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..it seems to me that you could take the opposite point of view, and say that continuity (in language and in thought, B.K.) is the thing that is so distressing and that what one can do is attempt to create a discontinuous situation. It seems to me that continuity is almost a static concept. And since we have the concept of discontinuity it seems to me that it would be more interesting to attempt to establish that.
--
interview at John’s studio, Billy Klüver, March 1963, as quoted in Jasper Johns, Writings, sketchbook Notes, Interviews, ed. Kirk Varnedoe, Moma New York, 1996, p. 89

 

Jasper Johns

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The unity and continuity of Vedanta are reflected in the unity and continuity of wave mechanics. In 1925, the world view of physics was a model of a great machine composed of separable interacting material particles. During the next few years, Schrodinger and Heisenberg and their followers created a universe based on super imposed inseparable waves of probability amplitudes. This new view would be entirely consistent with the Vedantic concept of All in One.

 

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Probably all writers are at some point briefly under the impression that they are in the forefront of disintegration and chaos, that they are among the first to live and work after things fall apart. The continuity such an impression ignores is a literary continuity.

 

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In order that a "self" may exist there must be some continuity of mental experiences and, particularly, continuity bridging gaps of unconsciousness. For example, the continuity of our "self" is resumed after sleep, anaesthesia, and the temporary amnesias of concussion and convulsions.

 

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Attention is this hearing and this seeing, and this attention has no limitation, no resistance, so it is limitless. To attend implies this vast energy: it is not pinned down to a point. In this attention there is no repetitive movement; it is not mechanical. There is no question of how to maintain this attention, and when one has learnt the art of seeing and hearing, this attention can focus itself on a page, a word. In this there is no resistance which is the activity of concentration. Inattention cannot be refined into attention. To be aware of inattention is the ending of it: not that it becomes attentive. The ending has no continuity. The past modifying itself is the future — a continuity of what has been — and we find security in continuity, not in ending. So attention has no quality of continuity. Anything that continues is mechanical. The becoming is mechanical and implies time. Attention has no quality of time. All this is a tremendously complicated issue. One must gently, deeply go into it.

 

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The concept of lateral thinking is insight restructuring and this is brought about through the rearrangement of information. Rearrangement is the basis of lateral thinking and rearrangement means escape from the rigid patterns established by experience. The rearrangement process is incorporated in the concept of the (re) laxative. The laxative is a rearranging device. It is the means whereby one can escape from established patterns and create new ones. The laxative allows the arrangement of information in new ways from which new patterns can arise. The concept of the laxative is crystallized into a definite language tool. This language tool is PO. Once one learns the function and use of PO one has learned how to use lateral thinking. The whole concept of lateral thinking is concentrated in the use of this language tool. Lateral thinking could be said to be the management of PO just as logical thinking is the management of NO.

 

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