Holy Emptiness
hollow in my hole
in my space and my time
set in against out
projected part.
Transcendent Nothingness
our whole absent,
together with Reality,
from our part
set, of our whole.
Wholy ghost of Reality
our whole being
self and body,
whole self and
whole body of Reality.
We being part
as part regard
our whole
who is
of Reality.
To be, to be – fly, fly
a part – your space and your time
ten made – heaven is a part.
Apart from ” the point is”
and “there’s more to it than that”,
this and that
right/wrong good/bad true/false
and the more to ways and contexts
for determining that,
there’s more
to our conscious and witness
before our uncconscious and oneness
our deeper being and deeper sense of the worlds we seem to be in
before Nothingness and our emptiness.
Then,
but beyond our more and our all
yet encompassing them,
is our actuality,
our existence itself and in fact,
is, as projection in space,
projected by a whole being of reality,
who presides in the present.
Beyond our part,
where our sense and notion
of here and now, time and place, our being in our world and that world we seem to be in
are projected parts,
and encompassing it,
like a god both eminent and transcendent,
he or she our whole is
the creator of our all
that we may be and experience, and be in
cosmology
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 our “actuality”, 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.
There is a whole body.
Beyond our body, our identity, our breath,
our being and conscious,
our world and nature,
our heaven and earth.
Beyond our sense, our notions, our reality,
our world views and causality,
our self and soul
spirit and wholy ghost, our Nothingness.
A whole being alive in creation
of whom we are a part.
He or she encompass and infuse
our all.
Immanent and transcendent
for us in being a part or isolated.
godly be he or she
of creation and spirited at core
Nothingness for us in projection
where reality is displaced by ours of projection
Become a part as projection
in actuality our salvation be
our truth as part of our whole
valid as a part rather than isolated.
Be in the world, with people
join in your community
with deepest sense and self
be with who is most separate,
Nothingness is our whole.
Beyond what we may determine, or “what’s what”, is our actuality.
Try to determine actuality and you end up with emptiness.
Our actuality is a projected part of a living whole being in reality.
In our actuality, we may relate with our whole who is absent (Nothingness) from where we may determine what we experience.
When I was a boy snorkeling at Black Rock in Port Philip Bay in Melbourne, I discovered a small cannon 3 feet long that I brought back to shore with some difficulty. Picking it up from some depths, the weight of it prevented me surfacing so had to drop, take a breath, dive and carry, repeatedly back towards the shallows.
I am embarrassed to say, and it reflects my alienation with bureaucracy, but after years – and I preserved, drafted an image on graph paper, and contemplated its origins as well as what to do with it – I decided the authorities would not process it in meaningful ways, and I got rid of it.
I am now sorry, but in telling you about it helps me see the position I find myself with my work.
The bridge between history, nature, our journeys, the arts, philosophy and science, is us. Not our words and works. The actual self that may not be cognitively determined, but is there for the sensitive to notice as a hint beyond what appears of our works and words.
The glitter of what appears and our surface self that appears more certain for its contact with what appears, needs to be confronted and trained – like an unruly vine – to its actuality. Then, in the gestalt, the here and now or emptiness, that is our actuality, we may relate with nothingness, the absence of the solid whole body in reality, who is wilderness, nature, creation and reality, who encompasses our all as a projected part– wherever or whatever we as an identity may think and feel we get to, are, experience, have or do, it is the whole self who is the whole body in reality, who is, is there, and does. Our relation with our whole is the way, process of reality, communion with God, connection with Life, salvation, validation, redemption. Whatever our individual human context and reality may be, they are based on and formed by a whole being in reality. I insist on a distinction between the self and the whole self on these basis.
As for the institutions, their bureaucratic nature is our post-modern end. What they represent, be education, health, commerce, law etc. is stifled, bound in transparent accountability, too busy in doing their business or service in compartmentalised broken lines. They reflect the loss of humanity, our authenticity, as community, family and individuals are gathered and shuffled, reared and kept, in the ever increasing pervasion of institutions, but also urbanisation, commercialism and technology.
I haven’t given up on the institutions but recognise their place and limitations. Though the typed text and digital image and sound in monitors is sucking our lives into them, I hope through them to get the message out, of our part in a process of reality that is our relation with the whole body to whom we belong as parts. I express it in art and poetry, formalised it in the method or system “Orientation”, and exercise it in a physical and an inner or meditative practice.
The future is bleak, of course. Unknowingly, and some may forgive “for they/we know not” what, humanity has committed itself to what it knows creative or intuitive or not. They/we may be forgiven for not knowing anything but what we know, and then there’s the Old Testament and the Tree of Knowledge – dammed for knowing, away from innocence.
Knowing must be a part of a relation with our whole.
“I think I am” and “I think the world is” and yes, we can think those things and have our personal contexts, narrow or not, but know that reality is the whole body who holds our knowing and their contexts as projected parts. We may think about and question what we think, our thinking, and our self that thinks. Beyond our cognitive, our deeper emotive, somatic, instinctive and intuitive, and what may be considered our mystic and cosmic or spiritual grounds and experiences, is what experiences and the witnessing of our experiencing. It is our actuality, in which we may settle into our whole who is reality and touched by the rest of reality.
I came to realise some time ago that the components or makeup of our reality manifest as projected actualities. I presume they are projected by the whole body from his or her brain-spine. I have found that one may capture, recognise and depict them. More importantly, as a projected actuality and part, we may relate with our whole, the whole body alive in creation. The process of becoming a part that ensues is the process of reality, the way, for the whole body is a whole being in and of reality. Nothingness is the absence in our projected reality of the whole body “there” in reality, Emptiness the disassociation through which we are having an experience. The whole body, whole being and whole self in reality, our self and our reality in projection. The diagrams are as usual, of our projected actuality as captured from behind. The cornering mentioned in the fourth paragraph was introduced in “ascending assertion cornered across” and refers to the cornering of our centering to the right in avoidance of what is –
repressed behind – confusion (of witness and actuality)
suppressed below – strain and struggle (of identity and will)
denied other side to the left – fears and traumas (from our past)
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
“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)
“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.
realityhc 