Thus, neither  James nor Yogaacaara  denies  the
　　   existence  of an external world, and both agree that
　　   it is the basis of our multifarious  interpretations
　　   of it.  This is a phenomenally realistic view;  what
　　   they protest is the ordinary way of seeing the world
　　   as  external, separate  from  the  experiencer,  and
　　   consisting of discrete, static entities.  They share
　　   a vision of the relativity  and interrelatedness  of
　　   all things.  Section  II preceding  discussed  their
　　   rejection  of the  hypostatization  of the  flow  of
　　   experience into absolute, permanent entities.  James
　　   laments  how concepts  construct  a world  of mutual
　　   exclusion:

　　   What  we  conceptualize, we  cut  out  and  fix, and
　　   exclude everything but what we have fixed. A concept
　　   means a that-and-no-other.(44)

　　   In the same vein, Sthiramati says:

　　   Indeed, consciousness  takes  on the  appearance  of
　　   manifold  images,  in  the  form  of  all  sorts  of
　　   independent  things.  like the eyes in the tail of a
　　   peacock...　　 (but)   the　　 independent　　 elements
　　   (dharmasvabhaava.h)  ...　　 are   merely　　 illusion
　　   (bhraantimaatra). (Y31)

　　　　  Clearly, the  non-separateness  of  subject  and
　　   object  for James and Yogaacaara  is not limited  to
　　   that  case, but  extends  to all  phenomena  in some
　　   sense, This  is seen  in James'  insistence  upon  a
　　   pluralistic universe and Yogaacaara's  adherence to
　　   the classical Buddhist doctrine of mutual causation,
　　   implying  the interconnectedness  of all things.  In
　　   Buddhism, this interconnectedness  is all-embracing.
　　   There is no limit to the causes of a given event. As
　　   Vasubandhu  states  in his Abhidharmako`sa: "All the
　　   elements  (of the universe) are the general cause of
　　   an event."(45) The vision  that emerges  (and  is so
　　   powerfully   and   poetically   evoked   by  Hua-yen
　　   Buddhism)  is  one  of  universal  cooperation   and
　　   interpenetration.   This   is   expressed   in   the
　　   Yogaacaara   term   for  what   exists,  paratantra,
　　   literally, "other-dependent."  It is also evoked  by
　　   the verb  from which  -tantra  is derived, 鹴an, "to
　　   weave,"  suggesting  the  interweaving  of  numerous
　　   strands  of existence. This  is the level  of things
　　   just as they are, which is experienced  directly  in
　　   the preconceptual  phase  of awareness, and hence is