The self-consciousness of the cogito, ergo sum, therefore, needs to be thought about by leaving its subjectivity as is and proceeding from a field more basic than self-consciousness , a field that I have been calling "elemental." Ofcourse, when we say "thinking about," we do not mean the ordinary type ofobjective thinking. Thinking about the ego from an elemental field means that the ego itself opens up in subjective fashion an elemental field of existence within itself. In this sense, what we are saying is no different from saying that the elemental self-awareness of the ego itself comes to be an elemental self. This way of thinking about the cogito is "existential" thinking: more elemental thought must signal a more elemental mode of being of the self. On this view, the Cartesian cogito, ergo sum can secure its own truth only when the field of self­ consciousness breaks open to the more elemental field of the elemental self. Where this does not take place, the self of that self-consciousness
comes eventually to be a falsehood and a delusion unto itself.
This matter is something that comes to light in ancient philosophy and, in a special way, most acutely in religion. Looked at in this sense, the unique and characteristic mark of religion can be seen as the existential exposure of the problematic contained in the ordinary mode of self-being. It can be seen as the way of the great, elemental ego cogito
elucidating the ego sum.