No one can be sure

Nothing is certain except for our Truth – our self and conscious experience reality being part of one’s Whole Being, and our Whole Beings being of Reality, in the real world of Reality :

No one can be sure
just confident against sad
a quiet unassuming steadiness
easily stilted with fear, incited with rage,
chased by the subconscious to a consumptive dependence.

Much must then we put aside
that build up dark in the shadows
of our efforts that steal sustainability
we when lost from being part, from one’s Whole,
and democratic freedom empower those of critical mass.

Whether weather or well-being
we’re the issue en mass dependent
on networked mono-cultured streams that emanate
the exponential projectory peak, as had been foreseen, (quite accurately by 1940’s)
of our human numbers, progress, innovation and development.

From finite form and faculty
apparent diversity within each “corona-ed” field
our endeavours and specialties that propagate and determine
their particular concerns, with meaning and value – as quantum field its particle (syntax of grammar its participle, as biology its issues of life, as each field of study or endeavor propagates or “corona-s” as they determine their particular topics and items, as well as propagate them – self-referential and mutually dependent are fields and their particles, in their displacement, differentiation, determination and propagation, all within our Representational reality)
but no longer can we justify them Naive when all the while, within our reality Representational.

Too late it seems even for “de-growth”
as global homeostasis seems to have tipped
and we refer to past extinctions by asteroid or volcanoes
while reliance, for our problems and needs, on linear causality,
know how and can do, continues to create new wants and outcomes unintended.

Dependent on our systems, history and nature
though we may rebel against changes we’re born into
the evermore bureaucratic hold on our specie’s destiny
will not budge, even with anarchic struggle, against state, power and control,
for we innately challenge selective fate of Nature, unless we come to our Truth.
(we control and create our environment – avoid natural selection – and place our self suspended in experience, of the world we create, denying the support and freedom from one’s Whole, and the Truth of our being part, of Who is in the environment or the real world of Reality rather than experience of it)

Gone with transcendence of one’s Whole
is the tacit and mystic truth of our being part
in one’s knowing, know how and notion and sense
of being and doing, existing and living in our reality – we are lost
while one’s Whole Being of breath, cells and action, lives in the real world of Reality.

While Earth exists and allows for our life-style
we may learn to partake in one’s living Whole Being
transcendent though He or She is, one’s Whole exists
in the real world of Reality, which we can affect and be reached by
through one’s Whole in becoming part, in our reality of conscious experience.

All our faculties come from beyond us, from one’s Whole – to be responsible and be in conflict, to be self and free, to thank and blame, to be conscious – as well as what we are conscious of, experience, think and feel.

Absolutely, in our reality

Reality is the one and only whole.

Essentially we are a part.
Fundamentally projection — our reality emanates or flows out,
projected from our whole, through the CNS (Central nervous System).

In absolute terms “it’s all experience”, and :
 our self having an experience;
 the conscious by which we are conscious
of space, what we experience in it and our self; and
 the witness by which we are aware
of time and the unfolding of our self and experience or
what the witness witnesses.

“It’s all experience” helps detach us from what we experience.
We are released by taking our reality “all the way”, to this absolute.

Witnessed from behind, time set cornered across; conscious opens space from above

By witness, we’re aware of the conscious, and
what the conscious is conscious of,
of our self and what we experience.
There is absolution, with distinction.

Time and space may  un-couple now, in our reality.

Inner spread slide solipsistic to other side
and splits with existential centred right,
open through  the levels
cognitive emotive somatic (cog emo som).

 

.

 

All wholes and parts ed1

Our reality is conscious experience
and self witnessed.

Within our reality is outside and inside,
where we experience
one another, things, the world.

Everything of our reality is a part of a whole being.
Alive next to other wholes in Reality,
he or she is of Reality.

Reality is Entirety, the one and only whole.

You could say Reality is the whole universe,
but unlike the universe which Physicists are trying to understand,
Reality is Everything that include before, during and after time,
beyond and within space, inside and outside inclusion
and any dimension involved or otherwise – string , twisted loop, our whole is of Reality. Life, chemistry, quantum are aspects.

Wholes are more than the sum of their parts.
Wholes are transcendent of their parts.
We are a part of our whole.

Consider

Consider your relation with your whole.

There is a whole being of Reality, of whom our reality, of conscious experience and self, is a part. As a part displaces its whole, our whole being is transcendent beyond our part, as is Reality, transcendent beyond our whole and our part.

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

Further more, our reality is not just separate as a part from its whole, but “projected” from our whole being, through his or her CNS (Central nervous System). Within our projected part, we are disassociated into more parts that include the conscious, what we experience, the self and deeper being. Finally, within our projected reality of disassociated parts, we identify in our self with what we experience. In this way, we are isolated from our transcendent whole within our reality.

In collapsing the displacement within our reality, we may become a part. As a part we are perfused by our whole, and because our whole is of Reality, the one and only whole is immanent in us. A process of integration ensues in this relation as a part with our whole, for both the part that we are and our whole. Also in our self becoming a part, the immanence of Reality realises in all parts and wholes in Reality.

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.

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 the “apparatus 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 computer–like 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?
There 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.

As 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.

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.”

“Aspects of Reality”

Reality is there, transcendent of us parts. In our whole self being of Reality and in our being a part of our whole, our transcendent whole and Reality are immanent in our part; they permeate through our reality, in our being a part of our whole.

We are in our reality of conscious self and experience. We understand aspects of Reality to a certain extent, in our various endeavours including the sciences and philosophy. We go off in tangents, with our linear deterministic reductionist enquiry, into what are indications of different “aspects of Reality”. 

Life, whole things, fundamental things, human things, physical things, in and of Reality, are indicated as projected in our reality, of conscious experience and self.

The tangents of our quests and enquiry, can never meet in Reality, but point through the aspects of Reality.

Our reality is surrounded by the “rest of whole” (Diag,1). Our enquiry and endeavours, each reach out, penetrating boundaries, seemingly closer towards Reality, but in its aspects. The tangents of our linear reduction are bound, to “us” as self, observer and grasper with mind, within mind, where they (tangents) start from.

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

For there being a “Part”, the “Whole” must leave the “Part” separate, with the “Rest of whole”. The “Whole” is transcendent of, immanent in, and encompasses, the “Part” and the “Rest of whole”.

“Aspects of Reality”

Reality is there, transcendent of us parts. In our whole self being of Reality and in our being a part of our whole, our transcendent whole and Reality are immanent in our part.

We are coming from our reality of conscious self and experience. We understand aspects of it, to a certain extent in our various endeavours, including the sciences and philosophy. We go off in tangents, with our linear deterministic reductionist enquiry, into what are indications of different “aspects of Reality”. 

Life, whole things, fundamental things, human things, physical things, in and of Reality, are indicated as projected in our reality, of conscious experience and self.

The tangents of our quests and enquiry, can never meet in Reality, but point through the aspects of reality.

Our reality is surrounded by the “rest of whole” (Diag,1). The our enquiry and endeavours, each reach out, penetrating boundaries, seemingly closer towards Reality, but in its aspects. The tangents of our linear reduction are bound, to “us” as self, observer and grasper with mind, within mind, where they (tangents) start from.

 

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

For there being a “Part”, the “Whole” must leave the “Part” separate, with the “Rest of whole”. The “Whole” is transcendent of, immanent in, and encompasses, the “Part” and the “Rest of whole”.

Excerpt from the blog entry : “Reality, Entirety, the one and only whole, All-Creation-God” https://realityhc.wordpress.com/2017/09/21/reality-entirety-the-one-and-only-whole-all-creation-god/

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.

Knowing, so

We have come to know so much of how things happen to be, and what things make-up reality, in their numbers, substance, essence, and story. Yet, in knowing, we are away from actuality, of our self and of the world we experience. We ponder our part with words, even pace our path in our sense of being in the world. But they are within “our” reality, of our conscious, self and what we experience.

As self or identity, lost in our reality from our whole, “we” are deprived of being immanent of Reality, as a part of our whole. We determine what we experience. Our reality tends to be a linear reductive identification, in what we think we are and do in the world, we can think “we’re in”. There is no approach to, or appreciation and actualisation of our being a part of our whole, and so of Reality.

Knowing and know-how, of science and technology has complicated our lives, extended and augmented the self, created more problems and strains within our realities and in reality (environment), and there seems to be no end, no “that will do, Pig” (as the New Zealand farmer would call “Babe”, to take him home to where it’s all at, after a great success to not let stardom get to your head) – we seem to be hurtling unstoppable, like lemmings towards a precipice, like a particle making its own field, as we plot our selves level within our frame (of reference) but through our exponential curve.

We progress on and on, but also regress so, on and on, as we act and consider why, how or what, to be or to do. We may form a circle to contain our all, what we experience or know, accept our self-referencing circularity. And we may quest for what is outside that circle, its core, edges, or perhaps essence. Physics’ boundaries demonstrate some of these : what is outside beyond the universe, what was before the Big bang, where are quantum particles controlled from and how, what is the nature of space-time.

Of course, the medium determines our expression, whether it be the scientific institution, the app on the phone, or the work place. We may be opinionated, if not optimistic, in our post-modern familiarity with our involvement. It is just as if AI has stepped through the inter-phase into the world, and like two membranes passing through each other, AI and the inter-phase (appliance, computer, robot) intersects right through our self and identity between them. We are extended into and enmeshed by the technological medium, to places we’d not get to without the medium, as it filters or smears “us”, as self or identity into and through it, directly to the AI, in our reality,

Learning and self generating (observers can’t see what they, the computer things, are doing to generate their programmes) capabilities of computers cause reflexive emergence from between parts, of a whole new individual original initiative, of not just growing but running itself with generative direction or bigger circles.

I think it is time for us, to activate the whole computer, ours, to bounce as a part within the “system” of our whole, for the reflexive emergence of more than their parts, the activation of other parts and our whole. Boundaries need to be re-established with an mereological (study of parts and wholes) orientation for Reality, our whole being and our part in the human condition.

We are engaged, entangled in our self and identity, with our sense of others and the world. We must understand our reality as part of our whole, and our associations as parts, of who allows for our reality and is next to other wholes in Reality.

Link to related blogs “Be a part” https://realityhc.wordpress.com/2017/09/26/be-a-part-2/

 

Two poems of mereological orientation from 10Aug17

Everything, everyone, every part, every whole
– from a mereological orientation of our part, and Reality

Everything is a part of its whole.

You are a part of your whole;
I am a part of my whole.

And everything is a part of Reality,
an entirety,
the one and only whole;
it includes all wholes,
all dichotomies, inside but also outside.

For you, there is only
the rest of your whole.
Beyond your inside and outside,
your everything, your everyone, your world,
your whole, touched by the rest of Reality,
is a long long way away in all directions
through the rest of whole.

 

Reality and our part

Everything is a part of its whole.
Everything is a part of Reality.

Reality is an entirety,
the one and only whole
that includes all wholes;
inside and out
subject and object
conscious and matter
space-time and quantum
– all dichotomies, where they exist,
and our being conscious and aware of
our notion and sense of them.