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am at one time at each level co-exist as rival probabilities of my being any of them; and in this way there continues to be an objective orientation or world. To17 the extent, however, that sheer reflexion rids itself of the quasi-attitude these probabilities will disappear; and ultimately there will cease to be absent fields, and therefore any fields at all. If the world consists entirely of probabilities, develop certainty and it must vanish. (Sheer reflexion discovers no indication in the present field which of its absent fields the immediately preceding, and now destroyed, present field may have been [though it cannot doubt that there was one]; and this is evidently the origin of the mathematical Theory of Groups.) A18 field is necessarily an equivocation, and can only exist as such. It should by now be clear that the absolute faith we spoke of earlier (appendices ii & vi) as characteristic of intention or action is nothing other than this quasi-attitude, this blindness, that is necessary for the existence of a field. Intention is the refusal to admit that a field may change; it is the assumption that a field is incapable of change. It is the assumption that is implied in the words ‘I am’ (but it is not the explicit view ‘my self exists’, which is of a different order). It is the certainty that I exist, the certainty that is tacit consciousness (appendix iv). And we have seen that this quasiattitude or conceit has a quasi-gradient, and craving therefore is one of its structures (indeed every attitude is a mode of craving); this conceit, then, may be described as the desire ‘I am’. (Cf. Khandha Saµyutta, ix,7.) Moreover this quasi-gradient is positive: the tacit assumption of a field’s endless existence is always pleasurable. My self, then, is simply a mirage; its being is an equivocal structure consisting of the pleasant delusion of permanence; and this implicit certainty of my existence is absolute—on the precise condition that I fail to see this equivocal structure completely for what it is (though I may well theorize about it, which is another matter). So it is that this absolute self-certainty, the condition of all action and therefore of the very existence of the world, itself rests upon nescience. And persistent sheer reflexion is self-destructive. ‘All structures are impermanent— when, understanding, thus he sees, he turns away from suffering: this is the path of purity.

17.  [This and the next sentences are crossed off in pencil.] 18.  [This paragraph is crossed off in pencil.]

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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...