When we turn to human life and history, we have the work of conditional Suchness manifested in all forms of activity as passions, aspirations, imaginations, intellectual efforts, etc. It makes us desire to eat when hungry, and to drink when thirsty; it makes the man long for the woman, and the woman for the man; it keeps children in merriment and frolic; it braces men and women bravely to carry the burden of life. When we are oppressed, it causes us to cry, “Let us have liberty or die”; when we are treated with injustice, it leads us even to murder and fire and revolution; when our noble sentiments are aroused to the highest pitch, it makes us ready to sacrifice all that is most dear to us. In brief, all the kaleidoscopic changes of this phenomenal world, subjective as well as objective, come from the playing hands of conditional Suchness It not only constitutes the goodness and blessings of life, but the sins, crimes, and misery which the flesh is heir to.[55] {111} Açvaghoṣa in his _Awakening of Faith_ speaks of the Heart (_hṛdaya_) of Suchness and of the Heart of Birth-and-Death. By the Heart of Suchness he means the absolute and by the Heart of Birth-and-Death a manifestation of the absolute in this world of particulars. “They are not separate,” however, says he, but they are one, for the Heart of {112} Suchness is the Heart of Birth-and-Death. It is on account of our limited senses and finite mind that we have a world of particulars, which, as it is, is no more than a fragment of the absolute Bhûtatathâtâ. And yet it is through this fragmentary manifestation that we are finally enabled to reach the fundamental nature of being in its entirety. Says Açvaghoṣa, “Depending on the Tathâgata-garbha, there evolves the Heart of Birth-and-Death. What is immortal and what is mortal are harmoniously blended, for they are not one, nor are they separate..... Herein all things are organised. Hereby all things are created.”