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the Art of Nao
Scrolls: 1 . 2a . 2b . 3 . 4 . 5 . 6 . 7 . 8 . 9 . 10 . 11 . 12 . 13 . 14 . 15 . 16 . 17 .
18 . 19 . 20 . 21 . 22 . 23 . 24 . 25 . 26 . 27 . 28 . 29 . 30 . 31 . 32 . 33 . 34 .
< Scroll 20 ____________________________________________________ Scroll 22 >
66 x 133 cm / 26 x 53 inches
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Scroll 21-section 1.1
> conditions, thoughts, and feelings: we can stay in suspense as to their final state, all the while keeping steady in our vision of an optimal outcome.
In all cases, our personal knowledge of words increases our perception and our mastery over situations. Each person can alter the social and personal levels of power available to them simply by learning specific words and when to apply them.
The more culturally refined one is, the more words one has for, seemingly, the same object. A glass is then not only that, it is specifically a ”water glass,” "a red wine glass,” (differentiated into Bordeaux or Burgundy), "a white wine glass,” "a beer glass,” "a champagne flute,” "a sherry glass,” "a smoothie glass,” ad infinitum.
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Scroll 21-section 1.2
The irony of this verbal refinement is that brute physicality might still have the last say. No words hold us back when our immediate security or long-term survival is threatened. Champagne flute in the way or not, we make a mad dash to leave as soon as we hear the word “fire”!
This fact highlights how our modern luxuries and capacities are only extensions of life’s primary motivators: to survive, then to create—in the case of humans, especially for creation’s sake. In the process, what we invent begs for new words to also be created.
Words are the epitome of domesticated creatures. If they turn on us, it is because we have stressed them by our own reactions to >
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Scroll 21-section 2.1
> them. Only when we see their fundamentally passive nature can we dispel the power of any words used to oppress and intimidate us, including when we use them to discourage ourselves.
Because our thoughts, feelings, ideas, reflections, etc., are all formalized through language, we need both kinds of relationships to words—trust in what they offer, and a detached analysis of how they do it.
25 W/Inner
The essence of a good education is to learn about life’s forces, to recognize their forms and then, know what to do with them in service of our ultimate wellbeing.
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Scroll 21-section 2.2
Such a useful and liberating education is not based primarily on culture and books, but upon freedom of thought combined with sharpness of perception. What external schools offer us are only maps and tools for a world whose predominant territory is actually found within, and not outside, as schools would train us to believe. Therefore, regardless of the kinds of diplomas that we obtain, if we have not yet studied our own inner world, then chances are that we’re only half educated.
Whereas an inner education automatically expands to include an external one, the reverse is not true. Traditional educational systems keep us so focused upon outer information that, short of >
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Scroll 21-section 3.1
> a crisis, we never prioritize developing our inner life. The tragedy of this skewed emphasis is that our inner and outer worlds are interdependent and entangled. Outside is not apart from inside, but an extended expression of it. In parallel, the inside is continuously stimulated and reconfigured by what appears outside.
A relationship with our inner world is a better teacher for learning how to develop our external potential than any scholastic life plan. Within each of us there is access to a vertical depth of field that provides real-time insight and guidance for our activities at exterior levels and their timelines.
The inner world is such a good mentor because its collaboration flows to us as our birthright, which logically enough, is to be full of life.
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Scroll 21-section 3.2
Its mentoring speaks to us through the language of feelings, insights, thoughts, and through direct prompts into action towards our boldest goals. Our inner senses can even reach into the future to guide us through what is in the offing around the corner.
The deeper the levels of being that we reach for, the closer we come to the "seed" realities that are taking on materiality. This proximity to raw energy’s instructions lets us reach any goal with fewer outer actions. Such back-room direction is essential if we want to actualize our lives from a stance of freedom.
The alternative to our authenticity is to sail through life without a rudder, the consequence of which is that we drift according to each moment’s strongest >
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Scroll 21-section 4.1
> influence. This force will naturally shift with every new set of circumstances. With self-determination, however, we can instinctively sense our way into constructing the life that we envision, regardless of complications, and always with life’s participation as our strongest ally.
Since they reconnect us full circle to our source, our inner world’s activities are forms of religious practices that function to actualize our spiritual needs. The etymology of the word “religion” describes the action to tie together. It is formed from the Latin “ligere”, the same root used for “ligaments.” The prefix “re” relates to “again,” as in: repeat, remember.
As with any religion, a connection to our source only takes place through a passageway created with our own hands, and no one else’s. We can be located where every religion wants to be, but will never reach without our deepest permission: namely within us.
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Scroll 21-section 4.2
However, if we leave it solely to an institutionalized religion to monitor our inner world then, we will feel that we must behave according to its beliefs. As a result, we might spend much of our time and energy comparing what we should be doing with what we actually are doing. Moreover, the standardized elements of most religions dictate that its dogmas be addressed to a generic human being, not to anyone in particular.
Such a fixed approach is guaranteed to cut off those parts that spill over its templates, like clay beyond the edges of a mould. Doctrines both idealize and demonize us; they create demands that are more than most of us can deliver, and perhaps, more than we should have to. This viewpoint does not dismiss the role of any religion itself, but highlights the difference >
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Scroll 21-section 5.1
> between exploring an exotic land on your own, or else taking a self-proclaimed guide with you.
Some people realize that a guide can only take them to what that guide is able to find, and so they prefer to take their cosmological journey alone in order to maximize their unique way of being.
To use our inner world as an existential workshop is one of the most pragmatic things that we can do. This space is the only one where we can align with life according to our individuality, and within conditions specific to our life story. Our tools are: reflection, analysis, meditation, self-inquiry, and others.
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Scroll 21-section 5.2
These processes of inner connection guide us towards the fulfillment of our needs as unapologetically as a tree is primed to absorb nutrients from the ground around its roots. The source of our existence recognizes that human yearnings extend into the shifting landscapes and objects of a socialized world, and not just to a level of basic sustenance.
Simple survival is only the starting point of our lives. Once this is provided for, our thirsts for human roles, experiences, and environments, arise and seek relentlessly to quench themselves. We humans need to have our emotional, psychological, intellectual, and playful potentials satisfied to their optimal levels. In its awareness of this, the +crossfield of information >
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Scroll 21-section 6.1
> delivers to us a range of resources that nourish us in all aspects.
The supposed fixed state of what is called "reality" is a misinformation whose strong influence comes from our conventional education’s strong bias towards the external world and its components. By their infinity of potential combinations, outer elements give an impression of universal dominance, the collective of which can overshadow the contents of one’s inner world.
As mentioned elsewhere in this text, the appearance of inviolate laws of physicality is an essential, but ultimately deceptive, device. The twist is that, in order to get the full kick out of any experience, reality has to feel as if it had no choice but to be as absolute as it appears to be.
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Scroll 21-section 6.2 — End of Scroll 21
Without this illusion of something’s concrete being there would be no edge to its presence. Nothing would really matter after all, and so all the tension between what is and ourselves would droop like a loose guitar string—and all the potential for music along with it. There could be no storylines without such constraints, no distinct objects, no trans-generational histories: in other words, no process or growth.
Unlike the outer-verse, the inner one has no such restrictions of scale and time. It lets us move in ways that can dispense with reason, measurement, linearity, and justification. Moreover, unlike the outer-verse, it is our own domain at every instant.
To appropriate this landscape begins our partnership with the power of information. Together, we become co-creative with the +crossfield, >
< Scroll 20 ____________________________________________________ Scroll 22 >
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18 . 19 . 20 . 21 . 22 . 23 . 24 . 25 . 26 . 27 . 28 . 29 . 30 . 31 . 32 . 33 . 34 .
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© C.C. Elian 2010 - 2016