Sometimes, most times, as sentient beings we are not aware of the situation. This is a common phenomenon. We are so thoroughly immersed in the moment that we are scarcely aware of our existence. This automacy is part of the mechanism of this particular thing.
Self-aware
I am a thing of the reality. At some point I become aware of my self as a thing. I become aware of my observation of the reality.
Perception is irrelevant
Reality is the entirety of things, space, and time. The observation or non-observation of reality does not change its existence.
Repeated acts of forgetfulness
There is nothing above and beyond the the material reality. Everything that is there can be understood from physicality. There is no dualism or pluralism. To feel “disconnected” at this thought is to be under the same illusion as feeling “connected”. Both are as impossible. In this way, the existential absurdity makes sense. We have always made meaning for ourselves, under the guise of religion, philosophy, science, or some other construct. We are good at it. We shall forever struggle with this in repeated acts of forgetfulness.
First stimulus and the chain of conception
Epistemologically, the first stimulus (my first stimulus) is sensory. It is of the things in the world, including the reflexive sensing of myself as a thing. The evidence is, things are known by sensation, and also things remain regardless whether being sensed or perceived.
You cannot perceive what is not first sensed. And you cannot conceive what is not first perceived. No chain of conception can occur without the first stimulus.
The chain of conception is the illusion of a self. The self is a conception.
From the change in the relationship of things in space
Time also cannot to be known without things and space. I know what time is from the change of relationship of things in space.
From the relationship of things
Space cannot be known without things. I know what space is from the relationship of things.
Proceed with caution
Self and other unawareness
I call them things because at the first confrontation I don’t know what they are, simply that they are. Without interaction with things I do not know more of their qualities. First, I observe. Next, I engage.
Note, I do not know “I” either at this stage.
The first confrontation
There are things. At the first confrontation with things we are unaware of sensing, perceiving, and conceiving (together, let us call them “observing” or “observation”). I am also not aware of myself as an observing thing at this point. Simply, things are “there”; and they exist or “be”.
