Here also the Buddha supplies a single concept in the place of two miracles. That to which science gives the name of rudimentary organs are here not the results of continuous disuse--once more I ask, how in a purely mechanical apprehension of things disuse can ever set in at all--but, precisely the same as the facts of the fundamental biogenetic law, they are witnesses to a beginningless journey up and down throughout the entire domain of living creatures. In the place of the double miracle--a threatened absolute beginning in the facts of the fundamental biogenetic law, and a threatened absolute end in the fact of rudimentary organs--one single concept! And the formation of hybrids is here robbed of all its danger. Beings are neither heirs of their progenitors nor bequeathers to their posterity; they are heirs of themselves. In such a mode of apprehending life, that which we basely and vulgarly call co-ition acquires a meaning of its own. Again there is that delicate irony that comes only of commanding height of position. The intercourse of the sexes is only the _attempt_ at co-ition, at coming together. In plain truth, both man and woman are nothing but the surrogates of nature, which makes use of them in order to render possible the real co-ition, the conflux of Kamma and its material. Hence, species and sub-species count for nothing. Such a “something” as species is nowhere to be found in actuality. It is nothing but a way of apprehending the phenomena of life. It may be rejoined, “But as a matter of fact beings are so constituted as to admit of their being grouped together into species. This is so in the scientific apprehension of things, where the new being is exclusively derived from the material of the parents, in accordance with nature. But in the Buddhistic apprehension of things, there is no reason whatever why two living beings, so far as form is concerned, should be like one another at all.”