Review
Art
Culture
5 min read

The dot and the dash: modern art’s quiet search for deeper meaning

Neo-Impressionism meets mysticism in a quietly radical exhibition

Jonathan is Team Rector for Wickford and Runwell. He is co-author of The Secret Chord, and writes on the arts.

Van Gogh's painting of a sower, walking across a field as the sun sets.
Vincent van Gogh, The Sower.
Kröller-Müller Museum. Photographer: Rik Klein Gotink.

When Helene Kröller-Müller was introduced to charismatic art teacher H.P Bremmer in 1905, she came to view art as the conveyance of a spiritual experience. With Bremmer as her art adviser, she built an art collection and museum intended as a centre for spiritual life, set in the tranquillity of nature. A significant part of that collection is currently on show at the National Gallery providing an opportunity to see connections between modern art and spirituality which were always there but generally had not been highlighted by art curators or critics of the past. 

The focus of Radical Harmony at the National Gallery is the Neo-Impressionist art of Georges Seurat and Paul Signac. However, Kröller-Müller and Bremmer were also early collectors of the work of Vincent Van Gogh, an example of whose work is included in the show. As the Neo-Impressionists were artists who used small dots of paint to create their images while Van Gogh used broad dashes of pigment, this exhibition is an exploration of the spirituality of the dot versus the spirituality of the dash. 

Neo-Impressionists painted in small dots of pure colour. Viewed from a distance, the colours blend to create nuanced tones and an illusion of light. Now known as pointillism (although this name was not liked by the artists themselves), this technique simplified form and played with colour in an entirely new way, verging on the edge of abstraction. 

The Neo-Impressionist's dots of colour were carefully and deliberately placed to sit still on their canvases creating an overall sense of harmony and calm. It was this quality of peacefulness in their work that attracted Kröller-Müller. She spoke of these works being 'light and delicate, spiritual in content and style' and of Seurat's work as expressing 'emotion of religious-poetic disposition'.  

That was not how Seurat himself viewed his work. He viewed his approach as being more like a scientific method, but Kröller-Müller’s perceptions do have synergies with the work and religious inspirations of other Neo-Impressionist artists whose work is included here, particularly that of Jan Toorop and Johan Thorn Prikker. Both Toorop and Thorn Prikker also made works in a mystical Symbolist style, while Toorop, around the 1930s, became one of the most reproduced artists of his time, through his prints of Roman Catholic iconography. 

By contrast with the stillness of the Neo-Impressionist’s dots, the dashes used by Van Gogh possess a much greater sense of energy and movement. Each dash shows the direction of the brushstroke with which it was created and the cumulative effect of the dashes, set alongside each other, leads the eye across the image. Many of Van Gogh’s images, as which ‘The Sower’ included here, have a central sun forming a halo effect, with its rays, depicted as dashes, emanating from the flaming yellow orb and infusing the remainder of the image with its divine light and energy. Van Gogh viewed Christ as a ‘glowing light or blazing sun’ and used the dashes in his work to imply the divine presence in the world and its landscapes. 

In the exhibition, the contrast with dots that is provided by dashes is also apparent in a series of three heavily abstracted landscapes by Thorn Prikker, which draw on the approach of Van Gogh to create movement and energy throughout the entire image in contrast to the calm and stillness of landscapes created using dots of colour. Within their mystical Symbolistic images, Thorn Prikker and Toorop created a similar effect using continuous flowing sinuous lines. 

The contrast between the two styles was clearly apparent in the museum that Kröller-Müller opened in The Hague in 1913. There, in the spacious front room, Van Gogh’s paintings hung ‘powerful, dramatic & heavy’, ‘like life itself, like our reality’. In an adjoining room, ‘she created a lighter and more mystical atmosphere’ by hanging the works of Seurat, Signac and Théo van Rysselberghe. She wrote that as you came from one into the other, you would ‘suddenly stand in a completely different world’; being among the Neo-Impressionist works was to be where everything was light and tingling as ‘a French sun rises’. 

Bremmer and Kröller-Müller were early collectors of work by Van Gogh (as, too, was Anna Boch, an artist who also features in this show) regarding him ‘as the ultimate example of an artist who was filled with a sacred respect for everyday reality’. They also viewed Pointillism as ‘a spiritualisation of art’, as ‘applying the colour to the canvas dot by dot’ was done ‘in order to contemplate things more calmly and profoundly’.  

This focus on contemplation informed not only their collecting but also the design of the purpose-built museum that was opened in 1938, for which the artist Henry van de Velde was the architect. Van de Velde’s own Neo-Impressionist art also features in this exhibition, and he summed up the focus that he, Bremmer and Kröller-Müller had on contemplation of images in sympathetic architectural spaces, when he wrote of wanting: 

‘To establish the Dream of realities, the Ineffable soaring above them, to dissect them without pity to see their Soul, to strive for the pursuit of the Intangible and meditate – in silence – to inscribe the mysterious Meaning.’ 

Enabling such contemplation was the aim of these three and this exhibition reveals how and why they followed that aim. In doing so, the exhibition reveals more to us about the connections found and made between art and spirituality early on in the development of modern art. These are connections which have been overlooked in earlier discussions and presentations of Neo-Impressionism but which are being helpful and rightly rediscovered and represented in the present.  

Visit this exhibition to gain that understanding but also to take the opportunity, as Bremmer, Kröller-Müller and Van de Velde desired, to meditate in silence ‘to inscribe the mysterious Meaning’ of the works you will see. 

 

Radical Harmony: Helene Kröller-Müller's Neo-Impressionists, 13 September 2025 - 8 February 2026, National Gallery

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Article
Culture
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Film & TV
Work
7 min read

What my film about the prodigal son really means

Our relentless focus on productivity devalues the things that make us human

Emily is designer and animator at the Theos think tank.

An animated man runs through a jungle.
In Sync with the Sun.
Theos.

Watch now

In his 2021 book 4,000 weeks: Time Management for Mortals, Oliver Burkeman observes that an obsession with productivity doesn’t give us more control over our lives, ‘instead, life accelerates, and everyone grows more impatient. It’s somehow vastly more aggravating to wait two minutes for the microwave than two hours for the oven - or ten seconds for a slow-loading web page versus three days to receive the same information by post.’ 

With technologies like artificial intelligence rapidly accelerating our lives, this constant demand to squeeze more into our time is not only limited to the mundane tasks that we have to do and wish we didn’t. It seeps into what we want to do and indeed must do in order to flourish: creating art, spending time in community, and caring for others. The problem is that these things cannot be measured in productivity metrics because they inherently do not function in that way. How do you measure how ‘productive’ a conversation is? Or a work of art? Artists such as Vincent Van Gogh or Emily Dickinson didn’t see their influence in their own lifetime. 

The more we measure our lives in productivity metrics, the more we devalue the things that make us human, ultimately making our lives and the world around us increasingly artificial. This is the basis of my recent film, In Sync with the Sun, which is a short animation about the rhythms of activity and rest that are written into our world, and what happens when an obsession with productivity takes over.  

I wrote the initial script for the film after a period of burnout. I was fully in the “make the most of every second” mindset, which left me feeling exhausted and confused about where my value resides. In response, I began researching the sleep-cycles of various animals and I was liberated by surprising details such as the fact that lions, which we see as mighty and majestic animals, sleep for around 21 hours a day. Even creatures like jellyfish, which don’t even have brains as far as we know, still have cycles of rest. Every living thing thrives in these rhythms of activity and rest, even down to plants and minuscule organisms. Our whole world is built on this pattern, in sync with the sun. Yet for us humans, our rhythms have been broken by technology, leaving us confused about our limitations and what we should do with our short lives.  

The film begins in nature, deep in the jungle where some leopards are sleeping. But the tranquility is abruptly interrupted by the voice-over declaring, “the war against sleep began when artificial broke into the night.” Brilliant white light breaks up the deep blues and purples on screen, until the screen is filled with blinding white. I wanted it to feel like that moment you peer at your phone in the middle of the night - the pain of your pupils trying to adjust. If you think about it, for 99.9 per cent of human history, our eyes would have never had to do that - until now.  

Artificial light wasn’t powerful enough to change that. Instead, it’s given us an unquenchable guilt about how we use our time. 

With his invention of the light bulb, Thomas Edison was determined to banish the night, and the limitations it enforced on us. Edison was known for being fiercely obsessed with productivity and, as a result, was an anti-sleep warrior who believed,

“There is really no reason why men should go to bed at all.”

As someone living a century on, I find it baffling to imagine that humans should eradicate sleep entirely. Perhaps because just 100 years later we are seeing the results that sleep-loss and over-working can have on our physical health and wellbeing. Maybe we cannot supersede nature after all, since we are an embedded part of it. It seems that “Sabbath" rest is written into our world and into our humanity. Artificial light wasn’t powerful enough to change that. Instead, it’s given us an unquenchable guilt about how we use our time. Now we decide when the day ends, so whoever can rest the least wins. 

The battle is still raging; incandescent bulbs only set aflame that root desire to be increasingly productive. The hamster wheel is spinning uncontrollably, and we must keep up. So, what do we do? The attempt to remove the limitations outside of us has revealed that they are in fact inside of us too. Therefore, the only way to keep up is to remove the human from the hamster wheel altogether. The failure of artificial light leads to the birth of artificial minds.  

 As a creative, this is what frustrates me most about artificial intelligence; that it is mostly being driven by this quest to bring everything under the reign of productivity. It goes without saying that this is greatly needed in some areas of society. Just like artificial light, it can and will do a lot of good in the world. However, when the obsession with productivity is prioritised over human flourishing, that’s when we know there is a big problem with how we view our lives.  

Thinking back to the examples of Van Gogh and Emily Dickinson; what is lost when we don’t allow space for artists, carers, mothers, or any skilled role that requires an element of patience? For me personally, I can’t force creative inspiration, instead it comes at me, often at times when I’m not looking for it. Similarly, sometimes that inspiration leads directly to an instant idea, but most often it’s a vague idea I jot down to which later life experiences and opportunities then build onto, forming it into something bigger and more in-depth. This could be compared to a role or situation that requires relationship building. Sometimes there are moments of instant bonding and “productive” progress in relationships, but it’s often more complex where external experiences or changes, which are outside of our control, may unexpectedly deepen understanding between people after long periods of frustration. 

In my animation, I used the metaphor of a butterfly to illustrate this sentiment. After the character realises he is not made for a life of relentless productivity, he steps out of the black and white skyscraper into the lush wilderness. A butterfly lands on his productivity badge and the voice over says, “You’re not a machine.” I imagine the Creator saying this to the loved creation. Creatures like butterflies seem completely unproductive to our human standards. They take weeks to form in the chrysalis and exist in the world for less time than that. Yet they are a source of wonder and beauty for anyone who has the privilege of seeing one up close. A reminder that nature is not in a rush. Where AI is concerned, however, speed and profit are the focus of desire. But looking at the world around us - that we are a part of - it’s clear that not everything can or should be valued by these limiting metrics alone. 

The overarching narrative of In Sync with the Sun is loosely inspired by the biblical story of the prodigal son. The main character has travelled far away from his home in pursuit of success, and he eventually realises that this master does not love him. At the end he comes home again, finding connection in community and in the good rhythm of productivity and rest that he came from. I wanted the film to address the issues that an unhealthy obsession with productivity can cause, and instead evoke a desire to accept and live more in sync with the boundaries and rhythms that are embedded in the natural world we are a part of.  

The film ends with the line, “The only thing that can stay awake is not awake at all.” In the midst of the changing world of AI, humans might be tempted to measure our productivity levels in comparison to these machines. However, technologies always raise the productivity bar higher and higher, and one day we need to accept that we simply aren’t going to be able to reach it. We don’t sit apart from nature like technology does, so let’s stop resenting that, and instead celebrate it. To quote Oliver Burkeman again,  

“the more you confront the facts of finitude instead - and work with them, rather than against them - the more productive, meaningful and joyful life becomes.” 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

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