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 > "is-ness." > >
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