BandungBergerak.id – The only way we can look down, at the land where we grow crops and feed the eight billion stomachs that now inhabit this planet, is by looking up. “The only way is up“, that’s more or less what the science legend typed into his voice synthesizer. Hawking – Stephen William Hawking – doesn’t just talk in his office in Cambridge, England. Man saves his life and cultivates an environment that feeds him by gazing at dim spots in the night sky. The twinkling of the stars in the sky there is a sign of the beginning of the planting season, a travel guide when there are no reliable markers, and even the future fate of millions of individuals and perhaps even thousands of kingdoms throughout the history of world civilization.
Anchor of Empty Hope versus Empty Impossibility
Interestingly, not all of our expectations from heavenly anchors are factually “content”. When we look up at the sky, our eyes actually have difficulty distinguishing between pseudo-stars – and even some of these celestial stalwarts are asteroids scattered in the Oort Belt between Mars and Jupiter. These asteroids are almost a million kilometers from one another. For comparison, the distance between the earth we live on and the moon we often use as poetry and song lyrics is around 384 thousand kilometers. That means the distance between the scattered pieces of rock is about two and a half times the distance from the ground we stand on to the destination point of NASA’s Artemis mission to land humans in 2026. The sky that we used to hope for turns out to be just a mess of emptiness.
Apart from the approximately six days it takes to move from one asteroid to the next, the hollow universe we inhabit is never empty. Immediately after the big bang – Big Bang – proto-particles move all over the shape Cosmic Microwave Background (CMB). Every time a black hole collides, gravitational waves (gravitational wave) shot in all directions. Each star system releases stellar winds (solar wind) in the form of particles or sub-particles. In short, even the farthest reaches of the observable universe (observable universe) also does not escape dark matter (dark matter). Empty, empty, or nothing or whatever it is, never existed.
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Crisis of the Void: The Void of Emptiness
Two points of issue arise regarding emptiness when Plato starts with I the observer who is free from anything: the transcendental ego. This “eye” which is immune to space and time initially became an absolute good measuring tool in philosophy and any theology. The problem is, Plato’s ideas hit a wall when they are pushed to the extreme noumenal Kant: there are areas of knowledge that are impossible for us to know – even by the transcendental disposition of the ego. Edmund Husserl tried to modify it to be more subtle by giving critical notes to whatever he perceived the eye from nowhere the. Heidegger tries to fence it off with nothingness as a starting point: that all meaning can only be interpreted when it is collided with nothingness.
Sartre – followed by a wave of thinkers after him – tried to get out of the trap the eye from nowhere the. As long as there is a transcendental ego according to Sartre, there will always be a wall of separation between me and reality; My knowledge only revolves around reality, and the only thing I can’t possibly know is me. The ultimate essence of reality, for Sartre, is moment the finite (the limited) can distinguish itself from the infinite (which is unlimited) – even though both come from the same substance. This is a dualism that is stronger than the dualism of transcendentalism. If Heidegger tried to bargain with nothingness, Sartre took it to a radical point: the existence of all of us is the raw evidence nothingness.
Dualism Finite Infinite – Limiting the Infinite
Khrisnamurti Suparka and Yogie Ahmad Ginanjar try to speak in a Sartrean way in an exhibition entitled Whispers in the Lesser Cosmos, at the Dini Room Gallery, 26 August to 17 September 2023. Interestingly, Khrisnamurti and Yogie took different paths. For Khrisnamurti, infinity is addressed by creating the finite through proto-alphabetic symbols that appear without being able to be interpreted. Even more extreme, Khrisnamurti does not let us identify the pieces of the “symbol”, either from a dimensional perspective or from a cognitive perspective. He fights with nothingness at every point to exist, but Khrisnamurti does not try to force the movement of construction into existence while struggling to exist.
Yogie, apart from his inconsistency with one atonal abstract canvas with the theme he carries, in his other works he tries to exist through figurative symbols which we can still recognize, but which we cannot possibly complete as cognition. Yogie’s counter-identification efforts were sometimes successful, sometimes they hit a dead end. But one thing is certain, like scattering words, no matter how much we try we will fail to arrive at a sentence. We are left with many opportunities to speak until we fail to say anything. On various occasions Yogie brings out gold colors, a personal determination from a turning point in the history of his work, to survive as a painter. Yogie even creates what is limited by his existence in the cosmic universe of the canvases he presents.
Neither Yogie nor Khrisnamurti are creating the limited in the macro universe – they are trying to counteract the absence that does not exist in the passages of the micro universe; universes that are not as elite as universal reality – lesser cosmos. However, by presenting such microcosmic pulsations they involuntarily move contourally, and the symbols of the sublime – from Khrisnamurti – and the solid – from Yogie – move to form more honest words in the heads of us observers. The terada construction that is present also appears like a light snack; rippling in the head in echoes of images that might materialize in people’s daily lives.
2023-11-23 02:19:46
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