Misidentification

The Nature of Phenomena versus the Self

The idea that each phenomenon—whether physical like fire or water, or mental like aversion or joy—has a distinct identity based on its intrinsic characteristics challenges the common tendency to equate human identity with transient states. When we observe fire, for example, we easily understand that its nature is to burn and that its characteristics are distinct from water, whose nature is to flow. There is no confusion or overlap between these phenomena because each functions according to its inherent properties.

Similarly, when it comes to mental phenomena, each has its specific nature. Aversion, for instance, has the characteristic of pushing away or rejecting, just as compassion has the nature of empathy and care. In this sense, mental states are as distinctly identifiable as natural elements, and their functions do not overlap. This clarity leads to the realization that to say "I am angry" is akin to claiming "I am fire"—a conflation of our deeper, observing self with a passing phenomenon.

The Delusion of Personal Identification

Where this reflection takes a crucial turn is in identifying how easily we, as beings, misinterpret these natural processes as belonging to a personal self. When we say, "I am intelligent" or "I am angry," we are, in truth, identifying with particular mental processes or emotional states, not with something essential or unchanging. In reality, intelligence is simply the functioning of a specific mental factor that discerns or reasons, just as anger is the manifestation of aversion in response to a perceived threat or injustice.

This identification is a kind of delusion—mistaking the nature of mental and bodily phenomena for something inherently personal. It suggests that the concept of "self" is, in fact, a misappropriation of natural processes. The body, with its processes of respiration, digestion, or cognition, functions according to universal laws, just as the mind operates through patterns of thought and emotion. Yet we constantly label these impersonal processes as "me" or "mine," thereby creating a sense of self that seems separate from nature.

Is There Truly a "Self"?

This brings us to the crux of the reflection: If every phenomenon has its own distinct nature and function, and if we are merely identifying with the body or mind when we claim personal attributes, then what exactly are "we"? Are we not, in fact, identifying with nature, which is impersonal? The body follows the same laws of nature in every being, and the mind processes emotions, thoughts, and perceptions similarly across individuals. If this is true, then the sense of a personal self might be nothing more than a constructed illusion.

By taking a closer look, we can observe that all the qualities we think of as "me" are merely natural processes. The intelligence we claim as "ours" is a universal mental capacity, just as the sadness or joy we feel arises and passes based on conditions, not because of any intrinsic "self." This leads to the possibility that the self does not exist as we imagine it—there is no core identity separate from nature, no fixed "I" beyond the continuous unfolding of bodily and mental phenomena.

The Misinterpretation of Nature as "Self"

If we misinterpret natural processes as "self," it means we are taking something that is fundamentally impersonal and imposing a personal narrative upon it. This misidentification turns the impersonal workings of nature into a story of "me" and "mine," creating the illusion of a self that stands apart from the rest of the world. In reality, what we call "me" might just be the flow of nature expressing itself through this particular body and mind, neither of which has any inherent "selfness."

This misinterpretation can be seen as the root of much of human suffering. By identifying with transient phenomena—whether they be emotions like anger, bodily experiences, or even thoughts—we bind ourselves to the impermanence and instability of these phenomena. When we mistake these natural processes for a personal self, we set ourselves up for conflict and disappointment, as none of these phenomena remain fixed or permanent.

The Freedom in Recognizing the Impersonal Nature

The realization that there is no personal self, only the flow of nature, can be liberating. It loosens the grip of ego and allows us to see the world—and ourselves—with greater clarity. Instead of identifying with passing emotions or thoughts, we begin to see them as part of the larger play of nature. We are not anger; anger simply arises. We are not joy; joy simply comes and goes. In this recognition, there is a profound sense of freedom.

By observing these phenomena without attaching to them, we can witness the workings of nature with detachment, realizing that the body and mind are simply instruments through which nature expresses itself. There is no need to claim ownership of these processes because they are not "ours" in the personal sense—they are universal.

Conclusion: Do We Really Exist?

Ultimately, the question arises: Do we, as a personal self, truly exist? If everything we identify with is merely nature manifesting in various forms, and if our sense of self is a misinterpretation of these processes, then what remains of "me"? What we think of as our identity might simply be an illusion created by the mind, a story we tell ourselves about the impersonal flow of nature.

In this way, it may indeed be more accurate to say that the "self" is an imagination—an idea built upon the mistaken belief that we are separate from the natural world. When we strip away this illusion, what remains is the recognition that we are part of nature, not distinct from it. Nature expresses itself through us, but it does not belong to us, nor do we have any fixed identity beyond the transient phenomena we observe.

Thus, the next time we find ourselves saying, "I am wise" or "I am angry," we can question whether these identities are truly "me" or merely expressions of nature’s impersonal processes. In doing so, we may come closer to realizing that what we think of as the self is, in reality, nothing more than a momentary reflection of nature’s vast, impersonal flow.

In grace,
Hor Tuck Loon
24 September 2024