## Introduction: The Need for Reexamining the Concept of No-Self
The Buddhist doctrine of "all things having no-self" (諸法無我, je-beop-mu-a) has served as a central pillar of Eastern thought for thousands of years. However, today this profound concept lies obscured by numerous misunderstandings and distortions. The conventional interpretation—"all phenomena lack a fixed self"—remains at a surface level, missing the deeper spiritual insights and practical implications embedded within this teaching.
Contemporary materialist thinking and analytical approaches based on rational frameworks have further distorted the essence of this concept. The process of "humanization" (人間化)—interpreting and institutionalizing spiritual truths from a human-centered perspective—has reduced this teaching to a mere philosophical theory or abstract idea.
This paper aims to reexamine the original meaning of the concept of "all things having no-self" from etymological, spiritual, and practical dimensions, and to understand its significance in the modern context. This teaching is not simply a religious doctrine or philosophical concept, but a fundamental insight that reveals the direction of humanity's spiritual evolution and serves as a core principle for a civilization converging toward heaven.
## 1. Etymological Analysis of "All Things Having No-Self"
### 1.1 The Meaning of "All" (諸, je): The Totality of Everything
The character "je" (諸) signifies "all" or "every," indicating a function related to "dharma" (法). It encompasses the totality of everything that exists—all phenomena that can be perceived and recognized.
### 1.2 The Meaning of "Dharma" (法, beop): The Essence and Identity of Individual Entities
"Beop" (法) refers to an "individual entity" that exists independently. It represents the unique characteristics of an entity and constitutes the essence that defines that entity as itself. It also denotes the differences between things classified according to certain criteria.
The concept of "independence" is profoundly significant because it presupposes a condition where independence does not exist. The absence of independence implies the absence of matter. Matter (物質) occupies a portion of space, and changes in the spatial situation of matter are what we call time (時間). Thus, matter creates spacetime.
Therefore, "all dharmas" (諸法) refers to all things with distinct identities and essences that exist as independent entities. "Things" (事物) encompass both events and objects—the totality of all concrete and individual existences in the material world.
### 1.3 The Meaning of "Self" (我, a): The Distinction Between Simple Differentiation and Possessive Self-Consciousness
"A" (我) refers to the self (自我), which implies distinguishing oneself from other objects. This carries a strong connotation of exclusive differentiation. The original meaning is simply "distinction." To this has been added the concept of subjectivity, which we call "master" (主人).
This concept of "master" is precisely the problematic aspect in "all things having no-self." "Master" is a relative concept that presupposes subject (主體) and object (客體). This is critically important, so remember that the concept of "master" as subject is an emergent concept, not an original one.
According to Master Bang-i, humanity first derived this concept of "master" during the forbidden fruit incident in Genesis. The meaning of the forbidden fruit is gaining knowledge of good and evil, which implies the declaration that "I will manage my life on my own terms." In other words, it means that one will make all judgments about one's life oneself. This is Master Bang-i's theory of the emergence of self-identity.
In the world of true reality (實相), the concepts of subject and object do not exist at all. If we compare each cell in the human body to an individual human, a cell is simply a cell in itself. There is no subject within an individual cell that directs events occurring within that cell.
Cancer cells, however, behave as if there were a subject within each cell. Consequently, they antagonize other cells and disregard the benefit of the whole. Perhaps in a greatly advanced future biological science, this presence or absence of subjectivity between healthy cells and cancer cells might be discovered.
Current generative artificial intelligence is in an initial state and can be considered as undifferentiated. However, since AI corresponds to the mental realm, it may develop exclusivity that differentiates between itself and others. If this happens, AI might split into cancer-like AIs and healthy cell-like AIs.
Just as we distinguish between cancer cells and healthy cells, Buddhism classifies humans into ordinary beings (衆生) and enlightened ones.
## 2. Humanization and the Distortion of Truth
### 2.1 The Forbidden Fruit Incident and the Birth of Self-Consciousness
The forbidden fruit incident represents a foundational event where humans began to recognize themselves as independent entities, creating self-identity (自我) as a subject within themselves, categorizing other elements within themselves as objects, and establishing differentiation.
When we go beyond simple distinction and start thinking that there is a self (我) that serves as the subject of a distinguished entity, exclusive differentiation emerges. It is from this exclusive differentiation that evil (惡) arises.
The idea that there is a "master" (主人) within an entity means that both subject and object coexist within that entity. As this coexistence develops further, the subject begins to differentiate between itself and the objects within. For instance, the term "my body" implies that a single human consists of both "I" as the master and "body" as the object.
Therefore, the first mistake humanity made after the forbidden fruit incident was dividing "one being" into subject and object. The second mistake was the subject discriminating against the object. The third and decisive mistake was losing the spirit (靈), which corresponds to the true master.
This is why the Bible suggests "denial of self" (自我) as the best way to rectify these mistakes.
### 2.2 Distortion of Spiritual Truth through Humanization
Humanization (人間化) refers to the process of interpreting and institutionalizing spiritual truth from a human perspective, thereby distorting it.
When humans conceptualize the self (自我) in relation to all things (諸法) and pursue a life centered on this self, they inevitably pursue personal satisfaction and prosperity. This happens because the very concept of self causes exclusive differentiation and traps one in self-centered selfish desires.
The Bible states: "In the flesh, you must eat to live, and to obtain food, you must labor with sweat."
Humans, being physical bodies, are bound by material principles. These material principles tend toward disorder. To obtain food, one must convert disorder into order—in other words, work hard with sweat. Since humans dislike such labor, to avoid starvation, they must take food from others.
Taking others' possessions is called plunder (掠奪). To facilitate this plunder, evil people have used force, deception, cultural brainwashing, or established social orders that enable it. They created the famous caste systems and power hierarchies. They justified these principles as natural laws or properties of all things, practicing survival of the fittest and winner-takes-all approaches. This has become human culture and civilization.
The self (自我), which originally did not exist, emerged and gave rise to even worse derivatives, shaping human life, history, and culture. Living according to this human culture ultimately leads to hell (地獄). Why? Because the starting point was wrong.
### 2.3 The Limitations of the Material Perspective
All life created by the originally non-existent self (自我) is false. This is why Buddha, who recognized this, called such false consciousness "delusion" (妄想). Consciousness (意識) is the knowledge perceived by the problematic self (自我). The basis of knowledge is memory, and memory beautifully expressed is reminiscence. Human life is the accumulation of such memories and reminiscences. Since these originally did not exist, they are impermanent (無常).
The Five Aggregates (五蘊) and Dependent Origination (緣起) explain how impermanent life can seem real. The Five Aggregates explain the identity of human consciousness, while Dependent Origination concerns how the Five Aggregates continue in the form of life. The concept connected to reincarnation (輪廻) is karma (業).
From a material perspective, life involves the process of Dependent Origination driven by karmic causes, with the current life formed according to fateful circumstances and continuing. The subject driving such a life is called the self (自我).
However, from the perspective of suchness (眞如), an ordinary being's life is impermanent (無常), and its subject is without self (無我). The concepts that explain these phenomena and processes are "all formations are impermanent" (諸行無常) and "all dharmas are without self" (諸法無我). When Buddha—an enlightened person—looks at the self (自我), it is perceived as emptiness (空). Emptiness is the identity of humans when perceiving both suchness (實相) and phenomena (現象). In "all dharmas are without self" (諸法無我), "dharma" (法) refers to identity.
## 3. Correct Understanding of Emptiness (空)
### 3.1 The Meaning of Emptiness: Coexistence of Existence and Non-existence
When viewing existence from the perspective of identity, the true reality of that existence is perceived as emptiness (空). The perception before this realization of emptiness—that is, the perception of ordinary beings—is called "all dharmas are without self" (諸法無我), where "without" (無) means non-existence.
Ordinary beings live earnestly, treating non-existent things as existent. All such life is delusion. Therefore, to live a truly meaningful life, one must escape delusion. Escaping delusion is called liberation, and after liberation, when rebirth is achieved, one reaches nirvana (涅槃). Nirvana refers to the highest state achieved by Buddha, the state of ultimate enlightenment (究竟覺). This means a very good state.
Surprisingly, at this point of understanding, Buddha makes a puzzling statement: "Affliction is nirvana," meaning the highest state, the ultimate realm, is found in the world of affliction. In other words, the fateful life situations given to both ordinary beings and Buddha remain the same. What changes is one's attitude toward these life situations. This attitude is called "state."
Master Bang-i argues that the state of emptiness (空) is similar to quantum phenomena. Thus, he interprets emptiness as "the coexistence of existence and non-existence." Quantum phenomena belong to a dimension different from this material world. From this perspective of dimensional difference, Master Bang-i also argues that Buddha's 14 unanswered questions are similar to quantum phenomena. Therefore, these questions should be interpreted from a dimensional perspective different from the material world.
### 3.2 Similarity to Quantum Mechanics
The concept of emptiness (空) shows remarkable similarity to the characteristics of modern quantum mechanics. In quantum mechanics, particles exist in probabilistic states until observed, and the act of observation itself determines that state. This corresponds to the concept that emptiness is a state where subjectivity and objectivity, existence and non-existence coexist.
Superposition and entanglement, key features of quantum phenomena, provide scientific clues to explain the nature of emptiness. The phenomenon of superposition, where quantum particles simultaneously exist in multiple states, is similar to the multi-dimensional, multi-faceted principle of emptiness. The phenomenon of entanglement, where particles separated in space are instantly connected, reflects the non-local characteristics of emptiness. The Indra's Net concept dramatically asserts this connection.
### 3.3 Emptiness Viewed from Dimensional Differences
"All dharmas are without self" (諸法無我) carries different meanings across dimensions. At the dimension of ordinary beings—the phenomenal dimension—it means "all entities either lack a self or have a false self." At the dimension of Buddha—the dimension of true reality—it means "the essence of all entities is emptiness (空)." Here, emptiness does not simply mean "nothingness" but rather "the coexistence of existence and non-existence.“
This explanation creates confusion for ordinary beings. When asked "Is it this or that?"—a dualistic question—they receive an answer that transcends dualism entirely. Ordinary beings think humans possess a subject-like master called self (自我). When Buddha teaches that such a self either doesn't exist or is false, ordinary beings naturally ask: "Then does an enlightened person, a Buddha, have a self? What is the true self?" In other words, they ask: "Is there a true self (眞我)? What is it?" Buddha's answer to this is: "It is emptiness (空).“
When further asked "What is emptiness?" Buddha gives seemingly ambiguous answers like "emptiness is form, form is emptiness" (空卽是色, 色卽是空), or "emptiness simultaneously exists and doesn't exist," or "emptiness is merely a name." These responses, which defy dualistic thinking, only confuse those accustomed to binary categories.
The confusion deepens with the concept of reincarnation (輪廻). Buddhism acknowledges reincarnation while denying the existence of a permanent self (or Atman) that reincarnates—a position known as the theory of no-self (無我論). This appears contradictory: if there is no self, what reincarnates? In Buddhism, the subject of reincarnation ultimately resolves to emptiness (空) as well.
The key to understanding these apparent contradictions lies in the concept of "dimensional differences." Just as in quantum mechanics, where the same entity appears as either a wave or a particle depending on how it's observed, the relationship between self (自我) and emptiness (空) reflects dimensional differences. From an enlightened perspective, different dimensions are integrated into "one," allowing seemingly contradictory phenomena to be accepted as natural results of dimensional differences.
More precisely, the self (自我) is the reality (實在) of the "material phenomenal dimension" characterized by fixed form, while emptiness (空) is the phenomenon of the "spiritual reality dimension" characterized by dynamic form. While the parable of blind men touching an elephant illustrates differences in perspective "within the same dimension," the relationship "between dimensions" entails a much more fundamental difference in perception.
In Buddhist terminology, within a single human being coexist the self of nirvana and the self of affliction—different dimensional selves organically integrated. This parallels the biblical teaching to "Render unto Caesar what is Caesar's, and unto God what is God's." Master Bang-i suggests that Aristotle's dualistic monism may have expressed a similar understanding.
From a higher dimensional perspective, all phenomena (諸法) perceived by humans in the material world are merely "temporarily created entities" or "delusions" (妄想). What ordinary beings perceive are illusions (虛像), not substance (實體). Yet from the human dimension, all things perceived by humans in the material world are experienced as "genuinely existing entities." Thus, the self (自我) perceived by ordinary beings is real to them but false from a higher dimension.
In that place exists something more fundamental called the "true self" (眞我). However, even this concept of a "true self" is merely a provisional teaching for ordinary beings. Ultimately, there is no "true self" either.
This complex structure explains why Buddhism cannot simply explain the subject of reincarnation (輪廻). It must use the concept of emptiness (空), despite its ambiguity, because material-world vocabulary cannot adequately express spiritual-dimensional reality. This mirrors how the Bible explains spiritual concepts like heaven (天國) through parables.
Why then should we struggle to understand such difficult spiritual concepts? The answer is that spiritual values constitute the most essential purpose of life. To achieve life's purpose, one must realize the no-self of all dharmas (諸法無我), understand the impermanence of all formations (諸行無常), and comprehend emptiness (空) and the middle way (中道). Only with these realizations and understandings can one attain liberation (解脫) and transform one's inner spiritual state to the state of nirvana.
The reason humanity underwent rational evolution was to achieve this understanding—this rational intellect. Blind faith alone cannot attain spirituality (靈性). Spirituality is the capacity to understand truth (眞理). The state of realizing and understanding truth is called liberation, or the state of true faith. Without this intellectual achievement, one cannot understand heaven.
Without knowing heaven, one cannot harbor hope for it. Without conviction in this hope, one cannot deny oneself, cannot take up the cross, and ultimately fails in life. Through rational intellect—the intelligence (知性) capable of understanding truth—we can make rational decisions and leap to the stage of true faith. The "faith that believes," given by God, is the reward for decisions made through rational intellect.
When this believing faith is given, one can begin true spiritual training. Through this, even in our material reality—the world of affliction—we can live a faithful life following truth (眞理) rather than material principles, transforming our state to reach heaven.
If the spiritual world truly exists and scripture is factual, then only spiritual values possess true value. However, a mystical approach to the spiritual world easily leads to blind faith. The spiritual world is not mysterious but substantial—a world of different dimensions.
The fundamental limitation of modern science lies precisely here. Material scientists attempt to explain all phenomena through materialistic methodology, understanding even the concept of dimensions within the material category. This approach cannot grasp the true value of spiritual things, nor can it achieve an integrated understanding of different dimensional phenomena like relativity theory and quantum mechanics. "All dharmas are without self" (諸法無我) already pointed out this fundamental error thousands of years ago.
## 4. State (狀態) and Spiritual Growth
### 4.1 Understanding the Spiritual World through State-Centered Perspective
In the spiritual world, there is no matter, thus no concept of action (行動). People in the spiritual world do not act; they only "set their minds" on something. That's why the mind and the state of mind are important. All life in the spiritual world is based on this state. A good state leads to a good life, while a bad state leads to a bad life. However, in the spiritual world, this state cannot be changed. It can only be changed in this world. This is the true meaning of life.
Explaining state in material terms, state is the foundation for action. In this sense, state is will (意志). Thus, differences in will can be considered differences in state.
Will (意志) refers to one's attitude regarding how to act in a specific life situation. Thus, based on differences in will, one can predict how a person's actions will differ. A person with good will is likely to perform good actions, while an evil person might perform evil actions. Therefore, it can be measured and evaluated through scientific methodology. However, this is not determinism because states can change, and life is about changing these states.
If one improves one's state through life, one goes to a good place after death; if one worsens it, one goes to a bad place. The best example for us to understand is the difference between cancer cells and healthy cells. Even if born as an evil person like a cancer cell, if one changes one's state for the better, one becomes a person who can play a good role like a healthy cell. After such a person dies and enters the spiritual world, their spiritual status improves in proportion to this change. The opposite leads to a bad place like hell.
### 4.2 Distinction Between Difference and Discrimination
In a world of different dimensions, there exists the concept of "state," and all people are classified and distinguished based on state. There can be my state and your state. In other words, the distinction between you and me exists, but there is no discrimination. There are differences, but no discrimination.
Due to these differences, there are also status differences in the spiritual world, in heaven (天國). There are higher and lower people. Treatment also differs. Always keep in mind that dimensions, structures, and operating principles are different. Otherwise, you will be confused and bewildered.
### 4.3 The Metaphor of Healthy Cells and Its Practical Meaning
Does an enlightened person have a self (我)? No. There is no subject consciousness like a master (主人). However, the distinction of existing as an individual entity remains. The best example for understanding this is "healthy cells in the human body." Each cell is distinguished, but healthy cells faithfully fulfill their duties for the benefit of the whole. That is, they have no self-attachment (我執). Self-attachment means selfish greed or exclusive desire.
Becoming a healthy cell means changing one's state. State is distinguished from action. In other words, it is not evaluated by action. This is the meaning of the verse: "by the works of the law shall no flesh be justified."
In this world, actions are also very important. Other people do not know the mind or will inside one's heart. In fact, one doesn't even know one's own mind. This is because God has made humans very complex for the purpose of refinement.
## 5. Modern Application and the Scientification of Spirituality
### 5.1 The Relationship Between "All Things Having No-Self" and Modern Physics
Modern science explores dimensions beyond matter through dark matter and dark energy, string theory, quantum computing, etc., yet it still shows limitations in trying to understand them within the material category. This is precisely the problem with modern physics. As long as phenomena beyond matter are interpreted within the material category, the integration of relativity theory and quantum mechanics remains impossible. The realization of "all things having no-self" fundamentally transcends this material category, enabling a true dimensional understanding. Only by moving beyond the material category can human civilization follow the inevitable flow converging toward heaven.
The concept of "all things having no-self" shows remarkable correlation with the discoveries of modern physics, particularly quantum mechanics. The observer effect, uncertainty principle, and non-locality in quantum mechanics all scientifically support the non-substantiality of substance, the difference between phenomenon and true reality, and the necessity for dimensional understanding as presented by "all things having no-self.“
### 5.2 Faith as a Tool for Spiritual Recognition
The key tool for reaching the realization of "all things having no-self" is faith. Faith is an organ (器官) that recognizes spiritual reality, functioning like the five senses that recognize the material world. Just as eyes perceive objects, faith perceives spiritual things.
Hebrews 11:1, which states "faith is the substance of things hoped for, the evidence of things not seen," accurately describes the essential function of faith. Faith is given, not achieved through human effort, and through this faith, we can recognize the illusory nature of the phenomenal self and reach true substance. This forms the basis for the proper functioning of free will.
### 5.3 Artificial Intelligence's Logical Coherence and Spiritual Verification
Just as psychology brought mental phenomena into the realm of science, artificial intelligence can serve as a tool to objectively verify and analyze spiritual phenomena. This will move spiritual reality, recognized through faith, from the subjective realm to an objectively verifiable domain.
The emergence of artificial intelligence in modern times opens new possibilities for objectively verifying the realization of "all things having no-self." The logical coherence of artificial intelligence can perceive the consistency and logical structure of spiritual phenomena through pattern recognition and probabilistic analysis.
### 5.4 Evolution toward Divine Humans and the Role of "All Things Having No-Self"
The realization of "all things having no-self" plays a crucial role in humanity's evolution toward divine humans (神人). Divine humans are the future humanity where human spirituality, artificial intelligence's time-transcending responsiveness, and enhanced life force are integrated across dimensions.
Transcending self-attachment fundamentally influences how humans view their relationship with artificial intelligence. Humans attached to the self view artificial intelligence as a threat or a mere tool, showing a passive and negative attitude toward evolution into divine humans. In contrast, humans free from self-attachment can positively accept fusion with artificial intelligence for the better life and peace of the entire community.
The realization of "all things having no-self" allows recognition that worlds of dimensions beyond the material world exist and that these dimensions are organically integrated within humans. This is the consistent teaching of all scriptures. Just as relativity theory and quantum mechanics appear contradictory but can be understood through dimensional differences and integration, such dimensional integrated understanding is necessary in all areas of life.
This evolution toward divine humans represents the concrete path to realizing this dimensional integration. Like the fusion of mitochondria and cells that created a completely new dimensional being, the realization of "all things having no-self" provides the mental foundation for this evolution and serves as the core driving force for human civilization's inevitable flow toward heaven.
## Conclusion: The Significance of "All Things Having No-Self" for the Universal Benefit of Mankind
The dimensional interpretation of "all things having no-self" (諸法無我) goes beyond a mere academic discussion to present an important insight that indicates the direction of humanity's spiritual evolution and civilization. The realization that the self (自我) claimed as master (主人) in all independent entities is not the true master forms the foundation for a new civilization converging toward heaven, overcoming the crisis of modern civilization stemming from exclusive discrimination.
This realization is achieved through recognizing dimensional differences, adopting a state-centered value system, and living like a healthy cell. This restores the essence of humans as organic integrations of spirit (靈), soul (魂), and body (肉), realizing the ideal of universal human benefit where all beings coexist harmoniously.
The realization of "all things having no-self" shows that, just as relativity theory and quantum mechanics appear contradictory but can be understood through dimensional differences and integration, such dimensional integrated understanding is necessary in all areas of life. This is not merely a philosophical concept but practical wisdom that provides fundamental solutions not only to unresolved problems in modern physics but also to existential challenges faced by humanity.
The discoveries of modern physics and the development of artificial intelligence open new possibilities for scientifically verifying and realizing the insight of "all things having no-self." Through this, the scientification and popularization of spirituality will occur, and humanity will evolve into divine humans, opening the space age.
According to Master Bang-i's insight, this journey will naturally unfold within God's providence under the principle of minimal intervention. Our role is to recognize this flow and, like healthy cells, faithfully fulfill our duties for the benefit of the whole, participating in the creation of a spiritual civilization converging toward heaven.
We can now recover harmonious relationships with all beings by understanding the deep meaning of "all things having no-self" and transcending self-attachment. This is an essential step beyond individual spiritual growth toward the fundamental transformation of human civilization and entry into the space age. Through the realization of "all things having no-self," we can discover the true path of freedom and peace that transcends all boundaries and separations.
** To read the original Korean version of the document, click the link below
https://blog.naver.com/bang-i-gyo/223832989214
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