Video script 2

Any comment on a short video script to follow “hc turned” : or

“Projected actuality” :
the inside, middle and outside bodies and the levels cognitive, emotive and somatic.

In this video, I’d like to introduce our actuality.

Some question whether we actually exist. What are we? Our self, what we experience, the conscious, there’s a witness, our deeper being – they exist as part of a whole being in reality. Our reality is created and placed, projected by the whole body in reality through his or her nervous system. Beyond the notion and sense of what we are and what we experience, what we normally call reality, our reality is projection or projected actuality.

In my previous short video the “hc turned”, I showed how the outside comes around the right, across the front and tucks back, and how we come across from the inside to impress on the world out there. The hc turned.

The wot, our line-up with and facing the wot, and through to our witness, we are centred to the right of the whole body. It happens to be where our reality, of our self and what we experience, outside and within, is placed.

I feel I’m crossing a precipice in demonstrating this openly because, I’m not sure who else has recognised this, and as far as I know, it has not been openly pointed out. However, those that can loosen their line-up with their symmetry and settle broadly to relate with their whole body, seem invariably to be centred on the right, as is my case. The few that openly proclaim “it’s true, you can tell it’s true” are perhaps innocent of the issues of certainty (or uncertainty) and realities. I hope you can find a response, to you being an actuality and to being a part of a whole being.

As I have said, it is where our actuality happens to be, and not about what it is or why, the answers to which depend on perspective, perception, context and world views. They apply to our notion and sense of what we experience, but not to our own actuality where there can be no reflecting, observing, or distancing to consider – we are it and simply there.

However, we may stop and capture ourselves in space and, in thus establishing our actuality, relate with our whole being, who “must be there” in and of reality.


You may recognise some of the bodies or shapes of our projected actuality. They float inside, middle and outside, centred to the right of the whole body.

from behind

from behind

“The conscious” reigns from above on the inside, as if to shed light on our reality; “the mind’s spread” dips in on the other side, reaches over to the outside, comes back to and loops back on the other side, and includes “the identity” on the inside with “the breath”, “the mouth” and “the body sense from spine”, and in the middle centred right “the facing” and “the line-up” with the wot; and I call the body on the outside “the floating erect protozoa”.

Do not let these labels or images detract from what they indicate and represent – our actuality, the shapes they take, and where they are in relation with the whole body.

As we relate, in our actuality, with the whole body and become more of a part, our inside, middle and outside aspects, unravel and extend through cognitive, emotive and somatic levels, that correspond to our knowing, feeling and being.

To facilitate this process, of relating with the whole body and becoming more of a part, introduce a horizontal “spread”, across the middle centred right, to the lower part, underside and underneath of our projected float. Furthermore, extend vertical axes to the inner, middle and outer aspects of your actuality.

We are drawn forwards and up by our identification with the world out in front. Gathered underneath in our centring to the right, we line-up with the world in our head; against the inner, our middle and outer aspects curve forwards according to the turn; and we fold in our vertical extent, again towards the front.

Together with the horizontal spread, the vertical axes pop open and taught our actuality, as when an umbrella is opened and the ribs makes it taught. Because he or she is committed to us in projecting our situation, when we extend, the whole body can extend as well.

And our actuality extends behind – through “emptiness“, towards the witness, away from the world we experience that seem tangible and direct, but is in fact projection projected by our whole. The witness is in a transcendent place, a disassociated state at the back of our actuality, displaced from our sense of self and what we experience.

Before you get too mesmerised or taken by subsequent experiences, refer to the whole body. The core is a useful reference for the solid whole body. Your sense of breath can also be used, to refer to the whole body who “must be” breathing in reality. The core and our breath – not to be corrective with, or attempt to become the whole self, but to relate with the whole body, as a part from within our actuality.

We are “emptiness” in our actuality, a disassociated void through which we are having an experience; the whole body is “Nothingness”, an absence in our projected reality. Our association with the whole body must be indirect and contemplative.

from behind

from behind

From where we face and line-up with the wot in the middle centred right, our actuality extends behind to “head on a platter” and under to “head on a skewer” at the cognitive or knowing level, then “bust” and “breast” in the emotive or feeling level, and “torso” through the lower ribs to the area of the liver for the somatic level of being.

The middle body is our sense of being in the world. As we extend from “bust” to “breast”, we have our sense of arm pits, flanks with “torso”, and waist to the left and right of the deeper middle body. The middle body is projected through and displaced to the right side of the real solid body, so that the left side of the middle body is buried within the confines of the whole body, and its right side placed just outside of the real whole body.

The outer and inner aspects of our actuality also extend, to a deeper sense of the world and to a deeper extent of an inner self. The breath settles deeper with the middle body’s extent, the swallow more with the inner aspects. We remain centred to the right in our association with the projected world out there.

Many are familiar today, with the practice of Mindfulness that originates from a Buddhist meditative tradition and emphasises staying in the here and now, with the observance of your most immediate experiences. Here, use your sense of the breath, swallow, your observance of your mind, and refer to the whole body who in reality is breathing, swallowing, walking etc. Our being in the here and now can be used to relate with the whole body who is in the present, on Earth in creation, in reality.
[ more of “orientation”, “what is there” of our actuality, and “what to do” to follow ]

Video script

I wonder what you think of these scripts for several scenes to a video. I’d appreciate any input.

We are conscious #
of light #
and dark, #

Centred right # (turn R)
in our line up with and facing #
the world out there. #

Go under and around #
and to the depths of actuality, #
floating axis
in middle out. #

The outside comes around the right, across the front and tucks back #
where we come across from the inside, across the midline to the left, #
and impress upon the world out there. #

Thus we are turned # (see hc turned
through the levels
cognitive, emotive, somatic #
in our knowing, feeling and being. #

Deeper instinctive #
and intuitive, #
we extend centred right. #

The other side is our countenance #
to our inside, outside and self #
conscious of and witnessed #
through our actuality. #

Consider your self and your all as parts,
created and placed by the whole body,
a whole self and whole being
in and of reality.

In being what we are, a projected actuality,
we may be related with (relate with) our whole –
the whole body alive in creation, present in the present,
solid in gravity, who in reality is and does.


Our reality is created and placed from the nervous system by the whole body.

We, as an identity or self, are given a sense of being in a seemingly real world.
We can believe “I’m it” and “that’s the world out there”,
and think that we as an identity see, talk, and do things,
when it is the whole body who in reality have the eyes, a mouth and tongue, arms and legs.

Where do our thoughts and beliefs come from or reside ?
How are we conscious and aware ?
What are we ? Do we actually exist ?
These are questions that cannot be answered completely or directly
from within our reality where the questions arise,
unless we can refer to what may be outside of our reality.

Are we to remain thinking we do things, when the whole body actually does ?
Think we exist and sense things in the world,
when the whole body is in reality and
projects or creates and places all that we are and experience ?

As when we ask “Do we actually exist ?”, our existence is not easy to determine.
Our actuality is an elusive entity.
In approaching our (actual) self, there is repulsion –
we are pushed away, back to what we experience
to notion and sense,
and what we can grasp in our mind.

It is the “self referencing conundrum” –
the confusing contusion and difficulty in approaching the actual self,
as if to maintain the necessary displacement
between the self and its experience,
for the self to be having an experience.

How can we be actual ? And how should we regard our whole ?

We will always be having an experience, and remain in projection.
But rather than be identified exclusively with what we experience,
and be isolated from the whole body,
as actuality we may relate as a part and be affected by our whole in reality
because we are a projected part.

Let me take you through the following steps and
introduce the “process of reality”.


First, we must “promote” the whole body, but then stop.

The whole body is committed to us –
we are given a sense of will, independence and freedom –
and the whole body is compromised by us,
as any whole is with isolated rather than integrated parts;
compromised – the whole body cannot be completely integrated –
while we are isolated from the whole body
in our exclusive identification with our self and/or what we experience.

And so “promote” or make something of the whole body’s
integration, alignment and completeness in reality,
to help our relating with him/her.
But then we must stop,
for our reckoning in projection are at best only indications
and our efforts are limited for being a part and with only indications to go by.

Introduce a sense or image of a level brain and a vertical spine,
floating over a level other end or pelvis including its waist, hips and haunch.
Promote or insist on them. Then, stop.
We can introduce and develop more ways to “promote the whole body”
as we become more familiar with relating with the whole body.

Second, to go beyond the “self referencing conundrum”, or the avoidance of our actuality,
we can capture our self experiential or as actuality
by introducing a sense of space to our projected reality or situation.
Beyond our notion and sense of “what” we are and “what” is there to experience,
is the “where” of our projected reality, our actuality captured in space,
and from this we may relate or be related with the whole body.

Third is the indirect contemplative act of relating, from our actuality, with the whole body,
who in reality “must be there” beyond our experience and projection.
In this presentation, I will use the core as a reference for the solid whole body
and our sense of breath to refer to the whole body who “must be there”, breathing in reality.

These fundamental steps are the “3 things we can do” to make a difference
to our usual realities of having an experience, in projection :
Promote the whole body, and stop            – 1
Capture your (projected) actuality in space    – 2
Relate with (or refer to) the whole body       – 3

So, level the head and brain,
extend your trunk and spine,
and come on top of your pelvis or other end.
And I will point out aspects of our projected actuality as captured in space
and use the core and breath to refer to and relate with our whole.


We line up with and face the world in front. (Judge and determine)
We identify with what we see but cannot see our self.
Much of our actuality is empty space.
It is a projected space, created and placed by the whole body in reality.

The outside comes around the right, across the front and tucks back,
in front of the middle centred on the right of the whole body;
the outside to the front does this,
as does the outside from the back
in a bigger arc that envelops the front one.
We come across from the in-side to the left, across the mid-line of the whole body,
and impress into the world out there
just to the left of the middle centred right.

Thus we are “turned”
inside out
through cognitive, emotive, somatic and gut instinctive levels,
which are further “wrapped” from underneath
and held across from the other side.


By relating with the whole body
we unfold in our actuality,
from our isolating identification with what we experience,
as we become more of a part.

Introduce a “spread” across your floating symmetry (sense of left and right),
across the middle centred to the right of the whole body –
inside to the left, middle on the right, and the outside to the far right.
Relate that spread to the core –
the core is the reference for the solid whole body.

In the middle centred to the right of the whole body,
from lined up with and facing the world out there,
we extend in our actuality
from “head on a platter”,
with our breath around our nose centred right
(like a pig’s head on a platter with its trotters crossed under its nose),
to “head on a skewer”
with our breath around the right side of the neck.

At each stage use your sense of breath
to refer to the whole body who in reality “must be” breathing.
Also at each level, as you become more of a part,
introduce spread across the underside of your float.

Beyond the cognitive level, with head on a platter to skewer,
we extend through the emotive level,
“bust”, “breast” then “torso”.
As well as their deeper breath and spread,
we have with “breast”, the sense of arm pits, their front and back, and shoulders,
and with “torso”, the sense of flanks, their front and back, and arms,
to relate with the whole body with.

Much metaphysical or projected strain can occur
as we extend in our actuality through the levels.

hc turned

The human condition as a projected actuality, is depicted as I mark out some of its boundaries, and capture/present this in video.

The human condition (hc) as projected actuality, is created and placed by the whole body in reality from his or her Central Nervous System. We are an identity or self. Beyond what we are and what we experience (what’s what – goes on for ever), there’s where we are and where we experience or have our experience (the where of it – not why or the aware of what, but the where of), there-as-is actual, as and in projection and as placed in space in relation to the whole body.

We in our actuality, may relate with our whole in reality, who projects us. Our sense of togetherness and independence, otherness and self are projected parts, encompassed by the whole self in reality. He or she can never be experience, as any other thing or being in and of reality can never be experience – reality is not the experience of it. “We” may “experience” in our reality, aspects of reality, but the whole body we individually belong to is a special entity for our individual self.

These depictions indicate the placement of our projected actuality – they depict where we are projected. They point at our actuality, from which we may regard reality, the whole body alive in and of creation. For us in projection, an identity having an experience, the whole self is the only one in reality. Every other thing in reality is next to and separate from our whole, and can only manifest for us in projection as indications, as perceived, created and placed by the whole being we belong to.

Because we are projected in space, orientation in space is the way to capture our actuality as projection. Because we are projected by the whole body, we may orientate with our whole and be affected by him or her, relate with him or her and actualise in our truth of being a projected part that is of and in him or her. It is precisely the process of reality we stave off by holding and being chased into our reality, to what we experience.

What else is there? The actual self in projection, and the whole self who is in and of reality.

The whole self does not deny work or play. He or she allows for our sleep and love, for thought and feeling, sense of being, of the existence of others or the world, Nature, Earth and heaven, our all as part of our whole.