the “phenomenal aspects of reality”

The phenomenal world is the world we may experience and try to understand. It is loosely referred to as “the world” and is usually synonymous with the “objective world”. Here, in this presentation, “world out there” is used and abbreviated as “wot”. The phenomenal world is also said to be what presents to “our” senses. However, the whole body has the eyes and other sense organs; we as an identity do not, but have just a sense or notion of eyes.

While we may think we sense things, all we ever do as an identity and self is experience, have an experience or be the experience-er. Our experiences allow us to think we sense and do things certainly, but it is the whole body or whole self who in reality does things, has the organs that sense, creates and, through the brain-spine or Central Nervous System (CNS), projects our reality, including our “sense of” doing things.

Though the phenomenal world usually refers to the outside world, our inner world may also be considered phenomena because it too is there for us to experience. Both our inner and outer experiences are parts of the whole self, created and projected by our whole with our self being the subject to what we experience being the object.

With outside and inside realms, our self between them (see “Knobbly join” and its Plaque “The wot and the wit, the self in between”), as well as the conscious, witness and our deeper being, our reality is “constructed” of incomplete parts, that must belong to a comprehensive whole. That comprehensive whole is our whole being of reality, who is also in reality.

Our theories and models of reality are derived, deduced and determined from the phenomenal world we may experience. Our phenomenal worlds are themselves based on information that presents to the whole body’s sense organs, of aspects of reality that the sense organs are sensitive to and register. They are the “phenomenal aspects of reality”.

Reality itself and things in and of reality are more than the sum of the “phenomenal aspects of reality”. Through the whole body, and his or her sense organs and CNS in particular, the world we may experience is formed as a virtual version from the “phenomenal aspects of reality”. Machines and probes maysense” things and amass information that we “physically” cannot (with the whole self’s sense organs), such as infra-red light (beyond our visual spectrum) or things of extremely large and small distances, sizes, time and weights. Such information however, remains to be of the “aspects of reality” that machines we design, rather than our sense organs, are sensitive to and register. With “more” information or data we may strengthen and, if necessary, correct our understandings, but we are only closer to reality with better theories and models (which can never be reality and are of our minds notion).

While we can only experience things that are in and of reality as they manifest in projection, as formed and presented by the whole self from their “phenomenal aspects”, the whole self is a special case of reality for us being his or her part, and our whole being being of reality. In our actuality, as a projected part of the whole self, we may consider our whole and our being in relation with him or her.

The “Knobbly join” knobbly join

7 Knobbly join

from recent exhibition

The depiction are of our projected actuality, our existence in fact as projection, as captured from behind. The head, neck and shoulders is an indication of the subtle sense of our whole being, which is subtle for us because we are in projection. It gives us more a sense of where we are, in our projected actuality, in relation to him or her.

 

 

 

 

 

 

 

Do we actually exist ?

Have you thought about whether you actually exist ?

In general terms, we need to distinguish the whole body and “reality” from “our reality”, the identity or self having experiences and what it experiences. What has been termed the phenomenal world, that which appears to the senses, is what we as an identity think we see and sense. It is created and placed by the whole body through his or her nervous system – the whole body has the eyes and other sense organs to sense. We as identity and what we may think are also projected parts of a whole being to whom we belong as his or her product. In this sense I use the word projection viz our reality, including our self, is projected by a whole being in reality. We exist in projection.

The whole body exists in and of reality that is apparently of space, time, matter in and of gravity, next to other whole beings etc, and the whole body projects from reality our consciousness, self, mind, our sense and what we sense, our knowing and what we know, our feeling and what we feel, our being and our experience of others’ being and all else that we may be and all that we may experience.  Our projected reality includes our sense of the here and now; our here and now is a projected part of the whole body present in the present.

It is the only sensible way of addressing, I think for once and for all, the mind matter issue. The reality of mind is a projected part of the whole body in reality. We can reduce all human realities to experience, and all human experience, existence and being to projection. Furthermore, projection allows for our reality to be associated or related with the whole body alive in and of reality.

I envisage an integrated whole-ness or complete-ness of a whole being, with parts integrated as projected parts. It means for us as an identity to be related with our whole rather than isolated, in the usual exclusive identification with what we experience, and the whole body to be aligned in gravity, with a level brain and an extended vertical spine, rather than compromised from this in his or her commitment to us even as we identify with what it experiences (our identity is an “it”, “who” is for the whole self) in denial, ignorance or simply putting aside of the whole body.

The self itself is an uncertain entity – who or what sees, thinks it sees, thinks is thinking and typing this ? Beyond our notion and sense of our own self, is what I consider our actuality.

Phenomenologists detach from the ongoing, determining identification with what we experience and recognise, the conscious and its intentionality, the experience itself and, for some, a deeper being (da sein). I would add the witness with which these are recognised or witnessed, and by which we as identity are aware ie, we are aware of what the witness witnesses. With the inclusion of the witness we reach what I call the “construct”, within which the phenomena of our having an experience occur and phenomenological reduction possible. “Constructology” however, is not or cannot be reductionist for it includes the witness, and so with it we may break through the quantum paradigm of “the observer makes a difference”, as well as bridge the realities of mind and matter, or our reality of projection and realty.

The actuality of our reality is projection. We, as the self or identity, may be in the experience, having an experience, the conscious, witness, or deeper being, but the self as actuality is the disassociation and the void or emptiness between that include the various aspects. We have our experience through this disassociation, and through this our actuality that is projection, we as a part may relate with the whole self who projects it.

hc 2 : The whole body disappears with the rest of creation

world out there (wot)

In the immediate instance, the “wot” (world out there) is mainly visual and is as seen from behind. It is a projection in that the information received in our brain is put together and “placed” out there. We identify “I’m it” back from the wot and conclude that what we see is real. In thus determining (our) reality, the whole body disappears with the rest of creation!

disappears with the rest of creation

the whole body disappears with the rest of creation as we identify with the wot.