Substance form state – a trinity

Substance, form and state
of Whole being, Whole body and Whole self
who creates our reality and our self
and projects them in space as our reality
through his or her brain and spine.

As a part segmented of disassociated parts
we are as we find our selves identified
in our self and other parts we experience
inside, outside and boundaries uncertain
we tend to trust what seems certain.

My whole of whom I am a projected part
lives in creation as a part of All creation
and within him I am lost in his projection
Why am I? What do I see? It’s all nothing but
experience, nothing but thee.

In projection I reach and reach experience
but as projection I am touched by who is
and as more than the sum of parts is
the whole entity living of creation
between All creation God and me.

My whole who is a part of reality and its entirety,
he creates my reality I find myself in, I’m afraid
I am one of many, I’m afraid, within my whole who is
the one and only on Earth who is him
as all and so many other wholes in creation.

Within humanity and its segregation, we as identity
in a segregated part of our whole, must as a part
regard our whole who, as our creator, encompasses
our inside and out, conscious and subconscious
our loneliness and fear, crowded cowardice and escape.

All is projection, experience and consciousness
our reality yours or mine with you or me
within our reality, part of our whole
being, self and body who is godly
in and of creation.

From google and the wiki
Arianism is the main heresy denying the divinity of Christ, originating with the Alexandrian priest Arius ( circa 250– circa 336). Arianism maintained that the son of God was created by the Father and was therefore neither coeternal nor consubstantial with the Father.

Based on the Gospel of John (14:28)[1] passage: “You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.”

In Christology, Logos (Greek: Λόγος logos, that is, “word”, “discourse” or “reason”) is a name or title of Jesus Christ, seen as the pre-existent Second Person of a Trinitarian God. It has been important in endeavoring to establish the doctrine of the divinity and morality of Jesus Christ and his position as God the Son in the Trinity by Trinitarian theologians as set forth in the Chalcedonian Creed.

In contrast to Arianism, the trinitarian viewpoint was formally affirmed by the first two Ecumenical Councils, thereby rejecting the idea that Christ is a distinct personality from the singular Lord of the Old Testament.. All mainstream branches of Christianity consider Arianism to be heterodox and heretical.[citation needed] The Ecumenical First Council of Nicaea of 325 deemed it to be a heresy. At the regional First Synod of Tyre in 335, Arius was exonerated.[2] After his death, he was again anathemised and pronounced a heretic again at the Ecumenical First Council of Constantinople of 381.[3] The Roman Emperors Constantius II (337–361) and Valens (364–378) were Arians or Semi-Arians.

Religion is a belief system. We can think we think and participate in its experience, and so believe and be a part of the experience of believing. Projection however, is our truth that leads beyond it as what is fundamental of our reality – beyond our notion and sense, and so belief and thinking, and experience that may form the basis for our beliefs – to our whole who projects and of whom our projected reality, including our self, is a part.

I like Arianism, but consider the whole body our whole self and whole being, as a godly being as Christians might Christ’s body – the wholly ghost for being beyond our phenomenal and conscious reality and encompassing our all as our whole and creator. As through Jesus, Christians believe they may reach God, we are touched by All creation in our communion with our whole self, for him or her being of creation. We will always be our self, in our conscious and sub-conscious parts of our segmented reality. It is in being projection, in what we are, that we are a part of our whole.

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.