Exploring Wistfulness: The Weight of Longing and the Lightness of Dreams

The completion of my poem Whispers of the Waning Light left an impression lingering in my thoughts, a quiet meditation on the nature of longing, time, and the elusive quality of memory. In reflecting on that poem, I found myself drawn to the word wistful—a word that seems to stretch between the weight of longing and the lightness of a dream. The following brief essay is an exploration of that thought.


Støvkornenes dans i solstrålerne (Dust Motes Dancing in the Sunbeams, 1900)
By Vilhelm Hammershøi (1864-1916)
Oil on canvas, 70 cm x 59 cm.
Ordrupgaard Musuem. Photograph Public Domain.

An audio recitation of the essay by the author.

The Weight of Longing and the Lightness of Dreams

Wistful is a wonderful word in our lexicon. It has slender shoulders but a muscular frame, and with each passing year, it grows, paradoxically enough, in vigor—able to inspire more ably imagination, poetry, memory, and vivid recall. The language with which we write, think, and contemplate is most remarkable indeed.

There is a paradox at the heart of wistfulness. It is a longing imbued with both the weight of the past and the lightness of the dream. Unlike simple nostalgia, which binds one to memory with a chain of sentiment, wistfulness carries a certain buoyancy, a gentle drift between what was and what might have been. It is not an emotion of mere loss, but rather one of continued yearning—an ache that does not wound but instead stirs, provokes, and enlivens.

Across centuries, wistful has carried shades of longing, attention, and awareness—never merely a passive sigh but a reaching toward what shimmers just beyond our grasp.

It is the mind’s way of grappling with the ethereal, of shaping dreams from recollections, of crafting possibilities from the echoes of what has already passed.

This duality—the weight of longing and the lightness of dream—has long been explored in poetry and literature. Keats’ Ode to a Nightingale shimmers with this very tension, the desire to dissolve into beauty while being tethered to the mortal world. Proust’s In Search of Lost Time captures it in the way a madeleine dipped in tea can summon an entire universe of memory. Even T.S. Eliot, in The Love Song of J. Alfred Prufrock, wrestles with the wistfulness of unlived potential, of questions left unanswered and paths left untaken.

Yet wistfulness is not purely literary; it is deeply personal, shaping our thoughts in quiet moments of reflection. It is the fleeting recognition of something beautiful that has passed, or the sudden awareness of an almost-forgotten dream. It is the feeling of standing at the edge of a vast, metaphorical ocean, where the horizon shimmers with the unknown, both beckoning and receding at the same time.

Perhaps this is why wistfulness endures, growing not weaker but stronger with time. It is an emotion that deepens as we collect more moments of beauty and loss, as we come to understand that our longings are not burdens but invitations—to reflect, to remember, and to dream anew.

Exploring ‘The Insemination of Venus’ by Laura Schmidt

The Insemination of Venus by Laura Schmidt
The Insemination of Venus, Laura Schmidt (2024). Mixed media (tooled leather, acrylic with hand-printed paper, torch-painted copper, soft pastel, polymer clay). The work incorporates kinetic elements, such as freely hanging copper leaves, and draws upon classical and mythological influences, including Botticelli’s Birth of Venus

If you find yourself without task or chore, bored beyond belief, and inclined to read a pedantic, hubristic, and discursive review interpreting a truly stunning work of art, I invite you to explore my essay (accessible at link below) on The Insemination of Venus by Laura Schmidt. To say that I find Schmidt’s work exciting and inspiring would be an understatement.

Schmidt, whom I have known for almost four decades, has recently turned in earnest to artistic endeavors following the conclusion of her legal career. Her latest work, The Insemination of Venus, is a masterful synthesis of classical themes and contemporary materials, drawing inspiration from Botticelli’s Birth of Venus and which I interpret as a re-imagining of the ancient motif of the Tree of Life and as an active force of creative transformation (see also my poem below).


Abstract for Essay: The Insemination of Venus as a Modern Tree of Life

The essay explores the profound intersection of classical mythology, artistic innovation, and the enduring motif of the Tree of Life in Laura Schmidt’s multimedia work. Inspired in part by Botticelli’s Birth of Venus, Schmidt’s piece transforms the classical image of Venus from a passive subject of divine creation into an active force of generative imagination. Through an interpretative lens, this essay examines how The Insemination of Venus re-imagines the ancient Tree of Life—not merely as a conduit of divine will, but as a dynamic site of transformation shaped by human creativity. Drawing on traditions from Mesopotamian sacred trees to Platonic cosmology and Norse mythology, my interpretive analysis situates Schmidt’s work within a continuum of cultural expressions that depict trees as cosmic axes, vessels of metamorphosis, and symbols of the evolving relationship between nature, divinity, and artistic agency. Engaging with both the technical execution and symbolic complexity of Schmidt’s composition, this essay illuminates how art can simultaneously honor and redefine ancient archetypes, presenting the Tree of Life as a living, evolving force in the realm of artistic creation.

And here is the poem I was inspired to write after contemplating Schmidt’s The Insemination of Venus:

Once we trembled beneath sacred boughs,

Watching gods inscribe their will on leaves,

While divine winds shook celestial branches

And fate dripped like dew from heaven’s eaves.

Now the tree grows from our own imagining,

Its copper leaves dance to earthly air,

Venus transforms not by divine decree

But through the power we ourselves dare.

Where once we sought the gods’ creation,

Now we are the force that makes stars bloom.

The moth bears witness with human eyes:

We are become the cosmic loom.

No longer supplicants beneath holy trees,

We are the garden, we are the grove.

Where once we quaked beneath the heavens,

We are become the force that moves the heavens.

Finding Humility Through Montaigne’s Wheat Allegory

Photo by Pixabay on Pexels.com

One of the most striking images from Montaigne’s Essays, which has lodged itself firmly in my mind, comes from his Apology for Raymond Sebond. Specifically, within one paragraph, he uses wheat as an extended metaphor or an allegory wherein he suggests that the more wisdom or knowledge one acquires, the more humble one becomes. He writes:

To really learned men has happened what happens to ears of wheat: they rise high and lofty, heads erect and proud, as long as they are empty; but when they are full and swollen with grain in their ripeness, they begin to grow humble and lower their horns. (Montaigne, 1963, p. 227)

The image captures what I have found to be my experience insofar as that, with each passing year, as my hair has silvered and my eyes dimmed, I have found that wisdom requires casting the certitude, rigidity, and knowledge of youth aside for the humility of lived experience.  

Additionally, I find the lesson to be an extraordinary corollary to my personal motto, about which I have previously written, Humilitatem Initium Sapientiae (humility is the beginning of wisdom).

Thus, having reflected if not obsessed upon Montaigne’s insight for well over a fortnight, I finally shaped my thoughts about it into a poem, the results of which are below.


The Ripened Ear
(Inspired by Montaigne)

Beneath the sun’s unyielding gaze, it grows,
The tender stalk, upright and full of pride,
Its hollow strength unbent by winds that blow,
Yet void of fruit, it stands unsatisfied.

But time, the patient sower, bids it yield,
To weight of grain within its swelling breast,
It bows its head, as on the golden field,
The burdened ear finds wisdom’s humble crest.

So too the soul, in ignorance, stands tall,
Unbowed by truths it dares not yet to see,
Until the harvest’s gentle weight does call,
And bends the heart to find humility.

For wisdom ripens where humility’s sown,
And humbleness, by wisdom, is full-grown.


Montaigne, M. de. (1963). Essays and selected writings: A bilingual edition (D. M. Frame, Trans. & Ed.). St. Martin’s Press.

Exploring Life’s Seasons: A Folk-Country Ballad Inspiration

This past week found me felled by a viral affliction. Partaking neither in food nor drink, and scarcely participating in sensible cognition, I was confined to bed for more days than I care to recall. Yet, as the affliction ebbed and fragments of normalcy returned, I turned instinctively to the rejuvenating essays of Montaigne and Ralph Waldo Emerson—sources of intellectual nourishment I revisit whenever my spirit requires renewal.

Immersed in their timeless prose, I found myself drifting into a peculiar, lyrical state of mind. Suspended between the lingering exhaustion of illness and the clarity that accompanies recovery, I began reflecting on the seasons of life as illuminated by these great essayists. One restless night, as I contemplated the transformations we undergo from youth to old age, a thought emerged: our lives might be divided into three distinct seasons. The first is the boundless optimism of youth, the second the tempered cynicism of middle age, and the third, a kind of amiable reconciliation in later years.

Initially, I intended to encapsulate each season in a simple couplet, but inspiration soon carried me beyond that modest aim. Each season grew into a stanza, and those stanzas evolved into lyrics for a song. To the surprise of anyone familiar with my usual preferences, I envisioned the piece as a folk-country ballad—an entirely unexpected departure. Adding a touch of mischief, I deliberately included a non-grammatical line to irk a particular friend who finds such lapses intolerable to his Germanic sensibilities. With lyrics in hand, I collaborated with Udio.com to set the lyrics I had written to music. The result is a short composition titled Three Seasons We Live.

This song traces the journey of life through its phases: from the bright-eyed optimism of youth, through the shadows of midlife cynicism, and ultimately into the serenity of autumnal reflection. Its brevity is telling of my still-recovering stamina; I am reserving my energy for Vitruvian Man Unbound, a work that remains in need of substantial emendation, refining, revising, reorganizing—and likely, the painful excision of several dozen eight-line stanzas. I simply got carried away with the iambic pentameter once I got started.

In the meantime, as Monty Python would say, “And now for something completely different.” I invite you to listen to this heartfelt piece, an unexpected blend of introspection and melody, crafted during a week marked by convalescence and quiet inspiration.

Exploring Paul Klee’s Rosengarten and Emerson’s Philosophy

Paul Klee, Rose Garden (1920, 44, oil and pen on paper on cardboard, 49 cm x 42.5 cm), Städtische Galerie im Lenbachhaus and Kunstbau Munich, on permanent loan from the Gabriele Münter and Johannes Eichner Foundation, Munich, CC BY-NC-SA.

Periodically, I revisit the essays of Ralph Waldo Emerson. His writing style is sometimes jarring but just as often sublime (Henry James, in Partial Portraits (1888), observed that Emerson “never really mastered the art of composition” (p. 20) while also acknowledging that “he had frequently an exquisite eloquence” (p. 32)). The visit is always profitable.

While rereading Emerson’s perhaps most famous essay, Self-Reliance (1847), I found that after much of my recent reading focusing so heavily on things temporal, especially in the past month (e.g., Carlo Rovelli’s masterful works The Order of Time, Seven Brief Lessons on Physics, and Reality is Not What it Seems and Tom Siegfried’s lyrical The Number of the Heavens: A History of the Multiverse and the Quest to Understand the Cosmos), the following passage resonated in a manner it had not on previous readings of the essay:

“Man is timid and apologetic; he is no longer upright; he dares not say ‘I think,’ ‘I am,’ but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf-bud has burst, its whole life acts; in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied, and it satisfies nature, in all moments alike. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.”

Such an extraordinary observation and lesson—that there is no lamentation of the past, or anticipation of the future, only presence for the rose.

Lamentation, or regret more precisely, I have long regarded as the most useless of human endeavors, if it is more than rectification of error, amends to others, and lessons learned. Anticipation, or anxiety about the future, is also too often misplaced and misdirected energy. Yes, we can and should make plans, but when the energy and effort extend beyond the necessary such that the future becomes a thief of reason, serenity, and equanimity, we are perilously close to toppling over.

The image of the rose in the above essay also brought to mind, fortuitously or not, a wonderful piece of art, Rosengarten (1920) by Paul Klee, ensconced in Lenbachhaus, an art museum in Munich.

After reading Helmut Friedel and Annegret Hoberg’s words about Klee from Der Blaue Reiter im Lenbachhaus München (2007) at the Lenbachhaus website, I readily envision Rosengarten as exemplifying the same harmonious integration of presence and timelessness that Emerson attributes to the rose. Created in 1920, the painting merges organic and constructed forms into a rhythmic whole. Klee’s garden unfolds as a grid of irregular, red-tinged rectangles, delicately framed by black lines, with roses—symbols of growth and vitality—scattered like musical notes across the composition. These roses, like Emerson’s, embody the eternal present; their rounded, spiral blooms suggest continuous life and creation. For Klee, as for Emerson, nature’s rhythms transcend human constructs of time.

Interestingly, Klee drew inspiration from music, speaking of “cultural rhythms” in his Bauhaus writings and comparing his visual compositions to musical structures. In Rosengarten, he achieves a polyphony of visual forms, where the temporal becomes spatial, and each element contributes equally to the whole. Just as Emerson’s rose is “perfect in every moment of its existence,” Klee’s garden suggests an infinite unfolding—a melody extending endlessly beyond the canvas.

Both Emerson and Klee challenge us to inhabit the present, to find harmony in life’s rhythms, and to appreciate the completeness inherent in each moment. The rose, whether in prose or paint, invites us to rise above time.