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down in the Hindu mind as the basis and fundamental axiom of all speculations about the soul and future life. This of itself is merely a theory. The practical importance of this theory is, that it is coupled almost from the start with a pessimistic view of life. According to this the everlasting round of existences is a nuisance, and release from it an imperative necessity. It would be difficult to find anywhere else a purely speculative notion which has taken so firm a hold upon practical life. It pervades the Hindu consciousness in a far more real and intimate way than its great rival, the belief in an eternal future life, pervades the religious thought of the Western world.

From the beginning of India's history religious institutions control the character and the development of its people to an extent unknown elsewhere. Hindu life from birth to death, and even after death in the fancied life of the Fathers, or Manes in heaven, is religious, or sacramental throughout. It is surrounded by institutions and practices, and clouded by superstitions which are discarded only by them that have worked their way to the highest philosophical aspects of religion.

The religious life of the Brahmanical Hindu is divided into the four stages^[1] of religious disciple; god-

1. ↑ Called āçrama, literally, "hermitages."