I am a Los Angeles-based expressionistic artist working with fabricated mixed-media narrative constructions, sculpture, ceramics, painting, and drawing. Over the past 30 years, my work has continued to explore existential concepts such as fate, chance, transience, and loss. Below are significant series spanning from 1990–2000 (Venice, CA) to 2010–2016 (NoHo, CA). This retrospective captures the breadth of my work during these periods.
Keystone Gallery Exhibition, Los Angeles CA • 2016
Constructions: wood, Venetian lime plaster, century plants, ink, gouache
The title of this series speaks for itself. These pieces are a cathartic meditation on the transitions we face by the very nature of being. Throughout our lives, we are so often called to accept the inevitable passing of people, places, animals, and things. Beneath the loss and unbearable sadness, these experiences also serve as reminders that one day our fate, too, will take its place in the stream of transient mysteries. While the mind may wrap itself in rational acceptance, the heart demands so much more.
The century plants used in this series were gathered during long walks in the desert. As I held them in my hands to paint, they transformed into my scepter, my magic wand, my axis mundi—the earth’s axis leading to heaven. I learned that Century is the family name for hundreds of indigenous desert plants that bloom only once in their lifetime. Among them, agave and yucca are the most widely known. Towards the end of their life span, a long stalk emerges from the plant’s base, crowned with white (yucca) or yellow (agave) blossom clusters. As the plant matures, both the stalk and the plant itself dry out, but not before ensuring the continuation of life. These plants produce shoots at their base that give rise to new growth, and once the dried seed blossoms scatter thousands of seeds to the wind, the life cycle begins anew.
It is a poet’s heart that looks to metaphors to explain the things that the eyes can see, but the mind struggles to answer. —mo
Keystone Gallery Exhibition (Group Show), Los Angeles CA • 2016
This work is improvisational—in the spirit of music, born from emotional, spontaneous textures, and unconscious expression. These pieces are meant to ask rather than explain. As in all of my work, the questions are existential, embedded within the framework of rhythmic notation, disoriented architectural symbols such as doorways, windows, and stairs, as well as figures and elements of nature.
Arising from philosophical and spiritual conversations, my questions have no answers. They are poetic renderings that attempt to touch a sense of meaning but fall short. There is always too much to take in, and so I sculpt and paint in the hope of constructing a map—one that leads toward discovery and the unanswerable questions that, to some degree, confront us all.
Still Point #13 (view 1)
• Burnished Dover White Stoneware
I envision Still Point as a place of surrender and acceptance of things
greater than oneself. It is an elusive state of peace and knowingness, resting in the pause between an inhale and an exhale.
Still Point represents a state of homeostasis often referenced in healing arts such as Yoga, Reiki, and Craniosacral Therapy. At its core, it describes a condition of spaciousness and timelessness, pulsing between mortality and immortality. I envision it as a place of surrender and acceptance—of things greater than oneself. It is an elusive state of peace and knowingness, resting in the pause between inhale and exhale.
In this series, I return to the vessel form as a universal signifier of humankind. Each piece is crafted on the potter’s wheel, embodying the essence of the earth’s rotation and the energy of balance. At the leather-hard stage, the vessels are carved and shaped. A monochromatic, burnished surface is achieved through the application of terra sigillata (sealed earth). After firing, precious handmade objects are added selectively—sometimes carved from porcelain, polymer clay, or fabricated metal.
Where Do You Sit?
• 21 x 14 x 7" • Saggar-fired Kyanite clay with fabricated objects
This series connects to the premise of aesthetic philosophy, which aspires to seek truth in nature and art. From the vantage point of the new millennium's global uncertainty, this work serves as a meditation on the ideology of desire and the search for meaning.
We shutter like staccato between the brightest stars and the darkest night. I believe that somewhere amidst the disorienting implode and explode of the 20th and 21st Century, there still exists remnants of principal desire. Philosophically, this work embarks on a search for Truth, Nature, Love, Meaning, Aesthetics and God.
In the span of a lifetime—one hundred-plus years—the course of nature has been disrupted and fragmented by monumental events: two World Wars, two Russian revolutions, the Spanish Civil War, the Great Depression, Oppenheimer's bomb, Einstein's theory of relativity, the splitting of the atom, Freud's psychoanalysis, Sartre's existentialism, the Wright brothers' invention of flight, Henry Ford's automobile, television, and a walk on the moon.
Add to that the new millennium’s exponential rate of “progress,” with advancements in genetic engineering, cloning, plague epidemics, global warming, threats of terrorism, and the looming potential for yet another world war. Is it any wonder that the spirit of humankind is spinning haphazardly off its track? The existential dialogue continues. Amid the rush and forced optimism of each conscious moment, I find myself searching for evidence of God. To be clear, I am not referring to a religious or patriarchal symbol, under whose name millions have suffered and died. Instead, I seek the “God” Nietzsche declared dead—a victim of a reckless world steeped in self-inflicted economic, political, and social disparity. What I yearn to understand is Divine Intelligence—a longing for balance, equanimity, and peace.
Carl Jung asserts that the idea of the “death of God” and its immediate consequences—the metaphysical void—is undoubtedly a psychic fact of our time (Man and His Symbols, p. 295). In response, I recite, like a last survivor, the words of a whimsical prose: “Faith is the assurance of things hoped for and the proving of things not seen” (Book of Hebrews, 11:1). This, I realize, is why I submit to making art. Simply put, I want to put a band-aid on the whole damn thing, to slow the pace, confront existentialism, and pray for peace.
My material and process engage to reveal the tactile, visceral, and healing qualities of matter. The action flows from heart to hand, and from hand to matter. Hegel asserts, “There is a symmetry between the mind of the artist and the Absolute, or what one considers to be the essence or meaning of the world. He claims that art does not only reveal God—it is one of the ways in which God reveals [itself]” (Hegel’s Lectures, p. xiv).
The body of work titled The Iconography of Desire embarks on a phenomenological journey to reinstate Divine Intelligence as the quantum life force that exists in all matter, consciousness, and mind. It also seeks to reconnect with the original premise of aesthetic philosophy: the search for Truth in nature and art. From the vantage point of the new millennium's global uncertainty, I offer painting and art objects as meditations on the ideology of desire and the search for meaning. The creative devices I employ to evoke this journey include metaphor, narrative, language, the vibration of color, the interaction of form, surface, and texture, the collective unconscious, prana/energy, and prayer.
(This work was completed in partial fulfillment of the requirements for the degree of Master of Fine Arts. See abstract on file Dec. 2003, Cal State University, Northridge.)
The Messenger
• 2001 • Concrete, encaustic • 14 x 8 x 2" • Collector: Rochelle McReynolds
When the memory or storehouse of modifications of mind is purified, then the mind
becomes devoid of its own nature and only the object on which it is contemplating shines forth; this type of concentration is known as Nirvitarka." (1.43 Sutra)
The inspiration for this work is the result of sorting through various philosophical standpoints and accepting a place of quiet simplicity amid the transience of all things.
The word Nirvitarka is borrowed from Samadhi Pada 1.43 of the Yoga Sutras of Patanjali. Abstractly translated, it means: "When the memory or storehouse of modifications of mind is purified, then the mind becomes devoid of its own nature, and only the object on which it is contemplating shines forth; this type of concentration is known as Nirvitarka" (1.43 Sutra).
This series weaves the simplicity of nature into the complexities of the heart and mind, aspiring to create a brief encounter with the Sublime. Raw materials, including cement and hydrastone, are used to sculpt individual sanctuaries that emulate water-washed stone facades. The rock-hard cement is hand-polished and smoothed with pigment and encaustic, giving each piece a tactile and timeless quality. Intimate paintings and photographs, capturing snippets of nature, are placed within these sanctuaries.
Objects such as bronze and silver spheres, cylinders, squares, and triangles dangle from handmade chains to complement the philosophical narrative of each piece. Religious symbols, including the cross, are borrowed—not necessarily as identities tied to the church, but as emotional emblems of martyrdom, reverence, and love.
The Scorpions Reprieve
• 1998 • Hydrostone, mixed media • 14 x 20 x 4" • Collector: Misha and Lara Sass
This work is a sardonic journey through the subconscious focusing on the abstract concept of
romantic love as experienced by the individual and society. It looks to the stage and the Theater of the Absurd with an eye on humankind’s relationship to ethics and desire.
“Sometimes reflection on love becomes the ideology of a society; then we find ourselves in the presence of a way of life, an art of living and dying, an ethic, an aesthetic and an etiquette.”
—“The Double Flame”, Octavio Paz
This series incorporates intricate brass castings and original oil paintings of masked, androgynous portraits that serve as focal points for each piece. Much like in Hesse’s Steppenwolf, this work embarks on a sardonic journey through the subconscious, examining the abstract concept of romantic "love" as experienced by the individual. It draws inspiration from the stage and the Theater of the Absurd, focusing on humankind’s relationship to love, nature, and society. Each piece explores the literary dynamics of protagonist versus antagonist. The characters, masked and androgynous, embody a universal anonymity.
These figures are often depicted simply by head and heart. Imagery such as fruits, mirrors, spheres, metal eggs, stones, wishbones, coins, and chalets weave together to tell stories rich in metaphor. The style, in some ways, echoes the surrealistic vision of Hieronymus Bosch (c. 1500). The introduction of head sculptures in this series is heavily influenced by contemporary artist John Frame, whose refined and intricate carvings opened new possibilities for the technical and conceptual exploration of mixed media.
The result is a deeply personal assemblage of fabricated imagery and objects that humorously reflects on the obstacles and predicaments we encounter in passion, relationships, and romantic love.
Under the Full Blue Moon
• 1993/4 • Wood, metal, carved mahogany tree
• 26 x 13 x 10"
• Collector: Asher & Wendy Kelman
Staircases, windows, and ladders invite the viewer to journey into rooms and chambers that metaphorically represent an exploration of different states of being.
Each piece is designed to evoke abstract notions of opposing yet complementary characteristics, such as male/female, earthly/spiritual, and unity/isolation.
Staircases, windows, and ladders invite the viewer to journey into rooms and chambers that metaphorically represent an exploration of different states of being. Each piece is designed to evoke abstract notions of opposing yet complementary characteristics, such as male/female, earthly/spiritual, and unity/isolation.
Much like poetry, the lyrical quality of this series encourages viewers to engage with the symbols in a deeply personal and interpretive way.
Fruit of the Vine
• 1992/3
• Copper • 18 x 13 x 4"
• Collector: Leo and Sherry Frumkin
This series addresses universal themes of existence, transience, and loss. It challenges the central premise of Existentialism—“existence precedes essence”—and suggests the opposite: essence precedes existence. In other words, we are the product of our seed. With this perspective, the burden of responsibility shifts to the forces of chance and fate rather than resting solely on individual choice.
Echoes in this Dream
• 1991
• Wood, metal • 17 x 14 x 4"
• Collector: Glen & Sandra Levie
Photographic images are used to express universal states of being. Each image is etched into metal, symbolizing the protection of the fragile. Every piece contains a vessel that holds the essence of the subject (as time capsule). These constructions become sanctuaries for our most intimate memories, dreams, and hopes.
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