 Hard constructivists also fail to account well for widely differing mystical understandings of the same religious text. For example, the metaphysics of the Upanishads and Brahma Sutra is an absolute nondualism for Shankara (c. eighth century CE), a “qualified dualism” for Ramanuja (c. 1055–1137), and a strict dualism for Madhva (1199–1278). (See Radhakrishnan 1968, introduction.) Likewise, the teaching of emptiness in the Buddhist Heart Sutra receives disparate unpacking in different streams of Buddhism. It is plausible to conclude that distinct mystical experiences were responsible, at least in part, for these differences. If so, the experience control the mystics’ understanding of their basic scriptures rather than vice versa.