“What to do” : 1 Projected actuality

  1. “How it is” : The human condition (hc) is projection, created and placed by the whole body, who is in and of reality
  2. “What to do” : To capture the hc as a projected actuality and relate with reality, the whole being alive in creation (Orientation in space and with the whole body)
  3. “What happens” : We in our projected reality become less isolated from and more a part of our whole self in our relation with him or her

 “What to do” goes hand in hand with “what happens”. However, we must be grounded or well versed in “how it is”, as it seems we are involved in doing and what happens – we tend to think we decide “what to do” and choose what happens to us, don’t we?

 

“I think I am.” But who thinks? Who or what is the “I”? Who does or who is doing the thinking? Who is? We think we are and do, but isn’t it the whole body who does?

It is the whole body, whole self and whole being who is in reality, who is a who and a he or a she. We, as self or identity, and our reality outside and within that we may experience, are projection, created and placed by the whole body. It is the whole self who has eyes and by whom we have our vision to look at and think we see or that we are looking. It is the whole self who has arm and legs, and by whom, and projected from his or her CNS (Central Nervous System that consists of the brain, spine and the nerve roots), we have our sense of doing and we think and can think we do. Our thoughts and thinking seem to come from beyond us, from beyond the sense and notion of our identity or self, and together with our actuality, must come from the whole self.

The whole being of whom we are a projected part, also creates and places our reality, outside and in (including our thinking, feeling, physical sense and deeper sense), for us to experience. The whole body projects both our self as the subject to what we experience, that is the object of our experience. Our reality, including our self, our deeper being, the conscious conscious of and the witness by which we are aware of our reality and make-up, they are all projected parts of the whole self.

We must relate, as a “projected actuality”, with our whole, the whole being of whom we are a part. Every other act involves us superficial of our actuality. Identified with what we experience outside or within, we are isolated in projection away from our whole.

We cannot see our self. The images of our whole or of the whole body in the screen or the mirror (reflected image), our vision and seeing of them within projection, help form our notion and sense of our self. However, what we may experience of our self remain with what we experience of our worlds inside and out – they, what we experience, are cast within our contexts, our world views and causal order, our sense and notion of “how it is” and “what happens”. What we may experience of our worlds and our self,fall short of actuality, occupying space as projected parts of a solid whole being in reality.

Try approaching your actual self. It cannot happen in the usual way that we may be direct with our sense and notion of our self, others and things. Remember, in anything we think we do, we think we do what the whole body may be doing in reality. Trying to approach the self is an inner effort within our projected reality. The difficulty stems from our hold on what we experience. The conundrum or paradox in statements that refer to the statement itself or self referencing statements, has been recognised and established in classic Greek philosophy. (Self reference google search; Epimenides paradox  wikipedia) However, in regarding the self as an actuality is what I have termed the “self referencing conundrum” and I define it as “the difficulty and repulsion to approaching the actuality of our self or identity, as if to maintain the necessary displacement for having an experience between the identity having the experience and what is experienced”.

It means that in anything we think we experience and think we do, we are reinforced in our reality, within projection, unless we can include our actuality and refer beyond our reality of having an experience. And, because the whole body projects our reality and includes our actuality but also the witness and the conscious, I propose we refer, contemplate and relate with our whole. But how?

To follow :
“What to do” :  2 The three things we can do

It is already on my wix web site in a PDF, on page 8 of Orientation ii

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.