The object that I see in front of me I see as something in space, but my seeing of it is not something in space. What is seen is seen to be an spatial entity; however, seeing itself is not something spatial. We tend to treat objects of the world as independently existing entities as if our consciousness could stumble upon them by chance!
Consciousness cannot make as its object something that is not already prefigured in it. I see the world through my perceptions but I do not see my perception through any intermediary mechanism. It is due to the self-evident and immediate givenness of perception that I come to know the world and know that I know it. That I perceive an object is because the object is something constituted within the temporal flow of perception. Even the spatiality of an object is something itself first perceived and only later spoken of. In this sense, the world and its objects are essentially temporal extensions before they are spatial.
To put it more precisely, world and its object are made of time, for it is in and through time that they appear within the field of perception. To exist means to be, to keep being in time, to endure in time. From here we can see more clearly how world is constituted in consciousness and not outside it. Time and being in time have no meaning and existence apart from consciousness, for the passage of time is something meaningful only in and through experience. Time is what we experience and not something we perceive out there in the world. Only a consciousness that subsists the flow of time can experience the passage of time.
Time is nothing but the ecstasy of consciousness, that is consciousness experiencing itself as conditioned and partitioned. It is this partitioned and fragmented consciousness that appears to us as diverse experiencing subjects. In reality there is only one subject, but this subject cannot experience itself unless it objectifies itself into the manifold of its own infinite possibilities. Each person is one possibility for the being of one and the same consciousness.
Consciousness undergoes the same self-objectification into multitudes in the case of dream experience: In a dream one and the same consciousness, that of the dreaming subject, projects itself into a world of diverse objects and experiencing subjects. All the conscious agents that appear in our dreams are the possibilities inherent within the dreaming consciousness. It belongs to the nature of consciousness to project itself outwardly in such a way that it appears to itself as something fragmented and embedded inside a world as if it were only a part of that world. In our dream we appear as a person among others inside an infinitely extended world of objects, but all persons and objects are one and the same consciousness, only appearing to itself as if it were outside itself. Consciousness inside itself is the dreamless sleep, but consciousness outside itself is the world. It is in this sense that I see the world as the ecstasy of consciousness.