To climb the nonexistent mountain, it is necessary to plan ahead - in what state are my tools? Perhaps I will need to replace some of them, others may be too heavy for the journey. Each tool must be evaluated and, if found lacking, discarded. I'm going to begin by considering the value of thought, of the thinker.
Philosophical/psychological discourse has always failed to unravel the mystery of our presence in the world. The division between being and thought remains unbridged by ordinary means.
As Krishnamurti reminds us, thought itself, born from past experiences and previously accumulated knowledge, cannot occupy the vital present. It must inevitably be a product of the past and cannot hope to illuminate the phenomena of being - being which occupies the past only as lifeless memory.
So thought - past, dead thought - can have nothing in common with being and cannot explain being. However, it is the only tool I currently possess. How to solve this dilemma?
To make a tool of thought, I must first learn to separate thought from being. What is 'I' and what is thought? Perhaps then 'I' (of the present) could direct 'thought' (of the past), using it as a tool rather than mistaking it for my presence.
But which 'I' may be considered as distinct from thought? Because I am not unified - there are thousands of individual 'I's that comprise my consciousness. The 'I' that decides to get up early the next day is not the same 'I' that switches off the alarm clock in the morning - I dare say those two 'I's do not even like each other.
So an impasse is reached - thought itself, being fundamentally a product of the past, cannot hope to comprehend the phenomena of existence, which wholly occupies the present. And, while it is theoretically possible that a separation between consciousness and thought might be made in which the former might use the latter as a tool for self-reflection, it is clear that there is no unified conscious 'I' to wield such a tool.
The following statements must then be held to be true:
(1) Thought is divided from being in the same way as past is divided from the present.
(2) If thought is not to be mistaken for the thinker, for self, then a separation must be made between them.
(3) The self is not unified, therefore I cannot know who thinks at any given time. I cannot separate the thinker from the thought because there is no one thinker - I am legion.
(4) This makes the further question of whether my thoughts can be considered as my own quite redundant as the very concept of 'my' ceases to have any meaning.