CHAPTER 3

Concepts of Self: Eastern

Philosophy
• 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, Babylonian, and Hebrew consider man as a mere extension of
his Creator such as in the Western civilization where man is considered as an artifact 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 artifact of creation. Within all mythology,
there are certain reoccurring archetypes and ideas that speak to the universality of the human experience.
However, what can be fundamentally different in mythologies, as I have just shown, is the role of man
and his relation with the cosmos at large. Not only is understanding these differences useful in analyzing
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 these differing conceptions of the self can people
begin to truly understand 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 a part of a 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 this
existence.
• The Anatta 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.
• 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 processes 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; and5. 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 involves:
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 element 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 flowers.
Emptying ourselves of the negative, confusing and worrisome thoughts we go back to what is
important in our lives. Lao 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.