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other depressing and dispiriting incidents and events, will act as a most powerful suggestion for death, which the subjective mind would have no alternative but to adopt. The effect of such a forcible suggestion is that it renders the mind unconscious of its own operations, paralyzes the brain, and breaks up nervous connections. This is death, if the rupture of communications is accompanied by the departure of the soul from the body. But it is quite conceivable that the soul may not immediately leave the organism in certain cases, notwithstanding the cessation of functions of the vital organs. Probably the channels of communication in these cases are not completely destroyed, but only become clogged, and the cessation of function of the bodily organs is not immediately followed by the departure of the soul from the body. In such cases at least it would seem possible to restore the dead to life by removing the clogging obstacle from the channels of communication. This might be done by suggestion, as in the case of the daughter of Jairus, or by rhythmic vibrations, as in the case of the electrocuted animals, or by artificial breathing, as in cases of drowning, or by any other suitable means.
YOGA.
We may, therefore, conclude that the restoration of the dead to life is not, by any means, a matter which we should be justified in considering to be altogether beyond the range of possibility.
Among minor miracles we might refer to those of swami Rama Tirtha who was amongst us only a short time ago. While living, in seclusion, in the Himalayan forests he often encountered wild beasts,
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