Everything changes

In my early twenties I became conscious of being liberated and free with the notion to not expect anything. There was the simple appreciation of life and existence – beauty in a weed or profundity in a moment or in enacting an act. A lot of it was compensation for disappointment or emptiness. Expect nothing, so as to grasp the moment as it is, to live the moment, or perhaps through and beyond the moment grasped, to find life herself.

Have no expectation would work for a period of time, a day or two, sometimes not long at all. To get there or it, might take moments to hours and sometimes it didn’t work. I had to work at it.

Now I know of the whole body and the spirit, one and present. I understand the “hold on gravity” (the displaced countenance to our projected actuality) and the constant (identity) we pretend to be (in virtuality assuming it to be perpetuity). The hc identified with the wot against the whole body in and of reality, gravity and the present, determines our metaphysical make-up in projection. The hc is invalid in being isolated from its whole, identified with what is experienced rather than who creates and places, or projects, our reality of our self and what we experience.

We and our reality are actuality. They exist, but in and as projection or projected actuality, as projected parts of a whole being in creation, in reality. No constant reference in projection can release our particular settings also in projection.

Even the whole body is easily reduced to a concept or a mantra, a “thing”. The thing itself as is, and its actuality, is beyond understanding, cognition or mind’s grasp. The whole body who is, is there in reality beyond projected actuality, experience, and our sense and notion.

The zen and the gestalt takes one beyond the goal, experience, state, process, and the self – through actuality, reality or the way (Dao) may open. But the basis for everything is the whole body who projects our reality. The spirit one, at the core of every one thing, is the essence of the whole of creation or All creation God. It is the true constant beyond references, a true gravitational presence and life.

What is the witness

The witness is not a “what”
a concept or notion
but part of the construct for
having an experience of the “what”

Asking “what is the witness?”
is like a camera
trying to turn its aperture
to capture its film

And the self as an actuality
cannot be a concept
because actuality is not a concept;
our reality is experience, notion and sense
“what” we think and sense is not an actuality

And in self referencing or
the self referencing the self
is a conundrum, the self referencing conundrum;
it is the confusion and avoidance
when approaching the necessary disassociation
for having an experience (my def’n),
it’s the agreement and conspiracy
let’s keep things to notion and sense
of “what’s what” and avoid the conundrum
that we won’t face and cannot
in “what” (concept),
“what we experience”,
and “the experience itself of what”

Right in the depths
of that conundrum
is the witness
like a void

The backdrop and reference for the experience,
what is experienced
and the self having an experience

A vacuum, disassociation itself
the displacement for the manifestation of
the self and experience,
for our reality to be and witnessed

What is experienced
is referenced and determined
by the self
in terms of the self and its
perception –
states of conscious, mind and being as well as
condition of body and its sensors
context –
background including culture, gender, race and age,
history, own past and education, experience
and expression –
mainly language, gesture, costume, prompts and props

The witness is a greater self
it references the self having and experience
as well as the experience itself

My point is to capture all
as projection is a category
beyond what and having an experience of
and its construct including the witness

CNS creates and places the world we may experience
what we experience, the experience, the self having an experience
the conscious and deeper being
the disassociation between displaced parts
and the witness to recognise these

Actuality, the self as experience,
being experiential of self,
skirts the conundrum of baby talk and babble
stop with your words and slow down for your actuality
and before long, before your Babel’s tower turns to rubble, refer to whole body

From projected actuality to reality
category but also reference for
our reality and self does belong
before rest of creation
to a whole being

Witness is a part projected
from the whole body in reality
orientation allow for this perspective and speak

The wot (world out there) and the wit (world in there)
the object of our experience “what”, the self and witness
there-ness of what’s there beyond what they are
“where” as projection in relation to whole body
to relate with the whole body there, is and as,
and in and of, reality

Being that

a knowing notion,
sensing being
and existence
witnessed by
and conscious of

– me
and my world

a living human,
breathing doing
and presence
acknowledged by
and of creation

– whole body
and the rest of creation

can we be a part of our whole
the whole body
a part of creation

tt4r         19Jun12
Aut3 new moon

Being rational with reality and realism

Certainty is in the mind and what is in the mind ambiguous and uncertain.

We can be rational and logical in the mind and what is irrational is what leaves us perplexed in the mind, even after addressing the inconsistencies, contradictions, conflicts, and hypocrisies, the so called paradoxes and conundrums of philosophy and science.

“Our world” is ambiguous, self-evident only as the self is. Is it rational to believe in something rather than nothing, or in nothing at all?

Science and philosophy can only get closer to being correct about reality – with models and theories of “what’s happening” and “what it’s like”. They, as with our minds, are about what we can sense and correctly infer with models and theories of our projected world – of what is actual for us, there in our projected reality, but not real.

Yet their theories are plausible and the models applicable. This can be, because “the world” is projected individually but by a common human whole body in reality – we can empathise and identify with our ideas that can also be shared and appreciated – and “the world” is an indication of reality – we can formulate models that work within known or tested conditions. The magnifiers and extensions that amplify what we can sense and observe, or what we can do in our physical being in the real world, strap on to the whole body. Through the whole body in reality, we experience something of reality including the whole body, in our mind and deeper being and form notions about them in our mind.

The whole body is in reality, and is a special entity in the “real world” – for we as self and “our world”, though the world seems separate from us to us, are both projected parts, created and placed by the whole body’s Central Nervous System. Every other entity in reality can only exist as a projected indication in our world as object to us as the experiencing self or subject.

Realism (a philosophical stand for one reality) must go beyond our phenomenal world, of our world that appears to our senses and we form ideas about, in order to determine a definitive and true one reality. Otherwise realism is confined in a projected reality of many perspectives and situations in contradiction to its one reality. And here is our containment in our reality; our circularity is with an uncertain sense that we form notions of, and with notions that we cannot prove of themselves except through what we sense. Reality must include the splits in our reality – our inside and out, our self as subject of experience and its object or what we experience, the conscious and our being, the mind and our sense of matter.

Within our projected reality are many realities and truths, worlds and entities. The whole body in reality surrounds, encompasses and impregnates all projected realities pertaining to our self, and aspects of the self including our mind (rational and irrational), the conscious, our deeper being , the self , what we experience and the witness. Each one whole being projects “the world” and a self that may “experience” that world. We think or presume we sense and form notions, but a whole body projects the world from what he or she senses, and “we” as self and “our” notions too, come from beyond our reality, and ultimately from the whole body. In our relation as part with our whole is our truth, freedom, will and destiny.

We are reflective and we project (as described in psychology), we identify with the world and others but also with our self, we are intentional and express. And we may relate with the whole body, of whom we as self are a part – while the Earth supports life, and a whole body lives to support us. I place my hope in this for the world, the repercussions of which are unforseen, not just as of the uncertainty of our reality but of an unfactored Truth of the whole body and our part. Am I right to think it arouses our human curiosity and need for salvation, validation as well as destiny that has laid dormant forever from Truth, and from our particular truths laid down exhausted through the development of the self, destruction of dogma and disappearing future that culminated in modernity?