“hc is ….” 5

the hc is … projected part of a whole being

realityhc

The hc (human condition) is staggered off.

3

                                                                                                                                                 Portraits of the hcPandora's corner 5 j frame

What’s life?
Gotta happen in reality?
How can you make it happen in reality,
if you can’t make it
in life,
in the city.

Are we, to be?
The suburbs and gardens battery pen zoos
institutionalized bureaucratic human processes
with well-appointed equipment and appliances for mass entertainment.
Our lives.
But we mustn’t stop,
at that.

Human lives we live urban.
Factories of offices, foundries, farms
pre-fab families…

View original post 200 more words

A text-ed tour

From the exhibition Orientation – the cognitive part.

The depictions indicate the “projected actuality” of our reality, our existence in fact as projection in space.

Aspects of our reality occupy certain places in relation with the whole self, and in certain distributions or “shapes”, as projected by our whole. They are depicted as captures from behind, together with an indication of the whole self, in some.

imgp33171 Cornered across (with vision)” So, with the depictions, “it” is there in you. There is nothing solid about our reality, and we occupy space as projected by our whole through the CNS.

This is our line-up with and where we face in vision the world out there.
This is the self or identity coming across to identify with vision.
The witness is back behind this cornering.

This out-line in grey of the head, neck and shoulders represents the subtle sense of our whole being. He/she is a subtle sense because he/she does not exist in our reality of projection, but gives us more a sense of where we are, centred on his or her right.

The conscious, like coconut palm fronds, reigns from above as if to shed light on our reality. Because we are mainly in the spread across including the self and vision, the conscious itself is more a scooped-out absence.

These lines, around the lower part of the cornering, indicate our front and back, before the witness behind.


knobly-join2
Knobbly join” There again is the head, neck and shoulders, indicating the subtle sense of the whole self who is in and of reality and does not exist in projection, but gives us our sense of where we are,

Vision is here.

The wot and the wit stands for the world out there (up, front and to the right, there on you and me) and the world in there (down, behind and snug towards our cosy core, there on you and me), that we may experience.

The circle between the wot and the wit, is the self having an experience. The self is understood to be inseparable from experience itself – “what is experience without self, what is self without experience?”.

Experience itself is separate from what is experienced. What we experience, out there and within, is the object to our self having an experience.

The face (left half of the self circle)) is the identity, determined more by our world and society. Conscious is there again reigning from above, but not as coconut palm fronds but more as its body.

The world out there has an angle, forwards, up and across to the right vs. our inner reality that extends back, under and nuzzles towards the core (mid-line) of the body. You can distinguish your wot and wit, quite readily in your own situation I think. You are the identity in the knobbly join between them.

bass-clefr3 Bass clef (of sound)” There are more recognisable shapes here. The bass clef and the top of the treble clef.

Now again, it is our actuality, a depiction of what is actually there on us. So, the world of sound, this is there on you, and I’ll just take you through it.

The world of sound “comes under and around you on your right, goes over the top and comes in on the left above, but not below”.

So there’s this shape to the projected actuality of our world of sound. It happens to be the symbol used in music notation to indicate the bass rage of notes, the rumbling deep notes that makes us look up and around and determine what it is. It might be a dinosaur, a tank or a jet plane (threatening deep noise), and contrast with the treble notes that can settle us into our cosy core. Our sensitivities there are rumbled by deep bass notes, and we rise to hold our self up in our hard heads to determine friend or foe, within our “base clef”.

We can recognise and depict or describe the shape, but there’s the “where” of it, the “actuality of it being there.

It does not explain the symbols, but I suspect that the symbols of music originate from our actuality. The wide acceptance of them may be because of our actuality being of that shape.

arch-of-language4 “Arch of language” The only one I have used colour in. Japanese vermilion red is used in calligraphy. It contrasts with the dark sumi-e ink, to correct, mark or stand out. It is also the red seen in Shinto shrines; their torii gate ways are painted with it.

I think I have used red because language is such a human quality that marks our cognitive “gawk and talk” reality. I consider the rest, the conscious, mind and the sense of self in the world common to animals. Like humans, they, whole living “animal” beings, function in the real world through their self functioning in “its” projected experience of the world.

Compared to the actuality of our realm of sound (bass clef), this is a narrower, tighter realm of language, which is also sound but special or particular sound. It dips under the conscious, domes over mind and lands on the right shoulder.

Our depths extend under it. So, cognitive, emotive and somatic (of body) sense are marked in their three letter abbreviations. LInghter lines under them indicate our deeper instinctive and intuitive sense of others and the world. Our cosy core is towards the mid-line of the whole self.

Our consciousness extends down towards subconscious depths, but on the “other side”, the subconscious begins right next to us.

Carried” on the Arch of language are aspects of our linguistic cognitive reality, namely our Infinitism, Circularity and Foundationalism.

Infinitism means it goes on and on for ever, and together with Circularity and Foundationalism, they are the nature of our conscious mind, recognised in philosophy in those terms .

In order to be certain about something we think about or sense, we can try to find a proof for what it is. The proof must come from outside what you are trying to prove, so as to help support it. But then, that proof needs a another proof from outside it, to support it … and so, it goes on for ever – Infinitism, just as the conscious goes on and on (till off?).

And it is easy to go around in circles in our mind, Circularity, which is formerly described as when the thing you want to prove is in a subsequent proof. The train of logic forms a circle. Though there are separate steps we do not get outside of the initial statement.

And Foundationalism is the assumption that is not questioned or challenged, a fundamental belief.

These qualities of the cognitive mind are called in philosophy “Munchausen’s trilemma”, the unsatisfactory nature of certainty in our mind (see Note 3).

Just as music symbols take the shape of our actuality, the three aspects of our cognition have their place in their actuality on our “Arch of language”. It dips under the conscious, on and on Infinitism, circles over the mind’s reach, Circularity, and lands on the emotive level on the right shoulder, for Foundationalism.

“Self referencing conundrum” and “actuality”

It seems impossible to experience our own self.

This is true I think, because we are, in our usual self, a part of a mechanism for having an experience. We cannot refer to our actual self. Trying to do so is like a camera trying to take a picture of its film. As frustrating as a horse running after its tail.

A sense of or a notion about our self is different, where there is a distance from the thing one may think, talk about or point the finger at in our minds.

Without this separation, between our self and what we are involved with in our mind, a problem or confusion arises. It occurs in language as a paradox of logic. Quite a number of examples have been collected over the ages. They are sentences that refer back to themselves rather than name a thing or a person, describe its state, nature or its action (verb) as language is usually used for. It may be more of a phenomena in some languages and thinking determined by those languages (cognition), than others that may not be so exact as I understand, as English is and European languages are in general , about subject, object and causality (who or what is doing).

“This sentence is false” is exemplary of the self referencing problem or paradox we find in language.

It also occurs in approaching our own actuality.

We come away from our usual knowing engagement with things in “the world”. They are “of” our experience . Our sense of being and doing in the world breaks down without a perspective that gives a sense of measure over time, space and size, without context that determines what things are. We are thrown back to an uncertain sense of being, body and presence or existence.

What point is there to that?

Consider, rather than go back to the world of experience, that there is more, in different directions, but also that there must be a whole being who is and does things in reality, who allows for our reality of conscious experience, which includes “the world” and our sense of being and doing.

Some may recognise a parallel to Plato’s cave, of people thinking shadows on the walls is reality. What we experience is a part of our whole being, as is our self or identity that experiences and identifies with what it experiences.

Our reality of conscious experience is “projected” by a whole being, through the CNS (Central Nervous System or the brain, spinal cord and nerve roots). Projection is our “actuality” – the existence in space of our reality as projection.

In approaching our actuality, we go beyond the normal sense and story of “who’s doing what”. We may refer to our whole, to be in relation as a part with our whole . In our actuality we may be reached or touched by who is of reality and who encompasses as his or her projection all that is beyond our immediate reality that we may experience. Trust the whole who must be there.

Other entries on the “self-referencing conundrum” –

https://realityhc.wordpress.com/2015/01/25/self-referencing-conundrum/

 Definition : The difficulty and repulsion to approaching the actuality of our self or identity, as if to maintain the necessary displacement for having an experience between the identity having the experience and what is experienced.     https://realityhc.wordpress.com/2014/08/21/the-self-referencing-conundrum-2/

Orientation – the cognitive part 1

First entry for a hand-out prepared for the exhibition “Orientation – the cognitive part”

 

Split

Our reality is split
inside outside,
conscious experience
self and witness.

Contexts within which we determine,
this and that,
good/bad right/wrong true/false,
themselves separate
superficial and deep.

More or less before nothing
positive or negative either side of naught (zero)
but for us there’s the “other side”, the subconscious to our conscious,
and the unconscious beyond.

What is more and beyond
goes on and on
without our whole.

Beyond our work and play,
our lives and generations,
sense of self and others,
there is our whole
who encompass our numbers and our all.

He or she, as the case or gender may be,
enacts embodied, does and is,
and encounters the rest of creation, in reality
while creating our reality as his or her part including
our sense of being and what we get up to,
and the world that we can think we rise to and are in.

Our whole is in and of reality,
touched by the rest of creation
as an indispensable part,
permanently present in reality’s present/presence (time/space, here/now).

Our sense of independence and freedom that is our embodiment,
sense of will and destiny, our endorsement
sense of life, our enticement
our sense of others and engagement,
are parts easily split without our whole
validated as parts only by our whole.

___________________________________________

Our realities are separate from our whole in being projected through the CNS (Central Nervous System) by our creator, our whole self. We are further isolated from our whole being in being identified in our self and with what we experience.

Within projection we are displaced and disassociated between the various aspects of our reality, split between conscious experience self and witness, and further with contexts and what is determined through them, as paraphrased in the piece above. This is why our identification between these ”split” parts are exclusive of our whole and isolating.

A part is invalid without its whole.

However, we may know that we are a projected part, approach our “actuality” as projection, and be in relation with our whole. We must understand, practice, and enact this; it is our contemplation of being a part, connection through projection and communion with our maker, a godly being of creation who, in his or her being, consciousness, and substance, is inclusive of our self and all that we may be, all that we may experience, our conscious and witness.

Subtle sense – 4

Rest of the excerpts from the hand out prepared for the exhibition,

Subtle sense – Jan 2017

“demonstrating the human condition, captured in space and in relation with its whole”

 

The ascending assertion vs our actuality

asce-assert-bWhat we suppress, repress and deny builds up away from the conscious as resistance – things that are too much to handle, whether positive or negative, are put away and forgotten.


The “ascending assertion” is our rise through levels of cornered displacement, away from the rest of our whole. In suppression, repression and denial, it is a fear based flight/fight avoidance and hold, an ascension through disassociation and displacement into our cornered assertion and identification, “I’m it” and “that’s the wot”, where we judge and determine “friend or foe” of others and things out there in the world.
asce-assert-c

Suppression, repression, denial and resistance are terms used in psychology that effectively describe our functioning. The words imply a direction and so a place, places which are aspects or parts of our projected reality, as our self and what we experience are parts of our reality of “conscious experience and self witnessed”.

The various parts of our reality exist “where” they are placed, projected there by our whole through the CNS (Central nervous System). We function in and through those aspects of our reality, but we may also approach their actuality (objective aspects) and our own actuality (subjective aspects). Actuality is the existence in fact of our reality and its parts as projection, placed in particular places in particular ways or shapes.

They are depicted so that we may approach our own actuality, to be in relation with our whole. They are also “labelled” or named for what they are, where they occur. This allows for a verification but is not intended to draw you away from approaching your actuality.


The shape
– soul’s reach, trauma of birth and liver’s float.

ccc.jpg
From the base of the domed diaphragm, the soul rises above the liver, across from the trauma of birth. The fresh blood from the placenta enters the foetus’ body via the belly button, tracks up and across to the front of the liver, and goes through its fissure (crack) to join the greater body of blood and circulation. There it was one-way in, while the spent blood left the “systemic” circulation from the left and right groin vessels to join and exit the umbilicus for the placenta.

We are left with a blood drain behind, “where’s the blood gone?”. It is forgotten with “mama?!”, and replaced with the world out there and our first and subsequent sense of breath and swallow.

Soul’s reach carries our sense of 2 lungs, which are associated with sadness in Traditional Chinese medicine. Sadness goes with anger, which is associated with Liver, and resentment, which is associated with Spleen (to the left side).

 

The frame

label on whole body 001.pngThe conscious is held up, skewered by the paired prongs of “abandonment” that threaten to split the conscious, and that rise from the rippling platform of the unconscious “other end” (the clue to our whole being, while the core is the reference).

While reigning from above to shed light on our projected reality, the conscious’ reach fades below into the subconscious depths beyond cognitive, through emotive, somatic (introduced under the Arch of language), gut instinctive, intuitive and mystic levels that continue centred on the whole self’s right side. The “other side”, however, is subconscious immediately next to our cognitive part (“guilt, shame and failure”).

Subtle sense – 3

More excerpts from the hand out prepared for the exhibition,

Subtle sense – Jan 2017

Our reality is a part of our whole being, projected through the Central Nervous System (brain and spine). We are displaced from our whole in being projected. Within projection our reality is made-up of disassociated parts : the conscious, self, what we experience, deeper being, witness, are different aspects or parts within our projected part. Further more, we are isolated from our whole being as we identify in our self and with what we experience,.within our projected reality,

I depict and represent how we exist, as a part of a whole being of reality. Rather than in isolated experiences, by which the self regards the world and others, I hope to draw the viewer towards a sense of their own part, which implies their whole.

There’s a whole being of reality who is missing in our reality;
he or she can never be in our reality.
We are a part of our whole, projected through
the Central Nervous System.
We can approach our being a part, our projected actuality,
and thereby consider being in relation with our whole.

An orientation – reality in its entirety; whole self/whole body/whole being of reality, in reality, touched by the rest of reality; our reality, including us as self or identity, projected by our whole through his or her CNS (Central Nervous System) projected part of our individual whole, placed in space in our “actuality” (existence in fact and in reality)

orientation-whole-body-creation

 

 

 

 

 

 

 

Emptiness, nothingness and the spirit – Oneness of whole being and All creation

“Emptiness” is the disassociation within projection, across which we are having an experience. It is our immediate environment, the spaces between and immediately around what we experience, our identity, the conscious and witness.kuu

(Kuu of Zen Buddhism)

 

“Nothingness” is the absence, due to and in projection, of the solid whole body who is actually there, in and of reality. From where we are having an experience, within projection, the whole body disappears with the rest of creation.mu

(Mu of Zen Buddhism)

We can understand the whole of reality to consist of both our whole self or being who is of reality and the rest of reality. Reality cannot exist in our projected part. But reality is represented beyond Emptiness, as Nothingness. At the centre of Nothingness is the one essence of the whole of creation and the whole body, the spirit. It is the closest we get to reality in projection, where the rest of creation that touches the whole body is a long, long way away, beyond Nothingness. Look to be in relation with the whole self who encompasses our all, and who must be there, beyond yet infusing projection, in reality. The spirit may reach you, through Nothingness.

 

Quantum and projection

All be it indirectly (through our whole being‘s sense organs and brain), we are given an experience that is an indication of the “phenomenal aspects of reality”, the aspects of reality that our whole self is sensitive to according to his or her sense organs (link to blog the “phenomenal aspects of reality” https://realityhc.wordpress.com/2016/10/08/the-phenomenal-aspects-of-reality/).

Our whole “sees” the light (and projects our experience of vision for us to think that we see) that bounces off the surface of things in the real world that are not too small. Sub-atomic particles are too small for this. En mass and intensity they can split atoms, damage genes and cells and burn things. Depending on how they are “observed”, their existence is indicated by their radiation (wave like quality) or by the mark left after their passage (as particles), say through a sensitive film that leaves a hole or a mark of where they were.

The precise existence of sub-atomic particles is uncertain in our space-and-time references, and they seem to “jump” and “associate” right through them. I think the things that “move” at the speed of causality (= C, also “happens to be” the speed of light, other electro-magnetic waves, sub-atomic particles/radiation and gravitational waves) exist in space-time, in what may be considered the very fabric of the cosmos. It may also include black holes, dark energy and dark matter beyond our visible realm. This idea of sub-particles, photons and other electro magnetic radiation and gravity waves existing in space-time, to me helps explain how entanglement works as described in quantum mechanics – where associated particles are related across significant distances the moment one of them is observed or determined in our space-and-time references.

Let me consider here how our existence as projection, our “projected actuality”, projected by our whole being through the Central Nervous System, is like the quantum state.

I think something like entanglement also occurs in projection, in very familiar instances. When we communicate, it is with an another who invariably sees not him or her self but an image of the other’s whole being, and vice versa where we meet “entangled” as opposites in association over particular perspectives and contexts that, for our time together, determines one another in our projected realities. Empathy is a real thing in projection, of another’s sense projected by our whole. It is again, an association that determines one another. Intuitive sense seems to transcend the normally dominant cognitive boundaries in a less constrained flow or connection where, in the analogy of the quantum world, our distances, time and identity seem to join or mesh as if in space-time.

Smooth synchronised movements in dance, sports, martial arts, music but also any activity or work, requires an integration across different parts within an individual and with separate whole others that one may play with, hunt with, perform with etc. This association is stifled and blocked by the rigidity of our cognitive knowing. We are familiar with risking the seeming security of know-how‘s certainty and control, to allow and let go to or “go with” a greater flow we become a part of, whether in one’s being or in association with others.

In projection, we may exist within the determining references of our projected sense of space-and-time, but we may also exist in our actuality as projection and be “connected”, with different realms, identities and states of being, as if in space-time. Perhaps we may understand in this way premonitions, telepathy etc. where the normal boundaries of time-and-place and identity, seem transcended.

Parts of our projected reality include our sense of matter and the world, but also the frames of reference that determine what we experience. We may as self or identity in our reality, observe the laws of Newtonian physics (of billiard balls and planets) in those things we experience. It is a part of our projected reality consistent with space-and-time, a functional indication of such a world with our sense of being in it and its time, that is our here and now.

We are normally dominated by this indication of the world, changing apparently through our sense of time with the observer, us, as the experience-er, before the witness. In our actuality as projection we occupy the “causal” fabric and substance of projection, as if of space-time itself, which in turn may be considered the very fabric of the cosmos and of which space-and-time is understood to be a warping of space-time. The witness is the constant, as if set at the speed of causality = C throughout the shifting frames of reference.

As remarkable as the quantum and relativistic world may be, reality must be more than the sum of both and of any other aspects of reality. The probability of our whole being’s existence is also more remarkable than the non-living matter of atoms, entropically, functionally and structurally speaking. The enormity of the integrity, of cells in themselves, their specialising into organs and their functions but also of an integrated and “stable” living whole being, is reflected in the richness of qualities that determine our self and our necessary “countenances” – necessary for our particular reality, our self and what we experience, to be. The countenances are our “entangled other” and are projected parts of our whole being, normally in our subconscious and unconscious, and include our memories, dreaming, deeper feelings, instinctive and intuitive parts. Compared to these the qualities that determine sub-atomic particles and their entangled association with an other, is elemental, such as their spin.

As a sub-atomic particle may be lost in space-time from its potential of being a part of a whole atom, we our selves as an identity, are lost in projection away from our whole, identified in our self and with what we experience. Our other, our countenances, are many for us, because we have identified and “associated” with many things on many occasions. They build up in our subconscious as we continue to identify away from our whole.

Our whole should determine our existence and our other parts for their being parts of the same whole. Be displaced from your experience, and the life that you are having, be distinct from people you meet, but as a part. It’s not just all in the mind but your feelings and deepest being and sense of self, others and the world, are also there, as projected parts of the same whole.

Just as reality must be more than the sum of the Newtonian, quantum, relativistic and of any other aspects of reality, our whole is both of solid organs and projection, and is more than their sum. He or she is also of reality, and in reality.

Within the projected part of our whole being, we may be the billiard balls (Newtonian), before the reference of perspective, and manifest, in the experience, like matter and gravity within the warping of space-time, but in projection. We can also be the observer in our self having the experience, with shifting points of view and references (relativity) but with a witness, which may witness the observer or experiencer (that is us) as well as what we experience.

In our actuality, we connect through projection beyond being the observer having an experience, and the witness is included/invited. Our parts join with our whole as parts, through projection, in our/their actuality as projection. Being projected actuality is like being a quantum entity in and of space-time; we become a part in the very fabric of our whole being who’s (projection’s) warping throws our here and now and tangible reality that correspond to space-and-time and matter.

01depth

Physics goes beyond “the observer makes a difference” for sub-atomic particles that are displaced or altered with the act of observing them. Instead of attempting direct observations, laboratory apparatus use “passive ways”, as I understand, to monitor the quantum, such as to filter photons of a certain polarity, by which a relation between associated photons are demonstrated.

This relatedness seems to occur instantly across space-and-time, faster than the speed of causality, without being predetermined and at the instant of determination (by passive means).

Understanding this and its mechanism is the frontier of science. Consciousness and causality may have a speed that is measured in our references of space-and-time, but creation, or reality if in our minds we need no creator for creation, is there, in the instant, everywhere, is of space-time; reality is present in the present; our “here and now” unfolding (projected space-and-time) is a “warped” projected part, of our whole being of reality; reality is more than the sum of its aspects we may recognise in our projected reality (quantum, relativistic, Newtonian aspects) and try to understand.

This perspective, over reality itself and our own projected reality of “conscious experience and self witnessed”, is afforded by “Orientation” of our reality, including our self, in space and with our whole being. We do not exist in reality, our whole self does. We are a projected part of who is both body and projection, and more than their sum. We do not exist without our whole, but we may be lost in projection isolated from our whole. We may become an integrating part, rather than isolated; our whole becomes more integrated and complete with integrating parts.

Our whole is like the universe for us – our world extends and opens indefinitely in different ways in different directions, within a projected part of our whole being. Our whole is beyond our projected part (transcendent) and yet he or she infuses it (immanent). Like an electron of an electron cloud within an atom, we are an identity within a projected “cloud” of our whole. Our whole being “must be” for our self and our reality, as projected parts, to be. He or she must be a “godly being” for being of reality, and for being more than the sum of his or her parts.

We can be absolute with “Orientation” about our basis, origin and source. We have our whole as our creator and projector, and the conscious and witness are projected parts. Before them is our mind’s certainty, of infinit-ism, circularity, and foundational-ism (see Munchausen’s trilemma), which is dependent on their sequence, world views and contexts, and causality.

As a part of our whole, we may be in association with our fellow parts, including our estranged entanglements or countenances. Free and independent as a part of, rather than in isolation from our whole. Set by our others and our not-s, displaced and distant, alienated or estranged, or not, but associated with them, through our whole as projected parts of our maker; we, in reality as parts, of our individual whole.

Finally, analogies were drawn here between the fields of physics that seem to correspond with the various aspects of our projected reality. Understanding that the whole self provides what we experience of the world, from aspects of reality that he or she is sensitive to through his or her sense organs (“phenomenal aspects of reality”), lends insight into the very activity of physicists and the nature of their theories.

I propose the Newtonian, relativistic and quantum worlds exist in our actuality, as projected virtual versions of those aspects of reality. Physicists experience and try to understand them, those projected versions, and test their theories, of them, out on each other and in reality.

While reality is more than the sum of those aspects of reality grasped by the various fields of physics, the whole self projects those aspects in accurate enough ways that the theories and formulas formed of them, do work in reality when they are tested in experiments and applied in products and inventions.

I know others have made the association between our reality and the quantum out-look, but I mean to point out our actuality, the “shapes” and places they occupy and our being in relation, as a part, with our whole. I refer to Chalmers (1986) who makes a useful distinction between the easy and hard “problem of the conscious” where the objective aspects of our conscious experience is “easily” understood as a product of the brain, but not the subjective – the experience itself (rather than what we experience), the self, conscious, and I like to add the witness. He examines many approaches to the basis of our reality and distinguishes the objective and subjective aspects of our reality and proposes our subjective aspects to be fundamental ie irreducible.

Through out my work you will see the whole self presented as who projects, through the Central Nervous System, our reality both subjective and objective, internal and outside. There is no brain without a whole being, except in our minds.

Our philosophy and science can never be reality. I believe our understanding of reality can grow beyond quantum and relativistic theories, perhaps a formula established that binds both the quantum and relativistic, but only with our inclusion as the observer and the witness, as well as the conscious, as parts and in relation with our whole, who is of reality. We can “orientate” with and distinguish our self and the whole self, our reality and reality, and come to the relation between our reality and reality, in our being a part of our whole who is of reality.