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itself into the original difference of opinion concerning the nature of the mental elements between which the interaction takes place. Those who hold the mental elements to be true selves will inevitably take the further step and treat communication between them as telepathic. Those who hold them to be phases, strata, or ‘states’ of a single unitary self will naturally and rightly seek for some other term to describe the passage of thought from one to the other …]: Within Balfour’s presuppositions—i.e. within the sphere of the puthujjana—all this argument is perfectly valid. p. 297/3-7 : The ‘Absolute’ is simply a euphemism for ‘God’. p. 306/12-16 [… Myers … accepted the paradox as a true description of the nature of the soul. The soul is at once a unitary self, or ego, and a self distinguishable into parts sufficiently independent of each other to deserve on their own account to be described as ‘selves’.]: See p. 311. p. 308/11-12 [In a sense individual human beings are parts of one whole— that is, they are all rooted, as it were, in the absolute.] u/l: BOSH! p. 308/21-309/2 [No doubt it is to this incident that Gurney is referring when … he charges me with having tried to get him ‘on the horns of a duality which would almost amount to a conception of the selves as separated in such a way as to amount to 2 entities’. Yet even now it is clear that he has not fully grasped the nature of the dilemma as it presents itself to me. If supraliminal and subliminal are to be regarded as aspects of a unitary self, I should have nothing to say in deprecation of his contemptuous outburst. That aspects of a self cannot be selves on their own account is, in fact, one of the very points for which I have been contending throughout the present chapter. If they are aspects of self they cannot be separate selves. If they are not separate selves how can they be used in satisfactory explanation of those phenomena of abnormal psychology for the understanding of which separate selves seem to be imperatively demanded—such, for instance, as secondary personalities of the Sally Beauchamp type, or those ‘nunciative automatisms’ which Myers himself admits to be indistinguishable in form and circumstance from telepathic messages accepted by him as proceeding from independent entities whether spirits of the dead or


Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...