You experience the presence of the self now, because you hold the view of the self.
For e.g. you experience the feeling of love towards your mother, because you hold the view that, that woman, is your mother.
And your mother holds the view that you are her son, and due to that, experience feelings of love towards you. If she were to suffer from dementia, she might not recognize who you are, and then she would not hold the view that you are her son, and thus would not experience feelings of love when she sees you.
There are some people who have extended their view of their self to include the car that they own and drive, so much so, that when their car gets hit by another car, they express feelings of pain and ask the other driver, "why did you hit me?" rather than, "why did you hit my car?".
Please take a look at the research of Prof. Vilayanur S. Ramachandran in this TED Talk YouTube video. From here, you can see that people have deep rooted views of their body that it's possible to experience the feeling of phantom limbs (and pains in them) in patients who have had one of their limbs amputated, and phantom menstrual cramps in some women who have had their uterus removed. Ramachandran has devised some therapies to rid the patients of their phantom limb pains.
Similarly, the Buddha too has given us his "therapy" to remove our wrong self views, but this may take time, because it's very deep-rooted.
But you must understand that both the views of that "I have a self" and "I have no self" are wrong according to the Sabbasava Sutta:
"As he attends inappropriately in this way, one of six kinds of view
arises in him: The view I have a self arises in him as true &
established, or the view I have no self... or the view It is precisely
by means of self that I perceive self... or the view It is precisely
by means of self that I perceive not-self... or the view It is
precisely by means of not-self that I perceive self arises in him as
true & established, or else he has a view like this: This very self of
mine — the knower that is sensitive here & there to the ripening of
good & bad actions — is the self of mine that is constant,
everlasting, eternal, not subject to change, and will stay just as it
is for eternity. This is called a thicket of views, a wilderness of
views, a contortion of views, a writhing of views, a fetter of views.
Bound by a fetter of views, the uninstructed run-of-the-mill person is
not freed from birth, aging, & death, from sorrow, lamentation, pain,
distress, & despair. He is not freed, I tell you, from suffering &
There are these wrong views of the self in the Nakulapita Sutta:
"He assumes feeling to be the self, or the self as possessing feeling,
or feeling as in the self, or the self as in feeling. He is seized
with the idea that 'I am feeling' or 'Feeling is mine.' As he is
seized with these ideas, his feeling changes & alters, and he falls
into sorrow, lamentation, pain, distress, & despair over its change &
Also applies to the other aggregates.
The Buddha clearly states that in the Ananda Sutta that:
If I — being asked by Vacchagotta the wanderer if there is a self —
were to answer that there is a self, would that be in keeping with the
arising of knowledge that all phenomena are not-self?"
But at the same time, in the Attakari Sutta, the Buddha also says that the view of "there is no self-doer and there is no other-doer" is also wrong.
So, it's not easy for someone to get precisely the right view of the self.