Chanin Polpanumas
Context
Inspiration
The ordination of monks has inspired me throughout the rainy season, where I have studied many principles. For example, one of the essential things that Buddhism teaches is to be mindful and not careless in life. So I went back and explored the context of Thai culture about death for people to understand what is expected but challenging to understand, like a mystery that humans cannot reach.
We are all born, grow old, get sick, and naturally die. We all know that the end of life is death that we cannot avoid. After that, everything would change to routine. We do not know when our lives will die today, tomorrow, this Maruea, etc.—living in the present to be conscious and not careless, as in the preaching: "All conditioned things undergo changes. Decay is a normal process. All of you must not be reckless. You must hurry to find your refuge."
Therefore, we are all conscious and reckless; if death is near you, you will know how we should live.
Mapping
Book
I started by applying the knowledge gained from meditation practices that explored one's mind. In addition, I read books such as Sapiens on the Human History of Humanity or Ikigai, a Japanese philosophy of happiness, and The World as Will and Representation by Arthur Schopenhauer. This includes books like Destruction by Whitechapel, Mind & Body, which discusses mind and body, and Wabi Sabi, The Imperfection of Life.
The first book examines the history of the conclusion that Humans want to make themselves, their families, and their friends happy. Second is Ikigai, a life-balance adjustment that brings happiness based on Japanese philosophy. The third is Roland Barthes's mythologies which are interpreted through cultural beliefs. However, it is concealed to be perceived as if it were nature. Myths work by understanding to overwhelm the sensory and practical meaning of things and give them a new level of importance, which is valued and ideologically meaningful. Fourth, Destruction by the Whitechapel Gallery talks about destruction and reminds us that life is fleeting and we should do good for humanity. Fifth, Mind & Body is a book about how the body and mind are different, such as We often focus on our minds more than our bodies, overlooking the distinct and wise elements of each. Finally, Wabi Sabi is a Japanese philosophy that embraces the imperfections, blemishes, and traces of the time-changing nature of everything. It is rooted in the understanding of the nature of Zen Buddhism.
Philosophy
Buddha image
Photograph of Arthur Schopenhauer
Photograph of Martin Heidegger
In the second unit, I used three philosophers. The first is the Buddha. In my past life, Buddhism has always been involved in my life. I have begun to learn Buddha's Dharma since childhood; the important thing is to be aware of the present. And the last words before Lord Buddha's death were: "All conditioned things change. Decay is a normal process. Therefore, all of you must not be reckless. You must hurry to find your refuge." Nirvana (liberation from birth, aging, sickness, and death), discharge from the pearls of the Vada Sana (the Buddhist universe).
The second was Arthur Schopenhauer, a German philosopher who put Buddha's philosophy in a Western perspective. He said that what causes suffering is love. Therefore, if one wants to be free from suffering, there are two things; one is becoming. A monk and the other will see the garden or go to the movies.
The last, Martin Heidegger, was a philosopher who spoke about the truth of life and the path to freedom. Giving a lecture in 1961, A student asked him How should you live better? He replied that we should aim to spend more time in the cemetery. It's the real thing. Then, if death is so close, we will know how to act better.
In summary, Religion and Philosophy helped me to think and analyze the process in Unit Two and develop and develop it in Unit Three.
Artist
I start with interested artists. The first artist is Natee Utarit, a Thai artist who talks about what would happen if Buddhism spread to Western culture. His work made me rethink what would happen if Buddhism appeared in Western culture. The results are excellent. He started with an exchange at Maple City in Italy. Then he came across a statue of that era, similar to the Buddha image in Thailand, causing him to question the above. People worldwide understand, and I wanted to communicate death seamlessly.
Second, a Thai director (Apichatpong Weerasethakul) uses a simple technique to reflect plastic. When I first saw this work, I wondered how to do it. However, the artist will answer on the back when I keep watching. I feel sublime. Then, I want to continue experimenting and developing works by exploring new possibilities.
Furthermore, the artist's use of exciting signs, such as making a fire, is linked to Granny, who appears to use CG. Because the work is a video, the context of the shooting area and the environment's sound is rural. There is some harmony between the local context and the internal state of Buddhism.
If you want to watch it, you can click on this link
(https://www.youtube.com/watch?v=8Hk4zepxyoE&t=1s).
Thirdly, I had the opportunity to visit Mike Nelson's work which he Utterly transformed the spaces of the Southbank Gallery. The artist immerses viewers in a fictional world that merely reflects our identity because I had to wait in line before visiting the results. I heard the door open non-stop, and when I entered, it confused me about how to get out—playing with the audience's feelings for what is lovely and opening up the viewing experience. When I walked up to the top, there were buildings, and the desert was fascinating. How did the artist bring the desert into it so smoothly? I respect art galleries and artists who can simultaneously make me understand emotional and mental openness. I carried the coffin to display in the Bargehouse exhibition.
Fourthly, Richard Mosse has exhibited at 180 gallery. This collection includes photographs and videos. The video work has mesmerizing sounds, like I'm in real space and fantastic video intersections. I am very fond of the light and sound of this exhibition. So I experimented with the use of sound in my works.
Lastly, Damien Hirst, an artist who has a beginning in Christianity, talks about death. I saw work at the Gagosian Gallery because I only looked at books in the past. The feeling was terrifying. For me, his work is similar to the Buddhist philosophy of death, which is the recollection of death. The artist has staffed animals such as a shark that will eat you, a goat worshiping a goat being crossed, and a severed-necked cow. This exhibition captures the emotional state that the artist wants to convey.
Outline of my practice
I am interested in photography and installation art. It is because they are related to the space’s meaning somehow. As a result, the dimension of visuality of image and space is a Buddhist idea for thinking about the reality of life.
Artworks
Name: Graves
Technique: Silver Print, Texture Art paper
Size: 6.5 x 9 Cm.
The frame on the table is like a remembrance of someone we love. Family or animal, but if we want to remember death continually, this makes us understand the essentials of life as we cut through the useless things in life. We do not know when death will visit us, but someday it will come. We should be aware of preparing for uncertainty when we are alive. Do things without regret in the main and live in the present.
Name: Funeral Ceremony
Techniques: mixed media and installation art
Size: Varies by area
Death is a normal part of life. Unfortunately, we'll have to die. In Buddhism, there is always a cycle of rebirth and death. The law of karma Karma is action. If we do good, we will be good. If you do bad things, you will get bad things. Now that we are alive, we live consciously and recklessly because we do not know when death will come to us today or tomorrow. We can't answer the law of karma. As the Lord Buddha's final sermon reads, "All conditioned things change. Decay is a normal process. All of you must not be reckless. You must hurry to find your refuge."
Name: Funeral Ceremony
Techniques: mixed media and installation art
Size: Varies by area
Dharmasangani Matika
Dharma is meritorious.
Dharma is unwholesome.
Dharma is neither clearly meritorious nor unwholesome.
Dharma encompasses happiness.
Dharma encompasses suffering.
Dharma is neither suffering nor happiness.
Dharma is a consequence.
Dharma has modest consequences.
Dharma is neither effective nor adequate, it is modest.
Dharma is upheld and is a place of adherence.
Dharma is not upheld but is a place of adherence.
Dharma is not upheld and is not a place of adherence.
Dharma is sadness and is a site of sorrow.
Dharma is both anxiety and judgement.
Dharma is without anxiety but only judgement.
Dharma is neither anxiety nor judgement.
Dharma consists of joy.
Dharma consists of happiness.
Dharma consists of equanimity.
Dharma can be demolished by perception. (the first path)
Dharma can be excused by prayer. (2nd, 3rd, and 4th Path)
Dharma can neither be discarded by perception nor prayer.
Dharma has a reason to be discarded by perception.
Dharma has a reason to be discarded by prayer.
Dharma has a reason to be discarded by both prayer and perception.
Dharma leads to an accumulation of greed.
Dharma does not lead to an accumulation of greed.
Dharma is neither.
Dharma of the noble one must continue studies.
Dharma of the noble one must not continue studies.
Dharma is neither.
Dharma is modest.
Dharma is extensive.
Dharma can’t be estimated.
Dharma with modest Dharma is emotional.
Dharma with extensive Dharma is emotional
Dharma that can’t be estimated is emotional.
Dharma is morally bad.
Dharma is moderately justified.
Dharma is exquisite.
Dharma is wrong and certain.
Dharma is right and certain.
Dharma is uncertain.
Dharma is a path of emotion.
Dharma is a path of reason.
Dharma is the main path.
Dharma has happened.
Dharma is yet to happen.
Dharma is present.
Dharma is an emotional past.
Dharma is an emotional future.
Dharma is an emotional present.
Dharma is internal.
Dharma is external.
Dharma is both internal and external.
Dharma is an internal emotion.
Dharma is an external emotion.
Dharma is both an internal and external emotion.
Dharma is perceptible and righteous.
Dharma is imperceptible but righteous
Dharma is both imperceptible and unrighteous.