Self is arrayed as the whole world.— Dogen, Uji (Cleary 1986, 345)
What you are aware of, mindful with, is the entire universe, as far as you are presently concerned. Can you point out one thing in the universe that you are not aware of?
No, but you can surely think of things or events that you became aware of, things that surely existed before you were aware of them, events that you did not foresee, places you have never been, situations that did not concern you at the time.
So you are aware that there is more to the universe than you are now aware of, or will ever be aware of. You also know that some of your beliefs about it have turned out to be wrong, which leads you to believe that some of what you now “know” may also be wrong. The universe of your awareness is infinitely incomplete. Does that concern you?
Charles S. Peirce was thinking along these lines in 1913, a few months before his death, when he wrote that
what I am aware of, or, to use a different expression for the same fact, what I am conscious of, or, as the psychologists strangely talk, the “contents of my consciousness” (just as if what I am conscious of and the fact that I am conscious were two different facts, and as if the one were inside the other), this same fact, I say, however it be worded, is evidently the entire universe, so far as I am concerned. At least, so it would seem. Yet there is a wonderful revelation for me in the phenomenon of my sometimes becoming conscious that I have been in error, which at once shows me that if there can be no universe, as far as I am concerned, except the universe I am aware of, still there are differences in awareness. I become aware that though “universe” and “awareness” are one and the same thing, yet somehow the universe will go on in some definite fashion after I am dead and gone, whether I shall be the least aware of it, or not.— Peirce, EP2:472
Life flows on within you and without you.— George Harrison, 1967
Charles Peirce and George Harrison are both dead and gone now, and life flows on without them. It flows within you too, the little current of awareness, the entire universe as far as you are concerned, but a drop in the Big Current of Okeanos. The bubble of what you know embodies your concerns, and though it’s only made of surface tension, there’s no getting out of it while you live. At best you can take in the odd bit from beyond the barrier to make it a little bigger.
Peirce was thinking about this too toward the end of his life:
… I was many years ago led to define “real” as meaning being such as it is, no matter how you, or, I, or any man or definite collection of men may think it to be; where I use the long and awkward phrase in order to avoid all appearance of meaning independently of human thought. For obviously, nothing that I or anybody ever can mean can be independent of human thought. That is real which men would eventually and finally come to think to be absolutely necessary to be thought in order to understand the truth, supposing the existence and advance in knowledge of the human race to be continued without any limitation, though I cannot pretend that I have as distinct an idea of exactly what that means as I could wish. But, alas, there seems to be a principle as inexorable as that of action and reaction condemning those creatures who enjoy the privilege of perpetually learning to find their outlook forever confined within a sharply drawn horizon, a confinement the more exasperating for the fact that they have only to exert themselves sufficiently in order to enlarge it while leaving it still a prison-wall.— Peirce (R 681: 35–36, 1913) quoted by Lane (2018, 193-4)
What does it mean to suppose ‘the existence and advance in knowledge of the human race to be continued without any limitation’? Certainly not to believe that human life will never end, or that human knowledge will be forever advancing. It means to imagine what it would take for humans to finally ‘understand the truth,’ knowing the finality to be imaginary.