A writer in the Journal of the Maha-Bodhi Society (November, 1898)[AG] says: "The theory of Karma, as Gautama formulated it, is all-embracing and comprehensive. It ranges over the whole field of life and morality. It ascribes causes for things; explains the working of the complicated machinery of the cosmos; abolishes the unwholesome idea of universal chaos and absence of motive power; substitutes in its place a definite and well-arranged system admirably suited to the needs of mankind; and finally establishes firmly the supreme importance of individual morality and responsibility. What more can one desire? 'All very well,' the sceptic replies. 'It may perform all you say it does, but I must be able to grasp it thoroughly and work it out in my own mind. I will take nothing for granted. I must be able to follow, to understand it, and harmonize it with facts of which I have certain knowledge. None of your vague insinuations for me.' I reply: How can you with your limited and finite empirical knowledge fully understand that which is limitless and infinite? The doctrine of Karma embraces all the greatest problems of life and the cosmos; and how can you, a mere atom in the universe, expect to grasp the whole? It is sufficient that you should have a working theory which fulfils your requirements, and is at the same time sanctioned by your reasoning power. More you cannot expect to have. The doctrine of Karma, in short, marches step by step with our reason. At no point does it break away from the laws of common sense. The difficulty lies in the fact that, while our reasoning at a certain point comes to a halt through lack of further material, the doctrine of Karma perseveres onwards into the spheres of higher knowledge whither our limited brain capacity cannot follow. [AG] _The Doctrine of Karma_, by Henry Melancthon Strong. * * * * *