The “Introduction” for “Orientation”

This is the first part from the “Introduction” for “Orientation”. I wrote it some time ago and have recently began cleaning it up.

I would very much appreciate your feed back. I mean it for a general educated public and through it, wish to convey my understanding of the human condition, the whole body and our relation with him/her, which I have also presented in my blog.

Orientation a method : to capture the human condition and introduce reality


The process of reality and our part

I wish to convey to you the “process of reality”.
It is the process of the whole body that we,
as an identity or the self, are inseparably involved in.

However, we do not understand or fully participate
in this involvement with the whole body.
On the contrary, we normally see our self
as independent in our reality, as a free agent….well, we try!


our reality and reality

Our reality is conscious experience, notion and sense, of our self, others and the world. They are projected parts of the whole body projected by the brain-spine or CNS (Central Nervous System). (…1) Our reality does actually exist, but as projection, while the whole body exists in reality. We do not usually make this fundamental distinction between projection and reality, and regard our projected actuality as reality.

The whole body is in and of reality, solid in gravity, present in the present, alive among other actual entities on Earth, in and of creation and touched by the rest of creation. For us, as his/her projected part, reality is the whole body alive in creation.

The categories we may consider then, are : our projected reality of notion, experience and sense; projected actuality or projection; nervous activity; the brain-spine; the whole body in and of reality, spirited at core and touched by the rest of creation; all life on Earth; the Universe; and All creation God.

I take care not to use the possessive pronouns “our”, “your” or “my” for the whole body, whole self or whole being because I wish to distinguish the whole body (in and of reality) from the notion and sense of the body within our projected reality we readily regard as our own. The reality of the whole body is beyond our reality and we belong to her/him as her/his projected part.

As the projector of our reality, the CNS and in turn the whole body, encompass or include in their existence, all we experience. We exist as projection projected from within the substance of the brain-spine, just as the running of software may manifest on the screen but occurs within the computer. We and our reality are of nervous or neuronal (as in neuron or nerve cell) activity within the living cellular organ that is the CNS.

That we are projection means our only possible contact with a real entity is the whole body we belong to as a projected part. Every other association we have is had within our projected reality, with projected entities, projected from the whole body. If they really exist ie. if they are indications of real things in reality, we are closer to their actuality in reality, in considering the whole body because she/he is in reality next to them.

Yet, for all that we are a part of the whole body, we seem to exist apart from the whole body. First, we are disassociated from the whole body and the CNS for being projected by them. They do not exist for us in projection. Furthermore, we tend to identify exclusively with what we experience or what is in our reality, with no need to consider that we may be a part and be isolated there from our source.

Action further reinforces our isolating conviction in our reality. Though the whole body actually does (in reality), we identify with our sense of being and doing – not only determine “what’s what”, but presume “I do”, take the credit for “doing”, and even try to be responsible for what “I will do and did”.

In thinking too, we find the convincing clench for “I do it” in the results of thinking, be it an answer, realisation or mental exhaustion. We assume to be the causal agent, initiating and enacting, for action and result, in the “doing” of anything.

We can be comfortable, in our identity, with machines and tools that embellish our actions, from slotting coins into poker machines, to operating the computer or facing the screen with the games console, using a jack hammer or paint brush, or sitting in the driver’s seat behind the steering wheel; do something and something happens means “I did it”.

Knowing seals our isolation. In what we know, we are certain of our self in our world view and causal order. Even in knowing we don’t know or knowing we are a projected part of the whole body, unless we can relate with the whole body who encompasses our knowing and our unknowing (beyond knowing), the certainty of our reality seems to be the only sensible option.

 zz O Intro

Philosophers and scientists tend to agree that we cannot know reality, not directly. (…2) We cannot be with or be direct with reality because reality cannot exist in projection. All we have is what presents to our senses and what we make of them in our mind, our notions.

Yet, we are a projected part of our whole; the whole body is a special entity in reality for us. We must refer to the whole body, but he or she is beyond our reality. It is not enough to reach out (still within projection), disengage and float mesmerised, or transcend to be the witness. Can we relate with the whole body? Whether we can seems a thing of great mystery.

I am not proposing we become the whole body or the whole self; we will always be a part projected by the whole body. However, the hc (human condition) needs to be addressed for its incessant tendency to be identified with what is in its reality, exclusive of and isolated from the whole body alive in creation. When we are captured as a projected actuality, reality, that is the whole body, may be introduced. In such a way, we may be influenced by the whole body and in turn, affect the whole as an integrating part.

relation with, rather than choosing the whole body

Others have proposed we choose reality against our reality. Plato describes, in his famous allegory of humanity clinging to realities, men held in caves identifying with the shadows from flames as reality, who chose these against the real world when released, to return to their familiar shadows. In the movie “Matrix” (futuristic trilogy that examines the possibility of escape from our virtual reality, to a bleak reality of survival against a world of machines run by an artificial intelligence), a choice is also offered with a red or a blue pill, between reality and a computer generated reality; some choose the familiar, cosy virtuality that seems carefree compared to the desperate struggle against machines in the movie’s reality.

Human endeavours generally involve a choice and commitment for the better, closer, or for more. In determining, judging and identifying with our particular self and experiences, of achievements and losses, we are exclusive of and separate from our rest or other parts, as well as our whole. The CNS and the whole body however, do not exclude any of our projected parts, but encompass all that we are, experience, and seemingly do. Nothing is denied; our separation and togetherness, our sense of being and the world, the whole body in reality encompasses all that he/she projects.

Reality is not a choice. Rather it involves us through our relation with the whole body. It is not any exclusive commitment, but it encompasses our all, our sense of self, others and the world. It is the whole body alive in creation and our projected actuality and part.

The identity is lost from reality, identified with what it experiences. We live within our phenomenal world that presents to our senses, identified with our self and what we experience and determine “what’s what” of others and the world. Not only are we unfamiliar with our own projected actuality, the whole body in reality and our part, there is much that has built up of what we have denied, put aside, struggled and mesmerised with, to safe guard our reality and our “I’m it” certainty or familiarity (shadows of Plato’s cave) away from the whole body and so, reality. The whole body’s presence, always changing in the forever changing present, is put aside in denial against our moment to moment’s isolating grasp within projection, of our sense of time, place and being.

The process of reality is “what happens”, as we relate with the whole body. It involves us “becoming a part” of the whole body. There is more to our reality and we are closer to reality, the whole body alive in creation. It is the resolution of our isolating settings and exclusive assertions. The whole body can be more integrated, as we become less isolated. (…3)



– anatomy and physiology : nerves connect muscle and sensory organs in all parts of the body to the CNS; nerve impulses cause movement in the body and sensation to reach the CNS
– electric stimulation to different parts of the exposed brain cause complete events to be experienced by the conscious patient during craniotomy
– effects of strokes and other injuries or lesions in certain parts of the brain and results of recovery with removal of tumours and blood clots
– various techniques of computed imaging or scans, such as CT or CAT (X-rays), MRI and f-MRI (magnetic resonance detect deoxygenated haemoglobin and so blood flow associated with neuron activity), EROS (infra-red light detect neuronal activity directly), can associate events in human reality to sites localised within the CNS in time and place
– EEG (electroencephalogram) or electric brain waves (alpha, beta gamma etc.) correlate with different states

2       Kant said we can’t – know reality. A split was established in classical Greek philosophy between Plato’s ideas and forms of a world supposedly known to the “trained” so called philosophical or intuitive mind, of absolute truths and universal existence from which emanate the phenomenal world or what we may sense, set against Aristotle and what can be determined from the marvels of that phenomenal world. Since Kant (German philosopher 1724-1804), absolute existence – the thing-in-itself or noumenon as coined by him – is generally considered unknowable even if it exists. Emphasis has been placed, against noumenon, on phenomenon and what we can observe. Science takes a step further and considers “it does not exist if it cannot be measured”.

3       From having to carry an isolated identity with its own agenda, based on “I’m it” or “it’s up to me”, the whole body can be more integrated, as we become less isolated. Potentially, the whole self can exist next to other integrated whole beings if we, not only our self but others in their self, can transcend the usual sense of association we hold each other to; with eye contact (visual), the mind’s latch (cognitive), soul’s reach (emotive) and sense of physical bond (somatic). We are further held in our reality by deeper senses of our self and one another. By referring to the whole body, these deeper settings are also encompassed.

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