(2) To say that the state [of the primary Clear Light] endureth for a meal-time period [would depend upon] the good or bad condition of the nerves and also whether there hath been previous practice or not [in the setting-face-to-face].

(1) In the setting-face-to-face, the repetition [of the above address to the deceased] is to be persisted in until a yellowish liquid beginneth to appear from the various apertures of the bodily organs [of the deceased].

(1) The above [directions] should be applied before [the vital-force hath] rushed into the left nerve [after first having traversed the navel nerve-centre].

(84) Timaeus: being due partly to air, partly to phlegm, and partly to bile. Whenever the lungs, which are the dispensers of air to the body, fail to keep their outlets clean through being blocked up with rheums, then the air, being unable to pass one way while entering by another way in more than its proper volume, causes the parts deprived of respiration to rot, but forces and distorts the vessels of the veins, and as it thus dissolves the body it is itself shut off within the center thereof which contains the midriff; and as a result of this

(342) Then medicine does not consider the interest of medicine, but the interest of the body? True, he said. Nor does the art of horsemanship consider the interests of the art of horsemanship, but the interests of the horse; neither do any other arts care for themselves, for they have no needs; they care only for that which is the subject of their art? True, he said. But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects? To this he assented with a good deal of reluctance. Then, I said, no science or art considers or enjoins the interest of the stronger or superior, but only the interest of the subject and weaker? He made an attempt to contest this proposition also, but finally acquiesced. Then, I continued, no physician, in so far as he is a physician, considers his own good in what he prescribes, but the good of his patient; for the true physician is also a ruler having the human body as a subject, and is not a mere money-maker; that has been admitted? Yes. And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor? That has been admitted. And such a pilot and ruler will provide and prescribe for the interest of the sailor who is under him, and not for his own or the ruler’s interest? He gave a reluctant ‘Yes.’ Then, I said, Thrasymachus, there is no one in any rule who, in so far as he is a ruler, considers or enjoins what is for his own interest, but always what is for the interest of his subject or suitable to his art; to that he looks, and that alone he considers in everything which he says and does.

(42) The spirit citeth the physicians to come before this looking-glass; especially anatomists and dissectors of men, who by their anatomy would learn the birth and rising or springing up of man's life, and who have murdered many innocent men, against the right and law of God and of nature, hoping thereby to find out the wonderful proportion, harmony and form of nature, that they might thereby be useful in restoring the health of others.

(19) "Having cut loose from the dominant Galenism of his time, he determined to preach and teach that the basis of the medical science of the future should be the study of nature, observation of the patient, experiment and experience, and not the infallible dogmas of authors long dead. Doubtless in the pride and self-confidence of his youthful enthusiasm he did not rightly estimate the tremendous force of conservatism against which he directed his assaults. If so, his experience in Basel surely undeceived him. From that time on he was to be a wanderer again, sometimes in great poverty, sometimes in moderate comfort, but manifestly disillusioned as to the immediate success of his campaign though never in doubt as to its ultimate success--for to his mind his new theories and practice of medicine were at one with the forces of nature, which were the expression of God's will, and eventually they must prevail."

(1) Then the manner of the application [of the instructions] is: When the breathing is about to cease, it is best if the Transference hath been applied efficiently; if [the application] hath been inefficient, then [address the deceased] thus: O nobly-born (so and so by name), the time hath now come for thee to seek the Path [in reality]. Thy breathing is about to cease. Thy guru hath set thee face to face before with the Clear Light; and now thou art about to experience it in its Reality in the Bardo state, wherein all things are like the void and cloudless sky, and the naked, spotless intellect is like unto a transparent vacuum without circumference or centre. At this moment, know thou thyself; and abide in that state. I, too, at this time, am setting thee face to face.

(25) But the organ is not the only requisite to vision or to perception of any kind: there must be a state of the soul inclining it towards the sphere of sense.

Now it is the soul's character to be ever in the Intellectual sphere, and even though it were apt to sense-perception, this could not accompany that intention towards the highest; to ourselves when absorbed in the Intellectual, vision and the other acts of sense are in abeyance for the time; and, in general, any special attention blurs every other. The desire of apprehension from part to part- a subject examining itself- is merely curiosity even in beings of our own standing, and, unless for some definite purpose, is waste of energy: and the desire to apprehend something external- for the sake of a pleasant sight- is the sign of suffering or deficiency.

Smelling, tasting flavours may perhaps be described as mere accessories, distractions of the soul, while seeing and hearing would belong to the sun and the other heavenly bodies as incidentals to their being. This would not be unreasonable if seeing and hearing are means by which they apply themselves to their function.

But if they so apply themselves, they must have memory; it is impossible that they should have no remembrance if they are to be benefactors, their service could not exist without memory.

(26) The sixth cause of disease was a misuse of faculty, organ, or function, such as overstraining a member or overtaxing the nerves. The seventh cause was the presence in the system of foreign substances, impurities, or obstructions. Under this heading must be considered diet, air, sunlight, and the presence of foreign bodies. This list does not include accidental injuries; such do not belong under the heading of disease. Frequently they are methods by which the Law of Karma expresses itself.

(83) Timaeus: To all these humors the general designation “bile” has been given, either by certain physicians or by someone who was capable of surveying a number of dissimilar cases and discerning amongst them one single type worthy to give its name to them all. All the rest that are counted as species of bile have gained their special descriptions in each case from their colors. Serum is of two kinds: one is the mild whey of the blood; the other, being derived from black and acid bile, is malignant whenever it is imbued with a saline quality through the action of heat; and this kind is termed “acid phlegm.” Another kind involves air and is produced by dissolution from new and tender flesh. And when this is inflated

(5) Those, then, are to be believed, who hold firmly to the truth. And we may broadly make use of this reply, and say to them, that physicians holding opposite opinions according to their own schools, yet equally in point of fact treat patients. Does one, then, who is ill in body and needing treatment, not have recourse to a physician, on account of the different schools in medicine?

(2) Besides, for the sake of bodily health we submit to incisions, and cauterizations, and medicinal draughts; and he who administers them is called saviour and healer even though amputating parts, not from grudge or ill-will towards the patient, but as the principles of the art prescribe, so that the sound parts may not perish along with them, and no one accuses the physician's art of wickedness; and shall we not similarly submit, for the soul's Sake, to either banishment, or punishment, or bonds, provided only from unrighteousness we shall attain to righteousness?

(26) As the Confession is, so is the Absolution. Is the Patient an historical Christian? so is the Physician too. And in them both there is a Mouth-Hypocrisy. But has the Patient any Virtue [or Power?] Then the Voice blows that Virtue [or Power] up, not from the Power of the Physician, but in the Virtue [or Power] of God, who with his Power even in a Thorn- Bush makes it to grow, which is the Power of all Things; and so also in a Voice, which in itself has no Ability.

(10) Râ is satisfied; Râ is satisfied; Râ maketh his progress peacefully

(43) The perfection of the powers of the bodily vesture comes through the wearing away of impurities, and through fervent aspiration.

(3) Taking fuel in his hands, he went again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said: 'Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

(1) As regards the time for the application [of these instructions]: When the expiration bath ceased, the vital-force will have sunk into the nerve-centre of Wisdom and the Knower will be experiencing the Clear Light of the natural condition. Then, the vital-force, being thrown backwards and flying downwards through the right and left nerves, the Intermediate State momentarily dawns.

(18) Now the other Regions set themselves in Order; first the stern Flash, that is, the Gall; and beneath the Flash, the Fire, whose Region is the Heart; and beneath the Fire, the Water, whose Region is the Liver; and beneath the Water, the Earth, whose Region is [in] the Lungs.

(8) But as there are two methods, one by question and answer, and the other the method of exposition, if he decline the former, let him listen to us, while we expound all that bears on the problem. Then when we have done, he may treat of each point in turn. But if he attempt to interrupt the investigation by putting questions, he plainly does not want to hear.