Mind As Knower of Forms, And Awareness as The Knower of Being: A Phenomenological View

This article phenomenologically describes our ontological situation and our two modes of knowing. There is the knowing of mind as the knower of forms and the knower of awareness as the knower of Being. This paper links and integrates the tantric Dzogchen view of the mind awareness distinction within the continental phenomenological view of the mindawareness distinction as expressed in the work of Heidegger and Merleau Ponty. This distinction of mind and awareness allows us to clarify the confusion about our knowing of forms and our knowing of Being. The paper emphasizes the intertwining of awareness and mind. When mind and awareness are in oneness, then the knower can know the Being-ness of being through a being. The person can know the duality of beings within the non duality of Being. And the person can know the non duality of Being within the duality of beings. 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. 4 (2), 2019, abril-septiembre ISSN 2469-0783 https://datahub.io/dataset/2019-4-2-e86 Mind As Knower of Forms, And Awareness as The Knower of Being: A Phenomenological View Rudolph Bauer Revista Científica Arbitrada de la Fundación MenteClara Vol. 4 (2) 2019, ISSN 2469-0783 48 Resumen Este artículo describe fenomenológicamente nuestra situación ontológica y nuestros dos modos de conocimiento. Existe el conocimiento de la mente como el conocedor de las formas y el conocedor de la conciencia como el conocedor del Ser. Este documento vincula e integra la visión tántrica Dzogchen de la distinción mente-conciencia con la visión fenomenológica europea de los siglos XIX y XX de la distinción menteconciencia expresada en el trabajo de Heidegger y Merleau Ponty. Esta distinción de mente y conciencia nos permite aclarar la confusión sobre nuestro conocimiento de las formas y nuestro conocimiento del Ser. El artículo enfatiza el entrelazamiento de la conciencia y la mente. Cuando la mente y la conciencia están en unidad, el conocedor puede conocer el Ser del ser a través de un ser. La persona puede conocer la dualidad de los seres dentro de la no dualidad del Ser. Y la persona puede conocer la no dualidad del Ser dentro de la dualidad de los seres.


Resumen
Este artículo describe fenomenológicamente nuestra situación ontológica y nuestros dos modos de conocimiento. Existe el conocimiento de la mente como el conocedor de las formas y el conocedor de la conciencia como el conocedor del Ser. Este documento vincula e integra la visión tántrica Dzogchen de la distinción mente-conciencia con la visión fenomenológica europea de los siglos XIX y XX de la distinción menteconciencia expresada en el trabajo de Heidegger y Merleau Ponty. Esta distinción de mente y conciencia nos permite aclarar la confusión sobre nuestro conocimiento de las formas y nuestro conocimiento del Ser. El artículo enfatiza el entrelazamiento de la conciencia y la mente. Cuando la mente y la conciencia están en unidad, el conocedor puede conocer el Ser del ser a través de un ser. La persona puede conocer la dualidad de los seres dentro de la no dualidad del Ser. Y la persona puede conocer la no dualidad del Ser dentro de la dualidad de los seres. Tantra

Introduction
We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.
Awareness knows Being directly and awareness knows the being-ness of Beings directly. Being is not a being, and Being manifests beings. Being manifests beings, within beings, as their being. Being itself is not an entity, not a being. Being is non-duality. Being knows the non-duality of everything and anything. Being is oneness and pervasiveness. Being is openness. Being self-manifests as radiant light and Being is compassionate, creative resonance.
Being manifests duality, although Being is complete non-dual. By becoming aware of awareness, we experience primordial awareness which is the ground of beings, which is Being. Awareness is Being. Awareness is Being knowing itself. Being knows Being and the being-ness of all the beings. Awareness can be timeless as well as manifesting beings in time as time.
The mind knows time and awareness knows timelessness in time and beyond time. Being knows timeless in time and Being is timeless manifesting time. Being becomes everything and anything. Being selfmanifests as everything and anything. Being is no thingness. Being whose characteristic is openness, self-manifesting as radiance, light Human beings are the intertwining of Being within a being, the intertwining of awareness and mind. When mind and awareness are in oneness, then the knower can know the Being-ness of being through a being. The person can know duality within non-duality and non-duality within duality. A human being is the intertwining of thingness and no thingness, the intertwining of openness and thingness.