The Great Work
“The Work’ encompasses content and context - without a balance of both there is little chance of result. Content means the technical methods, formal practices and time put in. Context is the poetry of circumstances that is the lineage, teacher, transmission. Without the first spiritual practices tends to become sentimentality; without the second it is a wasteland of narcissistic self-absorption. t.k. talks on The Work
Recently I am experimenting these days with new language architectures for the communication of the teachings and way. I mean language in the borad sense of all communication … words, painting, music, sign, symbol, gesture. Why? Because the ‘work’ denying force that turns all communication into mechanical habit pattern is fierce and relentless. The body mind, with its hidden orifices, valleys, cavernous ways of knowing, is built to the outrageousness of brightness and darkness yet tends to live in murk of mechanical timidity. - t.k. talks on variegated organs of knowing
To follow Kandinsky's process of abstraction from the early 1900s to the end of his life is a profound adventure in exploring perception and the language architectures of symbology. The effects of perspective in art created rippling shifts in the very function of the human psyche in relation to all areas of life. The discovery of ‘perspective’ and its use in art was co-emergent with the shift towards humanism and the ‘enlightenment’ in Europe. It was co-emergent with a shifting away from “God’s perspective and the Royalty’s perspective to the everyman and also woith the revolution of democracy. If we allow it, abstraction can do the same. Here the shift is away from perspective as a limiting factor and away from humanocentric fixations toward a greater consideration of the interplay between pure awareness and perceived appearances.
Matisse said "Do I believe in God? Yes, when I work." ...... aesthetic impressions have the ability to sensitize a certain organ of knowing that is capable of perceiving, for a moment, the edges of the divine. Or at least the reflection of those edges. 'The Work' of spiritual life strengthens and enhances these special organs of knowledge so that their unique gnostic style of knowing unmakes our confusions and becomes us. The first, crucial and unavoidable requirement of this enhancement is the training of attention. Only with this does it even become possible to formulate an aim that is more than fantasy. – t,k. ongoing talks on the work