  Thus Harvey (1995, 22) argues that the notion of a ‘self which witnesses’ most probably refers to deeper aspects of consciousness (citta) acting as ‘conscience.’ In a similar vein, Collins (1982, 87–115) delineates several points supporting the not-self view as the correct account: (1) the metaphysical notion of self as eternal and unchanging is actually just plain erroneous (a defect of speculative opinion); (2) taking the body to be the self is a mistaken view; (3) consciousness itself is not the self; (4) it is impossible to speak of a self apart from experience; (5) a false sense of self may be acquired from the habitual use of pronominal forms such as ‘I’ and ‘mine.’ Furthermore, in his detailed and thorough analysis of Buddhist and Brahmanical views on personal identity, Oetke (1988) interprets the not-self doctrine as reflective of a “revisionary” metaphysics which denies not a self as such but rather the self as something qualified by the property of being the subject of experience or as the referent of such subjective experience. 