If science and the Buddha-thought be placed alongside one another for mutual and unbiassed comparison, perforce the superiority of the latter must be acknowledged, since by it is neatly resolved in one single conception that which science with two distinct concepts makes an inextricable tangle of. From the point of view of science, dying is every whit as much of a miracle as being born, since in birth a new identity appears on the scene all entire, and in death all as entire vanishes; in the same way that to a child’s idea a thunderstorm as such, _i.e._ taken purely as a symptom, is something that arises all entire, and all entire passes away again. The simple fact is: despite all the technical skill with which she handles the problem of heredity, and notwithstanding all the suggestions made to the understanding to recognize as uninterrupted the passage from life to life, science has her abode in the realm of the miraculous. The technique of her descriptions, to which she gives the misleading title, “doctrine of evolution,” leave the actual problem of evolution entirely untouched. In face of the miracles of birth and death, science strongly resembles a boy making his first observations in natural history. Finding in his glass-case the caterpillar dead and the butterfly born, he will say, “Two miracles! The old has died and something new has made its appearance.” Instead of both facts merging into one another in a true conception of what has taken place, to his mistaken notion they fall apart from one another, and become problems defying solution. Even so is it with science. Through her failure to recognize that the facts of birth here and death there are forms of one and the same experience instead of a single comprehension of both under the one aspect, two miracles are found by her to be present. The noose of life has become a knot, and every attempt to undo it by continued pulling only makes worse the tangle. On this point the physicist has already left the stage of childhood behind. To-day he no longer says, “Two miracles! Heat is gone and motion is present.” He has found the clue, albeit, it is true, only in form of reaction. The biologist, however, still remains incapable of replacing two miracles with a true and genuine conception. He is still unaware that it is with dying that being born must be purchased. Hence he treats birth as a fact by itself, and death as a fact by itself, and so remains confronting both problems internally insoluble. So much for that point. A further question that suggests itself is: “Could not a Kamma be simultaneously attuned in two or more places?”