The ahamkar’s “not-me”.

December 16, 2014 § 2 Comments

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Ahamkar is the principle that governs the formation of the ego, or the self-image that one identifies as “me”.  Simply put, when a feeling-toned thought arises in the mind, the awareness seems to leap toward it.  Ahamkar adds an “I” to complete this identification and suddenly “I am happy” or “I am sad” happens.

What’s often not mentioned when discussing ahamkar is that when the “me” is created, a “not-me” is also created that stands in opposition to it.  The not-me appears in the unconscious as a sort of vague or nebulous “other” that acts to negate the conscious self-image.

The psychoanalyst Carl Jung (1875-1961) used the term enantiodromia to describe unconscious opposites.  It is the process of counterbalancing a one-sided tendency that dominates conscious life by creating the opposite of that tendency in the unconscious.  Over time the opposite builds in strength with it, at first, inhibiting conscious performance and then subsequently breaking through the conscious control.

August Meditations is not a psychology site but introduces enantiodromia because it is typically experienced with symptoms associated with acute neurosis and often foreshadows a rebirth of the personality, such things that may develop while following a spiritual path.

Applying enantiodromia to ahamkar, when the self is created in the conscious mind, what is not self is relegated to the unconscious. As the self comes to dominate conscious life it’s unconscious opposite grows in strength and starts to negate the activities of the conscious self in order to restore psychological balance to the individual.

It is natural for the dominant conscious mind to resist the intruding unconscious material. Interestingly, the main mechanism for this is to deny the unconscious that, itself, is seeking to negate the conscious self. The resolution of the resulting conflict begins when the conscious self accepts an open and receptive attitude to that which it rejects.

If the conscious self remains closed to the unconscious the conflict between the two escalates. Acts of denial continue as the individual develops a general attitude of keeping his or her thoughts and actions hidden. This, however, does not stop the unconscious opposite from seeking to negate the conscious me through self-doubt, a lack of assertiveness, second-guessing and other self-sabotaging activities.

As the unconscious not-me begins to grow in strength, it appears as inner urges that may, at times, be projected onto the outside world.  These may appear as some sort of force or “other” existing on the periphery of consciousness that act to undermine the wishes of the conscious “me”.   For instance, you might think it a good idea to call a friend but a counter thought arises that your friend, who has now assumed the guise of the unconscious other, might not like being bothered, so you don’t call.

When taken to the level of neurosis, the negation of self may become chronic depression, with thoughts of being seen unworthy in the eyes of others. It may arise as on-going feelings of guilt, seen as the need to punish oneself before some vague other comes to do it first. With chronic anxiety, the unseen other is lying in wait, just waiting to appear with anger and threats of violence.  And, when taken to extremes, the negation of self may lead to suicide or attempts at suicide.  In all these instances the attempt to restore psychological equilibrium has been thwarted by a denial that left the unconscious “not-me” viewed as some vague other that continually threatens the conscious self.

What inhibits the not-me from becoming conscious is self-clinging.  That is, the tendency to hold onto an image of self that is seen as a permanent, unchanging “me”.

Self-clinging can also be described as failing to be open and receptive to that which is not self.  Meditation is a practice that develops this openness and receptivity.

Through meditation we develop an acceptance and openness to whatever arises, to every emotion, to all people and all situations, whatever they may be. We do not deny what we feel, though we don’t necessarily act on our feelings. We do not say, “that is not for me,” but when we do see that attitude we do not deny it, either. We just observe whatever arises whether it be me, or not-me.

When the not-me is met as the unseen other, we do not run from it or try to suppress it. Whatever form it takes we simply observe it. We observe to see its true nature as a thought that has no reality in the outer world. Existing only as thought we see there is no one there to harm or judge us. Seeing this, we see that there is nothing to fear and nothing to hide.  As we do this, once wrathful deities become peaceful deities.

Buddhist practice is one of becoming comfortable with the uncomfortable.  As the American Zen teacher Charlotte Joko Beck said, “The ‘secret’ of life that we are all looking for is just this: to develop through sitting and daily life practice the power and courage to return to that which we have spent a lifetime hiding from, to rest in the bodily experience of the present moment – even if it is a feeling of being humiliated, of failing, of abandonment, of unfairness.”

Curiously, when we practice staying with what is not-me and forget the self, “the self,” as Zen Master Dogen wrote, “is verified by all things.”

 

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§ 2 Responses to The ahamkar’s “not-me”.

  • This ought to be in everyone’s how-to ‘manual’ when meditating.
    Thank you for those gems of knowledge you share!

    Like

  • Best of the Season and thank you for your kind words. Know that when meditating and I see this aspect of ahamkar operating in my thoughts I simply condense the content of this blog into the words, “not me”. Then I observe the not-me for greater understanding, or until it falls away. I use the same words when it appears during the day. Using these two little words certainly makes life easier!

    Like

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