multi-point reality (a real reference and our self referential perspective)

perspective determine our place in our time,
captured in time, depends on perspective
that point indicated perceived

a point in reality we may identify and discuss,
you and me, many perspectives
reality is multi-point in reality
whole body be multi=point
in and of reality


Our notion

We in our time and story
trip over our sense
and drag our notion around
like a particular smell

Are we to be or accept ?
Our truth as part allow
for us to be and accept

Live for now or then, here or there ?
A whole being encompasses
our here and now, then and there

For me, you, us, and them ?
A whole self is present and alive
amongst other wholes, in the present

The realities WE are projected in – from our whole by his or her nervous system.
Realities of other species, should wake us to our own. ( Play all 3 videos at once ! )

A monkey’s head on a platter

I was reminded of a monkey’s head attached to tubing to convey the necessary fluids, which blinked and responded to stimuli. I have considered the nervous system as the source of our self and our reality, that only in our minds can we consider a nervous system separate from the body, and that in reality the nervous system is an integral part of a living whole being.

I would regard the head and the tubes as the whole body to those brains; no moving eyes to show nervous activity without the integrated anatomical connections. As to the conscious state and nature of that existence, it is in our minds that we contemplate it. Before such experimental extremes (useful to prove some points) we know that chemical (drugs, nutrients and gases) and physical (including posture, injury, disease, life styles and routines) extremes stress and test the brain’s plasticity to adopt; it copes by altering and reducing the field of our reality, till our part as identity, sense of separateness and ability to seemingly respond (whether the whole body does what we think we do or not) breaks down.

Our relation with our whole is a tacit one to initiate and maintain; in our mind we are engaged in a cyclic, reflective and self-referential relation with our sense and notion of others and things that we seem separate from in our projected reality, both of the outside and in. Our attempts to determine our reality depends on this separation of us as mind’s identity from what we experience, yet both are a product of organic neuronal activity in reality from a whole living being. Our involvement as an identity is a conundrum. I consider our relation with the whole body, of whom it seems we are a separate part, as inclusive of this.

To be or accept is our existential choice; to be understanding may perhaps be considered a social one. I think that of our mind’s identity we are seemingly “separate from” what we experience and self-contained, of our feeling or emotive identity we are or feel more “separated from” and reactive to what we experience, of our deeper being we are in the world (projected) where-by our inside and outside boundaries are set, of our again deeper gut instinct we are “grounded” in a sense of the world beyond our sense or boundaries of in and out, and intuitively we are intimately of the happening of our projected reality or nature. I regard our mystic, spiritual and shamanic realms and involvement beyond our deepest sense of being in the world, and as of other realms and presences. I mention them to remind all is ours in the sense of they are our experience, including our sense of others, separation and relation. Nothing is denied and beyond recognition, involvement and acceptance, projection allows us to regard and be in relation with the whole being who encompasses and creates, and is more than the sum of his or her parts.

Beyond what we experience is where the various realms are placed in their, what I have termed, “projected actuality” in which we may be in relation with the whole self. Everything that is and happens in our reality, is because of the whole body. Our deepest being and reality becomes an integral part of a godly whole being in and of reality (who is more than the sum of his or her parts, including projected parts).  I like to think it occurs in being presented as projected actuality in relation with the whole body through a process according to the happening of the whole body – it is what happens. Factors that facilitate this process are chemical (drugs, nutrients and gases), physical (including posture, injury, disease, life styles and routines) and our inner actions that we may involve ourselves in as a projected part.

Belief systems and world views delimit but also determine our reality. It is the nature of the human condition to determine and reflect and in so doing is circular, and our piece a conundrum to reflecting and determining or self referencing. Beyond are more encompassing world views, and practices or processes to be involved in of to apply for ourselves, but in absolute terms all is experience that we can only go further beyond with projection than draws into concern the whole body in reality and who projects all that we may experience and be. Consider a complete whole being with integrated parts and our part in promoting that whole, while he or she is alive and Earth allows a decent life-style.

An orientation 2

A whole is more than the sum of its parts, as our reality is more than the sum of its part we may experience, surmise or determine. Reality contains a multitude of whole beings and their realities.

We seemingly exist separate from what we experience and hold to some of the things we experience while denying others, inside and out both within our whole. Our whole is a whole godly living being, in and of creation, touched by the rest of creation, next to other whole entities, in reality. We are free to relate with what we experience or find our way to becoming an integral part of our whole. This becoming a part must be in relation with the whole self for the whole body projects our self, our reality and the sense of separation between them and between them and the whole body. The whole body becomes more complete with its parts becoming more integrated parts.

Video script. Gendo 3 : “hc inside middle outside bodies”

“hc inside middle and outside bodies – part 1”
In the previous videos, I introduced our reality as a projected part of the whole body. It takes us beyond the usual references for determining ourselves and what we experience, such as language, perception and context. Our reality includes our sense of separateness and independence from what we experience. We, as self or identity, and our experience are an integral part of the whole body as projected actuality.

The images I introduce indicate our projected actuality, most as captured from behind. Do not be drawn by your immediate experience of them, but consider what they represent. Try them on and see if they fit or draw you to your actuality. It is the fundament or substance of our reality, the very existence of what we may determine of our self and experience.

With this understanding, let’s start with : the wot, our line-up with and facing the wot, our self having an experience through to the back, and the witness behind. Loosen your line-up with the symmetry of your reality and settle broadly while you consider the whole body of whom you are a projected part.

The parts of your reality float in their actuality. They form shapes, projected in space. They float inside, middle and outside, centred to the right of the whole body : “the conscious” reigns from above on the inside, as if to shed light on our reality; “the mind’s spread” dips in on the other side, reaches over to the outside, comes back to and loops back on the other side, and includes “the identity” on the inside with “the breath”, initially here at “the nose”, “the mouth” and “the body sense from spine”, and in the middle centred right “the facing” and “the line-up with” the wot; and I call the body on the outside “the floating erect protozoa”.

From our isolating identification with what we experience, we become more of a part as we are related in our actuality with the whole body. Our inside, middle and outside aspects, unravel, integrate and extend. Against this however, notice how we are drawn up and forwards, and blinkered into the symmetry of the world out in front.

Our inner and outer aspects curve forwards according to the turn (“hc turned”), and we fold in our vertical extent, towards the front and up. Our sense of being in the world is buried thus on the front of the whole body on his or her middle centred right, through cognitive, emotive, somatic or knowing, feeling, being, and deeper levels.

To help extend your self, introduce a horizontal “spread” across the middle centred right, to the lower part, underside and underneath of your projected float. Then, introduce vertical axes to the inner, middle and outer aspects of your actuality.

Together with the horizontal spread, the vertical axes pop open and make our actuality taught, as when an umbrella is opened. Because he or she not only projects our situation, but is committed to us and our reality, when we extend, the whole body can also extend. We may notice and partake in this through our sense of his or her core.

And our projected actuality extends behind, through “emptiness“, towards the witness and includes it as a projected part –  away from the world we experience that seem tangible, objective and direct, but is also projection projected by our whole. The witness is in a transcendent place, a disassociated state at the back of our actuality, displaced from our sense of self and what we experience.

Before you get too mesmerised or taken by subsequent experiences, refer to the whole body. Again, the core is a useful reference for the solid whole body, and your sense of breath can also be used to refer to who “must be” breathing in reality (hc centred right and actuality – part 2). The core and our breath – not to correct or attempt to become the whole self with, but to be related with the whole body with, as integral parts in being actuality.



“hc inside middle and outside bodies – part 2”

The inside, middle and outside bodies were introduced in part 1. We will now follow the “connection” through the body in the middle centred right : from where we face and line-up with the wot, our actuality extends behind to “head on a platter” and under to “head on a skewer” at the cognitive or knowing level, then “bust” and “breast” in the emotive or feeling level, and “torso” through the lower ribs to the area of the liver, for the somatic level of being.

The middle body is our sense of being in the world that extends as described above. Its growing extent is exposed as the inner and outer aspects of our actuality, from curved or turned forwards, open with spread. The inner and outer bodies extend as they open to a deeper sense of the world outside to the right and to a deeper extent of an inner self. The breath settles deeper with the middle body’s extent, the swallow more with the inner aspect’s extent. We remain centred to the right in our association with the projected world out there.

Many are familiar today, with the practice of Mindfulness that originates from a Buddhist meditational tradition and emphasises staying in the “here and now”, with the observance of your most immediate experiences. Here, use your sense of the breath, your observance of your mind or thoughts, feeling and what you sense, and refer to the whole body who in reality is breathing, swallowing, walking, with mind and sense organs, and amongst the things and beings of the real world the whole body senses and projects versions of that we may think we sense and are with. Our being in the “here and now” can be used to be in relation with the whole body who “must be there” present in the present, in and of reality.

I consider our projected actuality as “Emptiness”, the disassociation in which we as an identity and what we experience exist, and through which we are having an experience ; the whole body is “Nothingness”, the absence of reality in our projected reality. Our association with the whole body must be indirect and contemplative. Ultimately, we are an integral part of our whole. Our sense of separateness from what we experience, across which we normally think we relate with things, is also a part.

We can facilitate our relation with the whole body by extending our selves in our actuality. We used the spread and vertical axes to extend our actuality in part 1, and here in part 2 we made our selves more presentable to our whole by “connecting” through the “bodies” of our actuality according to “what happens”.

Rather than distancing to witness or consider, connect as projected parts and be in relation with the whole body. Be touched by the process of reality.

More of “orientation”, “what is there” of our actuality, “what happens” according to the whole body, and “what to do” to follow.

An orientation

The whole body is alive in creation and is of creation.

We as an identity and the reality we experience are both integral parts of the whole body, created and placed or projected by the whole body from his or her nervous system.
We exist as projection. Our inside and outside realms are projected through solid body.

Saturated and drained

The whole body is saturated with and drained of substance. We identify with what we experience and attribute any altering of our reality to what we think we do or consume, when it is the whole body who does anything in reality. For us, nothing happens without the whole body and all that can is because of the whole body.


The whole body is saturated with and drained of substance. Touched by the rest of creation, the whole body is in creation next to other whole beings and things.

We identify with what we experience, our sense and thoughts that arise from what we think we consume, interact or do things with – when it is the whole body who does anything, and to whom things happen to, in reality.

We reach to our sense of things and people and hold to our sense of self, for or against, with or away from them. Are we to be or transcend? The whole body encompasses all we experience, our self and what we experience, all that we think we are, we do, and happens to us, including the choices and options we think we have, to struggle or to accept.

There is nothing of our projected reality without the whole body in reality. The whole body consumes, does, is and is happening, as well as projects our reality including both what we experience and our self.

For us, as a projected part, the question should be, how can we as an identity be related with our whole we are projected by. The answer is as an integral part of our whole, which we are as projected actuality.

The difficulty however, is that we are identified in our self with what we experience, isolated from our whole.

We as an identity are a projected part, as are the things and people we experience, and where they are placed, in “the world” or the realms within (“the world” we generally regard as objective reality is a projected indication of the real world; our world is projected by the whole body in and of reality; its space and time, our here and now, is witnessed, and contrasted against an inner reality).

Also projected by our all encompassing whole, is our sense of independence and separateness from others, things and the world. We think we relate with things and people across a projected sense or placed situation of separation and difference – our sense of self depends on, is determined and defined by both what is not-self and the multitude of others and other things.

We relate as subject with the object of our experience (or what we think we experience). We are normally isolated thus from our whole  in this relation as subject, sealed in an identification across separation, with the object of our experience, bound by our conscious, witness and deeper being.

And what is challenging is that there are depths through levels to our reality, and a process of becoming a part that is transforming of us – we become not what we were. It occurs in relation with the whole body, I believe through his or her happening. It is what happens according to the happening of the whole body in reality.

Doing is a mystery that involves us thinking we do when it is the whole body who does. Any act or performance is tacit if one considers the actuality of what it is we do. The act of consuming is easy, whether it be of substance or a purchase, with an immediate or direct effect to our reality of identity and experience.


subtle though your presence be
and separateness bound my identity
I place my self in relation with you
knowing I am an integral part

encompassing all that I am and may experience
separate and next to other wholes’ presence
rest of creation touches you
of creation you are as its part

hc centred right and actuality – part 2

This is part 2 of the second video of Orientation, human condition centred right and actuality.

Orientation is a method to capture the human condition and introduce reality, the whole body alive in creation.