On Friday, October 11, 2013 2:58:13 AM UTC-4, freqflyer07281972 wrote:
> The vocable "I" becomes attached to each impulse that arises in a psychic
> complex, no matter how mutually contradictory such impulses may appear to
> be. From this process springs the idea of a multitude of "me"'s.
> The impulses in question are affective, so that the inferential "I" is
> affective rather than intellectual.
> What is the origin of the vocable "I"? Every "living" phenomenon, every
> sentient complex must necessarily have a centre, call it "heart" or "head".
> Such centre in itself is as phenomenal as the appearance of which it forms
> the "heart" or "centre", but its necessary function is the organization and
> care of the phenomenon which it controls. Emotions such as fear, greed,
> love-hate arise on behalf of the phenomenon for which they constitute
> protection and stimulate survival and perpetuation in the space-time
> context of manifestation. Consequently the vocable "I", representing this
> "centre", represents the physical body, and this representation is
> responsible for the identification which constitutes bondage.
> This "centre", then, is the phenomenal basis of an I-concept or ego or
> self, which is inferential and has no existence in the sense of being
> capable of independent action as a thing-in-itself. On account of the
> emotions of physical origin for which this I-concept assumes
> responsibility, the whole complex has the appearance of an independent
> entity which it is not-- since it is totally "lived" or "dreamed" by the
> noumenality which is all that it is.
> It is this "centre", and every impulse that arises in a psyche, to which
> is attached the vocable "I", and this it is to which is attributed
> responsibility for each thought that arises in consciousness and every
> action of the apparent "individual". It is this, of course, to which the
> term "ego" is applied, whose functioning is known as "volition". In fact,
> however, it merely performs its own function in perfect ignorance of what
> is assigned to its agency.
> It was never I and never could it be I, for never could any "thing", any
> object of consciousness, be I. There cannot be an objective "I" for,
> so-being, it would have to become an object to itself and could no longer
> be I. That is why "Is-ness" must be the absence of both object and subject,
> whose integration in mutual absence is devoid of objective existence.
> I could never be anything, I CANNOT EVEN BE I, for all being is
> determined. Nor could I ever be identified with anything objective, and "an
> I" is a contradiction in terms. I am no "thing" whatever, not even
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