 For Śaṅkara, the reflection of consciousness is an as though appearance because all-pervasive consciousness is not subject to movement or change. Consciousness is not like a substance that undergoes modification or entry within time and space. It remains untouched and unaffected, like the prototype image is untouched by its reflection or universal space is unaffected by the pot (BrSūBh 2.3.46). Furthermore, literal entry is also not possible because the reflection is less real than its prototype. Śaṅkara argues that a real thing (consciousness) cannot enter into a less real one (mind) because they are of two different orders of reality. My limited sense of self-identity, what I take to be me, is merely a reflection. It only appears to be my self like a reflected facial image appears to be my face. My actual face, the prototype, is more real than the reflection and does not literally enter the mirror (US 18.85–6). Furthermore, my facial reflection possesses no existence apart from my face. Self-identity with the mind-body-sense organs is similarly virtual, not fully real; yet people remain unaware of this fact because they are mired in self-ignorance and enamored with their reflections.