Self comes and goes in our lives, though we don't have one

"Self" and "soul" are closely related. Both words point to the notion of something within us, or that is us, which stands apart from the world in a transcendent sense.

What I just wrote points to the absurdity of believing that it is possible or necessary to cultivate our self or soul. 

If self/soul is something within us, then it isn't actually a core reality, since the us it is within encompasses  a lesser self/soul. If self/soul is us, we're already that which we are, so nothing needs to be done.

By contrast Buddhism and Taoism, along with modern neuroscience and certain philosophies, say that our sense of self is an illusion, even though it seems real to us. So does a mirage, but that illusion can be dispelled by coming closer to it.

The problem with the self illusion is that it is tied into our sense of being someone who is aware of objects that are separate from our subjectivity. I wrote about this in a previous post about Jay Garfield's book, "Losing Ourselves: Learning to Live Without a Self."

(First post about the book is here.)

Garfield speaks about the times our self illusion drops away in a chapter called Immersion -- Selfless spontaneity and skillful living. Some excerpts:

So far, we have been emphasizing the degree to which the illusion of self is natural and almost unavoidable. But this does not mean that we succumb to that illusion at every waking moment. There are times -- perhaps more than we realize -- when we don't represent ourselves as selves at all, when we spontaneously engage with the world in ways that implicate no sense of self.

And indeed, these may be the most pleasant and rewarding moments of our lives.

...In order to get our minds around the experience of selflessness, it is useful to recall the deep connection between the sense of self, the understanding of experience in terms of subject-object duality, and of action in terms of free agency. 

To take ourselves to be selves, as we saw in chapter 1, is to take ourselves to be subjects with a very different mode of existence than that we assign to our objects. It is to regard ourselves as standing against the world rather than as being embedded in it. And it is to take our self-knowledge to be immediate, as opposed to the mediated knowledge we have of our objects.

Each of these modes of self-awareness is an aspect of subject-object duality, of taking experience to be a relation between these two entities of entirely different kinds. That polarity of subject and object in our experience is tantamount to the reification of a self. So, to the extent that we have experiences that are nondual in character, we are experiencing ourselves without positing a self.

We can make the same point about agency. To see ourselves as selves is to see ourselves as free agents acting upon the world, capable of agent causation that initiates actions on motives, actions whose causes lie entirely within us. 

...This is how subject-object duality looks in the domain of action. In perceptual experience the subject is divorced from the world and located as a spectator of it. By analogy, in action the agent is divorced from the casual nexus and acts freely upon it.

Once again, then, to the extent that we experience ourselves as fully immersed, and not as freely initiating actions directed upon objects, our agency is nondual in character: we act without superimposing the self or the duality between self and other implicated by the sense of causally independent agency.

Garfield then relates the Taoist story of Butcher Ding. He was so skilled at cutting up an ox, his knife slices through the animal, dismembering it, without ever needing to be sharpened. Garfield says:

This reminds us of another aspect of the nonduality of our experience. We do not exist outside of our environment, perceiving it as subject, acting upon it as agent; we are nondually immersed in it, with no clear boundary between ourselves and everything else.

This tale might appear to be anti-intellectual, or to suggest a complete abandonment of self-awareness. But that would be to read it incorrectly. The Zhuangzi does not mean to say that in achieving spontaneity, or selflessness, one gives up entirely on the ability to think and to calculate.

As Ding says, "whenever I come to a complicated place, I size up the difficulties, tell myself to watch out and be careful, keep my eyes on what I'm doing, work very slowly, and move the knife with the greatest subtlety..."

I think that this is the most important moment in this parable, although it is easy to overlook. Careful, calculating thought can also, the Zhuangzi suggests, be spontaneous, and can be conducted without positing a self.

We can become absorbed in thought, in solving a problem, or in a complex conversation or debate just as easily as we can become absorbed in carving an ox.

...We hence see that it is not the presence of explicit thought that distinguishes ego-involved experience from ego-less experience. Instead, this distinction reflects the degree of immersion in activity and so the degree to which explicit awareness of oneself as standing outside that activity is diminished.

...When we are completely immersed in activity -- whether the physical activity of carving an ox or the cognitive activity of thinking about how best to carve that ox -- our sense of self, and with it, the experience of the duality of subject and object in experience, vanish. 

There is only the experience of a flow of activity.

Comments

[Roger]

All ideas arise from neuro/electro/chemical activity in the brain.

If we peel back all the layering of human conditioning and its subconscious subjectivity, we will be left with the actuality that all human experience is basically neurological activity in the brain being processed by an evolved ability to make cognitive sense of it in conscious awareness, in relation to sensory data which we then personalize.

This tells us that it’s not the experience that causes the worry, but our attachment to the idea that it’s us having the experience that we don’t like.

If the mind is to move away from worrying in order that it can be at peace with itself, others and the world around it, the way forward is to reduce or eliminate the attachment to the aspects of the personality that allow the worry to arise.

[Appreciative Reader]

Enjoyed reading your article, as well as the article you'd linked to (the stuff that follows the story about the ox-butchering Zen/Dao master).

This stuff is now familiar, this idea. So that, what one read here wasn't really new, at all. But still when you think about it carefully --- like just now, when reading your article as well as that linked article --- it never fails to boggle the mind!

[Andrew Stephens]

Brian, you will be pleased to know that Elon Musk wants to start human trials with Neuralink this year. https://www.wired.com/video/watch/wired-news-and-science-the-science-behind-elon-musks-neuralink-brain-chip
Also, Yuval Noah Harari describes humans as 'hackable animals' and 'useless eaters'. https://www.indiatoday.in/world/story/hope-people-believe-in-scientists-instead-of-religious-leaders-yuval-noah-harari-on-covid-19-pandemic-1666859-2020-04-14
Some of us prefer to believe that humans are made in the image of God.

[Generation77]

Mindfulness and other types of meditation are usually seen as simple stress-relievers – but they can sometimes leave people worse off.

About one in 12 people who try meditation experience an unwanted negative effect, usually a worsening in depression or anxiety, or even the onset of these conditions for the first time, according to the first systematic review of the evidence. “For most people it works fine but it has undoubtedly been overhyped and it’s not universally benevolent,” says Miguel Farias at Coventry University in the UK, one of the researchers behind the work.

There are many types of meditation, but one of the most popular is mindfulness, in which people pay attention to the present moment, focusing on either their own thoughts and feelings or external sensations. It is recommended by several National Health Service bodies in the UK as a way of reducing depression relapses in people who have experienced the condition several times.

Enthusiasm for meditation may partly stem from a growing awareness of the side effects of antidepressant medicines and the difficulties some people report in stopping taking them. There have been some reports of people experiencing worse mental health after starting meditation but it is unclear how often this happens.

Farias’s team combed through medical journals and found 55 relevant studies. Once the researchers had excluded those that had deliberately set out to find negative effects, they worked out the prevalence of people who experienced harms within each study and then calculated the average, adjusted for the study size, a common method in this kind of analysis.

They found that about 8 per cent people who try meditation experience an unwanted effect. “People have experienced anything from an increase in anxiety up to panic attacks,” says Farias. They also found instances of psychosis or thoughts of suicide.

The figure of 8 per cent may be an underestimate, as many studies of meditation record only serious negative effects or don’t record them at all, says Farias.

Katie Sparks, a chartered psychologist and a member of the British Psychological Society, says the figure could have been pushed up by people trying out meditation because of undiagnosed anxiety or depression. “Meditation has been found to help people to relax and refocus and help them both mentally and physically,” she says.

But sometimes when people are trying to still their thoughts, the mind can “rebel”, she says. “It’s like a backlash to the attempt to control the mind, and this results in an episode of anxiety or depression,” she says.

This doesn’t mean people should stop trying the technique, she says, but instead should opt for guided meditation sessions, led by a teacher or an app with a recorded narration, which she believes is safer. “The current study could stop people participating in something which can be of benefit in the right context,” she says.

Journal reference: Acta Psychiatrica Scandinavica, DOI: 10.1111/acps.13225

To put it more simply, if cultivating an awareness of no self is a good idea, where are the joyous no sellfers? I challenge anyone to name a Buddhist retreat center where people exhibit any signs of happiness.

[Brian Hines]

Andrew, there's also some of us who prefer to believe that humans are made in the image of humans, and that dogs are made in the image of dogs, and that giraffes... you get the idea.

Do you actually think that God, the supposed creator of this vast universe, looks like a human? I realize that this is how God typically is depicted, an old white guy rocking a cool long beard, but this notion seems really dubious.

So what is it about humans that makes you believe we are the image of God? When I see the news each day, this strikes us as exceedingly unlikely. To offer a couple of examples, what is it about Vladimir Putin and Donald Trump you find godlike?

If God is good with invading Ukraine and trying to overturn an election, I'm pleased to be an atheist.

I should also mention that it's as certain as anything in science that humans evolved into our present Homo sapiens species over millions of years. Billions, actually, if we go back to the first cellular life on Earth. Given your theory, at what point did humans become made in the image of God?

Was it only when Homo sapiens appeared on the planet? If so, what changed in the nature of Homo sapiens that wasn't godlike before our species evolved into its current form? Or do you believe other species in our evolutionary family tree, like the Neanderthals, also were made in the image of God?

I'm curious, because this whole "made in the image of God" thing has never made sense to me. It just seems way too anthropomorphic, aside from the fact there's no demonstrable evidence for God. If God exists, a big "if," I don't see how humans would be made in the image of God but not, say, alien beings in a galaxy far, far away.

Or do you consider that all conscious beings are made in the image of God? If so, I'll tell our dog the good news.