Olga Fröbe-Kapteyn

The Meditation Drawing Screenprints of Olga Fröbe-Kapteyn

Born in London in October of 1881, Olga Fröbe-Kapteyn was a Dutch spiritualist, theosophist, scholar and printmaker. Her father was Albertus Kapteyn, an engineer, inventor and the older brother of astronomer Jacobus Kapteyn. After working six years at the London site of the Westinghouse Air Brake Company, he was appointed Director General in 1887. Olga Kapteyn’s mother was Truus Muysken, an activist in social renewal and women’s emancipation. Among her circle of friends were playwright George Bernard Shaw and Russian anarchist Pyotr Alexeyevich Kropotkin.

Olga Kapteyn’s initial education was at the North London Collegiate School where she became close friends with Marie Stopes who became a leading plant paleobotanist and founder of Britain’s first birth control clinic. Near the turn of the century, the Kapteyn family moved to Zürich, Switzerland where Olga attended the School of Applied Arts. She continued her education with a major in Art History at the University of Zürich.

In 1909, Olga Kapteyn married Iwan Hermann Fröbe, a Croatian-Austrian conductor and flutist with Zürich’s opera orchestra; his conducting career took the couple first to Munich and later in 1910 to Berlin. At the outset of World War I, Olga and Iwan left Berlin and returned to Zürich. After the birth of twin daughters, tragedy struck the family; Iwan Fröbe perished in a September 1915 plane crash near the city of Vienna.

Five years later, Olga Fröbe-Kapteyn traveled with her father to the Swiss village of Ascona, home to the Monte Verità Sanatorium. Albertus Kapteyn bought a nearby ancient farmhouse, the Casa Gabriella, which from 1920 onwards became Olga’s home. Fröbe-Kapteyn began to study Vedic philosophy, meditation and theosophy, a philosophical system which draws its teachings predominantly from Russian author and mystic Helena Blavatsky’s writings. Among her friends and influences at this time were Swiss psychologist Carl Jung, German poet Ludwig Derieth, and sinologist and theologian Richard Wilhelm whose translation of the “I Ching” is still regarded as one of the finest.

In 1928, Fröbe-Kapteyn built an informal research center near her home. Religion historian Rudolf Otto suggested a name derived from the ancient Greek for the center, Eranos, which translates as a banquet to which guests bring contributions. Carl Jung suggested its conference room serve as a symposium site for interdisciplinary discussion and research. The annual lecture program, Eranos Tagungen, began in August of 1933. A roster of intellecuals from various disciplines were invited to give lectures on a particular topic; these lectures were then published in the Eranos year book. To illustrate each symposium, Fröbe-Kapteyn devoted her time to finding images and symbols that would best illustrate the topic.

In the 1930s and 1940s, Olga Fröbe-Kapteyn’s research in archetypes took her to major libraries in Europe and America. These included, among others, the British Museum, the Vatican Library, New York City’s Morgan Library and Museum, the Bibliothèque Nationale in Paris, and Athen’s Archaeological Museum. Fröbe-Kapteyn created the Archive for Research in Archetypal Symbolism, ARAS, which housed photographs of works of art, ritual images, and artifacts of sacred traditions, as well as, world-wide contemporary art. She amassed a collection of over six-thousand works, many of which were later used to illustrate Carl Jung’s writings. Today the New York-based institution, now under the auspices of the C.G. Jung Foundation, contains more than seventeen thousand images which are currently available online.

Fröbe-Kapteyn was interested in iconography since her childhood, an interest developed as she watched her father create images from photographic film in the darkroom. After following a lengthly series of meticulously drawn experiments in geometric abstraction, she produced a series of elaborate screen-prints between 1927 and 1934. Those prints combined the high energy of the Futurist art movement with her intense study of archetypical signs and symbols. Fröbe-Kapteyn’s prints were directly influenced by the English theosophist Alice Bailey, whom she met in the late 1920s. Bailey had used art as a tool in psychotherapy; through the drawing process, subconscious messages would be placed on paper or canvas.

Olga Fröbe-Kapteyn’s prints and paintings exhibit great precision in their geometric shapes. They include diagrams of intersecting circles, which serve as an impetus for meditation, as well as, cryptic symbols enhanced with gold leaf and obscure figurative work. Fröbe-Kapteyn used a limited color palette, predominated by blue, red, gold and black. The rigid geometry of the image is reinforced by the choice of mostly cold colors which are opposed by the color black, symbolic of shadow and death, and the color gold, symbolic of light and life. The actual number of the screen-print sets Fröbe-Kapteyn produced is unknown.

A Swiss resident for most of her life, Olga Fröbe-Kapteyn passed away at her Casa Gabriella in 1962 at the age of eighty-one years. The Archive for Research in Archetypal Symbolism is still an active organization today and continues its mission with a new generation of lecturers and researchers.

Notes: A fourteen piece set of Olga Fröbe-Kapteyn’s Meditation Drawing Screenprints, produced in 1930, is housed in the collection of the Art Institute of Chicage. They are available for viewing at: https://www.artic.edu/collection?artist_ids=Olga%20Fröbe-Kapteyn

Olga Fröbe-Kapteyn’s Meditation Drawing Screenprints, available for sale, can also be found at the online site of Gerrish Fine Art located at: https://gerrishfineart.com/artist/olga-frobe-kapteyn/

The online site of the Archive for Research in Archetypal Symbolism is located at: https://aras.org

Top Insert Image: Photographer Unknown, “Olga Fröbe-Kapteyn, Ascona”, 1933, Gelatin Silver Print, Fondazione Eranos Ascona

Second Insert Image: Olga Fröbe-Kapteyn, “Reincarnation”, 1930, Screenprint, 49.7 x 36 cm Paper Size, Private Collection

Third Insert Image: Olga Fröbe-Kapteyn, “Swastika Meditation Drawing”, Screenprint with Gold Foil, Dimensions Unknown, Private Collection

Bottom Insert Image: Photographer Unknown, “Olga Fröbe-Kapteyn and Guests”, 1958 Eranos Jungian Psychoanalysts’ Conference, Monte Verità, Ascona, Switzerland, Gelatin Silver Print, The Israeli Museum, Jerusalem

R. H. Ives Gammell

The Paintings of R. H. Ives Gammell

Born into a wealthy Providence, Rhode Island family in 1883, Robert Hale Ives Gammell was an American artist, one of the last American artists who were trained in the French Academic tradition of the late nineteenth-century. His work shows the influence of French Neoclassical painters Jacque-Louis David and Jean-Auguste-Dominique Ingres, as well as Academic painter Jean-Léon Gérôme. Gammell was also inspired by the work of his teachers: William Sargeant Kendall, with whom he studied from 1906 to 1914, and Boston artist William McGregor Paxton who mentored him from 1928 to 1930.

R. H. Ives Gammell attended Groton School, a private college-preparatory boarding school, where he spent much of his personal time drawing. His formal art education began at Boston’s School of the Museum of Fine Arts under Impressionist painters Joseph DeCamp, Edmund C. Tarbell, and Philip Leslie Hale. Gammell later studied in Paris at the Académia Julian and the Atelier Baschet under genre painter Henri Royer and portrait artist William Laparra. Although he had intended to stay five or six years in France, these studies in Paris were interrupted by his service in the United States military during World War I.

Upon his return to the United States, Gammell briefly returned to his studies at the Boston Museum School. However, he was frustrated as he felt that, although the standards established by the great nineteenth-century painters were generally accepted and understood, the procedures and principles for the construction of large figural compositions and imagined scenes were not being taught. Trained as an impressionist, Gammell was interest in painting decorative subjects in the academic tradition. He began his career in the Boston tradition with portraits, nudes and interior scenes with primarily female figures. As he matured, Gammell turned to ancient history, Greek mythology, literary and religious scenes, and psychology particularly that of C. G. Jung, for his subjects.

R. H. Ives Gammell produced many works in the 1930s; however, the recognition that he was working against the current trend in art and other stress factors led to a nervous breakdown in 1939. While recovering, Gammell read Carl Jung’s “Psychology of the Unconscious” and discovered an approach to a series of paintings based on poet Francis Thompson’s “The Hound of Heaven”. Read while a sixteen-year old student, this poem had held Gammell’s imagination and formed the basis of a number of sketches. He now saw Jung’s work as a link between myths, symbols, poetry and the recurring emotional patterns of human life.

Gammell had begun planning in 1941 the sequence of images that would embrace many of the themes he had considered throughout his career. His “Hound of Heaven” series consisted of twenty-three large format oil on canvas paintings, each being 200.7 x 68.6 cm in size. These illustrations of Thompson’s poem contain images and symbols drawn from various ancient and modern sources and conjure up deep human responses. The series, completed and exhibited in 1956, is considered by many to be Gammell’s greatest achievement, one which represented his artistic aims and ideas.

Starting in the 1940s, R. H. Ives Gammell taught at the Fenway Studios in Boston. His classes included the study of anatomy, memory drawing and the sight-size method, a technique that ,when viewed from a set vantage point, presents the drawing and subject with exactly the same dimensions. Among his many students were painters Robert Cormier and Richard Frederick Lack, the founder of Classical Realism; Robert Douglas Hunter known for his academic still lifes; and Samuel Rose known for his realistic and surreal subjects.

Gammell publish a book of art criticism in 1946 entitled “Twilight of Painting”, in which he argued that the tradition of European craftsmanship was undermined by modern art with its emphasis on abstraction. He also wrote a monograph on the Boston painter Dennis Miller Bunker, one of the first biographies on this innovator of Impressionism, and the 1961 book “Shop Talk of Edgar Degas”, a discussion of Degas’s connection to the act of painting. Gammell wrote a book of essays entitled “The Boston Painters: 1900-1930”, an examination of the genesis, contributions and motivations of the Boston School artists, many of whom Gammell knew personally. This volume was published posthumously.

Robert Hale Ives Gammell died, at the age of eighty-eight, in his Boston home in April of 1981. His papers, diaries, and notebooks with sketches are housed in the Archives of American Art of the Smithsonian Museum.

Note: A transcript of an 1973 Oral History interview with painter Robert Douglas Hunter, in which he discusses his years as a student of H. R. Ives Gammell, can be found at the Smithsonian Archives of American Art sit located at: https://www.aaa.si.edu/download_pdf_transcript/ajax?record_id=edanmdm-AAADCD_oh_212739

Second Insert Image: R.H. Ives Gammell, “The Predicament”, 1958, Oil on Canvas

Third Insert Image: R. H. Ives Gammell, “William” 1915, Oil on Canvas, 74.9 x 59 cm, Provincetown Art Collection

Bottom Insert Image: Robert Ives Gammell, “The fates”, circa 1930, Oil on Paper, 26.7 x 28.6 cm, Private Collection

Carl Jung: “The Summons of the Voice”

His Butt: Beguiling the Senses and Enchanting the Mind: Photo Set Ten

“The fact that a man who goes his own way ends in ruin means nothing … He must obey his own law, as if it were a daemon whispering to him of new and wonderful paths … There are not a few who are called awake by the summons of the voice, whereupon they are at once set apart from the others, feeling themselves confronted with a problem about which the others know nothing. In most cases it is impossible to explain to the others what has happened, for any understanding is walled off by impenetrable prejudices. “You are no different from anybody else,” they will chorus or, “there’s no such thing,” and even if there is such a thing, it is immediately branded as “morbid”…He is at once set apart and isolated, as he has resolved to obey the law that commands him from within. “His own law!” everybody will cry. But he knows better: it is the law…The only meaningful life is a life that strives for the individual realization — absolute and unconditional— of its own particular law … To the extent that a man is untrue to the law of his being … he has failed to realize his own life’s meaning.”

—Carl Jung

The Stone Cat and the Man

Photographer Unknown, (The Stone Cat and the Man)

“The greatest and most important problems of life are all in a certain sense insoluble…. They can never be solved, but only outgrown…. This ‘outgrowing’, as I formerly called it, on further experience was seen to consist in a new level of consciousness. Some higher or wider interest arose on the person’s horizon, and through this widening of view, the insoluble problem lost its urgency. It was not solved logically in its own terms, but faded out when confronted with a new and stronger life-tendency.” —Carl Jung

Art with Symbols

Various Unknown Artists, Art with Symbols and Signs

Symbol. The best possible expression for something unknown.

Every psychological expression is a symbol if we assume that it states or signifies something more and other than itself which eludes our present knowledge.

Jung distinguished between a symbol and a sign. Insignia on uniforms, for instance, are not symbols but signs that identify the wearer. In dealing with unconscious material (dreams, fantasies, etc.) the images can be interpreted semiotically, as symptomatic signs pointing to known or knowable facts, or symbolically, as expressing something essentially unknown.

Whether something is interpreted as a symbol or a sign depends mainly on the attitude of the observer. Jung linked the semiotic and symbolic approaches, respectively, to the causal and final points of view. He acknowledged the importance of both.

“Psychic development cannot be accomplished by intention and will alone; it needs the attraction of the symbol, whose value quantum exceeds that of the cause. But the formation of a symbol cannot take place until the mind has dwelt long enough on the elementary facts, that is to say until the inner or outer necessities of the life-process have brought about a transformation of energy.”

– Carl Jung, “On Psychic Energy,” CW 8, par. 47