Addressing our counter-levering stagger – video script with notated movements

Script for the video Gendo 3 : addressing our counter-levering stagger.
Couldn’t read the script properly till I notated onto it the arm movements. They are poster-ed on the right. They may be of interest for the video. (posted 11Feb15 2nd video of “W’cut videos” :

It’s like poetry and dance, by the whole body. They are notations for body movements. But of the whole body.

The hc.r – the human condition and reality – the whole body alive in creation.  notated 1

The hc is set to stagger off, into our line-up with the wot (world out there) centred on the right.

We must address this counter-levering strain,
level our levelled apart-ment
– the conscious, our mind, and body sense from spine.

Conscious identity
collapses into mind’s spread,
me and myself, and you and I,
tied and garrotted, our body sense cornered off
propped up, out right, front
inside, middle, outside
centred right over liver’s fissure
where the blood stopped at birth,
our first and consequent breath held above it –
bear weight upon the core
the reference through the levels for our whole self (who breathes).

Through the levels notated 2
of knowing, feeling and being
sacrifice, present, and surrender unto our whole
counter–lever your cornered, pinched, wrapped and looped self,
cut off from the whole,
level-off and counter-lever
to bear weight upon your core.

Cognitive emotive somatic,
from floating torso,
settle level and counter-lever your sense of weight
through underside and underbelly to bottom cornering.

With existential pinch and fish hook
further present
to be related with your whole

The other end is a cluenotated 2
to our solid and projecting whole.

The core has been the reference to address out stagger.

 Video “Gendo 3 : addressing the counter-levering stagger” to follow.

Video script. Gendo 3 : “hc inside middle outside bodies”

“hc inside middle and outside bodies – part 1”
In the previous videos, I introduced our reality as a projected part of the whole body. It takes us beyond the usual references for determining ourselves and what we experience, such as language, perception and context. Our reality includes our sense of separateness and independence from what we experience. We, as self or identity, and our experience are an integral part of the whole body as projected actuality.

The images I introduce indicate our projected actuality, most as captured from behind. Do not be drawn by your immediate experience of them, but consider what they represent. Try them on and see if they fit or draw you to your actuality. It is the fundament or substance of our reality, the very existence of what we may determine of our self and experience.

With this understanding, let’s start with : the wot, our line-up with and facing the wot, our self having an experience through to the back, and the witness behind. Loosen your line-up with the symmetry of your reality and settle broadly while you consider the whole body of whom you are a projected part.

The parts of your reality float in their actuality. They form shapes, projected in space. They float inside, middle and outside, centred to the right of the whole body : “the conscious” reigns from above on the inside, as if to shed light on our reality; “the mind’s spread” dips in on the other side, reaches over to the outside, comes back to and loops back on the other side, and includes “the identity” on the inside with “the breath”, initially here at “the nose”, “the mouth” and “the body sense from spine”, and in the middle centred right “the facing” and “the line-up with” the wot; and I call the body on the outside “the floating erect protozoa”.

From our isolating identification with what we experience, we become more of a part as we are related in our actuality with the whole body. Our inside, middle and outside aspects, unravel, integrate and extend. Against this however, notice how we are drawn up and forwards, and blinkered into the symmetry of the world out in front.

Our inner and outer aspects curve forwards according to the turn (“hc turned”), and we fold in our vertical extent, towards the front and up. Our sense of being in the world is buried thus on the front of the whole body on his or her middle centred right, through cognitive, emotive, somatic or knowing, feeling, being, and deeper levels.

To help extend your self, introduce a horizontal “spread” across the middle centred right, to the lower part, underside and underneath of your projected float. Then, introduce vertical axes to the inner, middle and outer aspects of your actuality.

Together with the horizontal spread, the vertical axes pop open and make our actuality taught, as when an umbrella is opened. Because he or she not only projects our situation, but is committed to us and our reality, when we extend, the whole body can also extend. We may notice and partake in this through our sense of his or her core.

And our projected actuality extends behind, through “emptiness“, towards the witness and includes it as a projected part –  away from the world we experience that seem tangible, objective and direct, but is also projection projected by our whole. The witness is in a transcendent place, a disassociated state at the back of our actuality, displaced from our sense of self and what we experience.

Before you get too mesmerised or taken by subsequent experiences, refer to the whole body. Again, the core is a useful reference for the solid whole body, and your sense of breath can also be used to refer to who “must be” breathing in reality (hc centred right and actuality – part 2). The core and our breath – not to correct or attempt to become the whole self with, but to be related with the whole body with, as integral parts in being actuality.



“hc inside middle and outside bodies – part 2”

The inside, middle and outside bodies were introduced in part 1. We will now follow the “connection” through the body in the middle centred right : from where we face and line-up with the wot, our actuality extends behind to “head on a platter” and under to “head on a skewer” at the cognitive or knowing level, then “bust” and “breast” in the emotive or feeling level, and “torso” through the lower ribs to the area of the liver, for the somatic level of being.

The middle body is our sense of being in the world that extends as described above. Its growing extent is exposed as the inner and outer aspects of our actuality, from curved or turned forwards, open with spread. The inner and outer bodies extend as they open to a deeper sense of the world outside to the right and to a deeper extent of an inner self. The breath settles deeper with the middle body’s extent, the swallow more with the inner aspect’s extent. We remain centred to the right in our association with the projected world out there.

Many are familiar today, with the practice of Mindfulness that originates from a Buddhist meditational tradition and emphasises staying in the “here and now”, with the observance of your most immediate experiences. Here, use your sense of the breath, your observance of your mind or thoughts, feeling and what you sense, and refer to the whole body who in reality is breathing, swallowing, walking, with mind and sense organs, and amongst the things and beings of the real world the whole body senses and projects versions of that we may think we sense and are with. Our being in the “here and now” can be used to be in relation with the whole body who “must be there” present in the present, in and of reality.

I consider our projected actuality as “Emptiness”, the disassociation in which we as an identity and what we experience exist, and through which we are having an experience ; the whole body is “Nothingness”, the absence of reality in our projected reality. Our association with the whole body must be indirect and contemplative. Ultimately, we are an integral part of our whole. Our sense of separateness from what we experience, across which we normally think we relate with things, is also a part.

We can facilitate our relation with the whole body by extending our selves in our actuality. We used the spread and vertical axes to extend our actuality in part 1, and here in part 2 we made our selves more presentable to our whole by “connecting” through the “bodies” of our actuality according to “what happens”.

Rather than distancing to witness or consider, connect as projected parts and be in relation with the whole body. Be touched by the process of reality.

More of “orientation”, “what is there” of our actuality, “what happens” according to the whole body, and “what to do” to follow.