Lost and found X-mas cheer

Re-posted from a year ago : Compare with this year’s new year entry (previous post https://realityhc.wordpress.com/2019/01/01/the-self-and-what-is-it-to-be-human/), for progress through our exponential curve – where whether we affect the weather, or not, is hard to tell from weather models, whose reports cannot see that far into the future, because the models are formed by us from within it (the weather; with stations, ballons and various probes to monitor it from within it), and sun spot  activity affects it, grossly from without it; but human activity we know affects Earth, in exponential ways and so must affect weather at least around the cities, whose air, grounds, vegetation, water, tempretures and  hazy skies we know are affected  with more people living and commuting in it, and moving to it, more and more. (exponential curve search on this blog : https://realityhc.wordpress.com/?s=exponential+curve&submit=Search)

Lead like lemmings002 e (3)
drawn into view
exponential explosion
under foot,
future not ahead.

Bouncing reflexive in apparent chaos
probable presence in hotted head
everything is of you in experience
part of your whole present in the present
forever X-mas clause of Reality.

Merry be, in cheer part-ache
Mary be for Christ’s sake
Glory be our betrothal to
our whole being of Reality
wholly ghost, transcendent of our part.

We near the end of this Rooster year. Proud cocky does not like its feathers ruffled. So much exposed, of finance, politics, globalisation and its culture, the environmental situation and our attitudes and responses. Human history and the Earth’s merge in the climactic (including what is climatic) exponential curve .

I see the showy Rooster plucked, as if ready for a X-mas dinner. At least in Sydney, it seems sombre. It was quiet in the shops, both of shoppers and X-mas decoration.

Next year is the year of the Dog. Our passage through the exponential curve must involve fundamental changes, like the crossing of the river Styx (across into the land of the dead). In at least a few cultures including the Egyptian, the Dog is said to be our guide in this.

Faithful companion by our side, lick our part and point to who is human, alive in Reality on Earth under heaven, our whole whose being is next to yours.

While the Earth sustains our life-style and our individual whole is alive, we may contemplate our part and end, but also be in relation with the one who is alive and on Earth, next to other living whole beings, and who will die.

Cock a doodle woof !

This year will be the Pig – woof woof and oink.

 

 

 

The self and “What is it to be human?”

A steady new year entry, level with horizon
into the sunrise of the Age of Aquarius;
where we looked up high
was with its dawn light that rises high
(in the early 70’s; the musical ‘Hair’ came out in 1967).

Or is it the setting sun, at the horizon
and dusk’s glow rose high.
Either way , level diaphragm with sun’s light from horizon
square against our vertical, stand through
exponential  wake (exponential curve search in this blog : https://realityhc.wordpress.com/?s=exponential+curve&submit=Search),
new, as always, beggining 002 e (3)
and another end but global.

Let spirit radiate, spill over from core of diaphragm horizontal, rather than blast ahead
and up.

 

————————-

The development of AI (artificial intelligence) has moved the boundary between the subjective and objective in our reality, objectifying so much of our mental functioning that are mechanical or computer-like, though previously thought of as cognitive, creative, communicative (ripe to be “connective”, to love, consume and demand the technologies that augment our reality but also what is augmented; we consummate in our augmentation with technology), clever, curious and human. This encroachment creates a new impetus and interest to the age old question, “What is it to be human?” (Note 2 – AI and our humanity).

Last paragraph of section 3 The subjective aspects of our reality; “Our reality and Reality” orig blgd 16Oct17, re ed June, Dec18

Expanding the bracket above:

The human condition is communicative.
We gawk and talk, are ripe to be “connective”,
to love, consume and demand the technology
that augment our reality, and what is augmented;
we consummate, in our augmentaion with technology.

Also from section 3 The subjective aspects of our reality :

We loose sight of our self like Alice
chasing the back of the Rabbit (through her tunnel),
in trying to experience, the experiencing self.
Rather than risk extinguishing our self,
we must
distinguish instead objective and subjective aspects
of our having-an-experience reality,
and not chase the subjective end of the “apparatus”
in self-referencing; like a dog
after its tail.

I will post the first three sections (to 3 The subjective aspects of our reality) of Our reality and Reality” orig blgd 16Oct17, re ed June, Dec18 next.

Our reality and Reality 6/6

Sixth of six parts to the article.

The theory and background to “actuality” our existence in fact as  part projection of our whole being of Reality, projected through the Central Nervous System.

7Orientation” – to the human condition and Reality, hc.R

Beyond what is presented in this background article there is more to “actuality” of our reality as part and projection, and more in referring to our whole being of Reality. I hope however to at least begin to establish our actuality as projected part. People as part in their self and identity should find interest in their actuality and relation with their whole being of Reality.

The approach is Orientation” to the human condition and Reality. Our projected actuality is orientated in space, and with our whole self and being of Reality.

Introduced is the transcendent whole. He or she (gendered) is the universal basis for our existence and processes as projected part. Universal because everyone as self or identity, has a whole they belong to as part and be in relation with.

The process is integration, for both the projected part and its whole. The transcendent living whole being is more whole with integrating rather than isolated parts. Integration for part and whole is underpinned by the immanence of Reality in all parts, through their whole being of Reality.

zzw.jpgWe change in dimension and state in our reality, but it is not for us to be the transcendent whole or reach Reality. Rather, we are to be in relation with our whole who is of Reality and in Reality touched by the rest of Reality.

The essence, substance and fields of all human endeavours and practices may said to be delivered with Orientation, from government through study (science and philosophy, all social studies), practice and performance (including work and physical tasks, all exercise).

Applied in our projected actuality as piece in its place as part of its whole, we be part of our whole being of Reality, among other whole entities who are present in the present where human endeavours are done, including the things we think we do in our projected reality, in Reality.

We as self or identity in the human condition are in a projected reality of conscious experience and self witnessed. In our actuality as projection we are part of our whole being of Reality.

Through our whole, our deepest sentiments flow. Through our transcendent whole godly being we become immanent of Reality as a projected part of our whole. Gratitude, reverence and the giving of thanks, our sacrifice or subjugation, wonderment and inner enquiry, despair and the reaching for help, struggle with vengeance or against betrayal, the gathering of power, its purpose and release, the incomplete surfaces and spaces of our projected reality.

Only through our whole because we are part, can we be free and independent as a part. Supported and opened, broken and born, lead and realised, strong and uncertain, in our whole’s encompassing embrace that reaches and infuses our reality’s breadths, depths, and extent, in our being part.

Lastly, our actuality implies a cosmology, diagrammed below with description, and to three statements we can make within our reality. They indirectly refer to our truth as part and to our transcendent whole, who “must be there” in Reality :

Message : “Everything is a part; in everything is our whole”
Everything of our self and what is experienced or sensed, is a projected part of our
whole being. In every part is the presence or essence of their whole.

Instruction : “Everything is material for referring to one’s whole”
For one’s everything being a part of one’s whole. Our reality includes positive and negative states, and all their possible purposes and processes.

Goal : “Look to a relation with one’s whole”
In all that we may become, achieve or get to, because our reality
includes all that we may be and experience, and is a part of our whole.

Poem Straight up JUn17 (5) 1.jpg

The forest cannot be seen for the trees

We cannot see the forest for the trees, but each part of the tree is a part of the forest because each tree is a part of the forest. In the same way, while we cannot see or in any other way experience our whole for other parts, we can however be a part of our whole, and through our whole being of Reality be part of greater wholes in Reality, including humanity, all existence and life on Earth, Earth, universe, and Reality itself as the one and only whole 1.

We can look at other wholes but what we see within our reality are indications of things in Reality according to our whole self, based on his or her sense organs each sensitive to a particular “aspect of Reality” such as light, sound, touch etc (see Note 1 – phenomenal world made from “aspects of Reality”). While we cannot see Reality or our whole, we can be a part of our whole within our reality, and of Reality through our whole self being of Reality. We become immanent of or permeated by it (Reality) as a part of our whole.

1Mereology is the study of parts and wholes. While as a system of logic it is complete within itself, within our reality we strain against being part in our reductionally deterministic and linearly identifying ways. Rather than help find how and where we fit or may be applied as part, instead it becomes just one of many ways to regard or see the world we experience in our reality.
However, mereology is indeed significant for us for we are a part. Our reality is attached to one end of the complete system of parts and wholes as a part, and to its other end absolute Reality as the one and only whole. It helps to establish and understand our relation with our whole and with Reality as part, to which we may be “applied” in our actuality.

A quick edit to the last blog post Our reality and Reality 5/6

Our reality and Reality 5/6

Fifth of six parts to the article.

6 Reality, our whole and for our becoming a part

Reality is Entirety, that is more than the sum of all wholes and parts, the one and only whole, which may also be considered All-Creation-God.

There must be in Reality something like a force (mystery) and/or presence (profundity) that keeps a whole whole, whether it be a molecule, stone, an apple, planet, galaxy, or the universe. To the part we are as self or identity, our transcendent whole and “the one and only whole” (Reality) will always be a profound double mystery, for their very whole-ness and one’s part in those wholes.

We cannot see the forest for the trees, but each part of the tree is a part of the forest because each tree is a part of the forest. In the same way, while we cannot see or in any other way experience our whole for other parts, we can however be a part of our whole, and through our whole being of Reality be part of greater wholes in Reality, including humanity, all existence and life on Earth, Earth, universe, and Reality itself as the one and only whole 1.

We can look at other wholes but what we see within our reality are indications of things in Reality according to our whole self, based on his or her sense organs each sensitive to a particular “aspect of Reality” such as light, sound, touch etc (see Note 1 – phenomenal world made from “aspects of Reality”). While we cannot see Reality or our whole, we can be a part of our whole within our reality, and of Reality through our whole self being of Reality. We become immanent of or permeated by it (Reality) as a part of our whole.

Our whole must be a godly being, wondrous profound mystic cosmic yet mundane, for having our reality as a part, for being more than the sum of his or her parts as the whole, for being of Reality as one of its countless wholes, and transcendent of our part. To be in relation with our whole we can as a part within our reality, refer to our whole.

However, the “normal” tendency in our reality is to identify in our self and with what we experience. Therefore, we approach our “actuality”, our existence in fact as projection, to be a part of our whole. We are there” amongst other aspects of our projected reality. Around these aspects that construct our reality a spatial reference or “orientation” (orientation in space) can be introduced to capture more of our projected make-up, including the subjective aspects.

Our reality becomes empirical, measurable and verifiable, in its actuality as projected in space. It takes a particular spatial sense to appreciate our actuality, which involves our stepping back into the substance of our reality that is projection, to be of actuality to appreciate it. With this sense is recognition of the human condition and various aspects for objective or scientific analysis. While this may be significant n many fields of human endeavour, we must not forget however, we can apply our selves in our actuality within our reality to refer to our whole being as his or her part, for a relation with our whole.

In referring our whole we must be indirect, because our whole is transcendent of our part. Our sense within our reality of his or her mid-line or core (geometric reference for the whole body) can be used as a reference for who “must” be there, in Reality. There is nothing solid or whole in our reality, and while only an incomplete and floating sense of core, it works for us to be in relation with our whole.

Other ways to refer to our whole include: the whole is touched by the rest of creation; is present in the present; is alive; must be there (for us to be); is transcendent of us; is in and of Reality; is Nothingness, an absence in our projected reality.

The concept of “winching” is included here. Effort to pull on the winch is necessary to “promote” or further our whole and part, and advance against the isolating bind of our identification in our self and with what we experience. Then return the winch, to refer to and allow for our whole beyond our effort and reckoning, which can only be limited because they come from a part that is ours (Notes 5 – winching; promoting our part and whole, then referring to our whole).

1Mereology is the study of parts and wholes. While as a system of logic it is complete within itself, within our reality we strain against being part in our reductionally deterministic and linearly identifying ways. Rather than help find how and where we fit or may be applied as part, instead it becomes just one of many ways to regard or see the world we experience in our reality.
However, mereology is indeed significant for us for we are a part. Our reality is attached to one end of the complete system of parts and wholes as a part, and to its other end absolute Reality as the one and only whole. It helps to establish and understand our relation with our whole and with Reality as part, to which we may be “applied” in our actuality.

Notes 5 The tendency is to identify within your reality, before you start, and as you shift to a different (new) experience or dimension. To start and keep going, rather than identified in your part and so isolated from your whole :
1a) Promote your part – introduce space, approach your actuality (to be more “presentable” to your whole and “maker”)
1b) Promote your whole – posture, trunk-al extent (so there is something of the whole to receive your part)
2) Refer to your transcendent whole – the core is the reference for, the other-end a clue to, a whole being of Reality (beyond our reckoning and effort, because they are limited by our being a part)
3) Repeat 1) Promote (part and whole) and 2) Refer – to “winch” your self closer to being a part; pulling on the winch to promote your relationship with your whole, and releasing the winch to allow and let go to your whole.
We need to apply effort, but then go beyond our efforts, by referring to our transcendent whole, because our reckoning and efforts are limited, in our being a part. One may become familiar with the levels and layers of our reality, and their unfolding, in our integration with our whole. This, knowing
“what happens” to our reality in relation with our whole, can be used to promote our part (step 1a in “winching”). As we become more of a part, there is less of a leap between the conscious act of doing something (promote, step 1) and referring or presenting to the whole being (step 2). Our connecting with our whole becomes “smoother” for having initiated it with “winching”.

Our reality and Reality 4/6

Fourth of six parts to the article, as it nears completion.

5 In our “actuality” being there, being what we are

Micky Mouse in his cartoon can think he is superior to if not independent of the cinema projector, of even the cartoonist. We too can hold our assertions within our reality I’m it” and “that’s the wot (world out there)” and be defensive about being projected. However, we can recognise being a part. As one of many me-s or self-s which are different at different times, places, company, conversations and occasions, in different states, roles and situations. And as self or identity apart from other parts that construct (make-up) one’s or our reality including, the conscious, what we experience and deeper being, also witness.

We can know and understand being a projected part of a whole being of Reality, projected by our whole through his or her CNS. As space, time and gravity were reduced to a more fundamental space-time by Einstein, all aspects of our reality, of conscious experience and self witnessed, are here reduced to their fundamental, of being projection. Our reality, projected by our whole through the CNS, contains parts as diverse and opposing as self and what is experienced (subject and object), the conscious and sense of matter, substance or body, outside and inside.

We must be clear, however. It is not something in or aspect of Reality that is being considered fundamental here, but our part within our whole. Projection refers to our whole being of Reality who projects our reality, including the self in it. We can be reductionist with the world we experience or the phenomenal world because it is constructed or put together in the first place within our reality from information about “aspects of Reality” which the whole self has sense organs for (about light focused as image in eyes, sound from ears, smell from nose etc).

We come to absolute Reality when we approach our part in our reality and refer to our whole, because our whole is of Reality. Projection is fundamental of our reality, our existence in fact in all that is our self and experience. (Notes 3 – fundamental)

Whereas, if we separate the subjective by defining it as fundamental, separate from other parts of our reality including the objective, they cannot together be parts that construct our reality and be parts together of their common whole, who is of Reality.

Projection is what we are. It is our “actuality”, our existence in fact, the substance of our reality. In their “actuality” parts of our reality take-up certain shapes in particular places, as projected and placed by our whole (through the CNS). This is immediate of our reality where vision is to the front of our having an experience, the conscious above, deeper being below, witness behind, and the self in between. (Notes 4 – “actuality”). We may approach our self more precisely by introducing a spacial reference over our own actuality.

As a part we can, should at least consider, should be able to, want to and must, regard our whole. However, as discussed, we cannot be direct in approaching our subjective self (“self-referencing conundrum” and “apparatus for having an experience”), nor can we refer to our whole in the usual direct manner we can with what we experience.

message 01Where is the whole? Or self? Not in our reality to experience and determine “what’s what” in our linear reductive frame.

The diagram indicates how a part displaces its whole and is surrounded by the “rest of whole”. Our whole is transcendent of or beyond our part while encompassing of it. In many ways there may be more to our reality but the “rest of whole” floats our all.

The following points summarise how we are usually isolated from our whole :
zzx1) transcendence : Our whole is displaced from our part, transcendent of or beyond it. He or she can never be in our reality as a whole because our reality is a part.
2) projection : In being projected by our whole through his or her CNS our reality is displaced from our whole in substance and dimension.
3) differentiation : Our reality separates into various different components, including the conscious, self, what is experienced, deeper being, and witness, and the projected space they are in.
4) identification : Finally, we are isolated from our whole in being identified within our reality, in our self and with what we experience. Other components are bound by this identification, the conscious being conscious of it, the witness by which we are aware of it, and our deeper being that waits for a reckoning beyond identification.

Notes 3 The world we experience is a lesser version of Reality according to our whole and his or her sense organs, within which we are normally reductionist as we determine what we experience and understand or try to in terms of simpler, more basic or more fundamental parts and processes. For example, a dog can be understood in terms of collection of organs, body, behaviour and roles. We can be reductional in our reality because our experience of the world is assembled in the first place from indications of aspects of Reality the whole self is sensitive to (through his or her sense organs). What we experience is de-assembled or reduced to the indications of those aspects of Reality as we focus separately to vision, sound, touch or any other sense that is our experience. Whereas things in Reality cannot be dissected without destroying its wholeness.
We can dissect a dead dog and surmise or deduce in our minds how it lives, but our understanding, even in terms of interdependent multi-factorial systems, falls short of life, whole-ness or being of Reality. We must understand our understanding to be a part of our reality that is a part of our whole, who is a part of
Reality and among other whole entities. (And the application of this understanding, of our being a part, will be alluded to towards the end of this article.)
Reality itself must be fundamental. We (in science) have reduced the things in our reality to cells, atoms, space, time, gravity, electro-magnetic radiation etc, to smaller elements but then went on in physics, to split again and again the atom, while incorporating space, time and gravity into one space-time. In biology, the mapping of the brain and the genome reveals and takes us towards the complexity and profundity of what runs the living whole. In chemistry too, is the same mystery of what keeps the whole whole while individual atoms apparently exchange.
I’ve written about the frontiers of science, but I think there is the same issue here with fundamentals, that we are dealing with aspects of Reality our whole sensitive to according to his or her sense organs that manifest in our reality as indications (presented by our whole through the CNS ). There is no end to our reductionist pursuit. Our questions will continue beyond the answers that are determined by the same context that determine our questions, when the questions themselves originate from outside of the context. Our linear reductionist endeavours that may go on and on open ended, must be freed as parts. We can be reductionist as a part of our construct or reality, in our whole.
Reality by definition, the “one and only whole”, is irreducible. While our understanding of the world, which includes our scientific theories, applies in Reality in that they work “there”, Reality is more than what it seems to us and what seems to be working, to us. For example we know how a kettle boils water with heat under it, but in Reality is the fact of what is heat, the metal and the kettle as a whole, water, what is happening which apart from boiling is the transmission of heat, agitation of molecules, bubbling of steam and its diffusion into air, and in Reality is also everything else for that part to be, including who is observing and who organised the kettle to boil, the mine, factory and shop that the metal and kettle came from, the existence of wholes and parts, what happens, etc. What we experience of the world in our reality is Reality reduced to that part (boiling kettle) our whole is directed to that is further reduced to aspects of Reality that the whole is sensitive to (according to sensory organs) of that part, which as indication is put together by our whole for us to experience.
Of course, we can boil water without knowing, thinking or getting in touch with all that is involved in Reality. We can start and drive a car without understanding how or what we are doing. Even in an immediate act like brushing one’s hair that could be done while driving and listening to the radio, when we stop to think about it, how does our hand move, what is brush, hand and arm, hair? Where is the body? It gets done, and in thinking about it we run the risk of running out of time or being overwhelmed by uncertainty,
crash the car. Instead, we usually shake our selves back into our normal sequence of events in our reality, and call it sanity and normality (or sanitary).
We must distinguish our reality and Reality, in order to appreciate our whole and our being a part. Reality is irreducible and fundamental, as is our whole who is of Reality and of whom our reality is a reduced part. We can be in our reality as a part, knowing that uncertainty, awe and wonderment too belong with our whole.

Notes 4 “Actuality” means the state of existence in fact (dictionary definition). “Our actuality” refers here to the existence of our reality as projection. Our reality in its various components, occupies space as projected by our whole, in certain ways or shapes, and in certain places in relation to their whole. Our actuality is the truth, substance and form of our reality, and will further be discussed as our state for being in relation with our whole.

Our reality and Reality 3/6

Third of six parts to the article as it steps to completion.

4 The self as a part of a constructUo 002 28May18b 5

Our experience is determined “what” in context, “what’s what” ahead of our front-facing line-up through the “apparatus for having an experience”. Beyond this focus of knowing, what we determine breaks down or pixelates into uncertainty and unknowing. At the subjective end of the “apparatus for having an experience” we sit on the “self referencing conundrum”, where we cannot experience or determine our self.

We do need a different approach for our conscious self. Otherwise we remain concealed behind this front-facing lined-up with what we experience.

However, I do not think categorising our subjective aspects as fundamental is necessary or helpful.

Uo 002 28May18b 3 con self sense b labelledWe already have phenomenology (branch of philosophy that considers our reality of conscious experience and self as phenomena) which offers us the “thing-in-itself”, the state before we judge (phenomenological term) or determine “what” things experience are in their context. Phenomenology speaks of the conscious “being conscious of” and calls it intentionality. This recognition of the nature of consciousness proves reaching the conscious beyond experiencing or being conscious of, There is also in phenomenology our deeper being, dasein which translates from German to “being there” (title of Peter Seller’s movie 1980) or “presence” and refers to our existence within our reality.

While subjective aspects of our reality are indeterminable and cannot directly be experienced phenomenology addresses this “impasse” (phenomenological term) or conundrum (self-referencing) by stalling the “apparatus for having an experience” from determining or judging, and delivers (for our recognition) the self, experience and the conscious, in-them-selves. To these I add the witness, by which we are aware of those aspects delivered in the phenomenological approach.

The witness is the most hidden part of our reality. It may be though of as the displaced part to the manifestant (phenomenal) parts of our subjective aspects i.e, the conscious, self and experience, and sensed as the vacuous disassociation behind the self having an experience.

We may be aware of what the witness witnesses. Being self aware and self conscious points to the displacement of the witness and of the conscious from self. However, the witness seems independent of our sense of time and change.

While we identify in our self and with experience and determine what it is, the world is there in our periphery and background to our focus, as witnessed. The sense of the world being there whether we notice it or not, adds strongly to “one’s” notion and sense an objective world and our being in a “real” world; we can take it for granted.

With the inclusion of the witness by which we are aware of our reality as phenomenon, I proclaim “constructology” as the study of our reality as a construct of parts projected by our whole being. Beyond the phenomena and phenomenology of our conscious self and experience, our reality is made or constructed of parts necessary for experience that include the witness.

We can understand our reality as part, of our individual whole self next to other wholes in Reality. It means every part that constructs our reality is a part of our whole, including our self, conscious, witness, and what we experience, both the subjects and objects of experiencing. Not a product of the CNS, but of our whole; projected through, and not by, the CNS.