I, for example, am not the visual reality that my eyes encompass, for if I were, darkness would kill me and nothing would remain in me to desire the spectacle of the world, or even to forget it. Nor am I the audible world that I hear, for in that case silence would erase me and I would pass from sound to sound without memory of the previous one. Subsequent identical lines of argument can be directed toward the senses of smell, taste, and touch, proving not only that I am not the world of appearances — a thing generally known and undisputed — but that the apperceptions that indicate that world are not my self either. That is, I am not my own activity of seeing, hearing, smelling, tasting, touching. Nor am I my body, which is a phenomenon among others. Up to this point the argument is banal; its distinction lies in its application to spiritual matters. Are desire, thought, happiness, and distress my true self? The answer, in accordance with the precept, is clearly in the negative, since those conditions expire without annulling me with them. Consciousness — the final hideout where we might track down the self — also proves unqualified. Once the emotions, the extraneous perceptions, and even ever-shifting thought are dismissed, consciousness is a barren thing, without any appearance reflected in it to make it exist.