Conditioned  by ignorance  activities  come  to pass,
　　   conditioned   by   activities   consciousness;   thus
　　   conditioned   [arises]   name-and-shape;   and  sense
　　   arises,　　 contact,   feeling,   craving,   grasping,
　　   becoming, birth, decay-and-death, grief, suffering...
　　   even such is the uprising of this entire mass of ill.
　　   But  from  the  utter  fading  away  and  ceasing  of
　　   ignorance  [arises]  ceasing  of activities, and thus
　　   comes ceasing of this entire mass of ill.(31)

　　   Consequently, the Wheel of Life, similar in nature to
　　   the five skandhas, can be looked upon as the cause of
　　   suffering, but it also  can  be the  basis  for a way
　　   out. The five skandhas and the twelve elements of the
　　   Wheel express the empirical nature in man and yet the
　　   Buddha, paradoxical  as it might  seem, expounds  the
　　   middle doctrine within such a context.  In short, the
　　   anaatman  must be sought  within the becomingness  of
　　   things.   This  spirit  was  captured  very  well  by
　　   Buddhagho.sa quite a few centuries later:

　　　　  There   is no doer  (attaa, aatman) who does  the
　　　　　　 deed (Kamma, karma);
　　　　  Nor one who reaps the content (phala) of the deed
　　　　　　 as such.
　　　　  The   aggregates  of  being  (Khandhas, skandhas)
　　　　　　 continue to become.
　　　　  This alone is the correct view [of the reality of
　　　　　　 experience].(32)

　　　　  Again:

　　　　  There is suffering (dukkha, du.hkha) but none who
　　　　　　 suffers;
　　　　  Doing exists but none who does (i.e., no doer)
　　　　  There is cessation  (nirodha) but none who ceases
　　　　　　 (i.e.,   the   extinguished   person   in   the
　　　　　　 nirvaa.nic realm)
　　　　  The path (magga, maarga) exists  but not the goer
　　　　　　 (i.e.,  one   who  experiences   empirical   or
　　　　　　 tangible elements)(33)

　　　　 And thus in  a very  cryptic  way  the  concept  of
　　   anaatman  has been  advanced.  Its discovery  must be
　　   considered  one of the greatest insights by an Asian.
　　   Many of us are only now feeling its full impact.

　　   CONCLUSION

　　   We have seen that the actual entity and anaatman  are