Understanding Self-View

To grasp the concept of self-view, it's essential to clarify its meaning. It is often translated as identity view or personality view. The Buddha's teachings are conveyed in Pali and their interpretation can vary based on the translator's understanding. I find 'self-view' to be a clear term, as it pertains to recognizing the insubstantial nature of the five aggregates: body, feelings, perceptions, volitions, and consciousness.

If the insight into the non-self is not robust enough to break through all barriers at once, some attachment may linger—specifically, a belief in a substantial self or soul.

For instance, through meditation, I have examined the five aggregates. I recognize that the body is not the self. It develops independently, arising from various causes and conditions beyond my control. It is a product of biological processes—a sperm and an egg—aging and ultimately returning to the elements.

Feelings, too, are not the self; they arise due to sensory impressions and are impermanent and conditioned by the six senses. I am not defined by feelings of pleasure or pain.

Perceptions are learned constructs that stem from memory. For instance, without prior knowledge, how would I define a cup? Clearly, I am neither a cup nor the perception of one.

Volitions or sankharas are conditioned responses from past behaviors—these are not the self either. Many of my thoughts are influenced by external factors and experiences.

Lastly, consciousness, which arises from sensory engagement, is also not the self. It is transient, dependent on external stimuli, and ceases when no sensory input is present.

Despite recognizing the emptiness of these five aggregates, cravings persist. For instance, a smile from a stranger or the smell of a certain substance can evoke desire. Though the intensity of these cravings has diminished, they are still present, as are feelings of anger and delusion.

Meditative Practices for Clarity

I believe that the path forward lies in deepening my practice of jhana (concentration). Mastering focused attention on the breath, my chosen meditation object, is crucial. Maintaining this focus helps to quiet the mind and establish the first jhana. Once this state is attained, I can transition into the second jhana, a state of unification of mind, which allows for a more effortless mindfulness that is purified by equanimity.

In this context, applied attention is comparable to cycling uphill; it requires effort. As my focus stabilizes on the breath, I can let go of the effort, allowing my practice to flow more naturally—much like coasting downhill. This understanding of jhanas has significantly advanced my meditation practice.

With established equanimity (the fourth jhana), revisiting the five aggregates may provide the strength needed to break through remaining barriers and extinguish craving.

While I comprehend the emptiness of the five aggregates, I suspect there may be subtle tendencies in my mind that cling to the notion of a substantial self.

Conviction in the Dhamma

I harbor no doubts about the Buddha's teachings. I firmly believe they offer a pathway out of suffering, and that nibbana is attainable. Reflecting on my life, I recognize that good karma has accompanied me through challenges. Despite hardships, I am grateful for the positive aspects of my journey.

My first encounter with the Dhamma occurred in my youth through Buddhist monks, but I initially dismissed it. Over the years, it resurfaced repeatedly, until I finally opened myself to it in my forties. Even then, I struggled with old habits, but the Dhamma consistently guided me back.

This persistence suggests the presence of favorable karma from past existences. I feel fortunate to have heeded its call, gaining valuable insights. Among the billions of people alive today, many remain unaware of the Dhamma, and those who are aware often struggle to comprehend it.

I have never been attached to rituals or rites, firmly believing that true awakening stems from personal effort. No external force can enlighten a person; it is a journey each must undertake themselves.

I am resolved to reach the end of suffering in this lifetime, but if I can at least achieve stream-entry, I will consider it a significant accomplishment. If I attain this before my life concludes, I will regard it as a life well lived, far more valuable than any worldly success. The fruit of stream-entry ensures one will achieve full awakening (arahantship) within seven lifetimes, with the doors to the hell realms forever closed. The benefits of being a stream-winner cannot be taken away.

The first video, "How to Make Early Progress in Buddhist Practice: the Five Lower Fetters," offers insights into overcoming these initial obstacles on the path to enlightenment.

The second video, "Cutting the First Three Fetters | Ajahn Anan," discusses practical approaches to addressing the first three fetters, providing guidance for those seeking spiritual growth.