The concept of no-self is something I find simultaneously both one of the most interesting and complex concepts in Buddhism. This idea sits right at the center of the practice and forms of the three marks of existence, namely impermanence, suffering and non-self (Sanskrit: Anatta).
I read this passage some time ago and found it to at least provide some entry point for my own understanding:
“From the point of view of time, we say “impermanence”, and from the point of view of space, we say “non-self”. Things cannot remain themselves for two consecutive moments, therefore there is nothing that can be called permanent “self”. Before you entered this room, you were different physically and mentally. Looking deeply at impermanence, you see non-self. Looking deeply at non-self, you see impermanence. We cannot say, “I can accept impermanence, but non-self is too difficult. They are the same.”
Essential to the understanding of non-self is our awareness that self is made up entirely of non-self elements and that there is no separation between self and non-self and everything is interconnected. Thay often uses examples from nature to help us better understand these concepts, including the nature of both clouds and flowers.
“Looking deeply into a flower we see that the flower is made of non-flower elements. We can describe the flower as being full of everything. There is nothing that is not present in the flower. We see sunshine, we see the rain, we see clouds, we see the earth, and we also see time and space in the flower. A flower, like everything else, is made entirely of non-flower elements. The whole cosmos has come together in order to help the flower manifest herself. The flower is full of everything except one thing: a separate self or a separate identity.”
Given the current situation we find the world in we do not need to think too long too deeply to see the connection between the suffering of others and our personal happiness and vice-versa. With this realization of no-separate self you quickly see that happiness and suffering are truly not individual matters.
I have found the concept helpful in providing the dotted lines between my personal practice and my engagement in the world. It’s much less that I walk around actively thinking deep thoughts on no-self but rather it has made me aware of my own patterns of thinking in particular those focused on “I,” “me,” “myself,”, and in some way separating this from the the true nature of interconnectedness in the world.
-Andy
July 2020