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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