I experience the experiencer

In a recent post, I pointed out the multi-point nature of reality and the whole body (being of reality), and the perspectives we hold, in our minds, a point in our projected reality with. Following on from there is the hc and reality in the first person. Poem: “multi-point reality” below.


I am in the human condition, an identity having an experience. There’s what I experience in my mind, and I am conscious of the world. The conscious is conscious of my reality, the world and what I may experience, in the mind, in feeling and being.

The conscious is conscious of the world. They seem to be there before me and my noticing and sensing, before I open my eyes.

The conscious is conscious of both the world outside, inside and me. I am aware of what the witness witnesses.

I may be knowing in my conscious identity (of what the conscious is conscious of), and in my mind identity of what I experience, notice and form notions about. Body, feeling and being are reduced to what I know or notice of them, till integration with my whole and becoming a part, takes me beyond “me and what I know” conscious of mind to knowing- feeling, and to knowing-feeling-being, and generally towards the rest of my projected reality.

I am made of various projected parts and entities that I may sense or be, including those forgotten or subconscious. My entirety is more than the sum of my parts, within a whole being  who is also more than the sum of his parts. My truth is in becoming a projected part, of a whole being including his projected parts (and so my reality).

Before this, I am flawed as a part isolated from its whole, lost identified within the human condition, in what I experience, am, feel and know. The whole self is beyond me and my experience, beyond my knowing and unknowing, feeling, being and my more, my all and all that I may be and am. The whole body encompass my all including “me and my not-me”, “me and my other” in my reality, conscious of and witnessed.

The whole is more complete for having more integrated parts. From having isolated parts, the whole self is more integrated in his being in and of reality.

Ed from original 10Jan15


multi-point reality (a real reference and our self referential perspective)

perspective determine our place in our time,
captured in time, depends on perspective
that point indicated perceived

a point in reality we may identify and discuss,
you and me, many perspectives
reality is multi-point in reality
whole body be multi=point
in and of reality


Original poem 30Dec15, Last 2 lines and title brackets added

Today, more than ever

Today, more than ever it seems, we must do something different. As it is, our lives are random and we drift in our existence, with regards to life on Earth – we hold it to ransom.

We are in a funny situation. It seems, it probably is, it is as certain as it can be, that we are the cause of this impending doom. Yet we are unable to rally. No time, capacity, context or reason for guru, leadership, goal, or conviction. Beyond politically correct, transparent, and accountable, we still question mind or matter, is it the world, us, them or is it just me.

What to do?

I believe the self as a projected part, and a disassociated part at that, displaced between the self in the experience, having an experience, as the conscious, deeper being and witness, must be distinguished from the whole self who is alive and next to other wholes in and of the real world, or creation. Our reality must be recognised as a part of a whole being in reality, who creates and places or projects our reality for us to experience.

The basis of free will must rest on our self as part of our true whole. Only then can we be and play our part in reality, a whole body alive in creation and present in the present, who includes our sense of the past, here and now, future, fate and destiny, our free will and the freedom to act, all within his/her being.

edited from a post in Apr14

Journalism – while Earth sustains

The press, media, journalism and the ways in which the state and the system communicates with us reflect the hc. They are man-made, our reality.

I think a good analogy for our circumstances is the end of the Roman Empire. Except there are no Barbarians. Nor are there frontiers for we are global, many times in many ways over. Civilisation developed out of agriculture and diversity. It is global urbanisation and employment now – mobilisation and utilisation, of monoculture, development and massing. Somewhat lemming like, we’ve now thrown ourselves through the exponential curve.

I think of it as a tsunami wave as it rears up right, shattering throughout and from below, like a giant taken down at the knee. Though the initially subtle and sublime distant ripple of a wave has made itself obvious, humanity keeps going. Journalism can only reflect that.

Like the bread to the masses at the Colosseum, we are fed multimedia stuff – the content and medium, life-style and purpose, lost in denial just to keep going. I place my hope in a relation with my whole while he is alive and Earth sustains us, for myself but for others also, in their relation with their whole. Our whole’s do not deny our isolation or communion.

Identified with our self and what we expereince

How we do things in our self or the mechanism by which we do things like identify and remember, even with our bodies eg. throw a spear, is difficult to determine. The whole body has the eyes but we think we see, and the setting up a means to observe one’s self, affects our situation.

We may become aware of being identified, but it is another thing to determine or be certain. What is identification, who and what is identifying and being identified, and how ? Rather than try to determine what it is or what is going on, it suffices to know that it or we in our reality is there. Not to avoid the problems of determining and self referencing but to exist or be as projection or projected actuality, so as to be in relation with the whole body.

The whole we sense or that manifests in our mind, as well as our deeper feelings and sense of our being, is all experience, and a projected part of the real whole self, within which (that projected apart we are in) we may contemplate our whole who is beyond our sense or what we sense but projects both. We normally relate to things we think we are separate from, within our projected reality. We do not know how to relate as a part with our whole.

I try to stay with orientation, in space and with the whole body.

First, to allow for the mere possibility, we must distinguish reality and the whole body in and of reality from our projected reality that includes our mind’s reality, our reality of identity and experience, and our deeper conditions of feeling, being, instinct and intuition. Rather than lost, engaged in our identification within our reality, we can make our selves presentable to be related with our whole – there, not as-is as phenomena witnessed, but as a projected actuality there, including the witness (constructology, after phenomenology).

We as an identity, are a part of a “construct” or make-up projected by the whole body from his or her nervous system. What happens to us in relating with our whole includes all that can happen to us in our reality. Our everything, all that we are, and may be or become, experience and have, or happens (to us, me the identity), are projected parts. Beyond stage, process and development and at each stage, process and development is the whole body and our relation with him or her. The whole is a real being, physical in gravity, present in the present, in real space and time (rather than our projected sense of our time and space in our reality of experience). The whole is more than the sum of his or her parts indeed, and in parts becoming more of a part the whole must be more integrated and complete.

The whole body is also of upright human form. The brain-spine and nerve roots float pristine in their skeletal casing of skull and spine, central and on the mid-line within the whole body. The whole body is a reference for ideals (for our whole), but also for our reality. We are projected around the head. We may extend in what we experience out side and within, or change in our self or identity having an experience. There is also a witness and conscious, to be aware of and conscious of, being and having an experience. We extend in our reality in relation with the whole body, projected from beyond any sense of body, by the whole body, through the whole body.

Generally people can follow projection, that our reality is projected by the whole body. However, the consequences of projection reach both the self and reality. We may not put two and two together, but at the two ends of projection is the whole body in and of reality (multi-pointed as reality is, and more than the sum of multi-pointed parts is the whole), who projects our reality, and all that is us of our reality as parts including separation and distance, objectivity and independence, our self and experience, the world and what we experience, the conscious and witness, our sense and deeper being.

We can regard the whole body, with the image of level brain, vertical spine, even nerve roots, and on level other end or pelvis, as a godly being of creation, wilderness, nature, wholy ghost, Buddha hood, Nothingness, the way, Jesus, our whole, truth and being, reality.

There’s hardly time to determine things for one another. We hurl and are hurled terms, text and images; fleeting feelings surface and we are swept along by them. Let us come to understand our part as projected by the whole body, and consider being that and being in relation with the whole self as a projected part. Though others may be denying their whole, we are closer to one another’s whole self in becoming a part of our whole. Also the whole body is more complete with more integrated parts.

Do we actually exist ?

Have you thought about whether you actually exist ?

In general terms, we need to distinguish the whole body and “reality” from “our reality”, the identity or self having experiences and what it experiences. What has been termed the phenomenal world, that which appears to the senses, is what we as an identity think we see and sense. It is created and placed by the whole body through his or her nervous system – the whole body has the eyes and other sense organs to sense. We as identity and what we may think are also projected parts of a whole being to whom we belong as his or her product. In this sense I use the word projection viz our reality, including our self, is projected by a whole being in reality. We exist in projection.

The whole body exists in and of reality that is apparently of space, time, matter in and of gravity, next to other whole beings etc, and the whole body projects from reality our consciousness, self, mind, our sense and what we sense, our knowing and what we know, our feeling and what we feel, our being and our experience of others’ being and all else that we may be and all that we may experience.  Our projected reality includes our sense of the here and now; our here and now is a projected part of the whole body present in the present.

It is the only sensible way of addressing, I think for once and for all, the mind matter issue. The reality of mind is a projected part of the whole body in reality. We can reduce all human realities to experience, and all human experience, existence and being to projection. Furthermore, projection allows for our reality to be associated or related with the whole body alive in and of reality.

I envisage an integrated whole-ness or complete-ness of a whole being, with parts integrated as projected parts. It means for us as an identity to be related with our whole rather than isolated, in the usual exclusive identification with what we experience, and the whole body to be aligned in gravity, with a level brain and an extended vertical spine, rather than compromised from this in his or her commitment to us even as we identify with what it experiences (our identity is an “it”, “who” is for the whole self) in denial, ignorance or simply putting aside of the whole body.

The self itself is an uncertain entity – who or what sees, thinks it sees, thinks is thinking and typing this ? Beyond our notion and sense of our own self, is what I consider our actuality.

Phenomenologists detach from the ongoing, determining identification with what we experience and recognise, the conscious and its intentionality, the experience itself and, for some, a deeper being (da sein). I would add the witness with which these are recognised or witnessed, and by which we as identity are aware ie, we are aware of what the witness witnesses. With the inclusion of the witness we reach what I call the “construct”, within which the phenomena of our having an experience occur and phenomenological reduction possible. “Constructology” however, is not or cannot be reductionist for it includes the witness, and so with it we may break through the quantum paradigm of “the observer makes a difference”, as well as bridge the realities of mind and matter, or our reality of projection and realty.

The actuality of our reality is projection. We, as the self or identity, may be in the experience, having an experience, the conscious, witness, or deeper being, but the self as actuality is the disassociation and the void or emptiness between that include the various aspects. We have our experience through this disassociation, and through this our actuality that is projection, we as a part may relate with the whole self who projects it.

Actuality beyond words

“What is it ?” we may ask
And expect an answer
For saying, there’s a reply

The space we occupy as identity, is filled with notion and sense. Non-sense if we determine or demand actuality.

With notion and sense we can only surmise and imagine, and think we can try things out if we want to – and we think we do. But it is the whole body who is and does … anything, everything. The whole body is alive in creation, present in the present.

Rather than our usual moment to moment grasp, our time elapsing, it’s between the words there’s room to begin a decent breath, and then to be actuality beyond words.

Everything changes

In my early twenties I became conscious of being liberated and free with the notion to not expect anything. There was the simple appreciation of life and existence – beauty in a weed or profundity in a moment or in enacting an act. A lot of it was compensation for disappointment or emptiness. Expect nothing, so as to grasp the moment as it is, to live the moment, or perhaps through and beyond the moment grasped, to find life herself.

Have no expectation would work for a period of time, a day or two, sometimes not long at all. To get there or it, might take moments to hours and sometimes it didn’t work. I had to work at it.

Now I know of the whole body and the spirit, one and present. I understand the “hold on gravity” (the displaced countenance to our projected actuality) and the constant (identity) we pretend to be (in virtuality assuming it to be perpetuity). The hc identified with the wot against the whole body in and of reality, gravity and the present, determines our metaphysical make-up in projection. The hc is invalid in being isolated from its whole, identified with what is experienced rather than who creates and places, or projects, our reality of our self and what we experience.

We and our reality are actuality. They exist, but in and as projection or projected actuality, as projected parts of a whole being in creation, in reality. No constant reference in projection can release our particular settings also in projection.

Even the whole body is easily reduced to a concept or a mantra, a “thing”. The thing itself as is, and its actuality, is beyond understanding, cognition or mind’s grasp. The whole body who is, is there in reality beyond projected actuality, experience, and our sense and notion.

The zen and the gestalt takes one beyond the goal, experience, state, process, and the self – through actuality, reality or the way (Dao) may open. But the basis for everything is the whole body who projects our reality. The spirit one, at the core of every one thing, is the essence of the whole of creation or All creation God. It is the true constant beyond references, a true gravitational presence and life.

Orientation chapters i – v

Here is my new blog page.
I’m posting it now that I’ve re-edited “Orientation chapters i – v”.

Please check http://www.gendohcr.com/ and comment on it also. There are galleries, poetry, and more.

This is a work in progress.

It covers a lot of my work in detail. Please have a look and comment.

O cover


click here O book PDF June14

What is proposed here is based on our reality being a projected actuality, projected by the whole body in reality.

Present in the present, solid in gravity, alive in creation, the whole body is spirited at core, touched by the rest of creation, and next to other whole entities on Earth. The whole body of whom you or I are a projected part, is reality for us.

However, in the hc (human condition) we are isolated from the whole body and so reality, as our reality is created and placed by the whole body, and as we identify with our self or identity and what we find in our projected reality. This situation we are normally in, must be addressed. As a projected actuality and part, we may be related with the whole body, and reality introduced. Orientation is a method I would like to propose for this.

Onenesses (oneness and the chakras)

I have introduced the spirit as the one essence of All creation and the whole body (see emptiness, nothingness and the spirit). As of any experience, we may regard all possible manifestations of the spirit as projection, and refer to the whole body that we and our experience belong to as projected parts.

Oneness, associated with the dissolution of the self or ego, is recognised as a core universal, cosmic or divine truth worldwide. It is felt and held to be the fundamental reason and force for life and existence, of an all-inclusive reality, love, or god – omnipotent, omnipresent, omniscient (all knowing) and eternal. Most cultures believe, understand, and know of it in religious, spiritual, mystical, or personal contexts.

The dissolution of our self can occur as we become a part of the whole body, where conscious experience is with no self or of any particular experience (with no self to determine the experience). This does not make sense for the self. It is beyond our knowing and understanding, from beyond even our unknowing. There, is a profound reckoning. We are left with what is remembered of it as we come out of oneness, back towards our usual state and manifestation, of disassociation and identification, sense and what we determine.

Often there is a struggle to incorporate the experience, of the state of oneness, into an individual’s life or world view (“what was that all about”), and to revisit the state, which often is a once in a life-time occurrence. Some may wish and attempt to abide in oneness, but generally it is not considered a state or place to be or live in permanently.

The state of oneness is different to the experience of (the manifestation of) the one spirit, where the familiarity of the self having an experience remains intact. The whole body may manifest at the core, one with the whole of creation or All creation as spirit (at the base of the dome of the diaphragm), but also in order down from the diaphragm, one with all humanity (all whole human bodies), with all life on Earth, and one with Earth, as well as, from the diaphragm up, one with All creation, all emotion, all feeling, all thought, all conscious, and all space. Thus, there are different manifestations of onenesses through the depths of the whole body.Untitled

Whereas in transcendence we are still there as the witness to witness or be aware of the manifestations of onenesses, it seems in the states of oneness that there is no self and we become the one essence, of the whole entity and the various “all-s”.

The whole body who is real, substantial, and of creation is displaced by projection and manifests as projection in the various onenesses at the core of the various Nothingnesses, and as Nothingness.

Immanence refers to a divine presence manifesting in, pervading or being the material world. It contrasts with a transcendent God, outside the world and beyond its time, space and causality, well placed to create or to have created the world. Whether “God is immanent, transcendent, both or neither”, is sensed, experienced or contemplated, within our reality of projection, in Emptiness of disassociation. We can say of our world, our sense of others and our self that the whole body is immanent in them for they are of his/her projection, as well as transcendent of them for he/she is beyond projection.

It is important to understand that all human experiences, including oneness (state and manifestation of), are brain-spine projection. The whole body encompasses all human processes, including the isolating identification with what we experience within our projected reality (within Emptiness). In relating with the whole body we may be touched by oneness. The whole self is spirited, not the self. The whole body is touched by the rest of creation, not the self.