“Our” phenomenal worlds, inside and out

The phenomenal world is the world we may experience and try to understand. It is loosely referred to as “the world” and is usually synonymous with the objective world. It is said to be what presents to our senses. The whole body has the eyes and other sense organs, however; we as an identity do not.

While we may think we sense things, all we actually ever do as an identity, is experience, have an experience or be the experience-er. Part of that experience is what allows us to think we sense and do things, while the whole self is the one who actually does and is. We as self, together with the phenomenal world, including our here and now, are projected (see below and else where for projection) parts of our whole self.

Since the wot and the wit (worlds out there and in there) are both there for us to experience, I suggest they are both phenomena, created by the whole self and projected or placed in space through the brain-spine (Central Nervous System), of information gathered via internal sense organs and those to the outside, other information, and their processing.

With outside and inside realms, and our cognitive or mind identity in between them, our reality is “constructed” or made-up of incomplete parts that must belong to a more comprehensive whole, who is our whole being in reality.

Reality must be more than the sum of all that we may “think we sense” of reality and the fundamentals, qualities, theories and models we can determine, deduce, derive and imagine of reality, from the phenomenal world we experience. Our phenomenal worlds are themselves based on the information that presents to the whole body’s sense organs of, what I term, the “phenomenal aspects of reality”, that the sense organs are sensitive to and register. Even if machines are used to sense things and amass information we physically cannot, such data is of aspects of reality we design machines to sense, from which we may strengthen and correct our understanding certainly, but we are still only closer to reality and only in our minds. There’s more to our reality – our further and deeper parts, and disassociated parts – and there’s our whole. He or she is beyond our reality of conscious experience and phenomena or what we may experience, yet includes our all as a part.

In fact our whole being is of reality, is touched by the rest of reality and is in reality. As a part, we may be in relation with the whole living being of reality we belong to.

knobbly join

for the exhibition “Cognitive part”

Our cognitive part

Our cognitive part
– Xmas and Sum1 full moon

Our cognition is buthc on shoji 3
a floating moment
of a passage that was,
as we speak
of it,
our experience.

Our reality is but
a cognitive part,
while we keep to what we experience
and what it’s about.

And while we can know
of our whole self
who
is of reality;

we are separated for being a projected part,
created by our whole being and projected through the CNS (Central Nervous System);
isolated from our whole in our identification within our reality,
in our self and with what we experience;
and referenced by our contexts,
in avoidance of our actuality as a projected part of our whole.

We are stuck in our reality, before a self-referencing conundrum.

In our identity, with what we experience,
in our knowing notion and sense,
we can learn to be a part and regard our whole,
our whole self of reality.
He or she encompasses our all;
all that we are and al that we experience
of the world and others.

He or she creates and projects our all;
and is more than the sum of all hes/her parts.
Nothing is denied of our reality,
in fact we refer to by whom our reality is allowed,
our creator, our whole self
of whom we’re a projected part.

It is a new relation,
as a part and with our whole,
so take it slow.

Know that our whole being will always be there but also know
that he or she is there now and has been for all of our time.

Shoji screens and tatami mats 180cm x 90cmhc on shoji 3

Whole body missing

The human condition is a part of a whole being, who is alive in reality.

We, as an identity or self, together with the world we may experience, are created by our whole self, who “projects” our reality through his or her brain-spine (Central Nervous System); we exist in our projected reality as a part, created by our whole. This is introduced so that we may recognise our part and consider being in relation with our whole self and whole being. It is necessary I feel, to do so because the whole self is normally missing from our usual cognitive or knowing consciousness, world views and understanding.

And the whole self is “missing” because :-
1) We are displaced in our reality from our whole in being projected from him or her.
2) We also identify in our self with what we experience, away from and in exclusion of our whole and our being a part.
3) And there’s the difficulty of referring to our self. We are a part of the aparatus for having an experience and knowing what we experience, and cannot turn that apparatus around to experience our actual self. We can only be knowing of our notion and sense of our self or of parts of our whole self.

Can we be in relation with our whole?

What is fundamental of our reality is projection. It includes all that may be considered fundamental of our reality before projection, including the self, the conscious and witness, experience-itself and what we may experience of the worlds outside and within, just as Eienstein’s time-space continum combines what were fundamentals before it of time and space, but also gravity as the warping of its grid. However, while what is fundamental of our reality is projection, it also  refers directly, beyond our reality, to the whole self in reality of whom our  reality is a projected part.

In our fundamental existence as projected actuality occupying space, we can refer to our whole self who is of reality, to be in relation with him or her in reality. Be received by who for us is there all of our time, for us to become more of a part, develop in our state, condition and relation with our whole, and settle in our place as an integrating part. And our whole self is more complete with integrating parts.

DSCm.jpg

 

What is real ? – introducing the “phenomenal aspects of reality”.

Reality is more than the sum of the fundamentals, qualities, theories and models we can derive, determine and deduce of reality from the phenomenal world we experience.

The phenomenal world is created and projected by the whole self through the brain-spine or CNS (Central Nervous System) from the “phenomenal aspects of reality” that presents to the sensory organs of the whole body, who is in reality. The phenomenal world is regarded as what presents to our senses, but we as an identity do not have eyes or other sense organs. The world we may experience and try to understand also defines our phenomenal world in which case it may include our inner and not just our outer world.

It is the whole self who has the sense organs in reality and the brain-spine (CNS) that receives information from them, of the “phenomenal aspects of reality” that present to those sense organs or that they are sensitive to and register, and processes that information to create what we may experience. We may think we see and perceive, and indeed act. However, it is the whole body who does all that we think we do, and allows us to be and think that we exist and do things. The only thing that we can say we definitely do, is “have an experience”.

The witness

The witness.

Displaced behind
the void we avoid.
It is the displaced aspect to
the manifestant parts,
the phenomenal world and our self;
the witness, by which we are aware.
Front back behind.
I think it has this cyclic draw when repeated. I wonder if it comes of the “self-referencing conundrum”.

Introduction to the witness part 2: There for us to be aware

The witness is there, for us to be aware.img032

The witness is there, for us to be aware.
Behind our front and what we experience
and behind our selves having an experience.
Vacuous disassociation but there.

The where of it, to our whole who must be there.

Beyond what we can determine,
“what’s what” of our selves and experience,
the “where” of our reality and its components
that are there.

We’re subject to experience and having an experience.
The conscious is conscious of and awake to what we’re aware of.
Fundamental is the whereimg031
of our projected actuality there.

And projection allows universal
our connection with our whole.
For us to be witnessed and having an experience,
the whole self must be there.

Experience itself, before and distinct from what is experienced, is established as the subjective aspect of our reality or consciousness. The self is difficult to determine for being involved in having an experience as the experiencer of experience and what is experienced. What is experienced may be determined, “what’s what”, but trying to determine the self lands us in the “self referencing conundrum”. The witness is even more elusive. However, fundamental to the components of our reality is their occupying space as projected actuality. In our actuality as projection we may universally be in relation with our whole.

Orientation – an introduction

Chalmers (1995) points out the hard and easy problems of consciousness and initiates a non-reductive approach to conscious experience by determining it fundamental. Orientation allows the next step of empiricising this self-referencing foundation of our actuality as projection occupying space, and takes it to its universal source that is our individual whole being.

“Orientation” is a method that allows for our reality to be captured in space in its actuality as projection, and placed in relation with its whole. It does not attempt to describe our reality or parts of it beyond their fundamental condition as projection. Though with Orientation we can label the components that make up our reality, its main purpose is to refer to “where” rather than determine “what” those parts are, so as for us to be in relation with the whole of whom our reality, including our self, as a part.

We are created by a whole being, created by him (or her) and projected or placed in space through his CNS (Central Nervous System). I use the terms whole self, whole being and whole body interchangeably, to refer to whom we as self and the world we may experience (the phenomenal world) are projected parts. The whole body includes the solid body as well as his projected parts and is, as a whole, more than the sum of his parts.

Reality is referred to as what the whole body is in and of, and as the basis for our projected version of the things in reality – the whole self is exposed to aspects of reality that present to his physical sensors and he creates, according to what he senses, our phenomenal world or the world we may experience, within our reality as projected through his CNS.

Within our reality of experience, we normally identify in ourself and with what we experience exclusive of and so isolated from our whole self. We identify with the things in our phenomenal world within our reality, even in knowing they are projected versions and indications of what and who may be in reality. They are an illusion as considered by some including Buddhists, and a delusion if we regard them to be reality when we know they are projection. Nevertheless, we can be functional in our identification with them, and think we act and exist in the world, when it is the whole self who is and does things in reality.

However, we can also play our part in becoming a part of the whole self. By recognising our reality as a part, we can accept our incompleteness (as all parts are of themselves) and allow for our self and our worlds outside and within, even as we identify with them, to be placed in relation with our whole. A process of integration ensues for our part with our whole, through layers of what are psychological and psychic assertions of our reality – what we determine and hold to, in our exclusive identification that isolates us from our whole. They are set in levels, projected through the physical body and have an anatomical reference.

Our destiny lies in a relation with our whole, who is of the ever changing and multi pointed reality. Perfection may be placed with the whole self as a goal, reference or guide. It is symbolised in the gravitational alignment of our whole’s core organ, in the level, split and domed brain, vertical spine and even nerve roots of the CNS, and involves his integration with the integration of his parts.

For more on Orientation please follow the link to website www.gendohcr.com or alternatively see Orientation chapters in this blog.

Creation or Reality

Is it creation or reality?

With creation there’s a creator, who for some is God, or there’s no creator and it’s “just is”, or reality. It is a matter of causality for us in the mind. I personally think “it” is both, reality and creation, and more than the sum of our various sense and notions of “it” – just as light is both wave and particle, and as of life and existence, and fate and destiny.

Whether creation and/or reality, “it” is beyond our deepest knowing and sense. If we recognise all that we may be as self and may experience, to be parts of our reality, including our deepest sense and noblest knowing, then we can go on to regard our whole who is the one, in and of creation and/or reality, and of whom our self in our reality are parts, projected by our whole self through his or her Central Nervous System or brain, spine and nerve roots.

God may be transcendent beyond or immanent within of creation, both and/or more, for us to sense and notice in our mind and deeper being, and which we choose, decide and believe in various ways and degrees.

The whole body  touched by the rest of creation and/or reality, and All creation and/or reality.

The whole body touched by the rest of creation and/or reality, and All creation and/or reality.

Diagram : The whole body is in reality and/or creation, there (the radiating lines surrounding the whole body) touched by the rest of reality and/or creation, the circle is reality and/or All creation – the whole body and the rest of reality. This (singular point on diaphragm line with semi-circular radiating lines) is the essence, of the whole entity and reality. If you believe reality is creation, it’s All creation, rest of creation, whole body and the essence of the whole entity and All creation is the spirit.

FROM JUN15 Talk

hc.r : actuality and the “self referencing conundrum”

Hi.

1 spaces crossed, cornered and witnessed 15Jun15 titled

“spaces crossed, cornered and witnessed” W1 ’15

We’ve been taught to believe in our self. What about your whole self?

Do you think it’s natural to believe in our self!? We’re also left on our own, to find our self. Live, experience or do we make our self? Share our self? To be or to be something? With who? What are we to do? With our self? With one another? Make something of our self? One another?

Self-referencing madness, our urbanisation stuck between walls and ceilings bricked in floored space, our modern capsule of a battery pen zoo, with parks, roads, mod cons and clothes, communication and communion, commerce, super markets, and  capital communal companionship.

Problem – how can our conscious experience and self be from a body thing, like the brain?! The “hard question of consciousness” Chalmers, 1996.

One should ask from what realm and dimension are we projected. Then there’s a chance, of finding a tether to the whole body of reality. From our self in projection, to whom our brain is an integral part, to who projects and allows for our scepticism, our time and space and the wits to question what is where. Find and be our self in actuality and the tether to (the whether where of and the nether there of) the whole body there, who must be there as our whole self, in a whole being, and for us being a projected part.

Our reality (our conscious experience witnessed with our self having the experience and aware of what is witnessed through the depths of projected being) is first, there as actuality and secondly, is created by the whole body. “God knows” why or how the whole body creates us and our reality. But we may know and understand that the brain-spine projects it, our reality. And we might find our place and part, in relation with our whole as projected actuality.

Projection means that there is a whole body. He/she is with form that is at the peak of vertebrate evolution on Earth. Our human species has a level brain and vertical spine left/right with front/back curvature, even hair like extensions that impregnate into the substance of the rest, and including our core structure, the CNS, is our whole being on Earth whose “other end” is the clue for us within projection to reality, the whole body of creation.

Language is our thinking. Is it our reality? In life we determine, judge and tell ourselves stories. We are determined in language and crowned by thinking.

We may wonder how and why – a brain, a body thing, creating us? Is the brain in charge? In our minds we cannot be quite sure of “who’s in charge?” Is it our language? Causality, our certainty and destiny, make our story. Our world views and context keep us circular and contained, identified within projection. , the projected actuality of our reality including our self, deeper feeling and being within our language, knowing and experiencing. As projection, we are what we are and we become more a part of the whole body. Also the whole body becomes more whole with more integrated parts.

Projection means there’s a whole being of reality, of whom our projected all is a part. The politics of this is profound. It involves our experience of one another, our self and the world we may sense and be in, as parts projected by our whole.

We only think or think we “know”. If you question “knowing” there are other certainties apart from we think. Three more certainties, in fact, apart from “I think therefore I am”, we are, we experience and there are levels of experience in space with depths, openings and endings, whereby therefore we know we must be or exist. We think, we are, we experience and there are deeper parts. There’s feeling, beyond what we know we feel, the feeling itself. And being, beyond what we know and feel of our being.

In our particular part, we can measure and reduce, be reductionist in our mind’s grasp and be grasped by what is experienced, or witness and be self-conscious or aware of what is witnessed. All that is and can be of our self are parts of our whole, who projects our individual all. “Orientate” yourself as actuality, as a part projected in space, with the whole body in and of reality.



Talk to follow.






INVALID as a part is, isolated from its whole

Now the hc, our reality and situation, is a questionable thing.2 May15 with side 5a

We’re incomplete.
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.

2 May15  side 2aYes, we exist, but as a part of the whole body, created by him/her, arranged and placed or “projected” from the whole body’s CNS (Central Nervous System).

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.2 May15  side 0

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
what’s right
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

Prove you are validside stupa and base 26
in your notion and sense

Try becoming true
to whole self
Play your part
as part of a whole being

Prove you are there
in your feeling and being

Be true
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.