(19) The Deceased acquireth might with Rā, and is enabled to possess power among the gods, for the gods are made to regard him as one of themselves, and when the Dead ones see him they fall upon their faces. He is seen in the Netherworld even as the beams of Rā

(29) But- keeping to our illustration, by which the body is warmed by soul and not merely illuminated by it- how is it that when the higher soul withdraws there is no further trace of the vital principle?

For a brief space there is; and, precisely, it begins to fade away immediately upon the withdrawal of the other, as in the case of warmed objects when the fire is no longer near them: similarly hair and nails still grow on the dead; animals cut to pieces wriggle for a good time after; these are signs of a life force still indwelling.

Besides, simultaneous withdrawal would not prove the identity of the higher and lower phases: when the sun withdraws there goes with it not merely the light emanating from it, guided by it, attached to it, but also at once that light seen upon obliquely situated objects, a light secondary to the sun's and cast upon things outside of its path ; the two are not identical and yet they disappear together.

But is this simultaneous withdrawal or frank obliteration?

The question applies equally to this secondary light and to the corporeal life, that life which we think of as being completely sunk into body.

No light whatever remains in the objects once illuminated; that much is certain; but we have to ask whether it has sunk back into its source or is simply no longer in existence.

How could it pass out of being, a thing that once has been?

But what really was it? We must remember that what we know as colour belongs to bodies by the fact that they throw off light, yet when corruptible bodies are transformed the colour disappears and we no more ask where the colour of a burned-out fire is than where its shape is.

Still: the shape is merely a configuration, like the lie of the hands clenched or spread; the colour is no such accidental but is more like, for example, sweetness: when a material substance breaks up, the sweetness of what was sweet in it, and the fragrance of what was fragrant, may very well not be annihilated, but enter into some other substance, passing unobserved there because the new habitat is not such that the entrant qualities now offer anything solid to perception.

May we not think that, similarly, the light belonging to bodies that have been dissolved remains in being while the solid total, made up of all that is characteristic, disappears?

It might be said that the seeing is merely the sequel to some law , so that what we call qualities do not actually exist in the substances.

But this is to make the qualities indestructible and not dependent upon the composition of the body; it would no longer be the Reason-Principles within the sperm that produce, for instance, the colours of a bird's variegated plumage; these principles would merely blend and place them, or if they produced them would draw also on the full store of colours in the sky, producing in the sense, mainly, of showing in the formed bodies something very different from what appears in the heavens.

But whatever we may think on this doubtful point, if, as long as the bodies remain unaltered, the light is constant and unsevered, then it would seem natural that, on the dissolution of the body, the light- both that in immediate contact and any other attached to that- should pass away at the same moment, unseen in the going as in the coming.

But in the case of the soul it is a question whether the secondary phases follow their priors- the derivatives their sources- or whether every phase is self-governing, isolated from its predecessors and able to stand alone; in a word, whether no part of the soul is sundered from the total, but all the souls are simultaneously one soul and many, and, if so, by what mode; this question, however, is treated elsewhere.

Here we have to enquire into the nature and being of that vestige of the soul actually present in the living body: if there is truly a soul, then, as a thing never cut off from its total, it will go with soul as soul must: if it is rather to be thought of as belonging to the body, as the life of the body, we have the same question that rose in the case of the vestige of light; we must examine whether life can exist without the presence of soul, except of course in the sense of soul living above and acting upon the remote object.

(20) Said over a Boat of four cubits in length, painted green. And let a starry sky be made, clean and purified with natron and incense. And see thou make an image of Rā upon a tablet of light green colour at the prow of the Boat. And see thou make an image of the Deceased whom thou lovest, that he may be made strong in this boat, and that his voyage be made in the Bark of Rā, and that Rā himself may look upon him. Do not do this for any one except for thine own self, thy father and thy son. And let them be exceedingly cautious for themselves. The Deceased acquireth might with Rā, and made to possess power among the gods, who regard him as one of themselves, and when men or the Dead see him they fall upon their faces. He is seen in the Netherworld as the image of Rā

(5) But the light shineth through death, and has made its royal seat in the midst or centre in the house of death and of God's wrath, and generateth to itself a new [divine] body of God out of the house of wrath, which new body subsisteth eternally in the love of God, incomprehensibly to the old kindled body in the outmost birth or geniture. Now thou wilt ask, How shall I understand this? Answer.

(7) Again, the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, listen undistractedly. On the Fourth Day the red light, which is the primal form of the element fire, will shine. At that time, from the Red Western Realm of Happiness, the Bhagavan Buddha Amitabha, red in colour, bearing a lotus in his hand, seated upon a peacock-throne and embraced by the Divine Mother Gokarmo, will shine upon thee, [together with] the Bodhisattvas Chenrazee and Jampal, attended by the female Bodhisattvas Ghirdhima and Aloke. The six bodies of Enlightenment will shine upon thee from amidst a halo of rainbow light.

(4) " He is becoming one," they say; ce he does not see." " He is becoming one," they say; " he does not smell." '• He is becoming one," they say; "he does not taste." "He is becoming one," they say; "he does not speak." " He is becoming one," yamdina text and does not fit in well with the context. Cf. 4. 3. 16. they say; "he does not hear." " He is becoming one," they say; " he does not think.3' " He is becoming one," they say; " he does not touch." <% He is becoming one/' they say; u he does not know." The point of his heart becomes lighted up. By that light the self departs, either by the eye, or by the head, or by other bodily parts. After him, as he goes out, the life (prand) goes out. After the life, as it goes out, all the breaths (prdnd) go out. He becomes one with intelligence. What has intelligence departs with him. His knowledge and his woiks and his former intelligence [i.e. instinct] lay hold of him. The soul of the unreleased after death

(6) Again, calling the deceased by name, the setting-face-to-face is thus: O nobly-born, listen undistractedly. On the Third Day the primal form of the element earth will shine forth as a yellow light. At that time, from the Southern Realm Endowed with Glory, the Bhagavan Ratna-Sambhava, yellow in colour bearing a jewel in his hand, seated upon a horse-throne and embraced by the Divine Mother Sangyay-Chanma, will shine upon thee.

(40) But seeing thou art made out of the seed of the earth— [Red earth is fire and water, conceived with or by the Word Fiat out of the matrix of the earth: when man imagined or set his desire into the earth he became "earthly."] —and hast set or put thy body back again into thy mother, therefore thy body also is become a palpable, dead or mortal body, such as thy mother is.

(5) Rā is living, the tortoise is dead. His wrappings have been opened; they reveal his figure. [The South wind of Rā

(3) O ye seamen of Râ at the gloaming of the day, let N live after death, like Râ daily

(23) Indeed, when thou wert experiencing the radiances of the Peaceful and the Wrathful, in the Chonyid Bardo, being unable to recognize, thou didst faint away, through fear, about three and one-half days [after thy decease]; and, then, when thou wert recovered from the swoon, thy Knower must have risen up in its primordial condition and a radiant body, resembling the former body, must have sprung forth - - as the Tantra says, 'Having a body [seemingly] fleshly [ resembling] the former and that to be produced, Endowed with all sense-faculties and power of unimpeded motion, Possessing karmic miraculous powers, Visible to pure celestial eyes [of Bardo beings] of like nature.' Such, then, is the teaching. That [radiant body] — thus referred to as [resembling] 'the former and that to be produced' (meaning that one will have a body just like the body of flesh and blood, the former human, propensity body) — will also be endowed with certain signs and beauties of perfection such as beings of high destiny possess.

(6) It is exalted, the soul of Rā in the Amenta, his body is blessed there; the powers praise him in the bounds of the Tuat, Teb Temt who rests in his covering

(2) Just as the man in this body passes through the various stages of boyhood, youth, and old age, like so, he passes into another body after death. The wise know it and are not deluded.

(1) The first, the setting-face-to-face with the Clear Light, during the Intermediate State of the Moments of Death, is: Here [some there may be] who have listened much [to religious instructions] yet not recognized; and [some] who, though recognizing, are, nevertheless, weak in familiarity. But all classes of individuals who have received the practical teachings [called] Guides will, if this be applied to them, be set face to face with the fundamental Clear Light; and, without any Intermediate State, they will obtain the Unborn Dharma-Kaya, by the Great Perpendicular Path.

(71) For the dead or mortal flesh belongeth not to the birth of life, and therefore cannot receive or conceive the life of the light as a propriety; but the life of the light in God riseth up in the dead or mortal flesh, and generateth to itself, from or out of the dead or mortal flesh, another heavenly and living body, which knoweth and understands the light.

(5) Even here (while living in this body) birth and death (samsara) are overcome by those whose mind is established in equality; Brahman is untainted and is the same in all; therefore in brahman, they rest.

(1) Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going the double meaning of a word, a procedure characteristic of the Upamshads. The word lokya may here be translated 'world-wise or * world-procuring/ When properly instructed, a son is ' world-wise ' in his own attainment of the world through knowledge. He is also * world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible. from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell],' to speak/ the voice began. ' I am going to see/ said the eye. 6 I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ( Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths ' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.— So much with reference to the self.

The savior swallowed death. You must know this. He laid aside the perishable world and made himself into an imperishable aeon, raised himself up, and swallowed the visible with the invisible. Thereby he gave us our immortality. Then, as the messenger Paul said of him, "We suffered with him, we rose with him, and we entered heaven with him." Now, since we are seen in this world, we wear it like a garment. From the savior we radiate beams, and we are held in his arms until our own sunset, our death in this life. We are drawn to heaven by him, like beams, by the sun, and nothing holds us down. This is the resurrection of the spirit, which swallows up the soul and the flesh.

(15) Again: "The World Soul is born, and awakens into manifestation." The World Soul awakens into active manifestation from the very moment of its birth. Finding within itself the impelling urge of the Will-to-Live and of Expression, it proceeds at once, along the lines of elementary Instinct to prepare for manifestation of higher and more complex forms of life and action.

(70) Then the sun and stars will return again to their first place, and will pass away in such a form or manner; for the Heart and Light of God will give light and shine again in the corporeity, that is, in the body of this world, and replenish or fill all.