As we cannot think that the essence of the external world to be other than that of our own mind, that is to say, as we cannot think subject and object to be different in their ultimate nature, our conclusion naturally is that the same principle of Ignorance which gathers the clouds of subjectivity, calls up the multitudinousness of phenomena in the world-mind of Suchness. The universe in its entirety is an infinite mind, and our limited mind with its transmarginal consciousness is a microcosm. What the finite mind feels in its inmost self, must also be what the cosmic mind feels; nay, we can go one step further, and say that when the human mind enters the region lying beyond the border of subjectivity and objectivity, it is in communion with the heart of the universe, whose secrets are revealed here without reserve. Therefore, Buddhism does not make any distinction between knowing and being, enlightenment and Suchness. When the mind is free from ignorance and no more clings to things particular, it is said to be in harmony and even one with Suchness. We must, however, remember that ignorance as the principle of individuation and a spontaneous expression of Suchness, is no moral evil. The awakening of subjectivity or the dawn of consciousness forms part of the necessary cosmic process. The separation of subject and object, or the appearance of a phenomenal world, is nothing but a realisation {123} of the cosmic mind (Dharmakâya). As such Ignorance performs an essential function in the evolution of the world-totality. Ignorance is inherent in Buddhas as well as in all sentient beings. Every one of us cannot help perceiving an external world (_viṣaya_) and forming conceptions and reasoning and feeling and willing. We do not see any moral fault here. If there is really anything morally wrong, then we cannot do anything with it, we are utterly helpless before it, for it is not our fault, but that of the cosmic soul from which and in which we have our being.