"There are two methods by which the doctrine of Karma may be explained--viz., by individualization and by generalization; the former is the more orthodox and popular, the latter more sound and philosophical. But, although we find in the recorded sayings of Gautama support of the former and little or none of the latter, I think we may infer that his attitude was due to the exigencies of the conditions under which he lived and the ignorance of the masses who surrounded him. For the same reason Christ was forced to clothe his teachings in simple and primitive guise in order that they might be readily grasped by the popular mind. As an outcome of this necessity, we have the parables of the New Testament and much of the veiled language therein contained. To these are due in large measure the controversies and differences of opinion which now exist as to the proper interpretation of the words of Christ. The significance of many of Buddha's utterances has been similarly degraded. Countless 'birth stories' have sprung up to satisfy the popular craving for something concrete and simple in which to believe. Their themes have no real authority in Buddhistic teaching, but they serve the same purpose as do the Christian parables and myths. The student of Buddhism who stumbles upon them by chance may be led into false notions with regard to the religion, and accept as authoritative that which has no real authority. Herein lies their harm. That they are not strictly in accordance with Gautama's teachings there can be no doubt. The theory of soul-transmigration upon which these tales are chiefly founded is an excrescence on Buddhism, and should be regarded in the light of a heresy. As Professor Rhys Davids observes: 'Buddhism does not teach the transmigration of souls. Its doctrine would be better summarized as the transmigration of character.' Professor Oldenberg puts with much clearness the teaching of the action of transmigration and Karma when he says: 'Buddhism teaches: "My action is my possession, my action is my inheritance, my action is the womb which bears me, my action is the race to which I am akin." What appears to man to be his body is in truth the action of his past state, which, assuming a form realized through his endeavours, has become endowed with a tangible existence.'