大師最後的浮光掠影|法國莫內花園 Monet’s Garden
雖然巴黎市區的奧塞美術館與橘園美術館有著很棒的印象派畫作收藏,但若要一探大師實際作畫的環境,其中一個方式就是到距離巴黎約一小時,印象派先驅及大師莫內在吉維尼的故居與花園。看看莫內是如何在人生晚期,用已臻成熟的技法,創造出高達250幅、著名的睡蓮系列,將現實生活之處轉化成藝術作品。
我是從巴黎北站搭火車而來,抵達吉維尼之後還需步行一小段路才會抵達莫內故居。如果不是在熱浪襲來的時候造訪,這小段鄉間漫步其實相當舒適。參觀莫內故居與花園前最好還是先讀過一些莫內的生平與作品,特別是後期的睡蓮系列,才比較能激起共鳴,否則參觀起來可能會覺得跟看一般的花園無異。
莫內的一生其實住過很多不同的地方,雖然是在巴黎出生,也陸續在諾曼第、英國倫敦、荷蘭贊丹等地居住,甚至還在北非的阿爾及利亞從軍過,但莫內晚期長達43年的時光則是在吉維尼的這個故居度過的。在一次火車旅行時發現這個地方後,他便先租後買下這棟房子與土地,將花園改造成他想繪畫的場景, 並在這裡創造出許多傑作,直到83歲時因肺癌逝世為止。
莫內花園大致可分為兩部份:故居與一旁的花園,以及道路另一側,有著小溪、垂柳、蓮花池與日本橋的花園。前者可以看到莫內的生活起居環境與收集的日本版畫,後者則時常在莫內的作品中出現。
莫內花園一年中只有開放約七個月,因此開放期間總是吸引許多訪客。雖然有實施人數管制,但在夏天旺季時來訪時,園內還是滿滿的遊客,基本上沒有植物的地方大概都是遊客了。此外,也許是因為近幾年夏天熱浪發生的次數越來越頻繁,有些花朵感覺有些乾癟。綜合兩個因素,我想春天可能會是比較好的造訪時機。
參觀完故居不要直接離開,可以再走一段路去看莫內的長眠之處。莫內辭世後,就葬在鄰近吉維尼教堂的墓園。他的故居與花園原由他的次子繼承,然而在二戰後,莫內的故居及花園漸漸疏於照顧,最終捐贈給法國美術學院,並透過莫內基金會管理。經過耗時十年大規模的整建修復,終於在1980年代起對外開放。
如果時間寬裕,造訪巴黎之餘,或者前往諾曼第海岸途中,不妨來一探這位印象派大師的生活樣貌。
▌如何正確地使用各種鏡頭來幫影像說故事
我常在網路上看到有人問,去歐洲旅行要帶什麼鏡頭。而最常見的回覆就是帶廣角鏡就好,因為歐洲大景多,帶廣角鏡才拍的下。這其實是相當糟糕的建議,因為在錯誤的場合下,使用廣角鏡反而會讓畫面中的元素分散,讓照片變得空洞沒有重點。事實上,我在莫內花園時,絕大多數照片都是用長焦鏡80-200mm拍攝的。
每個鏡頭都有不同的敘事用法,絕非只有廣角鏡可以拍進比較多東西、長焦鏡可以拍比較遠的物體而已。在我的旅行攝影線上課程中,我將深入講解每種鏡頭的敘事技法與使用場合。同時搭配實例說明,如何透過各種鏡頭,使用放大誇飾感、壓縮感、日常感、時間感、縱深層次感等方式,來幫助你拍出更美、更有故事感、更能觸動人心的照片。
課程正在進行募資中,期間有六折優惠,詳情請見課程網頁:https://ps.yottau.net/3l2gu8
250元折價活動即將在8/9到期,請及時把握噢!
同時也有2部Youtube影片,追蹤數超過1,790的網紅李基銘漢聲廣播電台-節目主持人-影音頻道,也在其Youtube影片中提到,本集主題:闇曖之光-藝術創作展 專訪藝術家: 柯幸彤 (柯卉珊) 闇曖之光 「面對陽光,陰影就在背後。」她嘗試透過創作訴說,恐懼並不是來自於缺陷與外在的困境,而是心的方向。能正向面對的人便能超越自己,前往無限的世界。 柯幸彤以創作自敘 經歷黑暗之後必達光明 在創作者柯幸彤...
壓印機版畫 在 Facebook 的精選貼文
「地獄空」攝影集即將在八月中元節前出版,由知名設計師與攝影家黃子欽設計,內附在下二位高徒精美繪製符咒、心經版畫書籤、愣嚴咒牌、尊勝咒語...等,感恩十方大德助印,希望疫情退散,平安喜樂,後記如下:
野放台灣五十餘年,貪狼獨坐,三方四正殺破狼格局,少年多舛,白手起家,隨展覽雲遊四海,如閒雲野鶴常持各類底片機流連廢墟、山川、宮廟忘返,遂設幻影堂自詡堂主,一日三省「凡所有相皆是虛妄」,常宅於暗房沖片放大通宵、鍾情黑白世界之單純,彩色照片俗世繽紛花俏做作甜美甚至比現實更現實故少拍也。知天命之年有餘,了悟人生一瞬、眨眼即逝,雖非仙人,亦無道骨,初聞離垢地生清淨心,但離華嚴「不動地」尚遠,待修持也。
2017年盛暑拍畢《巨神連線》,心律不整差點心肌梗塞向閻羅王報到,意識死神隨伺在側,人生苦短,如何了生脫死、盡斷煩惱、無所罣礙、遠離顛倒……總不得解,蒙釋迦摩尼佛開示飆淚三晝夜,聞佛法數載始知自我渺如塵埃,甚感慚愧。閒暇乃參訪名寺古剎,禮敬焚香佛陀菩薩羅漢諸神天仙王爺媽娘,台灣宮廟千奇百怪、宗派錯綜複雜(佛教、道教、一貫道、天主教、基督教、齋教、回教&大同教、儒教鑾堂、天帝教&天德教、慈惠堂&勝安宮、軒轅教、道院、理教、萬國道德會、會靈山……)、神棍橫行(依人不依法、偶像崇拜、斂財、邪淫),因歷史變遷、社會動盪、政治鬥爭、意識形態等因素導致佛道混雜,但地獄造景稀少,後專注拍攝各殿閻王、判官、陰司、獄卒、七爺、八爺乃至一切罪人,各寺造景巧妙、耐人尋味,意境乖張溢於言表,造型扭曲非常人所能塑也,然匠心獨運、自成一格,專研西方藝術數十載方知真誠樸拙最美,絲毫不輸喬托(Giotto di Bondone,1267~1337)乃至米開朗基羅(Michelangelo Di lodovico Buonarroti Simoni 1475 ~ 1564)矣。
創立於1986年的石門金剛宮風景優美可眺望北濱,雖主祀四面佛,儒釋道眾神尊也不含糊,可過七星橋解厄、繞行五百黝黑羅漢敲鑼印心、跪拜亞洲最大臥佛涅槃像,安太歲自不在話下,甲子太歲爺雙眼長出手掌印象甚深,1994年經閻羅王指示廟公建造一條肚內設極樂世界及陰曹地府之神龍,行走暗黑通道觸動感應機關,只見面容猙獰受刑者呼天搶地喊冤、身邊盡是血肉糢糊殘肢敗屍腦漿塗地,十殿閻羅各司其職、威儀攝人。新北市林口區青嶺湖北文紫祥宮包公廟則以壁面彩塑地獄浮雕獨步全台,粉嫩色彩搭配卡漫風格,尤為造型簡直恐怖到可愛透頂,該廟主祀森羅殿閻羅天子包拯(包青天),陽世冤屈者可至此參拜祭解,求破懸案者眾,逢中元普渡皆以紙紮船渡亡魂至彼岸,全台唯一閻羅天子巨像籌備中,四周環繞墓地,適合修不淨觀也。台灣首尊彰化八卦山大佛旁南天宮(1971)地府則是首座電動地府,規模精小但驚嚇度破表,略顯破敗但五光十色仍蠻凶悍,出自已故台南大道長金登富之作,而電動神明起始可追溯至1960年代北港朝天宮。倒是嘉義水上鄉白人牙膏觀光工廠「戴相府」、「將軍府」設置十殿地府出乎意料之外,乾淨亮麗、ㄧ殿ㄧ間、簡單樸實。由高雄蓮潭龍虎塔龍口入內可見全臺唯一交趾陶地獄牆面,尊尊栩栩如生,續入龍身乃進聞聲救苦白衣觀音大士三十三化身浮雕隧道,造型設色甚為古錐。高雄大岡山超峰寺入口處「西方三聖蓮池海會」(阿彌陀佛、觀世音菩薩、大勢至菩薩巨像)旁設靜態十殿閻羅(1970年代初),雖略為陳舊然韻味猶存,續往上行可抵「證菩提道-釋迦如來應化事迹」雕塑園區,一攬世尊畢生精華。如來年邁時,琉璃國王為報長期被釋迦族輕蔑之傲慢心,世尊雖三次單獨伽跌坐 阻擋大軍進攻之路,但因緣果報無法逆轉,昔日婢女所生王子瞋恨無以復加,還是滅了祖國。自持神通第一目犍連不忍無辜百姓慘遭屠殺,遂以缽盛救度五百族人,最終卻化為血水,佛言神通廣大仍不敵千百劫業力,因緣果報屢試不爽。其母死後墜入餓鬼道飢餓難耐,目犍連遂展神通救渡,但所食尚未入口皆化為赤火,佛陀囑咐農曆七月十五日僧眾解安居自恣日,於盆中設甘露美食供養十方僧眾,因此超度亡母。後世「盂蘭盆法會」乃至「水懺法會」、「瑜珈焰口法會 」皆為消業障、斷塵垢之超渡儀軌,既渡亡魂也自懺悔。
台南麻豆代天府規模宏大、造型豔麗,不但可遊十八層地獄尚可逛天堂(1979年興建,1983年開放),燈光絢爛、聲響駭人,獨自漫步宛如觀落陰、地獄走一回。先過「心頭山」、入「清心池」、進「陰陽界」、抵「交簿廳」、達「鬼門關」、遊「補經所」、探「枉死城」、行「奈何橋」,至ㄧ殿泰廣王照「孽鏡台」現造惡原形,睹抱柱、火床等小地獄。二殿楚江王開「陰查簿 」判案定奪,觀糞尿泥、餓鬼、舞池、寒冰、膿血、鞭韃、舌犁、劍葉、戟腹拋接、砧截……等小地獄。三殿宋帝王刑罰為倒吊、銅鐵刮臉、挖眼、搗樁、倒烤、吸血、穿肋、抽筋、蛆蛀等小地獄……兼遊「四生(胎、卵、濕、化)回魂府」。四殿五官王掌管腰斬、拔舌、沸湯、刺嘴、剝皮、箭樹、車崩、射眼……等十六小地獄。隨五殿森羅王豋「望鄉臺」回眸親人最終眼後觀擊膝、誅心、刀山、飛刀火石……小地獄。六殿卞城王別稱「大叫喚大地獄」,轄火牛、虎啖、噬腎、鉗嘴含鍼、釘喉、磨摧、砍頭……等小地獄。七殿泰山王為「熱惱大地獄」,窺烙手指、抽腸、頂石蹲身、油釜滾烹、割舌穿腮……等十六小地獄。八殿都市王掌管「大熱惱大地獄」兼火狗、鐵汁、鐵蛇、鋸劈斷肢、釘板、灸脊、鐵丸、磅秤……等小地獄。九殿平等王直轄十八層「阿鼻大地獄」,直透地心、內中陰森、不見五指、滿溢地漿,皆為極犯,另轄紫赤毒蛇鑽孔、夾頂、鐵鴉、針雨、蜂蠍……等小地獄。至十殿輪轉王上「觀生臺」、「轉劫所八司」(查驗司 、稽善司 、考過司 、恩怨司 、壽命司 、支配司、掌劫司 、授生司)後至「孟婆亭」飲「醧忘湯」忘盡前塵往事,依前世功德過金、銀、玉、石、木、竹六種橋樑至「轉輪臺(紫河車)」入六道輪迴轉生投胎。據《十八泥犁經》記載,人過世後七七四十九天為「中陰生」,經閻羅王審判善惡業力判定去留或懲罰百千萬劫,犯五逆重罪則墮入「無間地獄(阿鼻地獄)」永劫不復。地藏王乃幽冥教主,統轄十殿閻羅,逢三曹普渡便在各殿設「講道所」超度尚存善根之鬼魂。
人類居於五趣(阿修羅、人、傍生、餓鬼、地獄)雜居地五濁惡世之堪忍世界,犯十惡業(殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、愚痴)者必墮三趣惡道。如何出「三界」(欲界、色界、無色界)二十八天?凡人無此意識,別說能破「十二因緣」(無明、行、識、名色、六入、觸、受、愛、取、有、生、老死)還滅門,更別想斷除「四聖諦」(苦、集、滅、道)集地八十一品見惑與八十八使思惑(五利使-身見、邊見、邪見、見取見、戒禁取見、五鈍使-貪、瞋、癡、慢、疑),了悟「五蘊」(色、受、想、行、識)本空、「十二入」(眼、耳、鼻、舌、意、色、聲、香、味、觸、法)空、「十八界」空,破俱生我執與分別我執、法執甚至空執,生十一處「善心所」(信、精進、慚、愧、無貪、無瞋、無痴、輕安、不放逸、行捨、不害),降二十六處「惡心所」(貪、瞋、癡、慢、疑、惡見、忿、恨、覆、惱、嫉、慳、誑、諂、害、憍、無慚、無愧、掉舉、惛沉、不信、懈怠、放逸、失念、散亂、不正知),須知善根斷盡則陷永劫輪迴、無垠轉世之苦。
地獄可能空滅嗎?若地獄空乏人間多鬼怪,地獄淨空世間何嘗非淨土?若能證空性何處現地獄?
地獄曠古來便廣泛流傳各部族間,老死生滅為自然運行之基礎、宇宙意識之核心,然今文明昌盛如咱城邦並非慾望消弭之所,惡性所及實無可根除,礙於憲法國家法律社會軍隊企業公司學校家庭團體之層層束縛不亞於十八層,乃遁於壓抑、束己情懷,暗埋心底、日久貪嗔痴慢疑怨噌會疊穢。而六塵未熄,心多妄念,妖魔鬼怪魑魅魍魎孤魂閃靈出沒於荒郊乃至人間,會靈於曠野密林以增性靈乃出世高人修煉之舉,我等凡人擅闖宛如迪士尼般之人造地獄,三魂七魄尚不足以出竅,驚邪恐怖淒厲猙獰倒滿足了自以為是的慚愧,豈不謬哉?
病毒肆虐年半有餘,全球確診者逼近一億八千萬,枉死者近四百萬,堪比戰爭規模,望眾生發慈悲心、令往生者安息、善待其他物種、平等有情眾生。地獄本空,唯妄念生起一切羨慕嫉妒恨而地獄現前。盡以此書作為世界新冷戰獨裁者、超限戰者、暗網駭客、陰險狡猾冷嘲熱諷落井下石者之良知備忘錄矣。
姚瑞中寫於2021年端午節
Postscript
I have been living recklessly in Taiwan for more than fifty years. According to Zi Wei Dou Shu (Purple Star Astrology), Tan Lang is the sole star in my house of Self. This star, which represents xxx, forms an equilateral triangle with that star Qi Sha and Po Jun on the square chart and constitutes a Sha Po Lang pattern. The pattern indicates a kind of turbulence and change, a life of wandering with ups and downs and it tells a lot about my life. After my ill-fated youth, I started from scratch and traveled around the world with exhibitions that I participated. Like a flaneur, I wandered around ruins, nature, and temples with every type of film camera obliviously. Thus, I founded the Hall of Illusion and claimed to be the master of the hall. Several times a day, I pondered a quote from the Diamond Sutra, “Everything with form is unreal.” In addition, I usually stayed in the darkroom developing film and enlarging those negatives overnight. However, I treasured the simplicity of the black and white world. The earthly, gaudy, garish, phony and pleasing qualities within colored photos make the images even more realistic than the real world. It is not my cup of tea, so I seldom took colored photos. In Confucian thought, the age of fifty marks the stage knowing the mandate of Heaven. I am now at my fifties and realize how ephemeral human life is. However, I am not an immortal, nor having sagelike characteristics. I just learned that the stage of stainless (the second bhūmi) and develop a pure mind that is free from doubt and defilement. However, I’m still far from the immovable state and need to practice.
In the summer of 2017, after filming the work Incarnation, I experienced a severe heart rhythm problem which almost triggered myocardial infarction and could have killed me. Consequently, I realized that death was waiting for me and the life is too short to figure out how I can liberate myself from the cycle of Birth and Death. I couldn’t comprehend how to be free from all afflictions and worries and how to avoid delusive ideas. I wept for three days and nights after being enlightened by Shakyamuni Buddha. Up to the moment, I felt ashamed that I failed to realize that the self is as insignificant as dust after these years learning and practicing Buddhism. Since then, I have visited famous temples and monasteries in my spare time, worshiping Buddha, Bodhisattvas, arhats, and all the deities and immortals. Taiwan’s temples are myriad with a enormous number of sects, including Buddhism, Taoism, Yiguandao, Catholicism, Christianity, Chinese religions of fasting, Islam& Baháʼí Faith, Confucianism, Tiandiism& Tian-De Teachings, Xiwangmu cult, Yellow Emperor Sect, Precosmic Salvationism, Liism, World Wide Ethical Society, séance cult, etc. Some people even claim that they can mediate communication between the deities or spirits of the dead with human beings, having their believer rely on themselves instead of the orthodox dharma or dogma and pay excessive respect and admiration for the mediums or objects, accumulating wealth through such an unfair means or even harassing their believer sexually. Due to Taiwan’s historical changes, social turbulence, political struggles, and ideological issues, Buddhism and Taoism are somehow mixed. However, there are few emphases on the concept of the hell. As I took photographs of Yama of each court, judges, wardens of the underworld, jailers, General Fan and Hsieh (the ghost escorts) and all sinners, I found few temples cleverly created hellish scenes that are intriguing, exaggerating, and extraordinary. However, the creations are unparalleled unique. I have been studying Western arts for decades and then I came to realize that simplicity makes the most beautiful works of art. These hellish scenes can even compete with works of Giotto di Bondone (1267-1337) and Michelangelo Di lodovico Buonarroti Simoni (1475-1564).
Jingang Temple Shimen District, founded in 1986, overlooks the beautiful North shore. Although the temple is mainly dedicated to Phra Phrom (the Thai representation of Mahabrahma), spirits of Confucianism, Buddhism, and Taoism can also be founded in the temple. The worshipper can go cross the Seven Star bridge to relieve bad luck, walk along the five hundred arhat statues and knock on the gong to affirm one’s Buddha nature. Furthermore, the worshipper can also prostrate themself before Asia’s largest statue of Buddha in Nirvana (the Reclining Buddha statue) and pacify the Taoist Tai Sui deity of the year. I was impressed by the Jia-Zi Tai Sui General that a pair of palms grow out of his eyes. In 1994, the biō-kong (the person taking charge of the temporal affairs of a temple) received a divine inspiration from Yama (the King of Hell) that he had to build a sacred hall in the shape of a divine dragon, with the interior designed according to the World of Ultimate Bliss and the Underworld. When the visitor walks in the dark hallway, they will see the tortured people (dioramas, of course) scrunching their faces and crying bitterly and loudly in excessive grief as the visitor triggers the mechanism. One will even find them in the midst of flesh, body liquid and blood, mutilated limbs, and rotten corpses. While each of the ten Yamas are focusing on their own duties, showing their sacred dignity that collect visitors’ attention. The Baogong Temple in Linkou District, New Taipei City exclusively features colorful depiction of hellish scenes in relief in Taiwan. With its pastel shades and cartoon-like style, the relief is both grotesque and adorable at the same time. This temple is dedicated to Bao Zhen (also known as Justice Bao) representing the incarnation of Yama. Living people who have been treated unjustly can come worshipping Bao Gong and receive exorcism. Therefore, many people come here for seeking to solve unsolved cases. In Zhongyuan Festival (the ghost festival), the temple will burn the Zhizha (paper craft) boat to ferry the ghosts to the other shore, which is the shore of enlightenment. The only giant statue of Yama in Taiwan is still in the making. The temple is surrounded by a cemetery, suitable for meditating on the loathsomeness and impurity. Nantian Temple (1971), located next to the Eight Trigram Mountains Buddha in Changhua, features the first animatronic underworld. Despite the small size, the animatronic underworld is intensely shocking. Though it’s slightly worn, the colorful dioramas are still brutally ferocious. The creator was the late venerable Dao Zhang (Taoist priest) Jing Deng-fu while the origin of animatronic deities can be traced back to the 1960s Beigang Chaotian Temple. On the contrary, the Whiteman Toothpaste Tourism Factory in Shuishang Township, Chiayi, features ten Yamas with individual booth. The place is unexpectedly clean and polished yet keeps a simple and modest tone. Then, the Dragon Pagoda of the Dragon and Tiger Pagodas at Lotus Lake in Zuoying, Kaohsiung, holds the only relief of hellish scenes made of Kochin ceramic. All the figures are vivid and life-like. If one goes further into the pagoda, they will see a relief tunnel of the thirty-three incarnations of the white-robed form of Guanyin (Avalokiteśvara) on a white lotus, with a lovely and interesting design. Another Hall of Yama is built in the 1970s next to the entrance of Dagangshan Chaofeng Temple, located in the Alian District of Kaohsiung. Visitors will also see three statues of the Three Holy Ones of the Western Pureland (Amitābha, Avalokiteśvara, Mahāsthāmaprāpta) which assemble at a lotus pond. Although the hellish scene looks somewhat antiquated, you may still find its previous charm. If one goes further, they will reach the sculptural garden of “Attaining the Bodhi Way: the Incarnation of Sakyamuni Buddha,” where the visitor can see the essence of Bhagavato’s (meaning the Blessed one, one of the common epithets for Buddha) life. When Tathāgata (another epithet for Buddha) was old, the king of Kosala wanted to avenge the arrogance of the tribe of Shakyas who had long despised him, regarding him as a son of a maiden. Although Buddha has sat in lotus position alone three times to stop the army from attacking his tribe. However, one can never reverse the cause and following karma. The prince born of a maiden was so furious that he eventually destroyed his homeland. Maudgalyāyana (one of the Buddha’s closest disciples), who is said to have had supernatural abilities that surpassed the other disciples, could not bear to see the slaughter of innocent people. Thus, he saved five hundred people of his tribe with a pātra (an eating utensil of Buddhist monks). Unfortunately, everything he did was in vain, those who were saved eventually turned into a puddle of blood. The Buddha said that the supernatural abilities cannot surpass the power of karma. The cause and effect work all the time. When Maudgalyāyana’s mother fell into the path of hungry ghost, he used his supernatural abilities to save his mother from hunger. However, all the food turned into fire before being fed to his mother. Later, the Buddha commanded the monks to put nectar and dishes in a basin on the 15th day of the seventh month in the lunar calendar for the monks from all directions to free his mother from reincarnation. In later times, the Ullambana Dharma Service, the Compassionate Samadhi Water Repentance, and the Yoga Collection for Feeding the Searing Mouths Dharma Service are rituals to eliminate karmic hindrance and to cease to worldly delusions. Through such practices, one can free the dead as well as confess their repentance.
Madou Daitian Temple is a magnificent and colorful temple in Tainan. Not only can the worshippers visit the eighteen levels of Hell but also the Heaven (it was built in 1979 and inaugurated in 1983) here. The lighting and sound effects are stunning and frightening. When walking alone in the space, one may feel like taking a Guan Luo Yin trip (a Taoist necromancy which leads people’s spirits to hell and communicate with the dead ones) to visit the underworld prison. Before arriving the first court of the underworld, the visitor will walk through the Mountain of Heart Summit, the Pure Heart Pond, the Frontier between the Living and the Dead Realms, the Soul Registry Hall, the Portico of Demons, the Center for Complementary Teaching of Canonical Books, the Citadel of Premature Death, and the Bridge of Vanity. When one arrives at the first court, they will see King Chin-guang, who is in charge of the court, using the Mirror of Retribution to show the earthly form of evil creatures and also witness the sub-hell of Pillar-Holding and Fire Bed, etc. At the second court, King Chu-jiang collates the register of sins the souls of the dead have committed to impose the punishments. Here, you will see the sub-hell of Excrement and Urine, Hungry Ghost, Burning Dance Floor, Ice, Pus and Blood, Whipping, Tongue-Raking, Sword Blade, Stomach-Piercing, Chopping, etc. Next, the dead at the third court, ruled by King Song-di, will receive the punishments including inversion tortures, face-skinning with steel and copper knife, eye-wrenching, pounding, blood-sucking, rib-piercing, roasting, tendon-taking, being eaten by maggots. The visitor can pay a visit to the Palace of Soul-Resuscitation for the Four Forms of Creatures (birth from an egg, birth from a womb, birth from moisture, and birth by transformation). King Wu-guan is in charge of the fourth court. There are sixteen sub-hells at the fourth court including Waist Chop, Tongue Removal, Boiling Pond, Mouth-stabbing, Skin-peeling, Sword Tree, Burning Wheels and Cart, Eye-shooting, etc. Next, at the fifth court, sinful souls are allowed to ascend the Tower of Hometown-Viewing to take a final look of their family. The visitor will witness sub-hells of Knee-striking, Heart-slicing, Blade Mountain, Flying Swords and Burning Stones, etc. The King of Bian City takes charge of the sixth court, which is also known as the “Great Hell of Screaming,” with sub-hells including Fire Cattle, Tiger-Biting, Kidney-Eating, Mouth-Poking, Throat-Nailing, Iron Mill, Decapitation, etc. The King of Tai-shan is in charge of the seventh court, the “Great Hell of Heat and Fire.” The sixteen sub-hells at this court include Finger-Searing, Bowel-Hauling, Stone-Bearing, Boiling Oil, Tongue-Removal and Cheek-Piercing, etc. Next, the King Du-shi is in charge of the eighth court, the “Great Hell of Intense Fire and Heat,” and the sub-hells including Fire Dogs, Molten Iron, Iron Snakes, Dismemberment, Steel Spikes, Burning-Marrow, Iron Ball, Scale, etc. The ninth court is ruled by the King Ping-deng. It is known as the biggest court, Avici Hell (the Hell of Incessant Suffering), which if the lowest level of the hell realm and the interior is gloomily and terrifyingly dark. Those who committed the most serious evil deed will be sent to the Avici Hell. Sub-hells such as Poisonous Snake, Brain-Removal, Crow-Gnawing, Raining Needles, Wasps and Scorpions are included at this court. After arriving the tenth court, ruled by the Great King of the Reincarnation Palace, one can visit the “Observatory of Life on earth” and the “eight bureaus of the Reincarnation Palace” (including the Bureau of Judicial Control, the Bureau of Good-Actions, the Bureau of Bad-Actions, the Bureau of Debts, Gratitude, and Vengeance, the Bureau of Longevity and Destiny, the Bureau of Familial Ties, the Bureau of the Reincarnated, and the Bureau of Birth). The sinful one will be sent to the Pavilion of Mengpo and made to drink the Soup of Forgetfulness to forget all past affairs. According to the sinful one’s merits of previous life, they will go across one of the six bridges (gold, silver, jade, stone, wood, bamboo) to the “Reincarnation-Wheel (Wheel on the Crimson River).” Finally, one is able to reborn in the six realms. According to the Aṣṭadaśa nāraka sutra ( the Eighteen Hells Sutra), after one passes away, they will enter an intermediate and transitional state between death and rebirth, known as antarābhava in Sanskrit, for forty-nine days. The being will be evaluated by Yama, who will decide if one should get reborn or get punished at the hell. Those who committed the Five Grave Offenses (killing one’s father, killing one’s mother, killing an Arhat, shedding the blood of a Buddha, and creating a schism within the community of Buddhist monks and nun who practice for attaining enlightenment.) will be sent to the Avici Hell and stay there eternally. Kṣitigarbha is the Lord of the Nether World, ruling the ten court of Hell. The lord will set up the “Hall of Teaching” at each court to salvage those sinful ones who still obtain few merits at the offering rituals.
Human beings live the Sahā world (sahāloka in Sanskrit, meaning “endurance of suffering,” a concept of mundane world in Mahāyāna Buddhism) where they share with other reincarnations (including beings of the hells, of the preta, and of malevolent nature spirits) with five turbidities (the Kalpa turbidity, the view turbidity, the affliction turbidity, the living beings turbidity, and the life turbidity). Those who commit the ten evil deeds (killing, stealing, adultery, lying, using immoral language, slandering, equivocating, coveting, anger, and false views) must fall into the three evil paths (animals, preta, and hell). However, how can one escape from the three realms/ twenty-eight heavens (including the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm)? Worldly people who don’t have such an awareness cannot leave the cycle of the twelve nidanas (meaning causes or motivations), let alone eliminate the eighty-one afflictions (that have been produced due to misunderstanding regarding reality) and the eighty-eight illusions (including five afflictions of advanced practitioners, also known as five views: view of self, extreme view, evil view, view of attachment to views, and view of morality; and five unintelligent temptations: desire, anger, stupidity, arrogance, and doubt) of thought within the three realms and four Arya satyas (noble truths, including suffering, arising, ending, and path). They cannot realize that the essence of the five skandhas (referring to aggregates of clinging, including the matter of form, sensation, recognition, mental formation, and consciousness) , the twelve ayatana (meaning sense base, including six internal bases: eye, ear, nose, tongue, body, and mind and six external bases: visible objects, sound, odor, taste, touch, and mental objects), and the eighteen dhātavah (meaning compositional elements of human existence, including six consciousness, six faculties, and their objects) are the emptiness and the void. Furthermore, they cannot dispel the two reasons for clinging to the idea of the self and the attachment to elemental constructs and even believe in the two (false) tenets that that karma and nirvana are not real and that the ego and phenomena are real. As a consequence, they fail to develop the eleven wholesome mental factors (faith, energy, conscience, being ashamed, non-attachment, non-aggression, non-delusion, calmness, equanimity, conscientiousness, and non-injuriousness) and cease the sixteen unwholesome mental factors (desire, greed, anger, delusion, arrogance, doubt, wrong view, wrath, enmity, hypocrisy, vexation, jealousy, parsimony, deceit, flattery, harming, ambitiousness, stupidity, lacking of faith, idleness, being unrestrained, forgetting, distraction, non-discernment, ). One must bear in mind that once all our virtuous roots are discontinued, they will be trapped in the never-ending reincarnation and the suffering of infinite continuity.
Is it possible that the hell will be empty one day? If the beings in hell will become extinct while evil spirits inhabit the mundane world, the world could be considered as a pure land. If we could witness the nature of the void, then hell will exist no more.
Since ancient times, the concept of hell has been widely spread among all tribes. Aging, death, beginning, and end are the basis of nature and the core of cosmic consciousness. However, the prosperous civilization as our island is not a place where desire can be eliminated. It’s impossible to eradicate evil nature. Since fetters brought by the constitution, the state, the law, society, the military, corporations, schools, families, and groups are not less than the eighteen levels of hell, the mortals repress themselves, bury their feelings. Day after day, greed, anger, stupidity, arrogance, doubt, and resentment are stacking. However, since the six dust (visible objects, sound, odor, taste, touch, and mental objects) has not yet been extinguished, people in the mundane world are still full of delusions. The demons, devils, evil spirits, and the wondering dead exist in the wilderness, while only advanced practitioners with transcendent would attempt to make contact with the dead in the wasteland and forest. Worldly people like us trespass in Disneyland-like man-made hell. It is absurd and ridiculous that the hellish scenes cannot stop us from perpetrating evil deeds, but the horrific and cruel scenes yet satisfy our self-righteous shame.
The pandemic has been boiling over for more than a year and a half. The number of infected patients worldwide is nearly a hundred and eighty million, and the death toll has risen to four million, which is equivalent to a war crisis. I hope that we can all be compassionate, give peace to the dead, treat all sentient beings well and equally. The hell is innately empty; however, deluded and misleading thoughts would give rise to all jealousy and hatred and then manifest the hell before us. This book merely serves as a memorandum of conscience for dictators of the world’s new cold war, supporters of unrestrained warfare, dark web hackers, and those who are cunning and contemptuous and maltreat others when knowing they have problems.
June 2021,
Yao Jui-chung
壓印機版畫 在 Facebook 的最讚貼文
我爸爸今天去打疫苗。
他本來在三級警戒還沒開始時,還想要去花蓮台東豪華旅館渡假⋯而且我也通過了他的申請(就是幫忙付錢)😈🤣沒想到所有的旅館都關了他只好待在家。
一個多月活動範圍只限於庭院。
我弟弟跟弟媳帶他去打疫苗。今天是第一次出遠門。
宜蘭縣的服務真不錯。
之前打AZ的時候我爸爸沒去。
他自己很會做網路評估🙈,尊重他的個人意見,終於等到了他要的莫德納。
看起來很輕鬆,不過,他之前寫了一個很像告別書的自傳給我們:🙈🙈
如果大家很忙的話就看到這裡下面拜託不要看,因為有點長:而且文筆很一般🙈,說真的「人的記憶會隨時光改變」,有時候會找不到真相哈哈哈⋯⋯
🥭🥭🥭(😈後有不孝女加上的評述,反正我爸爸有點老花可能看不到。
吳教授自傳
民國二十六年(1937)六月,我出生於宜蘭市的一個貧窮家庭,父親是村里幹事,母親辛苦幫人縫製衣服貼補家用,和祖母及雙親和妹妹一家五口住在巷內一間逢雨便漏水的房子。
二戰末期房屋被炸,物資缺乏,我和小我兩歲的妹妹只得到住家附近的南舘市場賣蔬菜和火柴盒(番ㄚ火)貼補家用。(😈這個有點可疑,從沒聽我祖母說過,爸爸你是受了安徒生童話的影響吧?)
我念小學和初中時期理科較差,幸好文科成績優秀,高中以第九名考上宜蘭高中。因數學太差(😈聽說大學聯考數學只有考3分,感謝我媽把DNA平衡過來)而被分到發到甲班就讀(乙班為理組)。髙中時,當了某報特派員,採訪在地的活動新聞,並與許耀文及黃德銘等同學創辦「宜中青年」和「怒潮週刋」,此時對作文產生莫大興趣。(😈原來這是DNA呀?爸爸)
高中畢業前面臨升學問題,因家境清寒,家父堅持只能唸公費的師大。當時的首選是「國文系」「史地系」或「社教系、新聞組」,但當時最夯的是~「英語系」,學長李壬癸説服我轉而臨時改填跟他同系所⋯
放榜的那一天是颱風夜,聽廣播得知考上第一志願,竟然抱頭痛哭,因此非我專長和興趣。(😈考上第一志願還這麼搖擺也只有你了🥭)
果然第一堂課就嚐到苦頭,教授們全程用英語授課,來自鄉下的學生那能和同班超過一半畢業自北一女、建中的同儕相比,後來因「僑生」和「特殊加分」學生相繼進來而分成兩班,再加上沒有學習數學的壓力,期中及期末考倒也相當輕鬆。
畢業後到蘭陽女子高級中學任教七年,也跟陳朝鏘老師合開宜蘭市的第一家補習班。經由女子國小的康秀娥老師及學生陳淑貞的介紹,認識了她的堂姊陳淑美而展開追婚⋯。(😈其實沒有追很久,就是看了幾場電影)
長女淡如和長子育光陸續出生後,趕上了出國留學的熱潮。通過托福考試後,申請到美國兩間大學。最後決定唸邁阿密大學,原因是條件好,氣候佳,海灘美女多。(😈這一句才是實話)後來又獲奬學金赴夏威夷東西文化中心硏究,同樣是海灘美女多(😈真的沒有看過你這麼爽的留學生)回國後經教育部留學生委員會推薦至國立臺北商業大學(前身為台北商專)任教英文作文與翻譯,也在南陽街明明、台大等補習班授課。手頭較寬裕後.決定在台北市區購屋。
因料到長女及么兒會就讀北一女及建中(😈你說得好輕鬆,其實你忙到大概只知道我們念幾年級)便毫不猶豫的買下介於兩校中間、南昌街的四、五F公寓,隨後他們也如其所願的考上了台大法律系和電機系。
填志願時與女兒有點爭執,因當時白色恐怖司法淪為打壓工具,預知她又會上第一志願,建議她填外文系,隨後也認可了她的選擇。
(😈這一段就是我考上第一志願我爸爸要跟我斷絕關係的那一段哈哈哈,爸爸你真了不起,小孩考上第一志願被斷絕關係的,全台灣就是你最敢!)
年逾花甲,突然對運動產生了瘋狂的愛好,舉凡登山,桌球,馬拉松,短跑及三鐵無役不與。得到長青全省運動會的前三名後,獲准出國參加在印度舉辦的「亞運長青4百及8百公尺賽跑」的資格,隨後參加於温哥華舉行的「世界華人桌球公開賽」皆有得名。(😈這一段比較真實)
退休後對歌唱丶園藝及健走非常熱衷;但唱歌的確不怎麼樣。偏愛英文及日文歌,只是哼哼唱唱,五音不全。(😈五音不全是誠實的)
時光荏苒;轉眼八十有五,回顧過去,感慨萬千,尤其是聰慧的小兒子走了,慈祥的媽媽過世,加之心愛的太太(😈我媽在過世前最好聽過你叫她心愛的太太過⋯)因肺腺癌也在四年半前永別,令我情緒低潮,心態負面,坐困愁城~(😈咳,咳,其實宜蘭美女也很多)
所幸有取得「專業照服員證書」的洪小姐悉心的照料生活起居,並鼓勵我積極投入各種公益活動及參與終身學習課程後心態轉趨陽光正向。
女兒及兒子、媳婦也非常貼心的安排,並安排多元的自助旅行丶贈送各種營養品及美食,預訂飯店和參觀藝文表演活動等等,生活變得多彩而充實。
回首此生承蒙老天及親友的厚愛;能過得非常愜意,沒太多遺憾,面對因疫情嚴峻而三級警戒,我待在自家位居市區的百坪庭院,種花蒔草伴隨悠揚的音樂聲,樂觀的渡過每日並迎接疫情消除後的美好未來⋯⋯。
這裡結束🔚如果你真的看到這裡!我幫你鼓掌謝謝🙏有看完的請寫「吳教授好棒+1」不用分享哈哈!抽出三位送獎品及張小編保險箱之珠寶!🎁🎁和淡如的版畫袋。(😈如果不懸賞,誰會這麼善良看完?)
🌹🌹🌹張小編:恭禧以下三位朋友得獎了,請跟小編連絡哦!
Kristy Tseng、楊美綺、劉美鈴👏👏👏
壓印機版畫 在 李基銘漢聲廣播電台-節目主持人-影音頻道 Youtube 的精選貼文
本集主題:闇曖之光-藝術創作展
專訪藝術家: 柯幸彤 (柯卉珊)
闇曖之光
「面對陽光,陰影就在背後。」她嘗試透過創作訴說,恐懼並不是來自於缺陷與外在的困境,而是心的方向。能正向面對的人便能超越自己,前往無限的世界。
柯幸彤以創作自敘 經歷黑暗之後必達光明
在創作者柯幸彤的記憶中,小時候她就極度害怕一個人處在於一個黑暗的空間裡,不管父母親怎麼安慰哄勸,當他們一認為柯幸彤睡著了,從起身到關起房間電燈的那刻起,她必定馬上驚嚇醒來,立刻衝去將房門口的電燈開關開起,接著就是不斷地來回抗戰到她真感疲憊而陷入熟睡時,才結束一整晚的黑暗恐懼症。
柯幸彤成長背景較特殊,從小身處在傳統民間宗教家庭裡,因為面對各種法會、道場場景等等所產生的恐懼與不好回憶,進而造成她對於睡覺這件事有極大壓力,並不是睡不著,而是不敢睡,她深怕一睡著,那些看不見的,只存在闇曖世界的魅影,會出現在柯幸彤周圍。因此代表休息的「安靜房間」,卻讓她產生了矛盾、想像、恐懼的心理反應。
透過宗教尋找心之所向
年幼時在鋼琴老師的介紹之下,柯幸彤開始接觸到基督教的世界,在與生長環境完全不同的信仰中,認識了不同於以往的宗教氣氛,並看見存在於黑暗中的光,讓她對黑暗燃起了想克服的勇氣,卻總因為自己的信心不足,導致時常在面對恐懼前便失去了勇氣。
柯幸彤在創作上以「闇曖之光」為題,「闇」字有遮掩的意思,形容詞上則同暗字,因此關燈的房間,就是一個「闇室」,一個遮蔽、淹沒光亮的地方。而「曖」字則有「昏暗、不明」的意思,是她對於一個關上門的房間,從進門到入睡過程中的心情。而白光、明光從來就是黑暗的敵人,一道光就可以劃破黑暗的邊界,照亮幽暗。因此光是她的信心、意志,也是在闇曖世界中尋找的那道劃破黑暗的力量。因此柯幸彤藉由此創作,去跟最不想去面對的恐懼面對面,透過不斷的創作與之對談,讓心中對於光的信仰將不再時而強大,時而薄弱,而是永遠劃破黑暗。
以不同層次的媒材構圖表現內心的變化
以版畫為主要媒材創作,由製版、套色與重複疊印去印刷等過程製造出來,運用紙板為底版或木版所表現的刻紋,並使用不同肌理紋路的現成物、石膏、批土、膠帶、白膠等等媒材,來增加創作上媒材實驗的可能性與效果。製版階段大多以直覺性的在版面上刷或製造出肌理紋路,來完成製版。以凹版裡的版畫調子,表現柯幸彤內心當下最深沉的恐懼心理,再以凸版運用滾筒於紙板或任何版面,進行上墨,再透過壓印機的印製,遮蓋等技法與上述的製作過程,重複多次的來回創作,充分表現柯幸彤出當下,對於恐懼的層層混亂與矛盾的心理狀態。
作品畫面多以滿版的「抽象」造形構成,因無邊框而使滿版有無限延伸的感覺,主要呈現柯幸彤在面對恐懼時,不斷蔓延的焦慮與惶恐不安,相同方式也應用在她一直再追尋的那道劃破黑暗,無邊無際的光。在色彩表現上,一開始色彩風格較為黑暗,是屬於觀看時會感受到一種壓迫恐懼感的色彩,用了大片黑與範圍性的紅色,表達出她的內心,已陷入龐大的焦慮恐慌中。也因為要表現黑暗中的渾沌與微弱的光,作品畫面的配色較為混濁、混亂甚至曖昧不清,到後期系列作品才逐漸慢慢走向較為光亮,用對比強烈的色彩呈現在暗裡的光,傳達她在心境上對於黑暗恐懼的轉變。
透過各種的肌理紋路,例如石膏、紋路紙、寒冷紗等特殊媒材的應用之下,與刀刻後所產生的刀痕,製作出許多不同的獨特肌理版,來表現柯幸彤在每個面對恐懼當下的心理情緒,例如使用寒冷紗來製作肌理紋路,產生出如同紗窗的樣貌,代表此心理情緒從窗而來,而刀痕則代表情緒發洩轉移後的自我療癒過程,並透過凹凸等不同版種,重複套印或者相互併用,以作品來表現出心理上的層次。
由藝術療癒自己 也期盼能鼓勵他人
藝術創作是傳達生活及自我的一種途徑,柯幸彤經由版畫創作不同版種的相互應用,期許其創作能更觸動人心。她以直覺地的版畫創作方式,在紙凹版與木版畫的製版及印製過程剖析自我,在創作進行自我的療程,將自己對於恐懼的情感轉移至創作中,與自我重新對話,得到一個新的療癒契機與成長。也因為創作的能量,將柯幸彤的內心指引到最美好的一面——即是不再害怕的自己,她藉由創作克服恐懼的心理障礙,並在其中找尋、發現那隱藏在當中的光明與重生的自己。
藝術家簡介:柯幸彤
學歷:
2017 畢 國立臺灣藝術大學美術學系版畫藝術碩士班
2013 畢 台南應用科技大學美術學系
獲獎:
2018 金車美展入選
2017 第35屆桃源美展,版畫類,第三名
2016 中華民國第32屆版印年畫-推薦展出
2016 第22屆第22屆國際藏書票比賽-優選
2014 第2屆王陳靜文繪畫創作獎 版畫類- 佳作
壓印機版畫 在 李基銘漢聲廣播電台-節目主持人-影音頻道 Youtube 的最佳貼文
本集主題: #秘窗異想個展 #藝術家邱媛專訪
「創作對我來說是:是心靈的寄託、是情緒紓解的憩息地、是打造異想樂園的
唯一途徑。」邱媛如是說。
一個充滿藝術人的家庭
邱媛自小生長在一個充滿藝術氣息的家庭,父親喜歡繪畫,兩個姊姊也都是美術班學生,在這樣的環境薰陶下,她自己也對創作有了許多想法和興趣,她回憶國小五六年級曾代表學校組隊,參加寓言故事壁畫的創作,她們以油漆在天母圖書館外的公園牆面作畫,「我記得我們那組分到的主題是后羿射日」邱媛懷念地說道,這也是她人生第一幅大型創作,她說現在想想還有幾分得意呢。
由於從小居住天母,邱媛特別喜歡那裏的氛圍,「天母居住著很多外國人,有種閒適的異國情懷,相較於台北市中心,天母的生活步調緩慢,巷弄間有很多特別的小店,外出散步也讓我有非常多靈感」求學期間,她的繪畫作品常被老師拿去參賽,也常常獲獎,她也曾在—Lili,一間由藝術家李紹榮及時尚名人溫慶玉合資開的畫廊餐廳裡打工,感受到他們對於生活態度及品味是令人嚮往的,邱媛個人認為此處是天母生活步調及中西文化交流的最佳代表地。她的大姊從事室內設計,二姐則是一名服裝設計師,目前往歌唱演藝事業發展。她的父親,常給孩子們追尋自己夢想的勇氣,鼓勵她們勇敢做夢,但當初在現實經濟條件的考量下,他還是選擇了進入一般工作,在工作之餘,仍喜歡藝術、創作不輟,用藝術來陶冶滋養心靈。
不受拘束的自由創作靈魂
父親喜歡油畫,特別是風景畫這種具象的創作內容,但邱媛喜歡的是抽象的
線條,她熱愛不按制式的方式來表達自己的想法,像許多愛畫畫的孩子一樣,
有著天馬行空的想像力,比起畫靜物素描,她喜歡更自由的揮灑線條,恣意不
受拘束的創作,純粹色彩和內心世界的直觀表現。
浪漫與實際的逐夢者
邱媛大學就讀經濟學系,除了創作,她想更深入了解藝術市場和生態,並具有銷售的概念,她平常也涉獵不同類別的書籍,舉凡藝術行銷、藝術史,藝術心理…等等,可謂十分多元。她提到自己的個性活潑具冒險精神,「很多時候腦中浮現想法就會想立刻去做!」。
衝突的個體
邱媛喜歡和人性及心靈相關的議題,閱讀文學書籍偏好寫實,喜歡不同角度切入、描述人與人的關係和心靈細微的刻,反而不喜歡過多科幻元素。她也喜歡看電影,例如唯美的法國文藝電影、心理驚悚片和懸疑劇情片,驚悚大師希區考克的作品她亦耳熟能詳,邱媛笑著說自己其實是個很衝突的個體。
不斷延伸美的觸角
除了藝術家外,邱媛還有一個很特別的身分-模特兒。因為身材高挑出眾,當年仍就讀服裝設計系的二姐常請她擔任作品發表的模特兒,所以她在國中即踏入這條路,之後也有姐姐的朋友請她幫忙走秀。大四畢業後她的模特兒生涯也正式展開。
從事模特兒工作,可以接觸到不同材質的服飾衣料,這也觸發了邱媛很多的創作靈感,媒材運用可以有更多想像空間,邱媛認為這是一份美的工作,無論是珠寶首飾、皮件或服裝,時尚和藝術是息息相關的。她也期許自己未來能走向演藝事業有更多發展,進而成為一位專業演員,有更多情感的揣摩和歷練經驗,相信這也會在她的創作上更增深度和視野。
談到潑灑創作的啟發,邱媛說一開始家裡剛好有一些油漆、廣告顏料和噴漆使她開始產生抽象畫的創作動機,她自己也喜歡蒐集許多各式指甲油,過期的指甲油她覺得丟掉很可惜,於是靈機一動,用去光水稀釋指甲油並潑灑、噴甩在畫布上,沒想到創造出很特別的效果。之後接觸壓克力顏料除了顏色的多樣性外,她特別喜歡選用金屬色系的顏料,也因為能溶於水的特性能夠製造渲染效果而深受吸引。邱媛於創作時在顏料中會加入一些亮粉、黏著劑、砂粒,結合不同媒材,讓顏料在畫布上流淌,更加豐饒了色彩濃淡虛實的變化。
每人心中都有一扇秘窗
這次展覽主題發想部分是從史蒂芬金小說改編的驚悚電影—《秘窗》而來,揭露人們內心都存有一扇不可告人甚至晦暗的窗扉,窗戶帶給人一種神秘可窺視的觀感,在現代社會,人們透過電腦視窗」,在網路中建立虛擬社群的關係,大家習慣包裝自己,只顯現想被看到的姿態,網路成為我們觀看世界的角度,同時它也是絢麗多姿,充滿誘惑的。
被譽為華人抒情抽象「美的推手」的陳正雄,是邱媛景仰的藝術家之一,90年代初期,陳正雄因一趟俄羅斯之旅,無意中發現「聖像畫」的方框構圖;又從兒子的電腦中,知道了「視窗」的原理,於是展開「窗」及「數位空間」的系列創作;對他來說,「窗」是一個通往神聖世界的天窗,「窗」系列作品是在畫面放置生氣蓬勃富有規律的「狂草」,搭配獨特色彩繽紛的抽象畫,乍見似俄羅斯的「聖像畫」,卻又表達出網路世代虛實相生的「視窗」。
除了藝術家外,邱媛還有一個很特別的身分-模特兒。因為身材高挑出眾,當年仍就讀服裝設計系的二姐常請她擔任作品發表的模特兒,所以她在國中即踏入這條路,之後也有姐姐的朋友請她幫忙走秀。大四畢業後她的模特兒生涯也正式展開。代人幾乎仰賴網路維生的現象,反思此種壓抑的,沉迷的,快速的,交雜在虛實間的人際關係。
在作品畫面中內框潑灑的部分是為了攫住觀者的目光—如同網路資訊般斑斕
漫奪目,細部的亮粉,不同顆粒大小代表大量繁雜的訊息,邱媛認為抽象繪畫最適合表現人內在的情緒及感受,是種“虛“的感官具體呈現的創作方式,此“虛“也如同網路所建構的“虛“擬世界。而外框的部份,就色彩表現而言以色階呈現空間感,就涵意而言象徵視窗外拘束受限的真實世界,邱媛說那可能是自己的房間、辦公室或是任何你會處於在的一個空間裡。作品整體充滿著韻律、快速節奏之感。
邱媛的首次個展「漫遊者」展出時,《典藏藝術雜誌》社長簡秀枝女士前往觀展,簡社長認為她的畫作很適合跟商品結合,並提出衍生商品的建議,她便把這樣的想法放在心上,目前和攝影師好友詹慶紅也已經製作出一套實驗性的服飾,用自己的畫作印製成布料,設計成一款服飾,作品(原畫作)和作品(服飾設計)的重疊加上攝影,富有層次感,而這件作品也將於金車文藝中心的展覽展出並販售,邱媛期待在跨領域的創作中擦出更多火光。
她提到之後想結合版畫、嘗試裝置藝術,讓自己的作品和不同空間作結合,讓藝術融入生活,邱媛認為藝術是國際跨界的交流,在世界不同角落都可能存在著欣賞自己創作的伯樂。(文:金車文藝中心)
邱媛簡歷:
1989年生於台北,畢業於真理大學經濟系,現職為模特兒、演員。透過演藝生涯的所看所悟轉化為藝術作品的呈現,在時尚圈裡感受精緻細膩的織品剪裁及配飾,在戲劇圈裡體會人文心思情緒的變化,將內心所感受關於美的事物作為靈感來源。藝術創作啟蒙於台灣抽象畫之父陳正雄,相信創意作品是永遠不死的;沒有創意作品未生即死。
壓印機版畫 在 版畫機實務﹝之一 - Pinterest 的推薦與評價
Oct 21, 2014 - 使用設備:八開專業凹版機(IM-4)印刷版種:壓克力版作者示範:朱欽勛作業時間:2008年春@ 版畫機、壓印機、版畫壓印機、版畫、藝術創作@ ... ... <看更多>
壓印機版畫 在 天翔印刷機械有限公司版畫壓印機's post - Facebook 的推薦與評價
版畫 創作者請留意。 版畫壓印機操作注意事項: 版畫機使用減速機的優點:是省力(1/10-1/30比,用一公斤的力量,可以變成10公斤或者30公斤的壓力出來),但是在壓印厚 ... ... <看更多>