The Phenomenological Method: In the Light of Our Mind Knowing Phenomenological Forms and Our Awareness Knowing Phenomenological Being

This article reviews the unfolding of the transcendental phenomenological reduction process and reviews the unfolding of the ontological phenomenological reduction process as articulated by Heidegger and contemporary ontological phenomenology. It also reviews the phenomenological reduction in the light of contemporary Existential Phenomenology. Our discussion is elaborated in light of the two ways of knowing: the knowing of mind knowing phenomena and the knowing of awareness knowing Being integrating it with the Eastern philosophical tradition of Tibetan Dzogchen and vajrayāna –tantric– Buddhism. The focus has been on the power of the intertwining of these ontic-ontological capacities. Artículos atravesados por (o cuestionando) la idea del sujeto -y su génerocomo una construcción psicobiológica de la cultura. Articles driven by (or questioning) the idea of the subject -and their genderas a cultural psychobiological construction Vol. 5 (2020), enero-diciembre ISSN 2469-0783 https://datahub.io/dataset/2020-5-e165 The Phenomenological Method: In the Light of Our Mind Knowing Phenomenological Rudolph Bauer Forms and Our Awareness Knowing Phenomenological Being Revista Científica Arbitrada de la Fundación MenteClara Vol. 5 (2020), ISSN 2469-0783 2 Resumen Este artículo revisa el desarrollo del proceso de reducción fenomenológica trascendental y revisa el desarrollo del proceso de reducción fenomenológico ontológico tal como lo articula Heidegger y la fenomenología ontológica contemporánea. También analiza la reducción fenomenológica a la luz de la fenomenología existencial contemporánea. Nuestra discusión se elabora a la luz de las dos formas de conocer: el conocimiento de la mente que conoce fenómenos y el conocimiento de la conciencia que conoce al Ser integrándolo con la tradición filosófica oriental del Dzogchen tibetano y del budismo vajrayāna –tántrico–. Se hizo foco en el poder del entrelazamiento de estas capacidades óntico-ontológicas.


Introduction
The important phenomenological distinction between the mind and awareness was not always present in continental phenomenology. The earlier forms of phenomenology formulated by Husserl were about the mind intuitively knowing the essence of phenomena. With the unfolding of Heideggerian ontological phenomenology as well as the ontological phenomenology of Merleau Ponty, this distinction between our two ways of knowing became more apparent in continental phenomenology. This foundational phenomenological distinction between the mind knowing phenomena and awareness knowing Being brought forth the integrated phenomenological understanding of human beings as ontic ontological beings.

Phenomenology
Within Contemporary Phenomenology there is understanding that human beings have two ways of knowing. Our mind knows phenomena and our awareness knows Being. Our mind knows forms. Our mind knows things both subtle and gross, faces, hands, buildings, trees, math experience timeless and time simultaneously. We can experience timelessness in time simultaneously.
Being liberates us, this simultaneous experience is a path of self liberation. The experience of timeless awareness and time simultaneously reflects the union of the knowingness of our mind in union with the knowingness of our awareness. This union brings forth living and being in a field of Being infinite in its horizons, vast and multidimensional.

The Early Phenomenology of Husserl: The Intuitive Knowing of our Mind Knowing the Essence of Phenomena
In the early phenomenology of Husserl, Husserl studied phenomenologically the intuitive knowing of our mind and the intuitive experiencing of lived experience through our Mind. In this context intuition means the direct knowing of the nature of phenomena.
Husserl's early phenomenological study of the mind and the study of the constitution -manifestation-of mind was by and through forms of Transcendental Knowing. For Husserl Transcendental Knowing reflected the multidimensional quality of intuitive knowing and the translucidity of intuitive knowing. Transcendental knowing is the medium of the trans -lucidity of direct knowingness (Husserl, 1964). focus. This presentation of Heidegger will be discussed in more detail later in the paper (Heidegger, 1999 Formless Transcendental knowing knows both forms and formlessness (Brentano, 1960).

Knowledge
The psychologist Jean Piaget describes brilliantly in his cognitive research on thinking the nature of concrete operational thinking. These There is an unhappy cognitive limitation of concrete minded people.
There is a density of thought and density of perception and density of affect and density of knowing that both reflects and sustain the concrete mind. Truth itself is thought to be totally concrete. Truth is a function of judgement. Concrete cognitive style persons love dogmatic belief and they also tend to love authoritarian leaders. The Authoritarian leader is the One who pretends Knowing absolutely. Concrete cognitive styles love the one who pretends to know absolutely. Hegel in his masterpiece "The Phenomenology of Spirit" elaborates how concrete minds often fall into the Master Slave relationship (Hegel, 2018).  (Lingpa, 2015).

The Drama of Transcendence and Immanence in Phenomenological Experience and Understanding
Husserl's phenomenology reflects the classical Transcendental

Phenomenological Ontology
In the Heideggerian understanding of phenomenology, awareness is both ontic and ontological. Awareness reflects the base of ontic knowing and awareness is simultaneously our ontological knowing of Being; Awareness is our opening to Being and our awareness is the radiance of

Phenomenological Knowing through Mind alone
When a person only knows through their mind and only by their mind, there can be for the person an experiential absence of the embodiment of awareness. Moreover, there may be an experiential absence of the person's experiential sense of Being within the absence of the direct knowing of Being. There may be an experiential absence of their own felt sense of Being. In this absence of our embodied awareness knowing Being, the phenomenological mind is without the support of Being. The phenomenological mind is often not experientially in the field of Being.
The phenomenological mind is often dissociated from the primordial field of awareness and the primordial field of Being.
When a person lives within the absence of awareness and lives within the absence of the experience of Being, there is a sense of absence of self.
Phenomenologically, for some the sense self may be equated with the sense of the mind. Phenomenologically, the mind is not the self. The mind is not the true sense of the self and the mind is not the inner base of our ontological depth of our existential sense of self.

The Sense of Self as Sense of Innermost Being
Our sense of self is actually our experience of our embodied sense of Being. Our self is not our mind and our sense of self is not a thought or even a momentary affect or sensation or memory or imaginative image.
Our Sense of Self is the Convergence of Our Sense of Embodied Being and Embodied Sense of Awareness. Consciousness.

Revista
This accomplishment of the phenomenological reduction experience of Pure Transcendental Knowing has several phases. The use of the language of phenomenological reduction is an operational description of Husserl's phenomenological process.

The Attempt to Suspend Cultural Prejudice
In the first phase of the phenomenological reduction, there is the suspension of our cultural prejudice of our mind. Within this suspension of cultural prejudice, the phenomenologist can view and experience phenomena naturally as it manifest itself (Van Manen, 2014). This suspension is the suspending of particular cultural assumptions about a "phenomena". As Gadamer the hermeneutic phenomenologist points out the attempts at freeing ourselves from cultural and perceptual prejudice is a limited experience as there is aways implicit and intrinsic forms of cultural prejudice. At times the best we can do is to know them. Gadamer wrote the great text "On Truth and Method". As Jacque Lacan the master of symbolic psychoanalysis emphasized our cultural worlds of the symbolic realm which exist before we are born and we enter into this symbolic realm at birth and we become them.

Epoche: The Opening Phase
The unfolding opening phase of the transcendental phenomenological reduction is the Epoche which is the opening of our experience of our mind and our suspending the contextualiztion of our mind through detached reflection. Then by focusing on and seeing into phenomena through intuition and detached reflection a person is able to perceive directly and trans-lucidily phenomena from and within the transcendental gaze, thus knowing the subtle essence of the phenomena.
The Epoche is a suspension of mental judgement and the opening of perceptual intuition.
This intuitive knowing is the essence of the transcendental phenomenological reduction. This direct knowing of essence is the direct intuition of the essence of phenomena. This is the trans-lucid illuminating experience of the nature of the phenomena.

Beyond The Transcendental Witness
There is still one further movement which can take place in the You can hear Gautama as the mythic "Buddha" giving his transcendental suggestion in the far background "Go beyond and Go beyond and Go beyond." Gate Gate Gate.

The Unfolding Of the Phenomenological Ontology of Heidegger
Phenomenological Ontology is also a form of Hermeneutical Phenomena is a form of Being (Marion, 2002).

Heideggerian Phenomenology and the Direct Knowing of Being
Heidegger

The Knower and The Known are in Oneness and in Difference
The knowing of our mind knows the essence of phenomena and the knowing of our awareness directly knows Being. When our mind and our awareness enter union, we can know the Being of a phenomena and we can know the phenomena simultaneously. We can experience simultaneously phenomena and the Being of the phenomena and phenomena as Being itself. We can experience the phenomena of our own knowing as Being. We can experience our Being knowing Being as and within the phenomena. We can be within the oneness of Being within all phenomena. We can be and experience complete and total oneness within the phenomenological differences.

Duality of Human beings within the Non Duality of Being
We can experience within the duality of beings the non duality of Being and we can experience within the non duality of Being the duality of beings. This is the experience of embodied self liberation. This is the great This existential understanding has vast influence in contemporary theology, contemporary psychoanalysis and existential psychotherapy.
This contemporary understanding has vast influence in contemporary mysticism. As the Dakini said to Dudjom Lingpa "You and I are indivisible". There is a you and there is an I and there is our indivisibleness (Lingpa, 2015).

Phenomenology: The Union of Two Ways of Knowing
Applying the two distinct ways of knowing to our understanding of the existential phenomenological method of the phenomenological reduction sequence is most useful in understanding our onto -ontological context.
The first movement is the Existential Epoche. The Existential Epoche reflects the method of suspension of our mind's knowing of phenomena.
Our mind is briefly paused or briefly suspended. This pause or this suspension briefly takes place, so that our awareness can become free from the contextualization of our mind. In this suspension of mind, our self awareness becomes self aware of awareness. In becoming self aware of awareness we become directly aware of Being.
This Existential Epoche brings forth the openness of awareness and consequently opens knowingness to and of the field of Being. This suspension of mind frees us from being located in our mind alone. This pause allows and supports our experience of the unbound openness of our awareness to directly and non conceptually know Being and experience Being. Our awareness can become self aware of its profound openness to and of luminous Being. In becoming self aware of our awareness we become aware of our Being since awareness is the direct knowingness of Being. Being knows Being through awareness.
Awareness is the nature of our Being's knowingness. Our

Integration of Our Mind Into Our Field of Awareness: Second
Movement 2. The next movement is the Integration of our mind and the functions of mind into the field of our awareness. We integrate our mind into the field of Being. We integrate seeing and hearing and thinking and feeling and sensation and imagination into the field of awareness which is the field of our Being. This integration of our mind within our field of awareness integrates our two ways of knowing. This is the ontic ontological experience of being human.

Sense of Awareness, Sense of Self and Sense of Being
3. This becoming aware of our own awareness is to become aware of our own Being and the Being of phenomena. Awareness is the knowingness of Being. So in becoming aware of our own awareness we become aware of our own Being. Our sense of awareness and our sense of Being is innately intimate. Our sense of self and our sense of awareness is innately intimate! When a person is beingless, a person is without sense of self. And when one is without awareness the person is without a sense of embodied self. Such a person will experience their mind as their self and they will lack the ongoing continuity of Being. Being located in mind alone, a person may live in Being-lessness. The Essential Shift

Revista
The essential shift and movement is from knowing through our mind alone and then with this shift, our awareness knowing awareness opens our awareness to knowing Being. Awareness is the knowingness of Being.
As awareness is open to self awareness knowing awareness, this awareness is an opening of our Being to Being itself and to the Being of all beings.
Mind is the knowing of phenomena and awareness is the knowing of Being. The openness of awareness is the openness of our direct knowing of Being. Awareness is the openness of Being knowing Being. Awareness is vast and multidimensional. When we integrate our mind into our field of awareness, we are integrating our mind into the experiential field of luminous Being.  This is an Inceptual phase of the phenomenology of the unthought but known drama in the unfolding self manifestation of our understanding of our experience of illuminated phenomena. This is the process of self revelation of Being. This is the dimension of the self revelation of the Logos.

We may also have the Simultaneous Experience of Being and the
Ordinary. This is often described as the Bliss of the Ordinary. There is a oneness between and the phenomenological Sublime and the phenomenological Mundane. There is a continuity between the ontological and ontic spheres of experience. The ontological phenomenological reduction means leading phenomenological vision back from the apprehension of a being as Being. Whatever may be the character of that apprehension, the focus of understanding is the Being of this being. Self Liberation is living within Being. Self liberation is living within the Being of beings. Human beings are Being, Pure Being. To experience the luminosity of Being and Equality of Being is a way of profound self liberation.