It would therefore appear that Karma may be regarded generally, as comprising the constituent moral elements derived consecutively from the thoughts, words, and actions of an interminable life’s cycle. Perhaps it is in this connection that Chinese Buddhists frequently assume Karma to resemble “a moral fibre, indissolubly entwined in sentient life.” It may be believed to recede far into the past, and to extend indefinitely into the future. Although realising the significance of Karma,[46] the devout Buddhist mind is not usually disturbed by fearful forebodings. Ostensibly, it has evolved to a condition of holiness, wherein “the dross of sin” is entirely consumed in the “white flames” of Sakyamuni’s “transcendent wisdom” and “boundless love.” Within the realm of Buddhist philosophy, the doctrine of reincarnation is conspicuous by reason of its peculiarly attractive charms. On first acquaintance, the European mind may be somewhat “startled” to discover, that a satisfactory explanation of the interminable evolution of life, is sought for by the earnest Buddhist in the theory of reincarnation. In the text of _The Diamond Sutra_, it may be observed that Sakyamuni Buddha, in discoursing to Subhuti, referred incidentally to personal reminiscences, one of which belonged to a distant period of five hundred incarnations. According to the text of _The Light of Asia_, the spiritual consciousness of Sakyamuni Buddha extended to a period even more remote, as may be judged by these remarkable lines:— “_I now remember, myriad rains ago, What time I roamed Himâla’s hanging woods._” In considering briefly the doctrine of reincarnation, perhaps it might readily be conceded to our Buddhist friends, that there were exemplified in the Founder of their faith, a wonderful potency of intellect, and a marvellous degree of spiritual intuition. Quite agreeable, also, may be the suggestion, that this potency of intellect might become intensified, and probably “rendered subjective,” by “ascetic exercises,” abstract contemplation, and “determined effort.” Spence Hardy indicated in _Eastern Monachism_ that the Buddhist mind conceives of “spiritual powers” arising from the aforementioned “potency of intellect” and “spiritual intuition,” which in other systems of religion are usually regarded as partaking of the nature of “Divinity.” If it be admitted that those potential “powers” are probably susceptible of affiliation with the Divine Spirit, then the way of approach to an understanding of the Buddhist theory of intuition becomes, perhaps, tolerably clear. Concrete knowledge acquired by intuition, appears to assure our Buddhist friends of the _fact_ of reincarnation. But they invariably refrain from a vain attempt to _prove_ the “fact,” by an authorised—and consequently stereotyped—process of reasoning.