Our conventional experience is that there are objects – out there in the world – and a subject somewhere here.
When I look for myself, I see that the boundary is fuzzy and changing. For instance, my body is – in some instances – an object for me, and other times more of a subject, something I am. Fear may be an object to me, and it may also be a subject, what I am. I am afraid.
I also see how everything that appears as a subject is really an object. It’s all happening within content of experience. And when I notice that it’s happening within content of experience, it becomes an object to me. For instance, I may take certain sensations in my throat, inner mouth and head area as me, as a subject. And when I look, I see they are sensations – combined with words and images. These sensations goes from appearing as a subject, to being recognized as objects.
Through this process of looking, more and more of what appeared as subjects are revealed as objects. I took myself to be certain words, images and sensations, and when I look, I see they are words, images and sensations, and there is a softening or release of identification with – or as – them.
Said another way, something appears as a subject as long as it’s unexamined. When it’s examined, it’s revealed as – typically – a collection of words, images and sensations. It’s revealed as a collection of objects.
It’s not what I am, in the sense of taking some collections of words, images and sensations as a subject in contrast to other words, images and sensations that are taken as an object. And at the same time, the whole field of experience – including any words, images and sensations, are revealed as what “I” am.
So as there is an exploration of this, there is a shift from some collections of words, images and sensations appearing as objects and some as subjects (identified with or as) to more and more of the collections appearing as subjects being revealed as objects. Eventually, all is revealed as objects – happening within and as experience, and all is revealed as subjects – as what I am.
Another thing I see is that this is what many mystics and teachers from a wide range of spiritual traditions talks about, and since it’s difficult to put into words, it often appears as mystical or airy fairy. It can also be very practical and down to earth, and we have tools to explore this in a very pragmatic and practical way, for instance through the Living Inquiries. Perhaps that is a gift of this age, making what may appear mystical and elusive very practical and pragmatic. (I know that many traditions do have very pragmatic ways of exploring this, and yet, now, it’s at least more widely available. And it’s in a language and form that fits better the modern western mentality and mind.)