In Buddhism, the term anattā (Pali) or anātman (Sanskrit) refers to the perception of "not-self", recommended as one of the seven beneficial perceptions, which along with the perception of dukkha and impermanence is also formally classified among the three marks of existence.
The ancient Indian word for self or essence is attā (Pāli) or ātman (Sanskrit), and is often thought to be an eternal substance that persists despite death. Hence the term anatta is often interpreted as referring to the denial of a self or essence. Anatta is used in the early Buddhist texts as a strategy to view the perception of self as conditioned processes (or even an action) instead of seeing it as an entity or an essence.
Taken together with the perceptions of anicca "impermanence" and dukkha "imperfection", anatta is the last of the three marks of existence, which, when grasped strategically, leads to dispassion (nibbida). Dispassion then causes the mind to naturally tend to the deathless, and this is called release (vimutti).
Tempted to believe?
Even I, in my solitude
Cried for help and wished for
That someone would be there for me
Better grieved than fooled
And I'm prepared to accept my suffering
To live with pain
Is the price for a life in truth
Me being the only lord
I'm the one who can forgive
And the only one to create
A future worth believing in
But I live a bitter life in truth
And curse its powerless God
(Lead: Schalin)
(Lead: Allenmark, Schalin)
I can deeply regret
My clarity of vision
Life had been much easier
To live, getting high on faith
Get a reason to live
Have a blind faith in the future
Forever stoned
Forever blessed in cowardice
Me being the only lord
I'm the only one who can forgive
Better grieved than fooled
So I live a bitter life in truth