Nor can we accept what you say about 'manifestation.' Neither the ahamkâra, you say, nor Intelligence is really a knowing subject, but the ahamkâra manifests consciousness abiding within itself (within the ahamkâra), as the mirror manifests the image abiding within it. But the essentially non-intelligent ahamkâra evidently cannot 'manifest' the self-luminous Self. As has been said 'That the non-intelligent ahamkâra should manifest the self-luminous Self, has no more sense than to say that a spent coal manifests the Sun.' The truth is that all things depend for their proof on self-luminous consciousness; and now you maintain that one of these things, viz. the non-intelligent ahamkâra--which itself depends for its light on consciousness--manifests consciousness, whose essential light never rises or sets, and which is the cause that proves everything! Whoever knows the nature of the Self will justly deride such a view! The relation of 'manifestation' cannot hold good between consciousness and the ahamkâra for the further reason also that there is a contradiction in nature between the two, and because it would imply consciousness not to be consciousness. As has been said, 'One cannot manifest the other, owing to contradictoriness; and if the Self were something to be manifested, that would imply its being non-intelligent like a jar.' Nor is the matter improved by your introducing the hand and the sunbeams (above, p. 38), and to say that as the sunbeams while manifesting the hand, are at the same time manifested by the hand, so consciousness, while manifesting the ahamkâra, is at the same time itself manifested by the latter. The sunbeams are in reality not manifested by the hand at all. What takes place is that the motion of the sunbeams is reversed (reflected) by the opposed hand; they thus become more numerous, and hence are perceived more clearly; but this is due altogether to the multitude of beams, not to any manifesting power on the part of the hand.