Following the like scheme, the ear and the audible, the nose and the olfactory, the tongue and the gustatory, the body and the tangible, thought and concepts are then dealt with. The place of the Buddha between and above the opposites, faith and science, may be briefly formulated as follows:-- Faith says, “_Everything stands_,”--namely, in the place in which it has been set by that “force in itself,” God. Science says, “_Everything falls_,” which means that she neglects actual forces in general. The _Buddha_ says, “_Everything burns_,” meaning that every process exists in virtue of a single _in-force_, peculiar to itself. And now as a consequence there follows this question:-- “If through and through, without residue, I am a form of Kamma, where is to be found the position from which I can comprehend myself _as such_?” For every position, without exception, of sheer necessity must itself again be a form of Kamma. Kamma, the _in-force_, is that which gives to the process concerned, to the living being, _foothold, coherence, continuity_. As such it presents itself to me the individual _immediately as consciousness_. In consciousness I comprehend myself as a something existing in virtue of an _in-force_, inasmuch as consciousness on one hand is that which gives continuity to the _I_-process; on the other hand, however, at every moment presents a fresh biological, Kammic value, even as cannot be otherwise in any combustion process. Be it well noted, however, Consciousness is not the Kamma. That would give us Kamma as an identity. But Kamma in the course of its self-acting development _becomes_ consciousness. Consciousness is the _ultimate value_ (_Grenzwert_), in which at every moment of its existence the form of the energy and the energy itself merge and mingle, and consequently that which gives to the _I_-process not only _conceptual_, but also _actual_ continuity. Faith adopts as adequate cause a transcendent force, an imperceptible to sense in itself. Science rejects all that is imperceptible to sense and adopts as the adequate cause of one occurrence other occurrences. The Buddha teaches that the actual processes have being in virtue of an _in-force_, _i.e._ an imperceptible to sense; but this imperceptible to sense is so, _not “in itself,”_ as a transcendent in itself, but in the course of its automatic development, _for the individual becomes perceptible to sense as consciousness_. It is in this sense that we are to understand the matter when the Buddha, having specified consciousness as one of the five Khandhas, thus making it a _form_ of Kamma, upon another occasion says, “_It is Cetana (thinking) that I call Kamma._” In a Burmese school I once listened to the following questions and answers: _Teacher_, “What is Kamma?” _Pupil_, “Cetana.” _Teacher_, “What is Cetana?” _Pupil_, “Kamma.”