The all-important point about this conception is that one should clearly see that Kamma _does not, like a cord of some sort of solid material_, thread itself through the _I_-process, as would be bound to be the case with an _I_-force, whether dubbed soul, or life-force, or whatever else; but that in every volitional movement it ever and again springs up anew out of a material to which it itself, in the first place, ever and again lends the power to this end. The material has to be _Kammatized_ so as to be able to give Kamma the opportunity to spring up anew. As in the friction of one piece of wood with another, heat springs up, and ever and again springs up with each repetition of the friction, so in the friction of the _I_-process with the external world, with things, ever and again new volitional movements spring up. “Somewhat, O monk, as when two pieces of wood are laid one upon the other, are rubbed one against the other, heat arises, fire springs up; and when these two pieces of wood are parted, are separated, the heat that has arisen, disappears, ceases; even so, O monk, by reason of a contact of a pleasurable nature, a pleasurable sensation springs up.”[3] This the reply, the reaction peculiar to itself of the _I_-process to the external world, a reply, a reaction that takes the form of volitional movements, this is Kamma, the action of this _I_-process. That which as regards all the rest of the world is imperceptible to sense, here in the self-acting, the spontaneous development of the individual, _becomes_ perceptible to sense. Nothing else whatever is concealed within the _I_-process: itself has disclosed itself. As in a flame there is nothing hidden and concealed, its activity constituting its entire being, so in the _I_-process there is nothing hidden and concealed. Its activity constitutes its entire being, and this activity _in full entirety_ is disclosed in consciousness to the individual himself, and to him only. And nothing more is needed than to comprehend actuality simply as that which it is. This insight into the _I_ as a pure combustion process places the whole problem of existence upon an entirely new foundation. In a combustion process every moment of its existence is a _setting-up-of-life_ just as much as an _entering-into-life_. The _I_-process in all its activities, whether of the corporeal or of the mental variety, is a constant growing up of life itself, an arising, a perpetual refashioning, setting up anew, inasmuch as the energy perpetually works up, assimilates fresh material. Here is no _I_ that experiences; no _I_ that thinks, speaks, does. I do not _have_ all this as my functions, but this doing, speaking, thinking--this itself I _am_. In all this I ever and again am being built anew, just as in the assimilating of the nourishment of which I partake, I ever and again am built anew,--it is all the one same process of combustion, differing only in the surrounding circumstances and antecedent conditions.