Henceforth, I shall abstain from all discussions pertaining to politics, particularly those concerning the political landscape of Turkey. For I am resolute in my pursuit of comprehending the vast and unfathomable abyss that is nothingness. Beware, for the void beckons, and its call is not to be taken lightly. This written correspondence will likely appear to you as emanating from someone who has become unmoored from reality, descending into the murky depths of insanity. Beware, for the words penned by such a person may be tainted with madness and may lead one down a treacherous path towards oblivion. Tread carefully, lest you too be consumed by the creeping shadows of delusion. And let me tell you, the suffocating weight of those delusions are what in actuality serves as the chains, binding you, mortal, to the inescapable fear that grips your illusory world. The more you delve into nothingness as I can simply put it for your filled-up-with-earthly-thoughts minds, the more you risk being entrapped by the creeping shadows of delusion. The idea of emptiness is often portrayed as a prerequisite for the emergence of something, yet this idea is alarming to contemplate. In Taoism, for example, the concept of Wu Wei advocates for the need to free oneself from distractions to be present in the moment and allow actions to arise spontaneously. But what does that really entail? Even in meditation practices that involve focusing on the breath or a mantra, one may achieve a sense of emptiness that allows for deeper insight and awareness, but what is the price to pay? As per existentialist philosophers like Jean-Paul Sartre, the recognition that life lacks inherent purpose or meaning leads to a sense of alienation and meaninglessness that spawns anxiety, despair, and the impression of being trapped in a meaningless and absurd world. The notion of nothingness has been associated with the breakdown of traditional systems of meaning and value. These things do not have to put you in a negative state; you are the one who is doing it to your state of living. Only reason why aforementioned depiction appeared to you to be negative is you. Postmodernists assert that the erosion of grand narratives and ideologies has given rise to a state of “hyperreality,” blurring the boundary between what is genuine and what is a simulation. This condition of nothingness is both liberating and disorienting, as it unlocks new prospects for creativity and experimentation, but it also jeopardizes the very foundations of social and cultural life. These thoughts are likely to -finally- lead you to question the illusions. Now let’s talk about Buddhism, where I am currently heading up to solve all of these or get into nothingness to let everything be solved. The question of the self in Buddhism is complex and has been subject to differing interpretations across various schools of thought. Even within the early Theravada school, there were conflicting views on the interpretation of the core concept of anatta, or non-self. Some saw it as a direct denial of the existence of the self, while others viewed it as a rejection of a false understanding of the self, with the true self being attainable only in Nirvana. German philosophy, from Hegel to Nietzsche, tended to interpret Buddhism as nihilistic due to the emphasis on the non-existence of the self. However, early translators suggested a different interpretation, which was later transformed by theosophy and anthroposophy into a theory of the Higher Self, causing confusion. The Pali Canon texts themselves suggest that “I” and “mine” cannot be found in truth and reality, with the Buddha calling theories based on this notion “an altogether foolish teaching.” However, he also recommended meditating on all phenomena as “not belonging to me,” indicating the existence of a higher, non-personal reality. The later emergence of Mahayana schools further complicated the question of the self, with new schools forming around various interpretations of emptiness and compassion. In the Bodhicharyavatara, for example, isolated self-preservation is denied in favor of extending the ego boundary to all beings. The Prajnaparamita Sutra states that the five skandhas, or components of personal experience, are empty, with the later idea of Buddha-nature interpreting emptiness as the essence of all things. The dominant influence of Nagarjuna challenged the Western ontological view of being and non-being, proposing instead a perspective of “neither being nor nothing.” However, even Nagarjuna’s influence did not completely dissolve the question of the self, with later schools expanding and criticizing the Buddha-nature theory and interpreting emptiness as a spiritual primordial ground. In the Tibetan tradition, a distinction is made between emptiness within oneself and emptiness in external phenomena. Overall, from my findings, the question of the self still remains a central and ongoing concern in Buddhist thought too. But, I currently have a strong sense of being on the right cases for my questioning.