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Invisible. It is not what you think you can see, yet knowing it not to be there. Rather, what you know you cannot see, as much as you know of its sure existence.
Invisibilwhat?
Not just the fancies of the artist's mind. On the contrary, the fundamental structure of physical and material nature, be it spacetime, gravity, vibration, rhythm, resonance..Interpenetrate with the more 'imaginific' ideal, the shapes we create internally to make sense of this unseen cosmos.
Fractals form the tangible foundation to inspire invisibilist research and so
are all the many kindred self-similar shapes that work as macrocosmic analogies to microcosmic reality. Our journey starts with an observation of the stars, passing through the subatomic realm, entering our central nervous structures and ending, maybe, in the contemplation of the veins of a leaf.
The Invisiblilism will challenge our sense's boundaries and our anthropometrical logic's restrictions by representing the Invisible as living matter, a functional and paradoxical tool; a colour as an object of auditory perception, a sound as a visible element and a test as a structure or tangible idea.
To see what the Invisible is we will first have to stop to see what the invisible is not.
Once released from the aberrations of its new age delusional pantomime that has bound it to an hallucinated collective eye, a world of superstitions, we will be
able to start to see its immense mystery and powerful nature, and maybe
even understand it.
Fractals form the tangible foundation to inspire invisibilist research and so
are all the many kindred self-similar shapes that work as macrocosmic analogies to microcosmic reality. Our journey starts with an observation of the stars, passing through the subatomic realm, entering our central nervous structures and ending, maybe, in the contemplation of the veins of a leaf.
The Invisiblilism will challenge our sense's boundaries and our anthropometrical logic's restrictions by representing the Invisible as living matter, a functional and paradoxical tool; a colour as an object of auditory perception, a sound as a visible element and a test as a structure or tangible idea.
To see what the Invisible is we will first have to stop to see what the invisible is not.
Once released from the aberrations of its new age delusional pantomime that has bound it to an hallucinated collective eye, a world of superstitions, we will be
able to start to see its immense mystery and powerful nature, and maybe
even understand it.
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Invisible.
It is not what you think you can see, yet knowing it not to be there.
Rather, what you know you cannot see, as much as you know of its sure existence.
The future, for instance, is invisible. It is there, it exists as consequence of an objective cause,
but there is no way, not tool or unity of language(except the projection of an ideal as an abstract concept, such as art) that could ever hallow us to see such a reality and express it.
A metaphysical glimpse, a mystical experience, a spiritual epiphany falling into the sealed lips of truth in its most epistemological self; a scientific realization through something undeniably divine as much as physical. Such things seem to be the invisible’s appearance, someone calls it soul.
continue...
It is not what you think you can see, yet knowing it not to be there.
Rather, what you know you cannot see, as much as you know of its sure existence.
The future, for instance, is invisible. It is there, it exists as consequence of an objective cause,
but there is no way, not tool or unity of language(except the projection of an ideal as an abstract concept, such as art) that could ever hallow us to see such a reality and express it.
A metaphysical glimpse, a mystical experience, a spiritual epiphany falling into the sealed lips of truth in its most epistemological self; a scientific realization through something undeniably divine as much as physical. Such things seem to be the invisible’s appearance, someone calls it soul.
continue...
In his deep trance, Huxley found himself in a deep, wide, ravine, high up on the steep side of which, on the very edge, I sat, identifiable only by name and as annoyingly verbose.
ReplyDeleteBefore him, in a wide expanse of soft, dry sand was a nude infant lying on it's stomach. Acceptingly, unquestioning of its actuality, Huxley gazed at the infant, vastly curious about its behavior, vastly intent on trying to understand its flailing movements with its hands and the creeping of its legs. To his amazement, he felt himself experiencing a vague curious sense of wonderment as if he himself were the infant and looking at the soft sand and trying to understand what it was.
As he watched, he became annoyed with me since I was apparently trying to talk to him, and he experienced a wave of impatience and requested that I be silent. He turned back and noted that the infant was growing before his eyes, was creeping, sitting, standing, toddling, walking, playing, talking. In utter fascination he watched this growing child, sensed its subjective experiences of learning, of wanting, of feeling. He followed it in distorted time through a multitude of experiences as it passed from infancy to childhood to school days to early youth to teenage. He watched the child's physical development, sensed its physical and subjective mental experiences, sympathized with it, empathized with it, rejoiced with it, thought and wondered and learned with it. He felt as one with it, as if it were he himself, and he continued to watch it until finally he realized that he had watched that infant grow to the maturity of 23 years. He stepped closer to see what the young man was looking at, and suddenly realized that the young man was Aldous Huxley himself, and that this Aldous Huxley was looking at another Aldous Huxley, obviously in his early fifties, just across the vestibule in which they both were standing; and that he, aged 52, was looking at himself, Aldous, aged 23. Then Aldous, aged 23, and Aldous, aged 52, apparently realized simultaneously that they were looking at each other and the curious questions at once arose in the minds of both of them. For one the question was "Is that really my idea of what I'll be like when I am 52?" and, "Is that really the way I appeared when I was 23?" Each was aware of the question in the other's mind. Each found the question of "extraordinarily fascinating interest" and each tried to determine which was the "actual reality" and which was the "mere subjective experience outwardly projected in hallucinatory form." -[From the notes of Milton Erickson, 1950]