But, since such a division is practically uncertain in its application, we have thought it better in our sketch of the Upanishads and legal literature to follow to the end the course of that agitated thought, which, starting with the great identification of _jiva_, the individual spirit, and _[=a]tm[=a]_, the world-spirit, the All, continues till it loses itself in a multiplication of sectarian dogmas, where the All becomes the god that has been elected by one communion of devotees.[2] The external characteristics of Upanishad thought are those of a religion that has replaced formal acts by formal introspection.

The Yogin devotee, who by mystic communion desires absorption into the world-spirit, replaces the Sanny[=a]sin and Yati ascetics, who would accomplish the same end by renunciation and severe self-mortification.
This is a fresh figure on the stage of thought, where before were mad Munis, beggars, and miracle-mongers.

On this stage stands beside the ascetic the theoretical theosophist who has succeeded in identifying himself, soberly, not in frenzy, with God.[3] What were the practical results of this teaching has been indicated in part already.

The futility of the stereotyped religious offices was recognized.

But these offices could not be discarded by the orthodox.