He would say: As obvious as is the I, it is equally so that the I is never fully given, but rather a project. We strive to fulfil the potentialities of the self, which means a project of deepening engagement with what arises as I. Mostly, but not exclusively, this project is conceived as a continued development of the outward directed capabilities of the self, a version of making one's mark on the world. Either way it is a project of self-actualisation followed by self-realisation, which if fully embraced leads to, or is found to be, self-transcendence. Every property or accident that defines the particularity of the self is focused on and thus sublimated, replaced by its own meaning or function and then by the matrix in which that meaning or function can be what it is. What is desired to be held onto about the self, what is insisted upon as the non-negotiable limit of the self moves into closer purview and ceases to be be what it initially appeared. When insisted upon it was known only obliquely, but directly faced its need for transcendent anchoring fades and it becomes an instance of an inner possibility, a choice of a notion. But it is the realm of notions that is important and not the chooser, the act of choice and not the choice itself. This is the meaning of the causal realm, identified in Vedanta with the experience of dreamless sleep. Just as the waking world is resolved in deep sleep, the meaning of the particular is fulfilled in being dissolved into the causal. It is insistence, becoming a pure act of insistence with no need to hold onto any particular that is insisted upon.