PrajnaVihara_Vol23_No2_P2.pdf 81 Vol. 23 no. 2 July to December 2022, 81-94 © 2000 by Assumption University Press THE CONCEPT OF NON-SELF IN THERAVADA BUDDHISM AND ITS RELATION TO HUMAN BEHAVIOR Obhasa and Mohammad Manzoor Malik ABSTRACT Anatta or non-self is one of the most important concepts in how a follower of Buddhism experiences the world and Anatta to contemporary society to understand how it can contribute to the improvement of human behavior and psychotherapy. This includes the fostering of mindfulness to develop empathy and create a therapeutic nexus between the patient and the therapist. It also provides techniques for coping with stress, and can act as a foundational basis for ethical and behavior and mollify the relentless pursuit of psychology constructs and how to correct its weaknesses which are often focused too closely on the idea of the self. Keywords Psychotherapy 82 Introduction The fast-paced nature of globalization has led to increased cultural dialogue among people from various backgrounds. Therefore, individuals in other parts of the world. However, as Brown et al. observe, despite the increased interest in other cultures, there continues to be a wide gap between how Western and Eastern philosophical systems and traditions are understood.1 Anatta (non-self) is a good example of how some Eastern philosophical systems remain unclear among Western scholars. Western scholars have begun gaining interest in the concept of Anatta, signifying a new sensitivity to its comprehension and acceptance in the Western world. Shin explains that by stressing the importance of viewing things, events, and phenomena from a non-self-perspective, Buddhism steers us away from all forms of desires and passion, allowing 2 Van Gordon et al. expound further on this point of view noting, “the concept of Anatta clings to the belief that the state of delusional self or the art of being obsessed with 3 Based on such a viewpoint, the use of Anatta in Western philosophy and psychology could help in helping people overcome stress and its resulting negative emotions. Nonetheless, the vitality of the non-self-concept, especially concerning vague understanding and use of the concept in Western norms and beliefs.4 A good example is the concerns raised by Stout.5 He writes that it was unclear if Buddha intended to present a metaphysical argument against self, or only wished to provide human beings with an ideal tool to help a common meaning of the concept of non-self beyond the traditional conceptualization undoubtedly poses an issue for Western scholars. 83 information on the concept of Anatta and its impact on behavioral research. To achieve this objective, the article will view Anatta from the perspective of one of the earliest traditions, Theravada Buddhism. The Concept of Non-Self in Theravada Buddhism The comprehension of Anatta should be based on the three critical concepts in Theravada Buddhism, namely Anatta, Dukkha, and Annica. Anatta, the concept of non-self, appears in many sutras. One illustration is in SN 22:59 (S iii 66), where Buddha expounds that all feeling, form, perception, consciousness, fabrications, and consciousness do not align with the concept of not-self. The same advice is provided by the sutta to monks practicing Dhamma. Anatta as it is presented in the Pali Canon intangible aspects. Therefore, it is important to delve deeper into the Atta in Theravada Buddhism. The main suttas informing the situation are those found exclusively in the Sutta Pitaka, which comprises Samyutta Nikaya, Digha Nikaya, and Majjhima Nikaya. Anatta in Digha Nikaya Maha Nidana Sutta (DN 15) states that human beings are inclined Here, the teachings inform the tendency of people to be attached to that neither pain nor pleasure is delusional. DN 15 best captures Maha relied upon to inform about the self. 84 Anatta in Majjhima Nikaya Anatta is mentioned in Majjhima Nikaya suttas. A good example is the Alagaddupama Sutta which associates the awareness of the self with the concepts of perception, feelings, form, and consciousness. It discusses the individual self as being linked to the notions of feeling, form, perception, elements, and fabrications of consciousness. It is when they are aligned it is then that one can claim, “this is me, this is my self, these issues of emptiness. However, it warns that the attachment to these groupings results in the delusional perception of self, which ultimately prevents them from aligning with Dhamma. Anatta in Samyutta Nikaya Samyutta Nikaya is vital in this discussion because it furthers the line of thought of Majjhima Nikaya about the delusional perception of a response, as seen in SN 22 44:10, due to the unwillingness to align to either externalism or annihilationism. Notably, sutras in the Tipitaka the Majjhima Nikaya are inclined to enlighten on certain aggregates or phenomena that are considered non-self. However, it is important to point out that considering all phenomena as not-self does not directly imply the non-existence of self. Thus, it is safe to assume the existence of the self as per Theravada Buddhism teachings remains a contentious matter. Understanding the relationship between self and non-self is essential for grasping the nature of Anatta and its vitality in behavioral studies. The discussions above acknowledge that the Pali Canon fails to consistent refusal to provide answers to the issue can be linked to the 85 an opening to hypothesize that Theravada Buddhism denies only the conventional concept of Atman under Upanishads. However, the existence matter supports the above perspective. At this point, it is vital to acknowledge that any consideration are impermanent. However, to a certain degree, this can be perceived components of the self, irrespective of the inconsistent and dynamic nature that resists identifying them with the self. Notably, such a perspective is whichever format implies the individual would experience destruction as soon as they experience Nibbana. However, Buddha vocally rejects an association between Nibbana and destruction in various suttas. Tipitaka and its contents categorically object to any correlation between cement this line of thought. As a result, the lack of or existence of self is immaterial from the dimension of the matter being analyzed. The Adoption of Anatta by Modern Psychology Anatta has begun to be used in modern psychology. Sedlmeier et al. among mental health psychotherapists and mental health practitioners, with Anatta being a concept that is gaining popularity.6 Fulton and Giles note that Anatta can help the clients achieve emotional positivity, stability, 86 and mindfulness.7,8 of understanding Anatta from a psychotherapy standpoint.9 The authors inform how Anatta can be useful in modern psychology to enlighten an individual on the concept of attachment. Van Gordon et al. state that the concept of non-self can assist mental health practitioners in understanding Additionally, it can aid in lowering the level of therapist bias. Concerning this issue, Van Gordon et al. states that as the therapist gains more knowledge about the concept of non-self, the chances are lower 10 insight into the use of Anatta in modern psychology.11,12 perspective, using Anatta is critical for helping mental health practitioners comprehend how mindfulness works. Giles adds that reliance on the non- self-concept in academic and clinical practice bears positive results in understanding more about mindfulness and attaining psychological well- being. Giles expounds further indicating the tendency “to ignore non-self- experience, teachers and practitioners are falling short of what mindfulness was originally intended to achieve.13 noting that mental health practitioners without comprehending the non- could translate to poor patient outcomes.14 Herwitz acknowledges the positive impact Anatta can have on Westerners by helping them lower their reliance on prescription medicines that are the main go-to option for treating mental health issues. In support of this position, Herwitz states that “despite being a concept unfamiliar to most Westerners, participants is strongly endorsed as it can assist practitioners in comprehending the Buddhist needs and individuals who ascribe to Buddhist philosophical 87 used to in traditional approaches. Hick et al. is one author who expounds and psychotherapy.15 In their scholarly work, Hick et al. indicate that various practices and concepts of mindfulness used in psychotherapy have been retrieved from psychology, with most of those interpretations drawn from Buddhism.16 Irrespective of the various dimensions in which the evaluation of mindfulness can take place, they can all be understood via Anatta is a concept widely used in psychotherapeutic environments and various meditation techniques. Kang best expounds on this matter by referring to Nyanaponika, an author of Theravada traditions, who nature and understanding the importance of events that take place in an 17,18 Kang notes that Nyanaponika refers to Anatta as a tool of bare attention.19 He further describes the bare attention element that involves the processes of observing events and phenomena with the assistance of the six senses before making generalizations which transform practical objects into abstract concepts.20 The author adds that relying on bare attention in the four areas of mindfulness, namely the body, mind, feelings, and mental objects, helps mediators acknowledge that the “self” in any situation cannot be distinguished from the psychosocial access Anatta by applying Anapanasati. Kang expounds further, indicating that mindfulness of breathing is essential in assisting individuals in 21 Besides Nyanaponika, Dhiravamsa is another important thinker of the Theravada tradition. He explains that the use of Anatta can assist in guiding non-attached awareness practices, as noted by Clarke.22,23 The feelings, and thoughts, the individual gains a new point of view about their 88 acquired via sensory systems. Consequently, the concept of Anatta can Buddhism. Over time, people begin to realize that the “self” in every individual closely relates to the existence of experiences. Therefore, it construed as eternal and separately existing phenomena. meaning because applying the idea of non-self requires the individual to embrace a new understanding of reality.24 As Tyson and Pongruengplant argue, it is unreasonable for therapists in the Western world to use in Theravada Buddhism.25 In sum, without such cross-cultural training, Yet non-self as a Buddhist concept, an be used to compliment the self in modern psychotherapy rather than replace it.26 Michalon expounds on the same, showing that more therapeutic potential is unlocked when a psychotherapist uses the concept of self and non-self simultaneously as opposed to viewing them antagonistically.27 Behavioral Research on Anatta and Its Behavioral Implications for behavioral research because of its various implications concerning responsible behavior.28 It does so because the path to enlightenment, as guided by Anatta, demands the individual to act socially responsibly, which also aligns with the foundational concepts of social psychology. 89 Notably, the aspect of social responsibility aligns with the economic theory perspective. An analysis of the Western perspective on economics shows they prioritize the concept of self-interest. In contrast, Buddhism resists this perspective and emphasizes the non-self, as Zsolnai acknowledges.29 Western economics can provide an alternate perspective on economic to the individual accumulation of wealth.30 The other behavioral implication of Anatta is evident when distinguishing between actions performed by the individual and those performed by others. Dogen best captures this line of thought, noting that to be enlightened means eliminating the impediments between oneself and others.31 of the issues linked to the self are temporary and delusional constructs. When an individual successfully manages to use the concept of Anatta to eliminate the impediments between self and others, they commendably achieve self-integration, as argued by Colzato et al.32 Thus, in this scenario, levels of empathy as well as a fresh point of view on their personality and behavior. pressure. In Theravada Buddhism, Shin indicates stress emanates from 33 The Pali Tyson and Pongruengphant note that it is the association of this self to one with strategies they can embrace to cope with stress and alleviate their 34 ability to embrace it in their daily lives can be essential in helping them 90 Conclusion It follows from this discussion that Anatta should not be considered as a concept intended to strictly refute the existence of self. The Buddha Yet Anatta can has a positive impact on behavioral research. As envisaged in Anatta, the adoption of mindfulness can be an important tool for Western practitioners due to its ability to develop empathy and create a therapeutic nexus between the patient and the therapist. A good psychotherapy and psychological constructs. An analysis of the content Anatta urges people to pursue socially responsible behavior. The second Anatta can assist people in coping with stress, which can be helpful in Anatta can act as a foundational basis for ethical and behavioral concepts. Teaching people Anatta would help them know the concept heaps of clinging. Such a comprehension could be the cue to liberating those who cling too strongly to the concept of self. Through the same of abandoning the relentless pursuit of their desires, especially those that live freely without the danger emotions of frustration and anger. 91 ENDNOTES 1 Kirk Warren Brown, David Creswell, and Richard Ryan, , Reprint (The Guilford Press, 2015). 120. 2 Kiseong Shin and Wesley Ariarajah, (Pickwick Publications, 2017). 3 self: Applications of Buddhist philosophy in psychotherapy. 11 (2015). 4 Buddhism.” 9, no. 1 (2019). 5 Jerry Stout, “A comprehensive study of anatta and its relative truth within Buddhism.” PhD diss., 2006. 6 Meta-Analysis.,” 138, no. 6 (November 2012): 1139–71, https://doi.org/10.1037/a0028168. 7 Paul R Fulton, “Anatta: Self, non-self, and the therapist.” (2008): 55-71. 8 James Giles, “Relevance of the no-self theory in contemporary mindfulness.” 28 (2019): 298-301. 9 Ibid, 122. 10 Ibid, 344 11 Ibid, 233 12 Ibid, 298. 13 Ibid, 122. 14 Steven B. Hall, Ryan G. Baird, and Jon Czarnecki, “Engendering Flexible Social Identities as the Basis of Organizational Resiliency.” (2016). 15 Steven Hick, Thomas Bien, and Zindel Segal V, , 1st ed. (The Guilford Press, 2010). 16 Ibid, 34. 17 Chris, Kang, “Anatta and meditation.” (1999). 18 Ibid 19 Ibid 20 Ven Nyanaponika, , 1st ed. (Routledge, 2013). 21 Ibid, 34. 22 Ibid, 52. 23 Ibid, 65. 92 24 Peter Clarke, . Routledge, 2004. P. 14 25 Ibid, 65. 26 Paul Tyson and Rana Pongruengphant. “Buddhist and Western 46, no. 3 (2007): 351-357. 27 Ibid, 47. 28 29 limitations and dangers of Buddhist psychology for western psychotherapy.” 55, no. 2 (2001): 202-218. 30 Ibid, 73 31 32 33 Jennifer Cantor, “Vision and Virtue in Psychoanalysis and Buddhism: Anatta and its implications for social responsibility.” 28, no. 5 (2008): 532-540. 34 Ibid, 433. 35 Laszlo Zsolnai, , 2011th ed. (Springer, 2011). 36 Dogen, I. . New York, NY: Weatherhill. 1976. 37 Lorenza S. 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