the void we avoid.
the manifestant parts,
the phenomenal world and our self.
front, the phenomenal world
back, our self having an experience
behind, the witness.
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.
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.
– 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.
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.
Pressed in metal (element, organs Lung and Large Intestine)
locked in time
past the harvest moon (Aut2)
Finality of the season’s turn
reached even with El nino’s flush
and we are sealed,
an impressed freeze,
ready to spin free
into the winter’s never never
Though traction-less it may seem
deep rest catch up
and trust space time self
only because whole self
encompass and impregnate our all
being; becoming a part
the witness; our whole being
our reckoning and sense of out come, independence and dependence, our self and one another, the world and separation, as projected parts of our whole, placed centred right – human condition
spirit, essence at core of All creation and the whole self
girt at base of domed diaphragm
whole self, body and being of reality in reality
touched by the rest of creation
All creation God – reality : more than the sum of the fundamentals and qualities we may derive of reality from the phenomenal world we may “sense”. The phenomenal world is in turn (can be said to be) created by our whole of information from the sense organs of the whole self and body that are sensitive to the “phenomenal aspects of reality”
The human condition is a part of a whole being, who is alive in reality.
We, as an identity or self, together with the world we may experience, are created by our whole self, who “projects” our reality through his or her brain-spine (Central Nervous System); we exist in our projected reality as a part, created by our whole. This is introduced so that we may recognise our part and consider being in relation with our whole self and whole being. It is necessary I feel, to do so because the whole self is normally missing from our usual cognitive or knowing consciousness, world views and understanding.
And the whole self is “missing” because :-
1) We are displaced in our reality from our whole in being projected from him or her.
2) We also identify in our self with what we experience, away from and in exclusion of our whole and our being a part.
3) And there’s the difficulty of referring to our self. We are a part of the aparatus for having an experience and knowing what we experience, and cannot turn that apparatus around to experience our actual self. We can only be knowing of our notion and sense of our self or of parts of our whole self.
Can we be in relation with our whole?
What is fundamental of our reality is projection. It includes all that may be considered fundamental of our reality before projection, including the self, the conscious and witness, experience-itself and what we may experience of the worlds outside and within, just as Eienstein’s time-space continum combines what were fundamentals before it of time and space, but also gravity as the warping of its grid. However, while what is fundamental of our reality is projection, it also refers directly, beyond our reality, to the whole self in reality of whom our reality is a projected part.
In our fundamental existence as projected actuality occupying space, we can refer to our whole self who is of reality, to be in relation with him or her in reality. Be received by who for us is there all of our time, for us to become more of a part, develop in our state, condition and relation with our whole, and settle in our place as an integrating part. And our whole self is more complete with integrating parts.