The cognitive part – a slide show

 

 

 

 

 

Ink on canvas

Sumi-e ink on canvas (12″x16″) with layers and clear lines, working with photoshop having helped working them out, to have more sense of depth to the various bodies and realms of our projected actuality.

I hope to use some of them to help present an orientation of the human condition and reality.

Breadth across the world out there.

Breadth across the world out there.

The shape

The shape

Cornered cognotive condition. This piece consists of - conscious, mind spread, mind identity, body sense from spine, inside outside.

Cornered cognotive condition. This piece consists of – conscious, mind spread, mind identity, body sense from spine, inside outside.

Conscious, mind and the shape. The shape comprises of the souls reach, trauma of birth and livers float.

Conscious, mind and the shape. The shape comprises of the souls reach, trauma of birth and livers float.

Our projected actuality and the whole body of reality 1

1 The 3 bodies

Our reality may be recognised in terms of its “construct” or make-up. It includes the identity or self, who is having an experience, the world, others and our inner realities we may experience, the conscious by which we have or are conscious of our reality, a witness by which we are aware of our reality (of our self and our experiences), and our deeper feelings and deeper self or being we may be or be aware and conscious of.

Beyond what we may recognise and determine of what makes up our reality, is their actuality or existence as “projection”. By projection, I am referring to the creation and placement of our reality, in “reality” or real space, by the whole body through his/her nervous system.

The whole body is in and of reality. Our reality is a projected part of him/her, our whole. Our reality exists as projection or projected actuality in real space.

Our reality may be captured in space as projected actuality, and as such be in relation with our whole being who is of reality. Otherwise we are isolated in our reality within projection, identified with the “what is what” or what we determine of our reality, away from the actuality of our reality and the whole of whom our reality, its construct and including our self, is a part.

2 The last stages

Identified with our self and what we expereince

How we do things in our self or the mechanism by which we do things like identify and remember, even with our bodies eg. throw a spear, is difficult to determine. The whole body has the eyes but we think we see, and the setting up a means to observe one’s self, affects our situation.

We may become aware of being identified, but it is another thing to determine or be certain. What is identification, who and what is identifying and being identified, and how ? Rather than try to determine what it is or what is going on, it suffices to know that it or we in our reality is there. Not to avoid the problems of determining and self referencing but to exist or be as projection or projected actuality, so as to be in relation with the whole body.

The whole we sense or that manifests in our mind, as well as our deeper feelings and sense of our being, is all experience, and a projected part of the real whole self, within which (that projected apart we are in) we may contemplate our whole who is beyond our sense or what we sense but projects both. We normally relate to things we think we are separate from, within our projected reality. We do not know how to relate as a part with our whole.

I try to stay with orientation, in space and with the whole body.

First, to allow for the mere possibility, we must distinguish reality and the whole body in and of reality from our projected reality that includes our mind’s reality, our reality of identity and experience, and our deeper conditions of feeling, being, instinct and intuition. Rather than lost, engaged in our identification within our reality, we can make our selves presentable to be related with our whole – there, not as-is as phenomena witnessed, but as a projected actuality there, including the witness (constructology, after phenomenology).

We as an identity, are a part of a “construct” or make-up projected by the whole body from his or her nervous system. What happens to us in relating with our whole includes all that can happen to us in our reality. Our everything, all that we are, and may be or become, experience and have, or happens (to us, me the identity), are projected parts. Beyond stage, process and development and at each stage, process and development is the whole body and our relation with him or her. The whole is a real being, physical in gravity, present in the present, in real space and time (rather than our projected sense of our time and space in our reality of experience). The whole is more than the sum of his or her parts indeed, and in parts becoming more of a part the whole must be more integrated and complete.

The whole body is also of upright human form. The brain-spine and nerve roots float pristine in their skeletal casing of skull and spine, central and on the mid-line within the whole body. The whole body is a reference for ideals (for our whole), but also for our reality. We are projected around the head. We may extend in what we experience out side and within, or change in our self or identity having an experience. There is also a witness and conscious, to be aware of and conscious of, being and having an experience. We extend in our reality in relation with the whole body, projected from beyond any sense of body, by the whole body, through the whole body.

Generally people can follow projection, that our reality is projected by the whole body. However, the consequences of projection reach both the self and reality. We may not put two and two together, but at the two ends of projection is the whole body in and of reality (multi-pointed as reality is, and more than the sum of multi-pointed parts is the whole), who projects our reality, and all that is us of our reality as parts including separation and distance, objectivity and independence, our self and experience, the world and what we experience, the conscious and witness, our sense and deeper being.

We can regard the whole body, with the image of level brain, vertical spine, even nerve roots, and on level other end or pelvis, as a godly being of creation, wilderness, nature, wholy ghost, Buddha hood, Nothingness, the way, Jesus, our whole, truth and being, reality.

There’s hardly time to determine things for one another. We hurl and are hurled terms, text and images; fleeting feelings surface and we are swept along by them. Let us come to understand our part as projected by the whole body, and consider being that and being in relation with the whole self as a projected part. Though others may be denying their whole, we are closer to one another’s whole self in becoming a part of our whole. Also the whole body is more complete with more integrated parts.

Do we actually exist ?

Have you thought about whether you actually exist ?

In general terms, we need to distinguish the whole body and “reality” from “our reality”, the identity or self having experiences and what it experiences. What has been termed the phenomenal world, that which appears to the senses, is what we as an identity think we see and sense. It is created and placed by the whole body through his or her nervous system – the whole body has the eyes and other sense organs to sense. We as identity and what we may think are also projected parts of a whole being to whom we belong as his or her product. In this sense I use the word projection viz our reality, including our self, is projected by a whole being in reality. We exist in projection.

The whole body exists in and of reality that is apparently of space, time, matter in and of gravity, next to other whole beings etc, and the whole body projects from reality our consciousness, self, mind, our sense and what we sense, our knowing and what we know, our feeling and what we feel, our being and our experience of others’ being and all else that we may be and all that we may experience.  Our projected reality includes our sense of the here and now; our here and now is a projected part of the whole body present in the present.

It is the only sensible way of addressing, I think for once and for all, the mind matter issue. The reality of mind is a projected part of the whole body in reality. We can reduce all human realities to experience, and all human experience, existence and being to projection. Furthermore, projection allows for our reality to be associated or related with the whole body alive in and of reality.

I envisage an integrated whole-ness or complete-ness of a whole being, with parts integrated as projected parts. It means for us as an identity to be related with our whole rather than isolated, in the usual exclusive identification with what we experience, and the whole body to be aligned in gravity, with a level brain and an extended vertical spine, rather than compromised from this in his or her commitment to us even as we identify with what it experiences (our identity is an “it”, “who” is for the whole self) in denial, ignorance or simply putting aside of the whole body.

The self itself is an uncertain entity – who or what sees, thinks it sees, thinks is thinking and typing this ? Beyond our notion and sense of our own self, is what I consider our actuality.

Phenomenologists detach from the ongoing, determining identification with what we experience and recognise, the conscious and its intentionality, the experience itself and, for some, a deeper being (da sein). I would add the witness with which these are recognised or witnessed, and by which we as identity are aware ie, we are aware of what the witness witnesses. With the inclusion of the witness we reach what I call the “construct”, within which the phenomena of our having an experience occur and phenomenological reduction possible. “Constructology” however, is not or cannot be reductionist for it includes the witness, and so with it we may break through the quantum paradigm of “the observer makes a difference”, as well as bridge the realities of mind and matter, or our reality of projection and realty.

The actuality of our reality is projection. We, as the self or identity, may be in the experience, having an experience, the conscious, witness, or deeper being, but the self as actuality is the disassociation and the void or emptiness between that include the various aspects. We have our experience through this disassociation, and through this our actuality that is projection, we as a part may relate with the whole self who projects it.

distinction of the self and whole body, our reality and reality

 

Projected by the whole body :   is our reality and self
The whole body alive in creation
(who projects our reality)       :   is reality, a whole self and whole being

hc – components (of its construct)
the worlds inside and out, what we experience and the experience itself, the actuality of self, the conscious, deeper being and witness

whole body – properties
real and actual, in and of reality, alive in creation, present in and of the present, matter in and of gravity, solid, on Earth, next to other whole entities

how it is

The rest of creation touches the whole body. We can see something of this in others. But we cannot see this of ourselves.

We, as an identity having an experience, are a mere speck of imagination, literally because we are projection created by the brain-spine. We are closer to the presence of the real world and other whole beings in reality, in regarding from within projection, the whole body we belong to as a projected part.

our reality :

Our reality extends
and the spaces we occupy open,
different ways in different directions.

whole body touched by the rest of creation

whole body touched by the rest of creation

We usually ignore this,
the particularity of our construct,
to identify with the indications
our senses bring.

Just two dimensional images
from one surface of
whole things in reality
touched by the rest of creation,
our reality’s symmetry.

from “Orientation” by tt – 1