(© T.J. Gray, 1968)
What noumenally we are, commonly called 'Sentience', unaware of sentience, as such is necessarily insentient: what we are phenomenally, called 'sentient', is awareness of being sentient.
Also what noumenally we are, called 'Presence', unaware of being present, as such is phenomenally absent: what we are phenomenally, called 'Present', is awareness of being present.
Unconscious Sentience and Presence, therefore, are the noumenality of our phenomenal being-sentient and being-present.
Unconscious Sentience, phenomenally absent, becomes conscious of sentience only in the process of objectifying what-it-is, as sentient phenomena.
Likewise, unconscious Presence, phenomenally absent, becomes conscious of presence only in the objectifying of what-it-is, as present phenomena. Only phenomena, objects, can be sentient and present.
Sentient and present phenomena, manifested, conceptually extended spatially and in apparent duration, can have no autonomy whatsoever. Their only being, apparent also, lies in their noumenal Sentience and noumenal Presence, both as such phenomenally absent. Their manifested appearance is entirely in 'mind', in a conceptual universe, which itself is objectification devoid of factuality, as are all forms of psychic manifestation such as dreaming and what has been termed 'hallucination'.
Sentient and present phenomena, as what they are unmanifested, defined here in conceptual terms as Sentience and Presence (or 'Consciousness' or 'Awareness' or, Vedantically, as 'Being'), unextended in conceptual space and duration, are total phenomenal potentiality. As integers they are not at all in any sense that can be conceptualised, but their noumenal potentiality is absolute and inclusive of all conceivable manifested expression, which is expression by means of, and subject to, the duality of an apparent conceiver and what is apparently conceived.
There can be no noumenal 'existence' as such, for all forms of existence, and its absence, are the product of the dualistic mechanism of conceptuality, which is the objectivisation of the noumenal which as such has no phenomenal 'existence' whatever.
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Phenomena ARE 'mind',
All that is sensorially-perceived IS 'mind',
And we are the perceiving sentience.
Sentience as such is phenomenal experience of 'mind',
And 'mind' means, and is, noumenon.
The apparent existence of phenomena
Is the apparent existence of 'mind',
But we can only be conscious of 'mind',
When we become aware of noumenal presence.
Using the word 'I' to indicate our phenomenal absence.