The artistic work of Giorgio Morandi – the renowned Italian painter and printmaker specialized in still life – is a manifest example of the artistic fertility of silence. This seminar opens a discussion on the poetics of simplicity, where the process of artistic creation is intertwined with the experience of silence and emptiness. The creative dimension of emptiness shows a path for ‘touching the essence of things’.
This seminar is open to all interested people, and will be facilitated by Rev. Henri Järvinen and Gabriele Goria. The event will take place on 2nd November 2018 at 14:00 in the Auditorio 2 of the Theatre Academy of Helsinki (Haapaniemenkatu 6).
Paolo Scquizzato is a secular Catholic priest, theologian, and teacher of meditation in the tradition of the Benedictine monk John Main. His research on meditation brought him to explore other traditions, in particular Buddhism, Hinduism, and Taoism.
Aware that our cultural age makes the encounter with scriptures and meditative practices of other religions essential, Scquizzato claims that it is no more a matter of engaging in a peaceful ‘dialogue’ with various traditions. Rather, it is fundamental to let us ‘be fecundated’ by the truths coming from elsewhere. Paolo Scquizzato is author of several books and publications on the topics of meditation and spiritual life.
Welcome to ‘Sharing silence’. This public meditation retreat is the first artistic production of my doctoral research at the Performing Arts Research Centre.
My interest is to explore formal sitting meditation as an artistic practice in its own right, as well as to understand how a public meditation retreat can contribute to this investigation. ‘Sharing silence’ rises questions about the artistic and social impact of opening a meditation retreat to a public space.
From 22nd to 31st October 2018, the stage of the entrance hall (Tori) of the Theatre Academy will host a ten-day silent retreat. The address is Haapaniemenkatu 6, Helsinki. The meditation space is for all interested people. You are welcome to join the meditation at any time of the day. Feel free to practice your meditation technique, to witness or rest. You can stay for as long as you want.
According to your needs, you can try different postures and places. If you feel like it, pay attention to your spatial relationship within the stage, with its objects and the other meditators. Before leaving, you can contribute to this artistic research by documenting your observations and feelings through writing and drawing in the ‘guest-book’.
If you wish to have a chat with me there are two opportunities for verbal sharing on the same stage: one before, and one after the ten-day public meditation retreat.
21st October, at 12:00: introductory meeting.
1st November, at 12:00: conclusion.
Retreat schedule: 22.10-31.10.2018
Here you are welcome to share silence. You can join the retreat schedule at any time, and the meditation stage is open all day long: feel free to visit the space also in other moments! However, the retreat schedule starts before the opening hours of the school, therefore the visitors will be allowed to join the retreat only from 8 am on – and in the weekend from 10 am.
4:00 am Morning wake-up bell
4:30-6:30 am Meditation
6:30-8:00 am Breakfast break/rest
8:00-9:00 am Meditation
9:10-10:00 am Meditation
10:10-11:00 am Meditation
11:00-12:00 noon Lunch break
12noon-1:00 pm Rest/walk out of the building
1:00-2:20 pm Meditation
2:30-3:30 pm Meditation
3:40-5:00 pm Meditation
5:00-6:00 pm Tea break/walk out of the building
6:00-7:00 pm Meditation
7:00-8:00 pm Rest/walk out of the building
8:00-9:00 pm Meditation
9:00-9:30 pm Rest
9:30 pm Sleep
The school building is open at these hours:
Mon-Fri: 8am-10pm; & Sat-Sun: 10am-3pm
Stage design: Marianne Palojärvi
Light design: June Horton
Spiritual counselor: Henri Järvinen
On stage: Gabriele Goria
Retreat helpers: Maija Rissanen, Mirjami Heikkinen & Helena Romppanen
Sound: Kaj Wager
Camera: Jyrki Oksaharju
Photo: Evdokia Aseeva
Stage manager: Marja Zilcher
Producer: Aapo Juusti
Poster: Jaana Forsström
Special thanks: Julia Dahlberg, Outi Condit, Leena Rouhiainen, Kirsi Heimonen, Paula Kramer, Raffaele Goria, Konsta Pylkkö & Kalle Kaukonen
Systematical studies on meditation and spiritual practices have increased exponentially since the early ‘70s. In academic research, meditative practices are often investigated as a preparatory training for making art. For example, the performance artist and theorist Phillip Zarrilli makes use of meditation techniques in actor training for accessing and transforming the creative process. A similar approach is carried on by Naomi Lefebvre Sell in the field of dance and somatics.
In other cases, artistic practice and meditation are combined together, generating hybrid methodologies of artistic inquiry. This line of research intertwines meditation with other artistic practices in order to entangle them into a meditative or spiritual framework. For instance, the visual artist Su-Lien Hsieh focuses on the interaction between her painting practice and several Buddhist meditative techniques, such as bowings, mandalas, and breath-awareness.
There is no shortage of examples where the artistic practice itself is interpreted as meditation. The vocal artist, performer and choreographer Meredith Monk – just to mention one – openly bridges her artistic practice to her spiritual practice, drawing parallels between the Buddhist notion of dharma and making art.
In September 2015 I have started an artistic research on meditative silence – the Sharing silence project – as a doctoral candidate at the Performing Arts Research Centre of the University of the Arts (Helsinki). The Sharing silence project provides an alternative track for developing artistic research with meditation.
In contrast with the fore mentioned examples, my work recognises formal sitting meditation as an artistic practice in its own right. My research suggests that approaching meditation as an artistic practice opens alternative and more poetic ways for investigating and communicating meditative experiences. I claim that understanding meditation as a form of art relieves its load of holiness and esoteric imagery on the one hand, and counterbalances its reduction into mechanistic neurophysiological explanations on the other.
My concern is not to expose meditation to the general audience as the object of an inquiry, but to share it as a partner of dialogue in the context of performing arts and artistic research. This work raises questions about the place and the function of meditation in performing arts, in artistic research, in academic institutions, as well as in our society.
The topic of this research derives from my lifelong practice of meditative and somatic techniques such as the Kriya Yoga of Paramahansa Yogananda – which was introduced to me by my parents in my early childhood –, Shaolin and Tai Chi – which I have practiced since 1994 at the school of Master Chang Dsu Yao –, and Vipassana meditation in the tradition of S. N. Goenka – which entered my life relatively late, but had a paramount impact on my development as a meditator. Since 2012, Vipassana has become my fundamental daily practice, and therefore will be the main tool in my investigation.
At the current stage of my research, I am working around two questions, or directions. On the one hand, I want to investigate how to unfold and enlighten the artistic potential of formal sitting meditation. On a broader scale, I am researching how participatory performances can contribute to the exploration and communication of the artistic features of meditation.
My earlier experiments consisted in developing artistic technologies for exploring and communicating meditative experiences. Drawing, movement explorations, and creative writing were the tools involved in the experiments. I developed a technique for interviewing meditators, which consisted in filming the movements of the hands of the interviewed persons, who were asked to answer through hand gestures. Even though I found the outcome of these experiments interesting from the perspective of artistic pedagogy and art-making, I wanted to focus more specifically on the practice of meditation.
Therefore, I began to elaborate participatory experiments for sharing meditative silence. These events/platforms were devised for facilitating mindful experiences and creative processes within and between the participants.
In March 2017 I started the practice of meditating one hour a day in different spaces of the Theatre Academy of Helsinki. Students and staff of the school were invited to join me in silence. This experience made me realize how the simple action of sitting in stillness triggered a complex negotiation between myself, the meditative practice, the space, and the presence – or the absence – of other people. I collected feedbacks from the visitors, by means of a guest book, where people were free to write and draw.
As my contribution to the CARPA 5 symposium at the Theatre Academy of Helsinki, I further developed this experiment by installing a meditation room in the conference building, and inviting participants to share silence. Throughout these events, I became interested in the silent dialogues generated by the spatial relationships between the meditators, the room, and the objects within the space. I documented this process by means of photos, journals, and interviews with the visitors.
Coming soon: the Sharing silence retreat
In October 2018, I will realize my artistic part, which is an essential step in my doctoral research. This production will consist of a ten-day meditation retreat, happening on the stage of the entrance hall of the Theatre Academy of Helsinki. Throughout the retreat, I will take the vow of silence, I will meditate about ten hours a day, and I will sleep in the school. People passing by will be invited to enter the space, to sit, rest, and join the meditation at any time of the day, for as long as they want. Before and after the ten-day retreat, I will organize two opportunities for verbal sharing with all interested people.
Part of my research-data will consist of my recollection of the experience. Furthermore, I will ask some questions to a small group of volunteers who will share my retreat more closely by visiting the space daily. They will write a journal. Another part of the data will come from the feedback of the visitors in the meditation retreat. I will collect their feedback by means of a free-form guest book. This live installation will illuminate the artistic and social inferences arising from displaying a meditation retreat in a public space.
The Sharing silence retreat will happen from 22nd to 31st October 2018, at the Theatre Academy of Helsinki (Haapaniemenkatu 6). All interested people are invited. If you want to chat with me, please come to the Theatre Academy on 21st October at 12:00 for the introductory meeting, and on 1st November at 12:00 for the conclusion!
On Thu 31 August – Sat 2 Sept 2017, a meditation room was arranged at the Theatre Academy of Helsinki, in the Auditorium 3. This experiment was part of my artistic research on meditative silence, and was my contribution to the conference CARPA 5. All the participants in the conference were welcome to share silence with me in the following times:
on Thu 31 Aug at 12:30-13:30, and at 18:30-19:30
on Fri 1 Sept at 8-9, at 12:30-13:30, and at 17:15-18:15
on Sat 2 Sept at 8-9, and at 12:30-13:30
The meditation room was open all day long. People could visit the space at any time of the day.
One week is gone. My retreat in Noormarkku ends today. I dedicated this morning to the practice of Mettā-Bhāvanā: the cultivation of loving-kindness. Mettā is the Pali term for benevolence, loving-kindness, friendliness, amity, good will, and active interest in others. Goenka considered Mettā the culmination of Vipassanā practice. He insisted that Vipassanā meditators should always end their meditation with a few minutes of Mettā-Bhāvanā: the practice of radiating loving-kindness and goodwill towards all beings.
I am now on the bus, on my way back to Helsinki. I do not find it easy, to write while travelling. So, I will be brief. I want to thank all my readers for following my adventure. Thoughts of love and light go to each of you. I thank the Performing Arts Research Centre for making this journey possible. And all the amazing staff of Noormarkku. The food was delicious. The place was marvelous. I thank my son and my family, for being so understanding. And finally, I thank my friends-meditators from all traditions, who sat with me in spiritual communion, throughout this special week.
Tomorrow my everyday routine will start, and I will have to be fully present for my wonderful son, for my friends and colleagues, for my beloved ones. This retreat opened up new directions in my artistic research, and I feel inspired and grateful. My morning session of Mettā-Bhāvanā filled me with love, which I am still carrying within. But, you know, after you leave your meditation cushion, another kind of engagement with life is about of start. As Dalai Lama often repeats: “It’s not enough to be compassionate. We must act!”.
Today I improvised. I was forced to. My monastic routine, as I developed it throughout the previous five days, just could not work anymore. My body protested. Not my mind, because that is still half asleep. Here are the facts: the noise of the ventilation system in my room kept me awake the most of these nights. There was no way to switch it off. Unfortunately, on my last full day as a monk, I feel tired. Well, the other side of the coin is that I will not be too nostalgic about leaving, tomorrow!
This morning I had to divide my meditation into shorter slots, in order to stay focused. From there, it came the idea of alternating relaxing outdoors, short meditations, a bit of writing, and taking pictures throughout the whole day. Nothing essentially changed in my practices but their rhythm, which became more fragmented.
I reflected on the nature of this retreat. As I wrote in my previous post, some rules emerged by themselves.
For example, it just became obvious to me that I will publish my texts on my blog right after finishing them. By the end of each day, there has to be a new post. Then, I had to invent a counterbalancing rule, because the speed of this publishing procedure is also a burden, especially for an Italian author writing in English. So, I gave myself permission to adjust my writings afterwards, by midnight, like Cinderella – Cinderella did not write a blog, though! I read my posts one last time before going to bed. If some passages do not sound clear, if I spot grammar mistakes or spelling mistakes, or if I detect adulterations caused by my tiredness, or by my ‘ego’ – thing which easily happens when I write about myself – I work for making the text clearer and more honest. After midnight, what is written stays written. This is the game.
My only physical training so far consisted in long walks in the nature. I decided to give one week break to my quite hard bodily training. This helped my muscles to loosen their tension, and allowed me to sit quietly for longer periods. Well, today is an exception. My sleep deprivation forced me to adopt a creative solution…
Another delicious amusement is taking pictures. My camera is a cheap one, so the quality of the images is relatively modest. But I really try my best to offer my readers a glimpse of the landscapes I see when I walk, as well as the little details which capture my eye. All the photos I publish along with my texts must be taken on the same day, that is another rule. I like everything to be fresh!
This specific way of sharing by writing, allows me to keep my monastic isolation, and at the same time opens my journey to a potential audience. By doing so, I accidentally make a performance out of my spiritual retreat. This experiment is my first prototype of a performative retreat, and it is far from being perfect. The aim of my PhD research is to explore meditation as an artistic practice in itself. I am not there yet. But I want to believe this is another significant baby-step.
Just before leaving for my retreat to Noormarkku, a dear friend of mine – a Vipassanā meditator herself – told me: “Try not to go too deep, when you are there!”. She spoke out of her friendly care, knowing me well enough to imagine what kind of challenges I might face.
One thing is to take a proper Vipassanā retreat, scrupulously following the prescribed routine: that rigid structure works like a life jacket, allowing the meditator to dive deep into the practice without danger of drowning. A totally different thing is to jump into a free-style retreat like this one. Here I walk an uncharted territory. I have to be careful not to dig too deep without first exploring the surface.
When I arrived here, my only plan was to meditate and write. Little by little, some routines developed by themselves, out of my needs and interests. For example, I noticed that it is easier for me to meditate in the morning. Therefore, I sit three hours in the morning and only one hour before going to bed. I decided to commit to a daily minimum of four hours. Yet, it is up to me to choose if meditating the three morning hours in a row, or to take breaks in between.
I write a lot. Maybe too much, because in the evening I feel almost exhausted. On the other hand, one of the reasons I came here was to improve my writing. My overworking is a reaction to this unusual freedom: in my everyday life I never have so much time for just writing.
However, in these days I experienced a little conflict. Meditation centres me into my body, releasing physical and mental knots, while writing brings me into my head, where I dwell in intellectual reflection. If I write too much, I produce other knots and tensions in my body and in my mind. In fact, when I meditate after a whole day of writing, thoughts continue to haunt me in my head, and I constantly loose my focus and balance.
Initially, I naively thought meditation and writing to be two counterbalancing polarities: the first being the tool for insight; the second being the tool for self expression. I thought they might be like inhalation and exhalation in breathing: you go in with meditation, then you come out through writing. Meditation can be a way for reaching your core. Writing can be the tool for sharing your insights. I still believe in this theory, but I think my mistake was to match the two practices in the wrong proportions.
Paramahansa Yogananda advises: “If you read for an hour, write for two, pray for three, and meditate all the time!”. This sentence encourages spirituals seekers to prioritise intuitive wisdom over devotion, devotion over reason, reason over intellectual knowledge. I know for a fact that other spiritual teachers disagree, and put for example devotion over insight, but I will not enter in this debate now. What counts for me is my experience of these days. I think I squeezed my rational brain too much – there I should listen to my friend’s advice of not going too deep! But I still have the chance to reverse the proportion of the writing-meditating time in favour of meditation. Or maybe I will just take an extra walk, a few more pictures, who knows…
You know when kids start playing together without any premeditated setup? Play just triggers spontaneously. Eventually, some patterns emerge, a few rules get defined, but the atmosphere remains open to changes and surprises. Similarly, my experience in Noormarkku is like being a child, playing with the countless possibilities of shaping and reshaping this artistic and spiritual retreat.
I am aware that entangling artistic research with my spiritual path is a delicate business. I really want to take care not to loose myself in dangerous depths. I trust my experience and sensitivity. I trust that if I keep it playful, I will give myself time to get more acquainted with the ‘surface’ of such a mysterious land. But at times you just cannot avoid it. Depth reaches you unexpectedly. As my favourite Italian actor Roberto Benigni says, speaking about the masterpiece “La Commedia” by Dante Alighieri: “Nothing is deeper than surface!”.
“What’s the difference between an actor and a saint?”. I asked this question to my professor of acting when I was a student at the Theatre Academy in Italy, almost two decades ago. He seemed pleased with my thirst to link artistic sensitivity and spiritual call. He paused, then answered: “An actor says what he does; a saint does what he says”.
This sentence haunted me ever since. I analysed it grammatically, logically, metaphysically. The idea that a theatre artist might be seen as a liar, or a cheater, was hidden in those words. The saint is trustworthy, the actor tells stories. It really disturbed me. I wanted to walk a spiritual path through arts, not to become an entertainer. I wanted to inspire, to share wisdom and compassion, not to spread delusions.
Later, thanks to a few lucky encounters and to some experience earned on the field, I came to understand that on stage the actor is not asked to be real. The audience perfectly knows you are playing a role, there is no need to fake. This would mean to be a liar! The actor’s task is to be true.
Of course, truth in acting is a flexible notion, but for me it means: being fully present in my body and mind. The interpretation and the making of meaning is in the hands of the audience. My only task is to let action happen, not to make it happen. By doing so, the actor is no more the one who says what he does. He is the one who does. This revelation was a gate towards a spiritual way of inhabiting the stage.
Throughout almost twenty years, my artistic practice and my spiritual practice grew intertwined. Now I do not see myself anymore just as an actor. My exploration of meditative and artistic practices broadens all the time. When I asked that question to my professor at the Theatre Academy back in 1999, I would never imagine to find myself one day in Finland, conducting an artistic research on meditation.
The concise answer of my old teacher came back to my mind this morning, when I decided to take a picture of myself meditating on the floor. My artist-researcher mind wanted to stage my sitting place differently: I was interested in investigating what kind of spatial relationship between me, the room and the camera will arise after shifting my meditation cushion from the bed to the floor. As a meditator, furthermore, I wanted to understand how this change will affect my meditation.
The technical procedures to make this photo possible triggered a chain of considerations. In order to take the picture, I have to set up a timer to my camera. I might be in need to take several pictures, before finding the best corner and light. I decided I will not be too punctilious, since I am not a photographer, and I actually want to meditate. Yet, I did have to take more than one shot. This meant that I started meditating three times, before I was satisfied with my picture. In the meanwhile, I realized that the floor was not the optimal sitting place for me: my feet were not able to sink softly, and the blood circulation in my legs might not work well. I quit the sitting.
I thought: “If I publish this picture on my blog, I am communicating that today I did actually meditate on the floor; of course I was meditating, but only for the few moments my camera was shooting; if I publish the picture, my audience will believe that I did meditate on the floor who knows for how long: this would be a lie!”. The voice of my professor was echoing in my head: “Are you going to say what you do, or to do what you say?”. Here my creative crisis started.
What was I supposed to do with my picture? Every choice I make for communicating my research should be founded on honesty. As a Vipassanā practitioner, prior to committing to the training in Samādhi – the one-pointed concentration – and prior to cultivating the faculty of Paññā – the wisdom or insight – you have to take care of Sīla. Sīla is the purification of bodily and vocal action. Each spiritual tradition has its list of commandments about what is morally healthy and what is not. And in a post-modern society like ours, where relativity and quantum physics question any sort of absolute value, some of these rules sound absurd if not ridiculous. Yet, when you seriously undertake a spiritual path, you have to cope with the fact that these ‘rules’ are not just moral impositions, but real supports. Without the foundation of Sīla, you might remain stuck in your meditative practice for ages, without actually making any progress in terms of inner joy, freedom, and loving compassion. The fifth Sīla, in Buddhist tradition, is: do not tell lies!
So, I saw three choices in front of me: I do not use the picture and I forget about all my idea; I publish it and I explain that it was just a short rehearsal; I embrace the challenge, and I make the picture become true. I finally gathered my courage, and chose to be a scientist for once. I went for the third option. I went back to sit on the floor, ready to suffer to fulfill my experiment.
And what an embarrassing surprise was to realise that I could do it. In the end, it was not that challenging: I meditated on the floor for one hour and forty-five minutes. Only a small cramp on my left buttock caught my attention at some point. I found a posture for my legs and feet which did not disturb my blood circulation. The floor was a much more grounding experience than the bed. After the meditation I felt so inspired, that I rushed my lunch in order to come back to my room and start writing.
Today I said what I did. It was when I took the picture of myself on the floor, inspired by my visual instinct. Then I did what I said, when I went on meditating in order to make my mental vision become true. Did I behave like a saint on like an actor? I do not know where to locate myself. But I know where I see myself going. I want to be a spiritual artist. And maybe, one day, an artist of the spirit.