The conscious and the witness

witness bodies layered as captured from behind

witness bodies layered as captured from behind

Components of our reality, in space : as projected or placed by our whole, through the CNS (Central Nervous System).

Our reality consists of 1) our self or identity (having an experience or experiencing), 2) our deeper being, 3) what we experience of the world including other whole beings of reality, and our worlds or realms within, 4) all that is necessary for us having an experience, before the CNS and the projection of these components, including the conscious and the witness, 5) the spaces between these components.

We may know or recognise that we are conscious and that we are conscious of our self (self conscious) and what we experience. Intentionality describes the nature of the conscious being conscious of something, ie., of our self and of what we may experience in our reality.

To witness is a familiar act and experience of observance. However, the witness as a noun or entity is difficult to determine, as the actuality or existence of the self is. We can determine what we experience, but the self as the experience-er is subject to the difficulty of self-referencing; we cannot determine the determining self (“self-referencing conundrum”).

The witness is a step removed again.We cannot witness the witnessing self. We can infer a witness in being aware of our experiencing self (self aware); it allows for an awareness of what is experienced and of our self. It is a vacuous disassociation behind that , despite its state, occupies space and that position.

The conscious reigns from above our reality. The mind's spread with notion above and sense below, our line-up and facing the world we see, and the mind's identity towards the mid-line.

The conscious reigns from above our reality. The mind’s spread with notion above and sense below, our line-up and facing the world we see, and the mind’s identity towards the mid-line. Centred right and as captured from behind.

These components of our reality may be recognised in their actuality or existence in space as projected parts. The distinction of the witness and conscious is made by this positional distinction from a spatial orientation, of what are there, i.e, in terms of where they are. Otherwise the self-referencing conundrum refuses such differentiation between self-aware and self-conscious.

I label as the conscious what reigns from above our self and our experience, and as the witness the disassociation behind by which we are aware, of what is witnessed.

What is orientated in space of our reality is orientated with our whole self to be “in relation with” our whole self.

The sub-conscious

In music, dance and any performances including martial arts and fighting, we are involved in a tacit association between us as the “apparent” initiator and the “on-time” movement of the body in reality, in real time and space, that is interrupted if we become too cognitive and determining or self-conscious. Long distance running usually requires a maturity (sprinters are young whereas marathon runners are usually older) and some nack over this tacit relationship, and Tai chi allows its practitioners to approach a state that enters right into the tacitness where our sense of self, will and enactment meld. In fact any activity, unless lost in the act, be it work, play or exercise, can bring on this problem of self-consciousness; we can be derailed from our reassuring sense of “I’m doing it” and be lost in our self separate from a sense of being and doing. We can either hold to our self and focus or mesmerise in on our sense of the act and deny the rest, or place ourselves in that tacit relation and find our place as a part of a dynamic happening.

This happening is of our whole to whom we as an identity and our reality of experience belong. Our sense of being in and acting within the world, is a part of him/her. The happening of our whole includes our subconscious functioning; beyond our linear conscious and cognitive or knowing processes and efforts, we can sleep on or put aside a problem and awake with or just realise a worked out answer.

We tend to stay in the accountable and the transparent especially in this post-modern world and keep our selves occupied and diverted there (therapies to help with patient’s stay in hospital). Behaviourism and the cognitive therapies of psychology have done away with the grey areas of the subconscious.

Whether right or wrong, good or bad, true or false, we are isolated from our whole, in our identification with our self and what we experience. We hold to what can seem consistent, certain, authentic or familiar, of knowing in our mind. This is reinforced by our assertions and actions, and again reinforced by the development of our interactive technologies and their use.

We have always kept each other in our linguistic linearity. However, language was the reverberance of a deep understanding, belonging, recognition and communion that welled from our deep subconscious we lived and acted by. Now instead, our fellowship trails our language, our common points in our “texed” and digitalised bits of our lives.

I think it useful to distinguish the self from the whole self. A whole being has the body, brain and mind, the conscious and subconscious. Only in our minds can we consider a functioning brain separate from their whole, when there is no brain without a whole body and no whole body without a brain. The whole body has the eyes and allows us to think we see, has the brain and allows us to think we think.

Yes, we can ascribe the subconscious to take care of our concerns while we are otherwise occupied or asleep, paint beyond our thinking we know how and are doing it, indeed performances and feats are recognised as enacted beyond our cognitive notion and sense. However, in considering the human condition and all its states, conditions and functioning, what we may do, experience and notice in our reality, let’s consider a whole body in and of reality and our reality being a projected part.

A mechanism is implied and a guide and reference established that we may “contemplate” and test, for it is about our actuality and being in relation with the whole body. An empirical pragmatism and process to our reality may be, and be a universal reference for us all.