Subtle sense – 3

More excerpts from the hand out prepared for the exhibition,

Subtle sense – Jan 2017

Our reality is a part of our whole being, projected through the Central Nervous System (brain and spine). We are displaced from our whole in being projected. Within projection our reality is made-up of disassociated parts : the conscious, self, what we experience, deeper being, witness, are different aspects or parts within our projected part. Further more, we are isolated from our whole being as we identify in our self and with what we experience,.within our projected reality,

I depict and represent how we exist, as a part of a whole being of reality. Rather than in isolated experiences, by which the self regards the world and others, I hope to draw the viewer towards a sense of their own part, which implies their whole.

There’s a whole being of reality who is missing in our reality;
he or she can never be in our reality.
We are a part of our whole, projected through
the Central Nervous System.
We can approach our being a part, our projected actuality,
and thereby consider being in relation with our whole.

An orientation – reality in its entirety; whole self/whole body/whole being of reality, in reality, touched by the rest of reality; our reality, including us as self or identity, projected by our whole through his or her CNS (Central Nervous System) projected part of our individual whole, placed in space in our “actuality” (existence in fact and in reality)

orientation-whole-body-creation

 

 

 

 

 

 

 

Emptiness, nothingness and the spirit – Oneness of whole being and All creation

“Emptiness” is the disassociation within projection, across which we are having an experience. It is our immediate environment, the spaces between and immediately around what we experience, our identity, the conscious and witness.kuu

(Kuu of Zen Buddhism)

 

“Nothingness” is the absence, due to and in projection, of the solid whole body who is actually there, in and of reality. From where we are having an experience, within projection, the whole body disappears with the rest of creation.mu

(Mu of Zen Buddhism)

We can understand the whole of reality to consist of both our whole self or being who is of reality and the rest of reality. Reality cannot exist in our projected part. But reality is represented beyond Emptiness, as Nothingness. At the centre of Nothingness is the one essence of the whole of creation and the whole body, the spirit. It is the closest we get to reality in projection, where the rest of creation that touches the whole body is a long, long way away, beyond Nothingness. Look to be in relation with the whole self who encompasses our all, and who must be there, beyond yet infusing projection, in reality. The spirit may reach you, through Nothingness.

 

Sutle sense

Two more excerpts from the hand out prepared for the exhibition,

Subtle sense – Jan 2017

Conscious, mind, body sense –
like a niki sign before from spine

01da1-consmindbod-sense-fr-spine-001We float in our reality, projected from our whole being/whole self/whole body, through the CNS (Central Nervous System) or otherwise referred to as the brain-and-spine.

Various aspects of our reality make-up or construct our reality of “conscious experience and self”, to which I like to add “witnessed”.

We are given us a sense of where we exist, in relation with our whole. We may also get a sense of how or in what shape the various aspects of our reality exists, in their “actuality” as projection. This is indicated here in their somewhat diagrammatic depictions, which may also be considered portraiture as they depict us, but in our fundamental make-up and existence.

As such we may approach our being a part and enter being in relation with our whole.

A process of integration ensues, of becoming a part, according to our whole being. It may be considered a process of reality because our whole self is of reality. Within our reality (of conscious experience and self witnessed that is a projected part of our whole) we are normally isolated from our whole – displaced by projection from our whole, displaced and disassociated among our various aspects, and finally identified in our self and with what we experience in projection.

01c-knobbly-joinKnobbly join – the wot and the wit and the self in between

Just like a knobbly joint left after a roast,
we are
theKnobbly join” between “the wot and the wit”
the world out there (wot) and the world in there (wit).

The wot includes the realms of our vision and hearing. That there is outside and inside to our reality, is well explained by projection (projected through the CNS by our whole being).

To the wot (world out there) we extend up,
across to the right and forwards.
To the wit (world in there),
back and under.

Within our right sided cornering,
the self inseparable from experience
and between what we experience01c1-knobbly-join
out there and within.

Is there experience without self?
Is there self without experience?

There’s what we experience inside and out,
of the wot and the wit,
we join both as objects to
our being the subject of experience as
the experience-er.

“The whole body is ….” 2

A whole is more than the sum of its parts.

We as a part may fulfil this role, for a part to make up its whole in being a part. The whole body is our whole from whom we are isolated, when identifying exclusively with our self and what we experience as all there is or as reality.

The whole body is a whole being and our whole self, alive in creation among others of creation, of whom we are a part.

Beyond our linear cognitive or knowing processes

We tend to stay in the accountable and the transparent especially in this post-modern world, and keep our selves occupied and diverted there (therapies to help with patient’s stay in hospital).

Behaviourism and the cognitive therapies of psychology have done away with the grey areas of the subconscious. Our deeper senses of gut instinct, intuition and the mystic and spiritual, are the foundations of our reality.

Right or wrong, good or bad, true or false, we are isolated from our whole, in our identification with our self and what we experience. We hold to what can seem consistent, certain, authentic or familiar, of knowing in our mind. It is reinforced by our assertions and actions, and again reinforced by the development of our interactive technologies and their use.

We have always kept each other in our linguistic linearity. However, language used to be the reverberance of a deep understanding, belonging, recognition and communion that welled from our deep subconscious we lived and acted by. Now, instead, our fellowship trails our language, our common points in our “texed” and digitalised bits of our lives.

I think it useful to distinguish the self from the whole self. A whole being has the body, brain and mind, the conscious and subconscious. Only in our minds can we consider a functioning brain separate from the whole body, when there is no living brain without a whole body and no whole body without a brain. The whole body has the eyes and allows us to think we see, has the brain and allows us to think we think.

Yes, we can ascribe the subconscious to take care of our concerns while we are otherwise occupied or asleep, paint beyond our thinking we know how and are doing it, indeed performances and feats are recognised as enacted beyond our cognitive notion and sense. However, in considering the human condition and all its states, conditions and functioning, what we may do, experience and notice in our reality, let’s consider a whole body in and of reality and our reality being a projected part.

A mechanism is implied and a guide and reference established that we can “contemplate” and test, for they are about our actuality being in relation with the whole body. An empirical pragmatism and process to our reality may be, and may also be a universal reference for us all.

The dynamism and vibrancy of our whole being is of creation, ie creation, distruction, creation in true existential and shiva-istic (Hindu god of creation destruction creation in polarity with Vishnu the preserver) fashion – incontestable for us as a part and in projection. Our transience and what we may hold consistent, are his/her projected parts. The whole body is present in the present, and encompasses our past, here and now, and all realms, entities and experiences we may encounter. What or who we experience, if they are true indications, exist in reality next to our whole being.

The mystic and intuitive extend deep into our subconscious, but physical in reality is the whole body. He/she is godly, more than the sum of his/her parts that include our sense of the physical, of “our body”, nature, others, humanity, life, the divine, the profound and the profane.

Physical is spiritual, the spirit being the essence of the whole self and All creation, God-presence if All creation be God, for the whole self being of creation. And our whole does not deny our part nor our reality, of experiences and our presumptions about them; projection is a part of the whole body, as are his/her solid, vaporous and fluid, vascular and musculo-skeletal spaces.

Our surrender and actualisation as a projected part (it is what we are) and in relation with our whole (our maker and source, and contact with reality); forever becoming a part for being in relation with the whole body because he/she is of the forever changing present.

Orientation to our projected part and whole, allows for this approach, to our self and to our whole. Without a notion of a whole being and our projected part, we can only point at reality from within the black box or the brown paper bag of our reality, of conscious experience and identification witnessed.

We keep our selves and one another, occupied and diverted in the linearity of story and vision, in what we “see” and understand. We must confront this incessancy, hold to our actuality, of our self, our reality and our depths, and introduce the whole self.

As projected actuality, in what we and our reality are, we may present our selves and be in relation with our whole. Our conscious is released and connected with our subconscious, through an integration of our parts with our whole. Beyond alluding to reality, we may be in relation with reality, the whole body alive in creation.

And our whole is more complete with more integrated parts.

How do you feel about this proposition, that the source of our conscious and subconscious, the mystic as well as the cognitive, being a whole being in and of reality, and with who we may be in relation. Would you consider presenting you self in your actuality to your whole?

original authentic

In being original, we go against the grain. For our human world as it is, denies the authentic.

We identify with what we think we experience, and what we think we, others and the world are, The whole body, of whom we are, is authentic, in and of reality. We may be true as what we are, a projected part. Instead we think we are, and think we think. The actual self is a void and avoided, and our relation with the whole self is lost. She or he is the authentic being, alive in creation.

Letter to Phil

When I was a boy snorkeling at Black Rock in Port Philip Bay in Melbourne, I discovered a small cannon 3 feet long that I brought back to shore with some difficulty. Picking it up from some depths, the weight of it prevented me surfacing so had to drop, take a breath, dive and carry, repeatedly back towards the shallows.

I am embarrassed to say, and it reflects my alienation with bureaucracy, but after years – and I preserved, drafted an image on graph paper, and contemplated its origins as well as what to do with it – I decided the authorities would not process it in meaningful ways, and I got rid of it.

I am now sorry, but in telling you about it helps me see the position I find myself with my work.

The bridge between history, nature, our journeys, the arts, philosophy and science, is us. Not our words and works. The actual self that may not be cognitively determined, but is there for the sensitive to notice as a hint beyond what appears of our works and words.

The glitter of what appears and our surface self that appears more certain for its contact with what appears, needs to be confronted and trained – like an unruly vine – to its actuality. Then, in the gestalt, the here and now or emptiness, that is our actuality, we may relate with nothingness, the absence of the solid whole body in reality, who is wilderness, nature, creation and reality, who encompasses our all as a projected part– wherever or whatever we as an identity may think and feel we get to, are, experience, have or do, it is the whole self who is the whole body in reality, who is, is there, and does. Our relation with our whole is the way, process of reality, communion with God, connection with Life, salvation, validation, redemption. Whatever our individual human context and reality may be, they are based on and formed by a whole being in reality. I insist on a distinction between the self and the whole self on these basis.

As for the institutions, their bureaucratic nature is our post-modern end. What they represent, be education, health, commerce, law etc. is stifled, bound in transparent accountability, too busy in doing their business or service in compartmentalised broken lines. They reflect the loss of humanity, our authenticity, as community, family and individuals are gathered and shuffled, reared and kept, in the ever increasing pervasion of institutions, but also urbanisation, commercialism and technology.

I haven’t given up on the institutions but recognise their place and limitations. Though the typed text and digital image and sound in monitors is sucking our lives into them, I hope through them to get the message out, of our part in a process of reality that is our relation with the whole body to whom we belong as parts. I express it in art and poetry, formalised it in the method or system “Orientation”, and exercise it in a physical and an inner or meditative practice.  

The future is bleak, of course. Unknowingly, and some may forgive “for they/we know not” what, humanity has committed itself to what it knows creative or intuitive or not. They/we may be forgiven for not knowing anything but what we know, and then there’s the Old Testament and the Tree of Knowledge – dammed for knowing, away from innocence.

Knowing must be a part of a relation with our whole.

“I think I am” and “I think the world is” and yes, we can think those things and have our personal contexts, narrow or not, but know that reality is the whole body who holds our knowing and their contexts as projected parts. We may think about and question what we think, our thinking, and our self that thinks. Beyond our cognitive, our deeper emotive, somatic, instinctive and intuitive, and what may be considered our mystic and cosmic or spiritual grounds and experiences, is what experiences and the witnessing of our experiencing. It is our actuality, in which we may settle into our whole who is reality and touched by the rest of reality.