Assuming "experience of anatta" means abandoning the fetter of self-view (or sakkāya-diṭṭhi), that and "conviction" (i.e. lack of doubt) sound like "stream-entry".

There's been lots written about stream-entry (or sotāpanna).

Stream-entry is often (usually? always?) portrayed in suttas as being the result of a waking realization, a result of an experience or hearing a dhamma-talk -- one memorable though non-canonical example is Gotami & the Mustard Seed.

I think that (etymologically at least), sakkāya-diṭṭhi is a wrong view about the true or real body -- i.e. it's a view that the aggregates are self.

Note that a "view" is something established, reinforced, believed -- see also How are 'conceit' and 'identity-view' not the same? because the answers there explain the difference between (fixed) "identity view" and a more transient "conceit" -- the eradication of "conceits" should happen at the final stage of enlightenment.

More generally, though, I think that any or every view of self -- including for example "I exist" and "I don't exist" -- is confusing and the result of unwise attention. Maybe that is easy to verify (by inspection).

Assuming "experience of anatta" means abandoning the fetter of self-view (or sakkāya-diṭṭhi), that and "conviction" (i.e. lack of doubt) sound like "stream-entry".

There's been lots written about stream-entry (or sotāpanna).

Stream-entry is often (usually? always?) portrayed in suttas as being the result of a waking realization, a result of an experience or hearing a dhamma-talk -- one memorable though non-canonical example is Gotami & the Mustard Seed.

I think that (etymologically at least), sakkāya-diṭṭhi is a wrong view about the true or real body -- i.e. it's a view that the aggregates are self.

Note that a "view" is something established, reinforced, believed -- see also How are 'conceit' and 'identity-view' not the same? because the answers there explain the difference between (fixed) "identity view" and a more transient "conceit" -- the eradication of "conceits" should happen at the final stage of enlightenment.

More generally, though, I think the doctrine is that any or every view of self -- including for example "I exist" and "I don't exist" -- is confusing and the result of unwise attention. Maybe that is easy to verify (by inspection).

Assuming "experience of anatta" means abandoning the fetter of self-view (or sakkāya-diṭṭhi), that and "conviction" (i.e. lack of doubt) sound like "stream-entry".

There's been lots written about stream-entry (or sotāpanna).

Stream-entry is often (usually? always?) portrayed in suttas as being the result of a waking realization, a result of an experience or hearing a dhamma-talk -- one memorable though non-canonical example is Gotami & the Mustard Seed.

I think that (etymologically at least), sakkāya-diṭṭhi is a wrong view about the true or real body -- i.e. it's a view that the aggregates are self.

Note that a "view" is something established, reinforced, believed -- see also How are 'conceit' and 'identity-view' not the same? because the answers there explain the difference between (fixed) "identity view" and a more transient "conceit" -- the eradication of "conceits" should happen at the final stage of enlightenment.

Assuming "experience of anatta" means abandoning the fetter of self-view (or sakkāya-diṭṭhi), that and "conviction" (i.e. lack of doubt) sound like "stream-entry".

There's been lots written about stream-entry (or sotāpanna).

Stream-entry is often (usually? always?) portrayed in suttas as being the result of a waking realization, a result of an experience or hearing a dhamma-talk -- one memorable though non-canonical example is Gotami & the Mustard Seed.

I think that (etymologically at least), sakkāya-diṭṭhi is a wrong view about the true or real body -- i.e. it's a view that the aggregates are self.

Note that a "view" is something established, reinforced, believed -- see also How are 'conceit' and 'identity-view' not the same? because the answers there explain the difference between (fixed) "identity view" and a more transient "conceit" -- the eradication of "conceits" should happen at the final stage of enlightenment.

More generally, though, I think that any or every view of self -- including for example "I exist" and "I don't exist" -- is confusing and the result of unwise attention. Maybe that is easy to verify (by inspection).