Ignorance which is the antithesis of Enlightenment, therefore, acquires a much deeper sense here than that which has hitherto been ascribed to it. Ignorance is not merely not knowing or not being acquainted with a theory, system or law; it is not directly grasping the ultimate facts of life as expressive of the will. In Ignorance knowing is separated from acting, and the knower from that which is to be known; in Ignorance the world is asserted as distinct from the self, that is, there are always two elements standing in opposition. This is, however, the fundamental condition of cognition, which means that as soon as cognition takes place there is Ignorance clinging to its every act. When we think we know something, there is something we do not know. The unknown is always behind the known, and we fail to get at this unknown knower, who is indeed the inevitable and necessary companion to every act of cognition. We want however to know this unknown knower, we cannot let this go unknown, ungrasped without actually seeing what it is, that is, Ignorance is to be enlightened. This involves a great contradiction, at least epistemologically. But until we transcend this condition, there is no peace of mind, life grows unbearable. In his search for the “builder” (_gahākara_), the Buddha was always accosted by Ignorance, an unknown knower behind knowing. He could not for a long time lay his hands on this one in a black mask until he transcended the dualism of knower and known. This transcending was not an act of cognition, it was self-realisation, it was a spiritual awakening and outside the ken of logical reasoning, and therefore not accompanied by Ignorance. The knowledge the knower has of himself, in himself, that is, as he is to himself, is unattainable by any proceedings of the intellect which is not permitted to transcend its own conditions. Ignorance is brought to subjection only by going beyond its own principle. This is an act of the will. Ignorance in itself is no evil, nor is it the source of evil, but when we are ignorant of Ignorance, of what it means in our life, then there takes place an unending concatenation of evils. Taṇhā (craving) regarded as the root of evil can be overcome only when Ignorance is understood in its deeper and proper signification. II