Video script

I wonder what you think of these scripts for several scenes to a video. I’d appreciate any input.

We are conscious #
of light #
and dark, #

Centred right # (turn R)
in our line up with and facing #
the world out there. #

Go under and around #
and to the depths of actuality, #
floating axis
in middle out. #

The outside comes around the right, across the front and tucks back #
where we come across from the inside, across the midline to the left, #
and impress upon the world out there. #

Thus we are turned # (see hc turned https://realityhc.wordpress.com/2014/09/16/hc-turned/)
through the levels
cognitive, emotive, somatic #
in our knowing, feeling and being. #

Deeper instinctive #
and intuitive, #
we extend centred right. #

The other side is our countenance #
to our inside, outside and self #
conscious of and witnessed #
through our actuality. #

Consider your self and your all as parts,
created and placed by the whole body,
a whole self and whole being
in and of reality.

In being what we are, a projected actuality,
we may be related with (relate with) our whole –
the whole body alive in creation, present in the present,
solid in gravity, who in reality is and does.

0

Our reality is created and placed from the nervous system by the whole body.

We, as an identity or self, are given a sense of being in a seemingly real world.
We can believe “I’m it” and “that’s the world out there”,
and think that we as an identity see, talk, and do things,
when it is the whole body who in reality have the eyes, a mouth and tongue, arms and legs.

Where do our thoughts and beliefs come from or reside ?
How are we conscious and aware ?
What are we ? Do we actually exist ?
These are questions that cannot be answered completely or directly
from within our reality where the questions arise,
unless we can refer to what may be outside of our reality.

Are we to remain thinking we do things, when the whole body actually does ?
Think we exist and sense things in the world,
when the whole body is in reality and
projects or creates and places all that we are and experience ?

As when we ask “Do we actually exist ?”, our existence is not easy to determine.
Our actuality is an elusive entity.
In approaching our (actual) self, there is repulsion –
we are pushed away, back to what we experience
to notion and sense,
and what we can grasp in our mind.

It is the “self referencing conundrum” –
the confusing contusion and difficulty in approaching the actual self,
as if to maintain the necessary displacement
between the self and its experience,
for the self to be having an experience.

How can we be actual ? And how should we regard our whole ?

We will always be having an experience, and remain in projection.
But rather than be identified exclusively with what we experience,
and be isolated from the whole body,
as actuality we may relate as a part and be affected by our whole in reality
because we are a projected part.

Let me take you through the following steps and
introduce the “process of reality”.

I

First, we must “promote” the whole body, but then stop.

The whole body is committed to us –
we are given a sense of will, independence and freedom –
and the whole body is compromised by us,
as any whole is with isolated rather than integrated parts;
compromised – the whole body cannot be completely integrated –
while we are isolated from the whole body
in our exclusive identification with our self and/or what we experience.

And so “promote” or make something of the whole body’s
integration, alignment and completeness in reality,
to help our relating with him/her.
But then we must stop,
for our reckoning in projection are at best only indications
and our efforts are limited for being a part and with only indications to go by.

Introduce a sense or image of a level brain and a vertical spine,
floating over a level other end or pelvis including its waist, hips and haunch.
Promote or insist on them. Then, stop.
We can introduce and develop more ways to “promote the whole body”
as we become more familiar with relating with the whole body.

Second, to go beyond the “self referencing conundrum”, or the avoidance of our actuality,
we can capture our self experiential or as actuality
by introducing a sense of space to our projected reality or situation.
Beyond our notion and sense of “what” we are and “what” is there to experience,
is the “where” of our projected reality, our actuality captured in space,
and from this we may relate or be related with the whole body.

Third is the indirect contemplative act of relating, from our actuality, with the whole body,
who in reality “must be there” beyond our experience and projection.
In this presentation, I will use the core as a reference for the solid whole body
and our sense of breath to refer to the whole body who “must be there”, breathing in reality.

These fundamental steps are the “3 things we can do” to make a difference
to our usual realities of having an experience, in projection :
Promote the whole body, and stop            – 1
Capture your (projected) actuality in space    – 2
Relate with (or refer to) the whole body       – 3

So, level the head and brain,
extend your trunk and spine,
and come on top of your pelvis or other end.
And I will point out aspects of our projected actuality as captured in space
and use the core and breath to refer to and relate with our whole.

II

We line up with and face the world in front. (Judge and determine)
We identify with what we see but cannot see our self.
Much of our actuality is empty space.
It is a projected space, created and placed by the whole body in reality.

The outside comes around the right, across the front and tucks back,
in front of the middle centred on the right of the whole body;
the outside to the front does this,
as does the outside from the back
in a bigger arc that envelops the front one.
We come across from the in-side to the left, across the mid-line of the whole body,
and impress into the world out there
just to the left of the middle centred right.

Thus we are “turned”
inside out
through cognitive, emotive, somatic and gut instinctive levels,
which are further “wrapped” from underneath
and held across from the other side.

III

By relating with the whole body
we unfold in our actuality,
from our isolating identification with what we experience,
as we become more of a part.

Introduce a “spread” across your floating symmetry (sense of left and right),
across the middle centred to the right of the whole body –
inside to the left, middle on the right, and the outside to the far right.
Relate that spread to the core –
the core is the reference for the solid whole body.

In the middle centred to the right of the whole body,
from lined up with and facing the world out there,
we extend in our actuality
from “head on a platter”,
with our breath around our nose centred right
(like a pig’s head on a platter with its trotters crossed under its nose),
to “head on a skewer”
with our breath around the right side of the neck.

At each stage use your sense of breath
to refer to the whole body who in reality “must be” breathing.
Also at each level, as you become more of a part,
introduce spread across the underside of your float.

Beyond the cognitive level, with head on a platter to skewer,
we extend through the emotive level,
“bust”, “breast” then “torso”.
As well as their deeper breath and spread,
we have with “breast”, the sense of arm pits, their front and back, and shoulders,
and with “torso”, the sense of flanks, their front and back, and arms,
to relate with the whole body with.

Much metaphysical or projected strain can occur
as we extend in our actuality through the levels.

A discourse on reality

Edited from comments and replies on http://abozdar.wordpress.com/2014/09/12/reality/#comment-15629

What seems to us, is not what it is in reality.

The question is, is there anything called reality, isn’t everything and all perception and observation 🙂

It’s all experience. And where we ask questions and expect an answer is in our minds, in projection. But our all is a part of our whole, the whole body in reality who projects or creates and places our reality.

Let me extend this further, the whole body is also part of our experience as well. Does that mean since we observe its exists and if we stop observing it won’t 🙂

The whole body we experience is not the whole body in reality. What we experience is what the whole body has projected that we may identify with. Our experiences may indicate something of what is real.

If we experience a tree falling, that experience may be an indication of a tree falling in reality or not (illusion, memory, imaginings etc). Even if we do not see it, trees fall, in reality. There is more to reality than what we may perceive and observe, sense and form notions about – more to what is in reality, and more to what is reality.

For us it seems, there is no more to reality than what we can experience of it, in projection projected from the whole body in reality. Except however, the whole body, in reality, we individually belong to. He or she responds to us like no other thing in reality. Of course, the whole body does or enacts what we think we are doing, and projects our self, the world and our sense of being in the world. But more so, rather than identified in what we experience, we may be affected by our whole in we making our selves presentable by being actual. Our knowing, feeling and deeper sense of being (cognitive, emotive and somatic) but also gut instinctive, intuitive, and deeper realms, may be integrated with the whole self, rather than disassociated in what we determine and identify with of what we may experience at each of those levels. I believe it is in humanity’s interest for us as an identity to relate with our whole, merely for being a part.

I want to establish a distinction between reality and our projected reality of the self and its experience, between the self or identity and other aspects of the self, and the whole self, whole being or whole body.

Our reality, our all, may be determined absolutely as experience, captured as actuality, and as projection, related with our whole who is in and of reality.

Life or death, peace or war ?

Life or death, peace or war ?

Life and peace are the obvious choices. But in having to choose, we must judge based on our convictions and beliefs that may be in contrast or conflict with others’. Is there a place here for doubt and uncertainty? We must have the capacity to question ourselves but act.

It is easy to react to aggression and justify on the basis of defense. If actions of one group based on their belief interferes with or encroaches on our existence, prosperity for example of one group against ours or industrialisation by those who don’t believe in or bother with global warming against those wanting sustainability or a return to rural agriculturally based existence, we must either negotiate what’s fair or act according to our beliefs and sometimes to stop them acting out their convictions.

However, to allow for one another’s differences and live and let live, there’s need for space, and the understanding of boundaries and one another. In this fast changing, growing, urbanising, globalising and ever more crowded world, it is easy to lose both. We hold to our narrowing individualised realities against differing generations, groups, genders, communities, bureaucratic and political bodies, and of course religion, precisely because it’s hard not to be affected by one another in our technological post-modern transparency – an anonymous aloofness in contrast to which those that hold strongly to a common belief can easily seem fanatical.

We as an identity think that we are human. It is a whole being we belong to who is human however, by whom we can think that what we experience is reality, that we are a definitive entity, and that we choose and act. We are a projected part, created and placed from the nervous system, by our whole being in reality. We must understand the nature of our reality, knowledge and certainty, that they together with our self are projected parts of a whole self in creation. Our reality, of self and our experience and including our beliefs and convictions, our sense of the world and others, our sense of togetherness and separateness, making choices and acting, are projected parts of an individual whole being who does things and is alive next to other wholes. There’s the potential for us all to appreciate our self and our beliefs as a part of our whole. Reality, of a whole being alive in creation who encompasses

Life

– in response to a story about a death cult

Certainty leads to drastic measures and conclusions. We check-mate our lives as a logical consequence of what we may determine.

The more we feel responsible, the greater our convictions; it is easy to feel there’s no place for doubt when there are others to lead or be responsible for. Our validation should be on the basis of who is alive and will die, and who is next to other wholes, the whole body. We as identity and our beliefs, our dependence and independence, are a part of him or her. Act as a part of the one who in reality does things. But the world is running on suicide missions and murders, based on a common delusion, “I’m it”, “that’s the world” and “”it’s up to me”.

It’s hard to avoid being a part of the madness. It denies our whole and we hold to our self, to sacrifice, consume or just pass on by. The whole body is beyond what is to us in projection direct or tangible, in the subtle or mysterious realm of reality.

While the whole body is alive, and Earth sustains our life style, we can find ourselves in creation, as part of our living whole.

Beyond what we may determine, or “what’s what”, is our actuality.
Try to determine actuality and you end up with emptiness.

Our actuality is a projected part of a living whole being in reality.
In our actuality, we may relate with our whole who is absent (Nothingness) from where we may determine what we experience.

How can it be
I exist
in a symmetry
seemingly real except,
my front is different from my back
and there’s a witnessing from behind.

Can I be
as a part true
of my whole
in reality,
my inside and out and what’s beyond
conscious of and witnessed.

It works!

If something worked
we say it works
and we think it’s because
“I tried it”

What is “I”, what is “it’
and what is trying
and deciding what to try

The world is happening
am I in it, or choose to join it

The whole body is in reality
and gives us, in our virtual version,
room to consider
How long should we consider
or  should we not

Why don’t we refer
to the whole who gives
us the questions and the choices
and allows for us to think we decide

Decide and act
what should I do
what do I want
what do we need

We reflect
inside and out
with our self or with others and the world

Actuality
our backdrop
to our inside and out,
the witness to our
thinking, assuming, believing
I see, I decide, I try

Actuality is our
connection
to our whole