THE DOCTRINE OF SOUL (NON- ANATTA)
Most of the religions pre-suppose the existence of a soul. Buddhism is unique in denying the existence of a soul or atman. The ideal of ego or self is with the aim of self protection and self preservation. These are basically selfish desires. The concept of anatta is closely connected with the doctrine of the five aggregates and dependent origination. The concept of self can be analyzed as a combination of the five aggregates. There is nothing permanent; everything is conditioned, dependant, and relative.
Buddhism originated at a time when there were two predominant trends in the intellectual milieu of India, i.e., the powerful and popular spiritualistic thinking, and materialistic thinking. The former accepted the authority of the Vedas while the latter rejected it. Almost all religious accepted the existence of a soul, whereas materialism strongly rejected the existence of a soul. Buddhism did not follow any of the prevalent trends but followed the middle path. Buddhism was an exception, in denying the existence of a soul, but at the same time it rejected the materialistic philosophy. The idea of an ego or a self in any religion is with the aim of self- protection and self- preservation. Self protection necessitates the existence of God, and self preservation necessitates the existence of self. These two are basically selfish desires. The concept of anatta is closely connected with the doctrine of the five aggregates and dependent origination. The concept of self can be analyzed as a combination of the five aggregates. There is nothing permanent; everything is conditioned in dependence and relativity.
According to the doctrine of the conditioned, and according to the analysis of being as five aggregates, the idea of an abiding, immortal substance in man or outside (whether it is called atman, ‘I’, soul, self, or ego) is considered a mere false belief, a mental projection. This is the Buddhist doctrine of Anatta, no-soul or no-self. Nowhere in his teachings, did Buddha mention the existence of a soul. In Dhammapada Ch. XX verses 5, 6, and 7 negate the existence of soul in clear terms. “All conditioned things are impermanent. All conditioned things are dukkha. All dhammas are without self.” The basic factors of a human person cannot account for the existence of a soul. The physical material is impermanent, whatever is impermanent is the cause of suffering, and whatever is suffering is non-self. Similarly, sensations, mental formations, and consciousness cannot constitute the self because all these are transient.