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

message 10b.jpg“Orientation” comes of 1) understanding parts and wholes (mereology), 2) the “actuality” of our self and our reality as a part of our whole, and
3) Reality, Entirety, the one and only whole, and All-Creation-God.

message 01Our 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. It is our reality of “projection”, projected through the CNS (Central Nervous System), by our whole: Projection is Poem Straight up JUn17 (2cc)fundamental of our – conscious self and experience witnessed – reality.

Our whole, has a physical form, and other parts including our projected part. He or she is the whole body who is in and of Reality, our whole being alive and the whole self being, more than the sum of all parts.

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

All wholes transcend their parts,
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.

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

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Atman and Brahman, the whole self of Reality and Reality, is also Nothingness and the Way. Emptiness is our part; within brain-spine (CNS) projection, is our all. There’s more (to our all that is conscious and witnessed) but beyond more or less, inside and out, is our whole.

message 01Diag. 1
“A part displaces its whole, for being a part.”

For there being a “Part”, the “Whole” must leave (of necessity) the “Part” separate, with the “Rest of whole”. The “Whole” is transcendent of, immanent in, and encompasses, the “Part” and the Rest of whole”. Their displacement, between each other, is also the displacement of their whole from them.

This (mereological)double displacement”, between parts and of parts from their whole,
may be the basis of creation, by which things come to be or manifest as an entity, at least within our reality of conscious experience and self, that which we may “be aware of by the witness, what it witnesses”. (The double displacement, of parts from one another and from their whole, relates to the existence from sub-parts of probability that emergence a particular thing, identity or thought, in our story and experience reality; two nuclear forces of atomic particles; part(icle)s and the rest of whole, is the whole; two “membranes” of disassociation between other parts and with our whole).

Reality is there, transcendent of us parts. In our whole and in our being a part, our transcendent whole immanent in, our being a part.

omega 120cWe are coming from our reality of conscious self and experience. We understand aspects of it, to a certain extent. We go off in tangents, into what are indications of different “aspects of Reality”, our whole projects within our projected reality.

Life, whole things, fundamental things, human things, physical things, in and of Reality, as they are indicated, projected in our reality, of conscious experience and self.

UntitledThe tangents of our quests and enquiry, can never meet in Reality. But to point through the aspects of reality.

Our reality is surrounded by the “rest of whole” (Diag,1, and 2). The tangents of our enquiry and endeavours, each reach deep, penetrating boundaries, seemingly closer towards Reality, but in its aspects. They are the tangents of linear reduction, and necessarily bound, to “us” as self, observer and grasper with mind within mind, where they (tangents) start from.

We, as self or identity, are lost in our experience. Displaced from our whole, and our whole displaced by and from us. Part and whole in reflexive displacement, mutually transcendent of one another in being part and whole. Determined by context of aspects, skewered by reductionist tangents, our expression and existence is more and more set, by the technological medium of our culture. We can create our own field, as quantum maths insists of its particles, go along our modus operandi, determined by latest technology. More so than ever now, we must understand being a part, of our individual whole and there by, Reality.

images 001 labelled

Diag. 2 “Our reality of conscious experience and self (witnessed) as a part within a whole.”

images 001b

Diag. 3 “Many self and experience, as parts”

 




 

 

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Diag. 4 “Two parts getting closer and connecting, their wholes are next to one another in reality.”

Our whole leaves transcendent, our part, in our being a part that must displace our whole.

Yet, our whole is immanent, in our reality, in our everything, in our being a part.

As a part, we may be infused by the presence of our whole, but also Reality. Because our whole is of Reality (as a part), we are a part of reality, in being a part of our whole. In our “part-hood”, is the immanence of Reality in everything, within our reality and beyond it.

As a part, of your whole and Reality :

“Everything of you and what you experience, is a part, of your whole.”

“Immanent in you, is Reality, in you being a part of your whole.”

Everything is a part of Reality; Reality is transcendent of, immanent in, and encompassing of Everything, in our being a part.”

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.

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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.

Be a part

Mereology, the study of parts and wholes, when applied to us, infers the immanence in us of All-Creation-God.

images 001 labelled.jpg

A part displaces the whole.

Be a part.

Everything of you
is a part of your whole,
including the words
you see and read,
everything you experience,
your feelings and being.

There’s a Whole body, in Reality;
Whole self, more than the sum of parts;
Whole being alive, of Creation, on Earth;
one whole of whom you are a part,
one amongst and next to,
many wholes.
_______

images 001b

There are many self-s within our whole.

Our part displace
our whole, in being a part.

Our whole, transcendent of,
displaced from, our reality.
We, as a part,
apart from our whole.
Yet we, in being a part,
infused by our whole.

In being a part
of our whole,
who intern is a part of Reality,
we are a part of, and
permeated by, it
– an Entirety.

Reality is an Entirety.
The One and only includes everything,

images 003 looped twisted twine C

Twisted twine, like tangled fishing line, form loops that open different fields of self and experience.

including what we, in our minds,
contemplate, outside of its inclusion;
all wholes and dichotomies are
in and of Entirety.

Immanent in
transcendent of
us
is
All-Creation-God who is
Reality that is an Entirety.

Partake and inherit
this inherent ache,
God is immanent in all
parts and wholes;
seek what is transcendent
but is immanent in the meek.

images 002 labelled

Within our reality are inner and outer worlds.

Become a part.
Open to your whole,
who encompass your all,
inside and outside, others and the world.
Through your whole is
your part in Reality.

Be a part, of your whole.

________

 

Being a part

Being a typical part-ical, yet particular, particle :
we bounce reflexivital off each other, of a common whole.

Quantom phenomenom is being a particle :
When you notice it, “Woops!?”
Reality is another matter :
You in it, are, of it. A part
of a whole, including the noticing, you, in, are, of, and, and it.

The whole is gone, down the hole,
up the hole, side ways through or into the hole …. out? (also back, black, and singularity holes)
Where !!!! am I? A part to all this?
Must be, but separate! (with other parts and the rest)
Being the part, within a whole.

Holes connect dichotomies – me and you, inside out, conscious matter
and open their ends,
to infinity as witnessed (by which aware)
and to infinitely conscious of;
more than dichotomies then with, by witness aware of, and the conscious conscious of.

What is it? What was that?
Aware of, by witness, What it is.
Conscious of, a part.
Time, distance, parts, more, the rest, a whole, an entirety.
Reality is everything, including beyond inclusion (out) and nothing.

Words, self-referencing conundrum and projection : an overview of “Orientation”

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Oroboros : symbolises introspection, eternal return, cyclicality especially in constantly recreating itself.

 

“Words render our representational worlds into
walls
of further representation
we w
ander around and wonder at,
within our reality.”

Beyond words, try “Experience your self”.

Impossible? Images of a dog running around after its tail, or a snake trying to swallow its own tail, may come to mind. It is as if we are a part, of an apparatus for having an experience. Like a camera that cannot turn back on itself …..

……. open to read Words 9Jul17 PDF

A comprehensive overview of “Orientation”. First of a series of three.

Words 2

Word on words, and the self referencing conundrum.

Words themselves are representative, they represent something in our minds. We can talk about the being, happening and doing of things, because that’s what our nouns, adjectives and verbs refer to. Words render our world into representational walls, we wonder around and wonder at, within our reality.
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It is Plato’s cave,
of the Greek philosopher who’s Forms and Ideas were said to be the basis to what we observe in “our” reality. We, as self or identity, think and talk (with words) about the shadows on the walls of his cave. The shadows themselves are representations of things. Our words then, are representative of representations.

Rather than refer to the thing they represent, words that refer to themselves or “self-reference” can be a problem, in our mind. “This statement is false” is the classic example of the self-referential paradox in a sentence. It carries a contradiction, as most examples usually do, where it can never be true because the sentence says it “is false” which keeps us bound to the sentence, self referencing, rather than from the sentence, referring beyond it.

Self-referencing alone, even without a perplexing contradiction, can still give the same paradox. For example, “This refers to the word, this” or “to you, reading or to me typing, these words”. Left unresolved is, our having engaged with words in the first place. It exposes the expectation that, in communicating and expressing, a sentence should refer to things other than, what is in the sentence. This expectation may vary with cultures, languages and situation, but it may be universal of putting things to words that, sentences should refer to what their words represent.
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All our stories can be seen to be circular and self referential : Before paradox, we reflect, what is represented in our reality. Of conscious experience, as self or identity, we are held between incomplete bubbles. Gingerly balanced our inner and outer worlds, their shells we straddle, mush. In dribs and drabs we dabble and dribble, learn to babble and spit out words, and live in them words. A loose twist and loop noose our circularity as one of our many, of many more.”
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Something of the very nature of our reality is indicated by the paradox of self-referential sentences. The paradox itself penetrates beyond words in our reality, towards our self, if we let it. But sometimes it just hits us. Comedy shares something of this, 3-dimensional, self approaching and exposing complexity and substance, chaos and uncertainty.
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Some how, we are waiting for more or what’s next, to be woken up to our rest; to more of us, as self or identity, and more of our reality we are reminded from our left field, behind, beyond, within or underneath it all.


Compared to the paradox from words in a sentence, to reference or refer to our self is, a deeper and more immediate concern, for us, aself referencing conundrum” (https://realityhc.wordpress), if I may coin a phrase.

Try for your self, “Experience your self”.

Impossible? Images of a dog running around after its tail, or a snake trying to swallow its own tail, may apply.

We are a part, of an apparatus for having an experience.

Like a camera that cannot turn back on itself to take a picture of itself, and like its film, that in capturing an image, is “reflective” of what is directly in front of the focusing lens, it seems we cannot experience our self – only of “other than self” can we experience or directly reflect or be reflective with.

No problem with entertaining a notion or concept of the self, and experiencing a sense of self. But with our “actual” self however, there’s an inherent resistance to approaching and experiencing our self in the “usual” way we consider “direct”.

001 W1 4Jul1704072017_0009abWe cannot see our self, only others. From where we face the world we may see, and determine, we extend uncertainty all the way, beyond context, down to the emptiness of our alone or existential in depths, or being the one centre of a vague universe at our beginning or solipsistic end. What is self? What is anything? Where am I?

Word 3 – to follow …

Words 1

Words render our world into
representational walls,
we wander around and wonder at,
within our reality.”

Beyond words, try “Experience your self”.

Impossible? Images of a dog running around after its tail, or a snake trying to swallow its own tail, may come to mind.

It is as if we are a part, of an apparatus for having an experience. Like a camera that cannot turn back on itself …..