Investigation of Earth as a body, defines an edge, a boundary:
but it is not a clearly defined threshold. Even when only concerned with the physical, mechanistic reality,
our definition is more of a haze,
a cold fogless mist,
its edges the limits of the breath, beyond an unbound abyss of fantasy and shatteringly terrifying existence.
It is our heights.
An edge of limitation
It is far too simplistic to study the house in isolation; there is the ecology of landscape, of wilderness, family, neighbour, stranger, city, citizen, alien.
Being not bound to limitation takes us to a humble awareness of immensity. Here the house is not. The house is the world and the world the house. The duality of inside and outside creates division, conflict: Our investigation is to form an idea, to see, the nature of the house through observing its movements, its relationship and interconnectedness. It is at once the body, house, city, planet, system, universe: as it is the soul, heart, mind and experience of being. To see our housing we must not look at it.
The Japanese have an expression, something of the world as it is and the world as it appears. The world as it is, is a mystery, it is unknowable; it’s absolute presence is beyond mere reality. We must learn how to see, perhaps our eyes see the world as it is. Our eyes then, are a mystery to us. Within our very fleshiness we find the frontier of the great unknown. We see with our brains, there we find our limitation; there we dwell in knowledge.
When we know this border, so close to home, where the real slips with the unreal. Presence in space knows no boundary. Within the fields of perceptible felt experience we commonly withdraw from the known to dream, imagination, hallucination, idea or fantasy: out of fear of becoming lost we confine our acceptance of reality.
The fear is not so much a fear of being lost, but one of not being found, of being alone. What is real is communal. Our passion pulls us from fear of the forest; the forest provides, more than survival it is a blissful lifetime. The shaman knows no conflict he is absorbed within the lucid dream of life, a dreamer is no more alone that he is afraid of it. It is a sweet innocence that is absolutely defenceless and indestructible.
I have strayed far, but our ecology must be ecology of continual movement, ecology of becoming the world. What is the world as it is, if not the world as we wish it to be?
Man is Nature; man is more than nature and she more than him. The movements of the house within a sea of wishes is the intention of Will in Love, one is both the boat and the ocean. It is a storm deeply calm of itself.
What then for the rocks of ignorance.
We must turn to harmony, order and chaos, for enlightenment is much more than harmony. Being one is a continual state of shattering into eternity. This soundscape turning of itself in love is the movement of harmony beyond order and chaos, a continuous state of wholeness providing tiny windows, opening to the non-being.
It seems sense has abandoned us.
To go beyond the known, is to go beyond sense, into pure non-sense; to go into the unreal, to discover and through our passion; to return with a tiny glimmer, the sparkling hope of a distant star brought into the world of the known, the world of togetherness, the receiving of a shared expansion of the field of the real.
How meagre the word, but this is design, is making. But it is a way that is beyond drawing or planning, it is a way of adventure and action.
There is a crisis.
It is a matter of time. If we are to deeply understand the movement. We must see if the crisis itself is not a reflection of our contemporary limitation. Looking at the movement, it is of such a complexity that to suggest a decisive moment will arise, that a crisis will occur, is the very weakness of man that is creating the problem. The need of a kick, to bring about a change, the crisis is then one of ignorance, of not seeing the world in all its horror and beauty. Innocence is not ignorant, innocent eyes see the world, innocence is not all knowing, but it is all becoming. Ignorance is closing the eyes; it is closing the eyes and closing the mind, building a dishonest illusion in a swell of fear.
Our words we allow to be abused; stretched, broken; we seek to expand meaning through an increasing diversity of interconnectedness with other existing and emergent concepts and observations. In the interests of broadness, depth, tolerance and understanding, we accept that everything is meaningless, not merely subjective or in any form absolute, but totally insignificant and no thing at all. To see the meaning we unbind the term, let go.
It is clear then, all things are non existent formless anomalies manifest; yet it is not widely understood.
Within a dynamic world, everything is interconnected, one. Sustainability is a conservational force to maintain a system. Where, time is understood as a way of seeing/expressing/sensing/being in the now; the now of change, infinite potentiality particulised by it connection to the past, to knowledge and causation; and to the future, aspiration/effect. Within Now the past, present and future reside.
Sustainability is a formless guiding parameter to realise action; a complete rejection of ignorance; a continuous aspiration for brilliance. It is a way of creating. It fully embraces and welcomes the unknown, it is a recognition that all action is timely and that the emotional depths of being are beyond knowing.
Popularly sustainability is framed by utopian or dystopian visions of our future existence. Such worlds already exist, sustainability is movement therefore in a particular direction, but not set or defined by acceptable practises or propaganda. It is the way of the individual. It is therefore free of dogma, of rules, protocol, acceptable practice, morality and ethics. It is free of knowledge, of the past, though it is the field of knowledge.
A sustainable paradigm is a state of enlightenment and selflessness. The realisation of Oneness reveals the pathways or boundaries of action; the means of creating: Selflessness reveals what is to be created. Selflessness is the realisation of free will, of true independent, original creativity. Being no thing is being potential.
It is the responsibility of the person to become individual, to become indivisible, to consciously act and take control of how they live their lives, to act with integrity in pursuit of the world and to continually challenge and move beyond oneself.
People are so immaculately different and this is one of the most wondrous things. The indivisible conscious act, choosing how to be, each moment, is then the most powerful force. Indivisible, everything is, there is no subject. It is a unity of movement, the sea of change, of breath becoming particular.
Society is a base from which to venture, as it is the means, as it is the ends to venture. There is no sameness, everything is unique, strange, a mystery, everything is pure wonder. Our togetherness is what is to be sustained, as it endeavours our isolation, it is a love story, alone all for one.
Beginning with the social, with relationship; sustainability exists in the emotional realm as a felt phenomenon. When we feel truthfully and fearlessly we are unbound and free, action becomes us. It is not a world without pain; without pain there is no beauty.
Sustainability as a social construct questions how we interact, value. There is the polar duality of how completely unnecessary all the material stuff is, simultaneously coupled with an appreciation of its complete beauty, this understanding enables instant focus. As a construction of interaction it is a framework of movement, it is passionate and brilliant.
If you are doing anything do it exceptionally. It is your responsibility in being.
Sustainability is inherent and inseparable to the form of any entity, what is then at question is the nature of the form. Where everything is unique (one of the natural form) and form is not bound to its past, to knowledge, but is emergent, self-generative and becoming. Sustainability as a formwork is intelligence.
For some time now TAoE has published online and in print, such formations are timely productions; this deep web space, an outpost in the mist, is a first place of settling for wandering abstractions. As they gather, they form...
It is like the sea.