The Anatta (not Self)

The term anattā refers to the notion of "not-self." In the early texts, the Buddha commonly uses the word in the context of teaching that all things perceived by the senses (including the mental sense) are not really "I" or "mine," and for this reason one should not cling to them.
In the same vein, the Pali suttas categorize the phenomena experienced by a being into five groups ("khandhas") that serve as the objects of clinging and as the basis for a sense of self. In the Nikāyas, the Buddha repeatedly emphasizes not only that the five khandhas of living beings are "not-self", i.e. not "I" or "mine", but also that clinging to them as if they were "I" or "mine" gives rise to unhappiness.
According to the early texts, while on the path, one should develop oneself in healthy and liberating ways, only letting go of the attempt to improve the self as it becomes unnecessary.



The Art concept of "Anatta" consists of following nine abstract visual projects:

1- The Phenomenon-living-in-itself,
2- Outer darkness,
3- Pietic Imagery,
4- On the Soul,
5-The Inner Path imagery,
6- The Invisible Partners (Anima and Animus),
7- Over-soul,
8- Visual Outline of spirituality ,
9- Incorporeality.

1- The Phenomenon-living-in-itself
A phenomenon is any observable occurrence. In popular usage, a phenomenon often refers to an extraordinary event. In scientific usage, a phenomenon is any event that is observable, however commonplace it might be, even if it requires the use of instrumentation to observe it.
In philosophy, the use of the word phenomenon differs from other uses in that it refers to perceived events. Phenomena may be perceived through a person's senses or with their mind.
The term came into its modern philosophical usage through Immanuel Kant, who contrasted it with noumenon (for which he used the term "Ding an sich", or "thing-in-itself") or Absolute. Kant was heavily influenced by Leibniz in this part of his philosophy. Phenomenon and noumenon serve as interrelated technical terms in Kant's philosophy. Noumena, in contrast to phenomena, are not directly accessible to observation.

2- Outer darkness
Outer darkness can refer to an ultimate or an alleged immaterial reality; an inner path enabling a person to discover the essence of his/her being; or the “deepest values and meanings by which people live.” Spiritual practices, including meditation, prayer and contemplation, are intended to develop an individual's inner life; spiritual experience includes that of connectedness with a larger reality, yielding a more comprehensive self; with other individuals or the human community; with nature or the cosmos; or with the divine realm. Spirituality is often experienced as a source of inspiration or orientation in life. It can encompass belief in immaterial realities or experiences of the immanent or transcendent nature of the world.

3- Pietic Imagery
In spiritual terminology, piety is a virtue that can mean religious devotion, spirituality, or a combination of both. A common element in most conceptions of piety is humility.
The word piety comes from the Latin word pietas, the noun form of the adjective pius (which means "devout" or "good"). Pietas in traditional Latin usage expressed a complex, highly valued Roman virtue; a man with pietas respected his responsibilities to other people, gods and entities (such as the state), and understood his place in society with respect to others. That doesn't mean others will understand it. In its strictest sense it was the sort of love a son ought to have for his father.
The Latin term in turn may derive from "Piodasses", an ancient Greek transliteration of the Indic Prakrit term "Piyadasi" meaning "beloved of the gods", a term by which the Indian Maurya Emperor Ashoka the Great referred to himself in the Edicts of Ashoka (3rd century BC). Piety means showing respect for your parents and God. It can be out of obligation or personal preference.

4- On the Soul
On the Soul is a major treatise by Aristotle on the nature of living things. His discussion centres on the kinds of souls possessed by different kinds of living things, distinguished by their different operations. Thus plants have the capacity for nourishment and reproduction, the minimum that must be possessed by any kind of living organism. Lower animals have, in addition, the powers of sense-perception and self-motion (action). Humans have all these as well as intellect.
The notion of soul used by Aristotle is only distantly related to the usual modern conception. He holds that the soul is the form, or essence of any living thing; that it is not a distinct substance from the body that it is in; that it is the possession of soul (of a specific kind) that makes an organism an organism at all, and thus that the notion of a body without a soul, or of a soul in the wrong kind of body, is simply unintelligible. (He argues that some parts of the soul—the intellect—can exist without the body, but most cannot.) It is difficult to reconcile these points with the popular picture of a soul as a sort of spiritual substance "inhabiting" a body. Some commentators have suggested that Aristotle's term soul is better translated as lifeforce.

5-The Inner Path imagery
In spirituality, a vision is something seen in a dream, trance, or ecstasy, especially a supernatural appearance that conveys a revelation.
Visions generally have more clarity than dreams, but traditionally fewer psychological connotations. The psychological mechanism to engender visionary perception and trance phenomena is focused intention and attention.
Entheogens (such as peyote) have traditionally assisted in the generation of visions among diverse cultures, as well as in modern western culture.

6- The Invisible Partners (Anima and Animus)
In the book “The Invisible Partners” it is said that the key to controlling one's anima (animus) is to recognize it when it manifests and exercise our ability to discern the anima (animus) from reality.
The anima and animus, in Carl Jung's school of analytical psychology, are the two primary anthropomorphic archetypes of the unconscious mind, as opposed to both the theriomorphic and inferior-function of the shadow archetypes, as well as the abstract symbol sets that formulate the archetype of the Self. The anima and animus are described by Jung as elements of his theory of the collective unconscious, a domain of the unconscious that transcends the personal psyche. In the unconscious of the male, it finds expression as a feminine inner personality: anima; equivalently, in the unconscious of the female it is expressed as a masculine inner personality: animus.
The anima (animus) can be identified as the totality of the unconscious feminine psychological qualities that a male possesses or the masculine ones possessed by the female. It is an archetype of the collective unconscious and not an aggregate of father or mother, brothers, sisters, aunts, uncles or teachers, though these aspects of the personal unconscious can influence for good or ill the person.
Because a man's sensitivity must often be repressed, the anima is one of the most significant autonomous complexes of all. It is said to manifest itself by appearing in dreams. It also influences a man's interactions with women and his attitudes toward them and vice versa for females and the animus. Jung said that "the encounter with the shadow is the 'apprentice-piece' in the individual's development...that with the anima is the 'masterpiece'". Jung viewed the anima process as being one of the sources of creative ability.


7- Over-soul
“The Oversoul” is an essay by Ralph Waldo Emerson, first published in 1841. The broad subject of the essay, considered one of Emerson's best, is the human soul. Several general themes are treated:
(1) the existence and nature of the human soul;
(2) the relationship between the soul and the personal ego;
(3) the relationship of one human soul to another; and
(4) the relationship of the human soul to God.
Influence of Eastern religions, including Vedantism, is plainly evident, but the essay also develops ideas long present in the Western tradition, e.g., in the works of Plato, Plotinus, and Emmanuel Swedenborg.
The essay attempts no systematic doctrine, but rather serves as a work of art, something like poetry. Its virtue is in personal insights of the author and the lofty manner of their presentation. Emerson wishes to exhort and direct the reader to an awakening of similar thoughts or sentiments.
With respect to the four themes listed above, the essay presents the following views: (1) the human soul is immortal, and immensely vast and beautiful; (2) our conscious ego is slight and limited in comparison to the soul, despite the fact that we habitually mistake our ego for our true self; (3) at some level, the souls of all people are connected, though the precise manner and degree of this connection is not spelled out; and (4) the essay does not seem to explicitly contradict the traditional Western idea that the soul is created by and has an existence (?) that is similar to God, or rather God exists within us. This idea was later adopted by many religions.

8- Visual Outline of spirituality
Spirituality – can refer to an ultimate or an alleged immaterial reality; an inner path enabling a person to discover the essence of his/her being; or the “deepest values and meanings by which people live.” Spiritual practices, including meditation, prayer and contemplation, are intended to develop an individual's inner life; spiritual experience includes that of connectedness with a larger reality, yielding a more comprehensive self; with other individuals or the human community; with nature or the cosmos; or with the divine realm.

9- Incorporeality
Incorporeal or uncarnate means without the nature of a body or substance. The idea of incorporeality refers to the notion that there is an incorporeal realm of existence, or "place", that is distinct from the corporeal or material universe. Incorporeal beings or objects are not made out of matter in the way a physical, material being or object exists. The idea of the immaterial is often used in reference to the Christian God or the Divine. This being has at times been defined as the Prime Mover or First Cause that exists in an incorporeal or intelligible realm that transcends both space and time, especially in the physical realm. The notion that incorporeality is even possible requires the belief that something can exist or affect the physical, matter or energy, without physically existing at the point of effect. A ball can directly affect another ball by coming in direct contact with it, and is visible because it reflects the light that directly reaches it. An incorporeal object or being could not perform these functions as it has no material construction with which to perform these functions and would thus not be visible or able to affect anything that is of a physical construction.

Art Concept "Anatta" (C) reserved 2011 Nikrouz Kianouri
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Art Concept the Anatta" (C) reserved 2011 Nikrouz Kianouri

AA100000 Civilization © 1960-2060 Nikrouz Kianouri