Thought is responsible for every good thing we enjoy, and for that reason we see it as our greatest privilege and pride. However, thought (and the multi-headed memory from which it sprouts) is also the source of the cultural and psychological fragmentation of the species. And this chronic division is generating levels of antagonism, injustice, ecological irresponsibility, and plain suffering that are presently threatening, not just our relative well being, but our very survival.
The habitual response to the conflictive disorder of humanity on the part of many of those who are aware of it is to blame it on the prevalence of incorrect forms of thought and to double down on the exhausted and exhausting effort to overthrow and replace them with new forms of the same thing. Like robots, we keep hoping that new iterations of our superficial efforts to gradually change ourselves, our relationships, and our groups of reference will relieve our anxieties and fulfill our invariably inadequate ambitions.
The truth is that none of our traditional vectors of progress and development ( political, religious, scientific, technological, artistic, and psycho-therapeutic) has the power to eliminate the destructiveness of our chauvinistic self-centeredness. The futility of the means that thought has created to solve the problems it incessantly generates, is the reason why it is absolutely necessary to independently question, not just the social manifestations of the mental system that determines the quality of our existence and our ultimate fate, but also our very sense of separate personal existence as the main residence and vehicle of this corrupt mental system. For, what are we if not particular instances of the same thought process that has brought our entire species to these dangerous circumstances?
We are, of course, constitutionally adverse to radically questioning tribal and self-centered thought because in doing so we put in jeopardy our very existence... at least what we have been conditioned to believe is our separate personal being. However, full awareness of the futility of our traditional means of psychological and social reform and the toxicity inherent to our claim to separate existence, amply warrants challenging the truthfulness of this claim and a mechanical self-projection that seems bent on destroying the human presence in the cosmos. Radical skepticism about "one"-self is also warranted by the sense —however obscure— that there must be something beyond the unnatural and awful reality created by the permanent clash of contradictory versions of essentially the same endlessly frustrated regime of memory and desire.
As all available energy gathers in an independent and quiet verification of the limitations and dangers of self-centered thought, a fundamental question emerges that, for obvious reasons, thought cannot possibly answer: If our belief in a thought-based personal existence is erroneous or outright false, how is our presence different from the indivisible, and therefore unthinkable stream of life?