"Self, in other words, is a projection of ownership onto all experience (this is my body, these are my feelings, perceptions, formations, and this is my consciousness). The five aggregates really do occur - that is not in question. They just don't belong to anybody. Experience occurs, but the person who owns it is an additional construction.

If the self is so simply created, it is just as simply abandoned. [...] Buddha says that there is a practical way leading to the cessation of the view of self as a really existing entity: regard the aggregates as 'this is not mine, I am not this, this is not my self'. "

Untangling self

"The body is not self. If it were, it would not get sick. You could tell your body: be like this or don't be like that. But because the body is not self, it does get sick. You can't tell it: be like this or don't be like that. He points out that the same is true for feelings, perceptions, inclinations and consciousness. You cannot determine in advance how you will feel, what you will perceive, how you will be inclined to act, or what you will be conscious of. You do not choose to feel happy rather than sad, to perceive a world that delights rather than disturbs you, to always incline to a calm rather than an agitated response, to be unconscious rather than conscious of something distressing. In others words, you are not in charge of what is going on within your own experience.

The liberating insight he [Buddha] proposes is not the realization that there is no self but the realization that I am not the same as or reducible to any or all of the five bundles (aggregates) that constitute me.

Gotama understood awakening as the result of directly knowing how experience comes about.

The key to freeing oneself from the repetitive cycles of reactivity and beholding nirvana is attention. When attention becomes embodied through contemplation of the transient, tragic, impersonal and empty nature of the bundles, our relationship to experience begins to shift in disconcerting ways. The practice of embodied attention challenges our habitual perceptions of self and world as permanent, satisfatory and intrinsically ours. By stabilizing attention through mindfulness and concentration, we begin to see for ourselves how pleasurable and painful feelings trigger habitual patterns of reactivity and craving. These two insights not only undermine our inclinations to hold on to what we like and to push away what we fear but open up the possibility of thinking, speaking and acting otherwise.

'Seeing things this way', says Gotama at the conclusion of his discourse on not-self, 'the attentive noble disciple disengages from form, disengages from feelings, disengages from perceptions, disengages from inclinations, disengages from consciousness. By disengaging, reactivity fades; non-reactive, he is freed; the knowledge arises: 'I am freed.'' This is the experience of nirvana as immediate and clearly visible; it is at this crucial point that one sees for oneself how one is free not to react to life but to respond to it from a perspective that is no longer conditioned by such inclinations." 

After Buddhism: Rethinking the Dharma for a secular age

"To realize that I am nothing (or, better, no-thing) is to become free, because there is no longer an insecure self inside that can never feel secure enough. Realizing that I am everything gives rise to compassion for others who are not really separate from me." 

A new buddhist path - p. 53

"When desire is replaced by equanimity, and awareness of all phenomena thus unfolds without reference to self, we gain the freedom to move along with change rather than setting ourselves against it."

Self as a verb - Tricycle: The Buddhist Review - Summer 2005

"[...] grasping is not something done by the self, but rather self is something done by grasping. The self is constructed each moment for the simple purpose of providing the one who likes or doesn’t like, holds on to or pushes away, what is unfolding in experience. Just as there is a fundamental interdependence between consciousness and its object, so also is there an interdependence between desire and its subject. But there is no inherent bond between subject and object or between consciousness and desire."

Self as a verb - Tricycle: The Buddhist Review - Summer 2005

"The person is a product of the mind, not the other way around, and the incessant mind chatter has to be maintained for the person to believe he or she is outside looking in. We know ourselves only by making mental noise, and if the mind gets quiet, this false dichotomy of "me" separate from "my" mental experience cannot be maintained.

The concept of "I" is another thought coming from the mind.

When we actually look inwardly with awareness to see this "I", we see only thought, emotion, and memory. There is no entity apart from these thoughts.

The thoughts of the brain and the sense of I are one and the same thing.

Over time these mental functions assumed themselves to be a person.

The person who was just created out of thought now became the person outside of the brain having the thought."

Awakening: a paradigm shift of the heart - p. 43-45

"Buddhism stands unique in the history of human thought in denying the existence of such  a soul, self or atman. According to the teaching of the Buddha, the idea of self is an imaginary, false belief which has no corresponding reality, and it produces harmful thoughts of 'me' and 'mine', selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism, and other defilements, impurities and problems. It is the source of all the troubles in the world from personal conflicts to wars between nations. In short, to this false view can be traced all the evil in the world.

Two ideas are psicologically deep-rooted in man: self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal soul or atman, which will live eternally. In his ignorance, weakness, fear and desire, man needs these two things to console himself."

What the Buddha taught - p.51