Enlightened Vision of the Self

Author(s): Akalankadev, Devendra K Goyal
Publisher: Radiant Publishers New Delhi

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THE ENLIGHTENED VISION OF THE SELF
Since the word "Self" is apparently indistinguishable from 'T'ness (aham), 'mine' (mamatu), 'ego,' 'attachment' (asakti); it appears that Buddha, realizing that the doctrine of the eternity of soul was being misinterpreted and misunderstood in the sense of the delusion of individuality or self-individuality (ahamkara), which he considered the main cause of suffering, established his theory of "no soul" (anatmarada), as J. C. Jaina pointed out. "Undoubtedly Buddha never meant thereby self-denial, i.e. denial of self," J. C. Jaina added.62 M. G. Dhadphale also states that although Buddhism, as a radical means to remove selfishness, tried to get rid of 'Self', Buddhist Tripitaka at times (on very few occasions of course) turns to the discussion of 'the self being dear to the individual' as also ‘of seeking the self.' He quotes the following gatha from udana (p. 47. PTS. ED): "Having gone (mentally) to all the directions I did not find anywhere, anyone, dearer than myself. Thus, the self (or soul) must be dear to every other individual (and), therefore, one who loves his own self, should not harm (kill) other(s).""
Nicholas F. Gier, one of the most outspoken supporter of Buddhism, says that Buddha was opposed to "a permanent self underlying the phenomenal self," because he thought the problem of selfishness was due to, or at least aggravated by the belief in soul as substance. According to him, Gautama Buddha, like the Hebrews, "always affirmed the self as a somatic soul—a psycho-physical personality." Gier, thus, agrees with the views of J. C. Jaina and M. G. Dhadphale. Buddha's doctrine of non-self (anatman), Gier observes, has been misinterpreted as "nihilism". Gier asserts that Buddha believed that substantial Self constitutes a point of attachment that is just as addictive in asceticism as it is in eroticism. In other words, one can become just as attached to the idea of a substantial Self (either in meditation or speculative thought) as one can become enslaved by the objects of sense. Gautama Buddha believed that the temptations here are so subtle and deep-seated that the craving for a permanent Self is the greatest obstacle to overcome."4
Buddha, according to Harvey, never rejected the existence of a life-principle (ji), which "is not a separate part of a person, but is a process which occurs when certain conditions are present"." Buddha, Gier points out, was against the substantial Self but believed in a