The awareness of presence, our own presence, comes in two forms; the first being our outward presence and the second being our inward presence. Outward presence comes with it the physical and embodied self that makes us who we may identify as. It is the outward presence of ourselves that allows for us to be actors in the world through this physical embodiment. Next would be our inward presence that allows for conscious awareness to reveal itself and appears to be that which we see out of and from. Our inward presence has perhaps a much larger space to contain, as it is our bridge to our inner selves within our physical body and our perception of the world at large. Through identifying a difference or commonality between the internal and the external, we may come to find out who we are and our place within the world.
Outward presence is similar to the presence of our form, whereas inward presence would be similar to the presence of our awareness, both of which we can have access to in near any conscious state. Form and awareness differ in knowledge of what is what in the world. There may seem at first be a strict distinction between the two, but the intention here is to reclassify the distinction from mind and matter to that of awareness and form. Mind, similar to awareness, is our inward presence which has the ability to project itself out of matter seemingly, and matter, similar to form, is the outward presence which has the capacity to mind out of itself, apparently.
The two together project themselves as a holographic representation of one another; certain minds are aware that matter goes into mind and certain matter has the form that mind comes out of matter. They presuppose one another, in a certain sense, in that with the right form and awareness, there may be a present form of awareness and present awareness of form that comes from complex levels of this holographic representation and ordering of one another that goes into beings such as ourselves which exhibit all of these qualities.
Any bit of matter may in a sense may exhibit such form to bring about awareness or any awareness may bring about matter through itself, but in the middle between the two, we may find presence to be at the centre of them. Form has a presence in the world, as it occupies a space and a time and the same goes for mind. Instead of divides outward and inward presence as two separate things, such as extended things and thinking things, we can perhaps see the middle ground of the two better expressed as a presence in either direction.
As a complex aggregation of conscious elements or units of experience, the inner and the outer worlds that affect us make up part of who we are in our entirety. It is this aggregation of many upon many overlapping instances of inward and outward presences and other aspects as well that allow for complex, higher order thoughts to emerge. It is through pure presence however, that we may see that the two are not as divided as once was thought. To use our minds to assume matter is all there is or to use our matter to assume mind is all there is, seems to leave an incomplete synthesis of the two, for a more whole and complete perspective.
The perspective attempting to reveal itself here would be for a complete synthesis of ideas, however idealistic or unrealistic, may be an unending challenge to set ourselves up for, perhaps to pursue answers, or perhaps to allow for an ever-growing perspective that will be present over time and through space. The intentions here are that of questioning previous modes of thought that has lead is to where we are currently and to provide fodder for thinking about and expanding the current paradigm to be more inclusive to all perspectives out there.
We can doubt almost all there is to the world, except maybe our conscious experience, and even that may come into such doubt. But if there is only the thoughts we have exist, then it would not matter what form lies beneath such thoughts. The inward and outward presence we have appears carries itself with us wherever we go. The inward presence contacts the outward presence through cognition and it is cognition that may get us out of previous cognitions that may not be as useful as they once were.
Here, there may still be some sort of metaphysics to explain the mind and matter that seems dualistic, yet there may or may not be more harmony, synchrony, or symmetry between seeing mind and matter as an inward and outward presence instead of dividing the world into extended or thinking things. The inward and outward presences seem to much better correlate to one another and may appear as a coincidence of opposites that play off of one another much more fluidly.