All wholes and parts ed1

Our reality is conscious experience
and self witnessed.

Within our reality is outside and inside,
where we experience
one another, things, the world.

Everything of our reality is a part of a whole being.
Alive next to other wholes in Reality,
he or she is of Reality.

Reality is Entirety, the one and only whole.

You could say Reality is the whole universe,
but unlike the universe which Physicists are trying to understand,
Reality is Everything that include before, during and after time,
beyond and within space, inside and outside inclusion
and any dimension involved or otherwise – string , twisted loop, our whole is of Reality. Life, chemistry, quantum are aspects.

Wholes are more than the sum of their parts.
Wholes are transcendent of their parts.
We are a part of our whole.Poem Straight up JUn17 (5)

time, space and story

time is now, here in space
our story unfolds
in reference and context

particles propagate in their fieldseeing is believing 2
of probable presence witnessed

 

our linear sequence wobble and waver
pass beyond our cognitive view
but reflexive, waves are made in another

many other times and spaces
parts of our whole being we don’t always see

 

more than the what
we see and believe, think and know
parts of our whole

Reality is Entirety
beyond our kinetic time, space and story

seeing is believing 3

Reality and our part

Reality is an Entirety,
the one and only whole,
All-Creation-God.

All wholes transcend their parts,message 01
being displaced by parts, but are
immanent in their parts,
encompassing of them all.

All-Creation-God pervades
all parts and wholes, Everything is
in us and our all also,
by our being a part
of our individual whole.

Of conscious self and experience,
of aspects of things in reality, our reality
is a part of our whole,
projected through the CNS,
by our whole.

Poem Straight up JUn17 (5)

Our part occupies space. As a part within a geometric piece, set within the human condition, we are held within projected structures. Of realms, shapes, levels and layers, all of our self and what we experience is enmeshed and manifest in them. It is our reality of “projection”, “our” matter and form, is projected through the CNS (Central Nervous System), by our whole: Projection is fundamental of our – conscious self and experience witnessed – reality.
Poem Straight up JUn17 (2cc)

From blog entry : “Reality, Entirety, the one and only whole, All-Creation-God”
https://realityhc.wordpress.com/2017/09/21/reality-entirety-the-one-and-only-whole-all-creation-god/

Part of whole

Our actuality is there, as a part.

Immanent in us is Reality, Entirety
one and only whole,
in us as a part of our whole.

Of us transcendent, for a part
must displace its whole.

We manifest, in space.

The “construct” of our reality is installed in space,
filled in with air-bags of different disassociated parts,
we as self or identity squashed between them, in our reality.

Be a part of it all,
as a part of your whole.

A part in our mind

message 35.jpg

Reach deep
and it is in your mind,
where you speak;
in your mind
and out, with words.

Fishing line cast
to self,
before witness;
aware of what
the witness witnesses.

message 01I am reflective before you,
Whole being of Reality,
everything of me and my reality be you.
Displaced transcendent from me, in me being a part, of you
immanent, in me, in me being, your part.

The conscious and feeling,
deeper being and self,
aspects of us and the world are projected;
constructed (make-up) is our reality,
“ours” as self or identity.

images 001 labelledBe a part.
It is what we,
as self or identity, are;
a part of our whole.

Through our whole, we
are immanent of,
pervaded by the presence and truth of,
Reality, for our whole being of Reality,
Entirety, one and only whole,
All-Creation-god.

omega 140omega 100omega 120aomega-120d.jpg

 

 

Our reality and Reality

The concept of “projection”

All that we are, as self or identity, and all that we may experience, is “projected” or placed in space through the Central Nervous System (CNS), by our whole being. The CNS is a part of our whole, as is our reality that is projected through the CNS. “Actuality” here refers to the existence in fact and in space of our reality.

Consider vision as an example of projection by our whole being. Light bouncing off real things in the real world focuses upside down inside at the back of the eyes, stimulates the receptors (cones and rods) there at the retina that converts the focused images into nerve impulses. These travel through the optic nerves and reach the brain where vision is created and placed in space for us to have the experience of vision in a 3-dimensional space.

In similar ways, information from other sense organs of the body, is put together in the CNS to form the parts of our reality to do with the outside world. Our reality includes an accurate indication of the world, with a “functional” and effective sense of our being in the world, which allows us, as an identity or self, to seemingly do things and be there.

What about the “self” ? – the subjective aspects of our realityDe carte

Science has established “what we experience” as being made by the brain. Modern philosophy has embraced this; it is a part of our general understanding and world view, that the brain is the site for what we experience. In fact, there’s a famous diagram of Descartes’ (father of modern philosophy – “I think, there for I am”), from as far back as the mid-1600’s, of how vision is generated, as I outlined above.

But what about the self? With our sense of independence, will and separation from what we experience, including others, how can we be a product of the brain, secondary to an organ? What about our consciousness, life and deeper being? Where do they fit or come from?

These are important questions in understanding “projection”, and our part.

I pre-empt my point, that there is no brain without a whole being, whole self or the whole body. We are a part of our whole, “projected” through and not by the CNS.

The self is a problem.

The self is difficult to determine. While sentences that refer to themselves or “self reference” creates  in some cases difficulties, described in philosophy as a paradox, the question “What is the self?” takes us directly to the problem of trying to refer to the actual self, that I call the “self referencing conundrum” (https://realityhc. wordpress.com/=self+referencing+ conundrum& =Search). The difficulty comes of “us”, as self or identity, being a part of the make-up or apparatus for having an experience. So that, trying to approach our self in the usual manner of determining things is impossible, like a camera trying to take a picture of its own film or digital sensor, even while we are our self !

To help proceed in examining our reality, we can make a distinction between the subjective and objective aspects of our conscious reality. Objective are those parts “easy” to explain and understand as produced by the brain (Chalmers 1986, Australian philosopher). Vision that I have mentioned and other experiences according to the senses belong to this group. Also included are the linear mechanical or computer-like functioning of the mind, such as filing, retrieving and analysing.

The subjective aspects on the other hand, include the self, consciousness, the experience itself (rather than what is experienced), deeper being, and the witness. In contrast to the “easy” and objective, Chalmers refers to the subjective aspects of our reality as the “hard aspects of conscious experience”, because it is hard to explain their existence and nature, as produced by the brain or some other thing. He suggests we consider those “hard” and subjective parts as fundamental or irreducible, so as to approach the subjective aspect differently than our linear reductive way that we usually try to grasp and understand things with our mind.i

The self as a part.

We cannot determine our self. This is because we are the self, and while we need a different setting to study or say something about our self (not how we feel or what we think but our actual self), rather than as fundamental, we can understand our conscious self as a part of our whole being. Both our self and what we experience, the subjective and the objective aspects of our reality, can then be considered as projection. Not as a product of the CNS, but of our whole. Projected through, and not by, the CNS.

In our “actuality”, our existence in fact, we occupy space as projection. And as such we may refer to our whole, and be in relation with him or her. It is a relation that, again, is not direct because our whole is beyond our reality.

images 001 labelled

Our part displaces its whole.

While to be our actual self is unfamiliar, as is to refer to our transcendent whole, as a part from within our whole, it is not impossible as referring to our self, in the direct determining way that we usually relate to the things we experience. Our reality of conscious experience and self displaces our whole, so that there is the rest of our whole that surrounds our reality. Our whole is transcendent of our self and experience, yet as a part of our whole, he or she permeates or is immanent in us.

Reality, an entirety, and All-Creation.

Furthermore, our whole is a part of Reality, an Entirety that is more than the sum of all wholes and parts, the one and only whole. I consider it All-Creation-God. In our whole being a part means we, as self or identity, are a part of Reality. However, our tendency to be identified with our self and with what we experience, isolates us in this part of our reality that also consists of a conscious that is conscious of, and a witness by which we are aware of, our self and our experience.

We must be our actual self, in the spirit of “Every thing of you and your experience, is a part of your whole” and open to the immanence of our whole and Reality, in our self.

The transcendence and immanence of the creator is a mystic and theological consideration about the nature of, and our relation with, the divine. But we, as self or identity, must “wear” this mystery; Reality and our whole is inherent in us, as one of their parts.

It is not an egotistical, or self emulating, because in our actuality is also a relation with a whole being and reality that are, as wholes, more than the sum of their parts – and we are considering our part in them.
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i There is a new impetus to examine subjectivity, with the advent of AI (artificial intelligence) and its encroachment on so much of human activity with drones, un-manned vehicles, and language generation. What is it, to be human? Who or what is the true self? Is there free will? Is it a predetermined destiny where we have no choice but to enact our human programmes? In thus just reacting to our environment, what difference is there from AI?

Being a part

Reality cannot be directly experienced. It does not exist in “our” reality.

What we do experience of the world is an indication (phenomenal world). It can never be reality because it is our experience. It comes from beyond us, from our whole, who is in Reality.

Information about the real world and our whole self, from sense organs such as the eyes, ears, and sensors for tension and length, in tendons and muscles, is carried by nerves to the brain from which, we are given a sense of the world and of being in it. Our reality is constructed” in the brain, and placed or “projected” in space through the CNS (Central Nervous System), by our whole.

With this “Orientation”, we can regard the part we are, in relation with our whole.

All that we experience, all that we are and feel, and our deepest being, everything that is of our self, is a part of our whole. It is not for us to become the whole; we are a part, as self or identity, within “our” reality of conscious experience and self witnessed i. We can get to places, gain things, such as realisations, feelings, understandings and knowledge, and we can change in our self, but look beyond these experiences and states of being, to a relation with our whole.

In this relation is the immanence of Reality in us, as a projected part.

Poem Straight up JUn17 (5).jpg

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i “Our” reality, of conscious experience and self witnessed.
Our reality refers to the one we are in, as self or identity. “Our” is to distinguish Reality from “our”
reality, of conscious experience and self witnessed. The witness is a part of our reality, though we recognise it as transcendent. It is transcendent of experience and self, and impossible to experience in our usual direct way. Rather, we are aware of what the witness witnesses. Thus we are aware of what we experience, but we can also be aware of our self ie., self aware. By inference of being self aware, we can know that there must be a witness; “how can we be self aware, if not for a witness”.
Here we may
go on to capture its “actuality”, as projected in space (behind from where we line-up and face the world we experience, and extending below). We can not just know it is there, or shift to its transcendence and be the witness, but connect through the various parts of our reality (in the experience, having an experience, witness) in our “actuality” as projection, and refer to our whole as a part, to be in relation with him or her.
T
raditionally the witness is a place we go to, to disengage and allow our various parts (including the self and experience) to fall into place passively or with some particular focus (which may be a chant, work, sleep, hobbie, relationship, or what ever we get into). All conscious experience is before the witness.
It is not ambition or cleverness that makes us involve the witness. Rather in is a necessary consequence of
referring our reality to our whole, which includes both the conscious (by which we are conscious of, what we are conscious of, ie, our self and what we experience), and our witness.