Planetary Seed — Phase III Where do we go?

Artist(s)

Wit Pimkanchanapong
Ryusuke Kido
Daisuke Nagaoka
Yukiko Watanabe
Dinh Q. Lê.

This is the concluding chapter of "Planetary Seed ● จร ● 惑星的共自在性", the collaborative exhibition by Wit Pimkanchanapong and living room for seedOpening on 17 October 2024 and continuing through 24 November 2024. We hope you’ll join us in exploring this introspective journey of planetary coexistence of self-reliance, and endemic wisdom within 'Infinite Maze', a multi-dimensional installation developed by Wit Pimkanchanapong. This final stage culminates in the thought-provoking question, "Where do we go?"


Planetary Seed < planetary coexistence of self-reliance > is a process-based project aimed at evoking and interweaving worlds and realms that are often difficult to see and feel in modern times. It emerges from continuous research into the endemic wisdom of Thailand and Japan.


The maze installed in the gallery this time was developed by Wit Pimkanchanapong inspired by the Thai tradition where temples build mazes as a means of experiencing the Buddha’s path to enlightenment. At the exhibition opening, Yamabushi Daizaburo Sakamoto began with a ceremony to express his gratitude to the spirits of 100 Tonson’s land and to summon their presence. This moment was accompanied by simultaneous prayers performed by Akha shamans from Chiang Rai in the north, Muslim prayers from Pattani in the south, Karen rituals from Kanchanaburi in the west, and invocations from the Dewa Sanzan mountains in the east.


The maze itself was inaugurated with a Noh performance by Tyuki Imamura, a traditional Japanese chant that bridges this world with the other realm. Later, on a full moon evening, a walking meditation was led by three monks, followed by a collaborative creative session.  Thai and Japanese teenagers worked together to paint a pine panel that serves as a divine vessel, and a Noh performance was performed in front of it, infusing the space with a vibrant, transcendent energy. In addition, My Planet, created by children during a workshop called Creative Intuition, was set on a terrain symbolizing the moon's waxing and waning, creating a sense of dynamic movement.


In the second phase, the experience of a 300-kilometer canoe trip on the Mekong symbolized the energy of Naga - the spirit and life of the river. The journey reflected how the Naga is believed to bring life-giving water from the skies to make the land fertile, and how this flow of water has been disrupted due to the construction of a dam. 'Its rhythms are fitted to the same pattern as the moon’s;  They govern the periodic appearance and disappearance of all forms, they give a cyclic form to the development of things everywhere.’ As Mircea Eliade describes, ‘Water, as the principle of the unknowable and latent, as the source of all cosmogony, as the container of all budding, symbolizes the primordial substance from which all forms emerge.’ This phase was akin to traveling inside the Naga, whose interior, like a maze, shifts and transforms at any moment. A three-dimensional book captured this fleeting, immersive experience.


いづこへ / Izuko-e  / Where do we go?


When we stand at the critical threshold of life and death, our sensitivity, which had been closed in our daily life, may open up, and there we might realize what we have forgotten. Social systems falter, and in the chaos that arises from multiple origins, life and death intermingle. We are drawn into the fluid space between the unconscious and the conscious, compelled to feel, think, and experience anew. 


In our current reality, people around the globe face unprecedented climate disasters—floods, fires, and storms. Each morning brings news of conflicts claiming countless lives, even threatening the use of nuclear weapons. At this critical juncture, we reflect on the lessons learned from the Great East Japan Earthquake of 11 March 2011, when entire cities and thousands of lives were swept away in hours. This was a pivotal moment for each artist involved—a starting point for new paths to emerge. Where do we go from here?


Standing here now, we face infinite openness. The maze before us, seemingly leading somewhere, becomes a grain of planetary seed—a step toward interdependence in this vast openness.



This project stems from several years of research and dialogue between Wit Pimkanchanapong and living room for seed, in collaboration with communities across Thailand and Japan. The multi-layered program includes works such as Letters from the Sages, collaborations with university and local communities, children's workshops, and talks, curated and organized by Kayoko Iemura and Tyuki Imamura.


Participating artists from living room for seed: Wit Pimkanchanapong, Ryusuke Kido, Daisuke Nagaoka, Yukiko Watanabe, and Dinh Q. Lê.


Special participating artist: Chris Wainwright













– PLANETARY SEED – 

LETTER 06 


いづこへ / Izuko-e / Where do we go?


As if there is a time until death, where flowers bloom at a station in this world.

—  Konaka Hideyuki


What is important is that our world is felt as ‘this world’,
and that at the same time there is a feeling of izuko-e,
which is not ‘this world’ and can only be passed on through death.


When the time comes for me to go back to izuko-e,
where I came from, I will miss the things of this world.

—  Yosano Akiko


The time until death, which can be felt transparently through to death, is not just
something that can be said to be, but is an illusion that can be felt.


It is close to the Buddhist Nyo (如), which is present and absent, absent and present. And there is the beauty of the illusion, the beauty of the dreamscape.


In Buddhism, Nyo (如) means ‘as it is’ or ‘as such.’
Particularly in Buddhist scriptures, it means ‘truth’ or ‘providence’,
which is unchanging and unaffected by anything.


I am me because I am not me.


When Heidegger speaks of ‘the world’ ...
‘an all-encompassing semantic space’, or
‘ a maximum all-encompassing semantic space’
that encompasses various ‘semantic spaces’. ...
I call it the ‘limitless openness’, the place where the world as
‘a comprehensive semantic space’ is ‘located’
and cannot be named anywhere. I call it ‘the boundless open’.


You can only be yourself if you are truly open to yourself
in a way that you do not know what will happen in the end.
I am in the opening beyond myself and thereby with others.


‘In the void, in the world, there is a self’
In the void, there is ‘no self’
Within the world there is a ‘self’,
but that self has reached the point
where it cannot be said to be a self,
and only then 
can it truly be said to be a self in this world.


The ‘individual’ person is the key element in the dynamic whole context, which begins with the individual, and in which the individual resonates with others, while a spontaneous, non-institutional community is established through internal solidarity in a subterranean vein-like manner.


In this predicament where both spirituality and life have been depleted,
this is required with the wish for the revival of what it means to be human.


—  Shizuteru Ueda



 






「今しばし死までの時間あるごとくこの世にあはれ花の咲く駅」

—  小中英之


大切なのは、私たちの世界が「この世」と感じられ、
その感じに同時に「この世」ならざる、
死に逝くことによってのみ往くことのできる「いずく」
が感じられていることである。


「いずくにか帰る日近きここちしてこの世のものの懐かしきころ」

—  与謝野晶子


死まで透き通って感じられる死までの時間は、ただ、「ある」と言えるのではなく、感じられる幻である。
それは在って無く、無くして在る、仏教の如に近い。そしてそこには如の美、夢幻の美しさがある。


仏教の如は、「あるがまま」「そのような」の意味をもつ。
特に仏典では、不変で何ものの影響も受けない「真理」「摂理」意味する。


「我、我ならずして、我なり」


ハイデガーが「世界」という時には・・・
「包括的な意味空間」、様々な「意味空間」を
「全て包括した最大の意味空間」ということができます。・・・
「包括的意味空間」としての世界が
「於いてある」この何処と名づけることのできない
「場所」私はそれを「限りない開け」と言っております。
そこはもう「開かれている」というだけの
「開け」で何があるとは言えない。


最終的にはどうなるかわからないという仕方で自分自身が本当に開かれていれば、
それによって初めて自分自身であり得る自分を超えた開けのなかに自分があって、
それによって他者と共にある


「虚空に於いてある世界に於いてある我」虚空では「我なし」
世界の内では「我」ですが、その我は我ということが言えないところまで自分の存在が届いていて、
そこから初めてこの世界で本当に「我」ということが言えるわけです。   


個から始まって、個が個に響き合いつつ内的な連帯による自発的、
非制度的な共同体が地下水脈的に成立するという動的な全脈絡における要の「個」人である。


霊性もいのちも枯渇しているという窮地において、
「人間である」ことへの蘇りへの願いをこめて求められている


—  上田閑照



This programme is ceaselessly evolving with our steps and the movements of the celestial bodies. What appears at every turn of this cavernous maze is a call of wisdom, a letter-like spirit that reaches us here and now, from all ages and places. It is believed that Terma awaits discovery by specific individuals following the passage of time. Terma is thought to remain concealed, emerging from deep underground, at the ocean's depths, amidst the skies, and at times, within our very minds. Here and now, we delve into these depths, receiving and weaving wisdom to be shared with celestial beings who have traversed countless aeons.


The final phase of the program runs from
17.10.2024 - 24.11.2024
Planetary Seed ● จร ● 惑星的共自在性

At 100 Tonson Foundation



In cooperation with:


Japan Arts and Culture Foundation ● CARD Inc. ● Gassan Tsutaya


About the artist

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