impossibility of antecedent non-existence being proved by other means.
Herewith falls the assertion that the non-origination of consciousness
can be proved.




Consciousness is capable of change.

Against the assertion that the alleged non-origination of consciousness
at the same time proves that consciousness is not capable of any other
changes (p. 36), we remark that the general proposition on which this
conclusion rests is too wide: it would extend to antecedent
non-existence itself, of which it is evident that it comes to an end,
although it does not originate. In qualifying the changes as changes of
'Being,' you manifest great logical acumen indeed! For according to your
own view Nescience also (which is not 'Being') does not originate, is
the substrate of manifold changes, and comes to an end through the rise
of knowledge! Perhaps you will say that the changes of Nescience are all
unreal. But, do you then, we ask in reply, admit that any change is
real? You do not; and yet it is only this admission which would give a
sense to the distinction expressed by the word 'Being' [FOOTNOTE 54:1].

Nor is it true that consciousness does not admit of any division within
itself, because it has no beginning (p. 36). For the non-originated Self
is divided from the body, the senses, &c., and Nescience also, which is
avowedly without a beginning, must needs be admitted to be divided from
the Self. And if you say that the latter division is unreal, we ask
whether you have ever observed a real division invariably connected with
origination! Moreover, if the distinction of Nescience from the Self is