As befits my contrarian nature, and whilst risking irritating some readers, I want to begin by asserting something unlikely to appeal to reason; that is to say, if we are fully aware, maximally aware, then nothing happens. This is a non-perceptual, albeit meditative, state of mental pellucidity alone; it is not a state of consciousness. How so? Consciousness per se denotes being ‘with knowledge’ – Latin: Con Scientia – and is commonly assumed synonymous with awareness. Still, as we are not ‘with knowledge’ in this maximal state1, let us for now term it ‘awareness’, analogously denoting what is akin to an illuminative trait of consciousness, as if it were to radiate light upon itself, rather as a solitary lantern illumines both itself and all. In conceptualising awareness this way, we ought not to do so as if it were being projected onto a sense datum, which falsely renders a dualistic, spatially separated conceit.
In this conception, consciousness is the appearance of ‘lit’ phenomena; it is being ‘with knowledge of (or as)’ something, having an inherent aboutness, meaning it is like being a particular way. Whilst awake (cognition persists when asleep), it is our knowing we are undergoing experience, or as some call this, ‘metacognition’. Pervading this aboutness is an illuminative quality which itself is devoid of discernible attributes, much in the way that light is indiscernible save that it illumines objects – as does our lantern both itself and surrounds, yet its radiating light forever remains unseen. This ‘light’ of awareness is not susceptible to recollection; nor is it stratified perceptually, e.g. oil lantern, gas lantern. Marked solely by lucidity and potency – potent, as our entire conscious world springs forth from it – objectless awareness rests both prior to, and as a constituent element of, all conscious cognition.
But is consciousness illumined, so to speak? Why not assume it identical to quantifiable, reflexively responding and infinitely recursive nervous system states? Are they not sufficient for, or constitutive of, apparent subjectivity? Do qualia, our characterised instances of the way things appear to us, by their hidden nature lead us to regard them as immaterial, unquantifiable by any methodology? Do naïve intuitions deceive us; ought we rather to take physical correlates as our only measures of consciousness? Some theorists may seek to explain away even consciousness itself, let alone permit of any intractable awareness. Otherwise, absenting any correlates to bodily states, Cognitive Science is ubiquitously disregarding; its precept seemingly ‘no content, no consciousness’; so an explanatory gap then appears between theorisations and an objectless awareness functionally analogous to light.
Various phenomenologies, Husserlian as well as Buddhistic and Advaitan conceptions alike, deem methodological approaches prerequisite to our addressing appropriately why there is something it is like for us to undergo physical processes in typified mind/body problems of consciousness. These remedies result in a suturing of both sides of this explanatory gap within a radical, enactive2 actualising of awareness such that theoretical constructs of the nervous system never broach in their intended technical remit. That actualisation ‘sees’ the irreducibility of experience and utter redundancy of resorting to reification of either the mental or physical, neither does it bind to any object vs. subject dichotomy. No scientific representation grants us the first-person immersion into the enactive2 nature of awareness necessary to suffice for resolving what are in, essence, manmade existential problems.
Why does any of this matter? Firstly, if objectless awareness is actualisable, then it must conform to any comprehensive theory of consciousness, and yet how might it? Research typically hypothesises higher order information processing and correlations between brain states and experience, as if they alone give rise to the subjective. Yet awareness remains neither any state of cognition or knowledge, nor is it a sleep state. It obtains without interfacing to memory functions, is devoid of aboutness, and presents as a featureless pellucidity and potent ground for nascent consciousness. It is as if a Tabula Rasa to that regarded as the conscious mind. It prima-facie exists; yet is not like anything. Ergo, we must account for it. Secondly, to address mind/body dilemmas effectively requires more than consensus, a template; it demands experienceable verification of aware mind’s enactive2, non-localised nature.
What is it like for nothing to happen? Thomas Nagel is often paraphrased in discussions on consciousness. He posited3 that there is always ‘something it is like’ to be conscious. In other words, to be conscious is for there to exist a unique, subjectively felt experience. Whilst this intimate aboutness is never descriptively reducible to a materialist paradigm of functions, intentional states, and higher order information processing, as in doing so we jettison the very thing we are attempting to describe – our apparent subjectivism as conscious beings, our personally felt experience – neither is it sufficient in accommodating a de facto objectless awareness. Hence Nagel’s trope is no use insofar as the state has no characteristics, is not a set of proliferations, and is utterly devoid of aboutness. Here, we can say little more than that it obtains, is accessible to any contemplative adept, and that it is well proven.
Remember the difficult opening statement: if we are fully aware, nothing happens. To be fully aware means not having its potency occluded by or in mentation. Thought is a product of concentration – a coalescing of attention around serial perceptual streams. Distractedness too is a mode of mental focusing, albeit with a rapid oscillation of attention. Yet maximal awareness rests prior to all thought and focusing of the mind, its illuminative nature being revealed in pellucidity and beingness only. It does not know itself as a reflected thing, so is not ‘conscious of awareness’. Nothing ‘happens’, whilst a potent, intuited presence pervades it. It may be accessed via first-person perspectival phenomenology, progressively reducing mental proliferations until the objectless awareness presents. To become adept in this practise requires skill and the overcoming of thought’s deep fear of its own absence.
What use is this experience? Firstly, it contextualises the nature of thought and results in a disidentification such that we cease feeling as if inhabiting thought neurotically. In turn this exposes the put-up job of self-sensing, and we see the ‘self-of-me’ as the narrative-based stream of mentation that it is. We feel a dramatic lessening in isolative self-consciousness, and a resultant tendency to attune empathically, with less cupidity. Our past omnipresent mental proliferations – i.e. chatter, worry – make way for a tranquil sense of immediacy and presence, whilst both subject and object, as apprehended, are clearly understood as psychical constructs alone, and ‘though obtaining still, they cease distancing us emotionally as we know they arise in unicity. Lastly, the subtly relentless interplay of desire and aversion is increasingly pacified as our innately given, indwelling contentedness surfaces unbidden.
In conclusion then, the purpose here is to float a provisional notion that no matter the sophistication and accuracy of our scientific representations of consciousness, of themselves they can never produce anything other than a reflected and partial understanding, one sufficient for our advancement in many spheres, but in others paling against consciousness’ full realisation of itself, as itself, rather than as an image of itself. Any direct actualisation will bestow benefits upon individuals to whom it appears, even though in their descriptions of the same they necessarily, and can only, evoke paradoxical, and hence unsatisfactory, an accounting for it. As such, the explanatory gap spoken of earlier can exclusively be sutured in a first-person apprehending, and a significant advancement towards that is this esoteric exposure to a maximal awareness. I welcome hearing readers’ views on any flaws herein.
1 Related research paper: http://dx.doi.org/10.3389/fpsyg.2014.00099
2 Enactivism: https://en.wikipedia.org/wiki/Enactivism