Onenesses (oneness and the chakras)

I have introduced the spirit as the one essence of All creation and the whole body (see emptiness, nothingness and the spirit). As of any experience, we may regard all possible manifestations of the spirit as projection, and refer to the whole body that we and our experience belong to as projected parts.

Oneness, associated with the dissolution of the self or ego, is recognised as a core universal, cosmic or divine truth worldwide. It is felt and held to be the fundamental reason and force for life and existence, of an all-inclusive reality, love, or god – omnipotent, omnipresent, omniscient (all knowing) and eternal. Most cultures believe, understand, and know of it in religious, spiritual, mystical, or personal contexts.

The dissolution of our self can occur as we become a part of the whole body, where conscious experience is with no self or of any particular experience (with no self to determine the experience). This does not make sense for the self. It is beyond our knowing and understanding, from beyond even our unknowing. There, is a profound reckoning. We are left with what is remembered of it as we come out of oneness, back towards our usual state and manifestation, of disassociation and identification, sense and what we determine.

Often there is a struggle to incorporate the experience, of the state of oneness, into an individual’s life or world view (“what was that all about”), and to revisit the state, which often is a once in a life-time occurrence. Some may wish and attempt to abide in oneness, but generally it is not considered a state or place to be or live in permanently.

The state of oneness is different to the experience of (the manifestation of) the one spirit, where the familiarity of the self having an experience remains intact. The whole body may manifest at the core, one with the whole of creation or All creation as spirit (at the base of the dome of the diaphragm), but also in order down from the diaphragm, one with all humanity (all whole human bodies), with all life on Earth, and one with Earth, as well as, from the diaphragm up, one with All creation, all emotion, all feeling, all thought, all conscious, and all space. Thus, there are different manifestations of onenesses through the depths of the whole body.Untitled

Whereas in transcendence we are still there as the witness to witness or be aware of the manifestations of onenesses, it seems in the states of oneness that there is no self and we become the one essence, of the whole entity and the various “all-s”.

The whole body who is real, substantial, and of creation is displaced by projection and manifests as projection in the various onenesses at the core of the various Nothingnesses, and as Nothingness.

Immanence refers to a divine presence manifesting in, pervading or being the material world. It contrasts with a transcendent God, outside the world and beyond its time, space and causality, well placed to create or to have created the world. Whether “God is immanent, transcendent, both or neither”, is sensed, experienced or contemplated, within our reality of projection, in Emptiness of disassociation. We can say of our world, our sense of others and our self that the whole body is immanent in them for they are of his/her projection, as well as transcendent of them for he/she is beyond projection.

It is important to understand that all human experiences, including oneness (state and manifestation of), are brain-spine projection. The whole body encompasses all human processes, including the isolating identification with what we experience within our projected reality (within Emptiness). In relating with the whole body we may be touched by oneness. The whole self is spirited, not the self. The whole body is touched by the rest of creation, not the self.


The human condition and reality should be about everyone

The human condition and reality should be about everyone. Our individuality and humanity however, demand a multitude of diversity. How can there be a universal truth that bind us in a common process?

The human condition and reality should be about everyone. Our individuality and humanity however, demand a multitude of diversity. How can there be a universal truth that bind us in a common process?

A common concern or enemy might do it, if we can decide or agree on one. However, it is hard enough for us to get a grip on what happens in our own lives, let alone news and information from beyond our suburbs. Global warming, over population, environmental degradation and destruction, social, economic and urban extremes and breakdown – these are realities actually looming up like a tsunami wave. For the first time in history, we all take part in their cause and are all affected by them. Yet, we are divergent in our responses – isolated in a fast running world. Mesmerised or focused, occupied or diverted, we are lost in the traffic of humanity.

I believe we fail to address the self. The modelling and reckoning of science and philosophy deals with our sense and notion of things only – with what is experienced in the mind by the self, but not the self as an actuality. Cohesion of their reckoning and functionality or applicability of their models may grow, seemingly approaching reality, but set in our language and symbols, world views and causality, they can only remain circular or self-contained, and ambiguous, in their intention and representation, as well as numerous, in their versions or approach, while the self is left in its identity with what it experiences – left behind as objective observer and free agent, on reserve till it leaps into what is a sense of action (the whole body actually does in reality) and back.

We identify, persist, and conclude with what we sense, with what seems to be outside of ourselves or within. Certainty escapes us the more we either try to determine or wait for a reckoning. Our deeper processes are personal and mysterious, and threaten petering into aloneness or nothing.

We must regard our reality as an indication of what is in reality, our self as representing the whole self, and that both the self and our reality are projected parts of the whole body, projected from the Central Nervous System. “Projection” here, refers to the creation and placement of our reality by the whole body. We may understand the nature and limitations of our mind and self, but as projection we can also consider our possible relation with reality through the whole body. Without the whole body to relate with, we are lost in an isolating identification with what we experience, including our sense of doing. With seemingly nothing else but our projected reality – of a self, our outside world and the worlds within, we conclude them to be reality.

Our reality extends and opens in different ways and in different directions.

img042The actual self is before what it experiences and back from what it may grasp with the mind (to understand and determine, model and reckon). It is disassociated across a void between the self having an experience to the front (mind), the conscious above, the deeper being below and the witness behind. In what we experience there are others of differing genders, age and race, of families, friends and enemies. Our togetherness with and separateness from them, as well as our denial or recognition of them, are projected parts we identify with, placed outside or within.

We are thus drawn, split and incomplete in our engagement or identification with what we experience. However, as an actuality “there as is”, and in knowing that the whole body, from beyond our projected individual reality, encompasses our reality as his or her projected part, we may regard our individual whole “as” a relationship, a process of reality, and the only real happening. The whole self and being, who must be there and who encompasses our all, is for us a subtle, intuitive and mystic presence and process. If you consider yourself in a dream within a whole being’s dreaming, the silence that surrounds your dream is the whole body projecting who, in his/her wholeness, is alive in creation in integral balance with the rest of creation.

emptiness, nothingness and the spirit

Reality, the solid whole body and the rest of creation, is displaced by projection (the whole body creates and places, or “projects” our reality, including the self, from his or her Central Nervous System). Their actuality, of the whole body and creation, disappears from within our projected reality, but manifests by projection beyond our Emptiness as Nothingness. At the centre of Nothingness is the one essence of the whole of creation (All creation) and the whole body, the spirit. It is the closest we get to reality in projection, where the rest of creation that touches the whole body is a long, long way away, at the end of Nothingness. Do not seek but relate with the whole body who encompasses our all and who must be there. And the spirit may reach you, through Nothingness.

emptiness, nothingness and the spirit

Capture“Emptiness” is the disassociation within projection, across which we are ‘having an experience’. It is our immediate environment, the spaces between and around what we experience, the self having an experience, the conscious, deeper being, and witness.
(Kuu of Zen Buddhism)


Capture 1“Nothingness” is the absence, due to and in projection, of the solid whole body who is actually there, in and of reality. From where we are having an experience, within projection, the whole body disappears with the rest of creation.
(Mu of Zen Buddhism)


I have introduced the spirit as the one essence of All creation and the whole body. As of any experience, we may regard all possible manifestations of the spirit as projection, and refer to the whole body that we and our experience belong to, as projected parts.

The three bodies

The three bodies


“The three bodies” sumi-e ink on Japanese “rice” paper Spring 2, 2013 24cm x 33cm

–        the conscious and its heel
mind body to vertical tear drop
floating erect protozoa

The projected actuality of the conscious, mind and the world we experience are depicted. The heel of our conscious is the conscience, or otherwise the cosmic egg. The mind’s spread reaches across to include our line-up with and facing the world (double circles), and extends down through body sense from spine to the vertical tear drop (our deepest sense of being). The floating erect protozoa, on the right (outer) side is the world we experience.

In relation to a whole body, the three bodies spread across the inside, middle, and outside, centred on the right of the whole body, and the heel of the conscious occupies the inner other side to the left of the mid-line.