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  • Writer's pictureRudy Bauer

Schizoid Existence as The Absence of Being and Being- fullness.

Schizoid Existence as The Absence of Being and Being- fullness.

Rudolph Bauer, Ph.D. A.B.P.P.  Diplomate In Clinical Psychology.

The Washington Center for Consciousness Studies and The Washington Center for Existential Psychotherapy and Phenomenological Studies. The International Center for Existential and Phenomenological Consultation 

Maurice Merleau Ponty, the great contemporary French philosopher of Phenomenological Ontology exquisitely describes the Schizoid  Experience of the world. The Schizoid view of the World is an Empty View of an Empty World. There are many shapes and forms of schizoid character. Our Character is our house of our Being.  I use the word Character rather in the existential phenomenological ontological sense rather then the psychological psychopathological sense. The Psychological Psychopathological sense reflects a  sickness, an illness, a disease.  Character is not only a psychological reference, but character is also ontological reference.

Our Character is actually the manifestation of our lived experience that we live within and work within and possibly transform from within. We are our Character Style. Our Character is the house of our Being , and  the house of our Being is our Character. Our character is an existential structure that organizes our lived experience of Being and Beinglessness. Our Character reflects how we experience and relate to the Being of other human beings. Our character is our medium of relating to the Being of human beings and .our own Beingfullness and Beinglessness.

Our Character reflects our Characterological Relationship To Being and Beinglessness. Our Character Style reflects our embodiment of Being and our relationship to Being within all the various beings we encounter.

The emptiness of our character or the voidness within our character and sense of Beinglessness  within our character manifest a  Schizoid Ontological Quality of and within our character. This Schizoid Ontological dimension orients  us as to how we  view and experience the emptiness of Human  Beings  and the emptiness of lived  experience within others and how we experience the voidlessness of our own experiential Beinglessness  in and of this  world and the emptiness within our ontological  relationship to other human  beings. 

Phenomenologically, the experience of experiential voidlessness reflects our experience of our own inner Beinglessness  and our inner absence of  luminous Beingfullness and  our own absence of a inner Beingfull  self . 

Our ontological sense of Beingfullness and ontological  sense of  Being reflects this foundational experience of our own ontological sense of self, our innermost Beingfull  Sense of Self as our Beingfull sense of s Embodied Consciousness.Our innermost sense of our embodied consciousness is our innermost sense of Being and Beingfullness.

 Our foundatioinal sense of  our schizoid lived  experience reflects the  profound  lack  of Beingfull life and our schizoid ontological character reflects the  empty Beingless Absence of  a Beingfull relational  self reflecting our Beingless embodiment of luminous awareness, and our Beingless lack of embodiment of Consciousness. When we are in  mind alone and we lack innermost  experiential field of awareness, we lack the innermost  field of Being and the inner field of Beingfullness and inner self of Consciousness or Beingfull Awareness. 

This foundational experience of Beingfullness or Beinglessness foundationally organizes our experience of our world, our life and even our Death. This ongoing Beingless experience is the ongoing experience of ABSENCE.

 Our experience of Self is our experience of our Being and our Beingfullness. Our innermost  absence of self is our lived experience of   our absence of Being and Beingfullness . When  we lack the fullness of Being we will foundationally lack  the experience of the Fullness of Timeless Awareness within Time. Beingless-ness or Voidness less reflects the inner heart core dimension of our absence of self both within our character and within our relational connection to others. 

This Beinglessness will characterize our Being in the world. And within this Beinglessness we experience the absence  of intimacy not only with our self but with the world itself.

Our ontological  sense of Being or Beinglessness is intimately related to our Ontological Character. Our sense of Being or Beingfullness is our luminous vivid ontological charactological experience of  embodied  Beingfull Awareness, and our living  within the voidness of Beinglessness  is our  schizoid character of emptiness of Being and absence of personal Beingfullness, personal Whoness.

Our Character is NOT simply a psychological  experience of our self and the world. The amazing contribution of Existential Phenomenology to psychoanalysis and to the later various forms of experiential psychotherapy is that our Character is our house of Being and Our character is our  sense of Being and our relationship to Being within our self and to the Being of the world  within others . Our sense of the Profound Living Beingfullness of our world is Charactological experience.

Our sense of inner self or our sense of inner Beingfullness can be experienced within our self and within others.  Our sense of Being- lessness within our self and Being-lessness within others reflects our sense of absence of self and absence of Being within our self and as our self.  This emptiness and experiential absence of ontological self or embodied Being  is our existential ontological  schizoid state. The schizoid experience is the state of Beingfull absence and  the state of voidness and is a solipsistic experience.

Our Consciousness knows our Being and our Being is Consciousness knowing Being. Consciousness as Being knows Being. Our Consciousness or Awareness is our Consciousness Knowing Being and our Consciousness knowing Consciousness as Beingfullness. Consciousness and Being are the same. Consciousness and Awareness are the same.

This absence of Beingfull self or Beingfull awareness creates the absence of intimacy within our own Being and within the Being of others. Intimacy is the our lived experience of the union of two states of innermost Beingfullness  within luminous personal union. This can be experienced and seen within the early union of the  mother with the baby. Our intimate experience within and with the Being and Beingfullness of our mother is a source of our experience of Beingfull innermost experience of primordial sense of self and our Beingfullness in the world. Our mother introduces us to the Beingfullness of the world and the Beingfullness of our own Being. Mother is the our somatic source of Being. Our experience of the mother is both Somatically Psychological and somatically Ontological.

This  Psychological experience and ontological experience can be seen within the union of  true love. Both human  beings have the capacity of their field of self or field of innermost  Subjectivity to enter each other intersubjecitively, inside to inside in Beingfull union. True intimacy is not only a psychological phenomena but true intimacy is the experience of the union of the Being of our Being with and within another person’s Being.

The profound experience and experiential understanding of our inner self or our innermost personal subjectivity as the experience of our own embodied Being and Beingfullness  within our subjectivity  and within our experience of  Beingfull subjectivity within the other.  We can even have the experience of our self or our field of subjectivity entering  the Being of the world. This experience of existential union reflects our  capacity for  our existential intimacy within other human Being as well as our own union with our own innermost  self.  The experience of voidness of Being and the absence of Beingfullness also reflects of the absence of ongoing continuity of Being between our self and the self of others.

 This existential understanding of our ontological absence of self was a great gift of Menard Boss and Martin Heidegger in their  phenomenological ontological seminar for psychologist ,psychoanalyst and psychotherapist for many years. Heidegger was a patient of Boss and in time Heidegger and Boss gave for many years the famous zolliknon seminar, This seminar introduced the brilliance of phenomenological ontology into the drama and art of Psychotherapy and psychoanalysis. 

This  same  phenomenological  ontology of the unfolding of Beingfull self was also elaborated by Donald Winicott.  When Winnictot was asked when does the baby have a continuity sense of self his response was when the baby has a ongoing  sense of the continuity of Being and Beingfullness. Yes Babies have the natural capacity of intimacy of Beingfull intimacy with the Mother who has and is Beingfull  awareness. Winnicott also contributed to our understanding of Beingfull awareness when he described the experience of  transitional awareness and transitional spaceousness.

 Other psychoanalyst contributed to the integration of Being into psychoanalysis..or existential psychoanalysis such as  the R<D< Laing, Sutherland, harry guntrip , Bowlby, William rech,. and many of the English object relations schoold. Within these brilliant context ontologiy was introduced to and within psycholanalysis. In the united states Austin Deslaurier and many others continued this integration..Phenomenology played and plays a strong role in this integration of ontological into psychotherapy,,And later through Carl Rogers, Eugene Gendlin, Erving and Miriam Pollster , Fritz Perls, Rollo May  ontology or Beings was introduced to the experiential psychotherapists in the United States of America.

 Our own inner most self Is ones sense of Beingfullness and continuity of Beingfullness in ones self as ones Embodied Self.

Phenomenologically the schizoid experience and view lacks living personal contact fullness within  the living experience of the human being and their embodied sense of awareness  as self. There is this absence of lived experience and lived experience of Being and Beingfullness. Much of science and behavioral science  is a schizoid understanding and objectified view of human beings. Much of science presents an objectified schizoid view of lived human experience.

Our character even our collective character manifest and symbolizes our relationship to Being within our self and within others and within the world itself, and within our cosmological Beingfull existence.

Of coure we are human beings. Our being and our Beingfullness reflects our embodied sense of self and embodied sense of consciousness or awareness.

So the word schizoid reflects our lack of  embodiment of Being and Beingfullness. Our Ontological Schizoid experience reflects our lack of Embodied Consciousness  knowing Being and Beingfullness. Schzoid Consciousness  reflects our lack of embodiment of self and our self  manfestation. Our Self reflects not only our embodiment of  self  but our relation to Being itself and to Being within the beings of other beings. Our Human Beingfullness is our Existential doorway into Being and Beingfulness.

Our Schizoid Empty Beingless  Consciousness  is dissociative, detached, Beingless, and presents a  kind of transcendental Noetic viewing of the world of others. In this view there is a mind alone quality without embodied sense of self and embodied  Self Beingfullness. In our schizoid  experience there is an absence of Beingfullness and Being full sense of self within our own  self and within our experience of others. Within our schizoid experience and schizoid perception there is always a ABSENCE and Always an Emptiness of Beingfullness and Selfullness.

Noetic View

This Noetic Viewing of the schizoid person  is a kind of witness consciousness reflecting an objectifying and reifying  mentalistic intuitive viewing of empty  phenomena. This noetic knowing is factual and concrete. This  is subtle intellectual and mentalistic view that lacks Contact fullness and the Embodiment of living  experience of Being and Being fullness. The schizoid view can be an interpersonal experience and interpersonal view that is highly skillfull interpersonally and characterized by a kind of refined intuitive objectivity of the essence of the phenomena being experienced and known. 

 The schizoid person naturally   can present and enter into  a  kind of transcendental ideational  view of the world and informs us as a  Transcendental Experience of the World. The schizoid state is not enmeshed or fused with anyone or any thing. Many forms of collective spirituality of collective cultural forms of schizoid experience. Schizoid experience is a detached experience and a  dissociative experience and yes a direct intuitive knowing of the essence of the phenomena. This was Husserl’s great elaboration of intentional phenomenology.

Many forms of shamanism is a transcendental dissociative view and experience of existence.

In our Schizoid state we  do not experience the spaceousness of Beingfullness but rather the emptiness or absence of Being and Beingfullnesss. There is an ongoing experience of emptiness and even meaninglessness.The relationship to the body is a kind of incarceration of embodied consciousness as an object within an object.


Their understanding and experiential  view does not seem to be  based on experiential actuality or experiential reality. Their view did not consider or have available the  immediate experiential  awareness of the actuality of reality as realness  and reality of the phenomenological experience. Their view tends to be  immediately Transcendental and Mentalistic. And this view  lacks experiential realness or experiential actuality. Our schizoid experience is not grounded in Being and Beingfullness.  Our schizoid  experience has an As If Quality.

Schizoid Ontological Existence is always tenuous and illusive. The question of the actuality or the reality of their experience of phenomena is not articulated . The Schzoid person  often feel as if if they are real as if they are presence. but not really or actually. 

The actuality or the reality of the experience is not articulated or known. This personal psychology experience is a kind of formless  experience of transcendence. Transcendental phenomenology is a mode  of literary endevor.  This Transcendental View of Husserl and Gautama was suspended as to the reality or actuality of what is experienced or perceived or envisioned. This form of transcendental experience is a KIND OF AS IF experience. This form of transcendental experience is imaginal in essence.

Many transcendental traditions of spirituality have a similar suspension about the reality or actuality of a perceived phenomenon. This transcendental view orients the Desert Biblical Traditions of experience as well as many Eastern traditions of transcendental experience. 

Of course, the transcendental view and transcendental noetic experiences ultimately perceives the phenomena of the world as empty, and absent of the actuality of Being and absent of the actuality of Being fullness, and therefore consequently Empty of meaning and meaningfulness.  The world for many transcendentalists is a phenomenological possibility lacking experiential Being full actuality and reality. There is no foundational Being and Being fullness supporting the manifestation of the Reality of  Phenomena.

 This experience within Transcendental Consciousness continues to this day in many and various forms of Transcendental Meditation. Transcendental Meditation is essentially dissociative and reflects the power of existential detachment and dissociation. This Detachment is from Being and the Being fullness of Phenomena and the Being fullness of Consciousness itself. Transcendental Meditation is a form of Transcendental Consciousness that is empty of Being and empty of Being fullness.   Transcendental Consciousness does not perceive the actuality or the felt sense of the Being full reality and the Being full actuality of phenomena. In this transcendental context the world is ‘as if ‘.  The world is Absence.

Transcendental Consciousness as Process of Going Beyond Being  In to Non Being or Emptinesss or Nothingness of Beinglessness/

Transcendental Consciousness potentially is within us and within our Human Subjectivity. Transcendental Consciousness is a state that is beyond immediate personal experiential knowingness and immediate personal living realistic experience. This Transcendental Consciousness goes beyond Being and Being fullness and thus this Transcendental Consciousness is Pure Openness, and Pure Emptiness of Being and Empty of Being , and even empty of form. What remains is Empty of Being fullness, and yet there still is a formless phenomenon to be known. Transcendental Consciousness is a manifestation of the Power of our Consciousness as mind. This consciousness can go beyond our mind.

Going beyond our mind and going beyond our phenomenological experience of our mind, frees us to completely to enter Transcendental Consciousness. And thus, we can go Beyond all of our lived experience within Transcendental Consciousness and thus falling, falling, falling into non-Being fullness and the Non-Actuality or Reality of Nothingness.

 As we go beyond Witness Consciousness, as we go beyond Noetic Knowing, there is only Voidness and Emptiness and Being lessness. Beingness and the Reality of Being and Being fullness completely disappears. This is the Transcendental Consciousness View of Transcendental Reality. Transcendental reality is Absolute Nothing and is Absolute Emptiness and Absolute Voidness. 

Our Who-ness Disappears.

Human Ontological Who-ness   disappears within this Transcendental Beingless Sphere. As Gautama declared  long ago this Disappearance of Who-ness is the foundational Anatman Experience of Buddhism. This absence of true ontological self, this absence of true realistic relational self and this absence of true relational life is foundational to Buddhism and its Anti Atman teachings. Thus our self as person is experienced as an illusion and the reality and actuality of Being full experience Is experienced as illusion and all phenomenological experience relational is a delusion. Our Whoness is a illusion. Motherhood is a delusion and fatherhood is a delusion. This anatman experience is foundational Buddhism. Existence and self is an as if experience. Human existence is the absence of Being and Being fullness. Being lessness  is Absolute ..Being does not exist. There is only phenomena and all phenomena is empty, empty of Being and Beingfullness. This is sad and also boring.

Existential Dzogchen As a phenomenological Ontological Experience

Wonderfully, this is not the Vision of Dzogchen, or the Vision of Kashmir Shavism or the Vision of Contemporary Existential Phenomenology. This vision is the ontological self-liberation through the Being full Experience of Actuality. Dzogchen, Kashmir Shavism and Contemporary Existential Phenomenology experiences ontological self-liberation as our Being full experience of Actuality.  The Actuality of Being and Being fullness as Phenomena. Contemporary Phenomenology has gone beyond Transcendental Phenomenology and the Transcendental Schizoid experience. 

As the Great Dzogchen Contemporary Master Namkai Norbu would so often say Dzogchen does not belong to any religious tradition. Dzogchen does not belong to any culture. Dzogchen is our REAL Condition. And then he would mysteriously say Dzogchen is Galactic. 

Actually, this Transcendental delusion about the actuality of  lived experience and  the Transcendental delusion of the actuality of the world, and this delusion of self and the self of those you love  is the true Beingless delusion of many transcendental and shamanistic paths as well as many eastern dissociative philosophical traditions.

This is the delusion of the schizoid mind; this is the delusion of the collective schizoid mind. The language of Schizoid in this context is not the language of psychopathology. The language of Schizoid phenomenologically describes ontological emptiness and ontological Beinglessness and foundational Absence. 

 The Schizoid Mind is Empty of Being and Empty of Being fullness. For the Schizoid Mind whether personal or collective the experience is that all life is suffering. Within the schizoid experience that all life is suffering the only option is to  escape or transcend  into a Transcendental experience  of Dissociative Detachndment in order to escape Beingless Agony. 

Within this ontological schizoid experience, there is no Beingfull self  there and there is no  Beingfull sense of Whoness  / Whoness is not really there, as Who-ness has disappeared. Thus, there is no suffering, no more suffering as there is no one there to suffer. There is no Who-ness to experience Suffering. This is liberation through Disappearance. This is Liberation through Absence. This is liberation from the  reality and actuality of Being less ness and the agony of Being lessness.

This loss of our Who-ness of our living experience is also the loss of our experiential sense of the Ground of Being as Luminous Source and our Pure Being fullness as the self-manifestation of Being full experience and Being full Consciousness as Direct Being full Non-Conceptual Knowingness of the Being of Phenomena and the Being fullness of Who-ness. Our Who-ness as the ontological  Ground of Being is described by Longchenpa the 14th Century Master of Dzogchen.

Transcendental Consciousness Transcends Our Subjectivity, Transcends our Lived Experience

Our Transcendental Consciousness can transcend not only our mind but transcends our own Subjectivity, our own conscious awareness.When we go beyond Subjectivity, we fall initially into a kind of Witness Consciousness. This Transcendental Personal Witness Consciousness can go beyond our personalistic subjectivity into the vast absence of Being and Being less ness.

 In this form of transcendental knowingness transcendental consciousness goes beyond subjectivity, goes beyond witness consciousness into Pure Being lessness. Within Transcendental Consciousness, the act of going Beyond the actuality of phenomenological phenomena there is only nothingness and emptiness. Beyond phenomenological phenomena there is only emptiness or non-thingness. 

In transcendental thought, there is no Being-fullness embodied within phenomena. There is no ontological Being fullness in phenomena. There is no ontological base or ontological source or ontological ground.  All being and all phenomena is a Illusion within Transcendental Thought. Within Transcendental Thought all is thus gone Subjectivity disappears in Transcendental Consciousness.

 What is the Wonder of All Wonders.

So, this Pure Consciousness Contained within Subjectivity  Statement is actually Ontologically Incomplete. This Pure Consciousness understanding as Pure Consciousness being contained only within our own Subjectivity is incomplete and is actuality an inadequate or limited understanding of the Pervasive  Nature of Consciousness. In truth our Pure Consciousness is not simply a psychology of Mind Alone,  our Pure Consciousness is not simply a psychological mind knowing of phenomena but rather our Pure Consciousness is our Ontological Knowing of our Pure Being as Being. Our Being Knowing Being is Pure Consciousness. Pure Consciousness is Our Pure Being Knowing Being.  This Pure Consciousness is Ontologically Actual and Ontological Pure Consciousness is the ontological Source of Pure Being fullness  within us and around us in pervasiveness. Consciousness and the experience of Consciousness is an Event of Being in Cosmological Manifestation.

To Become Aware of Pure Consciousness is to Become Aware of Pure Being and Being fullness.

Pure Consciousness is the actual manifestation of the ontological phenomena of Pure Consciousness. Pure Consciousness is both the source and is a self-manifestation of the source. The Ground of Being is Pure Consciousness self-manifesting as Pure Consciousness within us as us. This Pure Consciousness is Pure Being and Pure Being fullness. Pure Ontological Source as Pure Consciousness manifests Pure Ontological Phenomena as Pure Ontological Being fullness. As the great Nyingma Dzogchen prayer says, “May I experience all Phenomena as Source. May I experience all phenomena as the Dharmakaya.” Our Ground of Being is Pure Being. Our Pure Being is always self-manifesting Being and Being fullness.

The View of What is the Wonder of All Wonder: Pure Consciousness and the Doorway is our own Subjectivity.

The view of this statement that our experience of Pure Consciousness contained within our innermost Subjectivity leaves many to think this Pure Consciousness is simply a psychological knowing of our mind. This view of our Containment of Pure Consciousness within our inmost Subjectivity is the truth of our Pure Consciousness in Actuality.  Pure Consciousness is Pure Being and Pure Being is Pure Consciousness. Pure Consciousness is the Reality of Being and the actuality of the Being fullness of Being. This Being fullness of Being is also the Being of the world and also the Being of the Universe in its infiniteness. Pure Consciousness is infinitely pervasive and forever unfolding.

Pure Consciousness Can not be Contained or Bound. 

Pure consciousness is infinite in its horizons and vast and multidimensional. Our Pure Consciousness is within our Subjectivity, and  Our Pure Consciousness is not contained or bound within our Subjectivity,

Our Subjectivity is Pure Consciousness. Our Subjectivity is Pure Being and Pure Being fullness just as we are. There is nothing to Purify. You are Pure Consciousness embodied within Pure Being and Pure Being fullness.  Pure Consciousness is Pure Awareness, the Pure Knowingness of Being. Our Pure Awareness is our experience of our Pure Being fullness of Pure Being. To experience our Pure Awareness is to experience Our Pure Being infinite in its horizons, vast and multidimensional. Yes Our Pure Consciousness is inifinite in its horizons and vase and multidimensional/

Pure Consciousness is not contained in transcendental awareness.

          Transcendental Consciousness is a form of Pure Mind Consciousness. The Pure Actuality of Pure Consciousness is often not understood by Transcendental philosophers because of their noetic understanding of Transcendental Consciousness. They look at transcendental consciousness from a noetic knowing view or an epistemological view but not the realistic ontological experiential view. 

          Transcendental Phenomenology tends to see Transcendental Consciousness as a Psychological Consciousness and not as Ontological Consciousness. Transcendental Consciousness is Psychological Consciousness that transcends phenomena and transcends phenomenological experience and is considered to be the nature of Consciousness rather then a singular  transcendental experience is understood as a limited and limiting experience of Consciousness. 

Our Consciousness Is Ontological. Our Consciousness is Being and the Being fullness of Being. Our consciousness is not simply the psychological consciousness of our mind knowing phenomena. Our Consciousness and our becoming aware of this Ontological Consciousness is our Being knowing of Being and our Being knowing the Beingness of Beings. Consciousness is our Being knowing Being. 

This is not the truth of Transcendental Consciousness, but this is the truth of Realistic Ontological Consciousness. Ontological Consciousness is Consciousness as Being and Being as Consciousness.

Two Meanings of Consciousness

There are two meanings of our word Consciousness. There is our consciousness of our mind which is our mind knowing phenomena. And there is our consciousness of our ontological awareness which is our Being full Awareness knowing Being. 

This is the most important distinction about Consciousness as Mind and Consciousness as Being full Awareness. Being full Consciousness is Ontological Awareness and is Ontological Consciousness.  This distinction of consciousness is   in Kashmir Shavism, is in Dzogchen and this distinction is in Contemporary Phenomenological Ontological Philosophy and Psychology. 

Different Modes of Knowing: The Mode of Mind and The Mode of Awareness

We have two different modes of knowing. Our mind knows phenomena. This is our ontic dimension of our knowing mind. And our ontological awareness as ontological consciousness knowing Being. This is our ontological dimension of awareness or ontological consciousness knowing Being. These two forms of knowing can be in union. There is the knowing of our mind knowing phenomena and there is the knowing of our awareness knowing Being. These two forms of knowing can be in the union of vast creativity. This is the Mysterious Conjunctio.

 In Dzogchen there is the word sems describing the knowing of our mind knowing phenomena. And there is the word semde which is our ontological awareness or ontological consciousness knowing Being. Our ontological consciousness is Being and our Being is our ontological consciousness knowing Being. This is semde. 

Our ontic consciousness is our psychological mind knowing phenomena. Heidegger calls our ontological consciousness DA SEIN. Human Beings have and are an Ontological Openness to Knowing Being. This Ontological Openness or Ontological Knowingness is not simply Psychological Knowing.

Subjectivity As Containment

This view of the containment of Consciousness within our innermost Subjectivity lacks the ontological truth of the Reality of Consciousness as Being and Reality of Consciousness as embodied within the world as our Being of the World. Consciousness and Being are the same.  Our Consciousness is Being and Being is within us as our Consciousness. Thus, to become conscious of consciousness is to become conscious of Our Being. This is most important to know that in our becoming conscious of consciousness is to become conscious of Being and Being fullness.

Two Kinds of Knowing

Yes, there are two kinds of knowing. There are the two kinds of knowing in Dzogchen and in Kashmir Shavism and most of all  in contemporary Existential Phenomenology. There is our mind knowing phenomena and our Conscious which is also called primordial awareness, or primordial awareness knowing ontological directly and non-conceptually knowing Being. This awareness or consciousness is the Knowingness of our Being knowing Being. This consciousness, our consciousness knows the Being of beings. This Consciousness, Our Consciousness knows the Being of the world. Our Consciousness knows the Beingness of Being. Our Consciousness is the Beingness of Being.

Dzogchen and later phenomenological ontology make this psychological ontological distinction very clearly and distinctly. There are two types of knowing and language expresses this. There is the knowing of mind, which is sems, and there is the knowing of our Being which is semde.  The knowing of mind knowing phenomena is psychological and our Being full Consciousness knowing the Being of Phenomena is ontological. Our knowing is both ontic and Ontological. Our knowing of mind is ontic and our knowing of Being is Ontological. 



Semde is our Being as Consciousness or Awareness knowing of Being. Semde is our conscious or our primordial awareness as Being knowing Being. This is a most important distinction is not often understood or not often made causing vast confusion. Heidegger’s Ontological Phenomenology brings forth this DRAMATIC distinction. Within Heidegger understanding there is phenomena and there is the Being of the phenomena. There is the knowingness of our mind knowing phenomena and there is this Being full Awareness knowingness of our Being (Da sein) knowing Being and the Beingness of all phenomena.

Ontic and Ontological Knowing

The view of the containment of Subjectivity lacks the understanding that Consciousness and Being are the same. Being is Consciousness and Consciousness is Beings Knowingness. Being is Consciousness and Consciousness is Being.  Consciousness is Ontological knowing. Our mind is psychological and phenomenological knowing. Our ontological knowing is our Da sein knowing Being. These two modes of knowing can be in union. The knowing of phenomena should be and can be in union with the knowing of the Being of phenomena.

Being is Ontological and Being as Consciousness is ontological. Being is Conscious and Consciousness is Being. There is a Ontological Consciousness knowing that knows ontologically. There is the phenomenological consciousness of our mind that knows phenomenologically. The knowingness of mind can be in union with the knowingness of our awareness.

 Being and Being fullness 

This Being full Consciousness knowing is vast and infinite in its horizons and multidimensional. This vast Ontological Being full Consciousness is not contained within Our Subjectivity alone. This ontological Being full Consciousness is within Our subjectivity as our Subjectivity and infinitely beyond our Subjectivity Simultaneously. There is also the Psychological knowing of mind that knows phenomena. Psychological Knowing is a kind of Ontic Knowing. This consciousness of our mind is profoundly influenced and manifested by Our Consciousness of Being as Being.

Some understand that the Consciousness of Mind is contained within Subjectivity. Phenomenological Ontology understands that Our Consciousness of Being as Being is both within Subjectivity and beyond Subjectivity.

 Psychological Consciousness is embodied within our own Subjectivity. Our Being manifests Being full Consciousness or ontological consciousness within Being as our Being in union with our psychological mind. This is the mysterious conjunctio Carl Jung describes.

The Psychological Consciousness embodied within Subjectivity is not pervasive within and between the infinity of the human forms of the world; and also within the animal and plant forms of “Thingness.” This containment of Consciousness within Subjectivity alone limits our experience of the Being fullness of the world and all the Being full forms of the world as embodiments of Consciousness. This Subjectivity Alone understanding does not equate Being fullness and Consciousness. This limited Subjectivity Alone understanding does not Equate Consciousness as Being and Consciousness as the manifestation of luminous Being fullness. Consciousness is Being fullness. Being is Consciousness and Consciousness is Being and Being fullness. 

Husserl’s understanding of Subjectivity is limited. Husserl understanding limits consciousness to subjectivity. Rather consciousness is the world and the manifestation of the world. This is now the realm of the Immanence of Being full Consciousness. As the Shavites declare the Bliss of the world is the Bliss of samadhi. And the bliss of samadhi is the Bliss of the world.

Husserl and Mind Alone

Husserl’s view of Consciousness limits consciousness to the psychology of our mind alone. This is a noetic view of consciousness; this is the view of our mind as psychological consciousness alone. For Husserl our psychological mind is consciousness, and our phenomenological knowingness of mind is consciousness. In this limiting view our mind as our consciousness only knows directly phenomena. In this limiting and limited view of Consciousness as our mind, consciousness only knows phenomena. Husserl’s view is profoundly limiting and limited concretized understanding of consciousness. Husserl’s view of consciousness is psychological and not ontological. For Husserl consciousness is a psychological phenomenon and not Ontological Or Being full or infinite in its horizons, vast and multidimensional. For Husserl consciousness is a noetic form of knowing. This is the ancient Transcendental Form of Knowing.

The focus in transcendental phenomenology is the form and forms of knowing and the structures of knowing and the lived experience of knowing the essence of what is to know. Yet paradoxically the actuality of what is known is held in obeyance. The actual reality of the known object is held in obeyance. In transcendental phenomenology the actuality of the object known is held in suspension. There is a foundational doubt about the object known and the reality of the object known.

 This is an unnecessary phenomenological formulation that weakens phenomenological ontological knowingness about the nature of phenomena and about the nature of Being. This version was challenged by Martin Heidegger and Edith stein and later phenomenology has overcome this epoche that suspends the actuality of the phenomena known, and especially there was the focus on the Being fullness of phenomena that was held in obeyance. Again, Heidegger was foremost his focus on Being and the Being fullness of Phenomena.

Two Ways of Knowing in Later Heidegger and Phenomenological Dzogchen

Our mind does not know Being fullness and neither does our mind know the Being of phenomena. Our mind only knows phenomena. This fundamental distinction between our two ways of knowing is foundational to the phenomenology of later Heidegger which he discovered and expressed and languaged. This fundamental and foundational distinction Heidegger made and differentiated his form of phenomenological ontology from the transcendental form of Husserl’s noetic phenomenology. Da Sein is our Being fullness knowing the Being fullness of phenomena. The Being of human beings knows Being directly, non-conceptually and experientially. Human beings have the power of gnosis and the power of jnana and the wisdom of Yeshe. 

This distinction of our two ways of knowing is also foundational in the Dzogchen Tradition and in the tradition of Kashmir Shavism.

Husserl’s phenomenology and the many psychological variations of phenomenology such as the early transcendental form Heideggerian phenomenology expressed as Being and Time. Transcendental philosophy and practice reflected the early experiential forms of Buddhism and the early  experiential forms of  Vedic philosophy. The early focus of Buddhism and Vedic traditions was on cognitive knowing of mind, the noetic knowing of mind. Husserl knowing is a noetic knowing of mind. Husserl’s noetic knowing of mind is not ontological knowing Being and Being fullness.

This phenomenological experience of Luminous Consciousness as contained within our innermost luminous subjectivity as human Beings forecloses the luminous Being fullness of all phenomena and the luminous consciousness both within and as all the phenomena of the world, the living thingness of the form’s world. In this framing of knowing of phenomena knowing is the knowing of mind alone. If we follow the unfolding expansion of our innermost awareness, we will find our Being full self-becoming vast and luminous.

The Transcendental Distortion of Experience

Transcendental understanding and transcendental practice cut off and forecloses the luminous Being fullness and Being full Consciousness of the world and the Thingness of the world, including our own thingness and our own formlessness within our form. This formulation of consciousness forecloses the natural relatedness of Being fullness within everyone and everything. This subjective alone formulation creates and brings forth a schizoid experience of relational life.

Beingless Emptiness 

This phenomenology of Pure Transcendental Consciousness reflects a Beingless Existential understanding and Beingless Existential experience of our understanding. This Beingless experience that we are implies the Being lessness of our own inner self, the Being lessness of our own ordinary life experience, and the Being lessness of our forms and our collective forms of personal consciousness as human forms.

 Many forms of western and eastern spirituality contain this secret and hidden destructive ontological deficit. This hidden secret is our profound lack of directly experiencing our  non-dual Being fullness manifesting the world as our  Being full self, our personal embodied self. We do not suffer the pathetic anatman teachings and pathetic anatman lack of Being and Being fullness. This lack of Being and Being full experience of Beingless Self within our self and Others. 

This view of Being lessness Self is Ma Rigpa of Dzogchen which means a kind of ignorance or stupidity of what is actual and real. Being fullness and Consciousness are synonymous within phenomenological ontological understanding that is expressed in Dzogchen, Kashmir Shavism and forms of Daoism. 


This formulation of the containment of consciousness within our own subjectivity also distorts the pervasive power of Meditation. Meditation becomes a dissociative transcendental  solipsistic practice wherein we dissociate from our own embodiment, and we dissociate from own desires , and we dissociate from our attachment and bonding to others , and we transcend or dissociate from this world, and we transcend or dissociate from the Being fullness of this world, and we even transcend or dissociate from  our own Being fullness  and enter into a solipsistic transcendental states that is  beyond all phenomena including our own phenomena. In meditation when we go beyond Witness consciousness, we can go beyond personal knowingness. In transcendental going beyond our personal awareness and beyond the Being fullness of our awareness we experience absence and this absence of Being fullness is Emptiness, Vast Emptiness.

No Who- ness  as Personal Beinglessness

Within the Pure Transcendental State there is no Who-ness, there is no Personalness. There is no one there. There is no there thereness.  Everything and everyone including your own self disappears or becomes objectified and illusionary. There is only no-thingness. There is only emptiness. There is only Being lessness.  This truly is the great escape from actuality and these transcendental dissociative methods of detachment were paradoxically manifested to escape from this Beingless world and Beingless self. 

A Strange Escape

What is amazing in order to escape from this Beingless world and Beingless self which is the absence of Being full consciousness within our self and without our world we flee to Beingless as emptiness to be free of the agony of the absence of Being in a Beingless existence.

Thus, strange paradox is a person is using Being lessness or Emptiness to escape from Being lessness and the Emptiness of Being lessness. 

This transcendental dissociative detachment experience is repeated over and over again in the many forms of Beingless Meditation and many forms of Beingless spiritual praxis. Being lessness means emptiness. Emptiness means Being lessness. Emptiness means the emptiness of Being and Being fullness. Being is true Potentiality. Being is the source. 

Our experience of Emptiness means our experience of Absence of Being and Being fullness. The paradox is because of the emptiness of Being fullness state within our world we try to resolve the agony by entering further or deeper within Beingless States of Existence.

This Being lessness is the absence of reality of Being and Being fullness and the absence of the reality of Thingness as Being full forms. Our Pure consciousness becomes the only reality and everything else literally everything is not integrated as actuality and is experienced as not real.

The Being fullness of Realistic Experience

Husserl’s form of transcendental phenomenology never entered into the Being fullness of realistic experience. His transcendental phenomenology was only noetic knowledge. His phenomenology was not the felt sense  of phenomena and the Being fullness of the phenomena, but the phenomenology of noetic knowing.

The Actuality and Reality of The World

Many if not most forms of eastern meditative experience also never enter the actuality and reality of this world. Most forms of Buddhism relentlessly focus on Pure Consciousness . This world is an illusion, and our essential self is a delusion, and every living experience is unreal and illusionary and delusionary. There is no actuality of experiential reality as Being fullness. This is our world of Emptiness and Being lessness. This absence of Being and Being fullness of Being is the absence of Meaning and Meaningfulness. 

This illusionary experience of the world creates meaningless for everyone.Most religions today both in the west and in the east participate in this relentless formulation of dissociative life experience. This is also true in the many forms of Christianity.

Schizoid Existence

Transcendental Consciousness is considered  of value and transcendental consciousness is the only reality and everything else is delusion. This of course is a schizoid formulation of our world and our personal life. Schizoid experience is an absence of Being fullness within our own self and this absence of the Being and Being fullness is not only within our own self but is within world as the world.

This schizoid formulation of Beingless experience also urges us to create and bring forth our relentless desire for Absolute Knowledge. This desire is the compelling desire for someone who knows absolutely.  Thus, the patriarchal archetypal realm of absolute domination of the master slave relationship also informs transcendental religious and transcendental formulations of human experience. 

Delusion of Infallibility

Hegel’s description of the master slave relationship is played endlessly in most forms of religious and spiritual organization. This is clearly the drama of infallibility, which is found in every shamanic tradition, and  is found within  in most traditions wherein there is the Guru Disciple relation. And this drama of our desire for absolute knowingness unfolds in the Catholic and Christian hierarchical drama. This drama also unfolds in the Tibetan Buddhist tradition as well in most Hindu Traditions.This same drama unfolds organizational in countries of patriarchal dictatorship and also in many forms of corporate dictatorship. This drama of the master slave relationship will always unfold wherein there is the experience that someone has or is Pure Consciousness of Absolute knowingness. Hegel in his masterpiece the Phenomenology of Spirit illuminates ever present drama of slavery.

Husserl’s Ontological Problem

This is the dramatic ontological problem within Husserl’s Transcendental Statement reflecting Pure Consciousness and the Pure Subjectivity of Consciousness. The Pure Consciousness within Pure Subjectivity is Existentially and ontologically Incomplete. The problem of this Ontological incompleteness is the lack or the Absence of   Realistic Actuality of our human Being full experience of Being in and of our Being full world. Our Existence lacks Being and Being fullness. The realistic actuality of our living experience of our human life world, and the realistic actuality of our living experience of the reality of our self and our world is absent. 

This innately transcendental problem of ontological lack or Being full absence creates vast human suffering within Beings and human beings forever and ever. This endless Beingless suffering and endless Being less distortion was first elaborated by Gautama in the 6th century BC.  Gautama describes his experience of human existence being meaningless and empty. He experienced that all phenomena were Empty, completely Empty. He was empty, his wife was empty, his child was empty, his kingdom was empty, and his only tragic option was to flee into a dissociative state beyond his empty embodiment, beyond his empty world, beyond his Empty Existence. Empty of What? He was Empty of the Being and Being fullness of innate awareness and the Being and Being fullness of our innermost field of Awareness. Ontological awareness.

All Life Is Suffering

For Gautama All human phenomena was empty. Empty of Being and Empty of Being fullness. All phenomena are illusionary lacking the actuality Being and Being fullness. All human experience is an illusion, and all human experience is a delusion. Our self is an illusion, and the self of others is an illusion. There is no one home. There is no one There. There is no home. There is no whoness and there is no self .Beingless experience is empty of meaning. Without Being and Being fullness, our experience is empty not only of Being but of Meaning. Meaning and Being are intimately related. In early Buddhism our  world can is Beingless and Meaningless. Of course all life would be Suffering.

Without Being and Being fullness, we are without meaning and our innermost experience is Absence, Absence of meaningfulness. Experience without Being fullness and without meaning is Absolute Emptiness. Without experiencing the Being fullness of Phenomena, phenomena will lack Being and lack meaningfulness. Without the Being fullness of phenomena, we will experience a Beingless and meaningless life. Without Being there is no Bliss. Bliss is a function of experiencing the Being fullness of Being. This is the great declaration of the Chakrasamvara Tantra. This is also the understanding of contemporary phenomenology and phenomenological Dzogchen.

Without the Being fullness of Our Being and the Being of phenomena all experience is Empty of Being. Our lack of sense of self reflects the absence of Being. Our sense of self is Empty. And so, Gautama declares our experience of our life is ultimately suffering. All human life is suffering. Yes, that is his famous statement, all human life is suffering. Beingless experience is meaningless experience. Human life is Beingless and completely meaningless. Beingless and meaningless life is both psychological and ontological suffering. Without Being and Being fullness, all life is suffering. All life experiences are a hallucination, a dream without a dreamer. There is no Being manifesting the absence.

Schizoid Existential Experience as Absence of Being and Being fullness.

The face of your beloved is empty of Being full Meaning. This Being lessness and this meaningless of Beingless existence is a source of ongoing agony of Being full life and Beingless phenomena and Beingless experience. Being fullness is the source of Meaning and Meaningful ness. Much of our human experience is schizoid. Our life is Schizoid.  Schizoid experience is the lack of Being fullness within our self and within others.

In Continental phenomenology, and in Kashmir Shavism and in Dzogchen we take the   Spirit of Phenomena and the actuality of Phenomena as a Creative Meaningful life experience. Phenomena and the actuality of Phenomena as Pure Consciousness in Being full Manifestation opens for the us the experience of equality consciousness. A person can have many intellectual values about equality consciousness but in actuality unless there is the living experience of ongoing continuity of Being fullness within oneself and others, equality consciousness will only be a belief or idealistic desire and will never be an ongoing experience of self and others.

Being is not an idea, Being is not ideation, Being is not an intellectual knowingness. Being is not noetic knowingness. Our mind knows phenomena both the most subtle and the vastest. Our mind does not know Being. Our mind does not directly and non-conceptual know and experience Being. Our mind can think about Being and our mind can mentalize Being but our mind cannot experiential directly know Being. Our awareness knows Being. Our awareness is our Being knowing Being. Our mind knows Phenomena and our awareness knows Being. Awareness is our Being knowing Being. Our Awareness is Consciousness. Our Consciousness is Being knowingness of Being.


The profound integration of our mind within OUR BEING allows us to know the BEING OF A PHENOMENA. Th profound integration of our mind within our Being as Awareness allows us to know the Being of Phenomena. This is the path of self liberation. Most religious traditions and most philosophical traditions do not articulate this drama of Consciousness Within the world as the World.

This formulation is actual in contemporary phenomenology philosophy and this formulation is actual in contemporary Dzogchen that does not clean and hide within the foundation formulation of Buddhism which is the anatman teaching. There is at times this distortion within forms of contemporary Dzogchen expression. This distortion is Namkai Norbu is a exquisite master who elegantly challenges this relentless distortion. 

Every time Namkai Norbu spoke he would say Dzogchen does not belong to any tradition. He would then say Dzogchen does not depend on or reflect any one culture. He would then say Dzogchen is the experience of our “Real Condition”. He is saying this Dzogchen is the knowing of actuality and is not illusion knowing illusion. He would also at times at the end of his speaking say Dzogchen is Galactic and is taught within the universe. 

I have also been so lucky in that I had good fortune of studying with many masters of Dzogchen and Kashmir Shavism and Phenomenology that this statement declaring what is the wonder of all wonders is that Pure Being manifest everything and anything as its own Being. In this way when meet a human being we can directly experience the Being of the Being which Being itself as and within that human being.

When a   teacher describes a person as Beingless or Empty of Self, Empty of Being fullness that teacher reflects the experience Ma Rigpa. Ma Ripga is ignorance or a kind of stupidity. Ma Rigpa is the knowing of mind alone. Ma Rigpa is the lack of Consciousness, is the lack of Being full Consciousness, the lack of ontological knowingness. Being full of this world . That person is Living in Mind alone. And is pretending to know the nature of awareness and only know no-thingness.


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