 A second Buddhist premise is that reality presents itself without illusion in its so-called as-ness or thusness (nyoze; Sanskrit: tathatā). That premise contrasts with a widespread orthodox Indian view (found in the Upaniśads and later Vedas, for example) that reality continuously hides its true nature through illusion (Sanskrit: māyā). Still, according to Buddhism, despite the lack of ontological illusions, we ordinarily almost never access reality as it is because we project on it psychological delusions fueled by habituated stimulus-response systems based in ignorance, repulsion, and desire. As a result, a major theme in Buddhist philosophy is to understand the bodymind mechanisms of the inner self or consciousness, to recognize how our emotions, ideas, mental states, and even philosophical assumptions color our perceptions of reality. The problem is not illusions within reality, but the self-delusions we mistake for reality. Buddhism brought to Japan not only an awareness of the inner dynamics of experience, but also a collection of epistemological, psychological, ethical, hermeneutic, and metaphysical bodymind theories and practices aimed at understanding and eradicating those delusions. Without those delusions our bodymind would be in accord with the way things are and we could live without the anguish created by trying to live in a concocted reality we desire instead of reality as it is.