the human condition 0027 31May – fundamental and universal

realityhc

the human condition and reality
– fundamental and universal

Universal and fundamental is projection – by our whole being, through the CNS

The human condition and reality, hc.r
Gendo, Orientation

Fundamental and universal, of us and our reality, is projection – our projected “actuality” (in projected space), and our “whole being” of reality who projects us (through his or her CNS or Central Nervous System).
Projection means there’s who projects.
“Behind all this”, our reality, is our whole being, whose CNS is an integral part of him or her.
How can we be in relation with our whole? Why should we care?

hc.r
In our whole, in his or her projected part,
we have our freedom and place
our existential self and social identity
exhaustion and sleep, vitality and life
our human being-ness and animal nature
the child within us and the regressive forms
our sense of the worlds out-side and within,
of others, places and time,
and of self.

The sub-conscious other-side and
deeper conscious being below,
our conscious and
our sense of boundary and beyond,
they extend
different ways
in different directions.

Our all
and all that we may be,
is a part of our whole.

How may we be,
as part of this whole being?

Gendo Orientation 001a Spr3, 2016

hc.r

The human condition and reality.

1) Orientation in space
Our reality is projected through the brain and spine or the CNS (Central Nervous System) by the whole self. We occupy space as a part of the whole self, in our “actuality”, our existence in fact in space as projection. The fundamental very make-up of our reality has geometric shape !
2) Orientation with the whole self
Geometry :        The space we occupy in our actuality as projection, has “shape” that is vertically stacked Architectural : and held according to an upright whole being and his or her CNS. Understand your part in Engineered :     your actuality as projected through a CNS of level brain and vertical spine, and your part means there’s a whole.
3) Process of reality
The whole self is of reality and in reality, while we are in projection. Our fundamental truth is what we are, a projected part, which means there’s a whole being. We identify however, in our self and identity and with what we experience. We are isolated in this identification, from our whole. Others, the world, our deepest sense of being, keep us in identification. What we experience, they seem real, and even if they are illusion what else is there?
They are projection. Fundamental, of your reality. And it means there’s your whole being.
Nothing is denied of your reality as you consider your whole. A process of integration ensues, in “conscious experience and self witnessed” of becoming a part and becoming more of a part. The whole is closer for having integrating rather than isolating parts. Your self and sense of others, the world and being a part.  

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 our “actuality”, 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

 

 

 

 

 

a philosophy

I know I exist and that I exist in something – it is my world – a space, open void. I can surmise that I am not a complete thing, as my space is not: I connect (extend) and my space opens, different ways in different directions. There is a witness that recedes backwards deeply and in the face of its float I nestle tight and level, cornered across to the right. Yet above me is conscious, that reign over all I experience.

All this, me and my reality and their makeup, I can presume is being projected by the brain-spine, and I know the brain-spine is (and through it me, my reality and their makeup are) an integral part of the living whole body.

The wot (world out there) is an indication, a virtual reality projected by the CNS (central nervous system). It is made by the CNS through the senses, from contact of the whole body with the real world, passed on to the CNS via the PNS (peripheral nervous system). There is some variance possible in how we perceive, as we shift in our particular place in relation to our experience (perspective). Notion (ideas) of the world has even more variance, not just from linguistic, cultural and social settings but fluctuations in our state and sense of self. We rely on objectifying, defining and holding to our sense of self or the world (including our sense of others) or both, actively or passively, to steady ourselves and our life.

I want to steady as part of whole self; my float to land within whole being. The whole body encompasses all beyond conscious and experience – and reaches us in experience. Nothing is denied and everything fulfilled, beyond wildest dreams and deepest expectations, the whole body contains and frees all as projected parts. Turn and present to whole self, we ought, for we are its part.

Instead we steady and hold to our self, our life and wot, isolated away from whole self. What builds up in denial, further we must deny. So it takes questioning our reality and searching for actual reality and trying before trusting the whole body to turn to. The whole body is not in our (self’s) reality of sense and notion, conscious experience witnessed, our projected virtuality. Steady for, align with and present to, the whole body that must be there, in and of reality and so is. Realty, the basis to our reality.

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.

Out on a limb – our ascending assertion

Out on a limb
we follow our whim
our rest is left, below and behind

Right is might
and in the light
vectored up, front and to the right

ascending assertion Jan12

In virtuality a true indication
in actuality a projection
we and our reality are a part of a whole being
a whole self who is the whole body in reality

This profundity may sway
our reality sublime
but isolated we lay
our part in our play
away from to whom we belong as a part

Through his/her depths
we are set in against out
by people dear and foreign
to cosmic depths set by parents
split egg and sperm before our conception

The whole body awaits
our return
to our place and play as a part

We as a part have a part to play
but lost in our play we lose our part
we are lost, as a part is without its whole
out on a limb with nothing but our whim

Life-style and consumerism, occupation and diversion
work and play, survival and reproduction
have their place only as parts of
a whole godly being who encompasses our all
present in the present, alive in creation
solid in gravity amongst other wholes on Earth

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.

The 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

“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)

 

“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.

Free will vs fate

We can be free and align with fate simultaneously, as part of our whole.

A projected part of a whole human being in creation, is what we are. We can be free as a part, and in harmony with our whole’s destiny, but we are not. As an identity identified with what we experience, we are isolated from the whole body, and the destiny and reality of true whole beings on Earth. In being an isolated part, we compromise the whole being’s integrity, and process.

Can you come at this idea of discriminating a whole self from self, and our virtual reality from reality? I know it contradicts our notion of the self being a definitive entity in the world, or amongst others. In reality however, it is the whole body who is the true individual being, and among other whole beings.

In our condition as a linguistic identity, we are only a part of a whole being who may truly be “pure” – even if damaged, crippled or incomplete, he or she is whole and alive in creation. The whole body does not deny the negative nor positive sense of our self or the world, but we are not isolated with them in acknowledging the part that we and our reality are, and the whole self of whom our reality is a part.

Tell me what you think.