from recent poems
Solipsistic self sulks within
susceptible to seductions and suggestions.
While the sensing and seeing self
taps its vectored sceptre’s tip
into an apparent world,
sumptuous with story and certainty
yet mired by a rift in oneself
solipsistic and existential,
against the phenomenal world.
Both self-s are lost, isolated
from their whole being, of Reality (one and only whole)
who lives, is and does in Reality
while encompassing and projecting
one’s each self-s and their all.
Each self may refer to its whole;
one’s whole from one’s part,
everything of one’s self and reality
is a part of one’s whole,
next to other wholes in
and of, Reality.
One circle (in grey) : represents one’s whole self, whose boundaries, touched by the rest of Reality, are lost in our whole’s transcendence from our part. The circle thus also contains the transcendence (from our part) of Reality and other wholes, which is why there is only one circle. The “circle and flick”, the one within and the four outside of the one circle, indicates the realm of one’s projected part (projected by one’s whole through the CNS or brain and spine).
Phenomenal word : “ … apparent world, though sumptuous with story, ….” ; our phenomenal world or the world we experience and try to understand, is an indication of the real world, projected by our whole through the CNS for our functioning and for judging friend or foe.
Projection : Our reality, including our self, is a part of one’s whole, projected by the whole self through his or her CNS (Central nervous System) or the brain and spinal cord. Projection is the substance of our reality and its components (the conscious, self, experience, deeper being, etc) which occupy certain shapes in particular places, in relation with their whole, in their “actuality” (the existence in fact of our reality as projection).
Self-s : pl. of self. As parts of our whole self, we may acknowledge numerous self-s, of different realms (cognitive, emotive, somatic, dreaming), different states (drugged, exhausted, focused, pressured), different occasions and company, etc.
Solipsistic : where one’s self is the only sense, is thought here to originate from when first becoming conscious within the womb, the state of which remain, carried by our whole in the wake (to the left) of our existential rise to meet the phenomenal world, centred inside out, on the right (as indicated in the diagrams that capture our situation, our projected actuality, from behind).
Reality is more than the sum of the fundamentals, qualities, theories and models we can derive, determine and deduce of reality from the phenomenal world we experience.
The phenomenal world is created and projected by the whole self through the brain-spine or CNS (Central Nervous System) from the “phenomenal aspects of reality” that presents to the sensory organs of the whole body, who is in reality. The phenomenal world is regarded as what presents to our senses, but we as an identity do not have eyes or other sense organs. The world we may experience and try to understand also defines our phenomenal world in which case it may include our inner and not just our outer world.
It is the whole self who has the sense organs in reality and the brain-spine (CNS) that receives information from them, of the “phenomenal aspects of reality” that present to those sense organs or that they are sensitive to and register, and processes that information to create what we may experience. We may think we see and perceive, and indeed act. However, it is the whole body who does all that we think we do, and allows us to be and think that we exist and do things. The only thing that we can say we definitely do, is “have an experience”.
Reality is more than the sum
of its fundamentals and qualities we deduce
from our phenomenal world and our identification with it.
Barely threaded, tied off like sausages
strung up in context
where there’s a cause
Beneath the bits that make sense :
‘Cause they don’t add up. It’s not worth it. They just hang off us.
We do question. If only the answers would add up to something.
Our actuality does add up
to more than their sum in their whole.
In what’s fundamental of our reality
is the connection to our whole.
the void we avoid.
the manifestant parts,
the witness, by which we are aware.
We are an identity, identified in our self with what we experience. We exist within our reality which includes other components or parts. The “wot” ( world out there) is one of those parts that make up our reality. It seems real, objective, tangible and to be there before we notice it. We may function in it or with it, think we see and touch it, but it is not reality.
It, the wot (world out there), is the phenomenal world , the world that we may experience and understand or at least try to (pretend to?). We think we sense it, and indeed the phenomenal world is defined in terms of what appears to our “physical senses”. However, I make this point I hope to establish with “Orientation”. All that we actually do, as an identity in our reality, is experience, have an experience and be the experience-er.
While we may think we sense, it is the whole self who is in and of reality, and has the eyes and other sense organs. Information, from those “physical” sense organs of the real world and the whole body, is processed through the CNS (Central Nervous System or the brain and spine), to create virtual versions of them that are our self, the world we may experience and our sense of being in that world. They are projected in a certain distribution or shape which occupy space in particular places in relation with the whole self. In such a way our whole being creates and projects our reality through his or her CNS and does everything that we think we do, including all actions, thinking, dreaming and sensing. We in our self are placed to exist in our reality and provided with an experience of what lets us think we do, in our reality.
Consider this of yourself. You, in your self, are placed to exist in your reality and provided with an experience of what lets you think you do, in your reality. I hope it helps to point out who does creates you and your reality – your whole self of reality who, in reality, is among other wholes.
With “orientation”, clear distinctions can be made between our projected reality and reality, and our self and whole self. “Orientation” also allows for us to separate our phenomenal world from what may be termed the “phenomenal aspects of reality”, to which the sense organs of our whole self are sensitive and their sensing of which is used to form the phenomenal world.
There is more than our self and the world we can experience – the rest of our reality, the whole body of reality and reality that is more than the sum of the fundamentals we derive of reality from our phenomenal world. Reality and the whole self may be considered to be of the noumenal realm, one sense of which is the basis for our phenomenal reality. Also, when we can recognise being bound within our projected reality, we might better understand our self and what we are doing, including our endeavours to reach what we may “think” is reality, perfection or others. More still, we may include the rest of our reality in their actuality as projection, and as parts of our whole, be in relation with the whole being of reality. With integrating parts our whole is more complete.
Have you come across a theory of reality like this, a multi -pointed reality?
Reality is like a multi-dimensional grid,
matrix of many separate points connected
by reality’s entirety.
The many points of reality
are each “an unfolding present”.
Reality must be unfolding
like parallel universes but
in infinite separate points,
each a presence present in each/the present,
each unfolding in infinite ways, no less.
The time/space fundamental which,
has not swallowed billiard balls but,
did swallow up gravity with each other.
On the time/space grid of four dimensions
with its bending that warps gravity into play.
Light, time and space, matter and conscious,
and reality is more that the sum of its fundamentals.
But also there are whole entities.
Whole entities of reality maintain
their whole integration in one presence.
A rock, a chair, the sky, a shrine.
A whole living being has even more
of what we call entropy, or
the amazing coincidence of the entity kept together
entirety of its, his or her many fundamental parts
in its, his or her presence and matter, and
being in and of its, his or her present.
Between whole entities there are many points,
infinity of a multi-dimensional grid as described,
each an unfolding present
as each integrated whole also.
Imagine then the relations
between whole presences
in and of its, his or her present.
Each whole of many parts,
integrated into one presence,
to the minute and quantum levels,
each one whole of an unfolding present, and of reality.
Between them a sea of creation,
a grid of many dimensions beyond
billiard balls and the probability of subatomic particles
and the theory of what they are doing.
The happening of reality include
and in its entirety infuse as parts both
whole entities each of many parts and
the more diffuse of the multi-pointed reality.
The mind can deal with billiard balls and
keep up with physics and philosophy,
of how it must be working and what it must be like,
both should (ethics and models) and is (metaphysics of what and theories about),
do (politics and the applied) and insist (morality and technology).
But what reality is is beyond
it-should-work and what-it-must-be-like.
So the whole body, being and self, is a godly being of reality,
a whole being in reality among other wholes,
the whole self more than the sum of his or her parts, and
is the whole body surrounded by the rest of the multi-pointed reality.
Beyond psychedelic insight and transcendental vision
reality is more than seeing, understanding or believing, and
our whole is of it and in it
when we are a part of him, or her.
Our concepts of fundamentals start with billiard balls.
We have pushed it far beyond dust and DNA,
to subatomic particles.
But because we are in the phenomenal world
that is a projected indication of the real world,
the start is wrong, we’re hitting exponential walls
of existential brick.
We have to go beyond conscious experience
and what we think we sense.
The phenomenal world is there for us to experience,
and try to understand,
but the whole body has the sense organs
and the brain and spine to project it,
for us to experience and think it is reality.
We’re a part of our reality.
And our reality is a part of the whole self.
How about we relate with our whole
as his or her part.
The phenomenal world is created and placed by the whole being together with our selves as an identity and what we experience of it. The whole body is exposed to the objective world. He or she in in and of reality and with the sense organs that respond to, what may be called, the phenomenal aspects of the objective world, and rightly and correctly so the noumenon for they are the basis of our phenomenal world and what are in it for us to experience.
The phenomenal world is what we may experience and try to understand, there before we open “our” eyes that we think we open. The whole self has the real eyes and the visual cortex to project vision for us think we see. All that can be said is that we are having an experience of vision, Similarly, the whole body runs and has legs but we think we do, have legs and run.
The whole self is in reality and is of reality. Our reality with out side and inside can only be a segmented part of a whole, just for being two. There is more, the subject of our inner and outer realities, that us, the identity or self. Our whole as more than the sum of his or her parts, our part in relation with our whole and our whole being of the multi-pointed reality. Where can we go with this?
Chalmers (1995) points out the hard and easy problems of consciousness and initiates a non-reductive approach to conscious experience by determining it fundamental. Orientation allows the next step of empiricising this self-referencing foundation of our actuality as projection occupying space, and takes it to its universal source that is our individual whole being.
“Orientation” is a method that allows for our reality to be captured in space in its actuality as projection, and placed in relation with its whole. It does not attempt to describe our reality or parts of it beyond their fundamental condition as projection. Though with Orientation we can label the components that make up our reality, its main purpose is to refer to “where” rather than determine “what” those parts are, so as for us to be in relation with the whole of whom our reality, including our self, as a part.
We are created by a whole being, created by him (or her) and projected or placed in space through his CNS (Central Nervous System). I use the terms whole self, whole being and whole body interchangeably, to refer to whom we as self and the world we may experience (the phenomenal world) are projected parts. The whole body includes the solid body as well as his projected parts and is, as a whole, more than the sum of his parts.
Reality is referred to as what the whole body is in and of, and as the basis for our projected version of the things in reality – the whole self is exposed to aspects of reality that present to his physical sensors and he creates, according to what he senses, our phenomenal world or the world we may experience, within our reality as projected through his CNS.
Within our reality of experience, we normally identify in ourself and with what we experience exclusive of and so isolated from our whole self. We identify with the things in our phenomenal world within our reality, even in knowing they are projected versions and indications of what and who may be in reality. They are an illusion as considered by some including Buddhists, and a delusion if we regard them to be reality when we know they are projection. Nevertheless, we can be functional in our identification with them, and think we act and exist in the world, when it is the whole self who is and does things in reality.
However, we can also play our part in becoming a part of the whole self. By recognising our reality as a part, we can accept our incompleteness (as all parts are of themselves) and allow for our self and our worlds outside and within, even as we identify with them, to be placed in relation with our whole. A process of integration ensues for our part with our whole, through layers of what are psychological and psychic assertions of our reality – what we determine and hold to, in our exclusive identification that isolates us from our whole. They are set in levels, projected through the physical body and have an anatomical reference.
Our destiny lies in a relation with our whole, who is of the ever changing and multi pointed reality. Perfection may be placed with the whole self as a goal, reference or guide. It is symbolised in the gravitational alignment of our whole’s core organ, in the level, split and domed brain, vertical spine and even nerve roots of the CNS, and involves his integration with the integration of his parts.