The contemplation of awareness itself
Can awareness contemplate itself? What is awareness and what is contemplation? These are questions that I shall seek to answer, giving a personal, rather than academic account for the matter of both.
First, what is awareness? What does it mean to be aware of something? You could say that awareness is ‘being focused on something’. When you are consciously aware of say, an object or a thought you could call this an awareness. But this does not describe awareness itself, rather than describing a function it only describes the object or aim of that function. Is thought or an object to be called awareness itself? Well, there are many thoughts that go unnoticed, when you are driving, for example, many objects might pass your peripheral vision unnoticed. It would be strange to call these thoughts and objects pieces of awareness if we are ignorant of them.
Can we describe awareness when stripped from whatever it is aimed at? This is where the contemplation of awareness begins. The Bhagavad Gita makes a useful distinction between Purusha and Prakriti. Prakriti is described as the field of mind and body, the field of thought-forms and physical objects. Purusha is described as spirit, or the Self, knower of Prakriti. Where there seems to exist a duality, these realms are in fact completely intertwined with one another. The contemplation of awareness begins when Purusha turns his eyes inward. Becoming conscious of the Self.
Once again, though the distinction between these realms is not ultimate, it is convenient to set the two apart. Contemplation of the Self does not mean here to be mindful of one's thoughts and emotions, as these belong to the Prakriti, the realm of mind and body, but to be mindful of what lies beyond mind and body. How to be mindful of what is beyond the realm of Prakriti? By realizing that anything of the field of mind and body needs awareness in order for it to exist. The physical (in this sense mind included) might exist without awareness, but without this awareness, there would be no possible way to know if it in fact did. For this reason, it feels more justifiable to render the physical world in lack of awareness non-existent, rather than existent.
This establishes awareness as a fundamental layer of existence. The contemplation of this layer must again not be confused with the contemplation of thought, or anything else that comes up as a form or confined object. Thoughts come up as limited forms, by definition there is no thought that is infinite, as it always arises within the confines of a mind that is limited. Spirit is infinite, it knows no bounds and has no form, due to its lack of visible, tangible properties, be it by the physical senses or the sense of mind it is not easy to describe. It is experienced when we are detached from the usual identifications of a conditioned mind. By this, I mean a mind conditioned to identify itself by body, emotion and thought. When this disidentification occurs consciously, rather than unconsciously as it does during sleep, a new sense of selfhood is gained, a self found in the always present, limitless realm of spirit.
In this identification, which happens through realization, one can begin to contemplate the Self, to contemplate awareness as purely that. It is an experience of an infinite, changeless, ever-present moment that is ever available, regardless of the thought-forms and emotions the ego might find itself muddled in. This pure contemplation marks the start of meditation, where one is focused without really concentrating on anything. I like to call it a relaxed type of focus, a resting in awareness while being conscious of not one thing among others, but of everything in that realm of consciousness. Likewise one is aware of emptiness, but an emptiness that has been sort of turned on. By saying ‘turned on’ I wish to describe the dissimilarity between emptiness and nothingness. As in this mode of contemplation, it surely feels as though something, rather than nothing is being contemplated, but once again it is no thing in particular to which this contemplation is aimed. It is easy to fall into a discussion of semantics regarding which words can best be used in describing the realm of the knower, Purusha, and that is not my goal. My goal is to give as many pointers as I can to describe this ultimately indescribable realm. Indescribable because it does not belong to the world of words and thoughts. It is the world in which thoughts emerge, the genderless parent of all things known to man.







