Time and space as something existent in themselves are only possible where one is working with “bodies” in the physical sense, where one is operating with identities. Such bodies have need of a space existent in itself in order to perform movements; and, as a matter of fact, physics so completely objectifies the conception of space that it does not hesitate to make the attempt to determine the curvature-measurement of space. Such bodies, further, require time as something objective in order to traverse this space. An objective time and an objective space represent, so to speak, the ordinate and abscissa of the artificial system “body” as conceived of by the physicist. If one does not work with such “bodies,” but, as a philosopher, with things regarded as mere “appearances”--like Kant, for instance--then time and space, from being things purely objective, must become just as much things purely subjective--forms of perception given _a priori_; the one view as erring as the other! “Avoiding both extremes, the Buddha points to the truth in the mean.” This continually-recurrent phrase applies, as everywhere, so also here in the strife of opposites. Actuality has no opposites. It is the union of opposites itself. And wherever contention reigns of or about opposites, it only shows that both parties alike have become entangled in pseudo-problems of a purely dialectical nature. This the seeker for truth may depend on, as a rule that has no exceptions: Where there are opposites, there is nescience! Whence it follows that there is no solution from the side of things, but only from the side of thinking, in the rectification of our mental assumptions. So also is it here. Where the actual play of world-events is comprehended as a summation of individual combustion-processes, time and space are things neither purely objective nor purely subjective, but belonging equally to both--a _Becoming_, like everything else. They arise, spring up, in the effectuation of the _I_-process with respect to the external world wheresoever the preliminary conditions are such that they can and must unfold themselves; in just the same way that consciousness arises in the effectuation of the _I_-process with respect to the external world wheresoever the preliminary conditions are so regulated that it can and must unfold itself. So much for the Kamma-teaching, and its bearing upon the claims of modern physics. Immediate passing over does not contradict actuality, but only the artificial premises of science. All that is actual is immediate. For this reason a passing over of the actual in time and space is an absurdity, since time and space are, first and foremost, functions of the actual, forms of experience, hence never can be made to serve as measure of this experience. VIII BUDDHISM AND THE PROBLEM OF PHYSIOLOGY