The Buddha taught that there is no truly existing independent self (anatta). This concept is one of the three marks of existence, also known as the three characteristics. The word anatta stems from the Sanskrit atman, which refers to the notion of a soul, common in Hinduism, and translates to “is-not-atman” or “selfless.”

Everyone has a sense of self, sometimes linked to the Western concept of ego, which helps us function in the world and connect with others. Through practicing dharma, we see glimpses of how our sense of self comprises self-referential thoughts; and these glimpses lead to a more fluid, impermanent sense of self, until ultimately the truth of no-self can be realized directly. Clinging, or holding tightly to our sense of self, keeps us reacting to phenomena—trying to gain more pleasant experiences and avoid unpleasant ones—this is samsara.

The Buddha taught that we are composed of five functioning parts known as aggregates (skandhas). These five skandhas are form, feeling, mental formation, perception, and consciousness. However, none of these genuinely exists as permanent or unchanging; they are the result of past actions and the cause of future conditions.

There is no truly existing permanent self—rather, we are simply a collection of aggregates.

Consider the ideas that you associate with yourself and how long each has been true, and how much longer each will remain true.

• How do we define ourselves?
• What positive, negative, or neutral ideas can you uncover by simply observing your mind?
• How are the two meanings of the word selflessness—having no self and putting others first—related?

Explain the truth of selflessness and how clinging to a sense of self affects our experience.

Apply insight of the impermanent, changing quality of the self to be more at ease with different experiences.