Where the whole _actual_ play of world-events is a summation of self-sustaining processes, existence is action itself; and the simple existence of an energical, of a Kammic system, purports that it makes itself felt with regard to other systems of energies--sustains itself in opposition to them. Actuality is devouring: man in his very nature an eater. Where there are a number of energical systems, they act against one another. Where there is action, the corresponding reactions are present in the shape of motions perceptible to sense. These latter, here also, signify nothing save that energies are present, and as such are at work according to circumstances and antecedent conditions. When two men, in wrestling with each other, fall into a whirling movement, this by no means implies that there resides in these men an energy of this particular variety; it means nothing more than that energies are present, even as the circular movement of two electro-magnets intimates nothing more than that energies are present. Here also motion is only a by-product, the equivalent of the shadow in the case of light--nothing in and of itself. When the flower unfolds itself to the sun, when the creeper draws itself up towards the light, when the caterpillar crawls along the leaf, when the wild geese cleave the air like a wedge, when the dog snaps at the tit-bit, when I lift my arm, lie down, get up, do this or the other thing--in each case it is the same. All this only intimates that energies are present, and in the course of their action against other systems of energies yield by-products. In this mode of apprehending the fact “motion” as the _shadow of energy_ the entire play of world-events, organic as well as inorganic nature, the dead as the living, the re-actual as the actual, admits of one uniform reading. Secondly:-- In her fight against “telekinesis,” it is with science as with one who in public discourses eloquently on enlightenment, but whose own house is haunted by a ghost. This hobgoblin of exact science is _gravitation_; and it bids fair to scatter all exactitude to the winds, since the physicist, too, is unable to represent it to himself otherwise than as acting independent of time. In the Buddha-thought this independence of time permits of being “read” without the least difficulty, since here it is nothing but the by-product which two systems of energies acting upon one another yield with every alteration of energy-value on one side or the other. When I shift the light with reference to the object illumined, the movement of the shadow takes place as a by-product independent of time. In the selfsame way, what we call gravitation is nothing but the by-product independent of time which informs us that a change is taking place in the energical relation of two world-systems. Thirdly:-- The Buddha-thought furnishes a reading of the concept of time and space.