Having previously seen that our everyday apprehending of the world and phenomena comes about via mental representations, we can now consider awareness as it runs more pervasively, seeing how any fundamental sense of contentedness may relate to this. Naturally, the mirror of consciousness continues to perceive reflectively, reflexively, and selectively throughout all psychological states, and our sensory systems persist in routine modes of functioning. The vast flood and flux of sensory data cannot all be reflected in the mind’s mirror, for it would instantly be overwhelmed and rendered unable to navigate the world. So it is that beneath the representations of mind we call consciousness, the brain’s algorithms select and time-shift events, order priorities, and focus attention, all of which occur beyond our ken. What we take to be the world is a composite, selective rendering of sense imagery, in isolation being distanced from any innate reposefulness.
It is worth reminding ourselves what this innate repose or contentedness is – a quality embodied via immanence, that is, from within. Put simply, it is our natural state prior to the mind’s overlay and manipulation of desire and aversion. Many may object to the idea that their lives are guided by these seemingly lower, or animal, impulsions, and that is due to them not being seen in their full subtlety. At a gross level are craving and hatred, yet myriad finer gradations subsist beneath, often running subliminally as if assumptions, though still impelling action in the mind and world. These we can term desire and aversion, and when they obtain, a level of discontent must logically persist. This too may run subtly, and in its ubiquity we may well deny its very existence. Many consider themselves to feel reasonably content; yet one cannot be so, any more than one can be partially pregnant. Contentedness is an absolute; it does not arrive in gradations of feeling.
We read above both of awareness as well as consciousness, and how the latter may isolate us from contentedness. Consciousness means being ‘with knowledge’, so refers to objects reflected in the mirror of mind; it is all of the phenomena known as thoughts, memories, imaginings, sights, feelings, scents, tastes, and sounds. Awareness, as connoted here, is the illumination of these phenomena – the lucid yet blank slate upon which the objects of consciousness are inscribed, as it were. The two are not mutually exclusive to themselves or to the body, and the three comprise an integrated unicity. In any isolative consciousness, desire and aversion have free rein, and the triumvirate’s innate contentedness is obscured. When a balance is struck in accentuating awareness, contentedness may arise via immanence. The stuff of consciousness is then seen as the psychical objects they are, no longer serving as agents for desire and aversion, and we are freed of all discontent.
That is quite enough of the dry technicalities; so let us now look at how awareness is accentuated. The flavour of this is analogous to a feeling of ventilating the mind, or of dropping the narrow grasping at objects of consciousness and letting the mind breathe more freely. We seldom realise how much we grasp at sense objects, and typically these will be visual or verbal in nature. Even when we close our eyes in a silent, darkened room, still the mind grasps at an internal monologue; or in sleep, the mind grasps at visual imagery in dreams. Abhorring a vacuum, the mind clings to some semblance of familiarity, or seeks patterns, however fantastical in nature. The trick is to turn awareness upon itself, rather than having consciousness run free. Now, awareness is objectless; it is just the mind resting in radiant lucency. This means it cannot grasp or be grasped at, so the first thing to do is to relinquish that stance, as if being asleep whilst remaining wide awake.
Try this: Gently ask yourself now where awareness is, not where attention is placed, but where awareness itself is. Is it within your head, or maybe in thought alone; is it now residing in the blurred, opaque visual forms of your nose that you seldom notice, or perhaps on the screen where these shapes appear? Is it in the words you hear inside your head, whether these or your own commentary? Just become intimate with awareness itself now, having realised there is no answer. Remain curious, yet without grasping, without seeking out answers, without driving attention along. Let consciousness fall asleep, savouring instead the deliciousness of a ventilated mind, sensing how awareness has expanded as consciousness nods off. You will not quell the mind entirely, but you will balance your body and consciousness with awareness. It begins to feel pleasant as you turn from subtle desires and aversions to awareness, yet lose interest even in that pleasantness now too.
As we develop this technique alongside any mindfulness practices we may engage in, a disinclination inevitably develops towards the former grasping stance of the self-centric, unrestrained, conscious mind. We see that it was superfluous for the most part, as well as emotionally wearying, and that we function perfectly well with it attenuated and pacified. We steadily become more balanced as we go about our affairs, and desire and aversion continue to fade over time. When conditions are conducive, contentedness will arise, being sensed as a perfectly equanimous psychological freedom arising from within. Our presence-in-being feels both vitalised and delightful; so too consciousness itself becomes at once more vibrant yet tranquil. We cease to divide the world neurotically into a point of centrality, thought to be the subject of ‘me here’, and entitative objects, or ‘things out there’. Awareness appears seamless and non-local, as it is. Contentedness becomes embodied.