Tanhā Jālinī Sutta and Self-Views This answer by Suminda Sirinath S. Dharmasena noted the self-views, in the Tanhā Jālinī Sutta, that promote clinging to a self. 

I wish here to verify my understanding, namely that these views are divided into 5 parts:


  (1) “I am”
  
  (2) “I am this [I am like this]”
  
  (3) “Thus am I [I am like that]”
  
  (4) “I am otherwise”


These seem to relate to affirmations in the present, linked to affirming permanence of the self, e.g. "I am like this [always]." 


  (5) “I do not exist”
  
  (6) “I exist”


Here the two views are about extremes of eternalism and nihilism.


  (7) “May I be”
  
  (8) “May I be this [be like this]”
  
  (9) “May I be so [be like that]”
  
  (10) “May I otherwise”


Here, the quality of yearning and attachment is involved, namely through fantasizing. 


  (11) “I might be”
  
  (12) “I might be this [be like this]”
  
  (13) “I might be that [be like that]”
  
  (14) “I might be otherwise”


Here, it is speculation which is in question, and the contemplation of hypothetical realities which is the problem. 


  (15) “I shall be”
  
  (16) “I shall be this [be like this]”
  
  (17) “I shall be so [be like that]”
  
  (18) “I shall be otherwise”


Lastly, projection into the future and imagining yet occurred realities is in question. 

Are these last five conclusions correct? Or have I misunderstood certain elements?

Overall, I understand this sutta to be divided into sections 1-6 pertaining directly to ignorance, 7-10 as attachment, and 11-18 as linked to the hindrances of doubt and worry. 

I wonder, though, how all these separate aspects are all considered 'self-views'; is it because all kleshas mentioned previously come from and are manifesations of the self?
kleshas cannot be manifestations or come from the self, since there is no self in the first place.

What there is is various conditioned things that puthujjanas ''take up'', ie the various ''taking up'' is the upadanas, ie the fuel, and they claim the things taken up is self. They also claim that either it is not possible to stop upadanas, or that if is possible to stop the fuel, then it is bad to stop the fuel.

the buddha says the opposite, for instance


  But the well taught Ariyan disdple, brethren, who discers those who
  are Ariyans; who are skilled in the Ariyan doctrine, trained in the
  Ariyan doctrine; who discern the worthy ones, who are skilled in the
  worthy doctrine, trained in the worthy doctrine, regard not body as
  the Self, regard not body as having a Self, regard not body as being
  in the Self, regard not the self as being in the body;
  
  regard not feeling as the Self, regard not feeling as having a Self,
  regard not feeling as being in the Self, regard not the self as being
  in feeling;
  
  regard not perception as the Self, regard not perception as having a
  Self, regard not perception as being in the Self, regard not the self
  as being in perception;
  
  regard not the activities as the Self, regard not the activities as
  having a Self, regard not the activities as being in the Self, regard
  not the self as being in the activities;
  
  regard not consciousness as the Self, regard not consciousness as
  having a Self, regard not consciousness as being in the Self, regard
  not the self as being in consciousness;
  
  do not run and revolve round and round from body to body, do not run
  and revolve round and round from feeling to feeling, do not run and
  revolve round and round from perception to perception, do not run and
  revolve round and round from activities to activities, do not run and
  revolve round and round from consciousness to consciousness.
  
  They, not running and revolving round and round from body to body, not
  running and revolving round and round from feeling to feeling,
  
  not running and revolving round and round from perception to
  perception, not running and revolving round and round from activity to
  activity, not running and revolving round and round from consciousness
  to consciousness are released from body, are released from feeling,
  are released from perception, are released from the activities, are
  released from consciousness, they are released from rebirth, from old
  age and decay, from sorrow and grief, from woe, lamentation and
  despair; they are released from suffering, I declare.


http://obo.genaud.net/dhamma-vinaya/pts/sn/03_kv/sn03.22.099.wood.pts.htm#p1

same thing with the next sutta


  The Exalted One was once staying near Sāvatthī at the Jeta Grove in
  Anāthapiṇḍika's Park.
  
  And there the Exalted One addressed the brethren, saying:
  
  "Brethren!"
  
  "Master!" responded those brethren.
  
  The Exalted One said:
  
  "Incalculable, brethren, is the beginning of this round of rebirth.
  
  No beginning is made known of beings wrapt in ignorance, fettered by
  craving, who run on, who fare on the round of rebirth.
  
  ■
  
  Just like a dog, brethren, tied up by a leash to a strong stake or
  pillar - if he goes, he goes up to that stake or pillar; if he stands
  still, he stands close to that stake or pillar; if he squats down, he
  squats close to that stake or pillar; if he lies down, he lies dose to
  that stake or pillar.
  
  ■
  
  Even so, brethren, the untaught manyfolk regard body (thus):|| ||
  
  'This is mine; this am I; this is the self of me.'
  
  They regard feeling (thus):|| ||
  
  'This is mine; this am I; this is the self of me.'
  
  They regard perception (thus):|| ||
  
  'This is mine; this am I; this is the self of me.'
  
  They regard the activities (thus):|| ||
  
  'This is mine; this am I; this is the self of me.'
  
  They regard consciousness (thus):|| ||
  
  'This is mine; this am I; this is the self of me.'
  
  ■
  
  If they go, it is towards this fivefold grasping-group that they go.
  
  If they stand still, it is close to this fivefold grasping-group that
  they stand still.
  
  If they sit, it is close to this fivefold grasping-group that they
  sit.
  
  If they lie down, it is close to this fivefold grasping-group that
  they lie down.
  
  [128] Wherefore, brethren, again and again must one regard one's own
  mind thus:
  
  'For a long, long time this mind has been tainted by lust, by hatred,
  by illusion.'
  
  By a tainted mind, brethren, beings are tainted.
  
  By purity of mind beings are made pure.
  
  Brethren, have ye ever seen a picture which they call 'a
  show-piece?'"[1]
  
  "Yes, lord."
  
  "Well, brethren, this so-called show-piece is thought out by mind.
  
  Wherefore, brethren, mind is even more diverse than that show
  piece.[2]
  
  Wherefore, brethren, again and again must one regard one's own mind
  thus:
  
  'For a long, long time this mind has been tainted by lust, by hatred,
  by illusion.'
  
  By a tainted mind, brethren, beings are tainted.
  
  By purity of mind beings are made pure.
  
  Brethren, I see not any single group[3] so diverse as the creatures of
  the animal world.
  
  Those creatures of the animal world, brethren, are thought out by
  mind.[4]|| ||
  
  Wherefore, brethren, mind is even more diverse than those creatures of
  the animal world.
  
  Wherefore, brethren, again and again must one regard one's own mind
  thus:
  
  'For a long, long time this mind has been tainted by lust, by hatred,
  by illusion.'
  
  By a tainted [129] mind, brethren, beings are tainted.
  
  By purity of mind beings are made pure.[5]
  
  Just as if, brethren, a dyer or a painter, if he have dye or lac or
  turmeric, indigo or madder, and a well-planed board or wall or strip
  of cloth, can fashion the likeness of a woman or of a man complete in
  all its parts,[6] even so, brethren, the untaught manyfolk creates and
  re-creates its body, creates and re-creates its feelings, creates and
  re-creates its perception, creates and re-creates its activities,
  creates and re-creates its consciousness.
  
  Now as to this, what think you, brother?|| ||
  
  Is body permanent or impermanent?"
  
  "Impermanent, lord."
  
  "That which is impermanent, is it weal or woe?"
  
  "Woe, lord."
  
  "But that which is impermanent, woeful, unstable in nature, is it
  right to regard it thus:
  
  'This is mine, this am I this is the Self of me?'"
  
  "Surely not, lord."
  
  ■
  
  "Is feeling permanent or impermanent?"
  
  "Impermanent, lord."
  
  "That which is impermanent, is it weal or woe?"
  
  "Woe, lord."
  
  "But that which is impermanent, woeful, unstable in nature, is it
  right to regard it thus:
  
  'This is mine, this am I this is the Self of me?'"
  
  "Surely not, lord."
  
  ■
  
  "Is perception permanent or impermanent?"
  
  "Impermanent, lord."
  
  "That which is impermanent, is it weal or woe?"
  
  "Woe, lord."
  
  "But that which is impermanent, woeful, unstable in nature, is it
  right to regard it thus:
  
  'This is mine, this am I this is the Self of me?'"
  
  "Surely not, lord."
  
  ■
  
  "Are the activities permanent or impermanent?"
  
  "Impermanent, lord."
  
  "That which is impermanent, is it weal or woe?"
  
  "Woe, lord."
  
  "But that which is impermanent, woeful, unstable in nature, is it
  right to regard it thus:
  
  'This is mine, this am I this is the Self of me?'"
  
  "Surely not, lord."
  
  ■
  
  "Is consciousness permanent or impermanent?"
  
  "Impermanent, lord."
  
  "That which is impermanent, is it weal or woe?"
  
  "Woe, lord."
  
  "But that which is impermanent, woeful, unstable in nature, is it
  right to regard it thus:
  
  'This is mine, this am I this is the Self of me?'"
  
  "Surely not, lord."
  
  "Therefore, brethren, every body whatever, be it past, future or
  present, be it inward or outward, gross or subtle, low or high, far or
  near, - every body should be thus regarded, as it really is, by right
  insight:
  
  'This is not mine.
  
  This I am not.
  
  This is not the Self of me.'
  
  ■
  
  Every feeling whatever, be it past, future or present, be it inward or
  outward, gross or subtle, low or high, far or near, - every feeling
  should be thus regarded, as it really is, by right insight:
  
  'This is not mine.
  
  This I am not.
  
  This is not the Self of me.'
  
  ■
  
  Every perception whatever, be it past, future or present, be it inward
  or outward, gross or subtle, low or high, far or near, - every
  perception should be thus regarded, as it really is, by right insight:
  
  'This is not mine.
  
  This I am not.
  
  This is not the Self of me.'
  
  ■
  
  Every activity whatever, be it past, future or present, be it inward
  or outward, gross or subtle, low or high, far or near, - every
  activity should be thus regarded, as it really is, by right insight:
  
  'This is not mine.
  
  This I am not.
  
  This is not the Self of me.'
  
  ■
  
  Every consciousness whatever, be it past, future or present, be it
  inward or outward, gross or subtle, low or high, far or near, - every
  consciousness should be thus regarded, as it really is, by right
  insight:
  
  'This is not mine.
  
  This I am not.
  
  This is not the Self of me.'