And we’re stuck with the wot (world out there) that seems to be there, before we notice it. We have both inside and outside worlds. Are they real?
There’s our deeper sense. But is there a whole self?
There must be a whole self, a whole being, living and alive, of reality, and who creates us, our selves as an identity and the reality we experience.
The whole body is in and of reality. We are a projected part identified with what we experience.
It means our reality’s apparent objectivity, independence and realness is provided for us by the whole body. Our reality can be a good indication or version of what’s in the world.
The issues of subjectivity, perception and perspective, and certainty can be considered more fully with orientation to our reality being a projected part of our whole self.
Our reality is subjective because, in the first place, it is created by a whole being, as well as because of us, being the subject, experiencing and interpreting what is experienced.
Within our reality it seems we directly touch and see what is in the world, but as in the movie Matrix, that is not the real world. For us to think that we “perceive”, there’s a whole being in the real world for whom the issues of perception and perspective are “real”. He/she projects our sense of being in the world. We can think that we see, but it is the whole body who has the eyes, and gives us vision with all its characteristics including perception and perspective.
And as for certainty, it’s all in our mind. What we try to determine and know can escape our grasp the harder we try (prove), till we are left more with our trying (to prove), to know (notion) and grasp (sense). Indeed the only thing we can be certain of may be that we think, when we do – “I think therefore I am (thinking)”. However, we can see the circular or contained situation of trying to prove our selves within our reality, if we understand our reality is not complete but a projected part of our whole. We can also consider being a projected part of a whole being, and look for certainty in a relation with our whole of reality.
Notes and a poem or two
hc.r : our self an actuality, the whole body of reality
The self and our reality as actuality, projection and part of whole body. Invalid as an isolated part, an identity identified with its self and its experiences.
The whole body is in and of reality, creation, is reality and includes his/her projected parts.
We, us, our selves being me,
the identity in the hc,
an “it” compared to our whole
who is a who.
Certainty : Munchhausen’s trilemma
Munchhausen’s trilemma describes the impossibility of a proof needing proof to validate the proof, never proving anything – except in the three incomplete ways of infinitism –on and on, circularity – round in circles, and foundationalism – assumption that may be useful or is had by those concerned. We can only be certain in our minds and that certainty in three incomplete ways. It seems much escapes our mind’s grasp, of things and of our self.
Try to prove or be true
Try to prove
that it is right
How can you be certain?
Can you be sure?
Prove that it is right
what you know and grasp
Try being true
to your self
Settle in place
as part of your whole self
Try becoming true
to whole self
Play your part
as part of a whole being
Prove you are there
in your feeling and being
to whole body
Level your head
as part of the whole body
We think we think, see and do when it is the whole body who has the eyes, brain and hands to touch and move etc.
Also our whole body is made to level the brain, hang the spine and settle the trunk upon level pelvis or the other end.
The “other-end” is the clue to the whole body, in and of gravity ie solid mass, our whole self alive, a whole being present in the present and included in whom is our projected part. Like the base to an upright stupa or pagoda (a tiered Buddhist tower with several levels, and usually with multiple eaves in the Far East, usually built over some Buddhist artefact), it supports our CNS (Central Nervous System), which in turn floats our realities in levels like the levels of a pagoda.
Our trunk has a front and a back, and is upright. It has a middle with left and right halves, and sides to the left and to the right, each with an inside and an outside. While the trunk is vertically orientated, the other-end is level. Our hind legs have evolved to extend straight underneath our upright trunk. Our other–end can not only bear our trunk-al extent, but with waist, hip and haunch squares off or quarters on each leg (that is of right angled ankle and knee) as if on all fours. It is a part of the evolutionary leap that lead to our level brain and vertical spine.