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By the time he painted this faceless female figure, Picasso was a towering legend of modern art. Yet to say she is faceless is not entirely accurate: across her torso, breasts, belly and pudenda the painter has inscribed the disconcerting semblance of his own features. Her nipples are the tell-tale black pupils of his eyes, her serrated vagina is his equally aggressive mouth. Having thus invaded her body, his own erupts in the manner of a physiological mutation. It is not an easy image, but it is wholly truthful to Picasso's deepest intuitions and experience. Anger belies the innocuousness of the subject matter. Fear underscores the anger. It is only very marginally a work of art about appearances. Instead, Picasso enacts a form of black magic, an exorcising ritual of bodily destruction and psychic derangement that plays fast and loose with reality - all within the conventions of the seated portrait. That he did this through the agency of his last great love, Jacqueline Rogue, setting her violated form in the serenity of his new villa at Cannes, is admirable and repulsive in equal measure. The gesticulating palm tree may well allude to Matisse, whose recent death reminded Picasso of the inescapability of mortality. Art Gallery Handbook, 1999.

Nude in a rocking chair

James Angus’s sculptures usually find their subject in things that already exist in the world. His works can be divided into two main spheres, natural creatures and man-made, often architectural structures or manufactured forms. Living things are realised in versions that emphasise their sculptural nature, and inanimate objects are shifted through a series of propositions about physics, gravity and geometry. In ‘Manta Ray’ 2002, the horizontal mass and undulating curves of the creature are eerily still and perfectly hydrodynamic. In ‘Seagram Building’ 2000, a slightly arching version of the modernist icon lies displaced on the floor. Its curving profile is a subtle distortion that is mathematically correct, but physically improbable and visually disorienting. For ‘Bugatti Type 35’ Angus has taken one of the most iconic racing cars of the 20th century, replicated it, but also distorted it through a gravitational shift 30 degrees to the right. While Angus’s art is not minimal, it shares minimalism’s interest in primary structures and physical presence, and suggests that their source may be found in much earlier developments in modernist architecture and design such as the use of serial repeated forms, manufactured units, structuring grids and highly finished surfaces. The physical and perceptual disorientation of the sculptures, achieved through a mathematically correct displacement of rational geometry, bends our experience of these familiar iconic objects. This immaculate car from the 1920s designed for speed, an ultimate symbol of the modern age and mechanical progress, can no longer support itself upright and tips over, strangely drawn out, its circular wheels becoming ellipses. It seems the real manifestation of the famous early 20th century image by French photographer Jacques Henri Lartigue of a car speeding past, the limitations of photography’s technology seemingly making its wheels stretch. Bugatti’s car was exceptional because of the visionary solutions he devised for engineering problems. In part the originality of Bugatti’s vision can be attributed to his art school training and artistic talent before he entered into car design. Angus retrieves this immaculately engineered machine and returns it to being art, through both replication and intervention. Angus proposes alternate perceptual models that are inherent in geometry’s rigorous spatial logic and mathematical precision, suggesting other ways, at least in sculptural form, in which we may view the world.

Bugatti Type 35

Guilio Paolini came to international note as a leading member of the arte povera group in Italy in 1967. Like the others, he uses found materials and often introduces historical and literary references into his imagery. Works such as this have a poetic quality that is common with arte povera and yet there is a strong conceptual and critical streak that is not normally associated with the group. Many of his installations directly critique assumptions about art history and play with the rules of perspective to disclose their paradoxical illusionism. ‘L’altra figura’ (the other figure) is a deceptively simple play on the classical theme. The two heads raised on plinths to the height of a modestly sized viewer are identical plaster casts of a Roman copy of an earlier Hellenistic bust. The busts show the heads slightly at an angle to the body, their faces turned to reflect each other precisely. This slightly sideways glance lends a degree of animation to what would otherwise be a static mirroring. It is as if they have both just turned to catch the other's gaze; perhaps it is the dramatic incident that has just occurred between them. On the floor surrounding the two plinths is the manifest evidence of a minor disaster. Another bust that seems to have crashed to the floor, shattering into multiple pieces of plaster, is just barely recognisable as the third of a kind. The twins may be thought of as a related pair or a mirroring of one but three is the beginning of an indefinite number, suggesting infinite reproducibility or endless cloning. A common theme of Paolini’s work investigates representational strategies in art since the Renaissance, including modernist aspirations to find the essence of things. Mirroring is the most immediate form of mimetic representation so it is reasonable to begin to see this as a work that follows this line. The Greco-Roman heads also incline us to suspect narratives from antiquity. Could the smashed figure lying on the ground, in a more-or-less circular arrangement, be the rippled effect of the reflection in a pool disturbed by Narcissus reaching out to caress his own loved image? This would certainly be a poetic take on the impossibility of possessing the desired object in representation. The degree of fragmentation of the third head also suggests a fall from a great height; could this be the mythical Icarus, who ignored his father’s warning not to fly too close to the sun? This pragmatic warning masks a greater peril since the sun is Apollo riding across the sky in his chariot. Apollo for Plato was the ultimate source of pure form, something representation could never capture, although neo-Platonists and modernists dreamt of doing so. Poor Icarus got carried away and soared towards this great source but was struck down by the jealous god for his presumption. © Art Gallery of New South Wales Contemporary Collection Handbook, 2006

L'altra figura

As one of the founding artists of 'Die Brücke' group in 1905, Kirchner is essential to the history of German expressionism, a movement he virtually personifies. Trained in Munich and Dresden, he was attracted to neo-impressionism, van Gogh and tribal artefacts, combining influences from all three in his searingly emotional paintings, drawings and prints. His woodcuts and woodcarvings combine traditional German folk forms with more primitive instincts. His oil paintings, ranging from ambitiously large to intimate in scale, equally show the effects of ethnographic research. The nudes in 'Three bathers' resemble the artist's painted carvings, echoing in turn the sculpted Eves of medieval art as well as African and Pacific statuary. Wearing lipstick and a look of enervation, these Berlin day-trippers huddle defensively in the Baltic waves. Uncannily presaging the coming blitzkrieg, the figures also predict the artist's own deteriorating health. Conscripted in 1915, Kirchner was discharged six months later with tuberculosis. AGNSW Handbook, 1999.

Three bathers

'Three studies from the Temeraire' is an oil on canvas triptych, painted between 1998-99. The history is of special interest, unusual yet evolutionary. In 1998 Twombly was working on three related but at the time independent canvases on three adjacent walls of his Gaeta studio. The theme was these ancient vessels and all the senses of myth and history they inferred - there was originally neither particular thought of Turner, an artist who he had always especially admired, nor of the three panels as a single work. Gradually they coalesced into a single epic event and were shown in the National Gallery in London in the exhibition "Encounters: new art from old" in the year 2000 alongside Turner's famed 'The Fighting Temeraire tugged to her last berth to be broken up, 1838', which was painted in 1839. The theme of this exhibition was 'great artists of our time converse with the greatest artists of all time'... and of course Twombly's pictures assumed their role as contemporary evocations of Turner's 'The Fighting Temeraire'. Looking at the three canvases together, as a single panorama, there is a potent sense of passage as the ships drift, float and sail into the warm, sensuous but slightly ominous embrace of infinity. There is a strong sense of procession, with the flag-ship bringing up the rear, or maybe they are all images of the same ship, passing into history. This 'dissolving' fleet is a poignant echo of Turner's 'Temeraire' as she is towed by a tugboat to her last resting place in the cooling glows of a fast descending sunset. Both Twombly's and Turner's paintings are dominated by sky and water, indistinguishable in Twombly, but both elements in which things can float. There is too a wonderful correspondence between the emotive reflections in Turner's 'Temeraire' and the dripping lines that that flow from Twombly's apparently doomed ships. The qualities and sensibilities which echo from Twombly's 'Three studies from the Temeraire' are manifold: the imagery suggests the passage of time, the inevitable end to any voyage, the passage from the present to the past and vice versa. These works imply that continuity of human, cultural and aesthetic experience in which the past is always available, as Twombly so believes. His passing, disappearing fleet may indeed also symbolise that unbroken chord which links classical antiquity with the present. Twombly's 'Three studies' would never have been inspired as they were, or painted as they were, without Turner's 'Fighting Temeraire', even though they were initiated without any such specific association. Certainly they are far from slavish copies or shallow contemporary imitations. It is likely that Twombly's modern interpretation would confuse a latter-day Turner, however he would have recognised certain qualities - the fascination with the aura of the heroic, the melancholy and beauty of passage, the magic of profound light, the evocation of depth, profundity and mystery. Cy Twombly was born in 1928 in Lexington, Virginia. In 1948-49 he trained at the School of the Museum of Fine Arts, Boston; he then won a Fellowship to the Art Students League in New York where he forged a close association with fellow student, Robert Rauschenberg. They subsequently attended the progressive Black Mountain College in North Carolina where they studied under Robert Motherwell. In 1952 Twombly won a grant to visit Europe and, with Rauschenberg in tow, they travelled extensively returning to New York in 1953. In 1957 Twombly left New York for Rome, virtually for good, although he still returns every year to Lexington for a few months. By 1960 Twombly was established and much recognised, especially in his new home Italy, but also in New York where his classically-inspired, highly individual and seemingly subjective marks, doodles and lines - moments of experience set against moody rich and absorbent creamy white grounds - were the very antithesis to the then current vogue for Pop Art and Minimalism. If there was any relationship with New York it was his certain affinity with Abstract Expressionism. These often gently convulsive works gradually calmed into the more austere but nervous, and highly distinctive, 'blackboard' pictures distinguished by the 'scribbles' which became an absolute hallmark of Twombly's work. During the late 1970s and the 1980s Twombly's paintings had a less frenetic sense of pace and energy, and assumed an even more mysterious and contemplative nature. There is a noticeable maturity about these works and an admission of a debt to artists who he particularly admired including Monet and Turner in their mysterious tones and contemplative attitude. He also moved out of Rome to where he presently lives, in the old port town of Gaeta, roughly half way between Rome and Naples.

Three studies from the Temeraire

This finely crafted regal figure of the Buddha is depicted in a strong frontal stance wearing long, flowing monastic robes, scalloped at the hems and gathered in front with a jewelled girdle. While the smooth and naturalistic modelling of the torso gives the appearance of a bare upper body, the Buddha's robes are in fact draped over both shoulders where an elaborate necklace or collar disguises the neckline of the garment. In addition, the Buddha is depicted wearing elaborate jewellery: heavy earrings, armbands and a distinctive conical crown, the practice of depicting the Buddha as adorned with a crown having developed in Pala India where the crown represented the complete attainment of Buddhahood. Nevertheless, dressed in the regalia of a king, this majestic figure of the Buddha embodies the concept of the Devaraja (literally god-king), as an incarnation of the Divine on earth and as the means by which the Khmer kings legitimised their sovereignty. In an interesting variation, the hands of this Buddha are held in the gesture of 'vitarka mudra', the gesture of philosophical debate and discussion, reminiscent of Thai Buddha images of the preceding Mon-Dvaravati period. Thus although the distinctive facial features, powerful frontal and hieratic stance, and ornate formalism of this skilfully executed image of the Buddha has its stylistic origins with the Khmer culture, this appropriation and adaptation of Mon-Dvaravati elements attest to the dynamic evolution of Southeast Asian Buddhist sculpture. Asian Art Dept., AGNSW, 29 May 2002.

Standing crowned Buddha

Purchased by the Art Gallery of New South Wales Foundation in 1994, 'Woman of Venice VII' is the first sculpture by Alberto Giacometti to enter a public art collection in Australia. It is one of nine bronze figures that were created as 'states' of a single figure modelled in clay on a single armature over a period of about three weeks and cast in plaster by the artist's brother, Diego. The hands held at the side of the figure's broad body emphasise the corporeality of the figure and recall Giacometti's early experiments with female spoon-like forms. As in other works in this series the tension created between the heavy wedge-shaped pedestal and the figure's tiny head endows the piece with a sense of the visionary that the artist favoured. The heavily textured quality of this work and original patination make this one of Giacometti's most distinctive and successful female figures. This work perfectly embodies Giacometti's ambivalent attitude towards women whom he idolised but whom he also found suffocating and incomprehensible. 'Woman of Venice VII' encourages the viewer to engage imaginatively with its mysterious subject. Whether we interpret her as a goddess or prostitute, Egyptian cult figure or decomposing corpse, one cannot remain unmoved by Giacometti's powerful interpretation of humanity. No.5 in an edition of 6.

Woman of Venice VII

'Von den Verlorenen gerührt, die der Glaube nicht trug, erwachen die Trommeln im Fluss' is the title of each of two works, one painting and one floor installation. It is not uncommon for Kiefer to use the same titles again and again. This is because of his sustained commitment to certain themes that he pursues over many years. These two works represent two such themes in Kiefer's development and although they look very different as objects they are two sides of one key idea in his mature work. The horizon in Kiefer's work is always more than a landscape feature, it is highly charged symbolically. 'Glaube, Hoffnung, Liebe' 1984-86 in the Gallery's collection includes a propeller which has the potential to fly over the horizon transcending the boundary between heaven and earth. In many of Kiefer's paintings and sculptures there are ladders, wings, rockets, Ziggurats, snakes and rainbows that all in some way suggest the idea of transcendence. The broken stairs in this work correspond to the broken propeller suggesting the dream of climbing above the horizon and yet it is a dream that is doomed to fail. This ambivalence towards transcendental aspiration is common to much art of the late twentieth century. For example Ken Unsworth's sculpture 'Rapture' 1994 in the Gallery's collection takes the form of a stairway to heaven frustrated when the stairs made of the keyboards of a grand piano arrive at the body of the piano which is stuffed with straw and will never sound the music of the spheres. The floor installation belongs to a body of works that reverse the passage between heaven and the earth. This is often represented by emanations from above sometimes in the form of poured lead attached to a painting or hanging in space like the finger of God. Many of Kiefer's recent works have more to do with the stars which according to the 16th century philosopher Robert Fludd each have their equivalent in a flower on the earth. Here we see a pile of glass plates that have fallen as a shower over piles of human hair (material human presence). Inscribed with one of 9000 star numbers, each piece of glass represents a heavenly intervention or emanation. Human hair is woven throughout the glass in a reference to the Egyptian Queen Berenice, who often appears in Kiefer’s works in the form of long locks of hair. Berenice was famous for her beauty and as an offering to the gods to bring her husband safely back from war, she cut her tresses and placed them on the temple altar. The Gods were so pleased with the offering that they took the hair into the sky where it became the constellation Coma Berenices (Berenice’s hair). The constellation of Coma Berenices is centred between Canes Venatici to the north, Virgo to the south, Bootes on the east and Leo on the west border. The following text is taken from the 2005 exhibition literature when these works were first shown in London: Kiefer's elegiac oeuvre is based on a vast system of themes and references relating to the human condition, explored through a highly emotive use of material and medium. In his muscular artistic language, physical materiality and visual complexity are equal to the content itself, which ranges over sources as diverse as Teutonic mythology and history, alchemy, apocalypse, and belief. As corollary to this breadth of content, Kiefer employs an almost bewildering variety of materials including - in addition to the thick oil paint that is the base of all his large-scale works - dirt, lead, models, photographs, woodcuts, sand, straw and all manner of organic material. By adding 'real' materials to the illusionistic painted surface of his gigantic tableaux, he has invented a compelling 'third space' between painting and sculpture. Few contemporary artists match Kiefer's epic reach; the provocative and paradoxical nature of his work suggests that he embraces the notion of the modern artist who stands resolutely outside society, flaunting its histories, its taboos and its myths. By assimilating and utilizing the conventions and traditions of history painting, he goes beyond them, mingling viewpoints and presenting contradictory interpretations while emulating the genre's grandiloquence. Anselm Kiefer was born in 1945 in Donaueschingen. As a young artist in a Germany reeling from the after-shocks of the Second World War, he opted for a thoroughly and obviously indigenous art, of native subjects, values and symbols that contended with the fraught territory of German history and identity. In the late 1970s he started to make large, highly worked books that began with photographs staged in his studio, gradually gaining body through the application of lead, paint and other collage elements. These impressive objects indicated the way to the complex, process-oriented works of his mature period. In 1991 Kiefer left Germany, eventually settling in the south of France. In the same year he made an exhibition of paintings stacked randomly on top of each other as if discarded. This led to a hiatus in his art production that lasted more than three years. After this he began making new work with a wholly new subject matter, themes and references, dealing with central spiritual and philosophical concerns of our time. Over the past four decades, Kiefer has exhibited his work extensively throughout the world and is included in the world's most prestigious public and private collections.

Von den Verlorenen gerührt, die der Glaube nicht trug, erwachen die Trommeln im Fluss

Bill Henson's first solo exhibition, held at the National Gallery of Victoria in 1975 when he was 19 years old, heralded the beginnings of a unique photographic vision of the Australian landscape. Known for his brooding imagery and exacting artistic process, Henson alludes to the darkness of Caravaggio, the lightness of Purcell and the drama of Wagner. The intensity and intimacy of his images broach the boundary of the painterly and the cinematic, combining both surface and depth to reflect a space between the mystical and the real. Like Francesco Clemente, his photographs may begin with a fleeting vision or impression, a piece of music or line of writing, that echoes subconsciously before manifesting in his work. Henson's 'Untitled 1994/95' shows naked youths, cars and the darkened landscape that constantly fluctuates between space and time. It is a layered work, interspersed and fragmented by jagged reversed photographic paper that is pinned almost savagely to the surface. The glaring voids are not only temporarily blinding but create a shift akin to a screen obscuring the darkness and its content. The fracturing of the surface develops a provocative tension, splintering the image and adding to its intensity, further charging the displaced subjects with a brutal, baroque sensuality. The figural 'tableau vivant' is, as critic John Forbes suggested, an approximation of Renaissance art. There is also something medieval about the imagery and figures, which recall the rich and fractured spaces of Dieric Bouts' 'Hell' and 'Paradise' of 1450. The evocative portrait series 'Paris Opera Project' brings a strangely discontinuous space to the viewer. Part of a much larger series, the portraits play out the drama of opera as if in five acts. Moving from a moody landscape in half-light to a young girl who lifts her hand to grasp the darkness, the inky blackness of the theatre leads us through the other portraits of opera viewers deep in concentration. The final image, like the first, is a fuzzy landscape, where a barely discernible hill of trees is mirrored by trailing clouds, the space between reflecting the shimmering night sky. Like video artist Bill Viola, Henson chooses not to show the action of the stage but rather the audience in full devotional contemplation. Often likened to painting, Henson's artistic process is not unlike the painter's struggle: 'just as you can scrape back areas of painting and go over them, you do follow something along over maybe several weeks and change things until it slips past its best point and you lose it. And then there's a long, often a very long, period when the work is turning into something else - you can't wind it back to whatever it was'.1 1. Sebastian Smee in conversation with Bill Henson (1994) in Bill Henson, 'Mnemosyne', AGNSW, Sydney/Scalo, Zurich 2005, p 440 © Art Gallery of New South Wales Contemporary Collection Handbook, 2006

Paris Opera Project

Introduction the upper Asian gallery

This monumental stone image of the seated Buddha Amitabha, the Buddha of the West, sits with his hands held in the meditation gesture (in Sanskrit known as 'dhyana mudra'), his feet in the 'vajrasana' position of both soles upwards, and wearing the thin diaphanous robe of a monk. Deeply immersed in meditation, the Buddha emanates the serenity, wisdom and spirituality expected of the central icon of Buddhism. It is likely that originally this Buddha was part of a specific grouping. For example, Amitabha, together with Shakyamuni, the Historical Buddha, and Maitreya, the Buddha of the Future, constitutes the powerful triumvirate of Past, Present and Future Buddhas. As well, Amitabha as the Buddha of the West, appears in mandalas on the western quarter. The concept of the mandala, a diagrammatic representation of the invisible forces that govern the cosmos, was brought to Indonesia with Vajrayana Buddhism. Vajrayana mandalas commonly have five Buddhas: the Buddhas of the Four Directions, presided over by Vairochana, the Buddha of the Centre. The largest three-dimensional mandala, and a site of world cultural significance, is at Borobudur, an astounding 9th century monument that contains nearly 500 Buddhist statues. Stylistically this Buddha is close to those at Borobudur, and presumably belonged to such a set that once constituted a temple mandala, with Amitabha Buddhas presiding over the west. The Asian Collections, AGNSW, 2003, pg.339.

Amitabha Buddha

In a seeming contradiction of its substance as an object, this unusual jar carries inscriptions from a Buddhist text on nothingness. The potter, a Buddhist who lives in the mountains of Kwangju, believes that dedication and painstaking effort are an essential part of the creative process. His work is praised for its individuality and for its imaginative embrace of antiquity, particularly the austere but beautiful aesthetic of the uniquely Korean 'punch'ong' (literally 'powder green') ceramics of the fifteenth and sixteenth centuries. In this engaging object the artist has employed the 'sgraffito' technique in which the vessel, made in this case by the coiling method, is then beaten and its surface scoured in an instant 'maturing' process before being covered with a white slip. The characters have then been scratched through the thin slip. This rich combination of contemporary individuality with a spirit of antiquity expresses the ideals of purity, honesty and humble sparseness so admired by the connoisseurs and tea masters of modern Japan. Art Gallery Handbook, 1999. pg. 267.

Punch'ông ware jar

The 'golden age' of Japanese screen painting occurred in the 1600s in Kyoto, when these brilliantly realised screens were painted by Kano Eino, third generation head of the Kyoto Kano school. The style had emerged in the confidently flamboyant Momoyama period (1568-1615) as the brash and newly emergent samurai elite sought an ostentatious display of their own power and wealth. It was their patronage that created for the first time lavish screens of gold background decorated with symbols of power such as bamboo and cypress. The new style, expressed most beautifully by artists of the Kano school in the late 1500s and 1600s, was an intuitive distillation of the dialectic that has driven Japanese culture: its accepting/rejecting relationship with China. The dialectic (which the Japanese call 'wakan', 'China/Japan') was based on a series of opposites: monochrome/colour, emotion/restraint, abstraction/nationalism. The dialectic is epitomised in these screens: the bold, vigorous and rich brushstrokes of Chinese painting displayed in the rhythmic sweep of the lichen-covered cypress trunks and the sharp lines of the rock faces, combined with the clear, bright colours and attentive recording of nature that is the native inheritance of the Japanese artist. The delicate, elegant handling of the dandelions and lilies on the top screen exemplifies the native Japanese sensitivity to nature. The screens also realise this dialectic symbolically: the cypress was a favoured symbol of the samurai to express their dominance and power, while the pierced rock formation on the bottom screen is a classic Chinese Daoist interpretation of the 'yin' and 'yang', void and form. The pampas grass with its trimming of autumnal frost (in reality a movingly beautiful sight) is a favourite Japanese subject for painters and poets. The combination of the pine, bamboo and plum blossom on the extreme left originated in 13th century China and became one of the most popular depictions of Chinese art. Termed the 'Three Friends of the Cold Season', the trio is laden with symbolism: the pine exemplifies steadfastness and courage, the bamboo uprightness and the plum blossom, purity. The pheasant, often synonymous with the phoenix, is a Chinese emblem of beauty and good fortune, while in Japan the pheasant was the prey in the samurai's beloved sport of falconry. The strong interest in plants such as camellias that arose in the mid 1600s is also reflected in this work. The Asian Collections, AGNSW, 2003, pg.218.

Pine, bamboo and plum blossom

Noh robes are the ultimate statement in quality, luxury and skilful weaving. This one is an 'atsuita', a robe used as an outer robe primarily for male roles. It is boldly decorated with alternating squares of eddy or whirlpool ('uzumoyo') motifs, and dragon roundels. In addition the backgrounds within the squares are enriched with trellis and 'Bishamon' diaper pattern; and the ikat dyed warps are arranged to form blocks of colour. The result is a superbly vibrant and impressive design. Asian Art Department, AGNSW, August 2006.

Nô theatre costume

Explore the Gallery in the company of former director, Edmund Capon, and hear him talk about his favourite works in the collection. The tour includes Australian art from colonial to present day, Aboriginal & Torres Strait Islander art, Old Masters, Asian and contemporary art.

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Collection highlights tour

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