After studying and practicing the Bhudda's dhamma for some time now, I had been stopped at the point of not "seeing" non-self. On a whim, I decided to read the Upanishads merely to understand the Hindu tradition, and maybe know more about the traditions pre-dating and related to the Bhudda's dhamma. The Upanishads, contrary to the Dhamma, are a celebration of self, an invocation to find the self, a Supreme Self, becoming one with reality. However, through reading the Upanishads I came to understand better what the concept of Self implies and means, what the Bhudda meant about not-self, and how acceptance of a real concept of Self is intrinsically tied up with craving for this Self, and suffering results due to volitional action of chasing after this elusive self. Perhaps this all links into dependent origination, it is hard to know.
So, the purpose of this message is to encourage fellow practitioners to study and contemplate the Upanishads, and see what understanding you can gain about the Self, and self as Brahman, as reality, and contemplate the implications of that. I have found it to be of great benefit in my personal practice. The concept that arose during meditation, was of my birth, naming, crying and the response of others to that crying, this level of interaction. Thereafter. I could see that my "I, me, mine" arose from the conditions at birth, for example, the response of others to my crying perhaps cemented my perception of a self, and it went forward from there, the ego being formed from this chain of causation. "I" can find the irony, in having gained better understanding of non-self, by studying a different tradition that seems to have wrong view according to the Dhamma. May be as they say, the Dhamma is everywhere. On some level, I get the sense that the stories told by the Upanishads, although seemingly teaching contrary to the Dhamma, maybe it does not teach wrong view, but only explain one facet of the Dhamma. Perhaps the Bhudda understood this and took the concept of Brahman and Atman, and understood that when followed to the end, it is empty of anything that could be related to, in the sense of "exists or does not exist."
That is what "I" got from the Upanishads. To read these Hindu texts, seems beneficial for the insight that they offer into self, for the better understanding of non-self. As much as the Upanishads encouraged unification of the ego with the ultimate self, the Dhamma practice inclines us toward dropping any concept of this. So maybe to drop self, it's useful to understand the concept of self and then look for where this concept lies in our own minds.