The succession of bodily and mental states seems both robust in its heedless onrush and sensitive to being steered by numerous subtle drivers, all of which which suggests that it is the expression of complex processes which blend thought and the unthought in necessarily unthinkable ways. A notional self, however, is always present, but to different degrees like the background music in a film, and when salient showing up in various relations to the headlong temporalisation: as agent or patient, as victim or perpetrator, judge or accused, sentimentalist or naïf, alazon or eiron, without any great consistency or felt need for consistency. As this self one does not so much do as behave. The attitudes taken to this panoramic but limited exposure of life, via a one-who-is-living, are essential attributes of the notional self in whatever band it happens to be currently arising, and they can be quite reflective and sophisticated, indeed spiritual, if that term names the crossing of a certain threshold of breadth. Still, this self is such as to feel that its reality and its duty relates to a mysterious something called happiness, and for all that it is able to do nothing to found such happiness or align it with its goals, there is a silent knowledge in happiness when it comes unsought which invites its easy surrender.