(4) As a goldsmith, taking a piece of gold, reduces it to another newer and more beautiful form, just so this soul, striking down this body and dispelling its ignorance, makes for itself another newer and more beautiful form like that either of the fathers, or of the Gandharvas, or of the gods, or of Prajapati, or of Brahma, or of other beings.

(43) For every man is free, and is as a god to himself; in this life man may change and alter himself either into wrath or into light. Such clothes or garments as a man puts on, transfigure him. And what manner of body soever man soweth into the earth, such a body also grows up from it, though in another form, clarity and brightness, yet all according to the quality of the seed.

(4) When he comes to weakness— whether he come to weakness through old age or through disease—this person frees himself from these limbs just as a mango, or a fig, or a berry releases itself from its bond; and he hastens again, according to the entrance and place of origin, back to life.

(4) Now as a caterpillar, when it has come to the end of a blade of grass, in taking the next step draws itself together towards it, just so this soul in taking the next step strikes down this body, dispels its ignorance and draws itself together [for making the transition].

(14) When the physical body is discarded by the soul at "death," it proceeds to disintegrate; first the organic substances of which it is composed, i.e., the vegetable and animal organic material, become resolved into their mineral and chemical elements, and then these, in turn, become resolved into their more simple forms and conditions, and are used in supplying material for the bodies of other forms of living creatures.

(72) For this body is but a husk, from which the new body grows— ["The new body grows out of the heavenly substantiality in the Word, out of the flesh and blood of Christ, out of the mystery of the old body."] —as it is with a grain of wheat in the earth. The husk or shell will not rise again, no more than it does in the wheat, but will remain for ever in death and in hell.

(3) 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self ) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born . 'Like as a horse attached to a cart, so is the spirit (prâna, pragñâtman) attached to this body.

(1) 'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body . When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him .

(4) On this point there is this verse: — When are liberated all The desires that lodge in one's heart, Then a mortal becomes immortal! Therein he reaches Brahma! As the slough of a snake lies on an ant-hill, dead, cast off, even so lies this body. But this incorporeal, immortal Life (prana) is Brahma indeed, is light indeed/ ' I will give you, noble Sir, a thousand [cows],' said Janaka, [king] of Videha.

(4) When the body is dragged hither and thither by vultures lusting for meat, why is it powerless to save itself? Why dost thou watch over this frame, O my spirit, as if it were thine own? if it is a thing apart from thee, what canst thou lose thereby? Silly one, what thou claimest as thine is not as clean as a wooden doll; why dost thou cling to this rotten machine framed in foulness? Lift in thy imagination this envelope of skin, and with the scalpel of wisdom remove the flesh from the frame of bones. Open likewise the bones, and look upon the marrow within them. Then ask thyself what essential thing is therein. And now that thou hast made diligent search and found therein nothing essential, say wherefore thou still clingest to the body. Thou canst not eat its impurities and entrails, nor drink its blood; what wilt thou do with the body? This poor flesh, which thou guardest in order to feed vultures, jackals, and the like, is fitted only to be a tool for men's works. Though thou guardest it thus, pitiless Death will tear away the body and give it to the vultures; and then what wilt thou do? To a servant who will not remain, gifts of garments and the like are not given; when it has eaten, the body will depart, then why waste thy riches upon it? Pay to it its wage, then set thy thought upon thine own business; for we give not to the hireling all that he may earn. Conceive of the body as a ship that travels to and fro, and make it go at thy bidding for creatures to fulfil their end.

(5) Then he should say: 'By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brahman) is the true Brahma-city (not the body ). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land,

(44) But in the new Man (which we attract onto our Souls in the Bosom of the Virgin) we shall spring and flourish again; and therein is no Necessity nor Death, for the Kingdom of this World passes away. Therefore he that has not this Image in the new Birth, shall, in the Restoration of the Spirit of the eternal Nature, have the Image of what his Heart and Confidence has been set upon here [put upon him;] for every Kingdom images [or figures] its Creatures, according to the Essences which were grown here in their Will.

(3) 'This (body) indeed withers and dies when the living Self has left it; the living Self dies not. 'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

(97) According to Zoroaster, in us the ethereal vestment of the Soul perpetually revolves (reincarnates).

(95) It was the same Lord who at that time also condemned the desire which preceded marriage. When, therefore, the apostle says, "Put on the new man which is created after God," he speaks to us who were formed as we are by the will of the Almighty. In speaking of the old man and the new he is not referring to birth and rebirth respectively, but to manner of life, the one being disobedient, the other obedient. The "coats of skins” in Cassia’s view are bodies. That both he and those who teach the same as he does are wrong here we will show:r when we undertake an explanation of the birth of man:r the necessary preliminary discussion. He further says: The subjects of earthly kings both beget and are born, 'but our citizenship is in heaven, from whence also we look for the Savior. That this remark also is right we recognize, since ought to behave as strangers and pilgrims, if married as though we were not married, if possessing wealth as though we not possess it, if procreating children as giving birth to mortals, as those who are ready to abandon their property, as men) would even live without a wife if need be, as people who not passionately attached to the created world, but use it with all gratitude and with a sense of exaltation beyond it.

(7) For as this World breaks and passes away, so also all Flesh (which is generated out of the Spirit of this World) must break and pass away. Therefore now when the poor Soul must depart out of this Body, wherein yet it is generated, if then it has not the new Garment of the Regeneration of the Holy Ghost in it, and is not clothed with the Mantle of Christ, with his Incarnation, Suffering, Death, and Resurrection, in him, then there begins great Sorrow and Unquietness, [viz.] in those only which at the Breaking of their Bodies are but in the Gate, and so swim between Heaven and Hell; and there then dis Need of Wrestling and Struggling, as is to be seen by very many when they are dying.

(4) 'If a man could not understand it before the falling asunder of his body, then he has to take body again in the worlds of creation.'

(7) 'As the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hairs spring forth on the head and the body, thus does everything arise here from the Indestructible.'

(4) As a heavily loaded cart goes creaking, just so this bodily self, mounted by the intelligent Self, goes groaning when one is breathing one's last.

(7) The casting aside of the former clothing, and the taking a different, is intended to shew the transition from a middle religious life to the more perfect; just as, during the holy Birth from God, the exchange of the clothing denoted the elevation of a thoroughly purified life, to a contemplative and enlightened condition. And even if now also the Priest, and all the religious present, salute the man ordained, understand from this the holy fellowship of the Godlike, who lovingly congratulate each other in a Divine rejoicing.