Part of whole

Our actuality is there, as a part.

Immanent in us is Reality, Entirety
one and only whole,
in us as a part of our whole.

Of us transcendent, for a part
must displace its whole.

We manifest, in space.

The “construct” of our reality is installed in space,
filled in with air-bags of different disassociated parts,
we as self or identity squashed between them, in our reality.

Be a part of it all,
as a part of your whole.

By oath, part of whole

Oath : solemn promise; traditionally inviting a divine presence to make the promise to.

By oath
Plan
What to do.

Work with others. Who?
Who to work with. Where?
What work to do?

Live, live with. With Womb is whom.

For what? Perfection Cripple Complete Children Home.

At all costs/It all costs.

Will do.

My oath. Whole be, as one of your greater wholes.
But also as part of Reality, the one and only whole, be
our whole. Of Reality be, as part of whole.

He or she, our whole, encompasses
all that we are and
experience of the world and others,
carries the ware and tears of contact,
is and does, and makes the contact in Reality,
while we think we are  and do things in the world we experience,
in our reality, 
as self or identity.

Knowing, so

We have come to know so much of how things happen to be, and what things make-up reality, in their numbers, substance, essence, and story. Yet, in knowing, we are away from actuality, of our self and of the world we experience. We ponder our part with words, even pace our path in our sense of being in the world. But they are within “our” reality, of our conscious, self and what we experience.

As self or identity, lost in our reality from our whole, “we” are deprived of being immanent of Reality, as a part of our whole. We determine what we experience. Our reality tends to be a linear reductive identification, in what we think we are and do in the world, we can think “we’re in”. There is no approach to, or appreciation and actualisation of our being a part of our whole, and so of Reality.

Knowing and know-how, of science and technology has complicated our lives, extended and augmented the self, created more problems and strains within our realities and in reality (environment), and there seems to be no end, no “that will do, Pig(as the New Zealand farmer would call “Babe”, to take him home to where it’s all at, after a great success to not let stardom get to your head) we seem to be hurtling unstoppable, like lemmings towards a precipice, like a particle making its own field, as we plot our selves level within our frame (of reference) but through our exponential curve.

We progress on and on, but also regress so, on and on, as we act and consider why, how or what, to be or to do. We may form a circle to contain our all, what we experience or know, accept our self-referencing circularity. And we may quest for what is outside that circle, its core, edges, or perhaps essence. Physics’ boundaries demonstrate some of these : what is outside beyond the universe, what was before the Big bang, where are quantum particles controlled from and how, what is the nature of space-time.

Of course, the medium determines our expression, whether it be the scientific institution, the app on the phone, or the work place. We may be opinionated, if not optimistic, in our post-modern familiarity with our involvement. It is just as if AI has stepped through the inter-phase into the world, and like two membranes passing through each other, AI and the inter-phase (appliance, computer, robot) intersects right through our self and identity between them. We are extended into and enmeshed by the technological medium, to places we’d not get to without the medium, as it filters or smears “us”, as self or identity into and through it, directly to the AI, in our reality,

Learning and self generating (observers can’t see what they, the computer things, are doing to generate their programmes) capabilities of computers cause reflexive emergence from between parts, of a whole new individual original initiative, of not just growing but running itself with generative direction or bigger circles.

I think it is time for us, to activate the whole computer, ours, to bounce as a part within the “system” of our whole, for the reflexive emergence of more than their parts, the activation of other parts and our whole. Boundaries need to be re-established with an mereological (study of parts and wholes) orientation for Reality, our whole being and our part in the human condition.

We are engaged, entangled in our self and identity, with our sense of others and the world. We must understand our reality as part of our whole, and our associations as parts, of who allows for our reality and is next to other wholes in Reality.

Link to related blogs “Be a part” https://realityhc.wordpress.com/2017/09/26/be-a-part-2/
three bodies; giff Sept17 01three bodies; conscious, mind wot + shape labelled cog 2 vis sound

 

AI and subjectivity

Just when through modernity, we’ve gotten used to the self, we’re loosing it into the technological media. Who’s there, in charge?

There is a new impetus to examine subjectivity, with the developments in AI (artificial intelligence) and its encroachment on so much of human activity. And they are actively applied in reality, in drones, un-manned buses, language generation, face recognition. Their moral consequence is “us” the subject, put on the spot. What is it, to be human? Who or what is the true self? Is there free will? Is it a predetermined destiny where we have no choice, but to enact our human programmes? In thus just reacting to our environment, what difference is there from AI?

For more on subjectivity link to the blog entry“Our reality and Reality”

Be a part

Conscious of
being a part.

All that surrounds us bemessage 01
the rest of our whole.

Our whole, he or she, is
displaced by
our being a part,
but must in Reality be;
beyond us transcendent
in us immanent,
both Reality and our whole are.

As a part of our whole,
we must a part of Reality be,
for our whole
being of Reality.

Open to being
a part.
Tune into Reaity,
immanent in your everything.

Two poems of mereological orientation from 10Aug17

Everything, everyone, every part, every whole
– from a mereological orientation of our part, and Reality

Everything is a part of its whole.
message 01
You are a part of your whole;
I am a part of my whole.

And everything is a part of Reality,
an entirety,
the one and only whole;
it includes all wholes,
all dichotomies, inside but also outside.

For you, there is only
the rest of your whole.
Beyond your inside and outside,
your everything, your everyone, your world,
your whole, touched by the rest of Reality,
is a long long way away in all directions
through the rest of whole.

 

Reality and our part

Everything is a part of its whole.
Everything is a part of Reality.

Reality is an entirety,
the one and only whole
that includes all wholes;
inside and out
subject and object
conscious and matter
space-time and quantum
– all dichotomies, where they exist,
and our being conscious and aware of
our notion and sense of them.

From the start, as a part, with a second half

We know we exist.

You are there, in your reality, conscious and experiencing things, as I am in my reality, as self or identity.

While what we experience (you and I, as self or identity) may be uncertain when scrutinised i, we know there is more to our reality, and to our self ii.

And there is a whole, beyond our more, we usually do not think of, of whom our existence and more are parts.

Also, as a part of our whole, we are a part of Reality.message 01

Our whole may permeate us, and Reality may be immanent in us, but only in our being a part of our whole. We must present, open and surrender our self, in our being a part, to the presence of our whole being, who is of Reality.


Everything that is of you and your reality, is a part of your whole.”

_______________

Reality cannot be directly experienced. It does not exist in “our” reality.

What we do experience of the world is an indication (phenomenal world). It can never be reality because it is our experience. It comes from beyond us, from our whole, who is in Reality.

Information about the real world and our whole self, from sense organs such as the eyes, ears, and sensors for tension and length, in tendons and muscles, is carried by nerves to the brain from which, we are given a sense of the world and of being in it. Our reality is constructed” in the brain, and placed or “projected” in space through the CNS (Central Nervous System), by our whole.

With this “Orientation”, we can regard the part we are, in relation with our whole.

All that we experience, all that we are and feel, and our deepest being, everything that is of our self, is a part of our whole. It is not for us to become the whole; we are a part, as self or identity, within “our” reality of conscious experience and self witnessed iii. We can get to places, gain things, such as realisations, feelings, understandings and knowledge, and we can change in our self, but look beyond these experiences and states of being, to a relation with our whole.

That relation is as a part, and in this relation, as a part, is the immanence of Reality in us, and others.

_______________

i What we experience (you and I, as self or identity), is difficult to determine. If we try to pin it down to what it definitely is and prove or question on what basis we know what something is, it‘s all words and what we experience. Like science, because science is a part of the mind, nothing is proven right or true, except in certain conditions or particular contexts eg. relativity for things in space and time, quantum for things smaller than atoms, Newton’s law of gravity for things in space and time at relatively slow speeds and short distances and time, relative to the speed of light.

ii We have different types of experiences (good/bad, past/ present, mind/feeling/body etc), various identities (varies with different company or situations), broader/narrower or faster/slower minds, deeper states of being, and different states of consciousness and stimulation (arousal).

iii “Our” reality, of conscious experience and self witnessed.
Our reality refers to the one we are in, as self or identity. “Our” is to distinguish Reality from “our”
reality, of conscious experience and self witnessed. The witness is a part of our reality, though we recognise it as transcendent. It is transcendent of experience and self, and impossible to experience in our usual direct way. Rather, we are aware of what the witness witnesses. Thus we are aware of what we experience, but we can also be aware of our self ie., self aware. By inference of being self aware, we can know that there must be a witness; “how can we be self aware, if not for a witness”.
      Traditionally the witness is a place we go to, to disengage and allow our various parts (including the self and experience) to fall into place passively or with some particular focus (which may be a chant, work, sleep, hobbie, relationship, or what ever we get into). All conscious experience is before the witness.
      Here however, we may go on to capture the witness in its “actuality”, as projected in space (behind from where we line-up and face the world we experience, and extending below). We can not just know it is there, or shift to its transcendence and be the witness, but in our “actuality” as projection, we can connect through the various parts of our reality (in the experience, having an experience, and witness) and refer to our whole as a part, to be in relation with him or her.
       It is not ambition or cleverness that makes us involve the witness. Rather in is a necessary consequence of referring our reality to our whole, which includes both the conscious (by which we are conscious of, what we are conscious of, ie, our self and what we experience), and our witness.