Introducing the witness part 1: The bodies – “bubbles”

In order of appearance;bubbles 2

1. The capped witnesses – over the conscious, mind spread and body sense from spine.

2. The shape – soul’s reach, liver’s float and trauma of birth.

3. The floating witnesses – cognitive, emotive, somatic.

4. The seated witnesses – with the fox-tail on the other side.

bubbles, witness bodies 4 layered body dbubbles, witness bodies and body A1a 1-1

New season’s start, Old season’s closure Spr1

2 Spr11st moon of spring brings on the new season and casts off the last, which becomes the old season. Now closed completely, old season drifts across into the “floating erect protozoa” (light lines, just to the right of old) the cast off shells from past seasons of the erect protozoa – our seasonal conception and passage, is drummed on annually with the trauma of birth (see The seasons : Spr1).

New season establishes itself, centred right with broad spread and under-bellied depth, set across by the “trauma of birth” on the other side. Not yet self conscious, unknowingly engaged with the world out there, it is front facing through a hazy spring depth. Already starting to tilt forwards, we are set to “step up” (see W3 Spr0, the seasons).

A part of a whole

What is it to be a part?
What am I to be but a part of my whole?

The Whole body, the Whole being, the Whole self,whole body 2
of Reality, touched by the rest,
along with other whole entities.

Where am I and
where is my whole?

Here as part of who must be
there – on Earth, in Reality, among other wholes.body 3

The conscious and the witness

witness bodies layered as captured from behind

witness bodies layered as captured from behind

Components of our reality, in space : as projected or placed by our whole, through the CNS (Central Nervous System).

Our reality consists of 1) our self or identity (having an experience or experiencing), 2) our deeper being, 3) what we experience of the world including other whole beings of reality, and our worlds or realms within, 4) all that is necessary for us having an experience, before the CNS and the projection of these components, including the conscious and the witness, 5) the spaces between these components.

We may know or recognise that we are conscious and that we are conscious of our self (self conscious) and what we experience. Intentionality describes the nature of the conscious being conscious of something, ie., of our self and of what we may experience in our reality.

To witness is a familiar act and experience of observance. However, the witness as a noun or entity is difficult to determine, as the actuality or existence of the self is. We can determine what we experience, but the self as the experience-er is subject to the difficulty of self-referencing; we cannot determine the determining self (“self-referencing conundrum”).

The witness is a step removed again.We cannot witness the witnessing self. We can infer a witness in being aware of our experiencing self (self aware); it allows for an awareness of what is experienced and of our self. It is a vacuous disassociation behind that , despite its state, occupies space and that position.

The conscious reigns from above our reality. The mind's spread with notion above and sense below, our line-up and facing the world we see, and the mind's identity towards the mid-line.

The conscious reigns from above our reality. The mind’s spread with notion above and sense below, our line-up and facing the world we see, and the mind’s identity towards the mid-line. Centred right and as captured from behind.

These components of our reality may be recognised in their actuality or existence in space as projected parts. The distinction of the witness and conscious is made by this positional distinction from a spatial orientation, of what are there, i.e, in terms of where they are. Otherwise the self-referencing conundrum refuses such differentiation between self-aware and self-conscious.

I label as the conscious what reigns from above our self and our experience, and as the witness the disassociation behind by which we are aware, of what is witnessed.

What is orientated in space of our reality is orientated with our whole self to be “in relation with” our whole self.