The outward condition of the soul is, in each new birth, determined by its actions in a previous birth; but by each action in succession, and not by the balance struck after the evil has been reckoned off against the good. A good man who has once uttered a slander may spend a hundred thousand years as a god, in consequence of his goodness, and when the power of his good actions is exhausted, may be born [93] as a dumb man on account of his transgression; and a robber who has once done an act of mercy, may come to life in a king's body as the result of his virtue, and then suffer torments for ages in hell or as a ghost without a body, or be re-born many times as a slave or an outcast, in consequence of his evil life. "There is no escape, according to this theory, from the result of any act; though it is only the consequences of its own acts that each soul has to endure. The force has been set in motion by itself and can never stop; and its effect can never be foretold. If evil, it can never be modified or prevented, for it depends on a cause already completed, that is now for ever beyond the soul's control. There is even no continuing consciousness, no memory of the past that could guide the soul to any knowledge of its fate. The only advantage open to it is to add in this life to the sum of its good actions, that it may bear fruit with the rest. And even this can only happen in some future life under essentially them same conditions as the present one: subject, like the present one, to old age, decay, and death; and affording opportunity, like the present one, for the commission of errors, ignorances, or sins, which in their turn must inevitably produce their due effect of sickness, disability, or woe. Thus is the soul tossed about from life to life, from billow to billow in the great ocean of transmigration. And there is no escape save for the very few, who, during their birth as men, attain to a right knowledge of the Great Spirit: and thus enter into immortality, or, as the later [94] philosophers taught, are absorbed into the Divine Essence." (Rhys Davids, Hibbert Lectures, pp. 85, 86.) The state after death thus imagined by the Hindu philosophers has a certain analogy to the purgatory of the Roman Church; except that escape from it is dependent, not on a divine decree modified, it may be, by sacerdotal or saintly intercession, but by the acts of the individual himself; and that while ultimate emergence into heavenly bliss of the good, or well-prayed for, Catholic is professedly assured, the chances in favour of the attainment of absorption, or of Nirvana, by any individual Hindu are extremely small. Note 6 (P. 62).