(10) 'What is here (visible in the world), the same is there (invisible in Brahman); and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.'

(2) In the meeting, a Bodhisattva called “Comfort in the Dharma” said: “Virtuous Ones, birth and death are a duality but nothing is created and nothing is destroyed. Realization of this patient endurance leading to the uncreate is initiation into the non-dual Dharma.”

(11) 'Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.'

(11) That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.

(4) 'When that incorporated (Brahman), who dwells in the body, is torn away and freed from the body, what remains then? This is that.'

(8) 'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'

(1) All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:

(5) But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om (and thus securing an entrance into the Brahmaloka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse 1: 'There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions 2.'

(4) On this point there is this verse: Where one's mind is attached — the inner self Goes thereto with action, being attached to it alone. Obtaining the end of his action, Whatever he does in this world, He comes again from that world To this world of action. — So the man who desires. The soul of the released Now the man who does not desire. — He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Soul — his breaths do not depart. Being very Brahma, he goes to Brahma.

(1) Now of works, — That which is called the Body (atman) is their hymn of praise (ttktha), for from it arise (ut-tha) all actions. It is their Saman (chant), for it is the same (sama) as all works. It is their prayer (brahman), for it supports ( Vbhar) all works. Although it is that triad, this Soul (Atman) is one. Although it is one, it is that triad. That is the Im- mortal veiled by the real (satya). Life (prana^ ' breath ') [a designation of the Atman], verily, is the Immortal. Name and form are the real. By them this Life is veiled.

(11) It is intelligible rest that moves material motion in this way, since Cosmos is a sphere - that is to say, a head. And naught of head above's material, as naught of feet below's intelligible, but all material. And head itself is moved in a sphere-like way - that is to say, as head should move, is mind. All then that are united to the "tissue" of this "head" (in which is soul) are in their nature free from death - just as when body hath been made in soul, are things that hath more soul than body. Whereas those things which are at greater distance from this "tissue" - there, where are things which have a greater share of body than of soul - are by their nature subject unto death. The whole, however, is a life; so that the universe consists of both the hylic and of the intelligible.

(1) From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu . Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it.

(2) 'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false . As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).

(17) 'He who has three times performed this Nâkiketa rite, and has been united with the three (father, mother, and teacher), and has performed the three duties (study, sacrifice, almsgiving) overcomes birth and death. When he has learnt and understood this fire, which knows (or makes us know) all that is born of Brahman, which is venerable and divine, then he obtains everlasting peace.'

(2) 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. '"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty ." 'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened. 'The venerable Sanatkumâra showed to Nârada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumâra Skanda, yea, Skanda they call him.'

(402) Him I call indeed a Brâhmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.

(9) But we must examine how soul comes to inhabit the body- the manner and the process- a question certainly of no minor interest.

The entry of soul into body takes place under two forms.

Firstly, there is the entry- metensomatosis- of a soul present in body by change from one frame to another or the entry- not known as metensomatosis, since the nature of the earlier habitacle is not certainly definable- of a soul leaving an aerial or fiery body for one of earth.

Secondly, there is the entry from the wholly bodiless into any kind of body; this is the earliest form of any dealing between body and soul, and this entry especially demands investigation.

What then can be thought to have happened when soul, utterly clean from body, first comes into commerce with the bodily nature?

It is reasonable, necessary even, to begin with the Soul of the All. Notice that if we are to explain and to be clear, we are obliged to use such words as "entry" and "ensoulment," though never was this All unensouled, never did body subsist with soul away, never was there Matter unelaborate; we separate, the better to understand; there is nothing illegitimate in the verbal and mental sundering of things which must in fact be co-existent.

The true doctrine may be stated as follows:

In the absence of body, soul could not have gone forth, since there is no other place to which its nature would allow it to descend. Since go forth it must, it will generate a place for itself; at once body, also, exists.

While the Soul is at rest- in rest firmly based on Repose, the Absolute- yet, as we may put it, that huge illumination of the Supreme pouring outwards comes at last to the extreme bourne of its light and dwindles to darkness; this darkness, now lying there beneath, the soul sees and by seeing brings to shape; for in the law of things this ultimate depth, neighbouring with soul, may not go void of whatsoever degree of that Reason-Principle it can absorb, the dimmed reason of reality at its faintest.

Imagine that a stately and varied mansion has been built; it has never been abandoned by its Architect, who, yet, is not tied down to it; he has judged it worthy in all its length and breadth of all the care that can serve to its Being- as far as it can share in Being- or to its beauty, but a care without burden to its director, who never descends, but presides over it from above: this gives the degree in which the kosmos is ensouled, not by a soul belonging to it, but by one present to it; it is mastered not master; not possessor but possessed. The soul bears it up, and it lies within, no fragment of it unsharing.

The kosmos is like a net which takes all its life, as far as ever it stretches, from being wet in the water, and has no act of its own; the sea rolls away and the net with it, precisely to the full of its scope, for no mesh of it can strain beyond its set place: the soul is of so far-reaching a nature- a thing unbounded- as to embrace the entire body of the All in the one extension; so far as the universe extends, there soul is; and if the universe had no existence, the extent of soul would be the same; it is eternally what it is. The universe spreads as broad as the presence of soul; the bound of its expansion is the point at which, in its downward egression from the Supreme, it still has soul to bind it in one: it is a shadow as broad as the Reason-Principle proceeding from soul; and that Reason-Principle is of scope to generate a kosmic bulk as vast as lay in the purposes of the Idea which it conveys.

(2) 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.'

When Eve was in Adam, there was no death. When she was separated from him, death came. If enters into him again and he embraces , death will cease to be.

(9) He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal.