following through from Truth?
is being a part of
a transcendent whole
following through from Truth?
is being a part of
a transcendent whole
We have come to know so much of how things happen to be, and what things make-up reality, in their numbers, substance, essence, and story. Yet, in knowing, we are away from actuality, of our self and of the world we experience. We ponder our part with words, even pace our path in our sense of being in the world. But they are within “our” reality, of our conscious, self and what we experience.
As self or identity, lost in our reality from our whole, “we” are deprived of being immanent of Reality, as a part of our whole. We determine what we experience. Our reality tends to be a linear reductive identification, in what we think we are and do in the world, we can think “we’re in”. There is no approach to, or appreciation and actualisation of our being a part of our whole, and so of Reality.
Knowing and know-how, of science and technology has complicated our lives, extended and augmented the self, created more problems and strains within our realities and in reality (environment), and there seems to be no end, no “that will do, Pig” (as the New Zealand farmer would call “Babe”, to take him home to where it’s all at, after a great success to not let stardom get to your head) – we seem to be hurtling unstoppable, like lemmings towards a precipice, like a particle making its own field, as we plot our selves level within our frame (of reference) but through our exponential curve.
We progress on and on, but also regress so, on and on, as we act and consider why, how or what, to be or to do. We may form a circle to contain our all, what we experience or know, accept our self-referencing circularity. And we may quest for what is outside that circle, its core, edges, or perhaps essence. Physics’ boundaries demonstrate some of these : what is outside beyond the universe, what was before the Big bang, where are quantum particles controlled from and how, what is the nature of space-time.
Of course, the medium determines our expression, whether it be the scientific institution, the app on the phone, or the work place. We may be opinionated, if not optimistic, in our post-modern familiarity with our involvement. It is just as if AI has stepped through the inter-phase into the world, and like two membranes passing through each other, AI and the inter-phase (appliance, computer, robot) intersects right through our self and identity between them. We are extended into and enmeshed by the technological medium, to places we’d not get to without the medium, as it filters or smears “us”, as self or identity into and through it, directly to the AI, in our reality,
Learning and self generating (observers can’t see what they, the computer things, are doing to generate their programmes) capabilities of computers cause reflexive emergence from between parts, of a whole new individual original initiative, of not just growing but running itself with generative direction or bigger circles.
I think it is time for us, to activate the whole computer, ours, to bounce as a part within the “system” of our whole, for the reflexive emergence of more than their parts, the activation of other parts and our whole. Boundaries need to be re-established with an mereological (study of parts and wholes) orientation for Reality, our whole being and our part in the human condition.
We are engaged, entangled in our self and identity, with our sense of others and the world. We must understand our reality as part of our whole, and our associations as parts, of who allows for our reality and is next to other wholes in Reality.
Link to related blogs “Be a part” https://realityhc.wordpress.com/2017/09/26/be-a-part-2/
Being a typical part-ical, yet particular, particle :
we bounce reflexivital off each other, of a common whole.
Quantom phenomenom is being a particle :
When you notice it, “Woops!?”
Reality is another matter :
You in it, are, of it. A part
of a whole, including the noticing, you, in, are, of, and, and it.
The whole is gone, down the hole,
up the hole, side ways through or into the hole …. out? (also back, black, and singularity holes)
Where !!!! am I? A part to all this?
Must be, but separate! (with other parts and the rest)
Being the part, within a whole.
Holes connect dichotomies – me and you, inside out, conscious matter
and open their ends,
to infinity as witnessed (by which aware)
and to infinitely conscious of;
more than dichotomies then with, by witness aware of, and the conscious conscious of.
What is it? What was that?
Aware of, by witness, What it is.
Conscious of, a part.
Time, distance, parts, more, the rest, a whole, an entirety.
Reality is everything, including beyond inclusion (out) and nothing.
Words render our world into
we wander around and wonder at,
within our reality.”
Beyond words, try “Experience your self”.
Impossible? Images of a dog running around after its tail, or a snake trying to swallow its own tail, may come to mind.
It is as if we are a part, of an apparatus for having an experience. Like a camera that cannot turn back on itself …..
Universal and fundamental is projection – by our whole being, through the CNS
The human condition and reality, hc.r
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?
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,
in different directions.
and all that we may be,
is a part of our whole.
How may we be,
as part of this whole being?
Is it about being?
Or is it state of being?
Is it about doing or what we do?
Saying and what is said.
gawk and talk.
Cognitive conscious experience and self,
our knowing of the world we see
and our seeing when we understand.
With sense of body and the world,
our reality of conscious experience and self is witnessed,
a float within incomplete boundaries and spaces
that open and extend different ways,
in different directions.
Within projection is disassociation that differentiate, displace and locate, into the
the various aspects that make-up or construct our reality.
It is something like the multiplying of cells, as one cell doubles and divides into two cells. Within an organism, cells specialise or differentiate, as particular parts to its whole, and in relation to other parts locate (orientation in space) and in relation with its whole (orientation with whole being).
Our whole includes us, as self or identity, as a part of his or her projected part – we are a part of a projected part of who also has solid body and organ parts, and who is more than the sum of those projected and solid parts.
We are a projected part in a projected reality. It includes as its parts, our inside and outside worlds, our sense of being in them, and the empty spaces that extend between and beyond the disassociated and displaced projected parts.
A whole being of reality
“projects” our reality,
of conscious experience and self
Through the CNS we are displaced,
from whole body and being who is also whole self,
our placement in space.
Turned inside out, as if it were
from whole body through solid organ,
functioning brain and spine,
into space projected
disassociated and bundled, twists and loops.
float our bundle through,
corner our realms through levels to depths,
underside, other-side, beyond.
The core is the reference for our upright float
vertical axis to horizons’ float.
The core is the reference for the whole being
and the brain and spine,
CNS’ level and vertical float
an orientation to our projected float.
With sense of axis,
up-righted square with spread
held in Rubix-ed lattice matrix,
captured in space
of lost and bubbled bloat
We present to our whole in referring to his or her core.
Let the hum of nervous activity reach us,
of structure, form, and substance,
the brain’s dome split Left Right,
underside level with horizon,
and vertical spine to nerve roots and tip,
of their float in whole body
as integral organ and part.
(CNS Central Nervous System formerly includes the brain, spine and nerve roots.)
Let us, projected part, be touched
and in our being as projection,
by some thing of our whole maker,
our making and
for being a part.
We are a geometric piece, in our actuality as projection, to an architectural structure, levelled with spread and layered, that is engineered for our piece as part to integrate with its whole, a process of becoming a part.
hc.r Aut3 new moon
the existence, in space and in fact, of our reality
as projection and as projected in space
by our whole, through the brain spine and nerve roots,
as is for us;
you and I and us
in our reality, as projected by
our whole beings,
of reality and next to others in reality.
yours and mine and ours, in and of
the human reality, experience and condition, is
a part of
an individual whole;
we exist, the world exists, and we are, thus us, in our being, we are,
do exist, as part of our whole,
in reality and who is one of reality.
Take refuge, as part.
Who do I talk and listen to
apart from me and you and
anyone I can understand,
listen and be listened to?
A part, apart from its whole
may consider its whole;
even as a part,
apart from you or me,
us and our whole.
A curl and a curve
splits our part
within our part
within our whole.
to core and seed be released,
our part through split stem, the curl and curve
attached past and part,
like belly button remnants, both ends.
To living being, our whole.
The bass clef is used in music notation to indicate the lower bass range of notes. I believe it has found its way, from projected shape and actuality, into our world of symbols because it “rings true” in representing the deep booming and threatening noise we jump to and sight; shifting in our vertical turret, we align our sense of self towards the noise, to determine or judge “friend or foe”.
Also introducing the treble clef, of the tones that opens and turns us.
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.
I like Alan Watts, the serenity of spirituality and I am strongly influenced by Zen. And I feel humanity must clarify its reality to establish the truth, of us as identity being a projected part of the whole self or whole body in creation, in reality.
Our here and now, and our self are witnessed. Our self, our experience of notion and sense including our here and now, the conscious and the witness, as well as our deeper being, are projected parts of our whole – created and placed by the whole self, whole being or whole body from his or her nervous system. The whole body is alive in creation, present in the present, solid in gravity, and amongst other whole entities on Earth. We tend to identify with our self and our reality of experience, in isolation from a possible relation with our whole. In our actuality, inclusive of our witness, we may relate with the whole self, who does not appear or “show himself” in our projected reality or in front of the witness.
Yes, we as the self or identity “seek perfection”, but it is the whole body or whole self who is complete in creation and projects our all, our isolation from as well as our relation with our whole. With integrated parts, he or she may be perfect as well in his or her godliness in creation.
A similar thought to that seen in the last two posts, but this time from the Western tradition, showing a corresponding understanding of the need to stay in the present moment and not in some thought about how an ideal life or an ideal day should be.
You seek perfection, but it lies in everything that happens to you.
Setbacks, actions and impulses are the mysteries under which God reveals himself to you.
He will never show himself in the shape of that exalted image to which you are attracted to.
Jean Pierre de Caussade, 1675 – 1751, a French jesuit, whose ideas Alan Watts compared to ones found in Zen Buddhism.