As with all words, the word âconsciousnessâ is context-dependent. Consciousness can be understood as a synonym for awareness. But this is not the way that Krishnamurti uses the word, because he has a more focussed interest in liberating consciousness of its thought-created contents.
So I understand âconsciousnessâ to be the whole psychological world that thought has created; the multitude of ways in which thought touches every aspect of our lives and relationships:
our images of each other in relationship, our images about ourselves, our memories, our psychological conditioning, our unconscious or subconscious motives and fears, our self-pity, our pride, our anger, our desires, our impulses, our psychologically conditioned reactions, our sufferings, our stored-up experiences of joy and sorrow, our moods, our jealousies, our hurts, our frustrations, our temperament, our character, the way we look at the world through images and memory, our creative imagination, our dreams.
All of this is consciousness as I understand it.
When we are conscious of things, of people, we are conscious from this whole background movement of conditioning - so ordinary conscious awareness, conscious perception, is part of our consciousness too.
Awareness, perception, and attention may not be limited in the way that our consciousness is limited; but so long as we live, move, and have our being in consciousness, our awareness and attention must necessarily be limited by the contents of consciousness - which is essentially rooted in thought and memory.
The song of birds, if it is listened to through the filter of consciousness, is part of consciousness too. But it doesnât have to be. If one can, for a few seconds, listen or see or be attentive without the background of images, worries and memories, then such perception is not part of consciousness. It only becomes part of consciousness once thought takes over the percept and plays with it in imagination, or continues it in memory.