Being a part

Being a typical part-ical, yet particular, particle :
we bounce reflexivital off each other, of a common whole.

Quantom phenomenom is being a particle :
When you notice it, “Woops!?”
Reality is another matter :
You in it, are, of it. A part
of a whole, including the noticing, you, in, are, of, and, and it.

The whole is gone, down the hole,
up the hole, side ways through or into the hole …. out? (also back, black, and singularity holes)
Where !!!! am I? A part to all this?
Must be, but separate! (with other parts and the rest)
Being the part, within a whole.

Holes connect dichotomies – me and you, inside out, conscious matter
and open their ends,
to infinity as witnessed (by which aware)
and to infinitely conscious of;
more than dichotomies then with, by witness aware of, and the conscious conscious of.

What is it? What was that?
Aware of, by witness, What it is.
Conscious of, a part.
Time, distance, parts, more, the rest, a whole, an entirety.
Reality is everything, including beyond inclusion (out) and nothing.

the human condition 0026 – when I sit with others

When I sit with others, and regard my whole, I manifest thus.

A head in the “cone of silence”,
where I see and understand
what’s and who’s in front of me,
myself unseen and not understood.

Core’s the reference,
for our part
other-end’s the clue to our whole being of reality.

From where we’re open above
and floating below,
the other-side and outer-side
to our middle centred right,
connect through other-end
and around.

see also hc 0024 – the cursor is a curse
and 0025 – the “cone of silence”

the human condition 0025 – the “cone of silence”

The “cone of silence”

Normally between talking heads, gawkin’ and talkin’, or between the TV screen and you.

Either party sees and understand what’s said and seen in front, the other person and the conversation, while not seeing nor understanding the self behind the “cone”.

Vortex-ed behind, centred right, at the base of the skull.

 

 

see also hc 0024 – the cursor is a curse
and 0026 – when I sit with others

Subtle sense – 3

More excerpts from the hand out prepared for the exhibition,

Subtle sense – Jan 2017

Our reality is a part of our whole being, projected through the Central Nervous System (brain and spine). We are displaced from our whole in being projected. Within projection our reality is made-up of disassociated parts : the conscious, self, what we experience, deeper being, witness, are different aspects or parts within our projected part. Further more, we are isolated from our whole being as we identify in our self and with what we experience,.within our projected reality,

I depict and represent how we exist, as a part of a whole being of reality. Rather than in isolated experiences, by which the self regards the world and others, I hope to draw the viewer towards a sense of their own part, which implies their whole.

There’s a whole being of reality who is missing in our reality;
he or she can never be in our reality.
We are a part of our whole, projected through
the Central Nervous System.
We can approach our being a part, our projected actuality,
and thereby consider being in relation with our whole.

An orientation – reality in its entirety; whole self/whole body/whole being of reality, in reality, touched by the rest of reality; our reality, including us as self or identity, projected by our whole through his or her CNS (Central Nervous System) projected part of our individual whole, placed in space in our “actuality” (existence in fact and in reality)

 

 

 

 

 

 

 

Emptiness, nothingness and the spirit – Oneness of whole being and All creation

“Emptiness” is the disassociation within projection, across which we are having an experience. It is our immediate environment, the spaces between and immediately around what we experience, our identity, the conscious and witness.

(Kuu of Zen Buddhism)

 

“Nothingness” is the absence, due to and in projection, of the solid whole body who is actually there, in and of reality. From where we are having an experience, within projection, the whole body disappears with the rest of creation.

(Mu of Zen Buddhism)

We can understand the whole of reality to consist of both our whole self or being who is of reality and the rest of reality. Reality cannot exist in our projected part. But reality is represented beyond Emptiness, as Nothingness. At the centre of Nothingness is the one essence of the whole of creation and the whole body, the spirit. It is the closest we get to reality in projection, where the rest of creation that touches the whole body is a long, long way away, beyond Nothingness. Look to be in relation with the whole self who encompasses our all, and who must be there, beyond yet infusing projection, in reality. The spirit may reach you, through Nothingness.

 

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.

human condition is our reality

Actuality in space of the projected make-up of our reality, is drawn as captured from behind.

Phenomenology allows for our conscious experience and self, both “as is”, as phenomena. There is hint of a deeper being. There must also be a deeper sense of the world with that deeper being.

Our reality of conscious experience and identified self is witnessed. We are “constructed” or made-up of disassociated parts, in space.

“Constructology” points at the make-up of our reality. We exist within a construct, of our conscious experience and self witnessed. It, including our self and our world, is an incomplete part of a whole being who is in and of reality. In our actuality as projection in space, we in our reality may be in relation with our whole.

Orientation captures our reality as actuality in space and introduces the whole being who creates and through the brain and spine, places and projects our reality.

To actualise/realise or transcend

The idea is that we transcend our identity and what it identifies with, from being that identity or self to go beyond what binds us, so as to become a greater, broader and deeper self, and act or be functional in the world. (East meets West? For example, see Acceptance and Commitment Therapy.)

How far to go? Each to their own? If one was to go all the way, then what? These questions require further transcendence. Otherwise we may give up or accept that within limitations we can improve and hopefully pass on something of our achievements to others or off springs.

However, this more, better, greater will not do. Our limitations only multiply in others and future generations as more of the same. The exponential peak of our time indicates this. We must go beyond the human condition and the horizons of our globe, our generations and gender.

Progress or the “more” in particular directions can only mean the displacement of the multifactorial and the multidimensional, seemingly boundless (ie. beyond multifactorial systems) reality from our human world. It is the gravity of genocide that makes us play the numbers game to ensure our future on Earth. Yet precisely the power and glory by which we hold to certainty holds us in track to our exponential end.

Yes, we should transcend our anxious, tight and narrow self and find our deeper, broader self and conviction to base our commitment to face the world with. However, we must distinguish the self from the whole self in order to actualise our truth as a part of our whole, and realise our relation with our whole self, who is of reality.

Yes, this is the fundamental change, required through the ages and which presses on us now. Our relation with a whole being of reality, of whom we are a part, and who is and has been there, always, but for our identification with our projected reality within it.

A universal truth and reality. Without it we remain an isolated part, struggling and mesmerising in isolation from our whole. We all individually belong as an identity to a whole being who is, who is in reality, and is of reality.

A universal truth and reality ? They are contentious terms in philosophy and science, and politically incorrect as an absolute. We establish the sanctity of our identity psychologically, in philosophy and ethically, and struggle to safe guard it politically. Our world views are based on “I’m it” and “that’s the world out there”, our perception having an objective but also a subjective aspect, and our belonging to a community of others. We try to embrace the diversity of our convictions and actions, and ensure the safety of individuals and groups.

With limited resources however, and despite the advances in industry (including agriculture beyond subsistence and sustainability), finance, commerce, communication, transport and employment, consumerism driven by boredom and fear can only increase our distribution problems and inequality. We must appreciate our part in who exists and is alive, next other whole beings on Earth and in homeostasis with the environment (as all creatures are while alive). Otherwise we will continue in our need and want to be met and to live, as an identity set away from our whole who is.

Beyond knowing, beyond understanding

Our knowing and understanding, our world views and causal order, are parts of our reality beyond which are what we do not or cannot know and understand – beyond our mind’s grasp and the reach of our senses.

Our wants and worries also extend beyond those we can know and understand. Our aspirations and ideals, our desires and expectations, our plans and past similarly extend beyond our knowing and understanding.

We keep to what we understand and know and seek more that is yet beyond our reach. Left behind in our wake is our unknowing or not-knowing and what we do not understand.

Denied from our knowing and understanding is our whole being also –
who encompasses both our knowing and understanding, and not, of both our wants and worries,
who is more than the sum of his/her parts,
who includes our self in experience of some of his/her parts,
and who is beyond our knowing and sense, and our unknowing and non–sense.

Our unconditional truth is in being a part of the whole body, created and placed by him/her as projected actuality. In our actuality, we are beyond what we may know or understand.

Beyond our linear cognitive or knowing processes

We tend to stay in the accountable and the transparent especially in this post-modern world, and keep our selves occupied and diverted there (therapies to help with patient’s stay in hospital).

Behaviourism and the cognitive therapies of psychology have done away with the grey areas of the subconscious. Our deeper senses of gut instinct, intuition and the mystic and spiritual, are the foundations of our reality.

Right or wrong, good or bad, true or false, we are isolated from our whole, in our identification with our self and what we experience. We hold to what can seem consistent, certain, authentic or familiar, of knowing in our mind. It is reinforced by our assertions and actions, and again reinforced by the development of our interactive technologies and their use.

We have always kept each other in our linguistic linearity. However, language used to be the reverberance of a deep understanding, belonging, recognition and communion that welled from our deep subconscious we lived and acted by. Now, instead, our fellowship trails our language, our common points in our “texed” and digitalised bits of our lives.

I think it useful to distinguish the self from the whole self. A whole being has the body, brain and mind, the conscious and subconscious. Only in our minds can we consider a functioning brain separate from the whole body, when there is no living brain without a whole body and no whole body without a brain. The whole body has the eyes and allows us to think we see, has the brain and allows us to think we think.

Yes, we can ascribe the subconscious to take care of our concerns while we are otherwise occupied or asleep, paint beyond our thinking we know how and are doing it, indeed performances and feats are recognised as enacted beyond our cognitive notion and sense. However, in considering the human condition and all its states, conditions and functioning, what we may do, experience and notice in our reality, let’s consider a whole body in and of reality and our reality being a projected part.

A mechanism is implied and a guide and reference established that we can “contemplate” and test, for they are about our actuality being in relation with the whole body. An empirical pragmatism and process to our reality may be, and may also be a universal reference for us all.

The dynamism and vibrancy of our whole being is of creation, ie creation, distruction, creation in true existential and shiva-istic (Hindu god of creation destruction creation in polarity with Vishnu the preserver) fashion – incontestable for us as a part and in projection. Our transience and what we may hold consistent, are his/her projected parts. The whole body is present in the present, and encompasses our past, here and now, and all realms, entities and experiences we may encounter. What or who we experience, if they are true indications, exist in reality next to our whole being.

The mystic and intuitive extend deep into our subconscious, but physical in reality is the whole body. He/she is godly, more than the sum of his/her parts that include our sense of the physical, of “our body”, nature, others, humanity, life, the divine, the profound and the profane.

Physical is spiritual, the spirit being the essence of the whole self and All creation, God-presence if All creation be God, for the whole self being of creation. And our whole does not deny our part nor our reality, of experiences and our presumptions about them; projection is a part of the whole body, as are his/her solid, vaporous and fluid, vascular and musculo-skeletal spaces.

Our surrender and actualisation as a projected part (it is what we are) and in relation with our whole (our maker and source, and contact with reality); forever becoming a part for being in relation with the whole body because he/she is of the forever changing present.

Orientation to our projected part and whole, allows for this approach, to our self and to our whole. Without a notion of a whole being and our projected part, we can only point at reality from within the black box or the brown paper bag of our reality, of conscious experience and identification witnessed.

We keep our selves and one another, occupied and diverted in the linearity of story and vision, in what we “see” and understand. We must confront this incessancy, hold to our actuality, of our self, our reality and our depths, and introduce the whole self.

As projected actuality, in what we and our reality are, we may present our selves and be in relation with our whole. Our conscious is released and connected with our subconscious, through an integration of our parts with our whole. Beyond alluding to reality, we may be in relation with reality, the whole body alive in creation.

And our whole is more complete with more integrated parts.

How do you feel about this proposition, that the source of our conscious and subconscious, the mystic as well as the cognitive, being a whole being in and of reality, and with who we may be in relation. Would you consider presenting you self in your actuality to your whole?

The sub-conscious

In music, dance and any performances including martial arts and fighting, we are involved in a tacit association between us as the “apparent” initiator and the “on-time” movement of the body in reality, in real time and space, that is interrupted if we become too cognitive and determining or self-conscious. Long distance running usually requires a maturity (sprinters are young whereas marathon runners are usually older) and some nack over this tacit relationship, and Tai chi allows its practitioners to approach a state that enters right into the tacitness where our sense of self, will and enactment meld. In fact any activity, unless lost in the act, be it work, play or exercise, can bring on this problem of self-consciousness; we can be derailed from our reassuring sense of “I’m doing it” and be lost in our self separate from a sense of being and doing. We can either hold to our self and focus or mesmerise in on our sense of the act and deny the rest, or place ourselves in that tacit relation and find our place as a part of a dynamic happening.

This happening is of our whole to whom we as an identity and our reality of experience belong. Our sense of being in and acting within the world, is a part of him/her. The happening of our whole includes our subconscious functioning; beyond our linear conscious and cognitive or knowing processes and efforts, we can sleep on or put aside a problem and awake with or just realise a worked out answer.

We tend to stay in the accountable and the transparent especially in this post-modern world and keep our selves occupied and diverted there (therapies to help with patient’s stay in hospital). Behaviourism and the cognitive therapies of psychology have done away with the grey areas of the subconscious.

Whether right or wrong, good or bad, true or false, we are isolated from our whole, in our identification with our self and what we experience. We hold to what can seem consistent, certain, authentic or familiar, of knowing in our mind. This is reinforced by our assertions and actions, and again reinforced by the development of our interactive technologies and their use.

We have always kept each other in our linguistic linearity. However, language was the reverberance of a deep understanding, belonging, recognition and communion that welled from our deep subconscious we lived and acted by. Now instead, our fellowship trails our language, our common points in our “texed” and digitalised bits of our lives.

I think it useful to distinguish the self from the whole self. A whole being has the body, brain and mind, the conscious and subconscious. Only in our minds can we consider a functioning brain separate from their whole, when there is no brain without a whole body and no whole body without a brain. The whole body has the eyes and allows us to think we see, has the brain and allows us to think we think.

Yes, we can ascribe the subconscious to take care of our concerns while we are otherwise occupied or asleep, paint beyond our thinking we know how and are doing it, indeed performances and feats are recognised as enacted beyond our cognitive notion and sense. However, in considering the human condition and all its states, conditions and functioning, what we may do, experience and notice in our reality, let’s consider a whole body in and of reality and our reality being a projected part.

A mechanism is implied and a guide and reference established that we may “contemplate” and test, for it is about our actuality and being in relation with the whole body. An empirical pragmatism and process to our reality may be, and be a universal reference for us all.