One idea of the large self is from philosophy ─ an intellectual deduction which says we have a universal, genuine nature. Another comes from religious experience. In dhyana and samadhi, as well as in other spiritual practices, one can have a sense of experiencing an absolute and unchanging spiritual self. At such times it seems as though all of existence moves while one's true nature remains still, as if one's own essence is the basis for, indeed is, everything else.

The concept of no-self is harder to grasp. Buddhism does not say that small self and large self are bad or unworthy things. But in each case there is attachment to a kind of self; and as long as there are attachments, one cannot be truly liberated. With no-self, there are no attachments. It does not mean that everything ceases to exist once you attain liberation. After liberation, wisdom and merit continue to exist. This is the experience of no-self. After a no-self experience, things continue to exist, life goes on, there are still things to do. However, in order to get to no-self, one must start from the beginning, and that means developing a strong sense of small self.

STUDENT:

Does self-evaluation continue after liberation?

SHIH-FU:

It isn't evaluation in the ordinary sense. It is more what we would describe as a natural response. An enlightened being responds to the world naturally and spontaneously, without judging.

STUDENT:

You said that meditation can help to strengthen one's sense of small self. Wouldn't it make it that much harder to let go of later on in practice?

SHIH-FU: