C.C. Elian, the Art of Nao

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the Art of Nao

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> actions, overshadow their intended function of accurately informing our perceptions. Instead, they overwhelm us with their own looped activities, as is the case with compulsive behaviours.

Beginner’s luck has an N-map that tends to disappear after the initial experience. As they repeat the activity, the spontaneous skill, often shown by beginners, is lost. That’s because their first attempts had the N-map of "I've never done this before, so if I fail, it doesn't really mean anything”, The beginner is thus relaxed and lets the thing, in great part, do itself—which is exactly what masters cultivate.

After that, the N-maps of “can I do it as well this time?” or ”what if I fail…” and other thoughts of that nature seep in. The beginner's initial self-forgetfulness has dissolved into newly triggered scenarios, and these are going to skew any physical skills in the direction of self-consciousness, and away from the flow of letting the actions do themselves.

Some N-maps were formed so early in our lives that they create a chronic background rhythm of neurological expectation. For instance, repeated abuse from an early age on sets up an expectation that it will reappear whenever we find ourselves in situations that allow for this dynamic.

Unfortunately, as in cases of a damaging childhood, we are readily attracted to similarly harmful situations because they feel like our first home.

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Conversely, early N-maps that encode experiences of security and self-validation create a vastly rich emotional account from which we can withdraw a sense of support whenever we need it.

Winning & losing each have a specific kind of N-map that leads to those self images reinforced and broadcast by a society’s media. Generally, winners are applauded and losers…not so much. The brutality of this simplistic categorization is behind educational movements that seek to eliminate competitive activities and so, neutralize the polar emotional charges that are now attached to these two words.

Certain professions require the absence of N-maps in order to be optimally performed. Doctors cannot have N-maps of revulsion in front of blood and other bodily elements. Police officers must not obviously identify with those whom they imprison. Military personnel cannot afford to have too many N-maps of empathy but rather, require those of obedience and strategy. The purpose of boot camp, in fact, is to remove the recruits’ N-maps of non-conformity and self-direction.

N-maps of authority intend to assure neurological congruence among those who believe in it. However, when there is no trust in the authority, then social coherence falls apart as each individual directs themselves according to their own self-determination’s N-maps.

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A desire for relief from certain N-maps and the activation of simpler ones, as when we go away on vacation. Closer to home, meditation offers the willfull suspension and stilling of N-maps as a way of giving our various physical and psychological systems a rest. Through such displacements as these, either outer or inner, we feel relief because we are no longer bear the meaning-masses of our usual neurological activities.

Commonality and agreement lead to congruence between people’s N-maps. The resonance of similar N-maps is very soothing and can go very deep.

The N-maps of initial social meetings are usually favourable because of insufficient information for mistrust to appear. With increasing details come specific issues of neurological fit between individuals or groups. This naturally leads to either more expansion, or else, more contraction between individuals.

Any large group or organization is itself a kind of merged N-maps. It’s capacity to function is based on how much its member’s nervous systems are in support of the group’s cause.

There is no end to how many N-maps can be formed, and that is the key point. Human life cannot be separated from both the formation, and the experiencing of N-maps.

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36 Rules of a Game

In order to direct the system from within, we do not have to fight against a given reality’s way of being, we just have to make use of the leverage that its conceptual underpinnings offers each of us.

37 Space-Change Continuum

Our concepts of reality are seeds whose blueprints determine what will grow into our experiences. As with the physical kind, a conceptual seed’s built-in activation sets off a chain of tangible events, whereby each stage’s dynamics give rise to the next one, right on up to the seed’s finalized being.

With physical seeds, we get obvious proof of their viability for, we can plant them and see if anything grows. So it is with conceptual seed. If the concept that we can each transform our reality is accurate then we can, and should, expect proofs that will justify our investment in it. What can forestall them, however, are pre-existing and conflicting concepts about reality’s inviolate structures.

One of these undermining beliefs is that, through the ongoing linearity of time, events must occur one after the other, >

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> and in the right order: to get from 2 to 5 you, seemingly, have no choice but to first go through 3 and 4. Although an impression of irreversible movement forwards to “the future” is indeed necessary for us to experience reality as we usually seem to do, it is not essential to live along a fixed horizontal track of time, as trains must. In fact, we already don’t.

Each of our linear movements forward is merged with non-sequential time travels within us—we might be riding from one place to another, but during that time, we’ve also travelled inwardly to our vacation last summer, our evening destination, our childhood, the groceries we have to get tomorrow, etc.

Just as we hyperlink inwardly, we can do so outwardly through conceptual movements and in order to effect the changes that we want to appear, and as soon as possible. To initiate this skill, we first need to view each step forward in terms of change, not of time.

The “space-time continuum” is a conventional expression to describe how each of the subjects, space and time are intertwined. This model gives time equal status with that of space. I disagree, for whereas space is fundamental—nothing would have a place for itself without it—regular time is not. What time was it before clocks were made? The changes that any time frame measures must pre-exist it before they can be “timed.”

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Life happens through the phenomenon of changes in the contents of space, which makes change the official partner of space, not time. Like a globe’s designed grid of longitudes and latitudes, time is only layered over changes within space. Time is simply the uniform that we force change to wear. Locking changes into equally divided spaces of units did not appear until someone fulfilled the concept of clocks. Being “on time” emerged from the desire of certain humans to plan meetings: people with events, people with machines, people with people.

Thanks to timepieces, we can locate ourselves in the exact same space, at the same moment as something else, like a train—regardless of what we had to do to assure that we arrive “on time”. Because Western cultures routinely train us to see time as a fixed reality, we are generally unaware that not all cultures experience time, nor if they do, experience it in the same way.

Meanwhile, whereas each change is unique in its own way, time must fit itself to the scale of what is being measured, from light-years for stars, to nanoseconds >

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> for subatomic events. The common factor among them is that time’s differences occur in equalized intervals between fixed points. This evenness makes of time a monotone; it has beats, but not rhythm.

By contrast, unmeasured change has a rhythm that always reflects the nature of the changing thing, and not necessarily meted out in equal units. The various alterations of life announce seasonal modifications that come from inner prompts, which are activated by variables such as temperature and light.

Biological clocks have growth spurts, dormant periods, and work within vast tolerances. They also adapt to altered circumstances and can undergo changes at different rates than before; what used to appear at one point now comes either earlier or later, or never. Just as with plants and animals, this organic rhythm is better suited >

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> to people than are the equal ticks of an industrial clock.

We would be far more in touch with life’s movements if we thought in terms of a space-change continuum rather than one of time partnered with space. The concept that transformations, great and small, occur from change rather than from time lets us be at ease with the idea of space’s contents as independent of cause and effect in a rigidly linear and sequential way.

It is far easier to accept a malleable reality when we perceive time as an artificial network, and focus instead on sensing change with all its variable points and underlying pulses. To be able to think of a change in our circumstances in this way, frees us from measuring how much time must pass before a change is likely to appear—and also from speculating in what way the sequence of >

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> changes will come about.

Otherwise, looking at how much time a change is taking, and through what means, is a stumbling block towards letting a change take place in its own way, and at its own pace.

By thinking in terms of change rather than time, we are untangled from any expectations as to what specific parts need to appear in what order. Instead, we can place our attention and feelings on the emerging changed state itself. This focus sensitizes us to internal prompts for action and to recognizing goal-specific opportunities as they appear—which they will.

Once we see change as a fundamental and holistic unit, then we can easily understand the potential for situations to be transformed according to the activated energies of our imaginations and feelings.

The more we pay attention to our inner world's contents and then observe their echo in our outer world, the faster materializations from imagination to outer reality seem to go.

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They increasingly appear to dispense with linear, consecutive cause and effect, and to work mostly through pure change instead, as if from out of the blue. Whereas time requires a development from minute to minute, from day to day, change is a transformation that can come immediately and from anywhere.

When we invest in imagining our reality as we wish it to be, its alteration will happen through a process of morphing, form’s least resisting dynamic for change. It consists of a smooth and much-condensed mutation of one thing into something else that is significantly other. Many of us have seen movies that show the morphing of the appearance of one person into another. As we visually and conceptually follow the changes, the reasons >

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