On   the   basis   of  the   indivisibility   of
　　   experience,  James  concludes   that  the  conscious
　　   field, its object, the attitude  toward  the object,
　　   and  the  sense  of  a self  to which  the  attitude
　　   belongs all meld together  to form "a full fact, the
　　   kind  to  which  all  realities  belong, unlike  the
　　   abstract  'object'  when taken alone."(16) Here, the
　　   encompassing  nature of experience for James becomes
　　   clear  when  he  states  that  "all  realities"  are
　　   enveloped by it.  His more radical way of stating it
　　   is that

　　　　　　　　　　　　  P.226

　　   experience  is all there  is, the materia  prima  of
　　   everything, which  cannot  be pinned  down to either
　　   inner  or  outer  reality.(17) This  is one  of  the
　　   meanings of James' term "pure experience."  (For the
　　   other, more technical, usage see section  IV.) "Pure
　　   experience" in this context is a slightly misleading
　　   term, for it connotes  a form or level of experience
　　   that is pure or contentless, while James means by it
　　   that  we live in a world  that  is purely, that  is,
　　   solely, experience.

　　　　  Just as experience is the cornerstone  of James'
　　   empirical  philosophy,  it  provides  the  point  of
　　   departure   for  the  philosophy   unfolded  in  the
　　   Madhyaantvibhaaga.  The text opens  in kaarikaa  I.1
　　   with　　 the　　 statement　　 "imagination　　 exists"
　　   (abhuutaparikalpo 'sti). That is, the mental life in
　　   all  its  vicissitudes  is  uncontestably  real,  an
　　   undebatable   postulate  of  Yogaacaara  philosophy.
　　   Imagination here is synonymous with what James calls
　　   experience,  but  the  Sanskrit  compound   is  more
　　   descriptive   because   it  contains   an   explicit
　　   reference  to  its  misleading  quality.   The  full
　　   translation of the term is "imagination of the false
　　   (or  unreal)." The next  phrase  specifies  what  is
　　   misleading  about  it: "There  is no duality  in it"
　　   (dvaya.m  tatra na vidyate).  Like James, Yogaacaara
　　   upholds the ultimate integrity of experience  in its
　　   indivisibility  into "experience" and "content.'' In
　　   Yogaacaara   terminology,  experience   is   "empty"
　　   (`suunya)  of  this  division.  Commenting  on  this
　　   verse, Sthiramati explains that "the imagination  of
　　   what is false, being  devoid  of a real subject  and