Fourth of six parts to the article, as it nears completion.
5 In our “actuality” being there, being what we are
Micky Mouse in his cartoon can think he is superior to if not independent of the cinema projector, of even the cartoonist. We too can hold our assertions within our reality “I’m it” and “that’s the wot (world out there)” and be defensive about being projected. However, we can recognise being a part. As one of many me-s or self-s which are different at different times, places, company, conversations and occasions, in different states, roles and situations. And as self or identity apart from other parts that construct (make-up) one’s or our reality including, the conscious, what we experience and deeper being, also witness.
We can know and understand being a projected part of a whole being of Reality, projected by our whole through his or her CNS. As space, time and gravity were reduced to a more fundamental space-time by Einstein, all aspects of our reality, of conscious experience and self witnessed, are here reduced to their fundamental, of being projection. Our reality, projected by our whole through the CNS, contains parts as diverse and opposing as self and what is experienced (subject and object), the conscious and sense of matter, substance or body, outside and inside.
We must be clear, however. It is not something in or aspect of Reality that is being considered fundamental here, but our part within our whole. Projection refers to our whole being of Reality who projects our reality, including the self in it. We can be reductionist with the world we experience or the phenomenal world because it is constructed or put together in the first place within our reality from information about “aspects of Reality” which the whole self has sense organs for (about light focused as image in eyes, sound from ears, smell from nose etc).
We come to absolute Reality when we approach our part in our reality and refer to our whole, because our whole is of Reality. Projection is fundamental of our reality, our existence in fact in all that is our self and experience. (Notes 3 – fundamental)
Whereas, if we separate the subjective by defining it as fundamental, separate from other parts of our reality including the objective, they cannot together be parts that construct our reality and be parts together of their common whole, who is of Reality.
Projection is what we are. It is our “actuality”, our existence in fact, the substance of our reality. In their “actuality” parts of our reality take-up certain shapes in particular places, as projected and placed by our whole (through the CNS). This is immediate of our reality where vision is to the front of our having an experience, the conscious above, deeper being below, witness behind, and the self in between. (Notes 4 – “actuality”). We may approach our self more precisely by introducing a spacial reference over our own actuality.
As a part we can, should at least consider, should be able to, want to and must, regard our whole. However, as discussed, we cannot be direct in approaching our subjective self (“self-referencing conundrum” and “apparatus for having an experience”), nor can we refer to our whole in the usual direct manner we can with what we experience.
Where is the whole? Or self? Not in our reality to experience and determine “what’s what” in our linear reductive frame.
The diagram indicates how a part displaces its whole and is surrounded by the “rest of whole”. Our whole is transcendent of or beyond our part while encompassing of it. In many ways there may be more to our reality but the “rest of whole” floats our all.
The following points summarise how we are usually isolated from our whole :
1) transcendence : Our whole is displaced from our part, transcendent of or beyond it. He or she can never be in our reality as a whole because our reality is a part.
2) projection : In being projected by our whole through his or her CNS our reality is displaced from our whole in substance and dimension.
3) differentiation : Our reality separates into various different components, including the conscious, self, what is experienced, deeper being, and witness, and the projected space they are in.
4) identification : Finally, we are isolated from our whole in being identified within our reality, in our self and with what we experience. Other components are bound by this identification, the conscious being conscious of it, the witness by which we are aware of it, and our deeper being that waits for a reckoning beyond identification.
Notes 3 The world we experience is a lesser version of Reality according to our whole and his or her sense organs, within which we are normally reductionist as we determine what we experience and understand or try to in terms of simpler, more basic or more fundamental parts and processes. For example, a dog can be understood in terms of collection of organs, body, behaviour and roles. We can be reductional in our reality because our experience of the world is assembled in the first place from indications of aspects of Reality the whole self is sensitive to (through his or her sense organs). What we experience is de-assembled or reduced to the indications of those aspects of Reality as we focus separately to vision, sound, touch or any other sense that is our experience. Whereas things in Reality cannot be dissected without destroying its wholeness.
We can dissect a dead dog and surmise or deduce in our minds how it lives, but our understanding, even in terms of interdependent multi-factorial systems, falls short of life, whole-ness or being of Reality. We must understand our understanding to be a part of our reality that is a part of our whole, who is a part of Reality and among other whole entities. (And the application of this understanding, of our being a part, will be alluded to towards the end of this article.)
Reality itself must be fundamental. We (in science) have reduced the things in our reality to cells, atoms, space, time, gravity, electro-magnetic radiation etc, to smaller elements but then went on in physics, to split again and again the atom, while incorporating space, time and gravity into one space-time. In biology, the mapping of the brain and the genome reveals and takes us towards the complexity and profundity of what runs the living whole. In chemistry too, is the same mystery of what keeps the whole whole while individual atoms apparently exchange.
I’ve written about the frontiers of science, but I think there is the same issue here with fundamentals, that we are dealing with aspects of Reality our whole sensitive to according to his or her sense organs that manifest in our reality as indications (presented by our whole through the CNS ). There is no end to our reductionist pursuit. Our questions will continue beyond the answers that are determined by the same context that determine our questions, when the questions themselves originate from outside of the context. Our linear reductionist endeavours that may go on and on open ended, must be freed as parts. We can be reductionist as a part of our construct or reality, in our whole.
Reality by definition, the “one and only whole”, is irreducible. While our understanding of the world, which includes our scientific theories, applies in Reality in that they work “there”, Reality is more than what it seems to us and what seems to be working, to us. For example we know how a kettle boils water with heat under it, but in Reality is the fact of what is heat, the metal and the kettle as a whole, water, what is happening which apart from boiling is the transmission of heat, agitation of molecules, bubbling of steam and its diffusion into air, and in Reality is also everything else for that part to be, including who is observing and who organised the kettle to boil, the mine, factory and shop that the metal and kettle came from, the existence of wholes and parts, what happens, etc. What we experience of the world in our reality is Reality reduced to that part (boiling kettle) our whole is directed to that is further reduced to aspects of Reality that the whole is sensitive to (according to sensory organs) of that part, which as indication is put together by our whole for us to experience.
Of course, we can boil water without knowing, thinking or getting in touch with all that is involved in Reality. We can start and drive a car without understanding how or what we are doing. Even in an immediate act like brushing one’s hair that could be done while driving and listening to the radio, when we stop to think about it, how does our hand move, what is brush, hand and arm, hair? Where is the body? It gets done, and in thinking about it we run the risk of running out of time or being overwhelmed by uncertainty, crash the car. Instead, we usually shake our selves back into our normal sequence of events in our reality, and call it sanity and normality (or sanitary).
We must distinguish our reality and Reality, in order to appreciate our whole and our being a part. Reality is irreducible and fundamental, as is our whole who is of Reality and of whom our reality is a reduced part. We can be in our reality as a part, knowing that uncertainty, awe and wonderment too belong with our whole.
Notes 4 “Actuality” means the state of existence in fact (dictionary definition). “Our actuality” refers here to the existence of our reality as projection. Our reality in its various components, occupies space as projected by our whole, in certain ways or shapes, and in certain places in relation to their whole. Our actuality is the truth, substance and form of our reality, and will further be discussed as our state for being in relation with our whole.