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BPS Newsletter Cover Essay #16 (Summer-Fall 1990)
SELF-TRANSFORMATION
by Bhikkhu Bodhi
It is perhaps symptomatic of the "fallen" nature of the ordinary
human condition that few of us pass the full extent of our lives
comfortably reconciled to our natural selves. Even in the midst of
prosperity and success, grinding notes of discontent trouble our
days and disturbing dreams come to haunt our sleep. As long as our
eyes remain coated with dust we incline to locate the cause of our
discontent outside ourselves -- in spouse, neighbor or job, in
implacable fate or fluky chance. But when the dust drops off and our
eyes open, we soon find that the real cause lies within.
When we discover how deeply the cause of our unhappiness is lodged
in the mind, the realization dawns that cosmetic changes will not be
anywhere near enough, that a fundamental internal transformation is
required. This desire for a transformed personality, for the
emergence of a new man from the ashes of the old, is one of the
perennial lures of the human heart. From ancient times it has been a
potent wellspring of the spiritual quest, and even in the secular,
life-affirming culture of our own cosmopolitan age this longing has
not totally disappeared.
While such concepts as redemption, salvation and deliverance may no
longer characterize the transformation that is sought, the urge for
a radical reshaping of the personality persists as strong as ever,
appearing in guises that are compatible with the secular worldview.
Where previously this urge sought fulfillment in the temple, ashram
and monastery, it now resorts to new venues: the office of the
psychoanalyst, the weekend workshop, the panoply of newly spawned
therapies and cults. However, despite the change of scene and
conceptual framework, the basic pattern remains the same.
Disgruntled with the ruts of our ingrained habits, we long to
exchange all that is dense and constrictive in our personalities for
a new, lighter, freer mode of being.
Self-transformation is also a fundamental goal of the Buddha's
teaching, an essential part of his program for liberation from
suffering. The Dhamma was never intended for those who are already
perfect saints. It is addressed to fallible human beings beset with
all the shortcomings typical of unpolished human nature: conduct
that is fickle and impulsive, minds that are tainted by greed, anger
and selfishness, views that are distorted and habits that lead to
harm for oneself and others. The purpose of the teaching is to
transform such people -- ourselves -- into "accomplished ones": into
those whose every action is pure, whose minds are calm and composed,
whose wisdom has fathomed the deepest truths and whose conduct is
always marked by a compassionate concern for others and for the
welfare of the world.
Between these two poles of the teaching -- the flawed and knotted
personality that we bring with us as raw material into the training,
and the fully liberated personality that emerges in the end -- there
lies a gradual process of self-transformation governed by highly
specific guidelines. This transformation is effected by the twin
aspects of the path: abandoning (//pahana//), the removal from the
mind of all that is harmful and unwholesome, and development
(//bhavana//), the cultivation of qualities that are wholesome, pure
and purifying.
What distinguishes the Buddha's program for self-transformation from
the multitude of other systems proposing a similar end is the
contribution made by another principle with which it is invariably
conjoined. This is the principle of self-transcendence, the endeavor
to relinquish all attempts to establish a sense of solid personal
identity. In the Buddhist training the aim of transforming the
personality must be complemented by a parallel effort to overcome
all identification with the elements that constitute our phenomenal
being. The teaching of //anatta// or not-self is not so much a
philosophical thesis calling for intellectual assent as a
prescription for self-transcendence. It maintains that our ongoing
attempt to establish a sense of identity by taking our personalities
to be "I" and "mine" is in actuality a project born out of clinging,
a project that at the same time lies at the root of our suffering.
If, therefore, we seek to be free from suffering, we cannot stop
with the transformation of the personality into some sublime and
elevated mode as the final goal. What is needed, rather, is a
transformation that brings about the removal of clinging, and with
it, the removal of all tendencies to self-affirmation.
It is important to stress this transcendent aspect of the Dhamma
because, in our own time when "immanent" secular values are
ascendent, the temptation is great to let this aspect drop out of
sight. If we assume that the worth of a practice consists solely in
its ability to yield concrete this-worldly results, we may incline
to view the Dhamma simply as a means of refining and healing the
divided personality, leading in the end to a renewed affirmation of
our mundane selves and our situation in the world. Such an approach,
however, would ignore the Buddha's insistence that all the elements
of our personal existence are impermanent, unsatisfactory and not
self, and his counsel that we should learn to distance ourselves
from such things and ultimately to discard them.
In the proper practice of the Dhamma both principles, that of
self-transformation and that of self-transcendence, are equally
crucial. The principle of self-transformation alone is blind,
leading at best to an ennobled personality but not to a liberated
one. The principle of self-transcendence alone is barren, leading to
a cold ascetic withdrawal devoid of the potential for enlightenment.
It is only when these two complementary principles work in harmony,
blended and balanced in the course of training, that they can bridge
the gap between the actual and ideal and bring to a fruitful
conclusion the quest for the end of suffering.
Of the two principles, that of self-transcendence claims primacy
both at the beginning of the path and at the end. For it is this
principle that gives direction to the process of
self-transformation, revealing the goal towards which a
transformation of the personality should lead and the nature of the
changes required to bring the goal within our reach. However, the
Buddhist path is not a perpendicular ascent to be scaled with picks,
ropes and studded boots, but a step-by-step training which unfolds
in a natural progression. Thus the abrupt challenge of
self-transcendence -- the relinquishing of all points of attachment
-- is met and mastered by the gradual process of
self-transformation. By moral discipline, mental purification and
the development of insight, we advance by stages from our original
condition of bondage to the domain of untrammeled freedom.
* * * * * * * *