It is memory.... It is a basic element from which
　　　　  springs   the  selfcreation   of  each   temporal
　　　　  occasion.  Thus  perishing  is the initiation  of
　　　　  becoming. How the past perishes is how the future
　　　　  becomes." Ibid., p 305.

　　　　　　　　　　　　  p.309

　　   advance of each actual entity.  Such an advance means
　　   that  something  novel  is taking  place  or that the
　　   diversified  world  of elements  becomes  unified  in
　　   terms of the concrescence of that actual entity. Each
　　   entity then prehends  the pure potentials  or eternal
　　   objects  which  constitute  the forms of definiteness
　　   with respect to the entity.
　　　　 In the context of the dynamic novel concrescence of
　　   each actual entity, the traditional  view of the self
　　   breaks  down.  Each "self"  is no longer  vacuous  or
　　   independent;each is coherently related to every other
　　   entity and each presents  itself potentially  for the
　　   concrescence by others; and each prehends the eternal
　　   objects determinately to reveal the nexuus of itself.
　　   In short, the "self"  is too complex  an entity to be
　　   easily   analyzed   into  a  system  of  organic   or
　　   nonorganic structure.  It entails both and much more.
　　   There  is something  beyond  the perishing  transient
　　   nature of being.
　　　　 It  can  readily  be  seen  in  the  light  of  the
　　   foregoing  brief discussion  that Whitehead  employed
　　   quite a sophisticated  vocabulary in order to express
　　   the elements at play or interplay  in experience, the
　　   temporal fact. In a way, he was compelled to do so in
　　   the   hope   of   seeking   greater   adequacy　　 and
　　   applicability.  On the whole, he was reacting against
　　   traditional  beliefs  and modes of thinking  based on
　　   simple location. He thus admits to the use of
　　   neologisms.(22)

　　   ANAATMAN

　　   As we now turn  to the  Buddha, we find  a remarkably
　　   similar situation existing.  As with Whitehead, there
　　   is a reappraisal  of traditional beliefs and modes of
　　   thinking and the consequent  development  of a unique
　　   philosophy.  The dominant  view  during  the Buddha's
　　   times was the Vedaantic  monistic  conception  of the
　　   universe. Man was part of the whole scheme of things,
　　   but he generally had a very insignificant  role.  His
　　   self or personal  soul (jiiva) was for the most  part
　　   relegated  to an illusory form of existence, and only