Orientation :
our reckoning and sense of out come, independence and dependence, our self and one another, the world and separation, as projected parts of our whole,
placed centred right – human condition

Orientation :
spirit, essence at core of All creation and the whole self
at base of domed diaphragm
whole self, body and being
of reality in reality
touched by the rest of creation
cosmo 5 written labelsAll creation God – reality : more than the
sum of the fundamentals and qualities we may derive of reality from the phenomenal world we may “sense”. The phenomenal world is in turn (can be said to be) created by our whole of information from the sense organs of the whole self and body that are sensitive to the “phenomenal aspects of reality”

“Munchausen’s trilemma on the Arch of language”, am I?”

Munchausen’s trilemma   

dilemma – a situation in which a difficult choice has to be made between
two or more alternatives, especially ones that are equally undesirable.”

What we determine depends on context. We question or scrutinise what we are convinced of, to be more certain. There are the issues of perception and perspective, context, and language.

Further more, proof needs support from something other than itself that can back-it-up, another proof for the previous, which in turn needs another proof to support it, and so it goes, on and on. It is regression ad infinitum towards a broader and more fundamental or basic basis.

The unsatisfactory and incomplete nature of certainty is described in Munchausen’s trilemma. Trilemma refers to the three possible inconclusive and unsatisfactory scenarios to sceptic pursuit:
1) Infinitism – regression of proof needing further proof goes on forever;

2) Circularity – original statement to prove is included in subsequent proofs;

3) Foundationalism – what stands because it is not questioned, where an assumption can be used as proof if it is unchallenged or agreed.d



“On” the Arch of language as projected actuality

Those philosophical concepts termed as numbered, 1)Infinitism; 2)Circularity; and 3)Foundationalism, are there to be recognised in their actuality, projected in space, as they occur and manifest in our projected reality.

arch lang c2The Arch of language crowns our linguistic realm, and carries the trilemmas that bound our certainty in the mind. Parts of our make-up in their actuality, and including our own self as actuality, to be in relation with our whole self.

See previous Blog : Cornered across, “I am”
And next Blog : “I” and “am”, labels

“I” hangs under the dome of the Arch of language

We rise to and make a stand under the dome of the Arch of language. Introduce spread to vertical sense and depth by including your own self as actuality, again to further consider our whole, more and more apart from or more a part of and more of a part of, or apart from and less.



Whole body missing

The human condition is a part of a whole being, who is alive in reality.

We, as an identity or self, together with the world we may experience, are created by our whole self, who “projects” our reality through his or her brain-spine (Central Nervous System); we exist in our projected reality as a part, created by our whole. This is introduced so that we may recognise our part and consider being in relation with our whole self and whole being. It is necessary I feel, to do so because the whole self is normally missing from our usual cognitive or knowing consciousness, world views and understanding.

And the whole self is “missing” because :-
1) We are displaced in our reality from our whole in being projected from him or her.
2) We also identify in our self with what we experience, away from and in exclusion of our whole and our being a part.
3) And there’s the difficulty of referring to our self. We are a part of the aparatus for having an experience and knowing what we experience, and cannot turn that apparatus around to experience our actual self. We can only be knowing of our notion and sense of our self or of parts of our whole self.

Can we be in relation with our whole?

What is fundamental of our reality is projection. It includes all that may be considered fundamental of our reality before projection, including the self, the conscious and witness, experience-itself and what we may experience of the worlds outside and within, just as Eienstein’s time-space continum combines what were fundamentals before it of time and space, but also gravity as the warping of its grid. However, while what is fundamental of our reality is projection, it also  refers directly, beyond our reality, to the whole self in reality of whom our  reality is a projected part.

In our fundamental existence as projected actuality occupying space, we can refer to our whole self who is of reality, to be in relation with him or her in reality. Be received by who for us is there all of our time, for us to become more of a part, develop in our state, condition and relation with our whole, and settle in our place as an integrating part. And our whole self is more complete with integrating parts.



What is real ? – introducing the “phenomenal aspects of reality”.

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”.

This season’s “seasoning” : Full moon, Spr3.

Third full moon of spring.

Last season is disappearing with hardly a trail, absorbed into another dimension.4 Spr3

Having established its definitive (includes last, this and next season’s setting for annual circuit) cornering last moon, this season has “seasoned” into a vertical float below its mind’s bloat, where there’s a draw into a centering, still seemingly gentle but incessant, like the swirl of an abalone shell.

This season’s vertical extent tapers 3 times for cognitive, emotive and 4 Spr3 bsomatic depths apparently ready to be further drawn up into the centering, for the 3 moons of summer. There is an angled reach, a counter-levering strain, vectored up, across to the right and forwards against the vertical.

How it is

Here’s how it is
we are a part of the whole body
created and placed by the whole body
from his or her nervous system

we think we see but the whole body has the eyes
we think we are and do things but the whole body is and does
we are projection, the whole body is happening

we become a part in being what we are
an actuality, we exist as a projected part
of a whole being and whole self
who is the whole body in reality

we’ve been isolated in our identification
with our self and what we experience
exclusive of our whole of whom our reality is a projected part
we as identity and self be a part of that projected actuality
part of a projected “construct”

our reality of conscious experience witnessed
of our identity or self and deeper being, others and the world

we are closer to our self, others, and the world, in regarding the whole body
who is in an of reality, the real world and other wholes

Identified with our self and what we expereince

How we do things in our self or the mechanism by which we do things like identify and remember, even with our bodies eg. throw a spear, is difficult to determine. The whole body has the eyes but we think we see, and the setting up a means to observe one’s self, affects our situation.

We may become aware of being identified, but it is another thing to determine or be certain. What is identification, who and what is identifying and being identified, and how ? Rather than try to determine what it is or what is going on, it suffices to know that it or we in our reality is there. Not to avoid the problems of determining and self referencing but to exist or be as projection or projected actuality, so as to be in relation with the whole body.

The whole we sense or that manifests in our mind, as well as our deeper feelings and sense of our being, is all experience, and a projected part of the real whole self, within which (that projected apart we are in) we may contemplate our whole who is beyond our sense or what we sense but projects both. We normally relate to things we think we are separate from, within our projected reality. We do not know how to relate as a part with our whole.

I try to stay with orientation, in space and with the whole body.

First, to allow for the mere possibility, we must distinguish reality and the whole body in and of reality from our projected reality that includes our mind’s reality, our reality of identity and experience, and our deeper conditions of feeling, being, instinct and intuition. Rather than lost, engaged in our identification within our reality, we can make our selves presentable to be related with our whole – there, not as-is as phenomena witnessed, but as a projected actuality there, including the witness (constructology, after phenomenology).

We as an identity, are a part of a “construct” or make-up projected by the whole body from his or her nervous system. What happens to us in relating with our whole includes all that can happen to us in our reality. Our everything, all that we are, and may be or become, experience and have, or happens (to us, me the identity), are projected parts. Beyond stage, process and development and at each stage, process and development is the whole body and our relation with him or her. The whole is a real being, physical in gravity, present in the present, in real space and time (rather than our projected sense of our time and space in our reality of experience). The whole is more than the sum of his or her parts indeed, and in parts becoming more of a part the whole must be more integrated and complete.

The whole body is also of upright human form. The brain-spine and nerve roots float pristine in their skeletal casing of skull and spine, central and on the mid-line within the whole body. The whole body is a reference for ideals (for our whole), but also for our reality. We are projected around the head. We may extend in what we experience out side and within, or change in our self or identity having an experience. There is also a witness and conscious, to be aware of and conscious of, being and having an experience. We extend in our reality in relation with the whole body, projected from beyond any sense of body, by the whole body, through the whole body.

Generally people can follow projection, that our reality is projected by the whole body. However, the consequences of projection reach both the self and reality. We may not put two and two together, but at the two ends of projection is the whole body in and of reality (multi-pointed as reality is, and more than the sum of multi-pointed parts is the whole), who projects our reality, and all that is us of our reality as parts including separation and distance, objectivity and independence, our self and experience, the world and what we experience, the conscious and witness, our sense and deeper being.

We can regard the whole body, with the image of level brain, vertical spine, even nerve roots, and on level other end or pelvis, as a godly being of creation, wilderness, nature, wholy ghost, Buddha hood, Nothingness, the way, Jesus, our whole, truth and being, reality.

There’s hardly time to determine things for one another. We hurl and are hurled terms, text and images; fleeting feelings surface and we are swept along by them. Let us come to understand our part as projected by the whole body, and consider being that and being in relation with the whole self as a projected part. Though others may be denying their whole, we are closer to one another’s whole self in becoming a part of our whole. Also the whole body is more complete with more integrated parts.

Saturated and drained

The whole body is saturated with and drained of substance. We identify with what we experience and attribute any altering of our reality to what we think we do or consume, when it is the whole body who does anything in reality. For us, nothing happens without the whole body and all that can is because of the whole body.


The whole body is saturated with and drained of substance. Touched by the rest of creation, the whole body is in creation next to other whole beings and things.

We identify with what we experience, our sense and thoughts that arise from what we think we consume, interact or do things with – when it is the whole body who does anything, and to whom things happen to, in reality.

We reach to our sense of things and people and hold to our sense of self, for or against, with or away from them. Are we to be or transcend? The whole body encompasses all we experience, our self and what we experience, all that we think we are, we do, and happens to us, including the choices and options we think we have, to struggle or to accept.

There is nothing of our projected reality without the whole body in reality. The whole body consumes, does, is and is happening, as well as projects our reality including both what we experience and our self.

For us, as a projected part, the question should be, how can we as an identity be related with our whole we are projected by. The answer is as an integral part of our whole, which we are as projected actuality.

The difficulty however, is that we are identified in our self with what we experience, isolated from our whole.

We as an identity are a projected part, as are the things and people we experience, and where they are placed, in “the world” or the realms within (“the world” we generally regard as objective reality is a projected indication of the real world; our world is projected by the whole body in and of reality; its space and time, our here and now, is witnessed, and contrasted against an inner reality).

Also projected by our all encompassing whole, is our sense of independence and separateness from others, things and the world. We think we relate with things and people across a projected sense or placed situation of separation and difference – our sense of self depends on, is determined and defined by both what is not-self and the multitude of others and other things.

We relate as subject with the object of our experience (or what we think we experience). We are normally isolated thus from our whole  in this relation as subject, sealed in an identification across separation, with the object of our experience, bound by our conscious, witness and deeper being.

And what is challenging is that there are depths through levels to our reality, and a process of becoming a part that is transforming of us – we become not what we were. It occurs in relation with the whole body, I believe through his or her happening. It is what happens according to the happening of the whole body in reality.

Doing is a mystery that involves us thinking we do when it is the whole body who does. Any act or performance is tacit if one considers the actuality of what it is we do. The act of consuming is easy, whether it be of substance or a purchase, with an immediate or direct effect to our reality of identity and experience.

Actuality and reality

Can we establish our actuality
our existence as projection
and the world’s, within and out,
created and placed
by the whole body in reality

Authenticity belongs with
the whole self and
our self as a projected part
and our many self-s as projected parts

Projection means
we belong to who projects
our projected reality
is a part of who’s in reality

And as projected actuality
we may relate with our whole
a whole self and being
in and of reality

A discourse on reality

Edited from comments and replies on

What seems to us, is not what it is in reality.

The question is, is there anything called reality, isn’t everything and all perception and observation 🙂

It’s all experience. And where we ask questions and expect an answer is in our minds, in projection. But our all is a part of our whole, the whole body in reality who projects or creates and places our reality.

Let me extend this further, the whole body is also part of our experience as well. Does that mean since we observe its exists and if we stop observing it won’t 🙂

The whole body we experience is not the whole body in reality. What we experience is what the whole body has projected that we may identify with. Our experiences may indicate something of what is real.

If we experience a tree falling, that experience may be an indication of a tree falling in reality or not (illusion, memory, imaginings etc). Even if we do not see it, trees fall, in reality. There is more to reality than what we may perceive and observe, sense and form notions about – more to what is in reality, and more to what is reality.

For us it seems, there is no more to reality than what we can experience of it, in projection projected from the whole body in reality. Except however, the whole body, in reality, we individually belong to. He or she responds to us like no other thing in reality. Of course, the whole body does or enacts what we think we are doing, and projects our self, the world and our sense of being in the world. But more so, rather than identified in what we experience, we may be affected by our whole in we making our selves presentable by being actual. Our knowing, feeling and deeper sense of being (cognitive, emotive and somatic) but also gut instinctive, intuitive, and deeper realms, may be integrated with the whole self, rather than disassociated in what we determine and identify with of what we may experience at each of those levels. I believe it is in humanity’s interest for us as an identity to relate with our whole, merely for being a part.

I want to establish a distinction between reality and our projected reality of the self and its experience, between the self or identity and other aspects of the self, and the whole self, whole being or whole body.

Our reality, our all, may be determined absolutely as experience, captured as actuality, and as projection, related with our whole who is in and of reality.