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.
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.