Why would you trust your experience? You might say nobody has any choice other than to do so, since “your experience” is all you have available to you to access existence in the first place.
Indeed, that’s where I tried to start from myself - just the same as anyone.
But in realising that there are no gaps in experience, making it a continuous unity, “I” am not distinct from anything else, nor anything else to me, nor other things from other things than me. I can think of experience as thought it was discontinuous, dividing it up into parts that I feel I have more direct control over than others, and from this emerges traditional concepts of self. It’s no coincidence then, that the self has been notoriously evasive in the world of philosophy, with thought experiments like the Ship of Theseus or generally trying to imagine if you’d still be you if you lacked this part of experience and/or some other part etc. Experientialism already solved these problems through the truism that if your premise is faulty, so your conclusion will be also: divide up Continuous Experience, and you’ll be misled toward faulty concepts such as the self.
There’s no necessary requirement for the self to be constituted only from the more directly controllable “parts” of experience. “You” experience others and all “parts” that aren’t “your self” all within the same experience. Why are they then not “you” as well? And if you count everyone as you, where does the pronoun “you” make any difference as a concept since there’s nothing else against which to give it relative meaning. The “self” is all in unity, in more or less degrees of direct control or otherwise, with therefore no reason to think of it as “self” in the first place since since there is no “other” when you think of it in this wider way.
So “your” experience already inserts these value judgments of discrete experiences into the fundamental premises - and in just the same way as I just covered: if you have a faulty premise you will reason faulty conclusions.
This is why I threw out the initial assumption of self and “my” experience - as it didn’t fundamentally match up with experience as it exists in continuity. “My” experience could therefore not be trusted, and only “Experience” could be. You have to be able to let go of ego and all instinctive assumptions to be able to see experience as a whole in this way. You’ll find that even if you’re successful, what you thought of as yourself goes along and does its thing in just the same way as before regardless.
Nuclear physics and all science and knowledge involves resistance only because of the above faulty premises. It’s only once we accept such premises that we can perceive knowledge about resistance and power. Experience has a continuous variation in consistency throughout its fabric - obviously it’s not homogenous or there would be no grounds to superimpose “boundaries” between discrete entities. But rather than heterogenous it’s more “congeneous”. To overcome the strong nuclear force within an atom, you might perceive a resistance against your efforts - but there simply needs to be the correct conditions, and the atom is split or fused with another. The correct conditions can occur just by the sun being the sun, or it can occur just by a person being a competent enough scientist. Whatever the route, it’s nature being nature and the spectrum of consistency that pervades experience continually shifts itself around simply through being what it is. Any “resistance” here is a human valuation injected into the premises, thus leaving open the possibility to detect dissonance between discrete experiences and Continuous Experience. You can only get out resistance if you inject in the resistance of forcing “discrete” experiences from Continuous Experience in the first place. Our conceptual models of how these concepts interact can only contain all these “artworks of resistances” if you’re assuming things that involve resistance from the start: it’s circular.
“One” by itself isn’t mathematics - especially if “one” is “all”. You need to operate on “one” relative to some other discrete quantity that is distinct from “one”, such as “two” from adding one to one, or zero from subtracting one from one etc. All maths of all levels of complexity arises from these kinds of distinctions. Continuous unity defies this - unless you artificially dissect it into something it’s not: plural discrete experiences.