Identity is an interesting phenomenon. Many people identify themselves by their ethnic group, such as Irish or African-American. Gender, nationality, sports affiliations, one's education, political party, family, activities, a musical instrument played, or our occupation, all categorize ways in which we identify ourselves. It is the 'self'.

Anthropologists suggested that identity is a basic human characteristic. Such identity had its origins with tribal membership early in our hominid development. It is part of our DNA, our ability to socialize and cooperate was as useful to Homo sapiens evolution as adaptation to climates and resources. Identity with sports teams and ethnic groups is a demonstrable link back to this ancient identity.

In the provisional world such identity is as natural as cooperating with others in our own self-interest. The idea of identity is related to the self. It places each of us into a larger context and often provides us with a sense of satisfaction, pride, and meaning.

Such identity also has a dark side. The subjugation and genocide of the Hutu's by the Tutsi in Rwanda, the break-up of Yugoslavia by Slavic, Croatian, Serbians, etc. or the subjugation of Chinese minorities by the Han, are all examples of ethnic and nationalistic identities used as a tool for political purposes. North and South Ireland, Buddhists and Muslim in Burma, European-American, Latino, and African American groups in the U.S. are examples of economic differentiation of ethnic groups, often along religious lines. There are no end of examples that could be used to make the point.

On an individual level we see the 'self' as a composite of many identities which constitute who we perceive ourselves to be. This self is derived from the Five Skandhas or the five heaps. These are: 1. form, 2. sensation, 3. perception, 4. mental formations, and 5. Consciousness. On a provisional level, for most of us reading this piece, it is benign and in many instances advantageous for our contemporary lives.

From a Buddhist perspective, in the absolute (shunyata), we are taught the self is a form of delusion; that there is no separate autonomous self. This is one of the most difficult teachings to understand yet it is one of the Three Marks of Existence (skt. trilakṣaṇa) of all sentient beings, called Anatman. Some claim this idea is nihilistic. In fact it is the obverse of nihilism, because if properly understood there is no life and death. Without a true understanding, an understanding from within, not from the intellect, following the Buddha Path becomes difficult, perhaps onerous. To experience the true meaning of anatman is to experience liberation.

The April retreat, 'Coming to terms with the anatman (non-self)', is exploration and practices of this most important Buddhist teaching. If possible attend the retreat, if that is not possible, contemplate the meaning of the Five Skandhas in your daily life. Delving into this foundational concept is essential to the liberation of all sentient beings

Love and Gassho . . . Monshin