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Consciousness and The Life .
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Life is always SUBJECTIVE.
Or,
Is there a thing other than 'Life', that can verbally or non-verbally define or speak of 'Life' , and yet is NOT "SUBJECTIVE" ?
The entity that defines "Life" is always "SUBJECTIVE", "SELF-ASSERTIVE",
and,
"CONSCIOUS".
There is "EXISTENCE".
There is "SOME-ONE", 'conscious' of The "EXISTENCE".
It follows that only because "SOME-ONE" 'is' (read : 'exists'), one is capable of being 'conscious' of "EXISTENCE" also.
Therefore, 'existing' and being 'conscious' of "EXISTENCE" are mutually inseparable factors of a single phenomenon. If anything 'exists' there is a 'consciousness' of it, that is 'conscious' of this very thing. By no logic or experience, one can deny this ground of 'consciousness' which is essential to accept the existence of anything tangible or intangible.
So, There is a 'consciousness', and of course it 'exists' also. But that is a superfluous statement.
We have also noted that "LIFE" is 'consciousness', and 'consciousness' is ''LIFE''.
Again they are but two apparent names of an essentially one phenomenon .
Broadly speaking, there are two kinds of things, :
'SENTIENT', and 'IN-SENTIENT'.
'CONSCIOUSNESS' is always 'SUBJECTIVE', and because it perceives the whole "EXISTENCE" as a collective of "Objects", i.e. always in an 'objective'-way, it follows that it is at the same time, 'objective' also.
We therefore see that the phenomenon of 'consciousness' is always a 2-faceted functioning.
The Dual Nature of "consciousness".
Consciousness, Life, Existence, all represent the same thing. And Every one has an inherent duality in essence. This duality is manifest as 'object-subject' link. There is always an object, a subject, and the consciousness of them both.This 'Trinity' of 'object'-'subject'-'consciousness' or 'Life'-'Existence'-'consciousness' is essentially a single entity, but erroneously supposed to be a set of three.
Simple reasoning is sufficient to see that any one of them can never be in the absence of the other two.It simply means These apparently 3 depend totally and unconditionally, on the rest of the 2. So the idea that they are 3 different things is fundamentally an illusion of the mind.
Mind ?
Let us for the time being say; the 'Mind' is the contemplative faculty of the brain.
We don't know if an insentient object has such a faculty, We can of course claim that because such an insentient object has no brain, so no question of its mind can ever be raised.
Sentient and Insentient Things.
In Existence, we can divide the objects perceived by us in terms of 'Sentient' and 'Insentient'.
It seems that the 'Sentient' are endowed with a faculty of 'consciousness', where-as the 'Insentient' are deprived of this faculty.
Then again a 'Sentient'-one has always a perception of 'world and the things of that world' perceived through the senses, along-with of itself also. Then, outwardly one can see that there are some 'objects' which are very much like one-self in having this faculty of 'perceptivity' or 'consciousness'.
Then one 'thinks' (most probably in a non-verbal way) that 'one' is a particular kind of species. Say, a human, or an insect, or animal, bird, fish, etc.
Perhaps a tree or a creeper may also be added to this list of sentient beings.
Therefore, we say;
'Sentient Beings and Insentient Things'.
Again, These 'Sentient-Beings' have a faculty of 'consciousness', which enables them to sense the whole existence, and categorize it further into a pattern of numerous images in mind, according to one's perceptions of them.
This gives rise to another perception, that is of a 'self', which seems to be unchanging as compared to all the things of the 'perceived' world, that incessantly keep changing always.
This 'new' perception in the brain is again transformed into an abstract image of such a thing, which, in comparison to all the other perceptions, seems to be relatively unchanging.
This creates the illusion of one's separate 'identity'. Thought further strengthens this illusion.
Not inquiring into the nature of this 'identity', becomes the beginning of apparent sorrow, and one 'suffers'.
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Life is always SUBJECTIVE.
Or,
Is there a thing other than 'Life', that can verbally or non-verbally define or speak of 'Life' , and yet is NOT "SUBJECTIVE" ?
The entity that defines "Life" is always "SUBJECTIVE", "SELF-ASSERTIVE",
and,
"CONSCIOUS".
There is "EXISTENCE".
There is "SOME-ONE", 'conscious' of The "EXISTENCE".
It follows that only because "SOME-ONE" 'is' (read : 'exists'), one is capable of being 'conscious' of "EXISTENCE" also.
Therefore, 'existing' and being 'conscious' of "EXISTENCE" are mutually inseparable factors of a single phenomenon. If anything 'exists' there is a 'consciousness' of it, that is 'conscious' of this very thing. By no logic or experience, one can deny this ground of 'consciousness' which is essential to accept the existence of anything tangible or intangible.
So, There is a 'consciousness', and of course it 'exists' also. But that is a superfluous statement.
We have also noted that "LIFE" is 'consciousness', and 'consciousness' is ''LIFE''.
Again they are but two apparent names of an essentially one phenomenon .
Broadly speaking, there are two kinds of things, :
'SENTIENT', and 'IN-SENTIENT'.
'CONSCIOUSNESS' is always 'SUBJECTIVE', and because it perceives the whole "EXISTENCE" as a collective of "Objects", i.e. always in an 'objective'-way, it follows that it is at the same time, 'objective' also.
We therefore see that the phenomenon of 'consciousness' is always a 2-faceted functioning.
The Dual Nature of "consciousness".
Consciousness, Life, Existence, all represent the same thing. And Every one has an inherent duality in essence. This duality is manifest as 'object-subject' link. There is always an object, a subject, and the consciousness of them both.This 'Trinity' of 'object'-'subject'-'consciousness' or 'Life'-'Existence'-'consciousness' is essentially a single entity, but erroneously supposed to be a set of three.
Simple reasoning is sufficient to see that any one of them can never be in the absence of the other two.It simply means These apparently 3 depend totally and unconditionally, on the rest of the 2. So the idea that they are 3 different things is fundamentally an illusion of the mind.
Mind ?
Let us for the time being say; the 'Mind' is the contemplative faculty of the brain.
We don't know if an insentient object has such a faculty, We can of course claim that because such an insentient object has no brain, so no question of its mind can ever be raised.
Sentient and Insentient Things.
In Existence, we can divide the objects perceived by us in terms of 'Sentient' and 'Insentient'.
It seems that the 'Sentient' are endowed with a faculty of 'consciousness', where-as the 'Insentient' are deprived of this faculty.
Then again a 'Sentient'-one has always a perception of 'world and the things of that world' perceived through the senses, along-with of itself also. Then, outwardly one can see that there are some 'objects' which are very much like one-self in having this faculty of 'perceptivity' or 'consciousness'.
Then one 'thinks' (most probably in a non-verbal way) that 'one' is a particular kind of species. Say, a human, or an insect, or animal, bird, fish, etc.
Perhaps a tree or a creeper may also be added to this list of sentient beings.
Therefore, we say;
'Sentient Beings and Insentient Things'.
Again, These 'Sentient-Beings' have a faculty of 'consciousness', which enables them to sense the whole existence, and categorize it further into a pattern of numerous images in mind, according to one's perceptions of them.
This gives rise to another perception, that is of a 'self', which seems to be unchanging as compared to all the things of the 'perceived' world, that incessantly keep changing always.
This 'new' perception in the brain is again transformed into an abstract image of such a thing, which, in comparison to all the other perceptions, seems to be relatively unchanging.
This creates the illusion of one's separate 'identity'. Thought further strengthens this illusion.
Not inquiring into the nature of this 'identity', becomes the beginning of apparent sorrow, and one 'suffers'.
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***************************************************************
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