The "I" is empty of inherent existence... Usually phenomena are divided into two types: a) the mental and physical are things that are used by the 'I' and, b) the 'I' that uses them. When someone calls my name, to what are they referring. For example someone calls out to me "Hello Bob." Are they referring to my body? No, clearly my body is not the thing that is me. Similarly it is not my mind, for both mind and body are things used by me. Neither is the 'I' itself. There is clearly an 'I' that is separate from the mind and body. Mind and body are things that I use, they are not the essential me. I may complain about my body if it gets ill or I may reprimand my mind if it looses concentration or cannot recall a memory. If I cut my fingernails am I throwing away part of myself? Think about your own concept of 'I.' What is it's nature? Does your 'I' have a separate identity from your mind and body? Notice how the more you search for the 'I' the more elusive it is. It is impossible to pin down. The Tibetan Buddhists teach us that the seemingly independent 'I' doesn't exist at all. This specific non- existence is what the Tibetan Buddhists refer to as selflessness. The 'I' is an illusion. The ultimate nature of the 'I'' is emptiness. The 'I' is empty of inherent existence as too are all things used by it. The 'I' and the things used by the 'I' are therefore the same. There is no difference between you and that. If the mind dwells in the meaning of emptiness the dualistic division of things becomes less. The meditator may see all things including himself as the one clear light. Tibetan Buddhists do not say that there is a self that is completely separate from the mind and body. They say that there is no permanent independent self. Buddhism says that the following truths hold good that - a) all products are impermanent, b) all contaminated things are miserable c) all phenomena are empty of self, and d) Nirvana is peace.