Knowing, so

We have come to know so much of how things happen to be, and what things make-up reality, in their numbers, substance, essence, and story. Yet, in knowing, we are away from actuality, of our self and of the world we experience. We ponder our part with words, even pace our path in our sense of being in the world. But they are within “our” reality, of our conscious, self and what we experience.

As self or identity, lost in our reality from our whole, “we” are deprived of being immanent of Reality, as a part of our whole. We determine what we experience. Our reality tends to be a linear reductive identification, in what we think we are and do in the world, we can think “we’re in”. There is no approach to, or appreciation and actualisation of our being a part of our whole, and so of Reality.

Knowing and know-how, of science and technology has complicated our lives, extended and augmented the self, created more problems and strains within our realities and in reality (environment), and there seems to be no end, no “that will do, Pig” (as the New Zealand farmer would call “Babe”, to take him home to where it’s all at, after a great success to not let stardom get to your head) – we seem to be hurtling unstoppable, like lemmings towards a precipice, like a particle making its own field, as we plot our selves level within our frame (of reference) but through our exponential curve.

We progress on and on, but also regress so, on and on, as we act and consider why, how or what, to be or to do. We may form a circle to contain our all, what we experience or know, accept our self-referencing circularity. And we may quest for what is outside that circle, its core, edges, or perhaps essence. Physics’ boundaries demonstrate some of these : what is outside beyond the universe, what was before the Big bang, where are quantum particles controlled from and how, what is the nature of space-time.

Of course, the medium determines our expression, whether it be the scientific institution, the app on the phone, or the work place. We may be opinionated, if not optimistic, in our post-modern familiarity with our involvement. It is just as if AI has stepped through the inter-phase into the world, and like two membranes passing through each other, AI and the inter-phase (appliance, computer, robot) intersects right through our self and identity between them. We are extended into and enmeshed by the technological medium, to places we’d not get to without the medium, as it filters or smears “us”, as self or identity into and through it, directly to the AI, in our reality,

Learning and self generating (observers can’t see what they, the computer things, are doing to generate their programmes) capabilities of computers cause reflexive emergence from between parts, of a whole new individual original initiative, of not just growing but running itself with generative direction or bigger circles.

I think it is time for us, to activate the whole computer, ours, to bounce as a part within the “system” of our whole, for the reflexive emergence of more than their parts, the activation of other parts and our whole. Boundaries need to be re-established with an mereological (study of parts and wholes) orientation for Reality, our whole being and our part in the human condition.

We are engaged, entangled in our self and identity, with our sense of others and the world. We must understand our reality as part of our whole, and our associations as parts, of who allows for our reality and is next to other wholes in Reality.

Link to related blogs “Be a part” https://realityhc.wordpress.com/2017/09/26/be-a-part-2/

 

Being a part

Being a typical part-ical, yet particular, particle :
we bounce reflexivital off each other, of a common whole.

Quantom phenomenom is being a particle :
When you notice it, “Woops!?”
Reality is another matter :
You in it, are, of it. A part
of a whole, including the noticing, you, in, are, of, and, and it.

The whole is gone, down the hole,
up the hole, side ways through or into the hole …. out? (also back, black, and singularity holes)
Where !!!! am I? A part to all this?
Must be, but separate! (with other parts and the rest)
Being the part, within a whole.

Holes connect dichotomies – me and you, inside out, conscious matter
and open their ends,
to infinity as witnessed (by which aware)
and to infinitely conscious of;
more than dichotomies then with, by witness aware of, and the conscious conscious of.

What is it? What was that?
Aware of, by witness, What it is.
Conscious of, a part.
Time, distance, parts, more, the rest, a whole, an entirety.
Reality is everything, including beyond inclusion (out) and nothing.

Words 1

Words render our world into
representational walls,
we wander around and wonder at,
within our reality.”

Beyond words, try “Experience your self”.

Impossible? Images of a dog running around after its tail, or a snake trying to swallow its own tail, may come to mind.

It is as if we are a part, of an apparatus for having an experience. Like a camera that cannot turn back on itself …..

 

the human condition 0022 23May17 – conscious experience and self witnessed in projected space

 

realityhc

the human condition and reality
– conscious experience and self witnessed, in projected space

Is it about being?
Or is it state of being?

Is it about doing or what we do?
Saying and what is said.

We read,
gawk and talk.

Cognitive conscious experience and self,
our knowing of the world we see
and our seeing when we understand.

With sense of body and the world,
our reality of conscious experience and self is witnessed,
a float within incomplete boundaries and spaces
that open and extend different ways,
in different directions.

Within projection is disassociation that differentiate, displace and locate, into the
the various aspects that make-up or construct our reality.

It is something like the multiplying of cells, as one cell doubles and divides into two cells. Within an organism, cells specialise or differentiate, as particular parts to its whole, and in relation to other parts locate (orientation in space) and in relation with its whole (orientation with whole being).

Our whole includes us, as self or identity, as a part of his or her projected part – we are a part of a projected part of who also has solid body and organ parts, and who is more than the sum of those projected and solid parts.

We are a projected part in a projected reality. It includes as its parts, our inside and outside worlds, our sense of being in them, and the empty spaces that extend between and beyond the disassociated and displaced projected parts.

A whole being of reality
“projects” our reality,
of conscious experience and self
witnessed.

Through the CNS we are displaced,
from whole body and being who is also whole self,

into projection
our placement in space.

Turned inside out, as if it were
from whole body through solid organ,
functioning brain and spine,
to projection
into space projected
disassociated and bundled, twists and loops.

Figure &8
float our bundle through,
corner our realms through levels to depths,
underside, other-side, beyond.

The core is the reference for our upright float
vertical axis to horizons’ float.

The core is the reference for the whole being
and the brain and spine,
CNS’ level and vertical float
an orientation to our projected float.

With sense of axis,
up-righted square with spread
held in Rubix-ed lattice matrix,
captured in space
of lost and bubbled bloat
occupying space.

We present to our whole in referring to his or her core.

Let the hum of nervous activity reach us,
of structure, form, and substance,
the brain’s dome split Left Right,
underside level with horizon,
and vertical spine to nerve roots and tip,
of their float in whole body
as integral organ and part.
(CNS Central Nervous System formerly includes the brain, spine and nerve roots.)

Let us, projected part, be touched
and in our being as projection,
by some thing of our whole maker,
our making and
for being a part.

We are a geometric piece, in our actuality as projection, to an architectural structure, levelled with spread and layered, that is engineered for our piece as part to integrate with its whole, a process of becoming a part.

hc.r Aut3 new moon

tt 23May17
updated 31May17

“I” and “am”, labels.

The “I” extends out from mind’s identity, loops under the dome of the “arch of language” (circularity) over mind’s spread, and strikes down straight between body sense from spine and inside of soul’s reach. “am” fits either side of the arch onto right shoulder, pinching the “story tell’n fella” (Arch of language;  Cornered across, “I am”.

We are branded with bare letters, the text symbols of our language. As with the “Bass clef”, and “labeling” in general, this association in our actuality is fundamental (makes it), direct (what it is) and knowing (recognisable), for actuality being our truth as projection.

Labelling

Various parts to our reality may be determined in space, occupying a certain place and distribution in their actuality as projection, and depicted. They are also recognised for what they are and “labelled” or named.

cornered across and lined-up in vision

Bass clef

Knobbly join

Depictions and labelling include our immediate aspects; the conscious, mind’s identity and the worlds outside and within (“Knobbly join”), of vision (“Cornered and lined-up in vision”) and of sound (“Bass clef”).

Ascending assertion

Philosophical concepts of infinitism, circularity and foundationalism (Munchausen’s trilemma), are placed where they exist or occur in their actuality on our “Arch of language”; as are the psychological terms of repression, suppression, denial and resistance placed where they are, displaced from the “cornered settings” of our “Ascending assertion”.

Symbols (hieroglyphics), characters and letters self-reference onto us, and where they are and originate from (“I am not and eye of Horis”). The commonality of these symbols suggest something fundamental of humanity.

We can ponder at this, but also consider our actuality.

The labels do not intend directly to encourage thought or discussion about the aspects of our reality. They come from a direct or innate recognition of our make-up, as they are or exist. The aspects of our reality are more fundamental as projection than, what we may determine and grasp as sense and notion. The innate recognition or knowing of our actuality comes before language and our usual cognitive knowing. Labelling should not necessarily take us away from our actuality. In and as actuality we may refer to our whole to be in relation with our whole self.

The depictions indicate “where” and their labelling point at “what” the various aspects of our projected reality are, in space amongst other parts, and in relation with the whole self. They mean to draw us to actuality and signpost our relation with our whole.

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.

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

Being 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.

WHAT I DO
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.

HOW
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

WHY
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.