Thus Professor Oman's fascinating book gives occasion for thought to many whose religion is far removed from Hinduism. But there is in particular one feature of Hindu asceticism that calls for attention. This is the Hindu doctrine of Karma, or good works, which will be familiar to readers of Rudyard Kipling's "Kim." Upon a man's actions (Karma is the Sanskrit for action) in this life depends the condition in which his soul will be reincarnated. "In a word, the present state is the result of past actions, and the future depends upon the present. Now, the ultimate hope of the Hindu should be so to live that his soul may be eventually freed from the necessity of being reincarnated, and may, in the end, be reunited to the Infinite Spirit from which it sprang. As, however, that goal is very remote, the Hindu not uncommonly limits his desire and his efforts to the attainment of a 'good time' now, and in his next appearance upon this earthly stage" (p. 108). We need not go fully into this doctrine, which, as the writer says elsewhere (p. 172), "certainly makes for morality," but we may rather attend to that aspect of it which is shown in the Hindu desire to accumulate "merits." The performance of penances gives the self-torturer certain spiritual powers. Professor Oman quotes this passage from Sir Monier Williams's "Indian Epic Poetry" (note to p. 4): "According to Hindu theory, the performance of penances was like making deposits in the bank of Heaven. By degrees an enormous credit was accumulated, which enabled the depositor to draw on the amount of his savings, without fear of his drafts being refused payment. The power gained in this way by weak mortals was so enormous that gods, as well as men, were equally at the mercy of these all but omnipotent ascetics, and it is remarkable that even the gods are described as engaging in penances and austerities, in order, it may be presumed, not to be undone by human beings."