Genderisation

We are genderised in our self and identity. We consider our self male or female, though we may question this and perhaps choose to change it.

While we identify in our self and our genderisation, we are in fact a part, together with all that we experience of others and the world, of our whole being. And our whole being, who is in and of Reality, is the one who is gendered.

I am hoping this quick examination of our genderisation help clarify two distinctions, between our self and our whole self, and between our reality and Reality. They are considered throughout my work which tries to establish “actuality”, our existence in fact as projection, projected through the CNS (Central Nervous System) by our whole being.

message 02.jpgProjection distinguishes and help define our reality of conscious experience and self witnessed as a projected part of our whole, our self as a projected part within our projected reality, and our whole self as who projects our reality including our self.

Reality itself or absolute Reality is what our whole self is of. Also the one and only whole, our whole being is of Reality, and through him or her we, as self or identity, together with our genderisation, are a part of Reality.

While any whole is beyond or transcendent of its parts, in our actuality, we may be in relation with our transcendent and gendered whole being of Reality as a projected part.

Inside a paper bag

A guided orientation – aspects of our reality are orientated in space, in their “actuality”.

It’s like being in a brown paper bag for us, as self or identity, within our reality of conscious experience and self witnessed*.

brown paper bag 1

as captured from above

The crinkled surface to our front is what we predominantly experience as vision. We are in a fold pushed into the paper bag from its left.

There is no boundary to our right where empty space comes in, nor to the vacuous displacement behind that is the witness. The conscious is above us and our deeper sense of being extends below both again with no boundary. These aspects or regions seem to extend indeterminably for us, but exist within the paper bag that is our reality. What is determinable is our front facing self in the fold from the left, and what we experience to the front of the bag.

Within our paper bag we cannot see or experience the whole bag or the whole self of whom our reality (our paper bag) is a part, much like not seeing the forest from the trees. However, we can be a part in our actuality* and be in relation with our whole as part, just as in being a part of a tree that part is a part of the forest.

In our actuality within our reality, a part of our whole being who in turn is a part of absolute Reality or the one and only whole.

 

*
Our reality is conscious experience and self witnessed.

Actuality is our existence in fact as a projected part, projected by our whole being through the CNS (Central Nervous System).

The witness is the displaced part to the manifestant parts of our reality that include the self and what is experienced. We are aware of what the witness witnesses, which includes the self by which we can be self aware. It occupies the vacuous space behind what we experience (front) and the experiencing self (back).

Our reality and Reality 6/6

Sixth of six parts to the article.

The theory and background to “actuality” our existence in fact as  part projection of our whole being of Reality, projected through the Central Nervous System.

7Orientation” – to the human condition and Reality, hc.R

Beyond what is presented in this background article there is more to “actuality” of our reality as part and projection, and more in referring to our whole being of Reality. I hope however to at least begin to establish our actuality as projected part. People as part in their self and identity should find interest in their actuality and relation with their whole being of Reality.

The approach is Orientation” to the human condition and Reality. Our projected actuality is orientated in space, and with our whole self and being of Reality.

Introduced is the transcendent whole. He or she (gendered) is the universal basis for our existence and processes as projected part. Universal because everyone as self or identity, has a whole they belong to as part and be in relation with.

The process is integration, for both the projected part and its whole. The transcendent living whole being is more whole with integrating rather than isolated parts. Integration for part and whole is underpinned by the immanence of Reality in all parts, through their whole being of Reality.

zzw.jpgWe change in dimension and state in our reality, but it is not for us to be the transcendent whole or reach Reality. Rather, we are to be in relation with our whole who is of Reality and in Reality touched by the rest of Reality.

The essence, substance and fields of all human endeavours and practices may said to be delivered with Orientation, from government through study (science and philosophy, all social studies), practice and performance (including work and physical tasks, all exercise).

Applied in our projected actuality as piece in its place as part of its whole, we be part of our whole being of Reality, among other whole entities who are present in the present where human endeavours are done, including the things we think we do in our projected reality, in Reality.

We as self or identity in the human condition are in a projected reality of conscious experience and self witnessed. In our actuality as projection we are part of our whole being of Reality.

Through our whole, our deepest sentiments flow. Through our transcendent whole godly being we become immanent of Reality as a projected part of our whole. Gratitude, reverence and the giving of thanks, our sacrifice or subjugation, wonderment and inner enquiry, despair and the reaching for help, struggle with vengeance or against betrayal, the gathering of power, its purpose and release, the incomplete surfaces and spaces of our projected reality.

Only through our whole because we are part, can we be free and independent as a part. Supported and opened, broken and born, lead and realised, strong and uncertain, in our whole’s encompassing embrace that reaches and infuses our reality’s breadths, depths, and extent, in our being part.

Lastly, our actuality implies a cosmology, diagrammed below with description, and to three statements we can make within our reality. They indirectly refer to our truth as part and to our transcendent whole, who “must be there” in Reality :

Message : “Everything is a part; in everything is our whole”
Everything of our self and what is experienced or sensed, is a projected part of our
whole being. In every part is the presence or essence of their whole.

Instruction : “Everything is material for referring to one’s whole”
For one’s everything being a part of one’s whole. Our reality includes positive and negative states, and all their possible purposes and processes.

Goal : “Look to a relation with one’s whole”
In all that we may become, achieve or get to, because our reality
includes all that we may be and experience, and is a part of our whole.

Poem Straight up JUn17 (5) 1.jpg

The forest cannot be seen for the trees

We cannot see the forest for the trees, but each part of the tree is a part of the forest because each tree is a part of the forest. In the same way, while we cannot see or in any other way experience our whole for other parts, we can however be a part of our whole, and through our whole being of Reality be part of greater wholes in Reality, including humanity, all existence and life on Earth, Earth, universe, and Reality itself as the one and only whole 1.

We can look at other wholes but what we see within our reality are indications of things in Reality according to our whole self, based on his or her sense organs each sensitive to a particular “aspect of Reality” such as light, sound, touch etc (see Note 1 – phenomenal world made from “aspects of Reality”). While we cannot see Reality or our whole, we can be a part of our whole within our reality, and of Reality through our whole self being of Reality. We become immanent of or permeated by it (Reality) as a part of our whole.

1Mereology is the study of parts and wholes. While as a system of logic it is complete within itself, within our reality we strain against being part in our reductionally deterministic and linearly identifying ways. Rather than help find how and where we fit or may be applied as part, instead it becomes just one of many ways to regard or see the world we experience in our reality.
However, mereology is indeed significant for us for we are a part. Our reality is attached to one end of the complete system of parts and wholes as a part, and to its other end absolute Reality as the one and only whole. It helps to establish and understand our relation with our whole and with Reality as part, to which we may be “applied” in our actuality.

A quick edit to the last blog post Our reality and Reality 5/6

Our reality and Reality 5/6

Fifth of six parts to the article.

6 Reality, our whole and for our becoming a part

Reality is Entirety, that is more than the sum of all wholes and parts, the one and only whole, which may also be considered All-Creation-God.

There must be in Reality something like a force (mystery) and/or presence (profundity) that keeps a whole whole, whether it be a molecule, stone, an apple, planet, galaxy, or the universe. To the part we are as self or identity, our transcendent whole and “the one and only whole” (Reality) will always be a profound double mystery, for their very whole-ness and one’s part in those wholes.

We cannot see the forest for the trees, but each part of the tree is a part of the forest because each tree is a part of the forest. In the same way, while we cannot see or in any other way experience our whole for other parts, we can however be a part of our whole, and through our whole being of Reality be part of greater wholes in Reality, including humanity, all existence and life on Earth, Earth, universe, and Reality itself as the one and only whole 1.

We can look at other wholes but what we see within our reality are indications of things in Reality according to our whole self, based on his or her sense organs each sensitive to a particular “aspect of Reality” such as light, sound, touch etc (see Note 1 – phenomenal world made from “aspects of Reality”). While we cannot see Reality or our whole, we can be a part of our whole within our reality, and of Reality through our whole self being of Reality. We become immanent of or permeated by it (Reality) as a part of our whole.

Our whole must be a godly being, wondrous profound mystic cosmic yet mundane, for having our reality as a part, for being more than the sum of his or her parts as the whole, for being of Reality as one of its countless wholes, and transcendent of our part. To be in relation with our whole we can as a part within our reality, refer to our whole.

However, the “normal” tendency in our reality is to identify in our self and with what we experience. Therefore, we approach our “actuality”, our existence in fact as projection, to be a part of our whole. We are there” amongst other aspects of our projected reality. Around these aspects that construct our reality a spatial reference or “orientation” (orientation in space) can be introduced to capture more of our projected make-up, including the subjective aspects.

Our reality becomes empirical, measurable and verifiable, in its actuality as projected in space. It takes a particular spatial sense to appreciate our actuality, which involves our stepping back into the substance of our reality that is projection, to be of actuality to appreciate it. With this sense is recognition of the human condition and various aspects for objective or scientific analysis. While this may be significant n many fields of human endeavour, we must not forget however, we can apply our selves in our actuality within our reality to refer to our whole being as his or her part, for a relation with our whole.

In referring our whole we must be indirect, because our whole is transcendent of our part. Our sense within our reality of his or her mid-line or core (geometric reference for the whole body) can be used as a reference for who “must” be there, in Reality. There is nothing solid or whole in our reality, and while only an incomplete and floating sense of core, it works for us to be in relation with our whole.

Other ways to refer to our whole include: the whole is touched by the rest of creation; is present in the present; is alive; must be there (for us to be); is transcendent of us; is in and of Reality; is Nothingness, an absence in our projected reality.

The concept of “winching” is included here. Effort to pull on the winch is necessary to “promote” or further our whole and part, and advance against the isolating bind of our identification in our self and with what we experience. Then return the winch, to refer to and allow for our whole beyond our effort and reckoning, which can only be limited because they come from a part that is ours (Notes 5 – winching; promoting our part and whole, then referring to our whole).

1Mereology is the study of parts and wholes. While as a system of logic it is complete within itself, within our reality we strain against being part in our reductionally deterministic and linearly identifying ways. Rather than help find how and where we fit or may be applied as part, instead it becomes just one of many ways to regard or see the world we experience in our reality.
However, mereology is indeed significant for us for we are a part. Our reality is attached to one end of the complete system of parts and wholes as a part, and to its other end absolute Reality as the one and only whole. It helps to establish and understand our relation with our whole and with Reality as part, to which we may be “applied” in our actuality.

Notes 5 The tendency is to identify within your reality, before you start, and as you shift to a different (new) experience or dimension. To start and keep going, rather than identified in your part and so isolated from your whole :
1a) Promote your part – introduce space, approach your actuality (to be more “presentable” to your whole and “maker”)
1b) Promote your whole – posture, trunk-al extent (so there is something of the whole to receive your part)
2) Refer to your transcendent whole – the core is the reference for, the other-end a clue to, a whole being of Reality (beyond our reckoning and effort, because they are limited by our being a part)
3) Repeat 1) Promote (part and whole) and 2) Refer – to “winch” your self closer to being a part; pulling on the winch to promote your relationship with your whole, and releasing the winch to allow and let go to your whole.
We need to apply effort, but then go beyond our efforts, by referring to our transcendent whole, because our reckoning and efforts are limited, in our being a part. One may become familiar with the levels and layers of our reality, and their unfolding, in our integration with our whole. This, knowing
“what happens” to our reality in relation with our whole, can be used to promote our part (step 1a in “winching”). As we become more of a part, there is less of a leap between the conscious act of doing something (promote, step 1) and referring or presenting to the whole being (step 2). Our connecting with our whole becomes “smoother” for having initiated it with “winching”.

Our reality and Reality 4/6

Fourth of six parts to the article, as it nears completion.

5 In our “actuality” being there, being what we are

Micky Mouse in his cartoon can think he is superior to if not independent of the cinema projector, of even the cartoonist. We too can hold our assertions within our reality I’m it” and “that’s the wot (world out there)” and be defensive about being projected. However, we can recognise being a part. As one of many me-s or self-s which are different at different times, places, company, conversations and occasions, in different states, roles and situations. And as self or identity apart from other parts that construct (make-up) one’s or our reality including, the conscious, what we experience and deeper being, also witness.

We can know and understand being a projected part of a whole being of Reality, projected by our whole through his or her CNS. As space, time and gravity were reduced to a more fundamental space-time by Einstein, all aspects of our reality, of conscious experience and self witnessed, are here reduced to their fundamental, of being projection. Our reality, projected by our whole through the CNS, contains parts as diverse and opposing as self and what is experienced (subject and object), the conscious and sense of matter, substance or body, outside and inside.

We must be clear, however. It is not something in or aspect of Reality that is being considered fundamental here, but our part within our whole. Projection refers to our whole being of Reality who projects our reality, including the self in it. We can be reductionist with the world we experience or the phenomenal world because it is constructed or put together in the first place within our reality from information about “aspects of Reality” which the whole self has sense organs for (about light focused as image in eyes, sound from ears, smell from nose etc).

We come to absolute Reality when we approach our part in our reality and refer to our whole, because our whole is of Reality. Projection is fundamental of our reality, our existence in fact in all that is our self and experience. (Notes 3 – fundamental)

Whereas, if we separate the subjective by defining it as fundamental, separate from other parts of our reality including the objective, they cannot together be parts that construct our reality and be parts together of their common whole, who is of Reality.

Projection is what we are. It is our “actuality”, our existence in fact, the substance of our reality. In their “actuality” parts of our reality take-up certain shapes in particular places, as projected and placed by our whole (through the CNS). This is immediate of our reality where vision is to the front of our having an experience, the conscious above, deeper being below, witness behind, and the self in between. (Notes 4 – “actuality”). We may approach our self more precisely by introducing a spacial reference over our own actuality.

As a part we can, should at least consider, should be able to, want to and must, regard our whole. However, as discussed, we cannot be direct in approaching our subjective self (“self-referencing conundrum” and “apparatus for having an experience”), nor can we refer to our whole in the usual direct manner we can with what we experience.

message 01Where is the whole? Or self? Not in our reality to experience and determine “what’s what” in our linear reductive frame.

The diagram indicates how a part displaces its whole and is surrounded by the “rest of whole”. Our whole is transcendent of or beyond our part while encompassing of it. In many ways there may be more to our reality but the “rest of whole” floats our all.

The following points summarise how we are usually isolated from our whole :
zzx1) transcendence : Our whole is displaced from our part, transcendent of or beyond it. He or she can never be in our reality as a whole because our reality is a part.
2) projection : In being projected by our whole through his or her CNS our reality is displaced from our whole in substance and dimension.
3) differentiation : Our reality separates into various different components, including the conscious, self, what is experienced, deeper being, and witness, and the projected space they are in.
4) identification : Finally, we are isolated from our whole in being identified within our reality, in our self and with what we experience. Other components are bound by this identification, the conscious being conscious of it, the witness by which we are aware of it, and our deeper being that waits for a reckoning beyond identification.

Notes 3 The world we experience is a lesser version of Reality according to our whole and his or her sense organs, within which we are normally reductionist as we determine what we experience and understand or try to in terms of simpler, more basic or more fundamental parts and processes. For example, a dog can be understood in terms of collection of organs, body, behaviour and roles. We can be reductional in our reality because our experience of the world is assembled in the first place from indications of aspects of Reality the whole self is sensitive to (through his or her sense organs). What we experience is de-assembled or reduced to the indications of those aspects of Reality as we focus separately to vision, sound, touch or any other sense that is our experience. Whereas things in Reality cannot be dissected without destroying its wholeness.
We can dissect a dead dog and surmise or deduce in our minds how it lives, but our understanding, even in terms of interdependent multi-factorial systems, falls short of life, whole-ness or being of Reality. We must understand our understanding to be a part of our reality that is a part of our whole, who is a part of
Reality and among other whole entities. (And the application of this understanding, of our being a part, will be alluded to towards the end of this article.)
Reality itself must be fundamental. We (in science) have reduced the things in our reality to cells, atoms, space, time, gravity, electro-magnetic radiation etc, to smaller elements but then went on in physics, to split again and again the atom, while incorporating space, time and gravity into one space-time. In biology, the mapping of the brain and the genome reveals and takes us towards the complexity and profundity of what runs the living whole. In chemistry too, is the same mystery of what keeps the whole whole while individual atoms apparently exchange.
I’ve written about the frontiers of science, but I think there is the same issue here with fundamentals, that we are dealing with aspects of Reality our whole sensitive to according to his or her sense organs that manifest in our reality as indications (presented by our whole through the CNS ). There is no end to our reductionist pursuit. Our questions will continue beyond the answers that are determined by the same context that determine our questions, when the questions themselves originate from outside of the context. Our linear reductionist endeavours that may go on and on open ended, must be freed as parts. We can be reductionist as a part of our construct or reality, in our whole.
Reality by definition, the “one and only whole”, is irreducible. While our understanding of the world, which includes our scientific theories, applies in Reality in that they work “there”, Reality is more than what it seems to us and what seems to be working, to us. For example we know how a kettle boils water with heat under it, but in Reality is the fact of what is heat, the metal and the kettle as a whole, water, what is happening which apart from boiling is the transmission of heat, agitation of molecules, bubbling of steam and its diffusion into air, and in Reality is also everything else for that part to be, including who is observing and who organised the kettle to boil, the mine, factory and shop that the metal and kettle came from, the existence of wholes and parts, what happens, etc. What we experience of the world in our reality is Reality reduced to that part (boiling kettle) our whole is directed to that is further reduced to aspects of Reality that the whole is sensitive to (according to sensory organs) of that part, which as indication is put together by our whole for us to experience.
Of course, we can boil water without knowing, thinking or getting in touch with all that is involved in Reality. We can start and drive a car without understanding how or what we are doing. Even in an immediate act like brushing one’s hair that could be done while driving and listening to the radio, when we stop to think about it, how does our hand move, what is brush, hand and arm, hair? Where is the body? It gets done, and in thinking about it we run the risk of running out of time or being overwhelmed by uncertainty,
crash the car. Instead, we usually shake our selves back into our normal sequence of events in our reality, and call it sanity and normality (or sanitary).
We must distinguish our reality and Reality, in order to appreciate our whole and our being a part. Reality is irreducible and fundamental, as is our whole who is of Reality and of whom our reality is a reduced part. We can be in our reality as a part, knowing that uncertainty, awe and wonderment too belong with our whole.

Notes 4 “Actuality” means the state of existence in fact (dictionary definition). “Our actuality” refers here to the existence of our reality as projection. Our reality in its various components, occupies space as projected by our whole, in certain ways or shapes, and in certain places in relation to their whole. Our actuality is the truth, substance and form of our reality, and will further be discussed as our state for being in relation with our whole.

Our reality and Reality 3/6

Third of six parts to the article as it steps to completion.

4 The self as a part of a constructUo 002 28May18b 5

Our experience is determined “what” in context, “what’s what” ahead of our front-facing line-up through the “apparatus for having an experience”. Beyond this focus of knowing, what we determine breaks down or pixelates into uncertainty and unknowing. At the subjective end of the “apparatus for having an experience” we sit on the “self referencing conundrum”, where we cannot experience or determine our self.

We do need a different approach for our conscious self. Otherwise we remain concealed behind this front-facing lined-up with what we experience.

However, I do not think categorising our subjective aspects as fundamental is necessary or helpful.

Uo 002 28May18b 3 con self sense b labelledWe already have phenomenology (branch of philosophy that considers our reality of conscious experience and self as phenomena) which offers us the “thing-in-itself”, the state before we judge (phenomenological term) or determine “what” things experience are in their context. Phenomenology speaks of the conscious “being conscious of” and calls it intentionality. This recognition of the nature of consciousness proves reaching the conscious beyond experiencing or being conscious of, There is also in phenomenology our deeper being, dasein which translates from German to “being there” (title of Peter Seller’s movie 1980) or “presence” and refers to our existence within our reality.

While subjective aspects of our reality are indeterminable and cannot directly be experienced phenomenology addresses this “impasse” (phenomenological term) or conundrum (self-referencing) by stalling the “apparatus for having an experience” from determining or judging, and delivers (for our recognition) the self, experience and the conscious, in-them-selves. To these I add the witness, by which we are aware of those aspects delivered in the phenomenological approach.

The witness is the most hidden part of our reality. It may be though of as the displaced part to the manifestant (phenomenal) parts of our subjective aspects i.e, the conscious, self and experience, and sensed as the vacuous disassociation behind the self having an experience.

We may be aware of what the witness witnesses. Being self aware and self conscious points to the displacement of the witness and of the conscious from self. However, the witness seems independent of our sense of time and change.

While we identify in our self and with experience and determine what it is, the world is there in our periphery and background to our focus, as witnessed. The sense of the world being there whether we notice it or not, adds strongly to “one’s” notion and sense an objective world and our being in a “real” world; we can take it for granted.

With the inclusion of the witness by which we are aware of our reality as phenomenon, I proclaim “constructology” as the study of our reality as a construct of parts projected by our whole being. Beyond the phenomena and phenomenology of our conscious self and experience, our reality is made or constructed of parts necessary for experience that include the witness.

We can understand our reality as part, of our individual whole self next to other wholes in Reality. It means every part that constructs our reality is a part of our whole, including our self, conscious, witness, and what we experience, both the subjects and objects of experiencing. Not a product of the CNS, but of our whole; projected through, and not by, the CNS.