When the primordial attention of our mind meets our external senses in relation to our existence, consciousness arises through the materialization of our reactions and the conditioning involved in viewing them through others and our surroundings; this diverts us from that original, unadulterated, and pure attention, something distinct from, and clearer than, the manifest content of consciousness. We then begin to identify with every event and sensation that arises and appears in our mind, emerging spontaneously, dissolving, and vanishing on their own. It is this very impermanence that, through the agency of consciousness and its contents, we transform into an observer—the observer we call ”I” by relating to specific arising contents with which we identify, thereby creating a semblance of permanence that serves as a fictitious personality within a fictitious reality. This process materializes spaciousness, confuse our awareness with consciousness, and personifies it: metaphorically projecting it onto a father figure, while projecting the inner view and compassion onto a mother figure manifestations within consciousness that are embodied by our biological parents. Yet, the awareness present in us as children, in its primordial state has no parents. The relationship between this primordial, clear awareness and placeless consciousness existed prior to them; we were born into it. At that stage, there was as yet no consciousness possessing a material content of accumulated experiences. If the ego is the manifested reaction to what the mind produces of its own accord—with no source other than its own origin within itself, as we interpret it in its reflection upon an object, then what is it that we call ”I”? That we are aware of, other than the passing appearance of the condition of a self-originating object of the mind. This reflection is what we call awareness, a clear and present unmanifested mind. It is that which involves us in our minds, as the mind create and observe experiences that appears to the awareness own and innate veracity. This primordial awareness has its own inherent selfclarity, that is nothing else whatsoever. But it presents our self observation with a completely independent view of consciousness, and of the content of the mind. By seeing through the labeling that ceaselessly links one thought to another, and seeing through the formation of their cognitive context, while simultaneously seeing through their manifestation in word and deed, we detach our awareness from consciousness. We detach it from the labeling that conditions how we encounter the spaciousness where our experiences and reactions meet. By seeing through our unrestrained opinions and affects, we perceive the wakefulness that has been with us all along unnoticed, yet constantly reborn. We recognize it as our very nature, present in everything. In the sky and the surrounding landscape. All things are connected and interdependent by dependent origination.