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, #
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 https://realityhc.wordpress.com/2014/09/16/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”
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.