the human condition 0022 23May17 – conscious experience and self witnessed in projected space

 

realityhc

the human condition and reality
– conscious experience and self witnessed, in projected space

Is it about being?
Or is it state of being?

Is it about doing or what we do?
Saying and what is said.

We read,
gawk and talk.

Cognitive conscious experience and self,
our knowing of the world we see
and our seeing when we understand.

With sense of body and the world,
our reality of conscious experience and self is witnessed,
a float within incomplete boundaries and spaces
that open and extend different ways,
in different directions.


Within projection is disassociation that differentiate, displace and locate, into the
the various aspects that make-up or construct our reality.

It is something like the multiplying of cells, as one cell doubles and divides into two cells. Within an organism, cells specialise or differentiate, as particular parts to its whole, and in relation to other parts locate (orientation in space) and in relation with its whole (orientation with whole being).

Our whole includes us, as self or identity, as a part of his or her projected part – we are a part of a projected part of who also has solid body and organ parts, and who is more than the sum of those projected and solid parts.

We are a projected part in a projected reality. It includes as its parts, our inside and outside worlds, our sense of being in them, and the empty spaces that extend between and beyond the disassociated and displaced projected parts.

A whole being of reality
“projects” our reality,
of conscious experience and self
witnessed.

Through the CNS we are displaced,
from whole body and being who is also whole self,

into projection
our placement in space.

Turned inside out, as if it were
from whole body through solid organ,
functioning brain and spine,
to projection
into space projected
disassociated and bundled, twists and loops.

Figure &8
float our bundle through,
corner our realms through levels to depths,
underside, other-side, beyond.

The core is the reference for our upright float
vertical axis to horizons’ float.

The core is the reference for the whole being
and the brain and spine,
CNS’ level and vertical float
an orientation to our projected float.

With sense of axis,
up-righted square with spread
held in Rubix-ed lattice matrix,
captured in space
of lost and bubbled bloat
occupying space.

We present to our whole in referring to his or her core.

Let the hum of nervous activity reach us,
of structure, form, and substance,
the brain’s dome split Left Right,
underside level with horizon,
and vertical spine to nerve roots and tip,
of their float in whole body
as integral organ and part.
(CNS Central Nervous System formerly includes the brain, spine and nerve roots.)

Let us, projected part, be touched
and in our being as projection,
by some thing of our whole maker,
our making and
for being a part.

We are a geometric piece, in our actuality as projection, to an architectural structure, levelled with spread and layered, that is engineered for our piece as part to integrate with its whole, a process of becoming a part.

hc.r Aut3 new moon

tt 23May17
updated 31May17

Actuality, ours and our whole

Actuality,
the existence, in space and in fact, of our reality
as projection and as projected in space
by our whole, through the brain spine and nerve roots,
as is for us;
you and I and us
in our reality, as projected by
our whole beings,
of reality and next to others in reality.

Our actuality,
yours and mine and ours, in and of
the human reality, experience and condition, is
a part of
an individual whole;
we exist, the world exists, and we are, thus us, in our being, we are,
do exist, as part of our whole,
in reality and who is one of reality.

Take refuge, as part.

Who do I talk and listen to
apart from me and you and
anyone I can understand,
listen and be listened to?

A part, apart from its whole
may consider its whole;
even as a part,
apart from you or me,
us and our whole.

A curl and a curve
splits our part
within our part
within our whole.

Apple,
to core and seed be released,
our part through split stem, the curl and curve
attached past and part,
like belly button remnants, both ends.

To living being, our whole.

bass and title nno

The bass clef is used in music notation to indicate the lower bass range of notes. I believe it has found its way, from projected shape and actuality, into our world of symbols because it “rings true” in representing the deep booming and threatening noise we jump to and sight; shifting in our vertical turret, we align our sense of self towards the noise, to determine or judge “friend or foe”.

Also introducing the treble clef, of the tones that opens and turns us.

bass and trebble, curl and curve

Bass clef, treble clef and the curl and curve

 

 

The sub-conscious

In music, dance and any performances including martial arts and fighting, we are involved in a tacit association between us as the “apparent” initiator and the “on-time” movement of the body in reality, in real time and space, that is interrupted if we become too cognitive and determining or self-conscious. Long distance running usually requires a maturity (sprinters are young whereas marathon runners are usually older) and some nack over this tacit relationship, and Tai chi allows its practitioners to approach a state that enters right into the tacitness where our sense of self, will and enactment meld. In fact any activity, unless lost in the act, be it work, play or exercise, can bring on this problem of self-consciousness; we can be derailed from our reassuring sense of “I’m doing it” and be lost in our self separate from a sense of being and doing. We can either hold to our self and focus or mesmerise in on our sense of the act and deny the rest, or place ourselves in that tacit relation and find our place as a part of a dynamic happening.

This happening is of our whole to whom we as an identity and our reality of experience belong. Our sense of being in and acting within the world, is a part of him/her. The happening of our whole includes our subconscious functioning; beyond our linear conscious and cognitive or knowing processes and efforts, we can sleep on or put aside a problem and awake with or just realise a worked out answer.

We tend to stay in the accountable and the transparent especially in this post-modern world and keep our selves occupied and diverted there (therapies to help with patient’s stay in hospital). Behaviourism and the cognitive therapies of psychology have done away with the grey areas of the subconscious.

Whether right or wrong, good or bad, true or false, we are isolated from our whole, in our identification with our self and what we experience. We hold to what can seem consistent, certain, authentic or familiar, of knowing in our mind. This is reinforced by our assertions and actions, and again reinforced by the development of our interactive technologies and their use.

We have always kept each other in our linguistic linearity. However, language was the reverberance of a deep understanding, belonging, recognition and communion that welled from our deep subconscious we lived and acted by. Now instead, our fellowship trails our language, our common points in our “texed” and digitalised bits of our lives.

I think it useful to distinguish the self from the whole self. A whole being has the body, brain and mind, the conscious and subconscious. Only in our minds can we consider a functioning brain separate from their whole, when there is no brain without a whole body and no whole body without a brain. The whole body has the eyes and allows us to think we see, has the brain and allows us to think we think.

Yes, we can ascribe the subconscious to take care of our concerns while we are otherwise occupied or asleep, paint beyond our thinking we know how and are doing it, indeed performances and feats are recognised as enacted beyond our cognitive notion and sense. However, in considering the human condition and all its states, conditions and functioning, what we may do, experience and notice in our reality, let’s consider a whole body in and of reality and our reality being a projected part.

A mechanism is implied and a guide and reference established that we may “contemplate” and test, for it is about our actuality and being in relation with the whole body. An empirical pragmatism and process to our reality may be, and be a universal reference for us all.