 The reflection and limitation theories above point to a fundamental error shared by all beings. If individuation is the apparent delimitation of nondual consciousness, then assuming personal identity is real is actually an error, a manifestation of ignorance. Śaṅkara explains that we falsely identify with “I”, construct the possessiveness of “mine”, and then cling to them. We mutually superimpose consciousness on to our mind-body, and the mind-body on to consciousness (i.e., I am the mind-body, and the mind-body is I). Superimposition is possible even though consciousness is not an object because it is the content of “I” and always immediate in one’s experience. We assume the mind intrinsically possesses consciousness, and that consciousness is subject to the mind-body’s limitations, like one may mistake a scratch in the mirror as actually marring one’s face. Similarly, one may mistake a clear crystal as red due to a red flower placed behind it. Like the crystal or mirror, the mind-body is a conditioning adjunct (upādhi) that provides a locus of individuation. This error conceals one’s fundamental nondual nature, the ground of superimposition, like mistaking a rope for a snake conceals its rope nature. (See Śaṅkara’s seminal discussion of superimposition in his introduction to the BrSū titled, the “Commentary on Superimposition” [Adhyāsabhāṣya]).