the Art of Nao
68 x 126 cm / 26.3 x 49.6 inches
Scroll 19-section 1.1
> us. As a result, we can understand that our motivations may not primarily be originating from our own ego after all. They may arise instead, from the influence of something’s ego upon us in the service of its own expansion. We then realize that not everything has to be permitted into being, no matter how seductive the call.
If you define ethics as a commitment not to devalue anyone’s life by what you do, then the ethical challenge is to sometimes refrain from a creation, and to not let an ego assert itself through us. We might then need to refuse to midwife into life that which will become its enemy.
Scroll 19-section 1.2
Ongoing awareness of our shared substrate as a single being dissolves the conflicting activities of any egos and modifies them to accommodate those of others, but without demoting any one of them. In both the short and the long run, our state of being is not in competition with other beings, but in collaboration with them.
The submission of one’s own ego for the wellbeing of a mutually nourishing one is the basis for much needed planetary harmony. Because universal forces will not arbitrarily favour one ego over another, this last ideal needs to develop and increase an ego of its own.
Scroll 19-section 2.1
It does not matter to life what will be created or what egos will come into and out of being; only we have to care.
23 Real Good
To “be good” describes a desirable character trait that, supposedly, benefits both others and ourselves. Quite the contrary; the great flaw of goodness is the contrast that it needs between its presumed superior worth and bad’s equally presumed worthlessness.
Scroll 19-section 2.2
For every bright, good form that we create, we must simultaneously create a dark, bad one. As a result, when we want to appear good to others we have to force our behaviour into a “good enough” form—whether or not it is the best one either at the moment or in the long run. Even worse, though “good form” implies a good content, it does not guarantee it. Instead, it becomes a façade behind which we are discouraged to look lest, by doing so, we were already acting badly.
Good form’s inevitable credit line facilitates both corruption and easy deception since, it does not demand that the presumed good content simultaneously reveal itself. Form, >
Scroll 19-section 3.1
> Alone, is then both the promise and its fulfillment, rather than simply its potential at a threshold. Many people get so mesmerized into presenting a good enough form that they lose sight of the obligatory content at the heart of that form’s value.
“Being good” also sets standards of behaviour that are determined by an external authority rather than by our own conscience; life’s least corruptible judge. Consequently, to insist on appearing good accumulates impurities that would naturally dissipate if given a way out of our system.
Scroll 19-section 3.2
“Looking good" thus leaves our native reflexes locked into the potentially "bad" character that “good” needs for its own ballast. Consequently, many people are so afraid to look at what might be “bad” in them that they never let their being do its inherent self-cleaning.
Rather than lowering ourselves to the hollow standard of being good we are best off being real, which happens when a form accurately points to its contents—regardless of what they are. To be real is, therefore, more than good enough.
It has to be, because our actual states of being are what >
Scroll 19-section 4.1
> shape our future, not our appearances. By being real we also synchronize with what we’re broadcasting into the environment; a silent message that others sense somewhere in their being. This awareness cannot be avoided because, at deep enough strata, we all merge into a unity of shared information.
It is not so much the nature of what is real that is most important, but the fact that its authenticity can be firmly factored into our perceptions. This reliability spares us the work of having to second-guess the true relationship between a form and its contents. Instead, we have the same kind of perceptual certainty that numbers offer: we can count on our consciousness. As a result, we can be both spontaneous and self-confident in our actions.
Scroll 19-section 4.2
If we did not try to create any good in us at all, but quality of character instead, then each could stand elevated without first needing to lower another, given that authentic goodness comes in many forms, and on a case-by-case basis.
Scroll 19-section 5.1
Qualities other than goodness are worthy of our cultivation and, actually lead to what goodness is supposed to be about, but without requiring the duality of good versus bad. To name only a few: understanding, compassion, transparency, sincerity, responsibility, honesty, self-initiative.
Scroll 19-section 5.2
With such standards as the constellations by which we navigate, our conscience is free to be the impartial loom that weaves us out of ever-finer threads of being. It will do so in ways that inevitably synthesize into real goodness.
Words’ Worth 24
We’ve become so used to the expediency of words that we usually forget they represent something else that is—almost always—not a word. Direct engagement with materiality, and not with its descriptions, is the main event of any full experience. Consequently, we become existentially >
Scroll 19-section 6.1
> malnourished when we rely too much on abstracting words for our information, rather than upon our direct feelings and concrete experiences.
With a sensually deficient life, we feel empty and so, require ever more stimulation just to notice any sensations at all. We may not even be aware that our bodies and psyches crave physical and emotional contact until they are so completely out of balance as to force their needs and frailties upon us.
In order to prevent such a scenario we need to disengage from the meanings of words and see them for what they are: 2-Dimensional >
Scroll 19-section 6.2 — End of Scroll 19
> maps. By doing so, we use words only as guideposts to our true 4-Dimensional destinations. In the process, we gradually dissolve our incomplete artificial self and increasingly build up our fulfilled organic one.
Through the technology of words, life takes on the ultimate form of high-definition. Defining their subject matter is what words do, as opposed to images, which illustrate. Words can either inform or misinform. For them to be true, words must transport information that exists somewhere as an actual entity. That is why a lie’s reality exists only in the 2-Dimensional text of the words that it takes to say it—it has no 4-Dimensional texture elsewhere.
© C.C. Elian 2010 - 2016