Thoughts on Consciousness (Vijñāna)

"Seeking the divine knowledge" by beaudeeley

“In my defintion of consciousness, consciousness is the same thing as life. What wisdom traditions also call spirit.” - Deepak Chopra

“Being spiritual has nothing to do with what you believe and everything to do with your state of consciousness.” - Eckhart Tolle

“We are the voice of an infinite consciousness that flutters on the wings of spirit.” - Mooji

“Why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness.” - The Buddha, SN 22.79

As western spirituality has evolved terminology of “consciousness” has become the new currency in which spiritual matters are discussed. Considering the history of the word "soul" previously used in religious traditions and the attitudes of those who are former subscribers it naturally has a less than desired associated feeling. Given this historical course it is natural to demonstrate apprehension towards using the word soul, thus vocabulary will need to be expanded. To meet this need words such as "consciousness" and "true-self", in which invoke a mystical attitude, are often popular towards our inner life. It is improper, in my opinion, to associate consciousness as a "soul" like entity as it inadvertently causes a passiveness on how malleable, useful, and real consciousness is (our inner life must not be a mystery to us). Thus, it is worthwhile to have an existential understanding of consciousness before discussing further "spiritual" matters. The following discusses how consciousness is cognition, a process (action), and briefly applies this understanding.

To begin with, by consciousness it infers awareness, or responsiveness, of one's surroundings or, in other words, it is called consciousness because it cognizes. To say “conscious awareness” (which is a common term I've observed) it is linguistically redundant, if there is consciousness there will be awareness. This is because it requires the senses, in which respond to stimuli to its corresponding sense consciousness (i.e. eye-consciousness for visual stimuli). Aside from possible brain damage, we differentiate between each sense-consciousness and don't confuse visual stimuli for smell stimuli (there's a moment of consciousness for each unit of stimuli input). Obviously as humans we have many units of consciousness including ones for awareness of the various mental stimuli (thoughts, emotions, etc.).

Therefore to refer to "consciousness" as a type of inner being (soul-like) misrepresents just how dynamic, interconnected, and fluid the collection of consciousness' that eventually results in "I am". Moments of consciousness pass with such fluidity that it gives an appearance of a 'being', but similar to the quantum world when we look close enough consciousness is a series of events (action) (not a single 'thing', meaning it's existence as a being is unsubstantiated). In short, I'm stating it does not have an inherent, independent existence of its own (not soul-like), but has a very conditioned existence in relation to the whole of the cosmos. Subconscious and post processing events occur that iterate upon the incoming cognition that create a facade of being, but consciousness only has a momentary existence. The views of meaning with consciousness are inferred due to ignorance (not used in a derogatory manner, but in reference to its Buddhist definition).

This practically means that despite how complicated our experiences are we can work with both the physical and mental units of consciousness and understand them with clarity. For example, when one experiences anger instead of propagating "I am angry" an intentional unit of consciousness may occur to observe the anger's mental and physical components, and (eventually) the statement of it's "I am". The goal opens one up to her potential and into what it means to be fully human. Instead of the victim of "circumstances" we see someone transcend into the hero of her own life story.

In conclusion, being pragmatic in understanding the term 'consciousness' you are able to empirically discover consciousness in an intentionally useful manner. This does not leave one without mystery, as is popular in the common "carrot on the stick" beliefs, yet this offers a balanced attitude in which addresses the malleability of consciousness. Instead of the finality of belief we may begin to experiment and work with consciousness in such a way that makes our spirituality more intentional. Meditative practices (to be discussed later) such as anapanasati (mindfulness) can quickly confirm and observe consciousness' moment by moment existence.

Thoughts? Questions? Please share them!

Questions to consider:

Why do I want consciousness to have soul-like qualities?

Can I confirm these things in the here and now?

How do beliefs affect my understanding and views?

Edit attribution:

+Grizwald Grim 

The Correlation of Honesty and Truth-Reality

Amiss my ponderings this morning I realized a direct correlation between the level of genuine honesty and reality (truth). Let me first disclose that I recognize the words for truth and reality as interchangeable (synonymous). Bearing this in mind, I view “truth” in terms of what is or things as they are – hence my preference for the word reality. If we reflect upon what is required of conventional belief, which I refute is not “belief”, it demands our subscription. A “truth” statement is declared absolutely and all others null and thus conventional belief I will define as subscription. However, upon further examination of what occurs between the subscription and mind it will be seen that the practitioner no longer becomes interested in truth; despite the motive behind subscription is the quest for truth (happiness). 

Subscription of absolute dictations require of the mind a strict adherence that betrays honesty, for if truth later reveals itself it will be rejected because of the conditions and contexts that the subscriptions mandate. Practically speaking, the primary concern with subscription it requires of its practitioner dishonesty (rejecting doubt, questions, and reality). This dishonesty further incapacitates this person’s ability to see things as they are which leads one into a state of addiction.   

I use the word addiction because subscription incorrectly facilitates the idea that its dictates are happiness, however if they do not exist in and rejects reality (things as they are, truth) it is delusion. Again, the erroneous behavior may include the torture of doubt and faith (doubt consistently being rejected), paranoia, hostile / hurtful interactions towards one’s self (for doubting) or peers, and/or anxiety. What is interesting is these behaviors center around rejection, hence why I keep using the word subscription for conventional belief because without it the process begins to fall apart. 

Subscription is not limited to evangelism, it may come in form of patriotism, mental disorders, etc. as they all require strict adherence to certain views regardless if they mesh with things as they are. Most of these examples function as the opposite of abiding in reality because they start with fear and end as a refutation (rejection). Followed by life in addiction is constant denial (rejection) of the idea that the view they are subscribed to is not ending in the happiness they think it is bringing them. Thus enters honesty. 

Regardless where we are “spiritually”, our path becomes more properly aligned when we are first honest with ourselves. Practically speaking, beliefs are more or less views the mind utilizes for the pursuit of “happiness” – mostly as escapes from reality. And if we allow for our doubt (wisdom) to teach us beyond our rejection a moment of honesty can dawn: “This isn’t working”. And so we see the first step to the end of the addiction. Honesty begins to dismantle subscription, which takes time and patience. Dealing with addiction requires its opposite proponent of honesty and the cognitive dissonance it promotes can act as an enabler against liberation (recovery). Honesty reveals the inconsistencies of our views (subscriptions) and without them as a familiar anchor we can be rapt in fear of the unknown.  Cognitive dissonance is a precursor to something new, if it is allowed to run its course. 

We seek mental harmony, or consistency, because of the familiarity it offers – even if the perceived mental harmony results in participating in the addiction. Through our rejection of reality we become inattentive to our condition and symptoms of our addiction. Through this inattention a full belief that the addiction is helpful, without much knowledge of its damages, can and will manifest. Recognition of the addiction, although a brief moment of honesty, will not stop the process of subscription (enchantment). Although we may recognize our issues, our habitual rejection will continue onward beyond the glimpse of the issue. Fixation upon symptoms, rather than the heart can manifest. 

When dealing with the process of subscription disenchantment occurs over a period of time with attention to its conditions. Processes are condition dependent and without insight into these conditions inner transformation is difficult to impossible. Transformation occurs by being mindfully absorbed in the reality of our afflictions, which is the opposite function of subscription (being unmindful) and how we are culturally raised. Being mindfully absorbed requires the honesty subscription detests because of the doubt it reveals. Doubt and honesty are opposite functions the subscription operates within. 

The other proponent that being mindfully absorbed in the addiction is the temporary disruption to its process can give a glimpse of liberation. These glimpses begin the process of transformation (recovery). This process requires doubt, honesty, stillness, and mindful absorption into the reality of the conditions of the process of subscription and its addictions. The process of purification often brings out the fear of the unknown, for the mind is unfamiliar with life without its former beliefs (limitations). As part of the path to truth we learn of a new faith, without conditions, and that is a faith the rests in not knowing (true to faith’s common definition). Faith does not know. Grasping for knowledge (conceptual notions) of this new life may replace one subscription set for another. And the uncertainty may seem worse than the certainty of current belief modes. 

However, this neurotic behavior is a function of addiction. Subscription creates the façade of knowing the unknowable – a model of reality. Ironically, since the addiction does not participate in reality it still functions in “not knowing”, but is not mindful and ignores this. Being mindful of the uncertainty and the resultant processes it brings is key. If we are honest, even the “certainty” we think current belief sets offer is still centered upon not knowing. Resting in (embracing) the unknown begins to untie us from the anchor, the reference in which we erroneously use, of our current mental paradigms – hence the term “letting go”. 

Letting go comes with resting (having faith) in not knowing and in doing so unanchors the mind. This liberation comes with infinite possibility, instead of only what the addiction previously had to offer, which is a mere limitation and imitation of “truth”. What remains true through this process of liberation (recovery) is honesty. It begins with a moment of: “this is not working”, continues in honest awareness (regardless of our current condition), being honest with our fears, being honest with the idea of not knowing, finally this honesty fosters a transformation that brings the mind from limitations to infinite possibility – unto freedom.