That would be our being in the continuous flow of reality, but even referring to this is already taking two steps too many. If one refers to this being, one already created a self. Like I tried to explain in the chapter I posted, even the self can not be identified, as we need everything to exist. Just like the flower. So we can not truly identify this self, as it does not exist upon itself. It is only a mental fabrication. One tries to identify and define one's self because one still believes that something can exist upon itself and can be viewed upon from this self. There is only the interdependent moment of the now in spacetime, and every thought about it is an attempt to give meaning to it. One can see it as an attempt to temporarily disconnect from spacetime, to look on it from outside of spacetime, to try and define something, as could it be defined as an independent object. There is only the universe looking at the universe. Where would this self be?
Underneath is a copy paste of chapter 6, which might help in understanding this.
As described earlier, 'I' is a word that refers to the ego. The ego is a bundle of desires you identify with. Sensory perceptions create a feeling; physically or mentally (sensation). Your desire for sensory perceptions and meaning is the cause of emotions. Your desires arise from your consciousness, after contact between your senses and stimuli from reality, because you identify with sensory perceptions. Consciousness is the capacity for perception; whatever the nature, content or scope of the observation is. These include; awareness, sensations, impressions, interpretations, thoughts, ideas, emotions, feelings, desires, memories and intentions. Consciousness is perception as such.
Consciousness needs a reality in order to exist. A part of reality is observed through the senses. Light, molecules/ substances, skin deformation, and vibrations are stimuli from reality that can be perceived by your senses. These stimuli can also provide mental objects in combination with your mind and your imagination. Thoughts, ideas, and memories are mental objects and an observation from your mind, which beholds the ability to imagine and to remember.
The perception of stimuli from reality is influenced by neural processes. Neurologists believe that neurons (nerve cells) of the prefrontal and parietal cerebral cortex send information back to the cerebral cortex through the thalamus and that this process makes it possible to experience consciousness. Nerve cells in the nervous system and the brain are connected by means of synapses. The conduction of the stimulus between nerve cells, via the synapses, is done by neurotransmitters. Well known neurotransmitters are; amino acids (group), serotonin, dopamine, and noradrenaline.
First there must be consciousness, only then can a concept of consciousness arise. The mind is an instrument of consciousness through which thoughts are perceived. That which perceives this concept of consciousness is consciousness: that is you, and not the concept that you have of consciousness. In other words; from your consciousness you can not conceptualize consciousness, for you are consciousness. Consciousness cannot be conceptualized in any way, because it precedes and surpasses all concepts.
We thus perceive reality, via stimuli, within ourselves. However, we, ourselves are consciousness. As a result, we are not 'selves', but only reality. You can not explain yourself. This, of course, does not mean that what is perceived can have no meaning. As described before; conceptualizing is meaningful by definition.
Summarizing the above; you are consciousness, so you perceive reality (through stimuli) within yourself. Since, however, you are consciousness and only perceive, you thus perceive reality as yourself. If you perceive reality as yourself, you are not yourself, but only reality. So there is no self, but only reality.
Understanding the above creates a radical change in the way reality is perceived. You are aware that you are the awareness of reality and are not separate from it. You are everything that happens in your environment and body, because you perceive this. This gives you a deeper connection with people, animals, plants and things from your environment, which is expressed in a (deep) sense of sympathy, compassion or loving kindness. This feeling arises because you no longer perceive from your person, but from reality, and realize that everything from reality is connected with your body and each other. This experiential knowledge, together with the extinguishing (enlightening) of your egocentric desires and emotions, is called Nirvana in Buddhism and is the final stage of the experiential doctrine of Buddhism. To fully understand the above, you need insight into the rest of reality.
Also a copy paste of chapter 10 to help you let go of the thing we call our body.
The dependent origin of the body
As described in the previous chapter, life consists of one or more cells. The human body consists of about one hundred trillion cells. These cells form tissues that make up the organs. The organs form organ systems that work together to perform a certain task. The human body consists of eleven organ systems; the skin, the skeleton, the musculature, the hormone system, the reproductive system, the respiratory system, the blood vessel system, the nervous system, the lymph system, the digestive system and the secretion system. The human organism is the collaboration between all cells, organs and organ systems from which it exists.
The senses from which we perceive are organs and these organs are part of the human organism. Signals from the environment are converted to sight, smell, taste, hearing, thoughts and feeling through our eyes, nose, tongue, ears, and nerves in the brain. Through the nerves, in our skin, we can feel, by touching a stimulus from the environment with one or more nerves. In addition, through the nerves that run through many organs in our body, we can feel these organs from the nervous system (sense of touch). For example, if we have eaten something bad, the nerves around the bowel release certain neurotransmitters. These neurotransmitters are converted into an unpleasant feeling in our brains, which makes you feel your bowel. However, we are not our senses, but only the conscious experience of the contact of the senses with a stimulus from reality. The combination of senses allows you to interpret what you experience differently than it is.
Another example is when you inhale strongly through your nose. You might experience a smell, and feel your nose through the surrounding nerves in the skin of your nose. Because you experience both the smell and the skin around the nose at the same time, you think you are the nose that smells something. However, you are only aware of the smell and the awareness of the shape of the nose. You are not the bowel you feel, but only the consciousness of feeling (sense of touch) your bowel. Nor are you the body that you perceive.
For example; when you look in the mirror, you see a human body. You start to identify yourself with that body, because you perceive from that body, as if it exists on its own. You, therefore, perceive the body separately from its environment through your six senses. While the reality is that you only feel this body from your sense of touch and see the light that reflects in your eye lenses. What you perceive, however, is only the perception of your six senses and not something that is separate from it. Your body is part of the universe and nature. Through the mirror you are only the sight; because through the eyes, the light is received from a human body in the reflection of the mirror. From the combination of the light stimuli that your eyes perceive, your sense of touch and your intellectual sensation (thoughts), you create a desire for meaning in what you perceive, whereby you identify yourself with this; in this case your body. As if you own it. As if it exists on its own. As if it were you.
If you make a fist with your hand, you feel and see that the fingers are moving and you are aware of the intention to move the fingers. But this doesn't mean that you are the fingers that move. Nor are you the body that moves. You think you are your fingers or that they belong to you because you see them, feel them and you can make them move. But, you can also see, feel and move water. Then you think you are the fingers or that they belong to you because they are attached to your body. However, if you have to describe exactly what your body is, you will come to the conclusion that your body is the total of cells it consists of. If you are then asked how you know that your body is the total of cells from which it consists, you will come to the conclusion that you perceive that through your senses.
Because of your senses, you are aware of the fingers and the body, but you are or do not possess these fingers or that body. You perceive an object from the senses, through which your consciousness is formed, that you name as your body. Without senses there would be no 'body', you would not perceive a body, and without a body, you would have no senses. Your body is thus mutually dependent on your senses.
The intention to move the fingers, or the body, arises from the desire for a pleasant feeling, the aversion of an unpleasant feeling, or to give meaning to life. The intention to do something, and the movement that may arise from it, is part of consciousness; it is something that you perceive.
From your delusion or ignorance, you try to give meaning to reality by filling in reality with concepts from your identified self.
Then one arrives at a point where one has to let go of the belief in free will, if one believes in such a thing. A snippet from Chapter 1.
Thoughts arise through the sensory input from the five classical senses in combination with the mind (thinking ability), which beholds the ability to remember and imagine. You cannot consciously create thoughts yourself. You think something about what you perceive through your ears, eyes, nose, tongue, and sense of touch. First there was your environment, and then came your thoughts. This means that input from your environment created your thoughts, you didn’t create your environment through your thoughts. So, the first thought is always something you experience. We can ‘guide’ our thinking, which is a coherent set of thoughts, by shifting our focus or by changing from environment. Also, you can consciously elaborate on thoughts, as we have the ability to remember words we hear or read and put them in a logical order, by asking yourself; ‘why you think something,’ for example. This is our thinking ability.
Imagine for a moment that you receive a cup of tea. You do not know what the temperature of the tea is, so you take a sip of the tea. You notice that it has just finished cooking and immediately think: 'hot'. You will not think 'cold'. You use words, through thought, which already existed in your environment, as you read or heard them somewhere. If you make new words, you use letters from an existing alphabet. If you make a new alphabet, you use your imagination to make a variation on an existing alphabet. Through our imagination we can imagine things we derive from our perception of our environment, for example; a unicorn. Your imagination can take you anywhere, as images can be derived from images, instead of from something out of the objective reality.
I can´t find a way to upload a PDF on the forum. I will leave a message here when I have the website back up. Could take a while. I wish you all a nice weekend!