Our cognitive part

Our cognitive part
– Xmas and Sum1 full moon

Our cognition is buthc on shoji 3
a floating moment
of a passage that was,
as we speak
of it,
our experience.

Our reality is but
a cognitive part,
while we keep to what we experience
and what it’s about.

And while we can know
of our whole self
is of reality;

we are separated for being a projected part,
created by our whole being and projected through the CNS (Central Nervous System);
isolated from our whole in our identification within our reality,
in our self and with what we experience;
and referenced by our contexts,
in avoidance of our actuality as a projected part of our whole.

We are stuck in our reality, before a self-referencing conundrum.

In our identity, with what we experience,
in our knowing notion and sense,
we can learn to be a part and regard our whole,
our whole self of reality.
He or she encompasses our all;
all that we are and al that we experience
of the world and others.

He or she creates and projects our all;
and is more than the sum of all hes/her parts.
Nothing is denied of our reality,
in fact we refer to by whom our reality is allowed,
our creator, our whole self
of whom we’re a projected part.

It is a new relation,
as a part and with our whole,
so take it slow.

Know that our whole being will always be there but also know
that he or she is there now and has been for all of our time.

Shoji screens and tatami mats 180cm x 90cmhc on shoji 3

Summer crossing, 1st moon

Summer crossing, 1st moon

We enter summer crossing with this moon.

Risen into our head long drive, identified with what we can think we sense.

The global calendar is a northern hemisphere’s calendar. The end of the year is in the middle of our southern hemisphere summer.

Keep sight of the season’s crop. Though the year is finished, a crop has been sewn, grown and seasoned to a firm rooting ready to thrive through summer, and crop next ripening Autumn. See your self through to the other side of the “Summer crossing”.

Summer is the 6ths, 7ths and 8th months to profit by, and the Northern calendar counts us through the heat and toil. Instead we in the southern hemisphere, have 12 December to finish and pack up (a mad rush to stop, in the rise of summer), 1 January to reinvent you self and the new year (at the height of summer), and 2 February to get marching (in the swelter) – and trample over our season’s crop.


Like when crossing a desert, we must keep sight of the end. Otherwise you won’t get there and you’ll loose your self, or a part of your self. It’s easy to stop with the end of the year, and linger at an oasis with your delirious summer thoughts, as well as rush to stumble in the delirious heat.

Cast in fire, get through the summer, this is it, the manifestant!

Consider your existence, your actuality occupying space, of your self and what you experience. Different parts to your reality include you and occur in different places, bound and bagged from each other part in certain proportions or shapes.

Consider being a part. Become projected actuality, and refer to your whole.

Whole body missing

The human condition is a part of a whole being, who is alive in reality.

We, as an identity or self, together with the world we may experience, are created by our whole self, who “projects” our reality through his or her brain-spine (Central Nervous System); we exist in our projected reality as a part, created by our whole. This is introduced so that we may recognise our part and consider being in relation with our whole self and whole being. It is necessary I feel, to do so because the whole self is normally missing from our usual cognitive or knowing consciousness, world views and understanding.

And the whole self is “missing” because :-
1) We are displaced in our reality from our whole in being projected from him or her.
2) We also identify in our self with what we experience, away from and in exclusion of our whole and our being a part.
3) And there’s the difficulty of referring to our self. We are a part of the aparatus for having an experience and knowing what we experience, and cannot turn that apparatus around to experience our actual self. We can only be knowing of our notion and sense of our self or of parts of our whole self.

Can we be in relation with our whole?

What is fundamental of our reality is projection. It includes all that may be considered fundamental of our reality before projection, including the self, the conscious and witness, experience-itself and what we may experience of the worlds outside and within, just as Eienstein’s time-space continum combines what were fundamentals before it of time and space, but also gravity as the warping of its grid. However, while what is fundamental of our reality is projection, it also  refers directly, beyond our reality, to the whole self in reality of whom our  reality is a projected part.

In our fundamental existence as projected actuality occupying space, we can refer to our whole self who is of reality, to be in relation with him or her in reality. Be received by who for us is there all of our time, for us to become more of a part, develop in our state, condition and relation with our whole, and settle in our place as an integrating part. And our whole self is more complete with integrating parts.



What is real ? – introducing the “phenomenal aspects of reality”.

Reality is more than the sum of the fundamentals, qualities, theories and models we can derive, determine and deduce of reality from the phenomenal world we experience.

The phenomenal world is created and projected by the whole self through the brain-spine or CNS (Central Nervous System) from the “phenomenal aspects of reality” that presents to the sensory organs of the whole body, who is in reality. The phenomenal world is regarded as what presents to our senses, but we as an identity do not have eyes or other sense organs. The world we may experience and try to understand also defines our phenomenal world in which case it may include our inner and not just our outer world.

It is the whole self who has the sense organs in reality and the brain-spine (CNS) that receives information from them, of the “phenomenal aspects of reality” that present to those sense organs or that they are sensitive to and register, and processes that information to create what we may experience. We may think we see and perceive, and indeed act. However, it is the whole body who does all that we think we do, and allows us to be and think that we exist and do things. The only thing that we can say we definitely do, is “have an experience”.

Statement about my art

DSC05115Being Japanese I relate naturally to the Far Eastern traditions of ink wash painting and its calligraphy brushes, sumi ink and “rice” papers. Lively brush strokes are seen everywhere in Japan; on clothing, in advertising, print including manga, and packaging, modern expression is rooted in traditional forms. I was introduced to Nanga, a form of ink painting with restrained use of colour strongly influenced by Zen. I like the art and symbols of religion, and the spontaneous delivery in Japanese and Chinese brush painting.

I am not conscious of having made any choice or decision to use the brush and ink. The depictions are, to me, inherent. What is of sublime or contemplative sense, is captured in form and state with the traditional medium but also way of execution. I feel what I depict is universal, but it remains for now esoteric.

I depict the human condition and its components, occupying space in their fundamental existence as parts of their whole. Though what I indicate is normally unseen, it is depictional of our reality. I investigate and explore our being a part of a whole being, who is in and of reality. It is an approach that developed throughout my past occupation as a doctor, and which complemented my medical practice.

I consider my part, on that day, time, moon and place. I gain a direct sense of the various aspects to our individual reality occupying various shapes, which inter-relate and have a relation with our whole. My brush strokes commit ink to this with immediacy.

I use sumi ink with brushes from Japan and China, on various “rice” papers, including “Xuan”, “Washi” and “bark” or “Mulberry” paper of varying sizes. Some of the pieces are wet mounted or bonded onto another sheet of paper, while other works are presented to preserve the individual “wrinkling effect” of paper shrinkage from the drying of ink and water – it can accentuate the forms depicted as determined by the very nature of the medium and the occasion of the delivery.

I also use watercolour papers and, on occasion, canvas. Much of my work originate from the notes and notebooks I keep with fond use of the nibbed pen, biro, pencils, and sometimes charcoal. More recent forays in the digital medium opened me to colour and the use of layers that have brought a dynamic 3-dimensionality to my approach and the forms I depict. I enjoy the feedback I feel between my actuality and my depicting of it; a self-referencing I find with large as well as small paintings.I also use watercolour papers and, on occasion, canvas. Much of my work originate

We, as an identity or self, are a part of a whole being. We are lost in our human condition however, separated and displaced from our whole. Together with and in our reality, we are “projected” by our whole being through his or her brain-spine or CNS (Central Nervous System). Further more, we identify in our self and with what we experience, away from and in exclusion of our whole and so our being a part. There’s the difficulty of approaching our actual self; we are a part of an aparatus for having an experience that cannot be turned to experience our actual self, but can only experience, in our ususal cognitive or knowing way of experiencing, our sense and notion of self. I call it the “self-referencing conundrum”. We keep our selves occupied and busy in “what makes sense” of our reality and with what we can determine “what’s what”, and conclude “I’m it” and “that’s the world out there”.

As a part, we need our whole. To be a part however, is foreign to us as a self or an identity, in our usual cognitive state. I feel our whole self is missing when, in our actuality, we may be in relation with our whole. My hope is that this relation is widely realised, and that my depicting our truth as projection and a projected part of our whole help realise it. 

An explanation of my art

The hc (human condition) is a part of a whole being or our whole self, created by him or her and projected through his or her brain-spine (Central Nervous System or CNS).

diagram from descartes


Vision is commonly understood to be a product of the brain, created from the nervous impulses it receives from the eyes. However, it is harder to accept “our self” as produced by the brain or anything else (The “hard question of consciousness” Chalmers, 1996). I think it’s worth reminding that there is no brain without a whole being, our whole self or the whole body. It is our whole who creates our reality, including our self, and projects it through his or her nervous system.

The different aspects of our reality are placed in different places, as projected by our whole. The wot (world out there) to the front; our self having an experience back from there; there is a vacuous void behind that may be regarded as the witness; and the deeper aspects to our being below. You may notice, as the identity or self having an experience, that the realms to the left and right of us are different.

In their actuality as projection the different parts of our reality placed in different places, have boundaries or surfaces that separate them and which define their certain distribution or shapes.

This is what comes of an “orientation in space”. It is the capturing of our actuality of our existence in space as projection, projected by our whole through his or her brain-spine.

And this is what I depict, the actuality of the various aspects of our reality as they are projected and placed by our whole. It is not usually seen or even known about but may be sensed. Our actuality is the basis of our becoming a part in relation with our whole.

Having determined the aspects of our reality in terms of where they are and how they are shaped in their actuality, they may be labelled. This is beyond our usual ways of knowing what we experience, of determining what they are that depend on context, describing of their qualities, and of forming our sense (models; science) and ideas (theories; philosophy) of them. Rather this labelling is a direct or innate recognition that does not necessarily take us away from actuality.