All actual processes are combustion processes.
They burn in virtue of purely individual _in-forces_ (Kammas).
As such they are self-sustaining processes.
As such they are beginningless.
They have sustained themselves from beginninglessness down to the
present by volitional activities.
With the Kamma-teaching the significance of Buddhism for a
world-conception is given in all its amplitude.
To possess a world-conception means to comprehend the play of
world-events.
To comprehend means to comprehend adequate causes.
Adequate causes must be forces.
Forces of necessity must be something imperceptible to sense.
As such they must lie beyond the reach of all comprehension.
An exception to this is constituted by one single process--the _I_, the
individual himself; inasmuch as the _in-force_, in virtue of which I
have my being, _becomes_ perceptible to sense in consciousness.
This given, the whole problem here focuses itself, as it were
automatically, into one point, forth from which every genuine view of
the world must necessarily proceed--_one’s own I_.
Whilst faith conceives of the _I_ from a transcendental standpoint,
_i.e._ believes; whilst science strains itself to conceive of the
_I_ from the standpoint of the material world, _i.e._ inductively;
_the Buddha conceives of it from the standpoint of itself_, i.e.
_intuitively_.
Along with my comprehension of myself is comprehended the entire
residue of the world. If I myself have being in virtue of a purely
individual _in-force_, then all remaining actual processes also have
being in virtue of purely individual _in-forces_, and I comprehend
them all--_i.e._ the world--as thereby beyond being comprehended; not
as being incomprehensible in themselves--that were a self-evident
contradiction--but as so fashioned that each of them can only
comprehend itself.