“Our” phenomenal worlds, inside and out

The phenomenal world is the world we may experience and try to understand. It is loosely referred to as “the world” and is usually synonymous with the objective world. It is said to be what presents to our senses. The whole body has the eyes and other sense organs, however; we as an identity do not.

While we may think we sense things, all we actually ever do as an identity, is experience, have an experience or be the experience-er. Part of that experience is what allows us to think we sense and do things, while the whole self is the one who actually does and is. We as self, together with the phenomenal world, including our here and now, are projected (see below and else where for projection) parts of our whole self.

Since the wot and the wit (worlds out there and in there) are both there for us to experience, I suggest they are both phenomena, created by the whole self and projected or placed in space through the brain-spine (Central Nervous System), of information gathered via internal sense organs and those to the outside, other information, and their processing.

With outside and inside realms, and our cognitive or mind identity in between them, our reality is “constructed” or made-up of incomplete parts that must belong to a more comprehensive whole, who is our whole being in reality.

Reality must be more than the sum of all that we may “think we sense” of reality and the fundamentals, qualities, theories and models we can determine, deduce, derive and imagine of reality, from the phenomenal world we experience. Our phenomenal worlds are themselves based on the information that presents to the whole body’s sense organs of, what I term, the “phenomenal aspects of reality”, that the sense organs are sensitive to and register. Even if machines are used to sense things and amass information we physically cannot, such data is of aspects of reality we design machines to sense, from which we may strengthen and correct our understanding certainly, but we are still only closer to reality and only in our minds. There’s more to our reality – our further and deeper parts, and disassociated parts – and there’s our whole. He or she is beyond our reality of conscious experience and phenomena or what we may experience, yet includes our all as a part.

In fact our whole being is of reality, is touched by the rest of reality and is in reality. As a part, we may be in relation with the whole living being of reality we belong to.

knobbly join

for the exhibition “Cognitive part”

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.

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.

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. 

Do we actually exist ?

Have you thought about whether you actually exist ?

In general terms, we need to distinguish the whole body and “reality” from “our reality”, the identity or self having experiences and what it experiences. What has been termed the phenomenal world, that which appears to the senses, is what we as an identity think we see and sense. It is created and placed by the whole body through his or her nervous system – the whole body has the eyes and other sense organs to sense. We as identity and what we may think are also projected parts of a whole being to whom we belong as his or her product. In this sense I use the word projection viz our reality, including our self, is projected by a whole being in reality. We exist in projection.

The whole body exists in and of reality that is apparently of space, time, matter in and of gravity, next to other whole beings etc, and the whole body projects from reality our consciousness, self, mind, our sense and what we sense, our knowing and what we know, our feeling and what we feel, our being and our experience of others’ being and all else that we may be and all that we may experience.  Our projected reality includes our sense of the here and now; our here and now is a projected part of the whole body present in the present.

It is the only sensible way of addressing, I think for once and for all, the mind matter issue. The reality of mind is a projected part of the whole body in reality. We can reduce all human realities to experience, and all human experience, existence and being to projection. Furthermore, projection allows for our reality to be associated or related with the whole body alive in and of reality.

I envisage an integrated whole-ness or complete-ness of a whole being, with parts integrated as projected parts. It means for us as an identity to be related with our whole rather than isolated, in the usual exclusive identification with what we experience, and the whole body to be aligned in gravity, with a level brain and an extended vertical spine, rather than compromised from this in his or her commitment to us even as we identify with what it experiences (our identity is an “it”, “who” is for the whole self) in denial, ignorance or simply putting aside of the whole body.

The self itself is an uncertain entity – who or what sees, thinks it sees, thinks is thinking and typing this ? Beyond our notion and sense of our own self, is what I consider our actuality.

Phenomenologists detach from the ongoing, determining identification with what we experience and recognise, the conscious and its intentionality, the experience itself and, for some, a deeper being (da sein). I would add the witness with which these are recognised or witnessed, and by which we as identity are aware ie, we are aware of what the witness witnesses. With the inclusion of the witness we reach what I call the “construct”, within which the phenomena of our having an experience occur and phenomenological reduction possible. “Constructology” however, is not or cannot be reductionist for it includes the witness, and so with it we may break through the quantum paradigm of “the observer makes a difference”, as well as bridge the realities of mind and matter, or our reality of projection and realty.

The actuality of our reality is projection. We, as the self or identity, may be in the experience, having an experience, the conscious, witness, or deeper being, but the self as actuality is the disassociation and the void or emptiness between that include the various aspects. We have our experience through this disassociation, and through this our actuality that is projection, we as a part may relate with the whole self who projects it.