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.