"I" (self) is a Mirage or an Illusion Created by the Mind

 

 

Dr. Ruwan M Jayatunge

Self-awareness is one's capacity for self-directed knowledge, and self-awareness is the mind becoming its own object.  However, in contemporary neuroscience and traditional philosophy, the concept of the "I" is often regarded as an illusion or mirage, as it lacks a stable, physical foundation and serves primarily as a mental construct. Neuroscience increasingly describes the "self" not as a physical entity, but as a dynamic informational entity. The brain acts as a "prediction machine," constantly generating a "self-model" to anticipate internal bodily needs (interoception) and external social threats.

Neuroscientific research suggests that the self emerges from complex brain processes rather than existing as a singular, cohesive entity. Instead, the self can be understood as an ongoing narrative that the brain constructs to weave together diverse sensory, emotional, and cognitive inputs into a unified experience. Thus, the sense of self is a mental fabrication, an effective organizational mechanism, but not a standalone, enduring reality.  

Self-awareness in Children

Jean Piaget's theory of cognitive development posits that a child's self-concept is shaped through active interaction with their environment, advancing through four universal stages from infancy to adolescence. This framework is fundamental for understanding the formation of the self, as Piaget argued that self-concept is not innate but rather a cognitive structure that develops progressively through these distinct stages.

From the moment of birth, infants possess the ability to distinguish between touches they initiate themselves and those that come from external sources. For instance, newborns tend to turn their heads more towards an external stimulus, such as a gentle touch on the cheek, rather than their own hand making contact with their face. This marks the initial awareness of their separateness from caregivers. By the age of 5 to 6 months, infants begin to recognize themselves as distinct individuals, realizing that their actions can influence their environment, such as kicking a mobile to make it move. By 18 months, many infants successfully pass the "Mirror Test," demonstrating an understanding that the reflection they see is themselves and not another child.  

How the Brain Constructs a Sense of Self?

Contemporary research indicates that the sense of "I" arises from intricate neural networks and brain activity. This sense of self is not a singular occurrence but rather a dynamic, layered process that unfolds continuously. The brain constructs identity by merging physical sensations with psychological experiences, creating a cohesive narrative. Functional MRI studies reveal that the brain regions associated with the self and close relationships often overlap, implying that our understanding of "I" is intrinsically linked to our connections with others.

The Hippocampus and Its Role in Self-Identity

The hippocampus is vital for self-identity.  The hippocampus plays a crucial role in shaping self-identity by integrating elements of space, time, and memory to create a coherent personal narrative. It serves as the primary center for developing an individual's life story, going beyond mere fact storage to construct a stable and unified account of one's experiences. The functionality of the hippocampus is often centred on enhancing the capacity to formulate meaningful and effective personal narratives.

 

The insula's role

The insula is the brain's primary receiver for interoception—the sense of the internal state of the body. It monitors heart rate, lung expansion, and gut signals. By constantly tracking these "life signals," the insula provides the most basic level of selfhood: the feeling of being a living, breathing organism. The insula is involved in a wide variety of functions, ranging from sensory and affective processing to high-level cognition, such as processes constituting the self.

 

The Role of the Anterior Precuneus (aPCu)

The anterior precuneus (aPCu) forms the physical and spatial sense of self. The anterior precuneus (aPCu) is situated in the medial parietal lobe, nestled between the two hemispheres of the brain. This region is recognized as the central hub for the physical sense of self, often referred to as the "I." It plays a crucial role in a neural network, integrating sensory data to create a cohesive mental representation of the body's position and movement in space. By processing information related to location, motion, and the positioning of muscles and joints, the aPCu helps maintain a three-dimensional understanding of the body. It serves as a physical anchor for consciousness, and when its activity is disrupted, individuals may experience self-dissociation, leading to sensations of floating, falling, or a disconnection from their own identity. The aPCu is particularly well-defined in non-human primates, including macaque monkeys and chimpanzees.

 

The Experience of Self and Time

Neuroscience postulates that the concepts of self and time are intertwined rather than separate entities, functioning as two facets of a singular mental construct. The brain integrates these elements to form a cohesive "theater of experience." Humans possess a distinctive capability known as "autonoetic consciousness," which allows them to mentally navigate both memories and future possibilities. Central to this process is the sense of "I," which acts as the focal point within this dynamic framework. As this framework shifts, the brain continuously refines the self-model, fostering the perception of a stable "I" that traverses an ever-changing landscape of time.

 

Buddha's Teaching of Anattā (non-self)

The Buddha, a prominent early advocate of the no-self doctrine, articulated the concept of Anatta, which posits that the notion of "I" is merely an illusion created by the interplay of five aggregates: physical form, sensations, perceptions, mental formations, and consciousness. This illusion resembles a mirage, appearing substantial from afar but revealing its fragmented nature upon closer examination. Central to this teaching is the idea of Sakkāya Diṭṭhi, or the belief in a permanent self, which the Buddha refuted by asserting that there is no enduring essence within us. Instead, what we perceive as the self is a transient amalgamation of ever-changing physical and mental elements, shaped by various causes and conditions.

  

Milinda Nagasena Debate- The Chariot Metaphor

The dialogue between King Milinda, known as Menander I of Greece, and the monk Nāgasena took place in the 2nd century BCE. In this philosophical exchange, Nāgasena employs the metaphor of a chariot to illustrate the concept of the self as an illusion. He argues that the term "chariot" does not denote a singular, hidden essence within its components; rather, it is a designation we apply when the parts—such as wheels, axle, and pole—are assembled in a particular manner. By equating the human self to the chariot, Nāgasena demonstrates that the self can operate effectively without being a fixed, enduring entity.

 

David Hume's Bundle Theory

David Hume, an 18th-century Scottish philosopher, argued that when he looked inward, he could never catch a glimpse of a permanent self, only a "bundle or collection of different perceptions" in constant flux. Hume argued that the concept of a permanent, unified "self" is a fiction of the mind. He noted that there is no "constant and invariable" impression that lasts an entire lifetime to serve as a base for the self. Hume theorized that introspection reveals no enduring self but rather a transient collection of perceptions. He maintained that when one seeks to identify a core identity, what emerges is not a singular, stable essence but a dynamic array of experiences—ranging from sensations of heat and cold to emotions like love and hatred. This led Hume to conclude that the notion of a fixed "I" is merely a construct of the mind, designed to unify these ever-changing experiences.

 

Thomas Metzinger's "Ego Tunnel" Theory

Thomas Metzinger's "Ego Tunnel" theory highlights that the brain constructs a highly convincing self-model, leading us to perceive it as reality. He suggests that while we may feel like individuals, we are essentially "being no one," experiencing a vivid simulation of identity. According to Metzinger, the concept of "I" is not a fixed entity but rather a dynamic, transparent model created by our brain. This theory emphasizes that our perception of reality is not direct; instead, the brain generates a simplified, real-time simulation or "tunnel" of the world around us.

 

"I" is a Biological Defense Mechanism

Compelling evidence for the concept of non-self emerges from neurostimulation research. The notion of the self as an illusion or mirage is prevalent in both neuroscience and philosophy, suggesting that the self is not a tangible entity but rather a mental construct. The brain generates a self-model, creating a seamless simulation of individuality that often goes unnoticed. Consequently, the "I" becomes a narrative fabrication, serving as a biological defense mechanism rather than a concrete reality.

 

References

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Elder, C., et al. (2023). "A Fluid Self-Concept: How the Brain Maintains Coherence and Positivity." The Journal of Neuroscience. (Describes how the brain actively updates and protects the self-concept).

Lei Y. Sociality and self-awareness in animals. Front Psychol. 2023 Jan 9;13:1065638. doi: 10.3389/fpsyg.2022.1065638. PMID: 36710826; PMCID: PMC9881685.

Lyu, D., et al. (2023). "Causal evidence for the processing of bodily self in the anterior precuneus."Neuron. (Identifies the aPCu as the physical hub for the sense of "I").

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Paquola, C., et al. (2025). "The architecture of the human default mode network explored with histology and MRI." Nature Neuroscience. (Provides evidence of the DMN as an insulated core for internal reflection).

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