The first distinction out of which consciousness emerges both in its own history as a birth and at every moment in ever renewed arising ca only take place in a prior empty openness apt for such arising without conditioning it. This is a kind of philosophical myth which enables a refiguring of experience as detachment, beauty and release. It opens attention to pure appearance or presentation and numbs the will. But will has its own origination as well to which this affords no insight. It may be that it arises from the same void but by a different vector, a different phase of the same space, or wholly different space. It is only certain that this other origin is more catastrophic, more wild, more explosive, but in the same ringing silence.

Desire is the mirage of individuated will, seeming to be as personal as it gets, seeming to be aimed at inner experience, but other-determined through and through, mimetic even in its flight from mimesis. But the satisfaction of desire in a flush of irreducibly inner experience leads you to conclude that it is the simple craving for that distinctive sensation that is its aim. This of course is never the case, inner experience leads to no craving; there are no pleasure drives only ego drives 'wearing their skin' in the current catchphrase.

Group mind embodies will, seeks energy and acts by predation, having no qualia or affect, no essentially subjective experience and yet is intelligent in an individual there are associated affects but these are never the goal of the actions. Specifically human relations which individuate have the inner experience of the other at or their centre, the body is essential to this, but merely somatic changes are not enough. There seem to be ways in which such inner experience directly communicates between selves, although indirect mediated communication is more than possible and easily becomes confused with the 'real thing'. What is illuminated by such a theory? And what is forgotten or missed?

A comprehensive view of the world phenomenon requires the deep interaction of the physical world with a vast and many-tiered subtle world more or less freed from spatial and temporal limitations. If the sublunary world seems out of kilter and increasingly chaotic then it is natural that these same effects are at play in the immediately adjacent subtle worlds. The perception of chaos is relative to the predominance of causality and where contexts of relational connection are large enough to dissolve ordinary space and time causality is resolved into symmetry and at level of fundamental symmetries chaos or random violations of order are impossible.

Whatever minds is it can form a part of a group mind without being aware of it. Such a group mind can have will and intention, emotions, perceptions, and the ability to carry out a plan, and to interact with other group minds and hence some sense of time and self-other distinction, but no qualia or self-reflection. This means that every group mind is a kind of living Chinese room experiment, which shows that none of those mental traits by itself can lead to or even come close to, what we know as consciousness.

A single nature that underlies the two kinds of experience, the subjective and the objective, but when you try to flatten it out before your understanding it seems full of paradoxes. The former is presented through an individual consciousness embodied from the inside and the latter in the form of a world of embodiments which confronts this consciousness with a complex and law-like not-self shared with other subjectives which are known only through their appearances also belonging to the not-self. It is almost as if this single nature refracts through two different lenses, one that is individual and the other collective, the law-like projected nature of which is only a kind of aggregate effect of the individuals making it up.

All of nature may be aware but only you are aware of being aware, so that in an essential way every experience is about the experiencing. There is a distinction here which cannot be resolved despite the ventures of all of human history. When it is forgotten is when you are most in thrall to it, seeming lost in your own world. It is as if an impurity has become embedded in the clear field of awareness, and what can this impurity be but itself unmodified awareness?