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Join Geshe Sherab for a deeply reflective guided meditation on the emptiness of self—one of the core insights of Buddhist wisdom. Gently explore how the sense of “I” arises, appears, and ultimately dissolves under careful examination. This session invites you to rest in the awareness that the self, as it seems, is empty of inherent existence—opening the door to deeper freedom, compassion, and clarity. This guided journey is perfect for both beginners and experienced practitioners looking to deepen their understanding of emptiness.

Introduction to the meditation

Geshe Sherab: Try to make yourself relaxed and comfortable. Gently bring your focus to the breath.

We can think, I’m going to do this meditation practice so that I can create the imprint for visualizing emptiness, which can cut all delusions. And the root of all delusion is the self.

By doing this, we can be of the greatest help and benefit to all sentient beings.

Now, bring your attention back to the breath.

Observing the self

Try to bring up a strong sense of “I,” or name, or self, by recalling some instinct or emotion.

Imagine a situation that gives rise to strong fear, anxiety, or anger—any strong emotion that involves a powerful sense of “I” or “me.”

Observe how the “I” appears to your mind in that moment.

The “I” that we feel very strongly—like when we feel insulted, embarrassed, abused, or humiliated—how does that sense of self appear? What is our relationship to that “I”?

Observe it.

It feels like a real “I,” a truly existing self that has been humiliated. But if you look deeply, this strong sense of “I” is not merely imputed.

It feels like a real, truly existing self.

Searching for a true “I”

So now we examine: is there really such a self? One that exists inherently, from its own side, as it appears in that moment?

Does this truly existing “I” or self exist in the way it appears?

When we analyze deeply—not just on a surface level—we should reach a point where we can’t find such an “I.” If it does exist, can it be found within the aggregates or outside of them?

When we analyze deeply—not just on a surface level—we should reach a point where we can’t find such an “I.”

There are only two possibilities.

If we try to find it within the aggregates—is my body me? Is it the self? No, it’s not.

The spirit or physical body is not “me.” It’s “mine.” Those are two different things.

If we examine each part of the physical body—head, neck, shoulders, hands, upper body, thighs, legs, feet—none of them is “me” or the self.

Even all the internal organs are not “me.” None of these parts, individually or collectively, has the function of being the self.

Therefore, the body is just a part. It cannot be the self.

In the same way, look at the feeling aggregate, the discriminating mind, the compounding factors, and the consciousness. Each of these aggregates is not “me.”

Me and my feelings are not the same.

Me and my discriminating mind are not the same.

Me and my consciousness are not the same.

I am not my feelings. I am not my discriminating mind. I am not my compositional factors. I am not my consciousness.

I am not my feelings. I am not my discriminating mind. I am not my compositional factors. I am not my consciousness.

When we examine each of these aggregates—feelings, discrimination, compounding factors, consciousness—we see that none of them is “I” or “me.” They do not have the full function or meaning of self.

So, if each of the aggregates is not the self, and the self is not within them, can the self be found outside of them?

If we take away our body, feelings, discriminating mind, compounding factors, and consciousness—what is left? Can we find the “I” apart from them?

If we take away our body, feelings, discriminating mind, compounding factors, and consciousness—what is left? Can we find the “I” apart from them?

If we analyze carefully, we cannot find anything outside of those aggregates that functions as a self. There is no separate, independent self that exists outside the aggregates.

Realizing the self does not exist by itself

Therefore, the self does not exist by itself, from its own side, independently of other factors such as the aggregates.

The so-called self is totally empty of existing from its own side. It does not exist inherently.

The so-called self is totally empty of existing from its own side. It does not exist inherently.

Even though, at first, it may feel very real—as if it can be found—when we do deep analysis, we find we cannot pinpoint it. We cannot find it either within or outside the aggregates.

Therefore, it does not truly exist.

Try to contemplate that. Stay with that realization: the self is totally empty of inherent existence—of existing truly or from its own side.

There is no truly existing, real “I” that has been humiliated. Absolutely not. It is totally empty.

The appearance of an inherently existing self is a mistaken appearance. Perceiving a truly existing “I” is a mistaken perception.

Even though a truly existing, independent self doesn’t exist, we do have direct experiences. There is someone who experiences things—sometimes happy, sometimes unhappy, sometimes healthy, sometimes not. Sometimes we feel compassion; sometimes, anger.

These are direct experiences. We cannot deny them.

So, there is a sense of someone experiencing all of this. But that “someone” is merely imputed. It exists as a designation.

The self exists on the basis of being merely imputed by the mind. It is a labeled “I” that experiences everything—not a truly existing or inherently existing self.

The self exists on the basis of being merely imputed by the mind. It is a labeled “I” that experiences everything—not a truly existing or inherently existing self.

Therefore, the self—the so-called “I”—is merely imputed and designated. It functions and experiences based solely on that basis.

Now, bring your attention back to the breath.

Slowly.

Dedication

Then we can dedicate whatever positive potential we have created—for ourselves and for all sentient beings—to actualize and fully develop the wisdom that realizes ultimate truth.

To gather the mind and to achieve full awakening.

So that we can be of the greatest benefit to all sentient beings.

And we can slowly open our eyes.

If you’d like to deepen your meditation practice and connect with a community, exploring the ideas we talk about in this podcast visit our website. There you can sign up for our newsletter and join our Train A Happy Mind community, which offers weekly lectures, meditations, classes, and discussions.

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