There is a word in Buddhism that covers this completely, the word sunnata, or emptiness, emptiness of selfhood, emptiness of any essence that we might have a right to cling to with all our might as being ‘mine’…
Theravada
Tathata or Suchness
When I first came across this word ‘Suchness’ in Zen literature, I thought, ‘What the heck is Suchness?
Meditation In Daily Life — emotional states, by Bhante Bodhidhamma
The moods, once so solid, now seem softer and there is a general uplift towards calmness, peace and joy…
Brothers and sisters in suffering, old age, sickness and death, by Ajahn Sumedho
If the Buddha had started with the teaching that there is no suffering, none of us would have believed it: There certainly is! He certainly got that wrong! So he started with: There is suffering…
A Good Dose of Dhamma: For meditators when they are ill, by Upasika Kee Nanayon.
You can’t prevent pleasure and pain, you can’t keep the mind from labelling things and forming thoughts, but you can put these things to a new use. If the mind labels a pain, saying, `I hurt,’ you have to read the label carefully, contemplating it until you see that it’s wrong. If the label were right, it would have to say that the pain isn’t me, it’s empty. Or if there’s a thought that `I’m in pain,’ this type of thinking is also wrong. You have to take a new approach to your thinking, to see that thinking is inconstant, stressful, and not yours…
In the moment of mindfulness, there is no suffering, by Ajahn Sumedho
In the moment of mindfulness, there is no suffering. I can’t find any suffering in mindfulness; it’s impossible; there’s absolutely none. But when there’s heedlessness, there is a lot of suffering in my mind…
Pointers to the Ultimate, by Ajahn Sumedho
In any religion there is the exoteric side — the tradition and forms, scriptures, ceremonies and disciplines—and the esoteric, which is the essential nature of that. So, in much of what we call religion, the emphasis is really on the external form.
We can always start anew, by Ajahn Sumedho
Emotions can be very convincing, very powerful, like a melodrama. They can sound real and true when they’re going on. But, at that time, there was that which was aware of them; an awareness of those emotions as mental objects was established already. And I trusted in that.
Buddhism now 