"Buddhist contemplatives have inquired into the self for centuries, and
they have come to the conclusion that no such independent self is ever found.
Such experiential inquiry is a direct path to unveiling the illusion of an
unchanging, unitary, independent self and liberating oneself from it. The same
type of analysis can be used for probing the nature of all other phenomena.
For instance, the Buddha pointed out that a chariot, like the self, does not
exist as a substantial thing apart from or in addition to its various parts.
Nor is the chariot to be found among any of its individual components, and the
whole heap of those components by themselves does not constitute a chariot.
The term "chariot" is something we use to designate a collection of parts, none
of which, either individually or collectively, is a chariot. The chariot comes
into existence only when we call those parts a chariot. In the same way, the
term "I" is used to designate the body and mind, whic
h are not, by themselves, a real self. "I" comes into existence only when I
am conceptually designated as such. When we use these concepts and
conventions, including the words "I" and "mine," we tend to grasp onto the
concepts as being real, independent of our projections. And this leads to
endless suffering. Those who are free of delusion still use those concepts and
words, but they are not fooled by them.
"There is nothing wrong with using these words. Problems arise only when
we latch onto "I" and "mine" as absolutely real and separate from all other
beings. This is what creates our sense of an absolute division between
ourselves and others, which is the root of racism, ideological intolerance, and
conflicts of all kinds. Although all the things we think of and name appear to
exist from their own side by their own inherent nature, they are all "empty" of
such an essence. They are not absolutely separate from us, so they are not the
"real," objective causes of our happiness and pain. Our thoughts and attitudes
are entangled with everything we experience. When we realize that, we can
begin to lessen our disappointments and frustrations by changing our own minds,
rather than waiting for the external world to change according to our wishes."
"The appearance of all these objects of the mind are illusory in the sense
that they appear to exist by their own nature, independently of our
perceptions, thoughts, and language. But in reality, everything we experience
arises only in relation to these subjective frames of reference. In that
sense, everything we perceive may be regarded as "empty appearances" similar to
those in a dream. They seem to be absolutely objective, but they are "empty"
of inherent existence in and of themselves. In order to fully awaken to the
ultimate nature of phenomena, one must realize the empty nature not only of the
self but also of the mind and all the physical elements of the universe.""
(Wallace, Alan B., 'Mind in the Balance: Meditation in Science, Buddhism,
and Christianity', p.143-144)
---
I hope I am not presenting this book in the wrong light by posting just bits
and pieces. I think Mr. Wallace is an excellent writer who presents a
wonderful plains-spoken representation of Buddhist philosophy. And I do hope
some will get this book. It is so much more than its parts. - Marsha
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