The Western and Eastern Approaches to the Self
The concept of self-realization, particularly within Western thought, posits that life’s deepest answers lie within the individual. This perspective encourages a journey of knowing, accepting, and ultimately exalting the self, placing introspection and self-affirmation at the core of personal fulfillment.¹ Rooted in philosophies championed by figures like Aristotle, who argued for self-knowledge and reason as virtues essential to human flourishing,² this approach centers on the belief that the individual alone is sufficient to discover life’s purpose.³
In contrast, self-renunciation, a viewpoint prevalent in Eastern traditions, sees the self as illusory and a barrier to spiritual enlightenment. Philosophies such as Buddhism, Vedanta, and certain Bhakti traditions advocate for the dissolution of personal identity and detachment from worldly desires to achieve a higher state of awareness.⁴ In Buddhism, for instance, the doctrine of anatta (non-self) asserts that clinging to the self leads to suffering, encouraging practitioners to realize the impermanence of the self.⁵ In Vedanta, articulated in texts like the Upanishads, the philosophy teaches that the individual self (atman) is ultimately one with the universal spirit (Brahman), suggesting that transcending the self is essential for achieving moksha (liberation).⁶ Similarly, Bhakti traditions emphasize devotion to a personal deity while advocating for the dissolution of the ego, urging followers to transcend personal identity to experience divine love.⁷
Hinduism specifically presents a nuanced view on renunciation in the Bhagavad Gita, where the concept of sannyasa refers to the renunciation of desires, especially the fruits of one’s actions. It is believed that such renunciation leads to a union with Krishna, the Godhead incarnate, facilitating a profound spiritual transformation.⁸ In Jainism, renunciation is pursued with the goal of achieving Kevala Jnana, or absolute knowledge, which is essential for liberation from the cycle of birth and rebirth.⁹
Despite their differences, both perspectives fall short of the Christian vision of the self. The Western path of self-realization can lead to self-centeredness, while the Eastern path risks nullifying the personhood that God has designed.¹⁰ Both ultimately err by attempting to manage the self without acknowledging the Creator. The Bible reminds us, “It is not in man who walks to direct his steps” (Jeremiah 10:23),¹¹ affirming that divine guidance is essential for understanding one’s purpose.
The Paradox of Self-Renunciation
Though self-renunciation promises liberation from the self, it often reveals its own contradictions. Dr. E. Stanley Jones recounts an incident among Indian Sadhus (holy men) gathered at the Ganges for a ritual bath meant to symbolize self-abnegation.¹² When a dispute over procession arose, a riot ensued, resulting in loss of life.¹³ This incident illustrates that self-suppression through human will alone is often futile, as the persistence of self continues to manifest, even among those dedicated to renunciation.¹⁴ This underscores the impossibility of eradicating the self through personal effort, as it continually reasserts itself in subtle yet destructive ways.¹⁵
The Illusion of Self-Realization
In Western thought, ideals such as “know yourself,” “accept yourself,” and “express yourself” represent a different form of self-centeredness.¹⁶ Though noble in appearance, these pursuits lack divine orientation. To “know yourself” apart from God fails to provide a full understanding of one’s purpose; for humans, unlike animals, were created with an eternal purpose, as Ecclesiastes 3:11 affirms.¹⁷ Similarly, the call to “accept yourself” without recognizing humanity’s inherent sinfulness (Romans 3:23)¹⁸ is to embrace a flawed self-image that ignores the need for redemption.
The ideal of “express yourself,” when detached from divine guidance, can lead to societal discord. The Apostle Paul warns, “For where envy and self-seeking exist, confusion and every evil thing are there” (James 3:16),¹⁹ revealing that unchecked self-expression promotes division and strife rather than unity.
Christianity’s Alternative: Surrendering the Self to God
Christianity offers a transformative path: surrendering the self to God. This surrender does not diminish the self but redeems and empowers it for God’s purposes. Christian identity, as taught in Scripture, is neither grounded in self-exaltation nor self-erasure but in union with Christ, through which believers are renewed (Galatians 2:20).²⁰
In this Christian framework, the self finds its true fulfillment not in isolation but in surrender to God.²¹ Richard Foster emphasizes that in God’s hands, the self becomes a powerful tool for His purposes.²² Thus, Christianity transcends the limitations of self-realization and self-renunciation by affirming that only in surrender to God can the self find its ultimate purpose and meaning.²³
Endnotes
¹ Charles Taylor, Sources of the Self: The Making of the Modern Identity (Cambridge, MA: Harvard University Press, 1989), 29.
² Aristotle, Nicomachean Ethics, trans. Terence Irwin, 2nd ed. (Indianapolis: Hackett Publishing Company, 1999), 1097a20.
³ Immanuel Kant, Groundwork for the Metaphysics of Morals, trans. Mary Gregor (Cambridge: Cambridge University Press, 1998), 4:421.
⁴ S. Radhakrishnan, Indian Philosophy, 2nd ed., vol. 1 (New York: Oxford University Press, 1923), 309.
⁵ Paul Williams, Mahayana Buddhism: The Doctrinal Foundations (London: Routledge, 2009), 117.
⁶ Swami Sivananda, Essence of the Bhagavad Gita: Explained by Swami Sivananda (Rishikesh: Divine Life Society, 1950), 234.
⁷ R. M. D. Chaitanya, The Path of Love: The Bhakti Movement in India (New Delhi: D.K. Printworld, 1997), 56.
⁸ Eknath Easwaran, The Bhagavad Gita for Daily Living, Volume 1 (Tomales, CA: Nilgiri Press, 1998), 23.
⁹ Peter Flügel, Jainism: A Guide for the Perplexed (London: Continuum, 2006), 87.
¹⁰ John Stott, The Cross of Christ (Downers Grove, IL: InterVarsity Press, 1986), 99.
¹¹ Holy Bible, New International Version (Grand Rapids: Zondervan, 2011), Jeremiah 10:23.
¹² E. Stanley Jones, The Christ of the Indian Road (New York: Abingdon Press, 1925), 45.
¹³ Ibid., 46.
¹⁴ Swami Vivekananda, The Complete Works of Swami Vivekananda, vol. 3 (Calcutta: Advaita Ashrama, 1989), 98.
¹⁵ Paul Brunton, The Hidden Teaching Beyond Yoga (New York: E. P. Dutton, 1969), 56.
¹⁶ Rollo May, Man’s Search for Himself (New York: W.W. Norton & Company, 1953), 113.
¹⁷ Ecclesiastes 3:11.
¹⁸ Romans 3:23.
¹⁹ James 3:16.
²⁰ Galatians 2:20.
²¹ C. S. Lewis, Mere Christianity (New York: HarperOne, 2001), 159.
²² Richard J. Foster, Celebration of Discipline: The Path to Spiritual Growth, rev. ed. (New York: HarperOne, 1998), 72.
²³ Dietrich Bonhoeffer, The Cost of Discipleship (New York: Touchstone, 1995), 99.