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(37) Thereupon, by going to seek refuge because of fear, [one beholdeth] the aforesaid visions of great mansions, rock-caverns, earth-caverns, jungles, and lotus blossoms which close [on entering them]; and one escapeth by hiding inside [one of such places] and fearing to come out therefrom, and thinking, 'To go out is not good now'. And fearing to depart therefrom, one will feel greatly attracted to one's place of refuge [which is the womb]. Fearful lest, by going out, the awe and terror of the Bardo will meet one, and afraid to encounter them, if one hid oneself within [the place or womb chosen], one will thereby assume a very undesirable body and suffer various sufferings.

(11) But those who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable.

(6) Trees are not disdainful, and ask for no toilsome wooing; fain would I consort with those sweet companions! Fain would I dwell in some deserted sanctuary, beneath a tree or in caves, that I might walk without heed, looking never behind! Fain would I abide in nature's own spacious and lordless lands, a homeless wanderer free of will, my sole wealth a clay bowl, my cloak profitless to robbers, fearless and careless of my body! Fain would I go to my home the graveyard, and compare with other skeletons my own frail body! for this my body will become so foul that the very jackals will not approach it because of its stench. The bony members born with this corporeal frame will fall asunder from it, much more so my friends. Alone man is born, alone he dies; no other has a share in his sorrows. What avail friends, but to bar his way? As a wayfarer takes a brief lodging, so he that is travelling through the way of existence finds in each birth but a passing rest.

(7) Those whose wisdom has been led away by this or that desire resort to other Gods, engaged in this or that rite, constrained by their own nature.

(11) As for the common worldly folk, what need is there to mention them! By fleeing, through fear, terror, and awe, they fall over the precipices into the unhappy worlds and suffer. But the least of the least of the devotees of the mystic mantrayand doctrines, as soon as he sees these blood-drinking deities, will recognize them to be his tutelary deities, and the meeting will be like that of human acquaintances. He will trust them; and becoming merged into them, in at-one-ment, will obtain Buddhahood.

(7) It is well for a man to depart to the forest ere the four bearers carry him away amidst the laments of his folk. Free from commerce and hindrance, possessing naught but his body, he has no grief at the hour of death, for already he has died to the world; no neighbours are there to vex him or disturb his remembrance of the Enlightened and like thoughts. Then I will ever woo sweet Solitude, untroubled dayspring of bliss, stilling all unrest. Released from all other thoughts, with mind utterly set upon my own spirit, I will strive to concentre and control my spirit.

(20) Man's veneration for trees as symbols of the abstract qualities of wisdom and integrity also led him to designate as trees those individuals who possessed these divine qualities to an apparently superhuman degree. Highly illumined philosophers and priests were therefore often referred to as trees or tree men--for example, the Druids, whose name, according to one interpretation, signifies the men of the oak trees, or the initiates of certain Syrian Mysteries who were called cedars; in fact it is far more credible and probable that the famous cedars of Lebanon, cut down for the building of King Solomon's Temple, were really illumined, initiated sages. The mystic knows that the true supports of God's Glorious House were not the logs subject to decay but the immortal and imperishable intellects of the tree hierophants.

(15) The worship of trees as proxies of Divinity was prevalent throughout the ancient world. Temples were often built in the heart of sacred groves, and nocturnal ceremonials were conducted under the wide-spreading branches of great trees, fantastically decorated and festooned in honor of their patron deities. In many instances the trees themselves were believed to possess the attributes of divine power and intelligence, and therefore supplications were often addressed to them. The beauty, dignity, massiveness, and strength of oaks, elms, and cedars led to their adoption as symbols of power, integrity, permanence, virility, and divine protection.

(89) And when they saw it they feared and trembled at its presence, and desired to return to their folds.

(18) O nobly-born, by not recognizing now, and by fleeing from the deities out of fear, again sufferings will come to overpower thee. If this be not known, fear being begotten of the Blood-Drinking Deities, [one is] awed and terrified and fainteth away: one's own thought-forms turn into illusory appearances, and one wandereth into the Sangsdra; if one be not awed and terrified, one will not wander into the Sangsdra.

(6) Then shall they begin to say to the mountains, Fall on us: and to the hills, Cover us.

(179) We should flee, according to the Oracle, the multitude of men going in a herd.

(5) It falls into the forest, and no part Is chosen for it; but where Fortune hurls it, There like a grain of spelt it germinates. It springs a sapling, and a forest tree; The Harpies, feeding then upon its leaves, Do pain create, and for the pain an outlet. Like others for our spoils shall we return; But not that any one may them revest, For 'tis not just to have what one casts off. Here we shall drag them, and along the dismal Forest our bodies shall suspended be, Each to the thorn of his molested shade." We were attentive still unto the trunk, Thinking that more it yet might wish to tell us, When by a tumult we were overtaken, In the same way as he is who perceives The boar and chase approaching to his stand, Who hears the crashing of the beasts and branches; And two behold! upon our left-hand side, Naked and scratched, fleeing so furiously, That of the forest, every fan they broke. He who was in advance: "Now help, Death, help!" And the other one, who seemed to lag too much, Was shouting: "Lano, were not so alert

(37) O nobly-born, although one liketh it not, nevertheless, being pursued from behind by karmic tormenting furies, one feeleth compelled involuntarily to go on; [and with] tormenting furies in the front, and life-cutters as a vanguard leading one, and darkness and karmic tornadoes, and noises and snow and rain and terrifying hail-storms and whirlwinds of icy blasts occurring, there will arise the thought of fleeing from them.

(24) When these sounds come one, being terrified by them, will flee before them in every direction, not caring whither one fleeth. But the way will be obstructed by three awful precipices — white, and black, and red. They will be terror-inspiring and deep, and one will feel as if one were about to fall down them. O nobly-born, they are not really precipices; they are Anger, Lust, and Stupidity.

(6) Those who know this, and those too who in the forest truly worship (ujasate) faith (traddka), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka); from the world of the gods, into the sun -^ from the sun, into the lightning-fire. A Peison (puntsd) consisting of mind (manasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma- worlds they dwell for long extents. Of these there is no return. 1 6. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Sotna, " Increase! Decrease!"_even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus. But those who know not these two ways, become crawling and flying insects and whatever there is here that bites/

(45) The "talking" trees stood together, forming a sacred grove. When the priests desired answers to important questions, after careful and solemn purifications they retired to the grove. They then accosted the trees, beseeching a reply from the god who dwelt therein. When they had stated their questions, the trees spoke with the voices of human beings, revealing to the priests the desired information. Some assert that there was but one tree which spoke--an oak or a beech standing in the very heart of the ancient grove. Because Jupiter was believed to inhabit this tree he was sometimes called Phegonæus, or one who lives in a beech tree.

(48) But of us mortals, many erring far In heart, as solace for our woes, have raised Images of gods - of stone, or else of brass, Or figures wrought of gold or ivory; And sacrifices and vain festivals To these appointing, deem ourselves devout."

(18) (And you, ye assembled throngs!) let not a man of you lend a hearing to Mãthra, or to command of that sinner (ignorant as he is), for home, village, region, and province he would deliver to ruin and death. But (fly ye to arms without hearing), and hew ye them all with the halberd !

(36) If to be born amongst pretas, desolate treeless plains and shallow caverns, jungle glades and forest wastes will be seen. If one goeth there, taking birth as a preta, one will suffer various pangs of hunger and thirst. Recollect the revulsion; and do not go there by any means. Exert great energy [not to enter therein].