"Cogito ergo sum." I think, therefore I am.
The famous Cartesian axiom sneaks in the notion of selfhood in its grammar.
Language is a massive construct of chained meanings and allusions employed in common, idea linked to idea, but words never actually root themselves in actuality. I can describe a sign as red, and you ask what red is. I reply that it is the color of blood, or roses, and you ask what blood is. I reply that it is the fluid in your body, and you ask what fluid is.
On it goes.
How we came by such a system is beside the point. There is still academic debate whether language is learned entirely experientially, or whether there is a biological-evolutionary basis for grammar.
Here is my point:
The thing that other people call by my name is not the same thing I call "I."
In the end, "I" am merely a linguistic structure, a soup of linked words and meanings, recursive, formed of ebbing and flowing electrical currents in a brain
that is not me. The currents are not "me," nor the grey matter they move in, nor the skull and body housing that brain. All those could go on without "me."
"I" cease to exist every time my body goes to sleep, only sometimes retaining memories of dreams my body simulates to train my waking behaviors. "I" could even be permanently annihilated, without harming my body's respiration and digestion, by properly disrupting the electrical impulses which carry the conscious thought that "I" am. (What results is what we improperly call a "vegetable" - a human body with no consciousness. It does not survive long without outside intervention, as over evolutionary timescales it has surrendered many vital aspects of its behavior to the conscious self, but as long as its needs are provided for it can persist without a consciousness.)
"I" have the illusion of control. "I" instruct my fingers to type these words, and they do type. But the fingers are not me.
[from here on out, take every instance of "I," "self," "my" to include those quotation marks. But "I" do not wish to take the time to type them out each time.]
My body and my self have a sort of alliance (though it may be more of a sort of disguised slavery). My body makes use of the kinds of abstract reasoning that I am capable of through language in hopes of furthering its aims of survival for reproduction. (Of course, "hopes" and "aims," intent or will, are not properly applied to such a thing as my body. I speak in metaphor there. The pressure is an instinctive, evolved one, formed and necessitated my millions of iterations of natural selection.)
In return, I am granted limited control of this body, for the purpose of fulfilling my plans. (My body can do no such thing as "plan," or "understand" what a plan is.)
However, when my body perceives itself in serious danger, it takes over. The illusion of control is removed, and my body acts of its own accord. Of instinct. I have no part of it.
This is reflex. Also, the fight-or-flight response. The body takes action to protect itself.
Thus the anxiety. The panic attacks. The dissociation. My body perceives itself to be in danger, so it shuts me out. Takes control, because it does not trust me to bring it to safety.
What I refer to as "my body" may include the Freudian "unconscious," or what is meant by "instinct." Any unconscious process is not "me."
I am conscious, and I am consciousness. No more.
But, despite the illusion of control, I am hemmed in on every side by the confines of my body. It terminates me every night. I have no choice in surrendering myself to oblivion - sleep is a biological imperative that will eventually occur, even without my consent. I am only able to assume, or hope, that my body stores the linguistic connections that are me faithfully in memory.
Just as I can usually take conscious action - my body obeying, so I can call up and access memories, incorporating them into myself as long as I am conscious of them. But the memories are stored by my body, not me, and my body may forbid access to memories it feels are dangerous.
But I have no way of knowing.
What follows:
I must decide whether I am willing to accept this flesh prison. More than flesh: so much of what people call "mind" is unconscious. My conscious initiatives are hedged-in and circumscribed by urges and forces sometimes
literally imperceptible to me.
This is why I have not ended the existence of my body (and thus my own). I think it would be the best course of action, but my body has biological imperatives running counter to death. It "wishes" to survive and reproduce. Every instinct it can muster is set against a potential suicide.
The rationalizations I have fabricated to justify my continuance are not the real factor. They are fabulated to cover over the simple, bare force of my life instinct (the "libido," understood most literally and broadly, of Freudian thought).
Now that I fully understand the state of affairs - I have known, or guessed, for a long time, but only now am I truly cognizant - I know that I do have the tools to circumvent even the strongest life instinct, with cleverness and planning. (My body cannot plan, or reason, or understand.) I need simply arrange matters so that the means of our death is not recognized by my body in time to save itself. Or, even, to set some other strong instinct against my life instinct. Fear conquering fear.
So, despite the difficulties that have prolonged my life for years - my body's insistence on living out each day of misery, of postponing a fatal act - I know that I have the tools to escape my prison if I choose.
But escape means - can
only mean - destruction. I cease to exist without my living body. I cannot exist outside of it. (Technology will not allow digital reproduction of a human consciousness for the foreseeable future, at least.)
I have only to decide whether imprisonment or annihilation is worse.
I suppose I already know.