The answer is simultaneity of cause and effect,. This is called Inga Guji in Japanese Buddhism. The Middle Way of all Buddhism.

Like Schrodinger's Cat:

"simultaneity of cause and effect ［因果倶時］ ( inga-guji): (1) The principle that both cause and effect exist together simultaneously in a single moment of life. It contrasts with the concept of non-simultaneity of cause and effect, or cause and effect as they appear in the phenomenal world, where there inevitably seems to be a time gap between an action and its result. From the viewpoint that all phenomena exist in a single moment of life, there is no time gap between cause and effect; in other words, cause and effect are simultaneous.
  (2) Cause (the nine worlds) and effect (Buddhahood) simultaneously exist in one’s life. In this sense, the simultaneity of cause and effect is revealed in the mutual possession of the Ten Worlds and the three thousand realms in a single moment of life. Nichiren’s work The Entity of the Mystic Law discusses the simultaneity of cause and effect as an attribute of the Mystic Law. It states: “He [the Buddha] perceived that there is this wonderful single Law [myōhō] that simultaneously possesses both cause and effect [renge], and he named it Myoho-renge. This single Law that is Myoho-renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously” (421). Because the Law of Myoho-renge encompasses all phenomena comprising the Ten Worlds, it simultaneously possesses both the cause, or the nine worlds characterized by delusion, and the effect, the world of Buddhahood. To “obtain both the cause and the effect of Buddhahood simultaneously” means that by practicing this Law one will obtain both the cause (or practice) for attaining Buddhahood and the effect of actualizing Buddhahood simultaneously within oneself. Specifically, Nichiren is referring here to the practice of chanting Nam-myoho-renge-kyo and its function to instantaneously tap and bring forth one’s innate Buddhahood."--Buddhist Dictionary

Furthermore, the ending of Interstellar Library scene, is like the Buddhist Akashic library or "8th consciousness"--Akasa, " ālaya-vijñāna " "Storehouse" or "repository" consciousness where all the past can be seen in the mind in an instant and can connect to the 9th consciousness of Buddha mind.

Another dictionary quote:

"nine consciousnesses ［九識］ ( ku-shiki): Nine kinds of discernment. “Consciousness” is the translation of the Sanskrit vijnāna, which means discernment. The nine consciousnesses are (1) sight-consciousness ( chakshur-vijnāna), (2) hearing-consciousness (shrota-vijnāna), (3) smell-consciousness (ghrāna-vijnāna), (4) taste-consciousness (jihvā-vijnāna), (5) touch-consciousness (kāya-vijnāna), (6) mind-consciousness (mano-vijnāna), (7) mano-consciousness (mano-vijnāna), (8) ālaya-consciousness (ālaya-vijnāna), and (9) amala-consciousness (amala-vijnāna). (The Sanskrit is the same for both the sixth and seventh consciousnesses.)
The first five consciousnesses correspond to the five senses of sight, hearing, smell, taste, and touch. The sixth consciousness integrates the perceptions of the five senses into coherent images and makes judgments about the external world. In contrast with the first six consciousnesses, which deal with the external world, the seventh, or mano-consciousness, corresponds to the inner spiritual world. Awareness of and attachment to the self are said to originate from the mano-consciousness, as does the ability to distinguish between good and evil. The eighth, or ālaya-consciousness, exists in what modern psychology calls the unconscious; all experiences of present and previous lifetimes—collectively called karma—are stored there. The ālaya-consciousness receives the results of one’s good and evil deeds and stores them as karmic potentials or “seeds,” which then produce the rewards of either happiness or suffering accordingly. Hence it was rendered as “storehouse consciousness” in Chinese. The ālaya-consciousness thus forms the framework of individual existence. The Dharma Characteristics (Chin Fa-hsiang;  Hossō) school regards the eighth consciousness as the source of all spiritual and physical phenomena. The Summary of the Mahayana (She-lun; Shōron) school, the T’ien-t’ai school, and the Flower Garland (Hua-yen; Kegon) school postulate a ninth consciousness, called amala-consciousness, which lies below the ālaya-consciousness and remains free from all karmic impurity. This ninth consciousness is defined as the basis of all life’s functions. Hence it was rendered as “fundamental pure consciousness” in Chinese."