Our reality and Reality 5/6

Fifth of six parts to the article.

6 Reality, our whole and for our becoming a part

Reality is Entirety, that is more than the sum of all wholes and parts, the one and only whole, which may also be considered All-Creation-God.

There must be in Reality something like a force (mystery) and/or presence (profundity) that keeps a whole whole, whether it be a molecule, stone, an apple, planet, galaxy, or the universe. To the part we are as self or identity, our transcendent whole and “the one and only whole” (Reality) will always be a profound double mystery, for their very whole-ness and one’s part in those wholes.

We cannot see the forest for the trees, but each part of the tree is a part of the forest because each tree is a part of the forest. In the same way, while we cannot see or in any other way experience our whole for other parts, we can however be a part of our whole, and through our whole being of Reality be part of greater wholes in Reality, including humanity, all existence and life on Earth, Earth, universe, and Reality itself as the one and only whole 1.

We can look at other wholes but what we see within our reality are indications of things in Reality according to our whole self, based on his or her sense organs each sensitive to a particular “aspect of Reality” such as light, sound, touch etc (see Note 1 – phenomenal world made from “aspects of Reality”). While we cannot see Reality or our whole, we can be a part of our whole within our reality, and of Reality through our whole self being of Reality. We become immanent of or permeated by it (Reality) as a part of our whole.

Our whole must be a godly being, wondrous profound mystic cosmic yet mundane, for having our reality as a part, for being more than the sum of his or her parts as the whole, for being of Reality as one of its countless wholes, and transcendent of our part. To be in relation with our whole we can as a part within our reality, refer to our whole.

However, the “normal” tendency in our reality is to identify in our self and with what we experience. Therefore, we approach our “actuality”, our existence in fact as projection, to be a part of our whole. We are there” amongst other aspects of our projected reality. Around these aspects that construct our reality a spatial reference or “orientation” (orientation in space) can be introduced to capture more of our projected make-up, including the subjective aspects.

Our reality becomes empirical, measurable and verifiable, in its actuality as projected in space. It takes a particular spatial sense to appreciate our actuality, which involves our stepping back into the substance of our reality that is projection, to be of actuality to appreciate it. With this sense is recognition of the human condition and various aspects for objective or scientific analysis. While this may be significant n many fields of human endeavour, we must not forget however, we can apply our selves in our actuality within our reality to refer to our whole being as his or her part, for a relation with our whole.

In referring our whole we must be indirect, because our whole is transcendent of our part. Our sense within our reality of his or her mid-line or core (geometric reference for the whole body) can be used as a reference for who “must” be there, in Reality. There is nothing solid or whole in our reality, and while only an incomplete and floating sense of core, it works for us to be in relation with our whole.

Other ways to refer to our whole include: the whole is touched by the rest of creation; is present in the present; is alive; must be there (for us to be); is transcendent of us; is in and of Reality; is Nothingness, an absence in our projected reality.

The concept of “winching” is included here. Effort to pull on the winch is necessary to “promote” or further our whole and part, and advance against the isolating bind of our identification in our self and with what we experience. Then return the winch, to refer to and allow for our whole beyond our effort and reckoning, which can only be limited because they come from a part that is ours (Notes 5 – winching; promoting our part and whole, then referring to our whole).

1Mereology is the study of parts and wholes. While as a system of logic it is complete within itself, within our reality we strain against being part in our reductionally deterministic and linearly identifying ways. Rather than help find how and where we fit or may be applied as part, instead it becomes just one of many ways to regard or see the world we experience in our reality.
However, mereology is indeed significant for us for we are a part. Our reality is attached to one end of the complete system of parts and wholes as a part, and to its other end absolute Reality as the one and only whole. It helps to establish and understand our relation with our whole and with Reality as part, to which we may be “applied” in our actuality.

Notes 5 The tendency is to identify within your reality, before you start, and as you shift to a different (new) experience or dimension. To start and keep going, rather than identified in your part and so isolated from your whole :
1a) Promote your part – introduce space, approach your actuality (to be more “presentable” to your whole and “maker”)
1b) Promote your whole – posture, trunk-al extent (so there is something of the whole to receive your part)
2) Refer to your transcendent whole – the core is the reference for, the other-end a clue to, a whole being of Reality (beyond our reckoning and effort, because they are limited by our being a part)
3) Repeat 1) Promote (part and whole) and 2) Refer – to “winch” your self closer to being a part; pulling on the winch to promote your relationship with your whole, and releasing the winch to allow and let go to your whole.
We need to apply effort, but then go beyond our efforts, by referring to our transcendent whole, because our reckoning and efforts are limited, in our being a part. One may become familiar with the levels and layers of our reality, and their unfolding, in our integration with our whole. This, knowing
“what happens” to our reality in relation with our whole, can be used to promote our part (step 1a in “winching”). As we become more of a part, there is less of a leap between the conscious act of doing something (promote, step 1) and referring or presenting to the whole being (step 2). Our connecting with our whole becomes “smoother” for having initiated it with “winching”.

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