The following is an excerpt from The Journal of the International Association of Buddhist Studies, 7 No. 2, 127–128

The tile of the article is: Buddhism and Belief in Atma by Y. Krishan

The Mahavagga (I. 2. 3) of the Vinayapitaka says that the supreme happiness is attainable by eliminating or driving out (vinayo) the concept or notion (mâna) “I am” (asmi): the ego, or ahamkâra. The Alagaddûpamasutta of the Majjhimanikâya (I. 22) (P.T. Society text, p. 139) says that a bhiksu is emancipated when he abandons (pahîno) the concept of ego (asmi mâno). The context leaves no room for doubt that in this sutta (text, p. 135) the Buddha is speaking of the individual self when he describes the six wrong views (ditthitthânâni) concerning rûpa, vedanâ, etc., thus: etam mama, eso’ham asmi, eso me attâ (“this is mine,” “I am this,” “this is my self.”) Thus the emphasis is on the ego or the individual self as distinct from the impersonal, universal self. This is further clear from the same sutta (text, p. 138): Attani vâ bhikkhave sati/attaniyam-m ti assâsati: “If there is recollection of a self, this is: ‘the self is myself.’” Notice that the emphasis is on the self of mine and not the self which could mean both the great, impersonal, universal self, the paramâtman, and the individual self, âtman or âtma. The Chachakkasutta of the Majjhimanikâya (III. 148) (text, p. 284) make it clear that the rise or origination of the individual self (sakkâyasamudaya) leads to consciousness of individuality: etam mam, eso ‘ham asmi, eso me attâ. It is reiterated in the same sutta that the absence of the sense of selfhood n’etam man, etc., suppresses the individual self (svskâyanirodhagâmini). The Dhammapada draws a distinction between the great self and a self. Dhammapada 160 and 380 says that the self is the lord of the self (attâ hiattâno nâtho) and the self is the bourn of the self (âtta hi attâno gati). Dhammanada[sic] 379 avers that the self stimulates and controls the self (attanâ codayattânam patimâse attamattanâ). What does not exist eternally is an individual self. As the Samyttanikâya (III. 130) says, “There is nowhere to be found in the Khandas, ‘I am.’”

No doubt this is heady stuff for the beginner or those who are curious about Buddhism. This excerpt challenges the general assumption in some Buddhist circles that the Buddha categorically denied the self when in fact he only denied the individual self as constituted by the Five Aggregates; each aggregate being an attribute of shunyata/emptiness which is like aether and is equated with Suchness (tathata).

It is noteworthy to read that the higher self is described in the Dhammapada (379) as that which stimulates (codaya) and controls (patimaseti). This means that the higher self is not a body; nor is it something abstract and passive. It might be regarded as sheer actuality that actualizes; that forever remains itself; never being 'other'.