“What to do” : 1 Projected actuality

  1. “How it is” : The human condition (hc) is projection, created and placed by the whole body, who is in and of reality
  2. “What to do” : To capture the hc as a projected actuality and relate with reality, the whole being alive in creation (Orientation in space and with the whole body)
  3. “What happens” : We in our projected reality become less isolated from and more a part of our whole self in our relation with him or her

 “What to do” goes hand in hand with “what happens”. However, we must be grounded or well versed in “how it is”, as it seems we are involved in doing and what happens – we tend to think we decide “what to do” and choose what happens to us, don’t we?

 

“I think I am.” But who thinks? Who or what is the “I”? Who does or who is doing the thinking? Who is? We think we are and do, but isn’t it the whole body who does?

It is the whole body, whole self and whole being who is in reality, who is a who and a he or a she. We, as self or identity, and our reality outside and within that we may experience, are projection, created and placed by the whole body. It is the whole self who has eyes and by whom we have our vision to look at and think we see or that we are looking. It is the whole self who has arm and legs, and by whom, and projected from his or her CNS (Central Nervous System that consists of the brain, spine and the nerve roots), we have our sense of doing and we think and can think we do. Our thoughts and thinking seem to come from beyond us, from beyond the sense and notion of our identity or self, and together with our actuality, must come from the whole self.

The whole being of whom we are a projected part, also creates and places our reality, outside and in (including our thinking, feeling, physical sense and deeper sense), for us to experience. The whole body projects both our self as the subject to what we experience, that is the object of our experience. Our reality, including our self, our deeper being, the conscious conscious of and the witness by which we are aware of our reality and make-up, they are all projected parts of the whole self.

We must relate, as a “projected actuality”, with our whole, the whole being of whom we are a part. Every other act involves us superficial of our actuality. Identified with what we experience outside or within, we are isolated in projection away from our whole.

We cannot see our self. The images of our whole or of the whole body in the screen or the mirror (reflected image), our vision and seeing of them within projection, help form our notion and sense of our self. However, what we may experience of our self remain with what we experience of our worlds inside and out – they, what we experience, are cast within our contexts, our world views and causal order, our sense and notion of “how it is” and “what happens”. What we may experience of our worlds and our self,fall short of actuality, occupying space as projected parts of a solid whole being in reality.

Try approaching your actual self. It cannot happen in the usual way that we may be direct with our sense and notion of our self, others and things. Remember, in anything we think we do, we think we do what the whole body may be doing in reality. Trying to approach the self is an inner effort within our projected reality. The difficulty stems from our hold on what we experience. The conundrum or paradox in statements that refer to the statement itself or self referencing statements, has been recognised and established in classic Greek philosophy. (Self reference google search; Epimenides paradox  wikipedia) However, in regarding the self as an actuality is what I have termed the “self referencing conundrum” and I define it as “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”.

It means that in anything we think we experience and think we do, we are reinforced in our reality, within projection, unless we can include our actuality and refer beyond our reality of having an experience. And, because the whole body projects our reality and includes our actuality but also the witness and the conscious, I propose we refer, contemplate and relate with our whole. But how?

To follow :
“What to do” :  2 The three things we can do

It is already on my wix web site in a PDF, on page 8 of Orientation ii

The self referencing conundrum

Definition :

An inherent difficulty and resistance 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.
tt4r

See also
“self referencing conundrum” google search
Epimenides paradox  en.wikipedia.org/wiki/Epimenides_paradox
self referencehttp://en.wikipedia.org/wiki/Self-reference

counter levering strain

output_IGoXD6Cornered off
in a counter levering strain
our right centred spread placed
up right front
face the front
lined up

1 or 0, 1 to 10
in mind’s spread
lined up and facing the front
in side middle out
centred right
up right

Middle centred right cast
counter levering strain

Conscious mind
body sense
from spine

OK ?

In dire straits
we cope
doesn’t help to worry
we put it aside
what can you do
do what you can
retire rest be satisfied

Life
our lives
Earth
what will be
will be what
this can’t be
there must be more

Peace of mind
in a piece of mind
heart’s content
blown by words

Be happy
actualise and realise
your self and or a dream
take or not, have a life
give your all
what or who, to have, to be or to be with
where or when, there or now, to be or to get to

On and on
we go on
till off
then start
again and again
more and more
of the same

Layers and layers
from time immemorial
with our positive and negative realities
buried and locked witnessed
in and isolated from
a whole being in reality
present in the present

Unravel, expose
settle but not with answers
with questions and concerns
hold to self
all experience yours
your experience all
actuality witnessed and parts of a whole

Relate as a part
with whole self
stop as an actuality in your here and now
present to the whole self present in the present
not to become or to get to
but to relate with, to be touched by
and settle as a part of

The core is the reference
other end a clue
for the solid whole body
in and of creation
to relate as a part with
for us in our floating reality
from within projection

The whole body is alive in creation. He or she is present in the present, is presence of reality.

We as identity, self or ego are set within our context and language, bound in what is there for us to experience. Our reality is a projected part, created and placed by a whole being in reality.

Is it ok to relate with our whole, to whom we as identity and all that we may experience belong? Every other thing or being can only manifest for us in projection as a projected indication. In relating with the whole body nothing is denied of one’s reality, everything validated for what they are, projected parts. They are integrated and settle in their places as parts of a whole, and with integrated parts the whole being becomes integrated and so complete. Become presentable as a projected actuality, and relate with the whole self you belong to as a part.

Serious questioning

This response is to Phil’s reply on his very informative and insightful philosophical blog – http://philipstanfield.com/ . He has been one of the writers in wordpress who has been an encouragement to me writing.

Phil : If only Hegel could be wrested from the hands of those (i.e. academic philosophers) who use him (as Hegel wanted) to maintain the crippled and crippling cultural and ideological lie that we in the West are the bearers of ‘Reason’ – which is to be understood only as linguistic, conceptual and propositional. Hegel’s philosophy is the highest development of Western mysticism (Magee argues that he was an Hermeticist [Glenn Alexander Magee, Hegel and the Hermetic Tradition, Cornell University Press, Ithaca, 2001]) – building on the intricacy of Proclus but still retaining the depth and poetry of Plotinus. Another great thinker, Marx, rightly stood that immensely powerful philosophy on its feet. My view is that by developing critically and honestly on this – together with science – is the way forward. What do you think?

Serious questioning must reach deep within to what we may be truly about. It is difficult to be honest, as our authenticity I think lies beyond cognition. The great philosophers refer to what is beyond thinking. We may understand the nature of things, that it is beyond “reason”, and step into the mystical in “intricate” and deep creative ways. The basis of our various cultures, indeed of our being human, are there.

I think we need to be absolute, determine all human endeavours as what we as identity or self may experience and, beyond the risk of nihilism that such an exercise can incur, understand our reality as projection, created and placed by a whole being in and of creation, in reality. Projection allows for us as a part to consider a relation with our whole, a whole being and whole self in and of reality to whom we, as an identity together with our reality that we may experience and sense, belong. He or she encompasses our knowing as well as our unknowing including our emotive, somatic, and deeper instinctive and intuitive sense and being, as well as what may be considered our mysticism and spiritualism, as parts of a godly presence in and of reality.

Otherwise, our way is bound in what it is like, notion and sense. Science is already philosophical; its frontiers are concerned with notions that has gone beyond empirical reckoning in distance, time and size or dimension. Like our exponential population curve that seem to be reflected in all parameters such as social extremes, species and environmental degradation, financial compromise, traffic, development and change, there is more but the way forwards seem less likely. We may be “more closer” to reality but can never get there with our notions and models. However, reality is there.

We must understand our actuality as projection. In referring to our whole the witness is included as a projected part, and we become that, what we are, a projected part. Reality, the whole body in and of creation, is not some thing to have, become or get to, but relate with. We will always be a projected part, but rather than lost from our whole in being identified exclusively with what we experience, be free, supported and realized in our actuality as projection, by the whole body. Rather than isolated in Emptiness (the disassociation through which we are having an experience), be connected by Nothingness (the absence in projection of the whole body who must be there).

See emptiness, nothingness and the spirit
blog https://realityhc.wordpress.com/2014/05/04/emptiness-nothingness-and-the-spirit/
or website http://www.gendohcr.com/#!spirit/c1ltx

a cosmology
blog https://realityhc.wordpress.com/2014/05/29/a-cosmology/
or website http://www.gendohcr.com/#!spirit/c1ltx

the three things we can do
blog page 42 of https://realityhc.files.wordpress.com/2014/04/o-book-a5-jun141.pdf
or website page 8 of http://media.wix.com/ugd/6b4940_994d0bf94f8d427e87bf0d5009d4bd1d.pdf

I plan to explain more of how it is, the nature of the human condition and its relation with reality, introduce more of what to do, to relate with the whole body as a projected part and actuality that I have worked out, and introduce what happens, as we relate with reality. However, I think it must begin by establishing a difference between our projected self and the whole being and whole self who projects our reality, as well as our projected reality from reality, of whole entities in creation.

I hope you can sense a way beyond my passion.