This argument then denies that there is one permanent "controller" in the person. Instead it views the person as a set of constantly changing processes which include volitional events seeking change and an awareness of that desire for change. According to Mark Siderits:"What the Buddhist has in mind is that on one occasion one part of the person might perform the executive function, on another occasion another part might do so. This would make it possible for every part to be subject to control without there being any part that always fills the role of controller (and so is the self). On some occasions a given part might fall on the controller side, while on other occasions it might fall on the side of the controlled. This would explain how it's possible for us to seek to change any of the skandhas while there is nothing more to us than just those skandhas."As noted by K.R. Norman and Richard Gombrich, the Buddha extended his anatta critique to the Brahmanical belief expounded in the "Brihadaranyaka Upanishad" that the Self (Atman) was indeed the whole world, or Brahman. This is shown by the "Alagaddupama Sutta", where the Buddha argues that an individual cannot experience the suffering of the entire world. He used the example of someone carrying off and burning grass and sticks from the Jeta grove and how a monk would not sense or consider themselves harmed by that action. In this example the Buddha is arguing that we do not have direct experience of the entire world, and hence the Self cannot be the whole world. In this sutta (as well as in the "Soattā Sutta") the Buddha outlines six wrong views about Self: