nirvaa.nic  realm).  Both  were  empiricists  in this
　　   respect: Whitehead remained with the tangible aspects
　　   of experience as far as possible but made way for the
　　   acceptance  of nonexperiential  data in the end;  the
　　   Buddha, on the other hand, sought an absolute  ground
　　   of   existence   in   the   experiential   components
　　   themselves  and, in so doing, had  to reappraise  the
　　   whole  order  of  things   so  that  the  ground   of
　　   understanding  paralleled  and  ultimately  coincided
　　   with the reality of things.
　　　　 For both the passage of the temporal  fact  must be
　　   unhampered  in the  physical  as well  as the  mental
　　   realm. Whitehead is understandably more scientific in
　　   treating the rise of abstractions, but the Buddha too
　　   accounted   for  their  rise,  the  whole   realm  of
　　   symbolism, and  the dubious  role  of dogmatic  views
　　   (d.r.s.ti).  The Buddha always invoked  the principle
　　   of  indeterminacy  or  indescribability  (avyaak.rta)
　　   when anything  definitive  or absolute  was demanded,
　　   because he saw that definitive answers on the abstrac
　　   tive or symbolic level only vitiate the temporal fact
　　   in passage.
　　   _______________________________

　　   34.  A.  H.   Johnson,  "Whitehead  as  Teacher  and
　　　　   Philosopher, " Philosophy  and  Phenomenological
　　　　   Research XXIX, no. 3 (Mar. 1969), 360.

 

　　　　　　　　　　　　  P.315

　　　　 In analyzing the temporal fact, both  saw the  need
　　   for a twofold  approach, the  morphological  and  the
　　   genetic.　　 A   temporal　　 fact　　 can   be   "seen"
　　   morphologically  in the sense of a structure  but not
　　   genetically;   and   yet  both   aspects   are   only
　　   complementary  phases  of each  other.  As  Whitehead
　　   says, "An actual entity is to be conceived  both as a
　　   subject presiding over its own immediacy of becoming,
　　   and  a  superject   which  is  the  atomic   creature
　　   exercising its function of objective immortality."(35)
　　   This  is  an  attempt  to  accommodate   the  static,
　　   structural  aspect within the dynamic  becoming.  The
　　   Buddha   too  gave   a  morphological   analysis   of
　　   experience  by  way  of  the  five  skandhas,  twelve
　　   aayatanas, and eighteen  dhaatus, but in the ultimate
　　   sense  these  had  to be subsumed  under  the genetic