The human condition – what I’ve worked out of it

I’ve tried to make the introduction flow, and make the points that follow more complete. I’ve added a section on Meditation, Actuality and Whole being, implying steps towards being a part of reality from identified in what we experience. Yet to present the physical references, movement and exercises.

If I can start with the Central Nervous System (CNS). You may be familiar with the idea that the brain creates, or at least is involved in creating, what we experience. Vision, for example, is processed in the brain from information received by the eyes and “projected”, for us to experience.

But what about our self, having the experience?

Many find it difficult, including scientists and philosophers, to accept the self as being made by the brain, or by anything else for that matter. It challenges our sense of autonomy and independence, of being “in control” as the definitive entity rather than being “controlled by”, and choosing to make a difference and shape our destiny. Do we need to separate the self (subject) from experience (object) and consider their origins separately? (Easy or hard question of the consciousness, Chalmers 1986.)

We can wind this back to the start and question in the first place, whether the brain creates anything at all. Strictly speaking, the activity detected in the brain with MRI scans may only be “para-phenomena” – that they coincide with (or parallel) the “events” in our reality (that we observe) but do not necessarily cause them. Is there a basis or a creator to the self and what we experience, or are we just what is?

Let me put aside these issues, about what is created or not (i.e, fundamental and irreducible in themselves) and what the CNS does or does not do, to make this point : that there is no brain without a living whole being. We can consider then our whole being to be the basis of our reality, including the self.

It means our whole creates our reality and projects it through the CNS. Projection is the role that the CNS plays in the manifestation of our reality. The whole self or being is the definitive entity of reality. We, as projection, are a part of our whole being.

Normally, we think “I’m it” and “that’s the world out there”, that we are the “definitive entity” and the world we experience is reality. We function well enough in this familiar way. Yet, unless we keep ourselves busy, occupied (with something) or diverted (away from the rest, as in occupational and diversional therapy), there’s also a sense of incompleteness or that there must be more. Certainly there’s uncertainty, and plenty of occasions and reasons for anxiety or depression.

I do not wish to deny anything of our self and what we experience, nor draw us beyond boundaries best accepted, outside or within. But a part is simply invalid, apart from it’s whole. We are displaced from our whole in being projected, and isolated from our whole as we identify, in our self and with what we experience, within projection.

Our reality is a part. All that can be of our reality, of “conscious experience and self witnessed”, is projection. Till we learn to be a part of who encompasses and permeates our all, we remain isolated in our part, lost from our whole. All directions are in vain, as we grasp at our fleeting moments in avoidance of this, our truth.

Our whole being includes both the solid body and projection, is more than their sum, and is in and of reality. In ouractuality”, the existence of our reality as projection, we can be in relation with our whole, as his or her part. And as a part of our whole being, we are also a part of reality.

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Following is a practice, outlined with stepping stones towards our being in relation with our whole. Our notion and sense of reality is not reality. Like a yacht that must “tack” away from the wind of reality and can only zig zag towards it, we talk about and feel what reality “must be like” in an indirect way. In our projected actuality, however, we are aligned directly with our whole as a part. Then, as a projected part, we can refer to reality itself in our whole being and be affected in our relation with our whole.

In a word, the theory is projection.

From projection comes Part theory and Whole body method :
1. Part theory – in our projected actuality we may be “in relation with” our whole. We are validated in this “being in relation with” as a part is by its whole.
Winching (see below in The 5 steps to establish – 4.) : because we are, as a part, limited.
2. Whole body method – we can refer to (core), contemplate (who must be there, who must be more than the sum of his/her parts including those parts projected and solid, who sums), commune with (Nothingness – absence in projection), and connect with (through projection) our whole.

As a part of reality, our whole being is in and of reality (we are in and of projection as a part of our whole being), and spirited (as are all other whole entities in reality) with the one essence of his/her whole being and the entirety of reality (All creation).

We can introduce our whole in prayer (love and compassion, forgiveness and support, to emulate and become, depend and surrender, feel and receive, we can refer to our whole who encompass and permeate all we experience, distance, presence and process), meditation/experiencing (who has the eyes and other sense organs and projects what we experience), posture/exercise (who has a body), work/play/living (who actually is, does and lives).

Physicality (to follow). References, body movement/exercise, relationship.

The 5 steps to establish (stepping stones) :
1. Actuality – there is our actuality, our existence in fact as projection.
2. Whole being – is in and of reality. He or she creates our reality and projects it through the Central Nervous System.
3. How we are shaped or structured in our actuality goes hand in hand with what happens – isolation from our whole to integration as a part, as we “place” our self and our reality in our shaped actuality, like positioning an engineering or architectural block to initiate some structural process (robots in “Transformers”, temple booby traps in an “Indiana Jones’” adventures where the placement of a skull etc causes the whole temple to shift), to be affected by “being in relation with” our whole.
4. What to do – our part to play as a part: 1)Promote our part towards becoming more (in space as projection; see Extension of our part, below) and by approaching our actuality, so as to be “presentable”. 2)Promote the whole being in reality “physically”, from being compromised in maintaining our part in isolation, so that there is something of our whole for us to be “received” by. In our isolation we must make effort (to promote our part and our whole), but then 3) stop (because we are a limited part), to introduce the whole being beyond our self and our limited reckoning and efforts. (To “winch” our way to becoming a part from isolated – promote our part and our whole, stop, refer to our whole, repeat. Repeating is necessary while our relation with our whole establishes because as we shift in our identity, what we experience and the realms or dimension of experience, we tend to re-identify in our new situation.)
5. What it is all about – we become more a part, and our whole becomes more complete with integrating parts. Godly being of reality, spirited at core (unconditional love, God presence), encompassing our all (our self and our sense of others, near and far, and of all times and places we may sense being in or being in touch with) and our part.

Extension of our part :
Consider the world out there, your self having an experience, the witness behind, deeper being below, and the conscious above. These displaced aspects of our reality extend in different directions and in differing distances that imply space in a very direct and immediate way.

This space, including the shapes of our aspects, is actuality, our being projection and a part. Refer to from this, the actuality of our greater part, the whole self and whole being.

References for the “physical” whole being :
– CNS : level, domed and split brain; vertical spine; even nerve roots. Goes with a “complete” (with integrating parts) whole being in alignment with gravity, horizon and the zenith.
– Nothingness : the absence of the whole being and reality from our projected reality. Though as sense it is projected, Nothingness it is the whole being who encompasses and permeates our reality of conscious experience and self.
– Core : the reference for the whole being; of whom his or her solid body and organs, as well as projection are parts. Other end is the clue.
– Notion : The whole being who must be there, in and of reality. More than the sum of the parts. Alive as a part of reality, next to other whole beings. Who must be breathing, doing, alive, being of reality.

Meditation :
– focused : breath, one point, self, whole self, god, a sense, here and now, circle, mirror, light, candle light, movement, uprightness, a direction, numbers.
– mindful observance : allow for conscious experience and self (our reality) to settle as is, into their depth, in face of a transcendent witness.
Actuality :
the matter in fact of our existence as projected in space. Includes the witness and the layers of disassociation towards our subconscious, our outside and inside worlds, the existence of things and the presence of others (what and who we experience) within them (worlds or realms), the conscious, depths, “other side” and “other end”. In the immediate instance we may recognise the world out front, our self back in, the witness behind, deeper being below and the conscious above. The various directions in which these aspects of our reality occur infer space that, together with the space they themselves occupy, is our projected actuality.
Whole being :
refer, contemplate, consider, commune, connect (Whole body method), for being in relation with our whole.

The cognitive part – a slide show

 

 

 

 

 

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.

Free will vs fate

We can be free and align with fate simultaneously, as part of our whole.

A projected part of a whole human being in creation, is what we are. We can be free as a part, and in harmony with our whole’s destiny, but we are not. As an identity identified with what we experience, we are isolated from the whole body, and the destiny and reality of true whole beings on Earth. In being an isolated part, we compromise the whole being’s integrity, and process.

Can you come at this idea of discriminating a whole self from self, and our virtual reality from reality? I know it contradicts our notion of the self being a definitive entity in the world, or amongst others. In reality however, it is the whole body who is the true individual being, and among other whole beings.

In our condition as a linguistic identity, we are only a part of a whole being who may truly be “pure” – even if damaged, crippled or incomplete, he or she is whole and alive in creation. The whole body does not deny the negative nor positive sense of our self or the world, but we are not isolated with them in acknowledging the part that we and our reality are, and the whole self of whom our reality is a part.

Tell me what you think.

Mind’s spread and cornering, centred to the right

“facing and lined-up with the world out there” - cornered off with the conscious reigning from above, and the mind identity coming across from the mid-line toward facing the front (world out there)

“facing and lined-up with the world out there” – cornered off with the conscious reigning from above, and the mind identity coming across from the mid-line toward facing the front (world out there)

I have been compiling a series of art works on “the mind’s spread and cornering centred right”. It is where we line-up with and face the world out there (depicted with circles). This is a part of my ongoing attempt to better communicate and share my understandings and ways of the human condition and reality. If you have not been to my blog before, my hope is that the works may invoke at least something of the ephemeral entities that they represent, and lend some sway towards awakening our relation with the whole being in creation of whom we all individually belong to as a projected part. I will post the recent paintings here, and follow with the compilation in the next.

“facing and lined-up with the world out there” - on the whole body

“facing and lined-up with the world out there” – on the whole body

“mind’s spread and identity” - cornered off and with wake

“mind’s spread and identity” – cornered off and with wake

“mind’s spread and identity” - on whole body

“mind’s spread and identity” – on whole body

Miracle and knowledge

Miracle is that it is happening – the whole body alive in creation in reality.

That we can separate our individual selves from our whole, to decide what’s going on and what to do within our projected reality, could be an added miracle, but only if we can appreciate our reality as a part.

Fear makes us hold to the sure thing – to what works and what we know. There’s no time to contemplate when pressed to act. Then we stay there, even when the threat or what caused the need to act are gone. We become lost in our knowing, within our reality, isolated from reality.

It’s just like Adam and Eve having eaten from the tree of knowledge, but we can understand our part and return to our place, if we can relate with the whole self. We must understand, for we are lost in knowing.

We must loosen our hold – from where we float identified with our reality, there is back, around and underneath. The whole body needs to extend and fill because he or she has been committed to our part and compromised to support our way. Then beyond our efforts and divergences, which can only be limited in our knowing reality, we must relate with who is beyond our part, beyond unknowing or mystery.  He or she is our whole in reality.