Anatta – No self
Anatta - No self
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Anatta - No self
The essence of the Buddha’s teachings is liberation from dukkha, a Pali term that we often translate simply as suffering. However, the truth is that it encompasses much more, referring to a wide range of experiences, from dissatisfaction and disappointment to unfulfilled dreams and any sense of unhappiness in life.
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Key Elements of Drugs Detox:
Medical Supervision: Drugs detox must be conducted under medical supervision, as the body may experience withdrawal symptoms. These can include nausea, anxiety, muscle aches, and insomnia. A medical team will monitor and manage these symptoms to ensure the patient’s safety and comfort.
Holistic Therapies:
Holistic Therapies: Many detox programs incorporate holistic therapies such as mindfulness, yoga, and meditation to help individuals cope with stress and anxiety during the detox process. These therapies support the mind-body connection and contribute to overall recovery.
Tapering Process
Tapering Process: Drugs detox often involves a gradual tapering of the drug to reduce withdrawal severity. Doctors will slowly decrease the dosage over time to allow the body to adjust to lower levels of the substance.
Psychological Support:
Psychological Support: Like any addiction recovery process, detox from Drugs includes psychological support. This can involve counseling, therapy, or support groups to address the mental and emotional aspects of addiction.
Post-Detox Treatment:
Post-Detox Treatment: After completing detox, continuing treatment is crucial to prevent relapse. This often includes participation in ongoing therapy, group support, and the development of new coping strategies to maintain sobriety.
What is anata? Why don't you really exist? Explanation from Buddha.
According to the Buddha, the source of human suffering is ignorance, which arises from a gap between the way we perceive reality and its true nature. Avidya – a Sanskrit term meaning ignorance/misknowledge, is considered the greatest cause of suffering for sentient beings. One of the most serious and harmful misconceptions we have about reality is the wrong idea of the self.
If you ask someone what the ego is, they might say it is all my senses, all my feelings, all my imaginations, all the demands of my romantic love, all my emotions, husband, wife, my whole being, every struggle, every achievement, every aspiration, every desire, every suffering and every joy. All of these would be considered the ego. A few more words could be added, but essentially it remains the center, the ‘I’, every impulse of the ‘I’, and so on and so forth.
From this center emanate all our actions, all our desires, our aspirations, our arguments, our agreements and disagreements, our concepts, our prejudices and all our experiences are the center of this phenomenon. What is the source of all troubles? The ‘I’ is an element that is actively working all the time. It is the same ‘I’ under different names, with different skin colors, in different professions and at different positions in the social hierarchy.
You are a master and so on, while someone else may be a servant. It is also the ‘I’ that divides itself in all aspects, social, economic and religious. Where this division exists, there is definitely conflict.
The Indians are opposed to the Muslims, the Jews, the Arabs, the United States, the British and the French. This is obvious in the material aspect and has led to shocking battles, immense suffering, violence and cruelty. The ego identifies with ideals, whether higher or less high, and fights for those ideals.
But still, it remains an ego journey. People come to India in an effort to explore spirituality. They wear magnificent clothes, but they only change their clothes. Basically, they are still the same “I” in action, continuing to struggle, to try to understand, to reject, deeply immersed in all their experiences, concepts, ideas and desires. And as we live, we notice that this center, this “I”, is the essence of many troubles. The Buddha argued that only by abandoning wrong perceptions of the self and deeply understanding our true nature can we reduce suffering, dukkha, and move towards a more peaceful and harmonious life.
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What is the doctrine of anatta (no-self)?
Anatta is an important term in Buddhist teachings. Impermanence, anicca, and non-self, anatta, are two characteristics, two intrinsic natures of all phenomena called dhammas, dharmas. Impermanence was spoken of even before the birth of the Buddha, but the concept was that some things are eternal and some are temporary, and not that all dharmas are temporary as the Buddha understood and proclaimed.
Regarding non-self, only the Buddha, uniquely in history, understood and taught this idea. Non-self is one of the most challenging concepts to understand. The Buddha did not advocate or engage in metaphysical discussions. However, immediately after his first sermon, which laid the foundation for all dhamma, the Four Noble Truths, he did not hesitate to introduce the concept of anatta.
At that time, apart from the first five disciples who heard the teaching on the Four Noble Truths, no one knew what the Buddha’s dharma was. In the context of the prevailing beliefs of the time, most people believed in a permanent and unchanging soul, Atman, that exists in every person and a supreme soul or higher self, Brahman, that is beyond human comprehension and exists somewhere in the universe.
For the Buddha, all phenomena are constantly arising, without exception. Therefore, they do not contain a permanent or unchanging entity. The Buddha recognizes only the self as an illusion created by the mind, a self that has value only in conventional terms. Grasping the self or ego is just our way of integrating the temporary aggregates, the skandhas, that make up the individual as a permanent self to cling to.
It is this grasping, upadhana, that is the cause of suffering and binds us to the cycle of rebirth. The Buddha taught about non-self in many different scriptures. However, there are basically two main approaches. The first approach is to destroy the wrong thoughts that this is mine, I am this, this is me.
The second approach is to refute the notion that an aggregate or combination of aggregates is the self. In the first approach, the Buddha associates the non-self with the concept of the five aggregates, the skandhas, that make up the human individual.
In the second approach, the Buddha associates the non-self with the principle of dependent arising, regarding the chain of twelve links known as the twelve nidanas. In general, when seeking to understand a concept, it must be placed in the context of the whole Dhamma.
Characteristics of Buddha's teachings.
This method helps us to see more precisely the position and function of this concept in relation to other concepts in the teachings. Furthermore, a comprehensive view allows us to grasp all concepts in the dharma more coherently, and when we practice this view, understanding becomes more direct, without the need for reasoning and analysis each time. Indeed, fragmented understanding can lead to confusion, superficiality, or forced interpretations.
Below are two short writings recording the Buddha’s sermons that represent the two methods of sermon mentioned above.
Chapter 2. Anadalakana Sutra. A sermon on the characteristic of non-self.
Before delving into this important sermon, it is important to understand that in Buddhism all dharmas, phenomena, are divided into two groups. Rupa, material phenomena, which include physical and physiological aspects, and Namma, mental phenomena. These dharmas can also be classified into five groups, called the five aggregates, skandhas, which include rupa, material form.
This is the physical element, which includes physical and physiological aspects such as the eyes, ears, nose, tongue, body, and objects of the senses, such as form, sound, smell, taste, and sense objects. Vedana, sensations or feelings. Vedana refers to sensations or feelings arising from the contact between the sense organs and their objects, such as the sensation of seeing an image or hearing a sound.
Sankhara, perceptions. This aggregate includes cognition, or the direct awareness of the mind to the senses. Sankhara, mental formations. Sankhara means desires, aspirations, daily habits, habits of thought, and response patterns, e.g., comparison, discrimination, desire, hatred, delusion, etc. Consciousness. This is the consciousness or the faculty of knowing, also called the knowing mind.
The Anadalakana Sutra is considered the second sermon after the foundation of the Four Noble Truths, delivered by the Buddha to his first disciples, the Five Monks. This sutra deals primarily with the non-self nature of the five aggregates, showing that none of these aggregates can truly be considered as self, because they are impermanent and subject to change. This teaching is a cornerstone of Buddhist philosophy, emphasizing the understanding of non-self as essential to the realization of enlightenment and liberation from suffering.
Thus I have heard. Once, the Blessed One was staying in the deer park near Varanasi. The Blessed One addressed the Five Monks.
Monks, form, the body, is not self. If form were self, then form would not lead to suffering, and one could say of form, Let my form be thus, let my form not be thus. But since form is not I, it leads to suffering, and no one can say of form, Let my form be thus, let my form not be thus.
Monks, feeling is not I. If feeling were I, then feeling would not lead to suffering, and one could say of feeling, Let my feeling be thus, let my feeling not be thus. But since feeling is not I, it leads to suffering, and no one can say of feeling, Let my feeling be thus, let my feeling not be thus.
This passage emphasizes the Buddha’s teaching on the non-self nature of physical form and sensations. The ability to control form and sensation to avoid suffering emphasizes the truth of anatta, and shows that these aggregates do not constitute an intrinsic self. This teaching is a fundamental aspect of understanding the nature of existence in Buddhism, leading to the realization that grasping at aggregates as if they were self is the source of suffering.
Monks, perception is not I. If perception were me, then perception would not lead to suffering, and one could say of perception, Let my perception be this way, let my perception not be that way. But because perception is not me, it leads to suffering, and one cannot say of perception, Let my perception be this way, let my perception not be that way.
Monks, feeling is not the self.
Monks, feeling is not the self. If feeling were the self, then feeling would not bring about suffering, and one could say of feeling, Let it be so, let it be otherwise. But since feeling is not the self, it brings about suffering, and no one can say of feeling, Let it be so, let it be otherwise.
This passage emphasizes the Buddha’s teaching on the “non-self” nature of physical form and feelings. The inability to control form and feeling in order to avoid suffering emphasizes the truth of anatta, and shows that these aggregates do not constitute an inherent self. This teaching is a fundamental part of understanding the nature of existence in Buddhism, and leads to the recognition that clinging to aggregates as if they were self is the source of suffering.
Monks, perception is not the self. If perception were the self, then perception would not bring about suffering, and one could say of perception, Let it be so, let it be otherwise. But since perception is not the self, it brings about suffering, and no one can say of perception, Let it be so, let it be otherwise.
Monks, mental formations are not the self. If mental formations were the self, then mental formations would not bring about suffering, and it would be possible to say of mental formations, Let it be so, let it be otherwise. But since mental formations are not the self, they bring about suffering, and no one can say of mental formations, Let it be so, let it be otherwise.
Monks, consciousness is not the self. If consciousness were the self, then consciousness would not bring about suffering, and it would be possible to say of consciousness, Let it be so, let it be otherwise. But since consciousness is not the self, it brings about suffering, and no one can say of consciousness, Let it be so, let it be otherwise.
This passage further elaborates on the Buddha’s discourse on the “non-self” nature of the remaining aggregates: perception, mental formations, and consciousness. By explaining that these elements of existence are beyond control and cause suffering when perceived as self, the Buddha emphasizes the fundamental principle that identifying with any part of the five aggregates as “I” or “mine” is a misconception that binds beings to the cycle of suffering and rebirth. Recognizing the nature of “not-self” is the key to liberation.
So, monks, what do you think? Is form permanent or impermanent? Venerable sir, form is impermanent. If something is impermanent, is it suffering or happiness? Venerable sir.
Sir, it is suffering. Therefore, if something is impermanent and causes suffering, subject to change, can it be said of it, this is mine, this is me, this is self? Venerable sir. Certainly not, Sir.
So, monks, what do you think? Are feelings permanent or impermanent? Venerable sir, feelings are impermanent. If something is impermanent, is it suffering or happiness? Venerable.
Venerable, it is suffering. Therefore, if something is impermanent and causes suffering, subject to change, can it be said of it, This is mine, this is me, this is self? Venerable. Venerable, certainly not.
Then, monks, what do you think? Is perception permanent or impermanent? Venerable. Venerable, perception is impermanent. If something is impermanent, is it suffering or happiness? Venerable.
Venerable, it is suffering. Therefore, if something is impermanent and causes suffering, subject to change, can it be said of it, This is mine, this is me, this is self? Venerable. Venerable, certainly not.
Monks, what do you think? Is mental formation permanent or impermanent? Venerable, vener Therefore, if something is impermanent and leads to suffering, subject to change, can it be said of it that it is mine, that I am, that is my self? Venerable sir, certainly not.
Monks, what do you think? Is consciousness permanent or impermanent? Venerable sir, consciousness is impermanent. If something is impermanent, is it suffering or happiness? Venerable sir, it is suffering. Therefore, if something is impermanent and leads to suffering, subject to change, can it be said of it that it is mine, that I am, that is my self? Venerable sir, certainly not.
In other words, monks, with regard to everything related to the body, whether past, present or future, internal or external, gross or subtle, ordinary or sublime, far or near, everything should be seen with right wisdom as it really is, and said:
This is not mine, I am not this, this is not my self.
Similarly, monks, with regard to everything related to feelings, perceptions, mental formations, consciousness, whether past, present or future, internal or external, gross or subtle, ordinary or sublime, far or near, one should see everything with right wisdom as it really is, saying: This is not mine, I am not this, this is not my self.
Monks, if one sees all phenomena in this way, then a disciple who understands will not continue to cling to the body, will not continue to cling to feelings, will not continue to cling to perceptions, will not continue to cling to mental formations, will not continue to cling to consciousness.
By releasing them, he will not continue to crave. When there is no more clinging, such a disciple will free himself from all craving. Having freed himself from all desires, such a disciple will understand that liberation is like this, and he will understand that all new births have been uprooted, only a pure path of virtue exists, what had to be ended has ended, there is nothing left to wait for further action, there is nothing left to be created.
The Blessed One taught thus. The five monks were pleased and gladly accepted his teachings. Furthermore, as they continued to listen to the sermon, all the defilements in their minds were gradually purified. At that moment, six arahants appeared in this world.
Psychological Support:
Psychological Support: Like any addiction recovery process, detox from Subutex includes psychological support. This can involve counseling, therapy, or support groups to address the mental and emotional aspects of addiction.
Selflessness and the theory of dependent becoming
Excerpt from the Samyutta Nikaya Sutra
Thus I have heard. Once, the Buddha was staying in the city of Rajagaha, on the summit of the Eagle Mountain, within the bamboo grove of Kalanda. A brahmin practitioner named Vesta came to the place where the Buddha was resting. After offering salutations to the Buddha, in the traditional venerable way, he sat to one side. Then he spoke to the Buddha, venerable Gautama, do all beings have a self? The Buddha was silent and did not answer. Vesta asked again, if so, is there no self? Again, the Buddha did not answer.
Then Vesta thought to himself, I have asked Gautama several times about this matter, but he was silent and did not provide an answer. At that moment, Ananda, who was with the Buddha, heard this and spoke to the Buddha, venerable sir, why did the Blessed One not answer Vesta’s question? If the Blessed One does not answer, he will say: I asked the Tathagata, but the Tathagata did not know how to answer, and that will only strengthen his wrong views, will it not?
The Buddha said to Ananda, earlier he raised the question, do all phenomena have a self? And asking such a question is not a way to ensure his wrong views? Because there is no self, so if I were to answer his question, I would be contradicting the principle of the path.
Why is this so? Since there is no self in all phenomena, then what self do I have to talk to him about? Doing so will only strengthen his confusion that has existed until now. Furthermore, Ananda, if I say there is a self, I will fall into the concept of eternity, and if I say there is no self, I will fall into the concept of extinction. When the Tathagata teaches the Dhamma, he avoids these two extremes and stays on the middle path.
Since all phenomena are impermanent, they do not continue, but there is continuity, so they are not annihilated. Therefore, they do not persist, but they are not destroyed either. It is simply because of a cause that this arises, because this arises, this arises, and because this does not arise, this does not arise.
Therefore, because of ignorance, arising arises, actions born of will and the work of karma, bodily actions, verbal actions, mental actions, because of arising arises consciousness, because of consciousness arises name and form, mental and bodily phenomena, because of name and form arise the six sense bases, including the five senses and the mind, because of the six sense bases arise contact, because of contact arises feeling, because of feeling arises desire, because of desire arises clinging, because of clinging arises arising, because of arising arises birth, because of birth arises old age and death, along with sorrow, lamentation, pain, uneasiness and despair.
Thus, when the cause ceases, the effect ceases, that is, when ignorance ceases, becoming ceases, when becoming ceases, consciousness ceases, when consciousness ceases, name and form ceases, when name and form ceases, the six sense bases cease, when the six sense bases cease, contact ceases, when contact ceases, feeling ceases, when feeling ceases, craving ceases, when craving ceases, clinging ceases, when clinging ceases, becoming ceases, when becoming ceases, birth ceases, when birth ceases, old age and death cease, including sorrow, lamentation, pain, uneasiness and despair, and thus a great mass of suffering ends. After the Buddha had delivered this sermon, the monks who heard it received the sermon with joy and together put it into practice.
It is important to understand that each element here is both cause and effect, and also a condition, a partitiya-samatha or dependent arising. Therefore, they are all relative, interdependent and interconnected, and nothing is absolute or isolated. Therefore, Buddhism does not recognize a first cause.
Dependent arising should be seen as a circle, not a chain. Summary What is commonly called soul, self or ego is to indicate an absolute and eternal being within a person, an unchanging essence behind the ever-changing phenomenal world. According to some religions, each person has a separate soul created by God, and after death, this soul will live forever either in hell or in heaven.
Its fate depends on the judgment of its creator. In other religions, this soul goes through many lives until it is completely purified and finally unites with God or Brahman, the universal soul or Atman, from which it was created. The soul or self in man is the entity that thinks, feels, and receives reward or punishment for all his good and bad actions.
Such a concept is known as the idea of self. Buddhism is unique in the history of human religions in that it denies the existence of a soul, self, or atman. According to the teachings of the Buddha, the idea of self is an illusion that does not exist in reality, and gives rise to harmful thoughts of I and mine, selfish desires, attachment, hatred, evil, pride, arrogance, and other defilements and troubles.
This is the source of all complications in life, from personal disputes to wars between nations. In short, all the distortions in the world arise from this mistaken impression. There are two deep-rooted ideas in human psychology, self-preservation and eternal preservation.
For self-preservation, humans created God to lean on, to protect, to feel safe and secure, like a child dependent on its parents. For eternal preservation, the idea of an eternal soul or Atman arose, which would live forever. Out of ignorance, weakness, fear and desire, people needed these ideas for comfort.
Therefore, they cling to them stubbornly and deeply. The teachings of Buddhism do not support this ignorance, fear and desire, but strive to enlighten by eliminating and uprooting all of these. According to Buddhism, our ideas about God and the soul are erroneous and empty, although these ideas have developed into complex systems of philosophy and metaphysics.
These ideas have become so ingrained in human psychology, so familiar and close to them that they are not willing to hear or understand any teaching that contradicts them. The Buddha was well aware of this. Indeed, he taught that his teachings are against the current, against the selfish desires of people.
Reference to time and impermanence
After enlightenment, the Buddha sat under a tree for four weeks, meditating: “I have understood a profound truth, difficult to grasp, difficult to understand, visible only to the wise. Those who are ruled by desire and covered with ignorance cannot see this truth, because it goes against the current. It is sublime, deep, subtle, and difficult to understand.”
Thinking thus, the Buddha hesitated for a moment, wondering if it would be useless to try to explain the truth he had understood to the world. Then, he compared the world to a lotus pod. Inside it, many lotuses are submerged in water, some are just emerging from the surface of the water, but there are also flowers that have already risen above the lake and are not in contact with the water.
Similarly, in this world, people are at different levels of development. There are those who will understand the truth. Therefore, the Buddha decided to teach this truth.
The doctrine of anatta, or no-self, is a natural result or conclusion from the analysis of the five aggregates, the skandhas, and the doctrine of dependent arising, the pratika-samvattha. What we call soul or individual is made up of five aggregates, and when we analyze and examine them closely, there is nothing behind them that can be called “I,” atman, self, or any other permanent entity. This is the method of analysis.
We arrive at a similar conclusion when we examine the principle of dependent arising, the method of synthesis, and according to this principle, nothing in the world is absolute. All phenomena, dharmas, are limited, relative, and dependent on each other. This is the doctrine of relativity in Buddhism.
