Death, life, breath

Death comes to us all.

Many think, sense and believe, that parts of us continue beyond. This may be for the conscious, our soul, or a true or deeper self. For others the spirit enters us to give us life and leaves us at death.

Indeed, the dead live within the living, in our memories and dreams but also, their presence, breathe, vision or voice may be close with us. While we may rationalise, and hold to our reality or the here and now, there seems to be other realms or dimensions that parallel our sense of being in the world.

Absolutely, it is all experience. Fundamentally we are a part of a whole being of Reality.

Our whole encompasses as parts, all that we experience, think, feel, sense or believe, all that we may be conscious or aware of, and all that we may be as self or identity.tv1

He or she gives us our sense of living and breath, and allows for our contemplation and sense of life and death. Our whole is present in the present, of whom our sense of the here and now, eternity, the past or future are parts.

Our whole is more than the sum of these, and solid body parts including the brain through which our reality of I amconscious experience and self witnessed is projected by our whole. Knowing that we are a projected part of our whole, may assist us to be in relation with our whole, as a part – while he or she is alive, we may develop this relation with our whole as a part.

Our whole breathes, lives, and will die.

Poem Straight up JUn17 (5)



hc and reality 4 : Our reality is cast in space – projected space, that is

It is a grave matter that reality, the solid body in gravity, alive in creation on Earth, is lost and forgotten. As we identify with what we experience in our world of perception, perspective and context, reality is absent except in our concepts and stories, and we are lost from it.

What does it matter? We have our conversations, we can interact with the world through our mind, we are touched emotionally and we can rest between the moments of exhilaration and self confirming stimulation in our somatic or body sense.

Yet, we await for a reckoning, seek more. We may pause in contentment or tell ourselves “it’s ok”, that “this is as good as it gets” or “it’s better than most”, till anxious discontent, restlessness, fear or some desire or despair, drive us to diversional or functional activity.

Not all of us have the opportunity to settle what we may be denying. We face the world from the top of an iceberg of disassociated parts, including nightmares buried deep since childhood, people we know and experience, our hopes and both traumatic and fond memories. These often conflicting parts create hypocrisy, compromise and contradictions the more we hold to our singular consistency, “I’m it and that’s the world out there”.

The human condition is allowed a psychologically healthy amount of denial for sanity, functionality and sociability’s sake, not to mention consistency, straight face and story. But the price we pay is a denial of the whole solid body and being, who is authentic and of whom we may be true as his or her projected part.

The whole body is the one that is named, that others see the light reflected off the surface of. The whole being is the whole human entity, autonomous and touched by the rest of creation. The whole body, whole self or whole being has the true and real breath.

The breath we identify with is of our reality of experience, thought and sense. It is projected by the brain-spine or central nervous system as is the rest of our reality.

Our identity or sense of self is also a brain-spine projection. We are projected in projected space disassociated between conscious, experience, identity and witness. By the witness or reference we are aware of our self and experience. In identifying with our reality, “I’m it and that’s the world out there”, we are cast in our projected space, isolated from the whole self.

We are a part of the whole body, whole being, whole self, but we must understand that we are projected by the brain-spine. It is the first step in changing our isolation from reality identified with what are within our projected reality.

I refer to “our whole” as the whole body rather than my, your or our whole body because the possessive pronouns naturally suggest ownership. Our reality is secondary to “the” (and not “our” because we are a projected product of) central nervous system. We are a part of the whole body only because the brain-spine is an integral part of the whole body.

The whole body is touched by the rest of creation. We exist within the whole body we individually belong to, where that touch by the rest of creation, even our sense of it, is a long way away. The actual whole body is huge in comparison to our reality. As experience, our reality is a mere spec of imagination literally.

While the wonder of creation, its enormity and spontaneity, can be sensed and contemplated within our projected reality, reality of creation for us in projection is the whole body who projects our reality; the whole body in and of creation is creation.

The troubles and turmoil of the world and our own personal struggles are also sensed and contemplated, but what we experience outside and inside are both projected by the brain-spine. The whole body not only contains our insides and out, but encompasses all we experience, including our emotional extremes, and conflicting and contradictory parts. We are released from compromise and hypocrisy when our isolation is broken through our relation with the whole body.

As self we may need a respectable amount of denial, just to think straight and feel functional. But as part of whole self we may be released from this situation. We may drop our “I’m it” pretense and approach the reality of the whole body and creation.  In becoming a part, our confusion, conflict and fear are encompassed and settle as parts, rather than put away.

However, our sense of what we normally consider tangible and direct, is within our projected reality. We cannot be direct in our usual sense just to allow for the mere possibility of the whole body, for he or she is beyond our self, our directness, knowing and unknowing. It is the whole being who is human. The whole body is autonomous and in harmony with the environment. The whole self is true and next to other whole beings.

From within our reality of projected sense and identity, we latch in mind to our thoughts or notions, and what we sense. If I was to sto..p….. mid….. se..n…- …tense a…n…d w…(ord), the mind trips or strains forwards anticipating and left waiting for the next word, syllable or letter. Our breath is cast within the sentences of our thoughts and conversations, with the commas, full stops, exclamation and question marks. Our reality then, is also linguistic, and reality beyond words or notion, and sense, our philosophy and culture, science and technology.

The world we measure, touch and determine, call tangible, regard as objective and consider real, is projected in projected space by the brain-spine. Projected space is our immediate environment. If what is experienced is also actually there in reality, it must exist beyond our projected reality, in creation next to the whole body.

Humanity has questioned whether there is reality beyond our reality of experience, notion and sense, and how would we know, or if it should matter to us in our reality? I repeat, the whole body in and of creation, is creation for us in projection. So then, beyond words, cognition but also sense, how can we relate with the whole body? It cannot be direct, as I have said …… And I hope to write on this further.