To seek the self, one must first have a clear idea of what one is looking for. Thus, some meditation manuals advise actively cultivating the sense of self, despite the fact that this sense is the target of the analysis. Our sense of identity is often vaguely felt. Sometimes, for example, we identify with the body, saying, "I am sick." At other times, one is the owner of the body, "My stomach hurts." It is said that by imagining a moment of great pride or imagining a false accusation, a strong and palpable sense of the "I" appears in the center [of] the chest: "I did it," or, "I did not do that." This sense of self is to be carefully cultivated, until one is convinced of its reality. One then sets out to find this self, reasoning that, if it exists, it must be located somewhere in the mind or the body.

Through this process, wisdom clarifies the way that the mind manufacturers emotion and karma, and finally penetrates the illusion of self. Just as though one were investigating how a magician created his display of illusions, one studies mental events to understand the conditions and causes that support the operation of ordinary self-oriented experience. One first understands the root emotions as the basis for samsara, then studies the workings of the associated emotions and how each one manifests a distinctive character. Gradually, the manner in which the self supports emotion and emotion supports the sense of self becomes clear. Self and emotion are seen as relying on and reinforcing each other's existence. Understanding how this collusion gives rise to the whole range of samsaric delusion liberates the mind from all forms of deception.

When we are meditating in a haunted graveyard, or even in our rooms, frightening external and internal appearances may arise during Chöd practice. If this happens, check the two 'superstitions'—the external, frightening appearance, and the internal appearance of the inherently existent 'I' that is frightened. Do they exist from their own sides? With determination, check for the 'I' that experiences fear, whether of a sight or a sound. Recalling that our purpose is to compassionately sacrifice ourselves to the spirits, and remembering emptiness of the three spheres of giving, we mix our minds with space and visualize the spirits consuming our bodies as well as our sense of an inherently existent self. After the spirits have eaten the body, again investigate the two superstitions. It is by checking for the independent 'I' that we come to realize emptiness.