No Selfmodern scholars to appreciate the relationship between the
intellectual (cognitive) and emotional (affective) dimensions of
the teaching of no self. From the Buddhist perspective, the mind
needs to give up all attachment to any view about the self. That
is, to think 'I do not exist' reveals no less preoccupation and en tan~;
glement with the notion of my self and its existence than to think
'I exist'. Buddhist thought is thus concerned with both our con~
scious intellectual theories about our 'selves' and also the way;
in which our minds and emotions cling to the idea of our indk
vidual existence at a subconscious level. This is well illustrateci;
by the story of the monk Khemaka who informs a group of monkS'
that, although he does not view any one of the aggregates as th~;
self, yet the idea of his own existence in the subtle form of the!
'the conceit "I am"' clings to the aggregates as a faint smell of
dirt might still cling to washed clothes.^48