point in our life. We are all outsiders. And yet, every person has dignity in his or her identity as a human. We are, indeed, connected. In the end, everything has been affected by everything else: people, objects, and ideas.

Travel notes from my year in India (2004): Amritsar. Or, on compassion. 16 of 16


"When we hear about compassion, it naturally brings up working with
others, caring for others. The reason we're often not there for others
is that we are not there for ourselves. There are whole parts of
ourselves that are so unwanted that whenever they begin to come up we
run away.
...
Only to the degree that we've gotten to know our personal pain, only to
the degree that we've related with pain at all, will we be fearless
enough, brave enough, and enough of a warrior to be willing to feel the
pain of others. To that degree we will be able to take on the pain of
others because we will have discovered that their pain and our pain are not different.
However, to do this, we need all the help we can get.
"

From "Start Where You Are", by Pema Chodron.

Travel notes from my year in India (2004): McLeod. 15 of 16

It all started with an apparently simple question: 'Who am I?'. Being in India, I could not stop at just my name and country of origin, so it got me thinking a little bit. We perceive reality through our five senses. Certain combination of sensory perceptions are then associated to certain objects or phenomena. Heat and flickering yellow light and a certain odor is something we might want to avoid, a small red round object with a certain smell and taste is something we might eat. Those objects are associated to primordial emotions: fear, or craving. As we grow up we learn to associate conventional labels to those objects: fire, apple. Those labels are passed to us by parents and teachers, which in turn received them from the group or society they belong to. As such, our perception of reality is already 'tainted' by the group we belong to (e.g.: Eskimos having 22 labels for what we call 'snow' in English).

The first level of definition of the self is thus through the senses: what gives me a sensory input is not me, therefore the part that receives the sensation is me. But the interaction with those that have provided us with labels for objects is not limited to pointing at those objects. We also receive information about the characteristics of those objects, required actions, and so on: avoid the fire, eat the apple, or don't eat the apple. Concepts (we can imagine the apple also when it is not in front of us), thoughts.

The second level of definition of the self is through thoughts: YOU are telling ME not to eat the apple. Body and mind. We then create conceptual, abstract thoughts: good and bad, beautiful and ugly, smart and stupid, etc.

If someone tells me that I am stupid, a third level of definition of the self gets offended: the Ego. So why do Buddhists and psychologists and books tell us to reduce or eliminate this Ego?

I think that since the Ego does not really exist (it is a concept, an abstraction), we need to get continuous confirmation from others: I am beautiful, good, smart. So we crave for positive reinforcement more and more to reinforce this perceived sense of identity, which in turn becomes our 'meaning', or the reason for our existence. Similarly, when you told me that I was stupid, you told me that my Ego was of poor quality. As I want it to be good and I cannot deny it, I deny you: I dislike you, I get angry, I avoid you or attack you. Aversions also reinforce the Ego, as they implicitly assume its existence. In a vicious circle, cravings and aversions create our own misery and suffering. We try to avoid something (e.g.: pain), but it comes or happens anyway (e.g.: sickness, accidents, aging, etc.). We try to get something (e.g.: sexual pleasure, nice car) and are unhappy until we get it.

And even when we do get it, it does not last (we loose the erection, the car ages and breaks down). So we try something else: 'love' (someone to tell us we are great all the time), power (many telling us we are great), wealth (we can get more 'things'), success (many telling us we are smart), babies (replicate our own image). But on the long term this does not work either, fleeting like snow melting in our hands.

We identify ourselves and others through our job, sex, religion, age, place, name. But we are none.This is when we need to pull out the 'spiritual' card. Love as the desire for someone else's happiness, compassion, Nirvana, God (or Gods), bliss, separate realities. Things do not get easier: it becomes even harder to have direct experience, and we cannot rely on religions as they have all been tampered, misunderstood, abused. Abraham trying to kill his own son? The original sin to make us feel guilty for our natural sexual instincts? Reincarnation? Jewish killing Muslims? Muslims killing Catholics? Catholics killing Muslims? Gods with elephant heads? Invisible jealous semi-gods? Red devils playing with fire and bearded old men playing with winged babies? Holy cows? Houses of gods covered in gold? The list is endless. Extremists, blind rituals, ignorance, usurpers have clouded my own path with fear, skepticism, disbelieve, disappointment.

Nevertheless, sometimes the fog lifts off for a brief moment and I get glimpses of truth and eternity. So I keep walking. What other choice do I have anyway?

Travel notes from my year in India (2004): the road from Leh to Manali. 12 of 16

After a few weeks of gompa visits on a rented motorcycle, I decide I have had enough nose bleeding and am ready to head to lower pastures. This means a full day sorting through contradicting and misleading information on just what forms of transportation are available to go from Leh to Manali. Eventually it will become clear that a shared Maruti jeep is the only motorized vehicle going down that way.

2 AM start for a planned 16 hours drive. We reach the 2nd highest pass in the world (5,300 m) just before sunrise. It is snowing; it is really cold, especially since our driver insists on keeping his window open all the time! We drive all morning up and down passes, always at about 4,500/5,000 m. In the early afternoon we finally descend to the little village of Darcha, some ¾ of the way. Here, the bridge over the enraged river swollen with over a meter depth of silver/gray water has collapsed.

There are about 50 jeeps and an equal number of trucks on either side of the river. All the drivers sit together, drink chai, smoke, and chat about alternatives. The chatting unfortunately goes on until sunset, so we have to spend the night in the kitchen of the local Tibetan restaurant. At 5 AM next morning I decide to take matters in my own hands, cross the river on the back of a tractor, and catch the local bus on the other side.

Considering that everybody else is stuck, it makes for a very pleasant ride in an empty bus until Keylong. The next bus is a different story, cramped beyond human limits. I am very happy when I reach Manali under pouring rain, some 40 hours after I started my journey.

Travel notes from my year in India (2004): Markha Valley. 11 of 16

A few days ago I was seated on an open terrace, bathing in the warm sun, sipping my chai, as I got approached by John. An American from Portland, in his mid-late fifties, former hippie converted to nature freak. After the customary ritualistic exchange of information (Where from? How long in India? Where to next? Etc.), he offers me to join their group on a ten days trek to the Markha valley. I have heard before how beautiful this place is supposed to be, so I decide to join them, We will be 4 trekkers, 1 guide + cook, 2 horsemen, 5 horses, and 1 dog. On the first day we leave Leh (3,500 m) by taxi to the bottom of the valley (3,000 m), then slowly walk back up to 3,500 m, crossing a desert and climbing a steep narrow and arid valley.

The second day is when the adventure starts. As we continue to climb the same valley, the morning gray weather slowly slips into light rain, full blown rain, and eventually over 4,000 m in an unreal snowstorm. We camp at 4,300 m, lower than planned, but nobody can take it anymore. This means that on the next day we have a much harder climb to reach the pass (4,960 m) and a really long walk down the other side of the mountain. We stop to camp at Skyu, by a little stream, at 3,350 m. That was 660 m up and 1,610 m down in a single day: everybody is exhausted.

During the night the dog decides he has had enough: he disappears (he will be found sleeping in the sun back at the horseman house some days later). The horsemen are depressed; the guide/cook wakes up sick, John can barely move. So we settle for one day of rest. It suits me, I am also quite tired. This way I get to bath in the river, and then spend a good part of the day socializing with two wild white horses. In the late afternoon I climb up to the local gompa, hang my prayer flags, and sit to meditate and admire the sunset. Just then, the one and only cloud in the sky splits into 3 and spells out with unmistakable clarity the letters “CHI”. I have yet to comprehend this omen. Well, to make a long story short, the next morning John and the guide/cook decide they have had enough. The trek is over after another long day of walking. Actually, running, as we needed to reach the little village of Chilling in time to catch the once a week bus back to Leh.

Travel notes from my year in India (2004): the Ladakh Himalayan Region. 10 of 16

"Do not believe in anything simply because you have heard it,
do not believe in traditions because they have been handed down for many generations,
do not believe in anything because it is spoken and rumoured by many,
do not believe in anything simply because it is written in your religious books,
do not believe in anything merely on the authority of your teachers and elders.
But after observation and analysis, when you find something that agrees
with reason and is conductive to the good and benefit of one and all,
then accept it and abide by it.
"

The Buddha, in "The Kalama Sutra"

 

Travel notes from my year in India (2004): Leh. 9 of 16

May 19th, 2004

I have arrived since a few days in Ladakh. This is a region high up in the Himalayas, as far north in India as one can get. It is a desert at 3,500 m of altitude, surrounded by peaks that are all around or over 7,000 m high and are covered in ice, the melting of which produces abundant streams and unusual small islands of green.

The Indus river flows right in front of Leh, where I am currently staying, It is surrounded by fields and trees and flowers in full spring bloom. Then, a few hundred meters away, a desert without even the slightest hint of vegetation.

The temperature swings are extreme: between day (30C now) and night (10C), between sun and shade, between summer (5 to 40C) and winter (-30 to 20C), between one day and the next. Extreme are also the colors that can be seen from the gompas that top almost every peak and hill here: black sky, then blue sky, white snow, then red and yellow deserts, and finally green patches here and there. I am here at the end of the low winter season: all the roads in are still closed, and so are most of the local shops and restaurants. This means that there are almost no tourists, and locals are very eager to interact with the few of us, after so many months of isolation.

That is how I meet some young Tibetans, which invite me to visit their local refugee community and the summer residence of the Dalai Lama. What an interesting experience! First the residence, where my first impression is of surprise at the (very large) number of statues of different Buddhist gods. The surprise continues when my local hosts bow and kiss everything the Dalai Lama might have touched (remember that he is considered to be the material incarnation of the god of compassion). This includes his bed, his chair, his blanket, his shower, and yes his toilet! So long for the original Buddha message of no gods, no rituals, no ceremonies, etc.

Then my new friends invite me over to their house. It is a very modest two room mud building: one room is the bedroom and living room, the oher is the kitchen and storage and study room. Toilet and bathroom are outside, in the garden. But in spite of their harsh living conditions (including having lost their parents, unemployment, interdiction to leave the country, segregation, etc.), they are all very warm, smiling, happy. Except that they spend most of their days watching American movies on TV, and therefore are slowly starting to have a whole new set of dreams and desires.

Funny how in the west we are attracted to Eastern spirituality (Yoga, meditation, Zen centers, Tantra, etc.) because we are slowly realizing that our materialistic and individualistic world-view is incomplete (i.e.: money, wealth and power do not really give us the inner happiness they promised). While in the east they are attracted to Western 'superiority' in terms of personal freedom, individual comfort of life, technological and economical superiority. The excessive focus on spirituality has not brought happiness either, as many are left struggling to satisfy basic needs. It seems to me that one culture has focused too much on the base of Maslow's pyramid, while the other one too much on the peak. Those days I am brought again to seek and question the value of charity and social interaction in a process of personal growth. In other words: is personal growth individualistic and egoistic? And is charity just piety, and social interaction an escape?

Travel notes from my year in India (2004): Dhamma Giri Meditation Center. 8 of 16

It is dark. The air is heavy and stale. It is very hot. It is hard to breath and a bit claustrophobic: the cell I am in is only about 1.5 m long and 1 m wide. I am not in jail, but at the moment I wish I were: so much more freedom there! All my senses are screaming for help. Still, I refuse to move even a single muscle. My mind, with eyes full of panic, looses her last grip and with a dark scream falls into the abyss.

I have pushed her there myself; eager to unload some of the weight that is making higher summits look so unreachable, so distant. Past and future hold hands together. One moment two happy child running down a flower field on a beautiful spring day, the next two old witches shivering in the cold moonless night. In either case they are best friends, taking turns in the old game of craving and aversion. The young girl that used to shower naked on the neighboring roof in Gozo, my hamster falling from the balcony of the 11th floor, me and my brother holding hands under the blankets in fear of the noises of the night, looking at my child playing in the garden. Tears in my eyes and a smile on my mouth.

And pain, more than I ever experienced, sharper than when I got operated in the stomach, when the vicious doctor would punch me on the wound. I am temporarily freed by the bell announcing the 5 o' clock tea break. I want to run away, but they have taken my passport and my belongings. They want to make sure we follow the rules: stay the full 10 days, no reading, no writing, no talking, no cigarettes, no music. Nothing! Males and females separated at all times. Of the 600 people here, only another 4 Westerners. But we cannot even look at each other in the eyes, so it does not really matter. As usual, a glass of milk tea and some peanuts is all we get for 'dinner'.

The schedule here at Dhamma Giri is very strict:
 4:00 AM          Wake-up
 4:30 - 6:30     Meditation
 6:30 - 8:00     Breakfast and shower
 8:00 - 11:00    Meditation
11:00 - 13:00    Lunch and rest
13:00 - 17:00    Meditation
17:00 - 18:00    Tea
18:00 - 19:00    Meditation
19:00 - 20:30    Teacher discourse (on TV)
20:30 - 21:00    Meditation
21:00 - 21:30    Q&A (one on one)
21:30                  Lights off

I have somehow managed through the first 3 days of Samadhi, control of the mind. Slowly, in the absence of any form of distraction or escape, I have slowed down the internal dance, I have gone deeper and further in both directions of time until there was only one place left: the present. But now I am struggling in the real battle. As I attempt not to move from my cross-legged position without backrest for one full hour, pain proves to be a formidable opponent. At first I fight back, to no avail: it only gets worst. Then I try a different approach: ignore my enemy, pass by her as if she was not there. But once again she proves stronger than me. At last, after 3 full days of masochistic torture, I finally understand what the teacher has been telling me all along: equanimity. Treat pain and pleasure in absolutely the same way. At last my enemy is conquered and as quickly as she came, she leaves. It is a temporary victory: every time I fall back into thoughts of craving or aversion, she is back in arms, shining in her horrible armor. Now I understand: pain is in the mind, not in the body. Ruthless Anicha is my ally. No more anger towards the bellman that comes to wake us up in our dorms. I smile as I witness the Chinese monk with shaven head and an extremely slow walk attacks him ferociously. Anicha does not make friends with everybody.

As the 10 days Vipassana meditation retreat comes to an end, it becomes clear to me that this has been the hardest, most dramatic, and most beautiful experience. So many questions answered, so much more light on my path, so much weight taken off my back, so much love given back to me.

 

'Thus in symbols everything called to me: "It is time!" But I did not
hear: until at last my abyss stirred and my thought bit me.'

'It is not the height, it is the abyss that is terrible! The abyss
where the glance plunges downward and the hand grasps upward. There the
hearth grows giddy through its two-fold will
.'

        'Thus Spoke Zarathustra', F. Nietzsche

'I name you three metamorphoses of the spirit: how the spirit shall
become a camel, and the camel a lion, and the lion at last a child.
…
What is heavy? Thus asks the weight-bearing spirit, this it kneels down
like the camel and wants to be well laden.
…
to create itself freedom for new creation that the might of the lion
can do.
…
The child is innocence and forgetfulness, a new beginning, a sport, a
self-propelling wheel, a first motion, a sacred Yes.
'

        'Thus Spoke Zarathustra', F. Nietzsche