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1st version
The Split
Man
The Split Man sculpture represents the mental state of the
dysfunctional human as pilgrim (here represented as a 30 year old). This
human (male or female) is falling apart because he/she cannot or will not dedicate
his or her life to one goal (i.e. a personal sanctum), consequently can’t
create his/her true self, and, by failing to apply that true self, achieve
self-realization. Failure to make the goal a reality results in
en-darkenment, to wit, (energy) depression. Achievement of the goal results
in en-lightenment, to wit, (energy) elation, and the experience of
rapturous joy.
The Split Man wants to die, in fact, needs to die. He/she needs to
return to his/her original state in order to recover his/her essential
self, therefore his or her unique life purpose (read: dharma). It’s the
100% application of his or her life purpose (or dharma) that leads to the
experience of the true self.
Split Man, Victoria’s Way, Co Wicklow
In short, the Split Man (as pilgrim) has not discovered his/her
unique creative thrust, hence is depicted without a penis (i.e. lingam);
and it’s killing him/her. If and when the Split Man discovers his/her creative
thrust, then the penis descends, true creative interaction begins and the
awesome sense of creative participation in and @oneness with the universal
creative process is perfected, and that perfection experienced.
2nd version
Siddartha’s
pilgrimage
Aged about thirty,
Gautama was as distressed as are most pampered and sheltered middle class
30 year olds who live at home with dad, mom and the cat, and, possibly, a
wife and child.
So he quit his parent’s
home to discover the cause of his distress, in the process becoming the
prototype seeker/pilgrim of the true (because independent and permanent
(because self-regulating), hence happy) self (≈ ‘own’ or inherent or
essential nature).
After about 7 years of
fruitless endeavour he eventually realised that his distress resulted from
his being dependent on ever changing and transient conditions outside his
control.*
He then universalised his
predicament and understood that since no creature (to wit, arisen thing)
could be permanently master (i.e. owner) of his or her self, nor indeed, of
any arisen thing, distress (Pali: dukkha ≈ sorrow) was inevitable for
all.
The Buddha spent the next 40 years of his life explaining the
fundamental origin of dependence and of changeability (≈
impermanence) and of the distress they cause. He also invented a vast
number of physical and psychological techniques, including verbal
tranquillisers (see the mantra at the end of the Heart Sutra) that
could reduce and /or eliminate distress.
Alas, he never did ask the crucial question as to the Guide &
Control function of unpleasant stress (≈ distress, sorrow and so on,
to wit: dukkha) and pleasant stress (≈ happiness, joy and to forth,
to wit: sukkha). 
Just about everyone experiences the misery of being wholly
dependent and without the power to shape one’s life, specifically in early and
late life. It is common to the bulk of humanity being crushed at the bottom
of the pile.
The
Lord Shiva – as pilgrim - is the Brahmin
solution
to the same problem
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