Anatta is the antonym of Atta, self , or Soul. Before we consider the theory of Anatta, we should make clear what really the Self or Soul is.
Virtually, all of the major religious traditions have had and do have a belief in an interior something in man, not a part of his body, called the soul. In many primitive and advanced religious, the soul is an insubstantial entity, which come into the body at birth, which leaves the body at death to take up residence in heaven, hell, or a new earthy form. It is very interesting that, Buddhism, the only major religious figure denies the existence of soul, but the Buddhist followers have usually found room for the belief !
The theory of anatta first appeared in the Buddha's second sermon, called Anattalakhana Sutta. It is considered one of the cornerstones of Buddhist teachings.
Etymologically, the Pali word anatta means not - self, non - ego, no soul or non - substantiality. The term of anatta therefore refers to a not - self or non - ego theory, which rejects atta or self - theory. Prior to and during the time of the Buddha, there were many theories advocating the existence of the self in some form or another. In contrast, the Buddha preached his new doctrine of not - self. A brief account of these opposing theories provides a necessary background for understanding the Buddhist doctrine of anatta as follows :
Annihilationism and Eternalism
There were more than sixty views about the self, mentioned and refuted in the Brahmajala Sutta, which is supposed to deal with every possible theory of the self. In Kathavatthu, the Buddha is said to have divided self - views into two main group : Annihilationism [ ucchedevada ] and Eternalism [ sassatavada ]. They represent the extreme views, which the Buddha tired to avoid while teaching the Doctrine of the Middle Path.
Annihilatioanism is the view that exists in man is ego entity, being the principle pf all physical and mental activities. Such a principle is only relatively permanent [ lasting for a single lifetime ] not survived after death. It is annihilated on the dissolution of the body. Since nothing continues to exist after death, rebirth is not possible. This theory was conceived by Ajita Kesakample, a contemporary of the Buddha, being compatible with Sartre's nihilistic concept. Ajita Keskampala maintained that there is no rebirth, man merely consists of four elements and when he dies, these elements return to their corresponding mass of great elements. Thus he is completely annihilated. Another materialistic school of Indian philosophy held a similar view of annihilationism as follows :
" Under this view, there exist only four elements namely ; earth, fire, water and air. When these are transformed into human body, consciousness arises, like the power of intoxication when certain ingredients are mixed ; when these elements are extinguished, consciousness ceases immediately. Thus the self or atman is only the body with the special characteristic of consciousness. "
Eternalism, being opposition to the annihilationistic view, believes not only in the existence of an abiding to view, the self is considered as something permanent [ nicca ], blissful [ sukha ] and not liable to change. The principle proponents of Eternalism during the time of the Buddha were the Uppanisadic thinkers. But, in fact, it is in the Uppanisads that we find formulated a doctrine of permanent self, which has remained fundamental in Indian thought. This particular doctrine indeed needs a thorough investigation when dealing with the Buddhism's doctrine of Anatta.
By THE BUDHA'S Core Teachings
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