I am of you, my Whole

I am of you, my Whole, a part
as is everything of my reality,
which includes my deepest sense
of others and the world.

My sense with them
of communion or communication,
as if on same page one time and place
comes from beyond me from you, my Whole.

Their existence in my reality
of experience and consciousness,
my confidence in them as true indication
representational of them in the real world,
comes of you my Whole, Body of Reality,
Being of the One and Only Whole.
_________

Different must my reality be
from an another’s particular reality,
as I see what the other cannot see
and others see what I cannot
(as we see “eye to eye” – I I , AI).

Yet, as self and identity in one’s reality
in conversation we may one be,
subject be in turns
yet in one place and time.

Both differences and onenesses come from beyond
in separate realities that themselves are part
of such individual Wholes as you,
human, existent and alive, my Whole
next to others in the real world, and of Reality,
true Whole Self-s of the One Creation-and-Creator.
__________

My capacity to believe and trust, also doubt and question,
to be, seemingly speak, understand and mean, comes from beyond me,
the “I know not how I do”, the tacit and what I seemingly do do
must from you be, Who in the real world does all I think I do.

And so also from beyond me, the faculty to be certain and prove :
But which in seeking – to be certain and to prove in my representational reality –
breed uncertainty that must be denied
if certainty and proofs be held and insisted upon (so we can act ?).
And reflective then of uncertainty, in holding on to certainty or proofs,
I forfeit true confidence that comes of being part
lost isolated adrift from you, my Whole, blinkered blind in denial of you.

So easy in the freedom that comes from beyond me
to identify exclusively with my self and what I experience,
exclusive of you from Whom my freedom comes,
you, Who is transcendent beyond my reality.

Solipsistic it seems only me, no one but me
to speculate what must be and plan what should be
determine beyond confident and consider universals
as empirical outcomes confirm probably certain
what works, must be and happening in the real world. 

Nevertheless in my reality is what can only be representational
indications of aspects of the real world beyond mine
from beyond me, from you beyond me,
including my sense of communion with others or the world
also ambiguity, uncertainty of me and my world.
_________

Oh, real world of real things of Reality !
– where you exist, my Whole, beyond my reality
and you live next to other Whole entities,
in conception and  intricacy both marvelous and wondrous
even as indications, of notion and sense, in my representational reality.
I partake as part in you, my Whole, with all that is of me,
while Earth allows life and you live.
You are godly for encompassing my all and for being of Reality,
of Creation/Creator, of the One and Only Whole.
_________________________________

Certainty !

following through from Truth?

Certainty !
is being a part of
a transcendent whole

Be a part

crawling up
and out
pinched and
sheared off
slip stream
strip and
strike us,
alone within

solipsistic nest
caves in
within
existential exposure
empties essential
essence, everything
is a part
of their whole

a whole
being lives
in Reality
beyond story
breathes true
beyond certainty
be a part
of this whole

 

Our parts

Our cognitive sense and story
we like to keep straight and direct
as if to cut through and contrast
the meaningless mess of massing movement,
flux and change.

We rise from solipsistic uncertainty and origin,
to hold our sight under the light
of our conscious’ plight.

Then fall back and down,
to existential depths and darkness
of empty certainty.

Each part is set self/others
by other parts, and self/not self
by a whole, parts are of,
yet transcendent of parts,
in Reality.

INVALID as a part is, isolated from its whole

Now the hc, our reality and situation, is a questionable thing.

We’re incomplete.
And we’re stuck with the wot (world out there) that seems to be there, before we notice it. We have both inside and outside worlds. Are they real?

There’s our deeper sense. But is there a whole self?

There must be a whole self, a whole being, living and alive, of reality, and who creates us, our selves as an identity and the reality we experience.

Yes, we exist, but as a part of the whole body, created by him/her, arranged and placed or “projected” from the whole body’s CNS (Central Nervous System).

The whole body is in and of reality. We are a projected part identified with what we experience.

It means our reality’s apparent objectivity, independence and realness is provided for us by the whole body. Our reality can be a good indication or version of what’s in the world.

The issues of subjectivity, perception and perspective, and certainty can be considered more fully with orientation to our reality being a projected part of our whole self.

Our reality is subjective because, in the first place, it is created by a whole being, as well as because of us, being the subject, experiencing and interpreting what is experienced.

Within our reality it seems we directly touch and see what is in the world, but as in the movie Matrix, that is not the real world. For us to think that we “perceive”, there’s a whole being in the real world for whom the issues of perception and perspective are “real”. He/she projects our sense of being in the world. We can think that we see, but it is the whole body who has the eyes, and gives us vision with all its characteristics including perception and perspective.

And as for certainty, it’s all in our mind. What we try to determine and know can escape our grasp the harder we try (prove), till we are left more with our trying (to prove), to know (notion) and grasp (sense). Indeed the only thing we can be certain of may be that we think, when we do – “I think therefore I am (thinking)”. However, we can see the circular or contained situation of trying to prove our selves within our reality, if we understand our reality is not complete but a projected part of our whole. We can also consider being a projected part of a whole being, and look for certainty in a relation with our whole of reality.

Notes and a poem or two

hc.r : our self an actuality, the whole body of reality
The self and our reality as actuality, projection and part of whole body. Invalid as an isolated part, an identity identified with its self and its experiences.
The whole body is in and of reality, creation, is reality and includes his/her projected parts.

We, us, our selves being me,
the identity in the hc,
an “it” compared to our whole
who is a who.

Certainty : Munchhausen’s trilemma
Munchhausen’s trilemma describes the impossibility of a proof needing proof to validate the proof, never proving anything – except in the three incomplete ways of infinitism –on and on, circularity – round in circles, and foundationalism – assumption that may be useful or is had by those concerned. We can only be certain in our minds and that certainty in three incomplete ways. It seems much escapes our mind’s grasp, of things and of our self.

Try to prove or be true

Try to prove
what’s right
that it is right
How can you be certain?
Can you be sure?

Prove that it is right
what you know and grasp

Try being true
to your self
Settle in place
as part of your whole self

Prove you are valid
in your notion and sense

Try becoming true
to whole self
Play your part
as part of a whole being

Prove you are there
in your feeling and being

Be true
to whole body
Level your head
as part of the whole body

We think we think, see and do when it is the whole body who has the eyes, brain and hands to touch and move etc.

Also our whole body is made to level the brain, hang the spine and settle the trunk upon level pelvis or the other end.

The “other-end” is the clue to the whole body, in and of gravity ie solid mass, our whole self alive, a whole being present in the present and included in whom is our projected part. Like the base to an upright stupa or pagoda (a tiered Buddhist tower with several levels, and usually with multiple eaves in the Far East, usually built over some Buddhist artefact), it supports our CNS (Central Nervous System), which in turn floats our realities in levels like the levels of a pagoda.

Our trunk has a front and a back, and is upright. It has a middle with left and right halves, and sides to the left and to the right, each with an inside and an outside. While the trunk is vertically orientated, the other-end is level. Our hind legs have evolved to extend straight underneath our upright trunk. Our other–end can not only bear our trunk-al extent, but with waist, hip and haunch squares off or quarters on each leg (that is of right angled ankle and knee) as if on all fours. It is a part of the evolutionary leap that lead to our level brain and vertical spine.

Life or death, peace or war ?

Life or death, peace or war ?

Life and peace are the obvious choices. But in having to choose, we must judge based on our convictions and beliefs that may be in contrast or conflict with others’. Is there a place here for doubt and uncertainty? We must have the capacity to question ourselves but act.

It is easy to react to aggression and justify on the basis of defense. If actions of one group based on their belief interferes with or encroaches on our existence, prosperity for example of one group against ours or industrialisation by those who don’t believe in or bother with global warming against those wanting sustainability or a return to rural agriculturally based existence, we must either negotiate what’s fair or act according to our beliefs and sometimes to stop them acting out their convictions.

However, to allow for one another’s differences and live and let live, there’s need for space, and the understanding of boundaries and one another. In this fast changing, growing, urbanising, globalising and ever more crowded world, it is easy to lose both. We hold to our narrowing individualised realities against differing generations, groups, genders, communities, bureaucratic and political bodies, and of course religion, precisely because it’s hard not to be affected by one another in our technological post-modern transparency – an anonymous aloofness in contrast to which those that hold strongly to a common belief can easily seem fanatical.

We as an identity think that we are human. It is a whole being we belong to who is human however, by whom we can think that what we experience is reality, that we are a definitive entity, and that we choose and act. We are a projected part, created and placed from the nervous system, by our whole being in reality. We must understand the nature of our reality, knowledge and certainty, that they together with our self are projected parts of a whole self in creation. Our reality, of self and our experience and including our beliefs and convictions, our sense of the world and others, our sense of togetherness and separateness, making choices and acting, are projected parts of an individual whole being who does things and is alive next to other wholes. There’s the potential for us all to appreciate our self and our beliefs as a part of our whole. Reality, of a whole being alive in creation who encompasses

Being rational with reality and realism

Certainty is in the mind and what is in the mind ambiguous and uncertain.

We can be rational and logical in the mind and what is irrational is what leaves us perplexed in the mind, even after addressing the inconsistencies, contradictions, conflicts, and hypocrisies, the so called paradoxes and conundrums of philosophy and science.

“Our world” is ambiguous, self-evident only as the self is. Is it rational to believe in something rather than nothing, or in nothing at all?

Science and philosophy can only get closer to being correct about reality – with models and theories of “what’s happening” and “what it’s like”. They, as with our minds, are about what we can sense and correctly infer with models and theories of our projected world – of what is actual for us, there in our projected reality, but not real.

Yet their theories are plausible and the models applicable. This can be, because “the world” is projected individually but by a common human whole body in reality – we can empathise and identify with our ideas that can also be shared and appreciated – and “the world” is an indication of reality – we can formulate models that work within known or tested conditions. The magnifiers and extensions that amplify what we can sense and observe, or what we can do in our physical being in the real world, strap on to the whole body. Through the whole body in reality, we experience something of reality including the whole body, in our mind and deeper being and form notions about them in our mind.

The whole body is in reality, and is a special entity in the “real world” – for we as self and “our world”, though the world seems separate from us to us, are both projected parts, created and placed by the whole body’s Central Nervous System. Every other entity in reality can only exist as a projected indication in our world as object to us as the experiencing self or subject.

Realism (a philosophical stand for one reality) must go beyond our phenomenal world, of our world that appears to our senses and we form ideas about, in order to determine a definitive and true one reality. Otherwise realism is confined in a projected reality of many perspectives and situations in contradiction to its one reality. And here is our containment in our reality; our circularity is with an uncertain sense that we form notions of, and with notions that we cannot prove of themselves except through what we sense. Reality must include the splits in our reality – our inside and out, our self as subject of experience and its object or what we experience, the conscious and our being, the mind and our sense of matter.

Within our projected reality are many realities and truths, worlds and entities. The whole body in reality surrounds, encompasses and impregnates all projected realities pertaining to our self, and aspects of the self including our mind (rational and irrational), the conscious, our deeper being , the self , what we experience and the witness. Each one whole being projects “the world” and a self that may “experience” that world. We think or presume we sense and form notions, but a whole body projects the world from what he or she senses, and “we” as self and “our” notions too, come from beyond our reality, and ultimately from the whole body. In our relation as part with our whole is our truth, freedom, will and destiny.

We are reflective and we project (as described in psychology), we identify with the world and others but also with our self, we are intentional and express. And we may relate with the whole body, of whom we as self are a part – while the Earth supports life, and a whole body lives to support us. I place my hope in this for the world, the repercussions of which are unforseen, not just as of the uncertainty of our reality but of an unfactored Truth of the whole body and our part. Am I right to think it arouses our human curiosity and need for salvation, validation as well as destiny that has laid dormant forever from Truth, and from our particular truths laid down exhausted through the development of the self, destruction of dogma and disappearing future that culminated in modernity?