Of course it should be understood that the Buddhist silence, as to a beginning and an end, concerns only the production of phenomena, not any particular existence of groups of phenomena. That of which no beginning or end can be predicated is simply the Eternal Becoming. And, like the older Indian philosophy from which it sprang, Buddhism teaches the alternate apparition and disparition of universes. At certain prodigious periods of time, the whole cosmos of "one hundred thousand times ten millions of worlds" vanishes away,--consumed by fire or otherwise destroyed,--but only to be reformed again. These periods are called "World-Cycles," and each World-Cycle is divided into four "Immensities,"--but we need not here consider the details of the doctrine. It is only the fundamental idea of a evolutional rhythm that is really interesting. I need scarcely remind the reader that [217] the alternate disintegration and reintegration of the cosmos is also a scientific conception, and a commonly accepted article of evolutional belief. I may quote, however, for other reasons, the paragraph expressing Herbert Spencer's views upon the subject:-- "Apparently the universally coexistent forces of attraction and repulsion, which, as we have seen, necessitate rhythm in all minor changes throughout the Universe, also necessitate rhythm in the totality of changes,--produce now an immeasurable period during which the attractive forces, predominating, cause universal concentration; and then an immeasurable period during which the repulsive forces, predominating, cause diffusion,--alternate eras of Evolution and Dissolution. And thus there is suggested to us the conception of a past during which there have been successive Evolutions analogous to that which is now going on; and a future during which successive other such Evolutions may go on-ever the same in principle, but never the same in concrete result."--First Principles, Section 183* [*This paragraph, from the fourth edition, has been considerably qualified in the definitive edition of 1900.] Further on, Mr. Spencer has pointed out the vast logical consequence involved by this hypothesis:-- "If, as we saw reason to think, there is an alternation of Evolution and Dissolution in the totality of things,--if, as we are obliged to infer from the Persistence of Force, the arrival at either limit of this vast rhythm brings about the conditions under which a counter-movement commences, [218]--if we are hence compelled to entertain the conception of Evolutions that have filled an immeasurable past, and Evolutions that will fill an immeasurable future,--we can no longer contemplate the visible creation as having a definite beginning or end, or as being isolated. It becomes unified with all existence before and after; and the Force which the Universe presents falls into the same category with its Space and Time as admitting of no limitation in thought."*--First Principles, Section 190.