I think this presents a problem: If each Divine person “knows” that He is not either of the others (in the same sense that you and me know that we are separate rationalities), it presupposes that each of them has a separate seat of consciousness in the Divine Mind. Such a separateness is incompatible with what we know of the Divine Nature, viz. that it is undivided!
I suggest a way to get around this problem by looking at the person from an altogether different angle. What if we said that the person IS the self-concept? (as opposed to saying that the person HAS a self-concept). First, lets test out this proposition at the level of the human person and then try to apply it to God, since we are images of Him. St. Thomas Aquinas says that the person signifies what is noblest in the whole of nature. What is the noblest in each human being? I should think that it is his pure self-concept or “I” (which is nothing but a simple awareness of distinct existance). That’s something given to him lovingly by God, which he retains through eternity. That’s the something which will forever remain the individual:individual separator, whether it is here, in heaven, in hell or in purgatory. During the course of life, that pure self-concept gets layers added on, such as that of son, brother, father, worker, husband, friend and so on. That self-concept also gets warped by sin. The following link gives an example of how the self-concept of this individual got warped and resulted in his actions getting disordered. With the help of God, he was able to get his original self-concept back, and that also brought his life back on track. In otherwords, he reclaimed his original personhood. holyspiritinteractive.net/columns/guests/davidprosen/iamnotgay.asp
If “Person=core self-concept” is a philosophically valid proposition, then I would like to apply it to the Divine Persons and say that Father, Son and Holy Spirit are three self-concepts (I will interchangeably call them egos) of the Divine intellect or Godhead. Ordinarily, one intellect can support only one self-concept at a time. That’s the rule for human beings. If there were to be a plurality of egos in my mind, there would be an internal fight for supremacy, resulting in one ego chasing all the others out, but in the case of the Godhead, it can comfortably support three egos simultaneously. The three egos fully fit into each other (i.e. they consume only one space in the Divine intellect, or, another way of putting it is that all three are “in” each other). This is a spatial mystery, which is incomprehensible to us since we are 3-dimensional creatures. Were our minds been equipped to handle the fourth dimension, perhaps we would have been able to envision it better? See Carl Sagan’s explanation of the 4th Dimension here: youtube.com/watch?v=UnURElCzGc0
I would like to summarise my propositions as under: The Trinity is three egos in one mind and the Incarnation is one ego in two minds, viz. (a) in the Divine Mind and (b) in the mind of the human being called Jesus Christ. If you went up to the Christ and asked Him “who are you?”, “I am Son” would come the answer, since that is His core self-concept. If you went up to the Godhead and asked it the same question, the answer would come: “We are three: Father, Son and Holy Spirit”.
This would also explain demonic possession. In that what happens is that a demonic mind sends its self-concept or ego into the mind of the victim to violently overpower it, such that it now starts identifying with the demonic ego rather than with its original ego. So during the period of demonic possession, the demonic ego is simultaneously inhabiting two minds and therefore two natures, viz. (a) the original spirit nature and (b) the human nature of the victim. In the case of the Gerasene demoniac, it was a case of multiple demon egos simultaneously inhabiting one human mind in addition to their respective demon minds. God had a similar option at the time of the Incarnation. He could have simply sent the Son ego into an existing individual, in which case, he/she would have been said to be “possessed by God”. But wanting to spare the Christ any ignominy and also desiring to give that individual the dignity of a single ego, He fashioned a fresh human being using Mary’s reproductive system.
If I have so far not stepped into heretical territory, I will, in a succeeding post, present the paras of the CCC on the Trinity with my formulations juxtaposed against each of them for comparison purposes.