Orientation 2

Part theory

Following on from Orientation 1, which is re-presented here first. Orientation 3 will cover Whole body method.


I have depicted and written about our part in the human condition, as projected from our whole through the CNS (Central nervous System). Mereology, which is the study of parts and wholes, has helped gel my work since coming across it in the middle of this year.

Mereology has eased my emphasis on projection. I can introduce our relation with our “transcendent” whole simply as a part, rather than as projection. And I can refer to Reality, the one and only whole, as transcendent of our part yet immanent in us as part of our whole.

I had already formulated Part theory and Whole body method quite some time ago now. Part theory, as the name infers, is about our being a part of our whole and our whole being a part of Reality, the one and only whole. Whole body method however, involves not only our whole but projection as the substance and form of our reality, our “actuality” as projection, from which and with which we can promote our part, our whole, and our relation with our whole.

I’d like now to present a frame work for Gendo Orientation. Having depicted and written about our part and our whole, I hope to present, both here and in my work, more of Whole body method i.e, our participation and practice in the process, of our integration as a part with our whole.

Part theory
Whole body method
…. to follow.

Orientation of our reality, in space and with our whole, who is of Reality.

Part theory
We are a part. Everything we experience is a part. Our reality is “constructed” of parts including our self, what we experience, the conscious, the witness and our deeper being. Our reality in turn, is a part of our whole being.

im message 01images 001 labelledAs a part we may be in relation with our whole. However, a whole is transcendent of its parts because a part displaces its whole. It means we cannot directly experience our whole nor Reality.

We tend to identify exclusively in our self and with what we experience that are indications of aspects of things in Reality. This identification is reinforced by our linear reductive determination of what we experience within our projected reality. We are isolated from our transcendent whole in this knowing engagement within our projected reality.

Becoming a part involves approaching our self. Not a sense or idea about our self but our “actuality”, our existence in fact occupying space as projection in our projected reality. Emptiness is “collapsed”. Emptiness is the disassociation through which we are having an experience, or the space through which those various aspects of our reality for having an experience are displaced. The disassociated aspects of our reality integrate in stages, through depths back wards, breadth side ways, and levels underneath including breath and deeper being.

I call it the process of Reality – our becoming a part of our whole, who is of Reality. In approaching our actuality, and referring to our transcendent whole (which must be indirect, because of transcendence), we are touched by Reality, the one and only whole .

Our whole or Reality is not a goal to set your sights on. You may reach places, experience, find or resolves things, change in your part. In being a part however, seek beyond more, a relation with your transcendent whole.

Whole body method
…. to follow.

Perfection and the “complete whole body”


There is such a thing as perfection. It needs to be placed beyond our self. We are not to be perfect (nor complete; we may be true as a projected part).

Perfection may be placed as reference, goal and direction for us, with the whole body in alignment with gravity or the “complete whole body”.

Statues of deities, gods, rulers, and heroes are depicted in their physical splendour, and placed on a platform and roofed often with a ceiling. There is a yogic perfection of the human form and front facing structure (in gravity), worthy I think of a structure and frame to set it. I have admired statues of the Buddha under ceilings and on platforms that reciprocate and reinforce the statue’s front facing “completeness”.
1a3 2
4 br spWe should be reminded, within this complete whole, of the front facing level brain and vertical spine floating over our two legged and level pelvis. To me the CNS (Central nervous system), in its levelled, front facing and vertical float, epitomises the perfection of its whole, evolutionally and in state and structure. The CNS also assures our part as a projected part of our whole self (Part theory).

Glorification of the human form and image may be questioned, as any suggestion or reference to perfection, lest it feed our struggles against and fears of failure, and our identification with our image of self. Yet, in his or her complete and full extent and being, is perfection.

There is such a thing as perfection. It needs to be placed beyond our self. We are not to be perfect (nor complete; we maybe true as a projected part). However, perfection maybe placed as a reference, goal and direction for us, with the whole body in alignment with gravity or the “complete whole body”. We must understand our part.


– Whole body

The whole body is the creator of our (partial; see Part theory) reality. The whole being and our whole self, he or she is unique to our individual self because that whole body is our creator and projects in space our individual reality including our self. Projection is our actuality – what we are or what we exist as. As projection, in our actuality, we with our reality are a part of our whole.

The whole body is alive in creation. He or she includes the solid body and our projected part, both in reality as parts of a whole being of reality. From within projection the whole body disappears with the rest of creation. He or she is Nothingness, the absence of the whole body from within projection. Emptiness is the disassociation through which we are having an experience and the displacement within projection between the components of our construct or make-up (for having an experience).

– Complete whole body

The whole body in alignment with gravity, level and front facing through his or her vertical extent.

– Part theory
We with our reality are a projected part of our whole, created by a whole being who is our whole self, and placed or projected in space through his or her CNS (Central nervous system). We may be captured in our incomplete (and so partial) part as projection, and as projected actuality (existence as) and part, we may be in relation with our whole.

The human condition is centred right.

The human condition is projection. Our self and our experience, including the world, are created and placed or projected (wave or particle) by the whole body from the Nervous System, the brain-spine and nerves.

We are normally identified with the symmetry of our reality, of the world we line up with and face as our self or identity having an experience, with the witness behind. Our deeper sense of self, one another and the world are also “centred” or set within our symmetry. The depth of our make-up is placed in relation with the whole body as projected by the whole body. When we relate our projected make-up with the whole body, we may find “where” our projected actuality is placed.

centred right from above

centred right from above

As I face the wot (world out there), I find the make-up and actuality of my reality, placed through the right side of the whole body. This is apparently the case for others that I have shared “orientation” with, of our actuality  in space, including the world, and in relation with the whole body. It includes left handed and left eye dominant people I have met. It seems our reality is projected through and centred on the right of the whole body.

I do not mean to make a point, to be “correct or right about”. Our projected actuality is not that, a point to correct or to be correct about. Beyond the what or why of our reality, it is there! We exist, we are here, but as projection. The “where” of our actuality is an important clue, whether centred through the right or not, to being a projected part and so regard one’s whole.

Our self and our reality may be captured as they are, “where” they are projected and placed, whereby we may be in relation with the whole body, who must be there. This is “Orientation”, of our projected actuality in space, and with the whole body. The whole body is our whole self, a whole being who is more than the sum of his/her parts, in and of reality, alive in creation, and among other wholes. We are more integral, connected and freer as a part, and our whole is more complete with less isolated parts (see “Part theory”, first of the Three pillars of Gendo).

The placement of our projected reality is as fundamental as where our sided organs are in relation with their whole (heart, stomach, spleen and pancreas, liver and gall bladder, ascending and descending colons the left and right kidneys and gonads). From our isolating identification with what is in our reality, we may integrate and extend to a greater part and deeper make-up or being, by being in relation with the whole body to whom we belong. In this process, I recognise an apparent association with various organs of the whole body, and in particular the Central Nervous System, of our brain-spine and nerve roots, their float, and tether though peripheral nerves, to whole body.

Only in our mind and only in concept, can we uphold, a Nervous System separate from its whole or a whole separate from its parts. We in our mind are separate. Transcending that separation is our relation with our whole who encompass our all.

I welcome any interest in this approach to and unfolding of our phenomena as a projected “construct” or make-up. “Orientation” allows us to capture our self and reality as projected actuality in space, and takes us in our part as projected and placed by the whole self, to be in relation with our whole.


Edited and reblogged 30Jan15 “hc is …” 1