I think your approach is another valid way of dealing with what is experienced by the “I” process.

“not yet identified and cannot be quantified.”

This leaves the status of the “I” process as an unsolved mystery. I find surrender to that mystery to be a delightful experience for whatever the process is that is having that experience.

ciao,
Raymond

It seems to me that one thing that contributes mightily to the ‘absense of I’ position is our knowledge that living creatures die and our certainty that “I” will, too.

As much as there is religious appeal based on the preference that “I” will live forever, there is the appearance that “I” disappear utterly at death. For this is what we see happen to others: they die and are never heard from again.

So the circumstance of others’ disappearances at death is ’solved’ with the conceptual construction that life is emptiness all along.

I can more-readily accept this construction [of emptiness] with regard to my own life than I can with others. Other living people are substantial to me. They are each a complex arena of qualities that I cannot break down. Other people are mysterious and each is unique. There is a lot going on between me and other people that suggests there are sensations and lines of communication that exist that are not yet identified and cannot be quantified.

Thus, I wonder if this ‘emptiness’ is only empty of the sensations and objects that are blatantly manifested, and that there is really a whole world of invisible/odorless/unconscious/etc. interactive communication going on below the radar that better accounts for I and You and Us and Them and All.

It seems to me that one thing that contributes mightily to the ‘absense of I’ position is our knowledge that living creatures die and our certainty that “I” will, too.

As much as there is religious appeal based on the preference that “I” will live forever, there is the appearance that “I” disappear utterly at death. For this is what we see happen to others: they die and are never heard from again.

So the circumstance of others’ disappearances at death is ’solved’ with the conceptual construction that life is emptiness all along.

I can more-readily accept this construction [of emptiness] with regard to my own life than I can with others. Other living people are substantial to me. They are each a complex arena of qualities that I cannot break down. Other people are mysterious and each is unique. There is a lot going on between me and other people that suggests there are sensations and lines of communication that exist that are not yet identified and cannot be quantified.

Thus, I wonder if this ‘emptiness’ is only empty of the sensations and objects that are blatantly manifested, and that there is really a whole world of invisible/odorless/unconscious/etc. interactive communication going on below the radar that better accounts for I and You and Us and Them and All.