Kamma means nothing but “_the working_.” Kamma is that in virtue of which a living being manifests activity after its own unique fashion--in its own unique way reacts upon the external world; it is that which makes a living being to be an individuality, a personality. Every living being is a thing unique, and as such incapable of being compared, incapable of being repeated, as re-actual processes are not, since in them no actual forces are active. Though I see, hear, smell, taste, touch, and think the same thing, it is yet my own, a something unique that I see, hear, smell, taste, touch, and think. I am a thing unique, a personality in virtue of my _in-force_, of my Kamma. The distinction between an _in-force_ and a universal force is this:-- The latter is a something existing of itself, a something existing of its own authority, _i.e._ a creation of faith; _whilst an in-force has being solely in dependence upon its material_, only with the help of the material worked up by it. As “heat,” “light,” “electricity,” and so forth, are words of no meaning in the absence of a material in which to manifest themselves, so _in-force_ Kamma, is a word of no meaning in the absence of its material. This material of Kamma is by the Buddha called the _Khandhas_. They are five in number, these namely:-- Corporeality, Sensation, Perception, Discriminations, and Consciousness. The word Khandha may be variously translated as group, aggregation, coagulation, formation. The Khandhas do not represent _parts, pieces_ of the _I_-process, but _phases, forms of development_, something like the shape, colour and odour in a flower. An actual process, a proceeding of the nature of combustion or alimentation, never can have any parts. It is only in connection with dead products like a table, a chair, and so forth, that one can speak of such; as also where one intentionally conceives of things after this fashion with a definite end in view. From the purely anatomical standpoint, the eye, the brain, the lungs, the liver, and so forth in a corpse, are parts of the body. Truly speaking, in the living person they are forms of development, since all have come forth from one common root. One must keep firm hold of this if one makes claim to think in terms of _actuality_. “_Material_,” in contradistinction to matter, is that which is specially worked up by an energy. “Matter in itself” is all as hollow a figment of thought, projecting like a blind end out of actuality, as is “force in itself.” Both are products of faith: the one pertaining to science, the other to religions. _Actuality has no “substance,” no “matter,” but only material_, _i.e._ matter worked up by energies; it has no “force,” but only energies, _i.e._ forces apparelled, substantialized, so to speak. Actuality always and everywhere is only the unity of opposites--a process.