|
| |
|
|
Self-denial and No-self
United Communities of Spirit
Self-denial is necessary to overcome the hindrances of egoism,
pride, and selfish desires which obscure the true nature within. The
person who is always concerned with himself or herself, is trapped in
"the ego-cage of 'I', 'me' and 'mine.'" Consequently, he can neither
realize his own true self nor relate to Ultimate Reality. From a Hindu
perspective, denying "I," "me," and "mine" is in fact a way to find the
true "I" that is transcendent and one with Reality. In the Western per-
spective it is a way to recover the true self, which is loving and comp-
assionate, having been created in the image of God. Both perspectives
affirm the paradox that "he who loves his life loses it, and he who hates
his life will keep it." For more on this paradox, see Reversal and
Restoration, pp. 544-50.
Buddhism also teaches that the path to the religious goal requires
one to deny the self and all egoistic grasping. But it goes further,
grounding the practice of self-denial on the ontological statement that
any form of a self is unreal. Buddhism is most sensitive to the insight
that self-denial, when done for the purpose of seeking unity with an Abso-
lute Self or God, can become subtly perverted into a form of pride and
self-affirmation. Total self-denial should therefore dispense even with
the goal of a transcendent Self. There is no self, either on earth or in
heaven; all forms are transient, subject to birth and death. A number of
texts explaining this doctrine of No-self (anatta) are collected here:
more may be found under Formless, Emptiness, Mystery, pp. 85-92 and Orig-
inal Mind, No-mind, pp. 217-23.
Interfaith readings at: origin.org/ucs/ws/theme126.cfm
|
|
|
|
|
|
