Such a moral standard as this may be considered as the main working factor in the existence of a Mahatma. He exists by, through, and in harmony, and, as Mahatma, is harmony itself. It is impossible to carry these speculations further, for beyond the fact that these considerations are in analogy with the great law of nature, ordinary human intelligence can gain nothing from them. The Mahatma is a Mahatma, and only those who have reached that supreme condition can describe it, and even then it is doubtful whether words would express it. The word Mahatma has been used with some hesitation, as it might possibly require an article of great length to give the least idea of what it means. But some idea of the true position of these exalted beings (known in India and Tibet by this name) may be gathered from the foregoing pages if any conception of the connection of humanity with the law of Karma, and also of liberated humanity with the law of harmony, can be obtained. In the preceding pages especial reference has been made to the fact that the Mahatma, as such, has no Karma, but it is by no means intended to convey the idea that all who enter Occultism, and even those who have progressed a very long way on the Path of Life, are Mahatmas. Nay, more! There are many of them who are very holy, and even exalted, beings, but who are still subject to the law of Karma, as applied to ordinary humanity. But they have acquired self-mastery to an extraordinary degree, and their whole attention is “fixed on the eternal.” Thus, so far as they are concerned, they generate no new Karma in the restricted sense, but only progress towards Universal Harmony. To put it shortly, they exhaust their old Karma of past lives, and devote themselves to the production of Harmony. It is important to bear this in mind when the attention is turned to the Karmic condition of ordinary humanity. For we are at once brought face to face with the old and much disputed question between free-will and predestination.