Latest version: https://miyawrry.com/blog29638
DOI: 10.5281/zenodo.18529182 | PhilArchive: https://philarchive.org/rec/MIYTTO
In Part I, I wrote that “refusing to acknowledge a certain level of somatic knowledge leads to violence through theory, and thus the burden of proving its absence potentially arises for the theoretical side.” In Part II, I describe a hypothesis regarding the human civilization that may emerge if the boundaries that theory can handle are determined.
This is also an attempt to bridge Western theoretical knowledge with the wisdom of breath accumulated primarily in the East. In other words, as a step toward the “science of Zen,” it questions the “Scientific Zero Point” by centering the body across all disciplines.
However, my purpose is strictly to propose a theoretical coordinate system. Here, I describe a hypothesis for a case where its weight increases to the maximum, but naturally, its consistency should be measured by real society.
1. Breath as a Sensor
First, consider human respiration. Breath spans both the conscious and the unconscious. It is neither fully automatic nor fully intentional; it is the most primordial act of life.
Precision in observing one’s own breath allows for the instantaneous perception of whether a state is comfortable or uncomfortable for life. Here, I treat the subtle changes in breath not merely as emotions, but as a theoretically honest sensor. This refers not to conscious deep breathing, but to respiration in its nature closely akin to a dialogue with the unconscious heartbeat. From this perspective, a new ethical hypothesis arises:
“The act of breaking the boundary of another’s mind and body eventually disturbs one’s own breath. It reflects back as suffocation.”
The “boundary” here refers to the distance that allows self and others to exist without suffocating each other. You may have heard terms like “psychological safety” or “personal space.” Just as goldfish grow large when placed in a wide tank, the influence of being able to stretch out appropriately on our cells cannot be underestimated.
In psychotherapy, it seems an image of two boundaries―rather than one―between self and others is used. Placing one’s opinion is strictly within the middle marginal zone, and if one breaks that, a corresponding level of courtesy is required. For example, the other party has no obligation to conform to the words placed in the marginal zone; when asking for action on the other’s side, one must be psychologically equal. Words like “Sorry!”, “Hurry up and do this job for me!”, “I’ll buy you a coffee later, so please!”―the recovery of the psychological burden toward the work is expected through the preceding and following words.
2. Sensitivity to Boundaries
Sensitivity to boundaries is something that can be mastered as a physical sensation by refining one’s breath. Mastering breath requires respect for others. One needs to find a method that suits them, but for thousands of years, all kinds of methods have been prepared across all times and places: Zen, Yoga, Tea Ceremony, Aikido, traditional performing arts, indigenous wisdom, labor, and daily life.
In breathing, the concept of “elite” is a contradiction. The more one is an elite, the more one should perceive hyperventilation within oneself against excessive authority. An elder who is a master of breath is a state that emerges as a result of being recognized by others. It does not establish itself even if one tries to cultivate it intentionally; it depends primarily on self-education. This leads to the Zen saying: “Enlightenment is enlightenment that is enlightened without seeking to be enlightened; enlightenment that seeks to be enlightened is but the enlightenment of a dream.”
On the other hand, if breath does not align, one should feel very intense anxiety. When such thought-based anxiety precedes physical sensation, people voice excuses disguised as rationality. That is the line: “Somatic sensations such as measuring boundaries with others through breath do not exist in this world.” In this way, people begin to destroy the boundaries of others and try to justify it as theory. This could be called the Western scientific version of what Buddhism calls Makyo (a state of delusion). To put it sarcastically, it is as if an insubstantial theory is seeing itself in a mirror for the very first time.
The historical burden of Western theory’s collapse is far too immense for any single individual to carry. Therefore, failing to “master” one’s breathing can never, under any circumstances, justify a loss of human dignity.
The structures of authority that fuel excessive desire are born from a purely theoretical pursuit of “happiness.” The friction between this abstract happiness and raw, lived desire is the true source of societal suffocation. When one senses the limits of theory and yet chooses to violate the boundaries of others, breath returns the consequences directly to the self as a somatic feedback. A person who honors their own breath will never mock the breath of another.
3. Optimization of Economy
As the “breath” gains weight as a standard of value, our perception of the economy undergoes a fundamental shift. Economic value may emerge not only from labor but from the very presence of those who bring peace and regulate the breathing of others. Today, it is not uncommon for individuals who radiate comfort to remain economically marginalized. This is a direct failure of “Keisei Saimin”―the original concept of economy, which means “governing the world and providing relief to the people.”
Being an elder or being immature is not a choice. Therefore, a society should arise where people find joy in supporting others, ensuring that everyone maintains their dignity and peace of mind. Furthermore, excessive accumulation of currency creates a “need to protect,” which can reflect outward as a tension that stifles the breath of those nearby.
By placing the protection of breath at the center, the economy may begin to circulate without coercion. In a society where we trust that “to give is to eventually receive,” the impulse to hoard diminishes. This is neither growth nor stagnation; it is an optimization of scale and speed―a “Circular Economy” synchronized with the rhythm of life.
There will be people who do not feel their breath being disturbed due to extreme stress. If left for a long time, it may surface as illness. Also, those who are dull in their sensors and continue unconscious intervention in the breath of others may have that debt accumulate through others and the next generation. Both would be required to either be accepted as subjects of support while maintaining dignity or to have the resolve to choose conscious isolation. Isolation here does not mean expulsion from the world, but a type of choice to be treated like a minor by society. This is because “forgetting the attitude to leave the existence of such sensations as a theoretical margin” leads to abandoning one’s own dignity.
If there is a way to escape from this circle like karma, I am the one who would like to be taught it. I myself had a period when there was a danger of suicide due to depression, and I desire a world where one does not have to choose suicide―the abandonment of breath.
4. Activation of Intuition
The extreme increase or decrease in population due to excessive anxiety or desire may also gradually slow down. For example, it is said that among worker ants, 70% are always working and 30% are idle. If you gather only the idle 30%, 70% of them will start working. Due to anxiety based on thought, humanity may be damaging the abilities it possesses as a biological organism.
Placing a hand on an injured child―if viewed from the perspective of breath, this should never be called useless. A calm breath is contagious just by being nearby. Haven’t you had the slightly strange experience where, on a clear day when the weather forecast also says it will be clear, for some reason you go out with an umbrella and it turns into a downpour? The existence of such intuitive sensitivity cannot be ignored.
Please absolutely do not misunderstand: I do not disregard theory. I am talking about the possibilities that open up by protecting the boundaries of theory. An elder who disregards theory has no qualification as such, and there is no need to let go of consensus-building through theory. I believe that when theory and “self-censorship through breath” work as a pair, the sanctuary of life is protected.
I believe this is the starting condition for NI (Natural Intelligence) rather than AI. Even if perfection could be enjoyed through the electrical stimulation of AI, NI has the impulse to challenge imperfect reality along with a sense of realization. Technically, devices to quantitatively measure breath and heart rate are easily developed. However, these are merely like training wheels on a bicycle and are not the essence.
5. Mathematical Expression
To express the concepts discussed thus far mathematically, the relationship between theory and matter can be described in order of mass as follows:
Theory < 0 = Breathing = Void < Matter
Furthermore, the spirit of Zen and Art―which handle intuition continuously―corresponds to the “imaginary axis (i)”extending vertically from this reference point. In symbolic terms:
i = Art = Zen = NI
These can be restated as “Expression,” “Attitude,” and “Intelligence,” respectively. In this way, the scale of civilization theoretically converges back into the physical body.
NI (Natural Intelligence) refers to the intelligence that precedes language―intuition itself. It is a simple truth that a person whose breath is steady finds it easier to live. When the cells are in a state of comfort, one naturally becomes more resilient to challenges. This is a vast body of empirical knowledge that the world of theory has long failed to address. With this foundation, one should be able to face theory, daily life, and emergency stress with an appropriate sense of distance.
I must clarify here: this does not mean attaining a consciousness where breath itself becomes “Void.” To believe one has “grasped Emptiness” is merely an illusory enlightenment―a “dream satori.” While acknowledging the paradox that “realizing Emptiness” itself becomes a lie, one continues to approach it through breath. By keeping our conscious breathing strictly within the “vicinity of 0,” and possessing the modesty not to cross that line, our “margins” (Yohaku) and “interstitial spaces” (Ma) are protected from the invasion of theory.
6. The Describability of Love
“Furthermore, if we define ‘the act of aligning one’s breath with others―even in total stillness’ as Love, does it not inevitably follow as a theoretical consequence that:
i = Love = Art = Zen = NI
In other words, “Theory believed it understood Love.” If that is so, what could be more shameful? As long as we continue to seek descriptions of “that which can only be felt in that specific time and place,” and regard only the describable as “reality,” humanity will remain forever trapped within a cage.
Breath can be restored and aligned in the presence of someone whose breath is well-regulated, or through contact with animals and nature. This phenomenon resembles what has been described as a “field” in various contexts. There are countless miraculous events around the world, yet they vanish when one tries to observe them in a sterile environment. While this borders on spiritual interpretations of quantum physics, I will save a deeper exploration of such personal experiences for another occasion.
I previously referred to artworks as “practical tools for breathing.” Theoretically, we might even call them “devices to tune the field.” No matter how expensive the instrument, if the performer themselves is not “tuned,” the result may end up as mere noise to the listener’s breath. Similarly, no matter how “correct” a theory may seem, any attempt to provide a fixed description of the Zero Point only contributes to the suffocation of society.
Is it an exaggeration to say that Art is one of the essential elements involved in the “tuning” required for humanity to take its very first step into society? If we broaden our interpretation beyond existing, packaged art works, then all expressions rooted in love can be defined as Art.
From this perspective, the insistence in the contemporary art world that one has an “obligation to explain the meaning of a work” reveals its true nature: a reversed confession that “Art is searching for Love.” I am not suggesting that one should never ask questions. I simply ask that you respect the work’s inherent “tuning power” as a visual language.
7. Observation of the Soul
If the religious world―which governs our views on life and death―were to prioritize “breathing” even more than it does today, I believe the center of gravity of our civilization would shift. Even where cultural and historical frictions make mutual understanding impossible, we can still maintain mutual respect. A memorial service (Kuyo) imbued with respect for another culture could then be understood as an act of seeking to harmonize our collective future breath.
Such a shift might allow a more “human breathing” to pass through the gaps of religious friction. Of course, this is merely an amateur’s reflection, based on the simple belief that it is difficult to imagine a God who would not rejoice at seeing blood―the pulse of life―flow back into the scriptures. However, I shall not go as far as to intervene in that domain.
I speak strictly from the position of an artist, regarding the “etiquette of protecting sanctuaries within the secular world.” In the context of secular theory, the i-axis can be seen as a marginal zone of spirituality. As an artist, I ask for permission to reclaim the word “soul” from within this cold, theoretical world.
This is the point where Western art theory finally catches up to Picasso’s insight: “Art washes away from the soul the dust of everyday life.” We can move beyond defining art merely as a “device to tune the field”―an expression that feels like a cage―and instead place the cornerstone of a theory that “art handles the soul.”
Furthermore, the artist cannot wield this as a privilege; instead, a self-awareness as an “essential worker”―a janitor of the soul―is required. As we are not religious figures, we must be cautious not to handle anything beyond “the God/Soul within myself.” While the i-axis does not appear directly on the real plane (the secular, rational society), it is indispensable for maintaining the integrity of the total system. I believe the artist is a recorder of observations, pointing out that the real plane is supported by the i-axis. Therefore, it holds no meaning beyond “my own observation.”
In short, what the artist handles is not the soul itself, but the removal of the dust that covers it. We are not “creators” imagining something from nothing; we are janitors restoring the original blank space (Void). I believe this self-awareness serves as the only safety valve preventing art from degenerating into excessive authority. The momentary healing of the soul or the change in breath experienced by the viewer becomes the fragile foundation upon which they themselves can return to being “creators”―individuals who possess their own internal void.
Furthermore, the “Absolute” in this theory does not refer to the completion of a description. It is a proposal to permanently station an “Absolute Void” as the gatekeeper of theory. If this proposal is accepted, I would hope that any future theory attempting to fill the “Zero Point” would adopt the same attitude I have clumsily taken here―for example, by attaching a prefix: “The following theory carries the risk of damaging the soul.”
Moreover, even today, artistic movements seeking a return to somaticism exist, some of which are extreme. Yet, excessive physical exertion often falls into a self-contradiction―it becomes a performance that merely demonstrates the dominance of “theory” over the living body. In contrast to these polar extremes, I aim for the “suffocation of theory” by steadfastly protecting the rhythm of daily breathing. For any art theory that fails to account even for Picasso’s notion of the “soul,” I believe this “worst of all theories” will serve as the most powerful antidote.
By doing so, the Zero Point is equally protected, allowing for further theoretical development. Naturally, this theory itself is nothing more than temporary scaffolding. Just as a “Theoretical Vacuum” cannot hold in the presence of the Void, this is merely one example of a cleaning plan for the soul―an art piece wearing the skin of a theory.
8. Future History
When I myself was unable to adapt to my living environment and suffered from immense stress, television programs I would normally never glance at felt like a solace, and I felt a fierce urge to visit gambling parlors and the sex industry. Viewing this as “respiratory failure,” we can say that political corruption is the consequence of the citizenry’s respiratory failure, and Rock ‘n’ Roll was born in resistance to the suppression of breath―as the “reclaiming of breath.” I believe that the final consequence of the theory’s boundary violation manifests in these forms in real life.
Some psychiatric symptoms, such as addiction, bipolar disorder, and hysteria, might no longer be dismissed as mere “brain bugs.” It will become impossible to continue ignoring the resistance of a living being suffering from the mismatch between environment and theory. In other words, if by any chance the zero point of science is wrong, “the very foundation of previous theory was not rational.” Furthermore, there is the possibility that “through the unconscious violence of theory that remains broken, the survival rights of all humanity may have been impaired for hundreds of years.” With the utmost respect to the authorities, I am being extremely cheeky, but theoretically, wouldn’t this be an issue that authorities in every field and throughout all humanity should verify with all due haste?
And if the empathy that the violation of boundaries leads to suffocation spreads, the next possibility arises: a scientific common understanding that violating the soul of another creates a debt. In other words, humanity may no longer be able to accept violence as it once did.
War, the ultimate form of violence, will not be a matter of “justice” but an act where psychological and spiritual loads are maximized. Carrying out such a mission will itself become a state of literal suffocation, leading to PTSD far more intense than what we see today. At that point, science can no longer be an ally. Thus, the runaway of desires will be neutralized within individuals and groups, potentially being suppressed bit by bit. Even if wars continue for the time being, there is a possibility that they will naturally subside as a collective wave, scientifically speaking.
In short, no one can rob you of your breath unless you surrender it yourself. Through the intention of breath, it can be argued scientifically that “your actions return to you through others.” This very moment possesses the quality to console the past and transform the future.
Eventually, the era of psycho-somatic madness will end, and future history may record: “There was once an age when humanity repeatedly self-destructed due to collective respiratory failure driven by desire.” The aforementioned formula may even become established as a World Constitution.
Vivo, ergo sum.(I live, therefore I am.)
I hereby declare the beginning of the Breathing Civilization.
Afterword
I believe that once the “connection between the zero point of theory and the right to live” is verbalized, human history attains a theoretical irreversibility. Yet, this writing is merely an attempt to rationalize my own perceptions. It is a tool for a single painter, who has lived like a “fish out of water” within society, to simply stand before a canvas in this era.
For twenty years, I struggled with the inability to produce the “concept sheets” demanded at every turn. I could not accept that this profound dissonance was dismissed merely as “subjective feeling.” Thus, I spent two decades verbalizing the very nature of that non-verbalizability. I recognize this work may be dismissed as the grandiose delusions of a psychiatric patient living with autism and bipolar disorder. I do not mind in the least. As has been the case throughout my life, I expect to be laughed at for my “sophistry.”
If, through my ignorance, I have inadvertently provoked social authorities, I offer my sincere apologies. I may have wasted your intellectual time. However, if any part of this resonates, I implore you to verify its theoretical danger and urgency. For me, living under this constant dissonance is an immovable fact. These are observations of a reality whose boundaries fluctuate daily. I ask for your forbearance, given that I have lived―and will continue to live―crushed by a sense of an inverted world that defies language.
I also do not wish for conflicts to arise from the over-strict demarcation of theory. If there is a need to maintain strategic ambiguity when reconciling with reality, please, gladly discard this theory on the spot. Now that the reflexivity of breath has been spoken within the theory, the “Teahouse of Theory” has already been built. Through that, it would make me truly happy if the breathing of others who suffer, besides myself, becomes even just a little lighter. I envision such a hope: “The artists of the world can finally shed warm tears.”
Nevertheless, unfortunately, this is essentially “tax processing,” and I feel like a janitor of the era. Having been able to write this, I can spend the rest of my life with the mindset of enjoying the “extra time.” Whether it is adopted by society or not, IMAGINE is free. I will continue to paint and continue to say, “Living is a good thing!“
I mourn the wounds of the soul and pray for world peace. And I celebrate the ordinary, everyday sensations of a mundane life!
References
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5. AI-Assisted Inferences on Prior Studies
Author’s Note: The author experiences neurodiversity, including autism and bipolar disorder, which involves difficulties with managing “TPO” (Time, Place, and Occasion). Under stress, this may manifest as repetitive behaviors or the frequent cancellation of plans. Even in the author’s native Japanese, articulating “cloud-like imagery” arising from somatic sensations into linear language requires considerable effort. The author is not adept at grasping conventional linguistic frameworks, which often leads to misunderstandings due to discrepancies in definitions. Accordingly, the author has utilized multiple AI tools both to “translate sensory-based thought processes into general language” and to “convert the manuscript into English.” The author lacks formal academic expertise in philosophy; this work represents an attempt to verbalize experiential observations. The following list of prior studies is presented as AI-assisted inferences, selected for their thematic alignment with this paper.
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Dreyfus, H. L. (1992). What Computers Still Can’t Do: A Critique of Artificial Reason. MIT Press. (Original work published 1972) .
Benjamin, W. (1968). The Work of Art in the Age of Mechanical Reproduction. In Illuminations (H. Arendt, Ed., H. Zohn, Trans.). Schocken Books.
(Original work published 1935).
Copyright & License © 2026 Hirofumi Miyauchi. This work is licensed under a Creative Commons Attribution 4.0 International License (CC BY 4.0). You are free to share and adapt the material for any purpose, even commercially, provided that you give appropriate credit to the author and indicate if changes were made.
Suggested Citation
Miyauchi, H. (2026). The Theory of Absolute Breath: Heliocentrism in Art and the Breathing Declaration. Zenodo. [https://doi.org/10.5281/zenodo.18529182]