However, it was clear when I began studying Zen that in my existing mindfulness practice I was running straight into phenomena highly salient to Buddhism: the impermanence of things, including the complex and fluid nature of “the self,” my attachments, and also how suffering or lack of satisfaction was rooted in attachments. Ultimately, I saw that “the self” that I thought was here is a fiction. In fact, there is no “me” at the center of my life; indeed, there is no “me” and there is no “center.” We can use these words of course, but in fact there’s just life happening, and there’s really not even that.
So who is the "I" that studies this nonexistent self? Michael must assume a viewpoint which his conclusion denies. A self-conscious nonentity. An observer who simultaneously examines and denies his own reflection. He can't really be seeing himself in the mirror-for there is no self!
Take it from me–there is no me!