Consciousness is an ambiguous term except that it strongly connotes the awareness or appearance of actual entities. The duality of subject and object is the primary abstraction within all conscious forms. The coherence or stability of actual entities compliments their appearance by its force of gravity, weighed by the portion of its profundity.
The primary duality dividing the mental percept is its heiarchical relation to the order or dimensionality of the world-concept, by reference to its subjective perspective of the objective datum. The oscillation generating a train of thought-forms (as distinct instances of hetero-reference, distinct objects) is mathematically the imaginary value which conceptually bridges the subject and object. Similarly, the bridging itself, the conjunction, is the valuation of imagination, implicit to the imagination. Explicit to the imagination are the eternal objects and conscious forms, phenomena. The completed scene of the imagination is the colloquial reality, the given present. The immanance of profundity and the transcendence of subjectivity produce at once the given being. Being negatively requires non-being for its meaning, just as the mark of distinction requires the unmarked state for its distinction.
The phenomenal universes, all forms in fact, are inter-coherent notions most generally composed of notes or marks of distinctions, processed as thoughts, specifically trains of thoughts, manifesting in the world as pathways of disparate forms of energy. A portion of the phenomena is a singular entity, objectified by a subject which is the process of the notion.
The corresponding noumena is the relatively vast emptiness of the unmarked state outside all forms, as the process to all structures, felt by a subjective feeling. Each feeling is the goal of a subjective aim of a subjective form, an eternal object. The point of a subject's perspectivity is the eternal object given by the generative subjective process or program. The object is valued as it is a portion of profundity, a ratio of the axiological (logic of value) axiom, which is the foundation of all meaning and value, profundity. Correspondingly, the object is dimensionally measured relative to the infinitesimal point of reference, the principle or parameter of self-reference. The para-dox of self-reference is that the para-meter which measures, is itself immeasurable since dimensionless, but based upon its necessary singularity, all distinguished severances and severality (or plurality) itself depends.
The subject is formed as it is a specific vehicle for the formless consciousness of subjectivity itself. The form of the vehicle, actually called the sign vehicle in semiotics, is the dimensional frame of reference for the distinct form or eternal object. In the case of a text or train or course of thought of a school of thought or of life, the case is the experienceing subject itself.
The first distinction, the abstract distinction, posits itself on the side of objectivity as the first objective, self-reference, which it does most economically, without dimensions, as the infinitesimal point of reference. As an object or goal of a subjective instance, the point of reference is the infinite in-ness of the first dimensional reference (dimension that?) mark.
Consciousness of the Subject-Superject is Consciousness.
Consciousness of the Object alone is Superconsciousness.
Consciousness of the Subject alone is Subconsciousness.
Consciousness without Objectivity is Subjectivity.
Consciousness without Subjectivity is Profundity.