The words 'I' and 'now' point to the same vanishing point in our thought. If you start out with a world-story woven together with I-statements and affirmations, or I-performances, and then start to inquire about these utterances you soon find that while most of the nouns and verbs refer to things that can be indicated - or rather which can be further indicated, because the way that something is distinguished by indication retains some mystery, as if it needs to be distinguished before being distinguished - the I part does not share in any such public accessibility. When you say 'I went here and there, I did this and that, I'm telling you this and that, and this and that were done to me, etc.' do you perhaps mean to say that the term 'I' could be replaced by your body in each instance? 'My body went here and there, did this and that... etc.' invites the retort, 'and what were you doing while all this was going on?' So is it your mind you mean? The same problem arises. People express as much separation from the performances of their minds and from their bodies, either negative as varieties of disappointment or positive as varieties of pride. The obsolete term 'soul' expressing a kind of materialisation of the enduring core of subjectivity perhaps does better, although it is not the same as the 'I'-subject, since you can say, 'I did that and my soul shrank back in horror.' In fact you can act so as to destroy or injure your soul, which makes soul a kind of subtle body, the body you wear in eternity, if eternity is understood as not after time but orthogonal to it. While the soul and the self are not synonymous the connection between the two is necessary as distinct from the contingent connection of self with mind and body. You can exchange bodies but you can't exchange souls, hence the currency of souls in transactions with the devil. On the other hand it might be asserted that the sense of 'I' - both as the meaning of the term and as the feeling of 'I'-ness - is a by-product or artefact of language. This may not however account for the perceived mismatch or lack of fitness to purpose of the 'I' language, the sense that there is something uncomfortable about it, like wearing the wrong shoes. Like the word 'now' it works by failing to name anything.