In the above discussion our whole intent has been to answer the argument against Reincarnation which charges that the latter is "derived from pagan and heathen sources, and is not in accord with the highest conceptions of the immortality of the soul." And in order to do this we have found it necessary to examine the opposing theological dogmas as we find them, and to show that they do not come up to the claims of being "the highest conception," etc. We think that the strongest point against the dogmas may be found in the claims of their advocates. That the Church is now growing away from them only proves their unfitness as "the highest conception." And Reincarnationists hold that as the Church grows in favor of the Immaterial Immortal Soul, so will it find itself inclining toward the companion-doctrine of Pre-existence and Re-birth, in some of its varied forms, probably that of the Early Fathers of the Church, such as Origen and his followers--that the Church will again claim its own. CHAPTER XII. THE LAW OF KARMA. "Karma" is a term in general use among the Hindus, and the Western believers in Reincarnation, the meaning of which is susceptible of various shades of definition and interpretation. It is most important to all students of the subject of Reincarnation, for it is the companion doctrine--the twin-truth--to the doctrine of Metempsychosis. Strictly speaking, "Karma" is the Law of Cause and Effect as applied to the life of the soul--the law whereby it reaps the results of its own sowing, or suffers the reaction from its own action. To the majority of Reincarnationists, however, it has a larger meaning, and is used in the sense of the Law of Justice, or the Law of Reward and Punishment, operating along the lines of personal experience, personal life, and personal character.