CHAPTER 3: Concepts of Self: Eastern Philosophy

Introduction

Varied cultural orientations have developed ideas towards a better understanding

of the complexities of the self. There is a continuous quest to find explanations as to
the real nature of being human and the self for the attainment of enlightenment.
Hence, while Western philosophy focuses on ‘individualistic’ nature Eastern thoughts
centralized on collective existence and always for the benefit of the larger community.

Different civilizations from the Sumerian, Babylonians, and Hebrew consider man
as a mere extension of his Creator such as in the Western civilization where man is
considered as an artefact of the gods. It is different from Eastern conception where
man is in unity with God.

In the East, the idea of the self is indeed one of complete unity with the creator
—Man is God, acted out in a multitude of different ways, as an actor plays a part in a
drama. In the West, it is clear that the idea of the self is perceived as distinct from God
—the pot is distinct from the potter, with man as the artefact of creation.

Within all mythology, there are certain reoccurring, archetypes and ideas that
speak to the university of the human experience. However, what can be fundamentally
different in mythologies is the role of man and his relation with the cosmos at large.
Not only is understanding these differences useful in analysing the writings of a
mythology but also in understanding the various conceptions and images of the self
currently held by individuals around the world, and their implications for how people
behave and act on a grand scale. Only through knowing and understanding other
cultures and ways of thinking, as well as perhaps glean a small portion of the vast
knowledge and wisdom encoded in the great mythologies and religions of the world.

BUDDHISM

Siddharta Gautama Buddha developed a doctrine called as Anatta, often defined

as ‘no self’ or the principle that nothing is permanent and that no one is an independent
entity as we are all part of collective whole. Buddha explained that there is no
unchanging self. The reality of the Dukkha or suffering and Anicca or impermanence is
the truth about his existence.

The Annatā doctrine states that there is anything called a ‘self’ as belief in this
leads to Dukkha which of course is mere suffering and pain. Buddhism as a doctrine
argues that there is ‘no-soul or no-self. However it is believed that every human has a
mind and body as well as a stream of consciousness.

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 Buddhist’s principle points onto the ego as the expression of the five (5)
components called the ‘skandas’ which make up a person. These are:

1. Form which comprises the body and the sense organs;

2. Sensations which are the process created by the senses in contact with the
external environment;
3. Perception which is recognition of objects according to one’s senses;
4. Mental formations or our predispositions, tendencies, traits, habits; and
5. Consciousness which is awareness about a stimulus from the internal or external
environment.

HINDUISM

The ‘self’ in the Upanishads finds its place in “The Story of Creation” , pertaining
to the creation of the universe and of man. The part begins where the ‘self’ was all
alone in the person of Purusha. The true nature of man is described as “Brahman,”
which means ‘the self’.

The main ideas in Hinduism involve:

1. The concept of God (Brahman) which is the most supreme entity;

2. There is reincarnation where a soul passes through different physical bodies as it is
destined to undergo what it deserve in accordance with Karma;
3. The Atman or the soul that is also Brahman;
4. The World we are living in is comprised of varied levels of existence; and
5. The paths to salvation which are all similar to other doctrines which evidently leads
to the same goal.

TAOISM

Taoism as the doctrine based on the philosophy of Lao Tzu says that ‘Knowing
others is wisdom. Knowing the self is enlightenment’. He stressed that understanding
others requires force but mastering the self requires power and strength. For Lao Tzu,
the world and this life are good as there are the elements guiding us to experience
harmony through the ”Dao” .

The Taoists’ Bible called the Tao Te Ching gives and explains processes on how
to live a good life through the ‘Dao’ or the ‘Way’ of the world which is the path to
happiness and harmony. Lao Tzu says that humans refuse to take the simple path and
opt to go through that which causes discord, confusion and suffering.

Lao Tzu teaches ‘stillness to the mind’ and to let go of all worries, confusions and
just experience the world. He pointed out that nature was never in a hurry that
everything happens in its perfect time and its right schedule such as the blooming of

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flowers. Emptying ourselves of the negative confusing and worrisome thoughts we go
back to what is important in our lives. Lao Tzu said we need to “empty yourself of
everything, let your mind become still”. If we are too busy, too preoccupied with
anxiety or ambition, we will miss a thousand moments of the human experience that
are our natural inheritance. We need to be awake to the way light reflects off of ripples
on a pond, the way other people look when they are laughing, the feeling of the wind
playing with our hair. These experiences reconnect us to parts of ourselves. And we
suddenly become in touch with our real selves and suddenly we recall how good we are
on some things and how we enjoy simple life pleasures like walking along the seashore.

Taoist’s principle reiterates how our ego distracts us in seeing our true self.
There is a need to let go to be self-determined, to be what you ought to be.

CONFUCIANISM

Confucianism identifies personality as a product of one’s upbringing and

environment. This shows that the individual is a social being which makes us ‘social
animals’ . In this doctrine it is believed that every person is born with four beginnings
which lead to the formation of a ‘self’ . It includes the following components which are
the perfection of virtues that is found innately in the heart of every human:

1. heart of compassion;
2. heart of righteousness;
3. heart of propriety; and
4. heart of wisdom.

The practice of the above virtues leads to the formation of the self. However, it
should be understood that the role of the family and community plays a vital role in the
formation of the ‘Self’. Confucius is very definite on the need for an individual to do
something and never be idle as this leads to the pursuit of the virtues. There is need to
exert effort to achieve the real nature of the ‘self’ in the argument of Confucius.