Austin Kleon
Write the books you want to read
The art of finding what you didn’t know you were looking for
An Article by Austin KleonIn the terrific documentary about his work, The Secret Life of Lance Letscher, the collage artist points out that he doesn’t want his file boxes of source material organized too much, that he specifically avoids organizing them, so that he can find unexpected things when he starts searching. “He depends upon that chaos of stuff, of things lying around.”
/
There are several paragraphs in Murch’s book about the importance of fighting against the touted “features” of digital tools, such as speed. “The real issue with speed,” he says, “Is not just how fast can you go, but where are you going so fast? It doesn’t help to arrive quickly if you wind up in the wrong place.”
/
If I was simply able to execute a full-text search on my notebooks, and pull up exactly what I was looking for, that’s all I’d find: exactly what I was looking for. And the real art is in finding what I didn’t know I was looking for.
The tools matter and the tools don't matter - Austin Kleon
An Article by Austin KleonThough you might not think it from the comic, I’m actually sympathetic to questions about tools and process, as I myself am a kind of process junky. I love hearing about how other writers work.
I’m also not someone who dismisses questions about tools with the line “the tools don’t matter.” In fact, I think tools matter so much that if you don’t talk about them correctly you can do some damage.
...What I love about John Gardner and Lynda Barry is that they believe that the tools you use do matter, but the point, for them, is finding the proper tools that get you to a certain way of working in which you can get your conscious, mechanical mind out of the way so that your dreaming can go on, undeterred.
You have to find the right tools to help your voice sing.
Input as collage
An Article by Austin KleonYour output depends on your input, but a lot of your input is random: you’re interested in lots of different things, and those things, occasionally, will talk to each other in your work.
Lately I’ve been thinking about being more intentional with input. Thinking about input as collage. Taking the principle of juxtaposition (1+1=3) and using that to guide your input: what weird, seemingly disparate things can you feed your brain that will come out later in a new mix?
The input collage can be subject or genre based and even better if it’s multi-media.
...There’s a balance here between feeding your brain intentionally and then backing off and letting your brain do the subconscious work of mixing your inputs together.
If a book can be summarized, is it worth reading?
An Article by Austin KleonIt is my opinion that if a book’s contents can be adequately “summed up,” so that you really don’t miss anything by reading the summary, it is not actually a book worth reading. (Of course, there’s no way to tell whether a summary is adequate or not unless you have also read the book.) Also, I suspect that the harder you find it to summarize a book you have read, the more valuable it might be.
Ignorant, but curious
An Article by Austin KleonThe method is perhaps best summarized by Mike Monteiro: “The secret to being good at anything is to approach it like a curious idiot, rather than a know-it-all genius.”
The “curious idiot” approach can serve you well if you can quiet your ego long enough to perform it.
A curious idiot is unafraid to ask stupid questions. Every stupid question you ask takes a teeny, tiny act of courage. Sometimes you have to muster the will to push the words out of your lips.
The most important thing you do
An Article by Austin KleonFor the writer, your career will be the result of whatever piece you’re working on right now, and the piece you’re working on right now will be the result of whatever sentence you’re working on right now.
Finding nourishment vs. identifying poison
An Article by Austin Kleon & Olivia LaingA useful analogy for what [Sedgwick] calls ‘reparative reading’ is to be fundamentally more invested in finding nourishment than identifying poison. This doesn’t mean being naive or undeceived, unaware of crisis or undamaged by oppression. What it does mean is being driven to find or invent something new and sustaining out of inimical environments.
I would like to adopt that line as a mission statement: “To be fundamentally more invested in finding nourishment rather than identify poison.”
Because you can identify all the poison you want, but if you don’t find nourishment, you’ll starve to death.
Poison sniffers
An Article by Austin KleonChristopher Johnson says “prescriptivists” or “Cute Curmudgeons” — people who are interested in only policing usage and grammar rules — are “linguistic poison sniffers.” They turn language into “a source of potential embarrassment rather than pleasure.”
Johnson sees his job as getting people to love and appreciate language by being curious about and paying attention to “what makes language delicious.”
This reminded of Olivia Laing’s distinction between identifying poison and finding nourishment.
Everywhere you look these days, there are lots of poison sniffers, but very few cooking a delicious meal…
Almanacs and cyclical time
An Article by Austin KleonI am fascinated by the Farmer’s Almanac, and the “Planting by the Moon” guide in particular, which has advice such as: “Root crops that can be planted now will yield well.” “Good days for killing weeds.” “Good days for transplanting.” “Barren days. Do no planting.”
I think it’d be funny to make up an almanac for writers and artists, one that emphasized the never-ending, repetitive work of the craft.
Don't get me wrong
An Article by Austin KleonNo phrase makes me want to stop reading more. “Don’t get me wrong” is usually a tell — a kind of backpedaling that sets off an internal alarm and suggests I’m a) reading a hyperbolic argument (which, admittedly, describes the majority of online writing these days) or b) that the writer is just lazy. Either way, when I see “don’t get me wrong,” I start to suspect I’m reading a piece of writing that might not be worth my time.
If you find yourself using “don’t get me wrong,” I have a suggestion: Delete the phrase and rewrite what came before it so I don’t get you wrong.
Pointing at things
An Article by Austin KleonThe story goes that the painter Al Held said, “Conceptual art is just pointing at things,” so John Baldessari decided to take him literally, and commissioned a bunch of amateur painters to paint realistic paintings of hands pointing at things.
As I wrote in Steal Like An Artist,
“Step 1: Wonder at something.
Step 2: Invite others to wonder with you.”Point at things, say, “whoa,” and elaborate.
The Mind of the Maker
Looking at man, [the author of Genesis] sees in him something essentially divine, but when we turn back to see what he says about the original upon which the “image” of God was modelled, we find only the single assertion, “God created”. The characteristic common to God and man is apparently that: the desire and the ability to make things.
Only in terms of other things
No legislation could prevent the making of verbal pictures: God walks in the garden, He stretches out His arm, His voice shakes the cedars, His eyelids try the children of men. To forbid the making of pictures about God would be to forbid thinking about God at all, for man is so made that he has no way to think except in pictures. But continually, throughout the history of the Jewish-Christian Church, the voice of warning has been raised against the power of the picture-makers: “God is a spirit”, “without body, parts or passions”; He is pure being, “I AM THAT I AM”.
The fact is, that all language about everything is analogical; we think in a series of metaphors. We can explain nothing in terms of itself, but only in terms of other things.
I mix it with two in my thought
It is the artist who, more than other men, is able to create something out of nothing. A whole artistic work is immeasurably more than the sum of its parts.
“I mix it with two in my thought”; this is the statement of the fact of universal experience that the work of art has real existence apart from its translation into material form.
Towards a synthesis of experience
The artist does not recognise that the phrases of the creeds purport to be observations of fact about the creative mind as such, including his own; while the theologian, limiting the application of the phrases to the divine Maker, neglects to inquire of the artist what light he can throw upon them from his own immediate apprehension of truth. The confusion is as though two men were to argue fiercely whether there was a river in a certain district or whether, on the contrary, there was a measurable volume of H2O moving in a particular direction with an ascertainable velocity; neither having any suspicion that they were describing the same phenomenon.
Our minds are not infinite; and as the volume of the world’s knowledge increases, we tend more and more to confine ourselves, each to his special sphere of interest and to the specialised metaphor belonging to it. The analytic bias of the last three centuries has immensely encouraged this tendency, and it is now very difficult for the artist to speak the language of the theologian, or the scientist the language of either. But the attempt must be made; and there are signs everywhere that the human mind is once more beginning to move towards a synthesis of experience.
And these three are one
For every work [or act] of creation is threefold, an earthly trinity to match the heavenly.
First, [not in time, but merely in order of enumeration] there is the Creative Idea, passionless, timeless, beholding the whole work complete at once, the end in the beginning: and this is the image of the Father.
Second, there is the Creative Energy [or Activity] begotten of that idea, working in time from the beginning to the end, with sweat and passion, being incarnate in the bonds of matter: and this is the image of the Word.
Third, there is the Creative Power, the meaning of the work and its response in the lively soul: and this is the image of the indwelling Spirit.
And these three are one, each equally in itself the whole work, whereof none can exist without other: and this is the image of the Trinity.
"The right phrase"
How can we know that the Idea itself has any real existence apart from the Energy? Very strangely; by the fact that the Energy itself is conscious of referring all its acts to an existing and complete whole.
Quite simply, every choice of an episode, or a phrase, or a word is made to conform to a pattern of the entire book, which is revealed by that choice as already existing. This truth, which is difficult to convey in explanation, is quite clear and obvious in experience. It manifests itself plainly enough when the writer says or thinks: “That is, or is not, the right phrase”—meaning that it is a phrase which does or does not correspond to the reality of the Idea.
The argument carried on in a sphere
We need not allow ourselves to be abashed by any suggestion that the old metaphors are out of date and ought to be superseded. We have only to remember that they are, and always were, metaphors, and that they are still “living” metaphors so long as we use them to interpret direct experience. Metaphors only become dead when the metaphor is substituted for the experience, and the argument carried on in a sphere of abstraction without being at every point related to life.
A diversity within its unity
The vital power of an imaginative work demands a diversity within its unity; and the stronger the diversity, the more massive the unity.
The work is what it means
It is desirable to bear in mind—when dealing with the human maker at any rate—that his chosen way of revelation is through his works. To persist in asking, as so many of us do, “What did you mean by this book?” is to invite bafflement: the book itself is what the writer means.
Writing for the stage
From experience I am inclined to think that one reason why writing for the stage is so much more interesting than writing for publication is the very fact that, when the play is acted, the free will of the actor is incorporated into the written character.
In conformity with its proper nature
If the characters and the situation are rightly conceived together, as integral parts of the same unity, then there will be no need to force them to the right solution of that situation. If each is allowed to develop in conformity with its proper nature, they will arrive of their own accord at a point of unity, which will be the same unity that pre-existed in the original idea.
This is my clamhood
It was said, sneeringly, by someone that if a clam could conceive of God, it would conceive of Him in the shape of a great, big clam. Naturally. And if God has revealed Himself to clams, it could only be under conditions of perfect clamhood, since any other manifestation would be wholly irrelevant to clam nature. By incarnation, the creator says in effect: “See! this is what my eternal Idea looks like in terms of my own creation; this is my manhood, this is my clamhood.
Only so much of the mind
Though the autobiography “is” the author in a sense in which his other works are not, it can never be the whole of the author. It is still a formal expression and bound by the limitations of all material form, so that though it is a true revelation it is only a partial revelation: it incorporates only so much of the mind as matter is capable of containing.
To know evil
For to know evil, for them, was to know it not by pure intelligence by by experience.
A time when time was not
Darkness cannot say: “I precede the coming light”, but there is a sense in which light can say, “Darkness preceded me”.
Doubtless there is an event, X, in the future, by reference to which we may say that we are at present in a category of Not-X, but until X occurs, the category of Not-X is without reality. Only X can give reality to Not-X; that is to say, Not-Being depends for its reality upon Being. In this way we may faintly see how the creation of Time may be said automatically to create a time when Time was not, and how the Being of God can be said to create a Not-Being that is not God.
These alien wills
Unfortunately his creation is only safe from the interference of other wills so long as it remains in his head. By materialising his poem—that is, by writing it down and publishing it, he subjects it to the impact of alien wills. These alien wills can, if they like, become actively aware of all the possible wrong words and call them into positive being. They can, for example, misquote, misinterpret, or deliberately alter the poem. This evil is contingent upon the poet’s original good: you cannot misquote a poem that is not there, and the poet is (in that sense) responsible for all subsequent misquotations of his work. But one can scarcely hold him guilty of them.
When we say we know Hamlet
When we say we “know Hamlet”, we do not mean merely that we can memorise the whole succession of words and events in Hamlet. We mean that we have in our minds an awareness of Hamlet as a complete whole—“the end in the beginning”. We can prove this by observing how differently we feel when seeing a performance of Hamlet on the one hand and an entirely new play on the other.
A fresh focus of power
The demand for “originality”—with the implication that the reminiscence of other writers is a sin against originality and a defect in the work—is a recent one and would have seemed quite ludicrous to poets of the Augustan Age, or of Shakespeare’s time. The traditional view is that each new work should be a fresh focus of power through which former streams of beauty, emotion, and reflection are directed. This view is adopted, and perhaps carried to excess, by writers like T. S. Eliot, some of whose poems are a close web of quotations and adaptations, chosen for their associative value, or like James Joyce, who makes great use of the associative value of sounds and syllables.
Some secret stirring in the world
There is some secret stirring in the world,
A thought that seeks impatiently its word.To stand independent of himself
The creator’s love for his work is not a greedy possessiveness; he never desires to subdue his work to himself but always to subdue himself to his work. The more genuinely creative he is, the more he will want his work to develop in accordance with its own nature, and to stand independent of himself.
What can be called a response
With living, though unconscious, matter, the creator must still adapt the work to the material, though here he experiences something that can without undue anthropomorphism be called a “response”; plants “respond” to cultivation and cross-fertilization in a sense rather different from that in which iron may be said to “respond” to hammering.
A passive beauty of right structure
The human maker, working in unself-conscious matter, receives no worship from his creatures, since their will is no part of his material; he can only receive the response of their nature, and he is alone in fault if that response is not forthcoming. If he tortures his material, if the stone looks unhappy when he has wrought it into a pattern alien to its own nature, if his writing is an abuse of language, his music a succession of unmeaning intervals, the helpless discomfort of his material universe is a reproach to him alone; similarly, if he respects and interprets the integrity of his material, the seemliness of the ordered work proclaims his praise, and his only, without will, but in a passive beauty of right structure.
Father-, son-, and ghost-ridden
We may properly and profitably amuse ourselves by distinguishing those writers who are respectively “father-ridden”, “son-ridden”, and “ghost-ridden”.
It is the mark of the father-ridden that they endeavour to impose the Idea directly upon the mind and senses, believing that this is the whole of the work.
Among the son-ridden, we may place such writers as Swinburne, in whom the immense ingenuity and sensuous loveliness of the manner is developed out of all proportion to the tenuity of the ruling idea.
The ghost-ridden writer, on the other hand, conceives that the emotion which he feels is in itself sufficient to awaken response, without undergoing discipline of a thorough incarnation, and without the coherence that derives from reference to a controlling idea. Such a man may write with the tears streaming down his cheeks, and yet produce nothing but turgid rhetoric, flat insipidity, or the absurdities of an Amanda Ros.
Running into the sand
His whole creative history is that of great rivers running into the sand
Not as the scribblers
What writer whose trinity was strongly co-ordinated would even dream of revising his work to conform with the majority report of a committee? Those whose Idea is in full control are especially obstinate and impervious to criticism; for in speaking for the father they speak with authority and not as the scribblers.
Failure in the ghost
Whereas failure in the father may be roughly summed up as a failure in Thought and failure in the son as a failure in Action, failure in the ghost is a failure in Wisdom—not the wisdom of the brain, but the more intimate and instinctive wisdom of the heart and bowels.
The unghosted are not unintelligent, nor yet idle or unskilled; it is simply that there are certain things which they do not know and seem incapable of knowing. Under the terms of our analogy, failure in the ghost is the characteristic failure of the unliterary writer and the inartistic artist.
A distressing trait of the unghosted is their complacency; they walk and talk, and do not know that they are dead. Neither, of course, are they alive to the deadness of their own creation. How should they be? Only the living can draw any distinction between death and life.
Violence to the very structure of our being
If we conclude that creative mind is in fact the very grain of the spiritual universe, we cannot arbitrarily stop our investigations with the man who happens to work in stone, or paint, or music, or letters. We shall have to ask ourselves whether the same pattern is not also exhibited in the spiritual structure of every man and woman. And, if it is, whether, by confining the average man and woman to uncreative activities and an uncreative outlook, we are not doing violence to the very structure of our being. If so, it is a serious matter, since we have seen already the unhappy results of handling any material in a way that runs counter to the natural law of its structure.
It will revenge itself in judgment
To the average man, life presents itself, not as material malleable to his hand, but as a series of problems of extreme difficulty, which he has to solve with the means at his disposal. And he is distressed to find that the more means he can dispose of—such as machine-power, rapid transport, and general civilised amenities, the more his problems grow in hardness and complexity. This is particularly disconcerting to him, because he has been frequently told that the increase of scientific knowledge would give him “the mastery over nature”—which ought, surely, to imply mastery over life.
Perhaps the first thing that he can learn from the artist is that the only way of “mastering” one’s material is to abandon the whole conception of mastery and to co-operate with it in love: whosoever will be a lord of life, let him be its servant. If he tries to wrest life out of its true nature, it will revenge itself in judgment, as the work revenges itself upon the domineering artist.
The solution of the age
The concept of “problem and solution” is as meaningless, applied to the act of creation, as it is when applied to the act of procreation. To add John to Mary in a procreative process does not produce a “solution” of John’s and Mary’s combined problem; it produces George or Susan, who (in addition to being a complicating factor in the life of his or her parents) possesses an independent personality with an entirely new set of problems.
...there is no strictly mathematical or detective-story sense in which it can be said that the works of a poet are the “solution” of the age in which he lived...The artist does not see life as a problem to be solved, but as a medium for creation.
That anything in this world should be inevitable
We do not so much fear the pains of dying, as feel affronted by the notion that anything in this world should be inevitable.
In a day and hour which we know not
“We are at work now upon various devices”, says some harassed spokesman; and the imagination sees “us” industriously assembling the device, as though it had been delivered in parts from a celestial workshop, and had only to be fitted together according to the book of instructions and put into use the same evening. That is not creation’s way. There is the wayward, the unpredictable, the not-to-be-commanded Idea, which may make its presence felt in the mind after long hours of fruitless thought and work, or suddenly after no thought at all, or after a long fallow period of unconsciousness, during which the conscious has been otherwise employed, but always in a day and an hour which we know not.
In terms which must be altered
[Life] frequently sets its problems in terms which must be altered if the problem is to be solved at all.
The unending labour of creation
Now the artist does not behave like this. He may finish a book, as we may finish a war or set up the machinery of a League, and he may think it is very good and allow his Energy a brief sabbath of repose. But he knows very well that this is only a pause in the unending labour of creation.
Each chapter concluded is only a day’s end in the course of the book; each book concluded is only a year’s end in the course of a life’s pilgrimage. Or, if you like the metaphor better, it is a “still” cut out and thrown off from the endless living picture which his creative mind reels out. It is a picture in itself, but it only leads from the picture behind it to the picture in front of it, as part of a connected process.
To see the fulfillment of the work
It is true that [the artist], like everybody else, derives remuneration from his work (though not, strictly speaking, profit in the financial sense, of the word, since what he invests in his work is not money but time and skill, whose returns cannot be calculated in percentages). The remuneration is frequently beyond the amount necessary to enable him to go on working. What is remarkable about him is the way in which he commonly employs the escape-from-work which the extra remuneration allows him. If he is genuinely an artist, you will find him using his escape-from-work in order to do what he calls “my own work”, and nine times out of ten, this means the same work (i.e. the exercise of his art) that he does for money. The peculiar charm of his escape is that he is relieved, not from the work but from the money.
What distinguishes him here from the man who works to live is, I think, his desire to see the fulfilment of the work.