Meditation Means You Don’t Like Your Self?
Posted by spritzophrenia on September 9, 2011
Do you like your self? Does being a person in the world, living, loving, laughing make you happy? Why would you want to lose this self, then?
At present I’m working on a paper which is a Foucauldian reading of Buddhist meditation. As part of it I’m trying to understand the Buddhist doctrine of anatman, translated “no-self”. Here are some quotes:
“Consider the way meditation is recommended by some doctors: their view is usually that meditation is simply a therapy for reducing stress. It is true that the ability to manage stress is a likely fringe benefit of meditation. From a Buddhist perspective, though, the point of meditation is to stimulate a process of change and development towards the ultimate goal of Enlightenment.” (Kamalashila, 1992: 4)
Epstein (2007: 42) speaks of “Misappropriation of Freudian terminology by scholars and practitioners of these Eastern traditions. Nowhere is this more evident than in the confused concepts “ego” and “egolessness” … “This goal [of egolessness] is understood from a Western psychological perspective, rather than with the more subtle, originally intended Eastern meaning”. He quotes the current Dalai Lama who says, “this seemingly solid, concrete, independent, self-instituting I under its own power that appears actually does not exist at all” (Epstein, 2007: 52)
From a look at the canonical and commentarial works of Theravada, “[Cessation] is, in brief, a condition in which no mental events of any kind occur, a condition distinguishable from death only by a certain residual warmth and vitality in the unconscious practitioner’s body.” (Griffiths, 1986: 13)
Khema has a chapter titled “Removing the illusion of self” (Khema, 1997: 129). Buddha says to Poṭṭhapāda that there are three kinds of “acquired” (or assumed) self. The body, the “mind-made”, and the “formless acquired self”. “The Buddha continues: ‘What is the formless acquired self? It is without form, and made up of perception.’ … [Khema interprets this as] There is neither physical nor mental form. In the infinities of space and consciousness there is nothing that has any kind of boundary, but there is perception. If that were not so, we would not know we had experienced infinite space and consciousness.” Perception can also be considered consciousness. But perception is not “my” self, it just is. (Khema, 1997: 134) But even this is ultimately not the true self, but it’s the best we can do for now at this level of teaching. Although it’s hard, we have to realize we are “thinking in the wrong way” (Khema, 1997: 147,148, 153).
I include one quote from an academic that seems to imply something else. Dr V.V.S. Saibaba (2005: 187) writes, “the condition of the enlightened one is incomprehensible”, but “it is nowhere stated that the Buddha after his parinibbana has been annihilated”. He says this is why it can be considered orthodox even in Theravada to pray to or worship the Buddha- because the Buddha is still in existence.
In contrast, consider these words of Aristotle, from the 8th and 9th books of the Nicomachean Ethics.
“Seeing that we are alive is in and of itself sweet, for life is by nature good, and it is sweet to sense that such a good belongs to us. … All people find the fact of their own existence desirable … Existence is desirable because one senses that it is a good thing” Agamben (2009: 32)
As we can see, these viewpoints are very different. According to Aristotle, existence is self-evidently good and desirable. According to the First Noble Truth, existence is dukkha (suffering) and should not be desired. Although it’s subtle, the goal of Buddhist meditation seems to be to lose one’s own existence. So is meditation ultimately an anti-human activity? I’ve grown up with Western points of view, and I like having the experience of my “self”. I think experiencing a life, and valuing people as individual selves is a good thing.
What about you?
Is existence and the self a good thing? What do you think?
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Agamben, Giorgio. (2009). What Is An Apparatus? Stanford: Stanford University Press.
Epstein, Mark. (2007). Psychotherapy Without the Self. A Buddhist Perspective. New Haven:Yale University Press.
Griffiths, Paul. J. (1986). On Being Mindless: Buddhist Meditation and the Mind-Body Problem. La Salle, Illinois: Open Court.
Kamalashila. (1992). Meditation. The Buddhist Way of Tranquility and Insight. Birmingham: Windhorse publications.
Khema, Ayya. (1997). Who Is My Self? A Guide to Buddhist Meditation. Boston: Wisdom Publications.
Saibaba, V.V.S. (2005). Faith and Devotion in Theravāda Buddhism. New Delhi: D.K. Printworld.
Disclaimer: I’m well aware that a non-adherent of a religion usually makes mistakes in emphasis, nuance and understanding when writing about it. My apologies for any factual errors. I feel uncomfortable criticising a spiritual path from the outside so I’m relying on those writing from the inside. I also acknowledge the large number of good, moral buddhists.
Check out one trippy Western response. “Turn off your mind, relax and float down stream It is not dying It is not dying…”
The Beatles | Tomorrow Never Knows
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