Anatman Quotes

“To seek the self, one must first have a clear idea of what one is looking for. Thus, some meditation manuals advise actively cultivating the sense of self, despite the fact that this sense is the target of the analysis. Our sense of identity is often vaguely felt. Sometimes, for example, we identify with the body, saying, "I am sick." At other times, one is the owner of the body, "My stomach hurts." It is said that by imagining a moment of great pride or imagining a false accusation, a strong and palpable sense of the "I" appears in the center [of] the chest: "I did it," or, "I did not do that." This sense of self is to be carefully cultivated, until one is convinced of its reality. One then sets out to find this self, reasoning that, if it exists, it must be located somewhere in the mind or the body.”
― Donald S. Lopez Jr., The Story of Buddhism

“But where in all of this description is the essential chair? Have we yet come even close to a full description of it? Did we even mention that several hundred years ago, it wasn't a chair but a tree? Where is it now? Here? Or in memory.
We cannot even fully describe a chair and yet we say "I am." "I am...". Understand. There is no "I am." Nothing "is." Try to describe all that you are. Simultaneously discern the logical flaw in what I've just said. Now! Feel the white flame.”
― Grant Morrison, The Invisibles, Vol. 4: Bloody Hell in America

“Through this process, wisdom clarifies the way that the mind manufacturers emotion and karma, and finally penetrates the illusion of self. Just as though one were investigating how a magician created his display of illusions, one studies mental events to understand the conditions and causes that support the operation of ordinary self-oriented experience. One first understands the root emotions as the basis for samsara, then studies the workings of the associated emotions and how each one manifests a distinctive character. Gradually, the manner in which the self supports emotion and emotion supports the sense of self becomes clear. Self and emotion are seen as relying on and reinforcing each other's existence. Understanding how this collusion gives rise to the whole range of samsaric delusion liberates the mind from all forms of deception.”
― Dharma Publishing, Ways of Enlightenment

“When we are meditating in a haunted graveyard, or even in our rooms, frightening external and internal appearances may arise during Chöd practice. If this happens, check the two 'superstitions'—the external, frightening appearance, and the internal appearance of the inherently existent 'I' that is frightened. Do they exist from their own sides? With determination, check for the 'I' that experiences fear, whether of a sight or a sound. Recalling that our purpose is to compassionately sacrifice ourselves to the spirits, and remembering emptiness of the three spheres of giving, we mix our minds with space and visualize the spirits consuming our bodies as well as our sense of an inherently existent self. After the spirits have eaten the body, again investigate the two superstitions. It is by checking for the independent 'I' that we come to realize emptiness.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“If 'the Buddha' is taken to signify the Ultimate, that which theistic mystics call the Godhead, it will be seen that these tremendous words ['I am the Buddha'] embody the very essence of mystical perception. One who understands them perceives himself to be both worshipper and worshipped, the individual and the universal, a being seeming insignificant but in truth divine! From this perception stem three obligations: to treat all beings, however outwardly repugnant, as embodiments of the sacred essence; to recognize all sounds, no matter how they offend the ear, as components of sacred sound; and to recollect that nowhere throughout the universe is other than Nirvana, however dense the dark clouds of illusion. Therefore, whatever befalls, the adept is clothed in divinity; with his eye of wisdom, he perceives the holiness of all beings, all sounds, all objects; and his heart of wisdom generates measureless compassion.

From the moment an aspirant begins seeking deliverance from within, abandons the dualism of worshipper and worshipped and recognizes the identity of 'self-power' and 'other-power' as sources of spiritual inspiration, the shakles of ego-consciousness are loosened; and as the power of the illusory ego wanes, the qualities of patience, forebearance and compassion blossom. Even so, a great danger inheres in the liberating concept 'I am the Buddha'; improperly understood, it leads to grossly irresponsible behaviour and to overweaning pride which, by inflating the ego instead of diminishing it, enmeshes the aspirant ever more tightly in delusion's bonds. Therefore this knowledge was formerly hidden from the profane and therefore the lamas teach skillful means for counteracting that grave hazard. Never must one reflect 'I am the Buddha' without recalling that, at the level of absolute truth, there is no such entity as 'I'!”
― John Blofeld, Mantras: Sacred Words of Power