From the human condition to the Divine Condition

An Emergence of Self over self

Since the emergence of man, the mind has exalted itself centrically as the seat of consciousness. As consciousness and presence of self is experienced, so to must consciousness and presence of the world wherein self is experienced, be experienced. Descartes asserted his existence insofar as he thought, translated, I think therefore I am. One could conceptualize this presumed axiom as thought that begat a consciousness of self and inasmuch, consciousness was experienced and attributed to existence as awareness of self. The distortion rendered by the mind in this conceptualization lays in the confused relationship between the mind and awareness. In those cases where our mind presumes its own existence as the cause of awareness, their true relationship has been distorted and mistaken.

Rather, our awareness exists separately from our thought of it. Moreover, awareness is not dependent upon the mind to verify it, quantify it, and validate it. Consciousness, that relating to the mind, is experiential whereas awareness is existential in nature.

We exist as awareness; however, we confuse our existence with experience as self. Our experience of awareness insofar as our thoughts reflect an attempt to understand and evaluate it resides in the mind. Inasmuch, we do not experience awareness, rather we experience a representation of awareness in mind as a manner of understanding it. As such, experience is always confined to the mind and its ability to understand such experience. Awareness however, has no form and consequently, no name. It just is. In that, it has no limits, form, constraint, and is not reliant upon the mind thus conditioning resident in the mind for its validation. In this, awareness itself is infinite.

Consciousness, being the essence of mindful experience and mindful experience that of the mind, is therefore the essence of self as ego. To imagine that consciousness could not change as one became more greatly aware, inwardly, would render us with little hope of transformation from self to Self. Consciousness is ascribed with an inherent potential for change; however, such change merely serves the mind to reify itself as ego. In that, states of consciousness will always reflect the mind. Therefore, such change is always of the mind. Inasmuch, change should occur in that which underlies the mind, specifically awareness. Whereupon awareness is reclaimed, shifts in consciousness cannot help reflect such awareness. Insofar as awareness is the original state, change reflecting greater awareness is not evolution; rather, such change is involution. Change in consciousness of self in the human condition and its egoic state would involve eventually in dissolution of itself revealing our former divine state of complete infinite awareness.

The following discussion will illuminate three states of being that reflect 1, experiential states of ego, termed self, 2, a transitional state of involution from self to a trans-egoic state, termed TransSelf, and 3, a final state of realization in enlightenment of Self as infinite awareness. The first reflects ego self as the primary subject of experience relative to other serving as object of experience. The transitional process of involution of Self supplanting self is reflected by shifts in consciousness such that TransSelf becomes the object of experience and other the subject. The final state of fully realizing Self over self reflects a last shift of consciousness in its dissolution rendering the original state of immersion with the infinite as Awareness. In that, Self is subject and object.

These three states are situated in two fundamental conditions of being termed the human condition and the Divine Condition. It is first required to discuss perceived reality and second, the two conditions of being to contextualize the three states of being properly. Anáma-Rúpam. Ω