Archive for March, 2011

Animatronic Eye Mechanism-Human Eye

Posted in Uncategorized on March 29, 2011 by pauljohnwhite

My face

Posted in Uncategorized on March 29, 2011 by pauljohnwhite

The Black Lung: Bill Hill

Posted in Uncategorized on March 29, 2011 by pauljohnwhite










2D/3D Wall-mounted Kinetic Sculpture
4 ft x 3 ft x 1 ft Bill Hill
Florida Southern College

The Black Lung is piece from the Techno-Darwinism series dealing with the role electronic technology is having on the evolutionary process of the human body and how the theory of artifical selection is fostering increased genetic reliance upon the machine.

Samadhi: the state of Divine consciousness

Posted in Uncategorized on March 29, 2011 by pauljohnwhite

Samadhi is a spiritual state of consciousness. There are various kinds of samadhi. Among the minor samadhis, savikalpa samadhi happens to be the highest. Beyond savikalpa comes nirvikalpa samadhi, but there is a great gulf between these two: they are two radically different samadhis. Again, there is something even beyond nirvikalpa samadhi called sahaja samadhi.

In savikalpa samadhi, for a short period of time you lose all human consciousness. In this state the conception of time and space is altogether different. For an hour or two hours you are completely in another world. You see there that almost everything is done. Here in this world there are many desires still unfulfilled in yourself and in others. Millions of desires are not fulfilled, and millions of things remain to be done. But when you are in savikalpa samadhi, you see that practically everything is done; you have nothing to do. You are only an instrument. If you are used, well and good; otherwise, things are all done. But from savikalpa samadhi everybody has to return to ordinary consciousness.


Noumenon, Preconscious and Kōan

Posted in Uncategorized on March 29, 2011 by pauljohnwhite

The noumenon  is a posited object or event that is known (if at all) without the use of the senses. Classically, the noumenal realm is the higher reality known to the philosophical mind. However, the term is better known from the philosophy of Immanuel Kant, where noumena are regarded as unknowable to humans. The term is generally used in contrast with, or in relation to “phenomenon”, which in philosophy refers to anything that appears, or objects of the senses.


In Freudian psychoanalysis, the word preconscious is applied to thoughts which are unconscious at the particular moment in question, but which are not repressed and are therefore available for recall and easily capable of becoming conscious.

“Preconscious” thoughts are thus “unconscious” in a merely “descriptive” sense, as opposed to a “dynamic” one.

Classical psychoanalysis therefore permits itself to

“distinguish two kinds of unconscious – one which is easily, under frequently occurring circumstances, transformed into something conscious, and another with which this transformation is difficult and takes place only subject to a considerable expenditure of effort or possibly never at all. […] We call the unconscious which is only latent, and thus easily becomes conscious, the ‘preconscious’, and retain the term ‘unconscious’ for the other”. [Freud, New Introductory Lectures on Psychoanalysis (1932)]

As explained by David Stafford-Clark,

“If consciousness is then the sum total of everything of which we are aware, pre-consciousness is the reservoir of everything we can remember, all that is accessible to voluntary recall: the storehouse of memory. This leaves the unconscious area of mental life to contain all the more primitive drives and impulses influencing our actions without our necessarily ever becoming fully aware of them, together with every important constellation of ideas or memories with a strong emotional charge, which have at one time been present in consciousness but have since been repressed so that they are no longer available to it, even through introspection or attempts at memory”. [David Stafford-Clark, What Freud Really Said (1965)]


A kōan  is a fundamental part of the history and lore of Zen Buddhism. It consists of a story, dialogue, question, or statement, the meaning of which cannot be understood by rational thinking but may be accessible through intuition. Kōans reflect the enlightened or awakened state of such persons and sometimes confound the habit of discursive thought or shock the mind into awareness.


Vintage robots

Posted in Uncategorized on March 29, 2011 by pauljohnwhite

Someone putting on their ‘new face’

Posted in Uncategorized on March 27, 2011 by pauljohnwhite