The human condition – what I’ve worked out of it

I’ve tried to make the introduction flow, and make the points that follow more complete. I’ve added a section on Meditation, Actuality and Whole being, implying steps towards being a part of reality from identified in what we experience. Yet to present the physical references, movement and exercises.

If I can start with the Central Nervous System (CNS). You may be familiar with the idea that the brain creates, or at least is involved in creating, what we experience. Vision, for example, is processed in the brain from information received by the eyes and “projected”, for us to experience.

But what about our self, having the experience?

Many find it difficult, including scientists and philosophers, to accept the self as being made by the brain, or by anything else for that matter. It challenges our sense of autonomy and independence, of being “in control” as the definitive entity rather than being “controlled by”, and choosing to make a difference and shape our destiny. Do we need to separate the self (subject) from experience (object) and consider their origins separately? (Easy or hard question of the consciousness, Chalmers 1986.)

We can wind this back to the start and question in the first place, whether the brain creates anything at all. Strictly speaking, the activity detected in the brain with MRI scans may only be “para-phenomena” – that they coincide with (or parallel) the “events” in our reality (that we observe) but do not necessarily cause them. Is there a basis or a creator to the self and what we experience, or are we just what is?

Let me put aside these issues, about what is created or not (i.e, fundamental and irreducible in themselves) and what the CNS does or does not do, to make this point : that there is no brain without a living whole being. We can consider then our whole being to be the basis of our reality, including the self.

It means our whole creates our reality and projects it through the CNS. Projection is the role that the CNS plays in the manifestation of our reality. The whole self or being is the definitive entity of reality. We, as projection, are a part of our whole being.

Normally, we think “I’m it” and “that’s the world out there”, that we are the “definitive entity” and the world we experience is reality. We function well enough in this familiar way. Yet, unless we keep ourselves busy, occupied (with something) or diverted (away from the rest, as in occupational and diversional therapy), there’s also a sense of incompleteness or that there must be more. Certainly there’s uncertainty, and plenty of occasions and reasons for anxiety or depression.

I do not wish to deny anything of our self and what we experience, nor draw us beyond boundaries best accepted, outside or within. But a part is simply invalid, apart from it’s whole. We are displaced from our whole in being projected, and isolated from our whole as we identify, in our self and with what we experience, within projection.

Our reality is a part. All that can be of our reality, of “conscious experience and self witnessed”, is projection. Till we learn to be a part of who encompasses and permeates our all, we remain isolated in our part, lost from our whole. All directions are in vain, as we grasp at our fleeting moments in avoidance of this, our truth.

Our whole being includes both the solid body and projection, is more than their sum, and is in and of reality. In ouractuality”, the existence of our reality as projection, we can be in relation with our whole, as his or her part. And as a part of our whole being, we are also a part of reality.

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Following is a practice, outlined with stepping stones towards our being in relation with our whole. Our notion and sense of reality is not reality. Like a yacht that must “tack” away from the wind of reality and can only zig zag towards it, we talk about and feel what reality “must be like” in an indirect way. In our projected actuality, however, we are aligned directly with our whole as a part. Then, as a projected part, we can refer to reality itself in our whole being and be affected in our relation with our whole.

In a word, the theory is projection.

From projection comes Part theory and Whole body method :
1. Part theory – in our projected actuality we may be “in relation with” our whole. We are validated in this “being in relation with” as a part is by its whole.
Winching (see below in The 5 steps to establish – 4.) : because we are, as a part, limited.
2. Whole body method – we can refer to (core), contemplate (who must be there, who must be more than the sum of his/her parts including those parts projected and solid, who sums), commune with (Nothingness – absence in projection), and connect with (through projection) our whole.

As a part of reality, our whole being is in and of reality (we are in and of projection as a part of our whole being), and spirited (as are all other whole entities in reality) with the one essence of his/her whole being and the entirety of reality (All creation).

We can introduce our whole in prayer (love and compassion, forgiveness and support, to emulate and become, depend and surrender, feel and receive, we can refer to our whole who encompass and permeate all we experience, distance, presence and process), meditation/experiencing (who has the eyes and other sense organs and projects what we experience), posture/exercise (who has a body), work/play/living (who actually is, does and lives).

Physicality (to follow). References, body movement/exercise, relationship.

The 5 steps to establish (stepping stones) :
1. Actuality – there is our actuality, our existence in fact as projection.
2. Whole being – is in and of reality. He or she creates our reality and projects it through the Central Nervous System.
3. How we are shaped or structured in our actuality goes hand in hand with what happens – isolation from our whole to integration as a part, as we “place” our self and our reality in our shaped actuality, like positioning an engineering or architectural block to initiate some structural process (robots in “Transformers”, temple booby traps in an “Indiana Jones’” adventures where the placement of a skull etc causes the whole temple to shift), to be affected by “being in relation with” our whole.
4. What to do – our part to play as a part: 1)Promote our part towards becoming more (in space as projection; see Extension of our part, below) and by approaching our actuality, so as to be “presentable”. 2)Promote the whole being in reality “physically”, from being compromised in maintaining our part in isolation, so that there is something of our whole for us to be “received” by. In our isolation we must make effort (to promote our part and our whole), but then 3) stop (because we are a limited part), to introduce the whole being beyond our self and our limited reckoning and efforts. (To “winch” our way to becoming a part from isolated – promote our part and our whole, stop, refer to our whole, repeat. Repeating is necessary while our relation with our whole establishes because as we shift in our identity, what we experience and the realms or dimension of experience, we tend to re-identify in our new situation.)
5. What it is all about – we become more a part, and our whole becomes more complete with integrating parts. Godly being of reality, spirited at core (unconditional love, God presence), encompassing our all (our self and our sense of others, near and far, and of all times and places we may sense being in or being in touch with) and our part.

Extension of our part :
Consider the world out there, your self having an experience, the witness behind, deeper being below, and the conscious above. These displaced aspects of our reality extend in different directions and in differing distances that imply space in a very direct and immediate way.

This space, including the shapes of our aspects, is actuality, our being projection and a part. Refer to from this, the actuality of our greater part, the whole self and whole being.

References for the “physical” whole being :
– CNS : level, domed and split brain; vertical spine; even nerve roots. Goes with a “complete” (with integrating parts) whole being in alignment with gravity, horizon and the zenith.
– Nothingness : the absence of the whole being and reality from our projected reality. Though as sense it is projected, Nothingness it is the whole being who encompasses and permeates our reality of conscious experience and self.
– Core : the reference for the whole being; of whom his or her solid body and organs, as well as projection are parts. Other end is the clue.
– Notion : The whole being who must be there, in and of reality. More than the sum of the parts. Alive as a part of reality, next to other whole beings. Who must be breathing, doing, alive, being of reality.

Meditation :
– focused : breath, one point, self, whole self, god, a sense, here and now, circle, mirror, light, candle light, movement, uprightness, a direction, numbers.
– mindful observance : allow for conscious experience and self (our reality) to settle as is, into their depth, in face of a transcendent witness.
Actuality :
the matter in fact of our existence as projected in space. Includes the witness and the layers of disassociation towards our subconscious, our outside and inside worlds, the existence of things and the presence of others (what and who we experience) within them (worlds or realms), the conscious, depths, “other side” and “other end”. In the immediate instance we may recognise the world out front, our self back in, the witness behind, deeper being below and the conscious above. The various directions in which these aspects of our reality occur infer space that, together with the space they themselves occupy, is our projected actuality.
Whole being :
refer, contemplate, consider, commune, connect (Whole body method), for being in relation with our whole.

The cognitive part – a slide show

 

 

 

 

 

Nature’s investment in the head

In response to The Daily Post’s writing prompt: “Undo.”

If only we
could un-do
Nature’s investment
in the head

Ahead of all
other species we
dominate the world in
survival mode

It’s Nature’s way
but we must change
how we’ve come to be
lost from our whole

Identification with
our self and experience
I’m it and what’s what witnessed
held in circuit be

We be free
as a part can be
in relation with our whole
whole body whole being whole self

The whole body
a whole being
our whole self
is alive in creation
among other wholes
touched by the rest of reality

We as identity
and our reality
is a part
created by our whole
and placed or projected
as if wave or particle
from nervous activity
of the Nervous System
dominated by the brain

Asserting “I’m it” or
integrated as part instead;
the whole is more complete
with integrated parts
the brain floats and levels
spine hangs and extends
the head is validated as a part
there’s more of our whole
and the world has more wholes
present in the present
encompassing our all
our past and our now
our sense of self and our others
our worlds outside and within
projected parts of our whole

Centred right

right is might and in the light
we’re where we’re, centred right
it’s just where we’re projected, right
you’re all right
we’re all right
unless body mirrored, left side right

across from the heart and stomach
over liver’s fissure
ascending colon
hold us tight

I’m right centred too, mate (might be)

but so what
who cares, what’s it matter
if we’re right, centred or not

cebtred right 26Oct14 a from aboveactually,
it’s not about
right or wrong
good and bad or true and false
what we judge and
determine what’s what

no, there’s more actually
to our reality
where, as actuality,
we exist – as is, as we do
beyond what’s what,
our feelings and deepest being

there’s the whole body in reality
of whom our reality is
a projected part

from above

from above

and as actuality,
we are related
with our whole
where we’re projected centred right

What to do

Because we are lost in our reality, in our identity identified with what we experience, we must take measures to get beyond this fateful condition of ours. For our true destiny, we must align with and present to a whole or true self who is the whole being and whole body.

Here is an outline of how to introduce reality.

Step 1    Stop what you are doing. Make a place and time for this. You will be addressing the ongoing nature of your human condition in its sense of doing, knowing, determining and judging.

Step 2    Promote the whole body and, as you become familiar with what happens in relating with the whole body, promote what happens (1). A good reference I use for an integrated whole body is a level brain, vertical spine and even nerve roots from the spine that impregnate every part of the whole body. Practical physical steps are – square you head level over your shoulders, extend the spine, come on top of yourself, and get your other-end and haunch underneath it all, if sitting (you’ll have to “gather yourself” around the pelvis), and get your legs under that if standing.

Step 3    Then stop again. Even in an endeavour to promote and approach our whole, we must realise our limitation as a projected part; we are not the definitive entity, what we perceive or sense is at best an indication, and our intensions are not directly connected to reality or the whole body in reality. We must make an effort, to promote the whole body and to approach our whole, for otherwise we remain isolated in the human condition with our sense of doing and what we think we are doing. But then stop.

Step 4    Stop to relate with the whole body – who is there. As the sages may point out or at, reality has always been there, so why bother? There is no point, everything is in vain, within our projected reality, all is experience. My contribution is that beyond pointing at, we can understand (and be cognisant) that the whole body is reality, for us in projection as his/her projected part, and that the whole body is our source. Rather than something to get, get to or have, consider a relation with a whole body and his/her integration in you becoming a part.

We should be in awe and wonderment, as a babe is, of our bodies moving in accordance with our intentions. Even as this “normalises” or becomes familiar we should nurture the mystic or intuitive appreciation of our sense of doing manifesting in the whole body, from the whole body’s action in reality. All too often, in schooling, work and routine we are drilled into a fateful bind of identity identifying with I did it, I’m doing it and I haven’t done it yet, when it is the whole body who actually does. Our part and our relation with our whole is lost.

Stop to relate with the whole body is a special act, as the whole body is a special entity for us, as his/her projected part. Slow as a distracting or isolated part may be more apt. Rather than a conscious stop, it is like the “non action” or “wu wei” of Daoism, the way, or the Nothingness of Zen and the unknowing of Christian mysticism. I believe most human cultures have some footing in this universal gateway to reality, Nature or God.

Do not be corrective as such. Rather it is what is there presented to relate with the whole being who must be there. Understand that we come from projection and the whole being of whom we are a part is our source and the only entity in reality for us to relate with and be touched by. Our isolation and our occupation and diversion within projection has been for a long time, both individually and for countless generations, repeated in the billions of us on Earth, and set in our cultures and language. However, nothing is denied and everything of our reality encompassed as parts, by a whole self in reality. The whole body encompass more as parts, the heart’s pumping, bowels motility and secretions etc. Things that as an identity we are conscious of, may be conscious of and cannot be conscious of, the whole body is there beyond them all that pertain to us as a projected part.

And what to do can be applied in meditation, exercise, yoga, any performance, but life and everyday mundane acts and involvement (in going to sleep and awakening too). Consider yourself and what you experience as a distracting part (a cheeky, lazy, serious, uptight or cool one perhaps) to the whole who allows. Our fateful isolating bind in our reality changed, according to a true destiny as part of our whole, through our will in relating with our whole.

(1) We become a bigger part and more of a part as we integrate/are integrated with previously disassociated parts, and the whole becomes more an integrated whole. Our relation with our whole remains mystic and unknowing, and not something to grasp or have – a flux between more than one part, similar to dealing at the same time with distracting parts or multiple realities, except the self and all its realities, parts or distractions are being encompassed by their whole.

The human condition and reality should be about everyone

The human condition and reality should be about everyone. Our individuality and humanity however, demand a multitude of diversity. How can there be a universal truth that bind us in a common process?

The human condition and reality should be about everyone. Our individuality and humanity however, demand a multitude of diversity. How can there be a universal truth that bind us in a common process?

A common concern or enemy might do it, if we can decide or agree on one. However, it is hard enough for us to get a grip on what happens in our own lives, let alone news and information from beyond our suburbs. Global warming, over population, environmental degradation and destruction, social, economic and urban extremes and breakdown – these are realities actually looming up like a tsunami wave. For the first time in history, we all take part in their cause and are all affected by them. Yet, we are divergent in our responses – isolated in a fast running world. Mesmerised or focused, occupied or diverted, we are lost in the traffic of humanity.

I believe we fail to address the self. The modelling and reckoning of science and philosophy deals with our sense and notion of things only – with what is experienced in the mind by the self, but not the self as an actuality. Cohesion of their reckoning and functionality or applicability of their models may grow, seemingly approaching reality, but set in our language and symbols, world views and causality, they can only remain circular or self-contained, and ambiguous, in their intention and representation, as well as numerous, in their versions or approach, while the self is left in its identity with what it experiences – left behind as objective observer and free agent, on reserve till it leaps into what is a sense of action (the whole body actually does in reality) and back.

We identify, persist, and conclude with what we sense, with what seems to be outside of ourselves or within. Certainty escapes us the more we either try to determine or wait for a reckoning. Our deeper processes are personal and mysterious, and threaten petering into aloneness or nothing.

We must regard our reality as an indication of what is in reality, our self as representing the whole self, and that both the self and our reality are projected parts of the whole body, projected from the Central Nervous System. “Projection” here, refers to the creation and placement of our reality by the whole body. We may understand the nature and limitations of our mind and self, but as projection we can also consider our possible relation with reality through the whole body. Without the whole body to relate with, we are lost in an isolating identification with what we experience, including our sense of doing. With seemingly nothing else but our projected reality – of a self, our outside world and the worlds within, we conclude them to be reality.

Our reality extends and opens in different ways and in different directions.

img042The actual self is before what it experiences and back from what it may grasp with the mind (to understand and determine, model and reckon). It is disassociated across a void between the self having an experience to the front (mind), the conscious above, the deeper being below and the witness behind. In what we experience there are others of differing genders, age and race, of families, friends and enemies. Our togetherness with and separateness from them, as well as our denial or recognition of them, are projected parts we identify with, placed outside or within.

We are thus drawn, split and incomplete in our engagement or identification with what we experience. However, as an actuality “there as is”, and in knowing that the whole body, from beyond our projected individual reality, encompasses our reality as his or her projected part, we may regard our individual whole “as” a relationship, a process of reality, and the only real happening. The whole self and being, who must be there and who encompasses our all, is for us a subtle, intuitive and mystic presence and process. If you consider yourself in a dream within a whole being’s dreaming, the silence that surrounds your dream is the whole body projecting who, in his/her wholeness, is alive in creation in integral balance with the rest of creation.

emptiness, nothingness and the spirit

Reality, the solid whole body and the rest of creation, is displaced by projection (the whole body creates and places, or “projects” our reality, including the self, from his or her Central Nervous System). Their actuality, of the whole body and creation, disappears from within our projected reality, but manifests by projection beyond our Emptiness as Nothingness. At the centre of Nothingness is the one essence of the whole of creation (All creation) and the whole body, the spirit. It is the closest we get to reality in projection, where the rest of creation that touches the whole body is a long, long way away, at the end of Nothingness. Do not seek but relate with the whole body who encompasses our all and who must be there. And the spirit may reach you, through Nothingness.

emptiness, nothingness and the spirit

Capture“Emptiness” is the disassociation within projection, across which we are ‘having an experience’. It is our immediate environment, the spaces between and around what we experience, the self having an experience, the conscious, deeper being, and witness.
(Kuu of Zen Buddhism)

 

Capture 1“Nothingness” is the absence, due to and in projection, of the solid whole body who is actually there, in and of reality. From where we are having an experience, within projection, the whole body disappears with the rest of creation.
(Mu of Zen Buddhism)

 

I have introduced the spirit as the one essence of All creation and the whole body. As of any experience, we may regard all possible manifestations of the spirit as projection, and refer to the whole body that we and our experience belong to, as projected parts.