Our reality and Reality

Final edit 16 Sept 2017

The concept of “projection”

All that we are, as self or identity, and all that we may experience, our reality is “projected” or placed in space, through the Central Nervous System (CNS), by our whole being. The CNS is a part of our whole, as is our reality that is projected through the CNS.

“Actuality” here refers to the existence in fact and in space, of our reality as projection, and as a projected part of our whole. And we’ll look at vision as an example of projection, through the CNS, by our whole being.

Light bouncing off real things in the real world focuses upside down inside at the back of the eyes, stimulates the receptors (cones and rods) there at the retina that converts the focused images into nerve impulses. These travel through the optic nerves and reach the brain where vision is created and placed in space for us to have the experience of vision in a 3-dimensional space.

In similar ways, information from various sense organs of the body, is put together, “through” the CNS (by our whole), to form the outside world part, of our reality. It is an accurate indication of the world, including a “functional” and effective perspective, in our sense of being in the world; we can jump, point and shoot, front up and throw. We are allowed this, our reality where, as self or identity, we seemingly do things, being there in the world, when it is our whole who is in and of Reality, and does things, including the things we think we do.

Our actual “self” and the subjective aspects of our reality.De carte

Neuroscience has established “what we experience” as taking place in the brain. It has become a part of our general understanding and world view. Yet “modern” philosophy had embraced this, as far back as the mid-1600’s, from when there’s a famous diagram of Descartes’ (father of modern philosophy – “I think, there for I am”), of how vision is generated, as outlined above, and eye hand co-ordination.

However, what about the self? How can we be a product of the brain? With our sense of independence, will, and separation from what we experience, are we made by, and secondary to, an organ? What about our consciousness, our life, others, and deeper being? Where do they fit or come from, in the scheme of things?

These are necessary questions about our self and the world that remain unanswered, because we have failed to appreciate being a part of our whole, and of Reality.

I pre-empt my point, that there is no brain without a whole being, whole self or the whole body. We are a part of our whole, “projected” through and not by the CNS.

The self is a problem.

The self is difficult to determine. Sentences that refer to themselves or “self reference” create difficulties in many cases, recognised in philosophy as the “self referencing paradox”. However, the question “What is the self?”, brings the referrential difficulty directly to us, involving our actual self in a problem which I call the “self referencing conundrum” (https://realityhc. wordpress.com/=self +referencing+ conundrum& =Search). It comes of us, as the self or identity, in theapparatus for having an experience”.

Set in this make-up “for having an experience”, it is like a camera trying to take a picture of itself, when we try to experience our self in the usual direct manner of experiencing things. It is impossible to experience our self directly. We cannot bend the “apparatus for having an experience”, to experience, our “having an experience” self !

To help examine our reality, a distinction can be made between the subjective and objective ends of “having an experience”. Objective are those parts “easy” to explain and understand, as produced by the brain (Chalmers 1986, Australian philosopher). Vision (as I out-lined previously) and other experiences according to the senses, belong to this group. Also included are functions of the mind that can be broken down to linear mechanical or computer-like (computational) processes, “easily” attributed to the computer-like brain, such as determining, filing, retrieving and analysing.

The subjective aspects on the other hand, include the self, consciousness, the experience itself (different from what is experienced that is an object of experience), deeper being, and the witness. Their existence and nature are “hard” to explain, as produced by the brain or anything else. In contrast to the “easy” and objective, they have been termed the “hard aspects of conscious experience” by Chalmers. He suggests we consider the subjective aspects as fundamental or irreducible, to help approach them (subjective aspects) differently than the linear reductive way we usually try to grasp and understand things directly in our minds. The development of AI (artificial intelligence) has intensified this boundary, between our computerlike mind (easy and objective) and the conscious self (hard and subjective) i.

i Just when through modernity, we’ve gotten used to the self, we’re loosing it into the technological media. Who’s there, in charge?
T
here is a new impetus to examine subjectivity, with the developments in AI (artificial intelligence) and its encroachment on so much of human activity. And they are actively applied in reality, in drones, un-manned buses, language generation, face recognition. Their moral consequence is “us” the subject, put on the spot. What is it, to be human? Who or what is the true self? Is there free will? Is it a predetermined destiny where we have no choice, but to enact our human programmes? In thus just reacting to our environment, what difference is there from AI?

The self as a part.

We cannot determine our self, when we are the self. And while we do need a different approach to our conscious self, I reject Chalmers categorisation of our subjective aspects as fundamental. Rather, we can understand our reality of conscious self and experience, as a part of our whole being.

Both our self and what we experience, the subjective and the objective aspects of our reality, can then be considered projection. As space, time, matter and gravity was reduced to a more fundamental space-time by Einstein, all aspects of our reality are reduced, to the fundamental of being projected parts of our whole. Not a product of the CNS, but of our whole. Projected through, and not by, the CNS.

In our “actuality”, our existence in fact as projection, we may refer to our whole and be in relation with him or her, as a part.

We cannot be direct however, in approaching our actual self, because we are set within the “apparatus for having an experience” and, in referring to our whole, because he or she is transcendent of or beyond our part.

message 01As a part within our whole, our reality displaces the whole, so that there’s just the “rest of our whole” that surrounds our reality, and our whole is transcendent of our self and experience. Yet as a part of our whole, he or she permeates or is immanent in us. Our whole also, encompasses our part.

Reality, an entirety, and All-Creation.

Furthermore, our whole is a part of Reality, an Entirety that is more than the sum of all wholes and parts. It is the one and only whole, I consider All-Creation-God. Our whole self being (a part) of Reality, means we, as self or identity, are also a part of Reality and immanent of it, in becoming a part of our whole.

images 001 labelled

Diag. 2 “Our reality of conscious experience and self (witnessed) as a part within our whole.”

As a part, we should at least consider our whole. Normally however, we have a strong tendency to be identified, in our self and with what we experience, which isolates us from our whole on the “apparatus for having an experience”.

To be in relation with our whole, we must first approach our “actuality”, the existence of our reality including our self as a projected part. For this we can “turn in” on our self and capture our self in the space we occupy as projection, and “tune in” to our actuality that is immanent of our whole being and Reality.

In our actuality, we can consider and introduce our whole by referring to our sense of his or her mid-line or core. Other ways to refer to our whole include :- the whole is touched by the rest of creation; is present in the present; is alive; must be there (for us to be); is transcendent of us; is in and of Reality; is Nothingness, absent from our projected reality.

In our actuality, we can consider and introduce our whole by referring to our sense of his or her mid-line or core. Other ways to refer to our whole include :- the whole is touched by the rest of creation; is present in the present; is alive; must be there (for us to be); is transcendent of us; is in and of Reality; is Nothingness, absent from our projected reality.

Various ways may be used, to approach our actuality and refer to our whole, to initiate our relation with our whole on different stages and occasions. It is a process of integration for both our projected part and our whole, underpinned by the immanence of Reality, in everything.

I call the approach “Orientation” – in space of our actuality, and with our whole being of Reality. It establishes the fundamental nature of our reality as a projected part, and introduces our transcendent whole being of Reality as the universal basis for our existence and process. The essence of all human endeavours and practices is delivered, and Orientation may also be applied to further them.

Lastly, Orientation may be reduced to words, in a message you can tell your self, and annowncw within your reality. It indirectly refers to your self and your whole self.

Every thing, of you and your reality, is a part of your whole.”

Reality is a mystery

Reality is a mystery
for us because we’re a part;
not for us to experience and get,
not in the usual way we consider direct,
not within our reality yet,
immanent in Everything, perfused through,
including our self.

As self or identity
within our reality
of conscious experience and self witnessed, where
we experience what we experience directly
surrounded by other parts within our reality
including the conscious by which we are conscious of
and the witness by which we are aware,
coupled to and displaced from them.

We are free to choose,
to consider or deny, determine or mesmerise with
what we experience;
our Unknowing extends beyond this freedom,
our whole contains our all as parts
and the mystery includes our whole.

Be free as a part;
beyond displacements and choices,
the mystery of our whole encompasses
and the immanence of our whole and Reality, is in us.

Our parts

Our cognitive sense and story
we like to keep straight and direct
as if to cut through and contrast
the meaningless mess of massing movement,
flux and change.

We rise from solipsistic uncertainty and origin,
to hold our sight under the light
of our conscious’ plight.

Then fall back and down,omega 100 body, som cog exi conscious
to existential depths and darkness
of empty certainty.

Each part is set self/others
by other parts, and self/not self
by a whole, parts are of,
yet transcendent of parts,
in Reality.

By oath, part of whole

Oath : solemn promise; traditionally inviting a divine presence to make the promise to.

By oath
Plan
What to do.

Work with others. Who?
Who to work with. Where?
What work to do?

Live, live with. With Womb is whom.

For what? Perfection Cripple Complete Children Home.

At all costs/It all costs.

Will do.

My oath. Whole be, as one of your greater wholes.
But also as part of Reality, the one and only whole, be
our whole. Of Reality be, as part of whole.

He or she, our whole, encompasses
all that we are and
experience of the world and others,
carries the ware and tears of contact,
is and does, and makes the contact in Reality,
while we think we are  and do things in the world we experience,
in our reality, 
as self or identity.

Be a part

Conscious of
being a part.

All that surrounds us bemessage 01
the rest of our whole.

Our whole, he or she, is
displaced by
our being a part,
but must in Reality be;
beyond us transcendent
in us immanent,
both Reality and our whole are.

As a part of our whole,
we must a part of Reality be,
for our whole
being of Reality.

Open to being
a part.
Tune into Reaity,
immanent in your everything.

From the start, as a part, with a second half

We know we exist.

You are there, in your reality, conscious and experiencing things, as I am in my reality, as self or identity.

While what we experience (you and I, as self or identity) may be uncertain when scrutinised i, we know there is more to our reality, and to our self ii.

And there is a whole, beyond our more, we usually do not think of, of whom our existence and more are parts.

Also, as a part of our whole, we are a part of Reality.message 01

Our whole may permeate us, and Reality may be immanent in us, but only in our being a part of our whole. We must present, open and surrender our self, in our being a part, to the presence of our whole being, who is of Reality.


Everything that is of you and your reality, is a part of your whole.”

_______________

Reality cannot be directly experienced. It does not exist in “our” reality.

What we do experience of the world is an indication (phenomenal world). It can never be reality because it is our experience. It comes from beyond us, from our whole, who is in Reality.

Information about the real world and our whole self, from sense organs such as the eyes, ears, and sensors for tension and length, in tendons and muscles, is carried by nerves to the brain from which, we are given a sense of the world and of being in it. Our reality is constructed” in the brain, and placed or “projected” in space through the CNS (Central Nervous System), by our whole.

With this “Orientation”, we can regard the part we are, in relation with our whole.

All that we experience, all that we are and feel, and our deepest being, everything that is of our self, is a part of our whole. It is not for us to become the whole; we are a part, as self or identity, within “our” reality of conscious experience and self witnessed iii. We can get to places, gain things, such as realisations, feelings, understandings and knowledge, and we can change in our self, but look beyond these experiences and states of being, to a relation with our whole.

That relation is as a part, and in this relation, as a part, is the immanence of Reality in us, and others.

_______________

i What we experience (you and I, as self or identity), is difficult to determine. If we try to pin it down to what it definitely is and prove or question on what basis we know what something is, it‘s all words and what we experience. Like science, because science is a part of the mind, nothing is proven right or true, except in certain conditions or particular contexts eg. relativity for things in space and time, quantum for things smaller than atoms, Newton’s law of gravity for things in space and time at relatively slow speeds and short distances and time, relative to the speed of light.

ii We have different types of experiences (good/bad, past/ present, mind/feeling/body etc), various identities (varies with different company or situations), broader/narrower or faster/slower minds, deeper states of being, and different states of consciousness and stimulation (arousal).

iii “Our” reality, of conscious experience and self witnessed.
Our reality refers to the one we are in, as self or identity. “Our” is to distinguish Reality from “our”
reality, of conscious experience and self witnessed. The witness is a part of our reality, though we recognise it as transcendent. It is transcendent of experience and self, and impossible to experience in our usual direct way. Rather, we are aware of what the witness witnesses. Thus we are aware of what we experience, but we can also be aware of our self ie., self aware. By inference of being self aware, we can know that there must be a witness; “how can we be self aware, if not for a witness”.
      Traditionally the witness is a place we go to, to disengage and allow our various parts (including the self and experience) to fall into place passively or with some particular focus (which may be a chant, work, sleep, hobbie, relationship, or what ever we get into). All conscious experience is before the witness.
      Here however, we may go on to capture the witness in its “actuality”, as projected in space (behind from where we line-up and face the world we experience, and extending below). We can not just know it is there, or shift to its transcendence and be the witness, but in our “actuality” as projection, we can connect through the various parts of our reality (in the experience, having an experience, and witness) and refer to our whole as a part, to be in relation with him or her.
       It is not ambition or cleverness that makes us involve the witness. Rather in is a necessary consequence of referring our reality to our whole, which includes both the conscious (by which we are conscious of, what we are conscious of, ie, our self and what we experience), and our witness.

Reality, Entirety, the one and only whole, All-Creation-God

message 10a

“Orientation” comes of
1) understanding parts and wholes (mereology),
2) the “actuality” of our self and our reality as a part of our whole, and
3) Reality is Entirety, the one and only whole, and All-Creation-God.

Poem Straight up JUn17 (2cc)Our reality, occupies space. As a part within a geometric piece, set in our human condition, we are held within “projected” structures. Of realms, shapes, levels and layers, all of our self and what we experience, is enmeshed in our projected reality, and manifests within it. It is projected through the CNS (Central Nervous System), by our whole: Projection is fundamental of our – “conscious self and experience witnessed” – reality.

Our whole, has physical form, and other parts including our projected part. He or she is the whole body who is in and of Reality, our whole being alive, and whole self being. As of all wholes, our whole is more than the sum of all his or her parts, including projected, in Reality.

Reality and our part”

Reality is an Entirety,
the one and only whole,
All-Creation-God.

All wholes transcend their parts,
being displaced by parts, but are
immanent in their parts,
encompassing of them all.

All-Creation-God pervades
all parts and wholes, Everything is
in
us and our all also,
by our being a part
of our
individual whole.

Of conscious experience
and self of aspects of things in reality, our reality
is a part of our whole
projected through the CNS,
by our whole.

Poem Straight up JUn17 (5)

Atman and Brahman, is the whole self of Reality and Reality, and also Nothingness and the Way. Within Emptiness, of disassociation in space, we are set linear with what we experience; and we open and extend, different ways in different directions. Our all is within brain-spine (CNS) projection, that is a part of our whole being of Reality. There is more to our reality than what we are conscious of and witness, but beyond our more, or less, our inside and out, is our whole.

But where? Is there a whole? Where is our whole?

message 01

A part displaces its whole, which needs all of its parts together, to be whole. As for a student in a class, surrounded by other students, there is no whole for the part. The “Whole” leaves the “Part” (of necessity) and the “Rest of whole”, transcendent of, or displaced from them both. We can see in Diag. 1, the “Whole” is transcendent of, is immanent in or pervades, and encompasses, the “Part” and the “Rest of whole”.

Diag. 1
“A part displaces its whole, for being a part.”

There is a mereological (study of parts and wholes) “double displacement” in being a part, from both the whole the part belongs to, and the one and only whole that is Reality, (contains all parts and wholes). We may consider this as the basis of creation and emergence, within Reality, of greater and lesser, parts and wholes; things come to be (solipsistic, quantum entangled emergence and probabilistic) displaced from Reality, and manifest as an entity (existential, relativistic or kinetic binding causality and determinism) from parts encompassed by their transcendent whole, transcendent of its parts, in Reality.

Entities of Reality are whole in matter, and of form or nature that is more than the sum of their parts. A tree, Earth, a spoon but also an atom, are all whole entities of substance  and character (nature). A part exists because of its whole, and Reality that a whole entity is of. The quantum field of sub-atomic particles of atoms, culture medium for tissues and cells outside of a living organism, context for “what” we determine of experience in our reality, and the nationality of a person competing in the Olympics, correspond to the “Rest of whole”, “Part” and the “Whole” they are associated with.

Reality is there, transcendent of its partsAs a part, we may be infused by the presence of our whole, but also Reality because our whole is of Reality. In our “part-hood”, is the immanence of Reality in everything, within our reality and beyond it.

As a part, of your whole and Reality :

“Everything of you and what you experience, is a part, of your whole.”

“Immanent in you, is Reality, in you being a part of your whole.”

Everything is a part of Reality; Reality is transcendent of, immanent in, and encompassing of Everything, in our being a part.”