FROM THE NEW YORK TIMES BESTSELLING AUTHOR 来自《纽约时报》畅销书作者
AN INSIDE STORY内部故事
A BOOK FOR ALL THOSE WHO SHALEDIE SADHGURU. 一本献给所有追随萨德古鲁的人。
SADHGURU
DEATH死亡
An Inside Story内部故事
PENGUIN BOOKS企鹅出版社
Contents内容
PART I: Life and Death in One Breath Death 第一部分：一息之间的生与死 死亡
Chapter 1: What Is Death 第 1 章：什么是死亡
Death: The Most Fundamental Question 死亡：最根本的问题
Mortal Nature凡人本性
Exploring Death探索死亡
Is Death a Calamity 死亡是灾难吗
Stop Inviting Death停止邀请死亡
Chapter 2: The Process of Death 第二章：死亡的过程
What Makes Us Tick是什么让我们运转
A Bubble of Life and Death 生与死的泡沫
Understanding Life and Death 理解生与死
Pancha Pranas: The Five Vital Energies 五种生命能量：五气
The Sequence of Death 死亡的序列
Chakras: The Gateways of Exit 脉轮：出口的门户
Chapter 3: The Quality of Death 第三章：死亡的质量
Types of Deaths死亡类型
Predictions of Death死亡的预测
Negative Energies负能量
Suicide: A Perspective自杀：一种视角
Succour for the Suicidal 自杀者的救助
The Consequences of Suicide 自杀的后果
Chapter 4: Can Death Be Hacked 第 4 章：死亡可以被黑客攻击吗
Cheating Death作弊死亡
The Dance of Death 死亡之舞
Transmigration
Seeking Immortality
Seeking the Next Dimensions
Chapter 5: Mahasamadhi 第五章：大圆满
Samadhi and Death
Enlightenment and Death
Mukti and Mahasamadhi
A Few Mahasamadhis
PART II: The Gracefulness of Death Become Me 第二部分：死亡的优雅成为我
Chapter 6: Preparing for a Good Death 第六章：为良好的死亡做准备
Does Death Need Preparation 死亡需要准备吗
Sleep, Ojas and Death 睡眠、Ojas 和死亡
Why Do People Fear Death 人们为什么害怕死亡
How to Deal with the Fear of Death 如何应对对死亡的恐惧
How to Live One’s Old Age 如何度过晚年
The Wisdom of Vanaprastha Ashrama 梵普拉斯塔修道院的智慧
The Practice of Sallekhana 萨勒卡那的修行
The Significance of Dying in Kashi 在卡希去世的意义
Chapter 7: Assistance for the Dying 第七章：临终关怀
The Importance of the Last Moments of Life 生命最后时刻的重要性
Helping Suffering People Die 帮助受苦的人去世
About Dying at Home 关于在家去世
Rituals from Death to the Disposal of the Body 从死亡到尸体处理的仪式
Is It All Right to Donate Organs 捐献器官可以吗
Dematerializing the Body 去物质化身体
Chapter 8: Assistance for the Disembodied 第 8 章：无形者的援助
Why Are After-death Rituals Needed 为什么需要死后仪式
Runanubandha-The Web of Debt Runanubandha-债务之网
Kalabhairava Karma—An After-death Ritual at Isha 卡拉巴伊拉瓦法—伊莎的死后仪式
The Scope of Kalabhairava Karma 卡拉拜拉瓦业的范围
Training People for Death Rituals 为死亡仪式培训人们
The Death of Infants 婴儿的死亡
The Parent-Offspring Connection in the Afterlife 来世中的父母与子女的联系
The Importance of Death Anniversaries 死亡纪念日的重要性
Ancestor Worship祖先崇拜
Of Heaven and Hell 天堂与地狱
Chapter 9: Of Grief and Mourning 第九章：悲伤与哀悼
The Essential Nature of Grief 悲伤的本质
Going beyond Grief超越悲伤
Articles of the Dead 死者的条款
Empathetic Death同情的死亡
Large-scale Death and Its Consequences 大规模死亡及其后果
Mourning Period哀悼期
Memorials, Samadhis and Pyramids 纪念碑、萨马迪和金字塔
PART III: Life after Death The Dark One 第三部分：死后的生活 黑暗者
Chapter 10: The Life of a Ghost 第 10 章：鬼魂的生活
What Are Ghosts什么是鬼魂
Ghost Troubles鬼魂麻烦
Ghost Solutions幽灵解决方案
Dissolving Frozen Beings 溶解冰冻生物
Nirmanakaya法身
Downloading Beings下载生物
Chapter 11: The Riddle of Reincarnation 第 11 章：轮回之谜
Taking on a New Body 接受新身体
The Arithmetic of Reincarnation 轮回的算术
Past-life Recollection in Children 儿童的前世回忆
Exploring Past Lives探索前世
Baby Hitler婴儿希特勒
Couples for Lifetimes伴侣一生一世
The Only Enduring Relationship 唯一持久的关系
Life beyond a Thousand Moons 千月之外的生活
Birth: Always a Beginning 出生：永远是一个开始
The Rebirth of Lamas 喇嘛的重生
My Past Lifetimes我的前世
Will I Come Back 我会回来吗
Chapter 12: Final Round 第 12 章：决赛
One Drop Spirituality一滴灵性
Once You Made a Mistake of . . . 一旦你犯了一个错误……
Footnotes脚注
Chapter 1: What Is Death 第 1 章：什么是死亡
Chapter 2: The Process of Death 第二章：死亡的过程
Chapter 3: The Quality of Death 第三章：死亡的质量
Chapter 4: Can Death Be Hacked 第四章：死亡可以被黑客攻击吗
Chapter 5: Mahasamadhi第五章：大圆满
Chapter 6: Preparing for a Good Death 第六章：为良好的死亡做准备
Chapter 7: Assistance for the Dying 第七章：临终关怀
Chapter 8: Assistance for the Disembodied 第 8 章：无形者的援助
Chapter 9: Of Grief and Mourning 第九章：悲伤与哀悼
Chapter 10: The Life of a Ghost 第十章：鬼魂的生活
Chapter 11: The Riddle of Reincarnation 第 11 章：轮回之谜
Chapter 12: Final Round 第 12 章：决赛
Glossary术语表
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Copyright版权
Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. Absolute clarity of perception places him in a unique space, not only in matters spiritual but in business, environmental and international affairs, and opens a new door on all that he touches. 瑜伽士、神秘主义者和远见者，萨古鲁是一位与众不同的精神大师。绝对清晰的洞察力使他在独特的领域中占据一席之地，不仅在精神事务上，还在商业、环境和国际事务上，为他所触及的一切打开了一扇新门。
Ranked amongst the fifty most influential people in India, Sadhguru is known as a speaker and opinion maker of international renown. He has been conferred the Padma Vibhushan, India’s highest annual civilian award, accorded for exceptional and distinguished service. 在印度五十位最具影响力的人物中，萨古鲁被誉为国际知名的演讲者和舆论领袖。他被授予帕德玛·维布胡尚奖，这是印度最高的年度平民奖项，颁发给杰出和卓越的服务。
Sadhguru has initiated large-scale ecological initiatives, such as Rally for Rivers and Cauvery Calling, to revitalize India’s severely depleted rivers. These projects have found phenomenal support among India’s people and leadership. They are internationally accredited and recognized as game changers that can establish a blueprint for global economic development that is ecologically sustainable. 萨德古鲁发起了大规模的生态倡议，如“为河流而集会”和“喀拉拉呼唤”，旨在恢复印度严重枯竭的河流。这些项目在印度人民和领导层中获得了巨大的支持。它们获得了国际认证，并被认为是可以为全球经济发展建立生态可持续蓝图的游戏规则改变者。
Sadhguru has been a primary speaker at the United Nations General Assembly and several other UN forums. He has also been regularly invited to speak at establishments such as the World Economic Forum, the World Bank, the House of Lords, the University of Oxford, MIT, Google and Microsoft, to name a few. 萨德古鲁曾在联合国大会和其他多个联合国论坛上担任主要发言人。他还经常受邀在世界经济论坛、世界银行、上议院、牛津大学、麻省理工学院、谷歌和微软等机构发言。
With a celebratory engagement with life on all levels, Sadhguru’s areas of active involvement encompass fields as diverse as architecture and visual design, poetry and painting, aviation and driving, sports and music. He is the designer of several unique buildings and consecrated spaces at the Isha Yoga Center, which have received wide attention for their combination of intense sacred power and strikingly innovative aesthetics. 萨古鲁以庆祝生活的方式积极参与各个层面，他的活动领域涵盖建筑和视觉设计、诗歌和绘画、航空和驾驶、体育和音乐等多种领域。他是伊莎瑜伽中心多个独特建筑和神圣空间的设计师，这些建筑因其强烈的神圣力量和引人注目的创新美学而受到广泛关注。
Three decades ago, Sadhguru established the Isha Foundation, a nonprofit human-service organization, with human well-being as its core 三十年前，萨古鲁成立了伊莎基金会，这是一个以人类福祉为核心的非营利性人类服务组织
commitment. Isha is supported by over nine million volunteers in more than 300 centres worldwide. 承诺。Isha 得到了全球 300 多个中心超过九百万志愿者的支持。 app.sadhguru.org isha.sadhguru.org facebook.com/sadhguru twitter.com/SadhguruJV youtube.com/sadhguru
Death Blow
An Introduction 致命一击 介绍
We all want to live well, and when it is time, die well too. This is the essence of most human aspirations. Within this, much, if not most, of human endeavour is dedicated to living well, and the outcome reflects it. Humans have achieved much in terms of living well. We have managed to acquire more comfort and convenience than any other generation in the past. However, when it comes to dying well, it cannot be said that we die in any way better than our ancestors. Many factors explain why humans were successful with living better but not dying better-the most significant of them being the disparity between the way we treat life and death in our societies. 我们都希望过得好，到了该死的时候也能死得好。这是大多数人类愿望的本质。在这方面，人类的努力中有很多，甚至可以说大部分，都是为了过得好，而结果也反映了这一点。人类在过得好方面取得了很多成就。我们比过去的任何一代人都获得了更多的舒适和便利。然而，当谈到死得好时，不能说我们比我们的祖先死得更好。许多因素解释了为什么人类在生活得更好方面取得了成功，但在死得更好方面却没有——其中最重要的因素是我们社会中对待生命和死亡的方式之间的差异。
Everywhere in the world, life is mostly considered a success that is to be sung and celebrated, but death is considered a failure that is to be shunned and mourned. Oddly enough, in the construed dichotomy of life and death, it is 'life’ that is a four-letter word, not 'death’. Yet, in the world, it is death that gets the bad press. Death is a word whose mere utterance can hush dinner conversations. Children are taught never to utter the word at home, unless the God of Death chooses to visit while the adults are on a quest to invent overly woke euphemisms that try to mask the bluntness of the event with vanity. 在世界各地，生活通常被视为一种成功，值得歌颂和庆祝，而死亡则被视为一种失败，应该被避开和哀悼。奇怪的是，在生活与死亡的二元对立中，"生活"是一个四个字母的词，而不是"死亡"。然而，在这个世界上，死亡却常常受到负面评价。死亡是一个仅仅说出这个词就能让晚餐对话变得沉默的词。孩子们被教导在家里绝不要说这个词，除非死亡之神选择在成年人试图发明过于政治正确的委婉语时造访，这些委婉语试图用虚荣掩盖事件的直白。
It is said that humans do not know much about death because they do not know much about life in the first place. Death is a brief occurrence at the end of a long life. But even after having lived a full lifetime, people are clueless about simple questions about life-like, where did we come from and where are we going. So confusion about death is understandable. However, it must be acknowledged that in recent times, humankind has indeed travelled far from its simplistic understanding that ‘Life is God’s gift and death is His wrath.’ 人们说，之所以对死亡知之甚少，是因为他们对生活本身了解不多。死亡是漫长生命尽头的短暂事件。但即使经历了完整的一生，人们仍然对一些关于生活的简单问题感到困惑，比如我们从哪里来，我们要去哪里。因此，对死亡的困惑是可以理解的。然而，必须承认，近年来，人类确实远离了那种简单的理解，即“生命是上帝的礼物，死亡是他的愤怒。”
Traditionally, it was only religion that people looked up to for the unravelling of this mystery. Adjudication of matters related to death and 传统上，人们只依赖宗教来解开这个谜团。与死亡相关事务的裁决和
dying was mostly in the hands of shamans and priests of various kinds. It was only in the past couple of hundred years, when a slew of medical discoveries began making a considerable impact upon health and mortality on a global scale, that people began turning to modern science for answers on death and dying as well. The success of modern science in dealing with matters of death and dying can be seen in the phenomenal improvement in just two of the key global health parameters -life expectancy and infant mortality. No better testimony to the success of modern medicine is needed than the burgeoning global population of 7.75 billion people on the planet. With this development, modern medicine has firmly dislodged everything else as the final adjudicators of all matters of life and death. 死亡主要掌握在各种类型的萨满和祭司手中。只有在过去几百年里，当一系列医学发现开始对全球健康和死亡率产生显著影响时，人们才开始转向现代科学寻求关于死亡和临终的答案。现代科学在处理死亡和临终问题上的成功可以从两个关键全球健康参数的显著改善中看出——预期寿命和婴儿死亡率。没有比地球上 75 亿人口的快速增长更能证明现代医学成功的证据。随着这一发展，现代医学已牢牢取代其他一切，成为所有生死问题的最终裁决者。
Modern science, characterized by objectivity and universality, has now enabled people to look at death in ways that were not possible before. However, the blazing trail left behind by modern science is not without its blind spots, dangers and destruction. One major outcome of death being handled by modern science is what has come to be called the ‘medicalization’ of death. Death, especially in the more advanced countries, is no longer looked at as a natural phenomenon but as a medical condition, with even ordinary life events and conditions being treated as risks and diseases. Death being preceded by excessive and often aggressive medical interventions has become the new norm. 现代科学以客观性和普遍性为特征，使人们能够以以前无法想象的方式看待死亡。然而，现代科学留下的光辉轨迹并非没有盲点、危险和破坏。现代科学处理死亡的一个主要结果是所谓的“死亡医学化”。在更发达的国家，死亡不再被视为自然现象，而是被视为一种医学状况，甚至普通的生活事件和状况也被视为风险和疾病。死亡在过度且常常是侵入性的医疗干预之后成为新常态。
Moreover, humans have never been comfortable with their mortal nature. So the success of medical science has only breathed a fresh lease of life to the historic quest for immortality. Riding on the shoulders of modern science, people have now begun to speculate if deathlessness is not in fact the norm and death an aberration. It has emboldened people to wonder if death is not just one more disease that needs to be conquered -something that our super sleuths in white coats will surely do within our lifetime. Our growing capability to interfere with the fundamental life process has undoubtedly increased our propensity to overdo it. 此外，人类从未对自己的凡人本性感到舒适。因此，医学科学的成功只是为历史上对不朽的追求注入了新的生命。在现代科学的支持下，人们开始猜测不死是否实际上是常态，而死亡则是一种偏差。这使人们大胆地思考，死亡是否仅仅是需要被征服的另一种疾病——我们的白大褂超级侦探们肯定会在我们有生之年做到这一点。我们干预基本生命过程的能力无疑增加了我们过度干预的倾向。
One reason why scientists appear akin to the six blind men studying an elephant-getting parts right while missing the whole-is their keyhole vision of life. Death—just as life-can be understood as having three components. There is a biological part, a psychological part and a 一个科学家看起来像六个盲人研究大象的原因之一——抓住部分却错过整体——是他们对生活的窥视。死亡——就像生活一样——可以理解为有三个组成部分。一个是生物部分，一个是心理部分，还有一个是
metaphysical part that causes the biology and the psychology to happen. In recent times, our understanding of the biology of death has greatly increased. Today, we have a much better understanding of the point where, biologically, life ends and death begins. In terms of psychology too much progress has been made. What makes a person? Is it Nature or nurture? What is the role of each? These aspects too are much better understood. But the more profound questions of why death or life happens, and how, are still largely not understood. 导致生物学和心理学发生的形而上学部分。近年来，我们对死亡生物学的理解大大增加。今天，我们对生物学上生命结束和死亡开始的界限有了更好的理解。在心理学方面也取得了很大进展。是什么造就了一个人？是天性还是养育？每个因素的作用是什么？这些方面也得到了更好的理解。但关于死亡或生命发生的更深层次问题，以及其原因和方式，仍然在很大程度上未被理解。
Unfortunately, today’s science has access to the being only from the point where the body begins to the point where it ends. Science does not even acknowledge the possibility that something could precede life or succeed death. The hypothesis that life is just a chance occurrence in this vast universe of infinite permutations and combinations of factors is riddled with many holes. The simple fact that an unseen force abruptly turns on the biology for a period of time, and then turns it off equally abruptly, begs a deeper investigation even by the standards of science. While science stops where the body drops, the religions of the world are full of speculation as to what happens after that, leaving one lost somewhere in the no man’s land in between. It is in such times that the presence of a yogi or a mystic like Sadhguru-who draws primarily from an inner experience rather than tradition or scriptures or academic learning-becomes invaluable. 不幸的是，今天的科学只能从身体开始的点到结束的点来接触存在。科学甚至不承认生命之前或死亡之后可能发生某些事情的可能性。生命只是这个无限排列组合的广阔宇宙中的一次偶然事件的假设充满了许多漏洞。一个看不见的力量在一段时间内突然启动生物学，然后同样突然地关闭它，这一简单事实即使按照科学的标准也要求更深入的调查。当科学在身体倒下的地方停止时，世界上的宗教充满了对那之后发生什么的推测，使人迷失在两者之间的无人区。在这样的时刻，像萨古鲁这样的瑜伽士或神秘主义者的存在变得无价，他们主要从内在体验中汲取，而不是传统、经典或学术学习。
Sadhguru is a modern mystic and a yogi who has touched and transformed the lives of millions of people around the world with his unique insight into life and the tools of self-transformation. One afternoon, almost four decades ago, Sadhguru, then a ‘young man at his cocky best’, had a deep spiritual experience that changed his world view and life entirely. ‘Suddenly, what I had thought all my life was me was all around. I did not know which was me and which was not me.’ It also made him deeply ecstatic. Over the next few months, the experience became more stabilized and a living reality. This spiritual realization also brought back a flood of memories of his past lives and a deep understanding of the process of life and death. This experience made Sadhguru set out with a plan to teach the whole world to live as joyfully and ecstatically as he does. 萨德古鲁是一位现代神秘主义者和瑜伽士，他以独特的生活洞察力和自我转化工具，触动并改变了全球数百万人的生活。几乎四十年前的一个下午，萨德古鲁，当时是一个“自信满满的年轻人”，经历了一次深刻的精神体验，这改变了他的世界观和生活。“突然间，我一生所认为的我，都是在我周围。我不知道哪个是我，哪个不是我。”这也让他感到深深的狂喜。在接下来的几个月里，这种体验变得更加稳定，成为一种活生生的现实。这种精神觉醒也带回了他过去生命的洪流记忆，以及对生死过程的深刻理解。这次体验让萨德古鲁制定了一个计划，教导全世界的人们像他一样快乐和狂喜地生活。
Over the past four decades, this has turned into a global movement aimed at self-transformation. But looking back it is unclear as to at what point did Sadhguru, who has been considered a foremost authority on joyful living, begin being regarded as an authority on death as well. Was it when he began recounting clearly his past lives? Or was it twenty-five years ago, when he articulated for the first time the purpose of his current life- to consecrate the Dhyanalinga, the dream of many accomplished yogis, which was entrusted to him by his Guru three lifetimes ago? Or was it when several people around him were able to recollect their association with him in their past lives spontaneously? It is not very clear when, but soon people began to turn to Sadhguru on matters of death and dying as well. 在过去的四十年里，这已变成一个旨在自我转变的全球运动。但回顾过去，不清楚萨古鲁（Sadhguru）何时开始被视为死亡方面的权威，他一直被认为是快乐生活的首要权威。是他开始清晰地讲述自己的前世时吗？还是在二十五年前，当他第一次阐明自己当前生活的目的——为 Dhyanalinga（许多成就瑜伽士的梦想）进行奉献，这个使命是三生前由他的古鲁（Guru）托付给他的？还是当他周围的几个人能够自发地回忆起与他在前世的关联时？虽然不太清楚确切的时间，但不久人们开始在生死问题上向萨古鲁寻求帮助。
However, Sadhguru has not always been the most communicative about death. In fact, one would think he was being evasive. Too many people who thought they could extract the deepest secrets of life through a single innocuous question-'What happens after death, Sadhguru?'have been disappointed. To their dismay, they were usually teased by responses like, 'Some things are known only by experience!’ Others who wanted to know how to communicate with the dead were told to worry about communicating with the living first. People who asked about the existence of souls were told they had two of them - one under each foot. Yet all his teachings and practices have not been without a tinge of death or more. 然而，萨古鲁并不总是对死亡表现得很沟通。事实上，人们会认为他在回避。太多人认为通过一个无害的问题——“萨古鲁，死后会发生什么？”可以提取生命的深刻秘密，结果感到失望。令他们沮丧的是，他通常用诸如“有些事情只有通过经验才能知道！”这样的回答来戏弄他们。其他想知道如何与死者沟通的人被告知，首先要担心与活人沟通。询问灵魂存在的人被告知他们有两个灵魂——一个在每只脚下。然而，他的所有教导和实践并没有缺少死亡的色彩。
Sadhguru is probably the only person on the planet who would, in a deadpan tone, talk about death to a hall full of people, first thing in the morning during certain residential programmes. He would then lead them through a guided meditation on experiencing death first-hand. He is probably the only one who would teach the ‘The Way of Effortless Living’ by initiating people into a deathlike experience of meditation, to be practised twice a day. He is also the ambitious person who sets out to teach everyone in the world the ways to live joyously; but on finding that he is falling short, pragmatically embarks on teaching them methods to die peacefully at least. He is also the person who assures people, ‘If you have been initiated by me, or have made the mistake of sitting in front of 萨古鲁可能是地球上唯一一个会用面无表情的语气，在某些住宿项目的早晨，面对满堂观众谈论死亡的人。然后，他会引导他们进行一次关于亲身体验死亡的引导冥想。他可能是唯一一个通过让人们体验类似死亡的冥想来教授“无努力生活之道”的人，这种冥想每天要练习两次。他也是一个雄心勃勃的人，致力于教会全世界的人们快乐生活的方法；但在发现自己力不从心后，务实地开始教授他们至少平静地死去的方法。他还是那位向人们保证：“如果你是由我引导的，或者犯了坐在我面前的错误……”的人。
me totally, even for one moment, there is no rebirth for you.’ And the list goes on. “我完全不在乎，哪怕只有一刻，你也没有重生的机会。” 然后列表继续。
Once when we were filming Sadhguru for a DVD, somebody asked him, ‘Why is it that in most Eastern traditions, a very high level of sanctity is accorded to the moment of death? Why is it that the moment of death is granted a sort of a quasi-spiritual status?’ Speaking outside his usual script of deterrence, Sadhguru said that if the moment of death is handled properly-if there was proper preparation, proper guidance and perhaps some outside help as well- then, in spiritual terms, even that which probably did not happen in life could happen in death. This was a revelation to me. I had never heard of anyone speak of death as a spiritual possibility. 有一次，当我们为 DVD 拍摄萨古鲁时，有人问他：“为什么在大多数东方传统中，死亡的时刻被赋予了很高的神圣性？为什么死亡的时刻被赋予了一种准精神的地位？”萨古鲁在他通常的劝阻脚本之外说，如果妥善处理死亡的时刻——如果有适当的准备、适当的指导，也许还有一些外部帮助——那么，从精神的角度来看，即使在生活中可能没有发生的事情也可能在死亡中发生。这对我来说是一个启示。我从未听说过有人将死亡视为一种精神可能性。
Some discussion followed this, but since it was mostly outside the scope of the video being filmed, Sadhguru did not elaborate further. I was very intrigued. Did Sadhguru just say that there is a big spiritual possibility hiding in plain sight in the much-feared, much-abhorred aspect of life- death? Was there a huge free ride waiting to be taken at the moment of death, and we were oblivious to it? If so, why haven’t we heard of this before? Why is it not being spoken about more? Why are we not alerting people to it? Could Sadhguru offer the necessary guidance for the preparation, could he give the required ‘help’? Of course, he could. But would he? Could he be coaxed into opening another front in his engagement with the world? Sadhguru was certainly willing, but the task of compiling the book was not as easy as I had imagined. I had assumed it would be a simple task because, after all, if one knew something, how difficult would articulating it be? Well, that assumption turned out to be somewhat premature, because explanations can only traverse from the known to the unknown, and in this case, the gap turned out to be rather formidable. 在此之后进行了一些讨论，但由于这主要超出了正在拍摄的视频的范围，萨古鲁没有进一步阐述。我非常好奇。萨古鲁刚才是否说在被人们畏惧和厌恶的生活方面——死亡中，隐藏着一个巨大的精神可能性？在死亡的那一刻，是否有一个巨大的免费机会等待着我们，而我们对此却毫无察觉？如果是这样，为什么我们之前没有听说过？为什么没有更多人谈论这个？我们为什么不提醒人们？萨古鲁能否提供必要的指导以便准备，他能否给予所需的“帮助”？当然，他可以。但他会吗？他能否被劝说在与世界的互动中开启另一个领域？萨古鲁显然是愿意的，但编写这本书的任务并不像我想象的那么简单。我原以为这会是一个简单的任务，因为毕竟，如果一个人知道某件事，表达出来会有多难呢？好吧，这个假设证明有些过于仓促，因为解释只能从已知走向未知，而在这种情况下，差距显得相当巨大。
The grand phenomenon of life cannot be constrained to the period between birth and death, as seen by modern science. It goes back all the way to the beginning of Creation and extends all the way to wherever the Creation is heading. Hence, any understanding of death that does not take this fact into account is bound to be incomplete and incorrect. In the first part of the book— Life and Death in One Breath— Sadhguru 生命的宏大现象不能仅限于出生和死亡之间的时期，正如现代科学所看到的。它可以追溯到创造的开始，并延伸到创造所指向的任何地方。因此，任何不考虑这一事实的死亡理解注定是不完整和不正确的。在本书的第一部分——《一息之间的生与死》——萨古鲁
describes the essential mechanism of life and death using several approaches. He describes the Yogic understanding and further simplifies this using the example of the familiar soap bubble. Taking the discourse beyond the usual boundaries, Sadhguru traces the origins of life from the beginning of Creation to the cycle of birth and death that we all undergo. He also talks about the different kinds of deaths and what choices we have in death. He concludes the first part by describing the highest form of death - the dissolution of the Self- which is the goal of all spiritual seekers. 描述了生命和死亡的基本机制，采用了几种方法。他描述了瑜伽的理解，并通过熟悉的肥皂泡的例子进一步简化这一点。超越通常的界限，萨古鲁追溯了生命的起源，从创造的开始到我们所有人经历的生死循环。他还谈到了不同种类的死亡以及我们在死亡中所拥有的选择。他通过描述最高形式的死亡——自我的解散，结束了第一部分，这也是所有灵修者的目标。
In addition to explaining the underlying mechanics of birth and death, one of the objectives of the book is also to help one achieve a ‘good’ death. In the second part of the book-The Gracefulness of DeathSadhguru clarifies what a 'good’ death is and what preparations we can make for it. Moreover, when a person is dying, he is in the most vulnerable situation, unable to help himself. Sadhguru explains what assistance one can provide in such situations and the difference that can make for the dying person. He talks about how the person’s journey after death could be assisted by doing some simple acts. He also shares some precious insights into grief and how we can deal with it in a meaningful manner. 除了解释生与死的基本机制外，这本书的一个目标也是帮助人们实现“好的”死亡。在书的第二部分《死亡的优雅》中，萨古鲁阐明了什么是“好的”死亡，以及我们可以为此做哪些准备。此外，当一个人临终时，他处于最脆弱的状态，无法自助。萨古鲁解释了在这种情况下可以提供什么样的帮助，以及这对临终者可能产生的不同影响。他谈到通过一些简单的行为可以如何帮助一个人在死后的旅程。他还分享了一些关于悲伤的宝贵见解，以及我们如何以有意义的方式应对悲伤。
The afterlife is strictly not a part of the process of death and dying, but a by-product of it. In the third part of the book- Life after DeathSadhguru offers us insights into this much- misunderstood and maligned aspect of life. Here, Sadhguru talks about ghosts and spirits, their origins and their lives, what they can and cannot do to us and how we can protect ourselves. He also talks about the process of reincarnation, what passes on from one birth to another and what is lost. He also examines if our previous lives are of any relevance to our present lives at all. In this context, Sadhguru talks about his own past lives and answers the question people frequently ask him-will he be coming back? 来世严格来说并不是死亡和临终过程的一部分，而是其副产品。在书的第三部分《死后的生活》中，萨古鲁为我们提供了对这一被误解和诋毁的生活方面的见解。在这里，萨古鲁谈到了鬼魂和灵魂，它们的起源和生活，它们能做什么和不能做什么，以及我们如何保护自己。他还谈到了轮回的过程，从一个生命到另一个生命传递的是什么，以及失去的是什么。他还考察了我们之前的生命是否与我们现在的生活有任何关联。在这个背景下，萨古鲁谈到了他自己的前世，并回答了人们经常问他的问题——他会回来吗？
The book is in no way complete in presenting all that we seek to know about death and dying. Nor is it the sum total of all that Sadhguru has to offer. But we hope it will be an active force to dispel the gamut of misconceptions about death in the world. The most significant aspect of the book, however, is how the tools offered by Sadhguru and his 这本书并不能完全呈现我们对死亡和临终所寻求了解的一切。它也不是 Sadhguru 所提供的所有内容的总和。但我们希望它能成为一种积极的力量，消除世界上关于死亡的各种误解。然而，这本书最重要的方面是 Sadhguru 及其提供的工具如何
presence in our midst can help us make our own death more graceful and spiritually significant. In all the ensuing chatter about death and dying, it is hoped that this primary purpose of the book is not lost on the reader. 我们身边的存在可以帮助我们使自己的死亡更加优雅和具有精神意义。在关于死亡和临终的所有讨论中，希望读者不会忽视这本书的主要目的。
PART I第一部分
Life and Death
in One Breath 一呼一吸之间的生与死
Death死亡
Life and death live in me at once 生与死同时存在于我身上
Never held one above the other 从未将一个放在另一个之上
When one stands far, life I offer In closeness, only death I deal 当一个人远离时，我提供生活；在亲近时，我只处理死亡
In death of the limited 在有限的死亡中
Will the deathless be 不死者会吗
How to tell the fools 如何告诉那些傻瓜
Of my taintless evil. 我无瑕的邪恶。
CHAPTER 1第一章
What Is Death什么是死亡
Abstract摘要
Death is the most fundamental question. Yet, people can ignore it, avoid it and just live on in their ignorance simply because all kinds of idiotic stories have been spread in the world in the name of religion. 死亡是最根本的问题。然而，人们可以忽视它、回避它，仅仅因为各种愚蠢的故事以宗教的名义在世界上传播，他们就继续活在无知中。
Death: The Most Fundamental Question 死亡：最根本的问题
Do you know you will die one day? Oh, I bless you with a long life, but anyway, you will die one day. We cannot be sure about other things in your life. We don’t know if you will get married or not, or if you will get a job or not, if you will be successful or not, but this one thing is guaranteed in your life: you will go straight to your grave! One of the biggest human follies is to engage with death in the third person, as though it is an abstract event that happens to other people, not us. Do you know that about 160,000 people in the world, who were alive yesterday, are not there today? Each second, two people die in the world. And one day, it is going to happen to you and me too. It does not take enormous research, or intelligence, or even education, to know this. This knowledge is inbuilt in every human being. Yet, we think we have an unlimited lease of life. This situation is best expressed in the Indian epic Mahabharata. 你知道你总有一天会死吗？哦，我祝福你长命百岁，但无论如何，你总有一天会死。我们无法确定你生活中的其他事情。我们不知道你是否会结婚，或者你是否会找到工作，你是否会成功，但有一件事在你的生活中是可以保证的：你会直接走向你的坟墓！人类最大的愚蠢之一就是以第三人称的方式与死亡打交道，仿佛这是一种发生在其他人身上的抽象事件，而不是我们。你知道世界上大约有 160,000 人，昨天还活着，今天却不在了吗？每秒钟，世界上就有两个人死去。而有一天，这也会发生在你和我身上。这并不需要巨大的研究、智慧，甚至教育，就能知道这一点。这种知识是每个人与生俱来的。然而，我们认为我们拥有无限的生命租约。这种情况在印度史诗《摩诃婆罗多》中得到了最好的表达。
The five Pandava princes, who are the protagonists, are lost in the forests. Severely starved and parched, they scour the nearby hills for water and food. They spot a lake and, as they try to drink from it, they are confronted by a yaksha (a celestial being) in the form of a white crane who insists they answer his questions first. Refusing to be stopped by a mere bird, one by one, they try to drink from the lake and drop dead. Only Yudhishthira, the eldest of them, is left. Always the humble and righteous one, Yudhishthira ignores his thirst and engages with the yaksha, who fires a volley of questions about life at him. One of those 五位潘达瓦王子，作为主角，迷失在森林中。饥饿和口渴，他们在附近的山丘上寻找水和食物。他们发现了一个湖，当他们试图从湖中饮水时，遇到了一位以白鹤形态出现的夜叉（天界生物），他坚持要求他们先回答他的问题。拒绝被一只鸟阻止，他们一个接一个地试图从湖中饮水，结果纷纷倒地而亡。只有他们中最年长的尤迪希提拉幸存下来。作为一个始终谦逊和正直的人，尤迪希提拉忽视了自己的口渴，与夜叉交谈，夜叉向他发起了一连串关于生活的问题。
questions being, ‘What is the biggest wonder of life?’ Without hesitation, Yudhishthira famously answers, ‘Hundreds and thousands of living beings meet death at every moment, yet the foolish man thinks himself deathless and does not prepare for death. This is the biggest wonder of life.’ The yaksha is pleased with this answer, so he allows him to drink from the lake and also restores the lives of his dead brothers. This happened 5000 years ago, but the human psyche regarding death has changed very little since then. 问题是：“生命中最大的奇迹是什么？”毫不犹豫，尤迪希提拉著名地回答：“成千上万的生物每时每刻都在死去，然而愚蠢的人却认为自己不死，并且不为死亡做准备。这就是生命中最大的奇迹。”雅克沙对这个回答感到满意，因此他允许他从湖中饮水，并恢复了他死去兄弟的生命。这发生在 5000 年前，但人类对死亡的心理几乎没有改变。
Death is a very fundamental question. Actually, death is closer to us than the statistics we read about it. Each moment, death is happening in us at the organ and cellular levels. This is how, with just one look at your insides, your doctor knows how old you are. In fact, death began in us even before we were born. Only if you are ignorant and unaware does it seem like death will come to you someday later. If you are aware, you will see both life and death are happening every moment. If you as much as breathe a little more consciously, you will notice that with every inhalation there is life, with every exhalation there is death. Upon birth, the first thing that a child does is to inhale, to take in a gasp of air. And the last thing that you will do in your life is an exhalation. You exhale now, and if you do not take the next inhalation, you will be dead. If you do not get this, just do an exhalation, hold your nose and do not do the next inhalation. Within a few moments, every cell in your body will start screaming for life. Life and death are happening all the time. They exist together, inseparably, in the same breath. This relationship goes even beyond the breath. Breath is only a supporting actor; the real process is of the life energy, or prana, that controls physical existence. With certain mastery over prana, one can exist beyond breath for substantial amounts of time. Breath is a bit more immediate in its requirement, but in the same category as food and water. 死亡是一个非常根本的问题。实际上，死亡离我们比我们所读到的统计数据更近。每时每刻，死亡在我们体内的器官和细胞层面上发生。这就是为什么，只需看一眼你的内部，你的医生就知道你多大了。事实上，死亡在我们身上开始于我们出生之前。只有当你无知和不自觉时，死亡才会似乎在某一天降临于你。如果你意识到这一点，你会看到生命和死亡每时每刻都在发生。如果你稍微更有意识地呼吸，你会注意到每一次吸气都有生命，每一次呼气都有死亡。出生时，孩子做的第一件事就是吸气，吸入一口空气。而你生命中最后做的事情就是呼气。你现在呼气，如果你不进行下一次吸气，你就会死去。如果你不明白这一点，只需做一次呼气，捏住鼻子，不进行下一次吸气。在几分钟内，你体内的每个细胞都会开始呼喊生命。生命和死亡一直在发生。它们共同存在，密不可分，在同一次呼吸中。这种关系甚至超越了呼吸。 呼吸只是一个配角；真正的过程是控制物质存在的生命能量或气。通过对气的某种掌握，人可以在相当长的时间内超越呼吸而存在。呼吸在需求上稍微更为直接，但与食物和水同属一类。
Death is such a fundamental aspect, because if one small thing happens, you can be gone tomorrow morning. Why tomorrow morning -one small thing now and you could be off the next moment. If you were like any other creature, maybe you would be unable to think about all this, but once one is endowed with human intelligence, how can you just ignore such a significant aspect of your life? How can you avoid it 死亡是如此根本的一个方面，因为如果发生一件小事，你可能明天早上就会消失。为什么是明天早上——现在一件小事，你可能下一刻就会离开。如果你像其他生物一样，也许你无法思考这些，但一旦拥有了人类的智慧，怎么能忽视生活中如此重要的方面呢？你怎么能避免它？
and live on as if you are going to be here forever? How is it that after living here for millions of years of life, human beings still don’t know a damn thing about death? Well, they know nothing about life either. We know all the trappings about life, but what do you know about life as such? 并像你会永远在这里一样生活？人类在这里生活了数百万年，为什么仍然对死亡一无所知？好吧，他们对生活也一无所知。我们知道生活的所有外在表现，但你对生活本身知道多少？
Fundamentally, this situation has come about because you have lost perspective as to who you are in this Universe. If this solar system, in which we are, evaporates tomorrow morning, no one will even notice it in this Cosmos. It is that small, just a speck. In this speck of a solar system, Planet Earth is a micro speck. In that micro speck, the city you live in is a super-micro speck. In that, you are a big man. This is a serious problem. When you have completely lost perspective as to who you are, how do you think you will grasp anything about the nature of life or death? 从根本上说，这种情况的出现是因为你失去了对自己在这个宇宙中身份的认知。如果我们所处的这个太阳系明天早上蒸发了，宇宙中没有人会注意到。这是如此微小，仅仅是一个小点。在这个小点的太阳系中，地球是一个微小的小点。在那个微小的小点中，你所生活的城市是一个超级微小的小点。在其中，你是一个大人物。这是一个严重的问题。当你完全失去对自己身份的认知时，你认为你将如何理解生命或死亡的本质？
One reason people can ignore death and continue to live on in their ignorance is simply that the religions of the world have spread all kinds of idiotic stories about life and death. They created some silly, childish explanations for everything. ‘How was I born?’ ‘The stork brought you.’ ‘Where are you going to go?’ ‘To heaven.’ This explanation is very simple but absurd. At least, they could have chosen a more efficient mode of transport than a stork. Storks migrate only in a particular season, so all the children should have been born in that season alone, not during other times! Moreover, if people are so sure that they are going to heaven after they die, I ask them, ‘Why are you delaying your departure, then? Why not go right now?’ All these silly stories have snuffed out the basic human curiosity about life and death. Otherwise, sheer curiosity-if not the pain and suffering of life-would have strongly propelled many people to seek answers to this fundamental question. 人们能够忽视死亡并继续在无知中生活的一个原因，简单来说，就是世界上的宗教传播了各种愚蠢的关于生与死的故事。他们为一切创造了一些愚蠢、幼稚的解释。“我怎么出生的？”“是鹳把你带来的。”“你要去哪里？”“去天堂。”这个解释非常简单，但荒谬。至少，他们可以选择一种比鹳更有效的交通工具。鹳只在特定的季节迁徙，所以所有的孩子应该只在那个季节出生，而不是在其他时间！此外，如果人们如此确信自己死后会去天堂，我问他们：“那你们为什么还在拖延离开呢？为什么不现在就去？”所有这些愚蠢的故事扼杀了人类对生与死的基本好奇心。否则，单纯的好奇心——如果不是生活的痛苦和折磨——本应强烈推动许多人去寻找这个根本问题的答案。
Mortal Nature凡人本性
People always think that reminding themselves of God will make them spiritual. Not at all. If you keep thinking or believing in God, you will not do your job properly, but you think you will produce good results. You will not study for your exam and you think you will be first in class because of your prayer. Such people become more brazen than others 人们总是认为提醒自己上帝会让他们变得灵性。完全不是这样。如果你一直在思考或相信上帝，你就无法好好完成你的工作，但你认为你会取得好结果。你不会为考试学习，却认为因为祷告你会在班上名列前茅。这样的人比其他人更加厚颜无耻。
about life because now they have God’s support. Always, people who believed that God is with them have done the most violent things on the planet. ‘God is with me’ gives you a new confidence, which is very dangerous. If you think of God this way, you will not become spiritualyou could actually become very brazen and stupid. 关于生活，因为现在他们得到了上帝的支持。总是，那些相信上帝与他们同在的人在这个星球上做了最暴力的事情。“上帝与我同在”给你一种新的自信，这非常危险。如果你这样看待上帝，你不会变得灵性，实际上你可能会变得非常厚颜无耻和愚蠢。
Once it happened: there were two young boys-very energetic boysin a neighbourhood. Usually, when young boys are very energetic, they are in constant trouble. The same happened with these boys also. Their parents were very embarrassed by them because the entire community was discussing their children. So, not knowing what to do, they decided to take them to the local parish priest to correct them. Because the boys would be too strong to handle together, the parents decided to take them to the priest separately. They took the younger boy first, made him sit down in the priest’s office and left. The priest walked in with his long robes and walked up and down the room a few times with a grave face. The boy sat there, his eyeballs doing the ping-pong act. 曾经发生过这样一件事：在一个社区里有两个年轻的男孩——非常精力充沛的男孩。通常，当年轻男孩非常精力充沛时，他们总是惹麻烦。这两个男孩也不例外。他们的父母对此感到非常尴尬，因为整个社区都在讨论他们的孩子。因此，他们不知道该怎么办，决定带他们去当地的教区牧师那里纠正他们。由于这两个男孩一起去会太难处理，父母决定分别带他们去见牧师。他们先带了年幼的男孩，让他坐在牧师的办公室里，然后离开了。牧师穿着长袍走了进来，面色严肃地在房间里走来走去几次。男孩坐在那里，眼球像乒乓球一样转动。
As he walked up and down, the priest worked out a strategy. He thought, ‘If I remind this boy that God is within him, all his mischief will go.’ So he dramatically stopped mid-stride and, with a booming voice, asked the boy, ‘Where is God?’ The boy looked bewildered. He started looking all around because he thought God must be somewhere in the priest’s office. The priest saw that the boy was not getting the point. Thinking that he should give him a little clue that God is within him, the priest leaned on the table and, pointing at the little boy, boomed again, ‘Where is God?’ The boy looked even more bewildered and looked under the table. The priest saw that the boy was still not getting it. So he walked around, came close to him and, tapping on the little boy’s chest, boomed again, ‘Where is God?’ The boy now got up and bolted out of the room. He ran to where his elder brother was and said, ‘We are in real trouble.’ The elder brother asked, 'Why? What happened?’ He said, ‘They have lost their God and they think we did it.’ 当他来回走动时，牧师想出了一个策略。他想：“如果我提醒这个男孩，上帝在他心中，他所有的恶作剧就会消失。”于是他戏剧性地停下脚步，用洪亮的声音问男孩：“上帝在哪里？”男孩看起来很困惑。他开始四处张望，因为他认为上帝一定在牧师的办公室里。牧师看到男孩没有明白意思。想着应该给他一点提示，让他知道上帝在他心中，牧师靠在桌子上，指着小男孩，再次大声问：“上帝在哪里？”男孩看起来更加困惑，开始查看桌子底下。牧师看到男孩仍然没有明白。于是他走到男孩身边，轻轻拍了拍小男孩的胸口，再次大声问：“上帝在哪里？”男孩这时站起来，冲出了房间。他跑到他哥哥那里，说：“我们有大麻烦。”哥哥问：“为什么？发生了什么？”他说：“他们失去了他们的上帝，他们认为是我们干的。”
Thinking about God, you will think that you can do idiotic things in your life, and with a prayer, everything will be fixed. This is not becoming spiritual. It is only when you become conscious that you will also die, you will turn spiritual. Only when this awareness of mortality 思考上帝时，你会认为自己可以在生活中做一些愚蠢的事情，而只需祈祷，一切就会得到解决。这并不是变得灵性。只有当你意识到自己也会死时，你才会变得灵性。只有当这种对死亡的意识
seeps into you, you will turn inwards. The moment you address the mortal nature of who you are, you will also want to know what the source of this life is. You will develop the longing to know what this is all about, and what is beyond this thing. It will become a natural quest. That is the spiritual process. 渗透到你内心深处时，你会向内转。你一旦面对自己作为凡人的本质，你也会想要知道生命的源头是什么。你会产生渴望，想要了解这一切的意义，以及超越这一切的东西。这将成为一种自然的追求。这就是精神过程。
No one would seek spirituality if they did not know that they would die. When you are young, you think you are immortal. Slowly, as you get older, at least your body definitely reminds you that you are mortal. And when you are faced with death or the death of someone dear to you, you will surely begin to wonder what all this is about. If you are aware of the mortal nature of your life, where is the time to get angry with someone or to quarrel with someone or to do anything stupid in life? Once you come to terms with death, and you are conscious that you will die, you will want to make every moment of your life as beautiful as possible. Those who are constantly aware of the mortal and fragile nature of Existence do not want to miss even a single moment; they will naturally be aware. They cannot take anything for granted; they will live very purposefully. Only people who believe they are immortal can fight and fight to death. 如果人们不知道自己会死，就不会追求灵性。当你年轻时，你会觉得自己是永生的。随着年龄的增长，至少你的身体会不断提醒你你是凡人。当你面对死亡或亲人的死亡时，你一定会开始思考这一切的意义。如果你意识到自己生命的凡人本质，哪里还有时间去生气或与人争吵，或者在生活中做任何愚蠢的事情？一旦你接受了死亡，并意识到你会死，你就会想要让生命中的每一刻都尽可能美好。那些时刻意识到存在的凡人和脆弱本质的人，不想错过任何一个瞬间；他们自然会保持警觉。他们不能把任何事情视为理所当然；他们会非常有目的地生活。只有那些相信自己是永生的人，才会拼命争斗。
In the Indian tradition, cremation grounds are always held to be very sacred. When someone dies, even if it is someone that you do not know, it hits you somewhere. In any genuine spiritual practice, there is always the smell of death. If you go deep enough into it, it will remind you that you are mortal. Whatever sadhana ^(1){ }^{1} we have been teaching you, whether it is Shoonya, or Shakti Chalana, or Shambhavi Mahamudra-even more so with Samyama ^(2){ }^{2}-essentially, there is a tinge of death in it. If there is no tinge of death in it, there is no spirituality; it is just entertainment. If someone taught you a superficial la-la practice, it may make you feel good, but there is nothing more to it. 在印度传统中，火葬场总是被视为非常神圣的地方。当有人去世时，即使是你不认识的人，也会在某种程度上触动你。在任何真正的精神修行中，总是伴随着死亡的气息。如果你深入其中，它会提醒你你是凡人。无论我们教给你的是什么修行，无论是 Shoonya，还是 Shakti Chalana，或是 Shambhavi Mahamudra，甚至更是 Samyama，基本上其中都有死亡的气息。如果其中没有死亡的气息，那就没有灵性；这只是娱乐。如果有人教你一种肤浅的练习，可能会让你感觉良好，但没有更多的意义。
Traditionally, every yogi started his spiritual pursuit in the cremation grounds. In fact, many Masters have used this as a spiritual process. Gautama the Buddha made it compulsory for his monks. Before he initiated anyone who came to him, he asked them to go and sit in the busiest cremation ground for three months, just watching the corpses burning. Even today, if you go to Manikarnika Ghat ^(3){ }^{3} in Varanasi, a 传统上，每位瑜伽士都在火葬场开始他的精神追求。事实上，许多大师都将其作为一种精神过程。佛陀乔达摩要求他的僧侣这样做。在他接纳任何人之前，他会要求他们去最繁忙的火葬场坐三个月，只是观察尸体燃烧。即使在今天，如果你去瓦拉纳西的 Manikarnika Ghat ^(3){ }^{3} ，一个
minimum of half-dozen bodies will be burning there at any given time. And it is handled like a normal business, very casually. These days, there is not enough time for them to fully burn the body, because even before one body is fully burned, the next body has already come. So they throw this half-burned body into the river. It is actually very good for you to see that this is how people are going to treat you also one day. 在任何给定时间，至少会有六具尸体在那里燃烧。而这就像正常的生意一样，非常随意。如今，他们没有足够的时间来完全焚烧尸体，因为在一具尸体完全燃烧之前，下一具尸体已经来了。所以他们把这具半烧的尸体扔进河里。实际上，看到这一点对你来说是非常好的，因为这就是人们有一天也会对待你的方式。
When I was young, I had no knowledge of all this. But from the age of eight to seventeen, I happened to spend an enormous amount of time in the cremation ground. It simply intrigued me. Everyone talked about so many eerie things happening there; I had heard stories that spirits hang upside down from trees. I wanted to see these things for myself. So I spent many days and nights in the cremation grounds. There was one very close to our home and another at the foothills of Chamundi Hills. The one at Chamundi Hills was very busy. Anytime you went there, there would be at least four or five bodies burning. Whenever I went trekking, I spent the nights there because the hill would be cold, but here there was a fire burning all the time. So I would sit by the fire and simply watch the burning. 当我年轻的时候，我对这一切毫无了解。但从八岁到十七岁，我恰好在火葬场花费了大量时间。这让我感到非常好奇。每个人都谈论那里发生的许多诡异事情；我听说过灵魂倒挂在树上的故事。我想亲自看看这些事情。因此，我在火葬场度过了许多日夜。离我们家很近的地方有一个火葬场，另一个在查蒙迪山的山脚下。查蒙迪山的那个火葬场非常繁忙。每当你去那里时，至少会有四五具尸体在燃烧。每当我去徒步旅行时，我都会在那儿过夜，因为山上会很冷，但这里总是有火在燃烧。所以我会坐在火边，静静地看着燃烧。
There was also a lot of drama that used to happen around the pyre. Usually, when people come with a body to the cremation ground, they are all crying like they have lost everything in life and all that. Then they set fire to the body. They stay there for half an hour or forty-five minutes and then they leave. The fire is still burning, but they leave. Probably they have other business to attend to, but I would sit there, watching. If you have carefully observed a body being burned on a pyre, the first thing that burns up is the neck because it is narrow. When this happens, unless they have made a large and proper arrangement of firewood, the half-burned head invariably rolls off the pyre like a football. It looks a little eerie—a head rolling off the pyre! Probably because firewood is expensive, or because they do not have sufficient experience in arranging a proper pyre, this used to happen often. It would happen after three-and-a-half to four hours of burning. By that time, no relatives would be present, so I would be the one to pick up the heads and put them back on the pyre. 在火葬场周围也曾发生过很多戏剧性的事情。通常，当人们带着尸体来到火葬场时，他们都在哭泣，仿佛失去了生活中的一切。然后他们点燃尸体。他们会在那里待半个小时或四十五分钟，然后离开。火还在燃烧，但他们就离开了。可能他们还有其他事情要处理，但我会坐在那里观看。如果你仔细观察尸体在火堆上被烧的过程，首先燃烧的是脖子，因为它比较细。当这种情况发生时，除非他们准备了大量且合适的柴火，否则半烧的头部总是会像足球一样滚下火堆。这看起来有点诡异——一个头从火堆上滚下来！可能是因为柴火昂贵，或者因为他们在安排合适的火堆方面经验不足，这种情况经常发生。通常在烧了三个半到四个小时后会发生这种情况。到那时，没有亲属在场，所以我会去捡起头部，把它放回火堆上。
I spent many days and nights in the cremation grounds just sitting and looking and helping these bodies burn fully. It set forth a completely different kind of process in me. I know you would want to avoid this, but it is good to sit down and watch the bodies burning continuously. Living in the comfort of your house, it is very easy to think you are immortal. But when a body is burning in front of you, it is not very difficult to see that this could be you tomorrow. Mentally and emotionally, there may also be reactions, but the most important thing is that your body perceives life in its own way. 我在火葬场度过了许多日夜，只是坐着看着，帮助这些尸体完全燃烧。这在我内心引发了一种完全不同的过程。我知道你可能想要避免这个，但坐下来持续观察尸体燃烧是好的。生活在你家里的舒适中，很容易认为自己是永生的。但是当一具尸体在你面前燃烧时，很容易看到这可能就是你明天的样子。在心理和情感上，可能也会有反应，但最重要的是你的身体以自己的方式感知生命。
The sight of another body burning deeply unsettles it. It brings a different kind of awareness and sense within you. Many things that you have imagined about yourself will all get burned in the cremation ground if you sit there and keep watching what happens. 另一个尸体燃烧的景象让人感到深深的不安。它在你内心带来了一种不同的意识和感受。如果你坐在那里继续观察发生的事情，许多你想象中的自我都会在火葬场被焚烧。
When you are watching the bodies burn, you should not think about it. Simply look at it; just look at it and look at it and look at it. After some time, you will see, it is just you. It is not any different. It is your own body. Once you can replace that body with yours and still sit there, there is a deep acceptance of death. This is not a psychological process. When your very body perceives the fragility of its existence, there is a very profound relief and acceptance. Once there is a deep acceptance of death, then life will happen to you in enormous proportions. It is only because you tried to keep death away, life has also stayed away from you. This is why almost every yogi spent a significant amount of time in the cremation grounds at some point or the other in his life. 当你在看着尸体燃烧时，你不应该去思考它。只需看着它；就只是看着它，看着它，再看着它。过了一段时间，你会看到，这就是你。没有任何不同。这是你自己的身体。一旦你能把那个身体替换成你自己的身体，并仍然坐在那里，就会对死亡有一种深刻的接受。这不是一个心理过程。当你自己的身体感知到其存在的脆弱时，会有一种非常深刻的解脱和接受。一旦对死亡有了深刻的接受，那么生活将以巨大的比例发生在你身上。正是因为你试图将死亡拒之门外，生活也因此远离了你。这就是为什么几乎每个瑜伽士在他生命中的某个时刻都花费了大量时间在火葬场的原因。
Exploring Death探索死亡
An incident occurred when I was still in school, which made me deeply intrigued by death. I was thirteen at that time. I was a fairly unusual child in school, but, usually, no one dared to tease me because I would beat them up. But there was this girl named Sucharita, who was a little crazy and, for some reason, she would go on teasing me, ‘Jaggi ^(4){ }^{4} the Great! Jaggi the Great!’ I was irritated, but I ignored it. Once, after a school vacation, she did not come back to school. Every day, when her name was called during attendance, some of us would squeak out a female 发生了一件事，当时我还在上学，这让我对死亡产生了深深的好奇。那时我十三岁。我在学校里是个相当不寻常的孩子，但通常没有人敢嘲笑我，因为我会揍他们。但有一个叫苏查丽塔的女孩，她有点疯狂，不知为何，她总是嘲笑我，“贾吉 ^(4){ }^{4} 大人！贾吉大人！”我很恼火，但我选择忽视。一次，在学校放假后，她没有回到学校。每天，当点名时，有些人会发出女性的尖叫声。
voice and try to answer her attendance for fun. This happened for a few days. Then this girl’s brother, who was junior to us by two years in the same school, told us that his sister had died of pneumonia during the vacations. That really freaked me out. Not because someone had died, but because someone who was alive and here with us had vanished just like that. 声音，试着回答她的出席情况以寻求乐趣。这持续了几天。然后这个女孩的哥哥，他比我们小两岁，在同一所学校，告诉我们他的妹妹在假期期间死于肺炎。这真的让我感到震惊。并不是因为有人去世，而是因为一个活着并和我们在一起的人就这样消失了。
I became deeply intrigued by this. This girl was my age, doing many things in class, and she was suddenly gone. They said she was dead, but I wanted to know where she could have gone. Until then, to me, it was only old people who died. But being of my age group, the girl had brought death to my doorstep. Now it was no more a curiosity question, but a very existential one. 我对此深感好奇。这个女孩和我同龄，在课堂上做着很多事情，但她突然消失了。他们说她死了，但我想知道她可能去了哪里。在那之前，对我来说，只有老人才会死。但作为同龄人，这个女孩将死亡带到了我的面前。现在这不再是一个好奇的问题，而是一个非常存在的问题。
I wanted to know where the hell do people go when they die and what happens after death. I had already asked these questions to many people even before this incident occurred. I had also spent a lot of time in the cremation grounds in the town, but still I did not know what happened after death. So I thought I would undertake a journey to death myself and see what happens. 我想知道人死后到底去哪里，以及死后会发生什么。在这个事件发生之前，我已经向很多人问过这些问题。我也在镇上的火葬场花了很多时间，但仍然不知道死后会发生什么。所以我想我会亲自进行一场死亡之旅，看看会发生什么。
My father is a physician, so he had a medicine cabinet at home. I knew there were lots of medicines in it. Among them, I found a bottle of Gardenal Sodium. It is a kind of barbiturate that can put you to sleep. The bottle was supposed to contain a hundred tablets, but when I took them out and counted, there were only ninety-eight. Someone had opened it and used up two. I thought ninety-eight tablets should be strong enough a dose to cause death. Next, I went through my cupboard. I had some money and lots of personal property like marbles, catapults and a few bird pets, which are of great value for a young boy. I decided to give them all away because I was going to die anyway. Some things I gave to my brother, the rest I distributed among my close friends. I told them I was leaving. They all thought it was one big joke. Then one day I decided that I would do it that night. I did not eat my dinner that night because I knew if there was food in the stomach, these things may not work very well. I told my family I was not hungry and went to the terrace with the tablets. I popped in all the ninety-eight pills and just went to sleep, hoping that I would know where all the dead people go. 我父亲是一名医生，所以他家里有一个药柜。我知道里面有很多药物。在这些药物中，我发现了一瓶氯硝西泮。这是一种可以让你入睡的巴比妥类药物。瓶子里本应有一百片药，但当我拿出来数时，只有九十八片。有人打开过它并用掉了两片。我想九十八片药应该足以致死。接下来，我翻遍了我的橱柜。我有一些钱，还有很多个人财物，比如弹珠、弹弓和几只鸟宠物，这对一个小男孩来说非常有价值。我决定把它们全部送出去，因为我反正要死了。我把一些东西给了我的兄弟，其余的分给了我的好朋友们。我告诉他们我将要离开。他们都认为这是一个大笑话。然后有一天我决定那天晚上就去做。我那晚没有吃晚餐，因为我知道如果胃里有食物，这些东西可能不会很好地起作用。我告诉家人我不饿，然后带着药片上了阳台。我吞下了所有九十八片药，然后就去睡觉，希望我能知道所有死去的人去哪里。
In the morning, they did everything to wake me up, but I would not wake up. Usually, it was always a little hard to wake me up in the mornings, but this time I just did not wake up at all. Then my father saw that I was limp. Everyone became terrified and took me to a hospital. They did a stomach wash, put me on oxygen and all that, but I did not wake up. For three days, I was lifeless and in a deep sleep. On the third day, I slowly came awake. Still lying down on the bed, I slowly opened my eyes. The first thing I saw were the rafters in the ceiling above the bed. Immediately, I recognized where I was. I had seen those rafters many times before when I had visited my father at the Railway Hospital, where he worked. So there I was, lying in a bed in his hospital with all kinds of tubes sticking out of me. It was very frustrating, because I had gone through all this trouble hoping to see where one goes after death, and all I see are the damn rafters at the Railway Hospital! 早上，他们尽一切努力叫醒我，但我就是不醒。通常，早上叫醒我总是有点困难，但这次我根本没有醒过来。然后我父亲看到我无力的样子。大家都吓坏了，把我送到了医院。他们给我洗胃，给我吸氧等等，但我还是没有醒过来。三天里，我没有生命，深度睡眠。第三天，我慢慢醒来。仍然躺在床上，我慢慢睁开眼睛。第一件我看到的就是床上方天花板的横梁。我立刻认出了我在哪里。我曾多次在父亲工作的铁路医院探望他时见过那些横梁。所以我就这样，躺在他医院的床上，身上插着各种管子。这让我非常沮丧，因为我经历了这一切，希望能看到死后去哪里，而我看到的只是铁路医院该死的横梁！
That was a desperate attempt to know what happens after death, but I had learned nothing about it. The only consolation was that I learned that this was not the way to know. Later, I managed to bully my friends into returning most of the stuff I had distributed to them, and life carried on! Many years later, when I was a young man living life at my cocky best, a deep experience came unasked that changed my perspective about life and death completely. 那是一次绝望的尝试，想要知道死后会发生什么，但我对此一无所知。唯一的安慰是我明白了这不是了解的方式。后来，我设法逼迫我的朋友们归还我分发给他们的大部分东西，生活继续进行！许多年后，当我还是个年轻人，过着我最自负的生活时，一次深刻的经历不请自来，彻底改变了我对生活和死亡的看法。
On one warm September afternoon, I was just sitting alone on a rock in Chamundi Hills. I had my eyes open-not even closed-when something began to happen to me. Suddenly, what I thought all my life as me was all around-my inside had become the outside. I did not know which was me and which was not me. The air that I was breathing, the rock on which I was sitting, the atmosphere around me-everything had become me. It was crazy because what was happening was indescribable. What was me had become so enormous, it was everywhere. I thought this lasted a few minutes, but when I came back to my normal senses, the sun had set and it was dark. My eyes were open. I was fully aware, but what I had considered as myself until that moment had disappeared. From the time I was eight years of age, I had not shed a single tear. But now, as I was sitting, tears were flowing to the point where my shirt was wet. 在一个温暖的九月下午，我正独自坐在查蒙迪山的一块岩石上。我睁着眼睛——甚至没有闭上——当时发生了一些事情。突然，我一生所认为的“我”无处不在——我的内心变成了外在。我不知道哪个是我，哪个不是我。我呼吸的空气、我坐的岩石、我周围的氛围——一切都变成了我。这太疯狂了，因为发生的事情无法用言语形容。我的“我”变得如此巨大，遍布 everywhere。我以为这持续了几分钟，但当我恢复正常意识时，太阳已经落下，天黑了。我的眼睛是睁开的。我完全清醒，但直到那一刻我所认为的自己已经消失。从我八岁起，我没有流过一滴泪。但现在，当我坐着的时候，眼泪流淌到我的衬衫湿透了。
I have always been peaceful and happy-that has never been an issue. But here I was, drenched with a completely new kind of blissfulness. It was about 7.30 in the evening. About four-and-a-half hours had passed like this. 我一直都是平静和快乐的——这从来不是问题。但此刻我却沉浸在一种全新的幸福感中。那是晚上七点半。大约过去了四个半小时。
When I went back home, this sort of experience became recurring. They became more and more frequent. For a period of time, it was a bit of a war between a phenomenal experience with a flood of memory and my super-smart intellect. The intellect struggled; it would not give in. The only thing that my mind could tell me is that I was losing my balance. But the experience was so beautiful that I did not want to lose it. It was absolutely fantastic, but at the same time, somewhere I was thinking this could be some kind of madness going on because it was too good to be real. 当我回到家时，这种经历变得反复出现。它们变得越来越频繁。在一段时间里，这是一场我与涌现记忆的非凡体验和我超聪明的智力之间的战争。智力在挣扎；它不愿屈服。我的脑海中唯一能告诉我的就是我正在失去平衡。但这个体验是如此美好，以至于我不想失去它。它绝对是奇妙的，但与此同时，我在某个地方想着这可能是一种疯狂，因为它太美好了，不真实。
Questions about death did not even come into the picture because life was happening in such proportions. But this experience made me realize that people don’t die. They may have disappeared from your perception, but they don’t die. They live on. I was flooded with lifetimes of memories and experiences that made me realize that the past few lifetimes for me were about the same work, in the same place and to some extent with the same people! It is this understanding of life (and death) that has shaped my life since then. In a way, death is a fiction created by ignorant people. Death is the creation of the unaware, because if you are aware, it is life, life and life alone-moving from one dimension of Existence to another. 关于死亡的问题根本没有出现，因为生活正在以如此大的比例发生。但这次经历让我意识到，人们并没有死去。他们可能已经从你的感知中消失，但他们并没有死去。他们依然活着。我被无数的记忆和经历淹没，这让我意识到我过去的几个生命都是关于同样的工作，在同样的地方，并在某种程度上与同样的人一起！正是这种对生命（和死亡）的理解塑造了我从那时起的生活。在某种程度上，死亡是无知的人创造的虚构。死亡是无意识者的创造，因为如果你是有意识的，那就是生命，生命，只有生命——从一个存在的维度移动到另一个维度。
Is Death a Calamity 死亡是灾难吗
People think that death is a tragedy. It is not. People living their entire lives without experiencing life is a tragedy. If you die, there is really no tragedy. That is the end of whatever problems you are experiencing in life. But if you are alive and not experiencing life in its totality, that is a true tragedy. This is expressed very beautifully in a Sanskrit verse. It says: ‘Jananam Sukhadam Maranam Karunam '. 'Jananam’ means birth or life. It says life is a pleasure or joy. This is so. If you learn to handle your body and mind properly, your experience of life will be a pleasure 人们认为死亡是一种悲剧。其实不是。人们整天生活却没有体验生活才是一种悲剧。如果你死了，实际上并没有悲剧。这是你在生活中所经历的所有问题的结束。但是如果你活着却没有全面体验生活，那才是真正的悲剧。这在一首梵文诗句中表达得非常美丽。它说：“Jananam Sukhadam Maranam Karunam”。“Jananam”意味着出生或生活。它说生活是一种快乐或喜悦。确实如此。如果你学会正确处理你的身体和心灵，你的生活体验将会是快乐的。
or joy. But ‘maranam’, or death, is ‘karunam’, or compassion. Death is compassion because it relieves you. 或喜悦。但“maranam”或死亡是“karunam”或同情。死亡是同情，因为它解脱了你。
Right now, people have a distorted orientation of life. They don’t want to die. They don’t realize that if you were ever condemned to become immortal, or if death were taken away from you, it would be the most horrible thing to happen to you. However beautiful your life becomes, if death comes at the right time to you, you are very fortunate. If it comes late, if life stretches itself beyond a certain point, that will be the worst kind of suffering. Then you will find that when death comes, it will be a great relief. Life needs a certain amount of tension to keep it going, but in death, there is relaxation. In fact, death is the highest relaxation. However, if you also know the relaxation of death when you are alive, then life becomes an utterly effortless process. 现在，人们对生活的认知扭曲了。他们不想死。他们没有意识到，如果你被注定要变得不朽，或者如果死亡被剥夺了，那将是发生在你身上最可怕的事情。无论你的生活变得多么美好，如果死亡在适当的时候降临于你，你是非常幸运的。如果它来得太晚，如果生活超出了某个界限，那将是最糟糕的痛苦。然后你会发现，当死亡来临时，那将是极大的解脱。生活需要一定的紧张感来维持，但在死亡中，有放松。事实上，死亡是最高的放松。然而，如果你在活着的时候也知道死亡的放松，那么生活就会变成一个完全不费力的过程。
If we look at life and death as a happening in terms of your experience, your inhalation is life and your exhalation is death. You can experiment with this: take one big inhalation and see how your body and your mind are. Now do one big exhalation and see how your body and mind are. Which do you find is more relaxing? In fact, whenever tension builds up in you, the natural mechanism in the body wants to exhale. This is what you call a sigh. It relaxes you a little bit. Life needs a certain tension. Otherwise, you cannot keep it going. Death is utter relaxation. This is how it would have naturally been if your mind had not banished death as evil. 如果我们把生与死看作是你体验中的一种发生，你的吸气就是生命，而你的呼气就是死亡。你可以试着做这个实验：深吸一口气，看看你的身体和心灵的状态。现在深呼一口气，看看你的身体和心灵的状态。你觉得哪种更放松？事实上，每当你感到紧张时，身体的自然机制就想要呼气。这就是你所说的叹息。它会让你稍微放松一下。生命需要一定的紧张。否则，你无法维持它的进行。死亡是完全的放松。如果你的心灵没有将死亡视为邪恶，这本来就是自然的状态。
If your traditions and cultures had not taught you that death is evil or a calamity that should be avoided, believe me, you would breathe in a completely different way. If you observe people around you right now, you will see that for almost 99 per cent of the people, their exhalation is never complete. Their mind has rejected death so their exhalation will not happen totally. They will inhale, but exhalation does not happen totally. This is one of the reasons why, over some time, you build up so much tension within the system that it is reaching a breaking point-both mentally and physiologically. 如果你的传统和文化没有教导你死亡是邪恶的或应该避免的灾难，相信我，你的呼吸方式会完全不同。如果你现在观察你周围的人，你会发现几乎 99%的人，他们的呼气从未完全。他们的心灵拒绝死亡，因此他们的呼气不会完全。他们会吸气，但呼气并不会完全。这就是为什么随着时间的推移，你在体内积累了如此多的紧张，以至于达到了一个临界点——无论是心理上还是生理上。
The greatest calamity of the human mind is that it is against death. The moment you reject death, you also reject life. You think life is right and death is wrong. It is not so. Life is what it is only because death is. A 人类思想最大的灾难是它反对死亡。你一旦拒绝死亡，也就拒绝了生命。你认为生命是对的，死亡是错的。事实并非如此。生命之所以存在，仅仅是因为死亡的存在。
river always happens between two banks. But you are standing on the right bank and say, ‘I don’t like the left bank, it should disappear.’ If the left bank disappears, the river also will disappear, the right bank also will disappear. If the right bank has to be there, the left bank also has to be there. It is like, could there be light without darkness? One who does not embrace death will not know life at all. If you sit here saying, ‘I don’t want to die, I don’t want to die, I don’t want to die,’ all that will happen is you will not live. You will anyway die, but by denying death, you will not live well until then either. If you are afraid of death, you will only avoid life; you cannot avoid death. 河流总是在两岸之间流动。但你站在右岸，说：“我不喜欢左岸，它应该消失。”如果左岸消失，河流也会消失，右岸也会消失。如果右岸必须存在，左岸也必须存在。这就像，难道没有黑暗就能有光明吗？不接受死亡的人根本不会知道生命。如果你坐在这里说：“我不想死，我不想死，我不想死，”你所能得到的只是你不会活得很好。你终究会死，但通过否认死亡，你也不会活得很好。如果你害怕死亡，你只会逃避生活；你无法逃避死亡。
Even now, in some cultures, death is held as something that is to be celebrated, not mourned. After all, from somewhere you got released into this planet within this atmospheric space. Within that, however large a space you occupy, it is still a small prison. But death is an endless possibility. So there must be much more joy, much more of a sense of excitement about this than birth. For someone who is aware of this possibility, there is no such thing as life and death. Life is death, and death is life; they are not different. 即使在现在，在某些文化中，死亡被视为一种值得庆祝的事情，而不是悲伤。毕竟，你是从某个地方被释放到这个星球上的这个大气空间中。在这个空间内，无论你占据多大的空间，它仍然是一个小监狱。但死亡是一个无尽的可能性。因此，这比出生更应该带来更多的快乐，更多的兴奋感。对于那些意识到这种可能性的人来说，生活和死亡并不存在。生命就是死亡，死亡就是生命；它们并没有不同。
Death is in fact life in a very intense form. People who have experienced moments of great danger in their life clearly know this. It once happened: two old men met in a tiny little town in Indiana, USA, in a local bar. And both of them were sitting grumpily at two different tables and drinking. Then one guy looked at the other and saw a birthmark on the other person’s temple. So he walked up to him and said, ‘Hey, is that you, Joshua?’ ‘Yeah, who are you?’ ‘Don’t you recognize me? I am Mark. We were in the war together.’ He said, ‘Oh my God!’ and they lit up suddenly. They were together in World War II and it had been fifty years since then. 死亡实际上是生活的一种非常强烈的形式。经历过生命中重大危险时刻的人清楚地知道这一点。曾经发生过这样的事情：两个老人在美国印第安纳州一个小镇的当地酒吧相遇。他们两个都坐在两个不同的桌子上，愁眉苦脸地喝酒。然后一个人看着另一个人，看到对方太阳穴上的胎记。于是他走上前去，说：“嘿，是你吗，约书亚？” “是的，你是谁？” “你不认得我吗？我是马克。我们一起参加过战争。”他说：“哦，我的天！”然后他们突然兴奋起来。他们在第二次世界大战中一起度过，已经过去五十年了。
So they sat down at one table and started drinking, talking and eating. They had seen about forty minutes of action in those treacherous trenches of World War II in Europe. Forty minutes of blitz. They talked about those forty minutes in so many vivid ways for over two hours. After they were done with all this talk, one guy asked the other, ‘What have you been doing since then?’ He said, ‘Ah, I have just been a salesman.’ Forty minutes of war, they spoke for two hours with great 于是他们坐在一张桌子旁，开始喝酒、聊天和吃东西。他们在二战欧洲那些危险的战壕中经历了大约四十分钟的战斗。四十分钟的闪电战。他们用许多生动的方式谈论了这四十分钟，持续了两个多小时。谈话结束后，一个人问另一个：“你从那时起在做什么？”他说：“啊，我只是一个销售员。”四十分钟的战争，他们谈了两个小时。
excitement but fifty years of life after that were just summed up as, ‘I’ve just been a salesman!’ That is how it happens. 兴奋，但接下来的五十年生活只是被总结为：“我只是个推销员！”事情就是这样发生的。
Moments of danger are moments when you experience both life and death together at the same time. These are the moments you realize that life and death are here at the same time. They are not two separate things. They are one inside the other. Life is all packed like this. The Creation and the Creator, life and death—are all packed one inside the other. It takes attention-a lot of attention-to see it. Otherwise, one just lives on the surface, half alive. If you don’t know life and death at the same time, you will know only one half of life. Being half alive is a torture always. 危险的时刻是你同时体验生与死的时刻。这些时刻让你意识到生与死是同时存在的。它们不是两个独立的事物，而是相互交融的。生命就是这样被包裹在一起的。创造与创造者，生命与死亡——都包裹在一起。需要专注——大量的专注——才能看到这一点。否则，人们只是在表面上生活，半死不活。如果你不能同时了解生与死，你只会知道生命的一半。半死不活总是一种折磨。
If you want to live as a full life, you should look at your mortal nature every day, not only when you are beyond a certain age. Every day of your life, you need to be aware that you are mortal. It is not that I want to die today, but if I do, it is all right with me. 如果你想过上充实的生活，你应该每天都关注自己的凡人本性，而不仅仅是在超过某个年龄时。你生活中的每一天，都需要意识到自己是凡人。我并不是说我今天想死，但如果我死了，我也能接受。
I will do everything to protect myself, to nurture myself, to take care of myself, but if I have to die today, it is okay with me. Only then can I step out and live. Otherwise, I cannot live. 我会尽一切努力保护自己，滋养自己，照顾自己，但如果我今天必须死，那我也可以接受。只有那时我才能走出去生活。否则，我无法生活。
Stop Inviting Death停止邀请死亡
If avoiding death is avoiding life, dodging life is inviting death. For most people, if life becomes unpleasant or burdensome, then, knowingly or unknowingly, they start dodging life. Once you start dodging life, you are invariably inviting death. There is no better method in the world to dodge life except to invite death. Either you do it consciously or you do it unconsciously. One major contribution to the multiple, complex ailments that you see on the planet these days is that people are trying to dodge life and, in the process, are inviting death. The body is only cooperating with this. The body is just fulfilling your desire to invite death. Ask, and it shall happen! 如果避免死亡就是避免生活，那么躲避生活就是邀请死亡。对于大多数人来说，如果生活变得不愉快或沉重，那么，无论是有意还是无意，他们开始躲避生活。一旦你开始躲避生活，你就不可避免地在邀请死亡。世界上没有比邀请死亡更好的躲避生活的方法。要么你是有意识地这样做，要么你是无意识地这样做。如今，地球上看到的多种复杂疾病的一个主要原因是人们试图躲避生活，而在这个过程中却在邀请死亡。身体只是配合这一点。身体只是满足你邀请死亡的愿望。问吧，它就会发生！
People are trying to avoid life because they think it is unsafe. You should know that the only safe place on the planet is your grave. Nothing happens there. There is no safety in life itself. Like I said earlier, tomorrow morning you may be dead, no matter how much security you create for yourself. I am not wishing you this, but it does not matter how 人们试图逃避生活，因为他们认为生活不安全。你应该知道，地球上唯一安全的地方就是你的坟墓。那里什么都不会发生。生活本身没有安全感。就像我之前说的，明天早上你可能就死了，无论你为自己创造多少安全。我并不是希望你这样，但这并不重要。
healthy you are, how well you are right now, tomorrow you may be dead. It is a real possibility. So there is no such thing as security in this life. The moment you start seeking security, naturally, you become deathoriented. Unknowingly, you will seek death. 健康的你，现在的你有多好，明天你可能就死了。这是一个真实的可能性。因此，在这个生活中没有所谓的安全。你一旦开始追求安全，自然就会变得以死亡为导向。不知不觉中，你会追求死亡。
In India, it is a tradition that whenever you see a sage or a saint, you should not miss the opportunity to get their blessings. So many times, people come to me and say, ‘Sadhguru, please bless me that nothing should happen to me.’ Really, what kind of a blessing is this? My blessing is that let everything happen to you. Let everything that is life happen to you. Have you come here to avoid life or to experience life? If you want to avoid life, I have better technology than Inner Engineering. ^(5){ }^{5} If you want to avoid life, all it takes is 2 metres of rope to hang yourself from the ceiling. And it is not expensive either! I am talking of efficiency; when alive, to try to avoid life is very negative. Our aliveness is a very brief happening but we shall be dead for a very long time. So taking one’s life is not really an option. This happens by mistaking the psychological drama for the existential life. 在印度，有一个传统，就是每当你看到圣人或智者时，应该抓住机会获得他们的祝福。很多时候，人们来找我说：“萨古鲁，请祝福我不要发生任何事情。” 真的，这是什么样的祝福呢？我的祝福是让一切都发生在你身上。让生命中的一切都发生在你身上。你是来这里逃避生活还是体验生活的？如果你想逃避生活，我有比内在工程更好的方法。如果你想逃避生活，只需要 2 米长的绳子就可以从天花板上吊死自己。而且这也不贵！我说的是效率；活着的时候，试图逃避生活是非常消极的。我们的生命是一个非常短暂的事件，但我们将死去很长时间。因此，结束自己的生命并不是一个真正的选择。这是因为把心理戏误认为存在的生活。
The moment you think of security, you are assisting death. I want you to know: death does not need your assistance. Death is superefficient. On the other hand, life needs your assistance. If you notice, whatever you do with life, no matter how much you do with life, there is still something more you can do with it. Life needs all your attention and efforts. Death does not need your support. It will anyway happen and it will happen with absolute efficiency. There is no failure here, as all shall pass. 当你想到安全时，你是在助长死亡。我想让你知道：死亡并不需要你的帮助。死亡是超高效的。另一方面，生活需要你的帮助。如果你注意到，无论你对生活做什么，无论你对生活做多少，总还有更多的事情可以做。生活需要你所有的关注和努力。死亡不需要你的支持。它终究会发生，而且会以绝对的效率发生。这里没有失败，因为一切都会过去。
People think nothing new should happen to them, but they want an exciting life. How is this possible? This is a no-win situation you are creating for yourself. What can happen to you at the most? At most, you will die. There is nothing more that can happen to you. And whatever happens in your life, you did not come here with an investment. You came empty-handed. You cannot lose in this life. See how wonderful it is! Whatever happens, you are still on the profit side, so what are you complaining about? 人们认为自己不应该发生任何新事物，但他们又想要刺激的生活。这怎么可能呢？这是你为自己创造的一个无胜算的局面。你最多会发生什么？最多，你会死。没有其他事情会发生在你身上。无论你生活中发生什么，你来这里时并没有投资。你是空手而来的。在这一生中你无法失去。看看这有多美妙！无论发生什么，你仍然处于盈利的一方，那你在抱怨什么呢？
This happened about ten years ago. At that time, the stock market in India was going down. Some people in Mumbai brought a man to meet 这件事发生在大约十年前。那时，印度的股市正在下跌。孟买的一些人带了一名男子去见
me. It seems he was initially worth about Rs 250 million. Then he took a beating in the stock market. In about eight months’ time, he was worth only about Rs 30 million. Now the man was broken, depressed and wanting to commit suicide because he had only Rs 30 million. He was in a bad state, so they wanted me to help him. I thought this was funny because, for many Indians, Rs 30 million is more than heaven. If you give an option between heaven and Rs 30 million, they will choose Rs 30 million. But this man is depressed and wants to commit suicide because he has only Rs 30 million! This is not just about him; you are doing this to yourself all the time too! 我。看起来他最初的身价大约是 2.5 亿印度卢比。然后他在股市中遭受了重创。大约八个月后，他的身价仅剩 3000 万印度卢比。现在这个人破产了，沮丧不已，想要自杀，因为他只有 3000 万印度卢比。他的状态很糟糕，所以他们想让我帮助他。我觉得这很可笑，因为对许多印度人来说，3000 万印度卢比比天堂还要好。如果让他们在天堂和 3000 万印度卢比之间选择，他们会选择 3000 万印度卢比。但这个人却沮丧不已，想要自杀，因为他只有 3000 万印度卢比！这不仅仅是关于他；你们自己也一直在这样做！
Let new things happen to you. If you create this kind of nothing-should-happen-to-me situation within yourself, you will become stagnant. Stagnation is death. If life does not move on, if new possibilities don’t arise within you, you are living dead. This is the reason that even when nothing has gone wrong with people’s lives, you can see so many long faces on the street. For most of them, life has worked out far better than they ever imagined. Materially, we are all living much better than our fathers and grandfathers did. But still there are these long faces on the street. This is happening not because something has gone wrong. This is because of stagnation. You cannot live with stagnation because that is like living death. 让新事物发生在你身上。如果你在内心创造这种“什么都不应该发生”的状态，你将会变得停滞不前。停滞就是死亡。如果生活不再继续，如果新的可能性在你内心不再出现，你就是活着的死人。这就是为什么即使人们的生活没有出现问题，你仍然可以在街上看到那么多愁眉苦脸的原因。对他们中的大多数人来说，生活的结果远比他们想象的要好。在物质上，我们的生活远比我们的父辈和祖辈要好得多。但街上仍然有这些愁眉苦脸的面孔。这并不是因为发生了什么问题。这是因为停滞。你无法与停滞共存，因为那就像活着的死亡。
Being ‘living death’ is a fantastic experience but to be deathlike when alive is horribly painful. If you are alive, it is wonderful. If you are dead, we are not bothered about you. There are too many dead people walking, which is why there is such misery on the planet. They were all bright and alive at one time; now, slowly, they are half into the grave. Yes, with time the physical body will deplete. That is why if only psychological and physiological processes are in your experience, it is only natural that with the passage of time, you will deplete. Only if the fundamental life energy is in your experience, if the right things are done about the life process, then you will not deplete with age and rather become greatly enhanced. 作为“活着的死亡”是一种奇妙的体验，但在活着的时候像死一样则是极其痛苦的。如果你活着，那是美好的。如果你死了，我们就不会在意你。走在世上的死去的人太多了，这就是为什么这个星球上有如此多的痛苦。他们曾经都是充满活力的；现在，慢慢地，他们已经半入坟墓。是的，随着时间的推移，身体会衰退。这就是为什么如果你的体验中只有心理和生理过程，随着时间的推移，你自然会衰退。只有当基本的生命能量在你的体验中，如果对生命过程采取正确的做法，那么你就不会随着年龄的增长而衰退，反而会大大增强。
So it is only life which must be constantly cranked up. There is no need to invite or practise death, because death does not need your support. 所以只有生活必须不断提升。没有必要邀请或练习死亡，因为死亡不需要你的支持。
CHAPTER 2
The Process of Death 第二章 死亡的过程
Abstract摘要
What you are calling as life, right now, is like soap bubbles being blown. The entire Yogic process or the entire spiritual process is to wear this bubble thin, so that one day when it bursts, there is absolutely nothing left and it moves from the bondage of existence to the freedom of non-existence, or Nirvana. 你现在所称之为生活，就像被吹起的肥皂泡。整个瑜伽过程或整个精神过程就是将这个泡泡磨薄，这样有一天当它破裂时，绝对什么都不剩，它就从存在的束缚中转向非存在的自由，或者涅槃。
What Makes Us Tick 是什么让我们运转
If you want to understand fundamentally how life and death work, you need to understand how Creation works and the role played by the various memories that are present in Creation. When I say memory, it is not only what you remember. Memory runs much deeper in its many layers. According to the Yogic system, memory is basically an accumulation of impressions. Further, there are fundamentally eight types of these memories in Creation. The most fundamental of these memories is Elemental Memory. According to the Yogic system, the first step from the unmanifest to manifest is the formation of Pancha Bhoota s , or the five elements. These elements are: prithvi (earth ), jal (water ), agni (fire ), vayu (air ) and aakash (ether ). The names represent a particular quality and not the substance itself. These fundamental elements have different characteristics and are manifest in all aspects of Creation and are the most fundamental basis of all Creation. 如果你想从根本上理解生命和死亡是如何运作的，你需要理解创造是如何运作的，以及在创造中各种记忆所扮演的角色。当我说记忆时，不仅仅是你所记得的东西。记忆在其许多层次上更为深刻。根据瑜伽系统，记忆基本上是印象的积累。此外，在创造中，这些记忆基本上有八种类型。其中最基本的记忆是元素记忆。根据瑜伽系统，从未显现到显现的第一步是五大元素（Pancha Bhoota s）的形成。这些元素是：prithvi（地球）、jal（水）、agni（火）、vayu（空气）和 aakash（以太）。这些名称代表了一种特定的特质，而不是物质本身。这些基本元素具有不同的特性，并在创造的各个方面显现，是所有创造的最基本基础。
Of these, Elemental Memory is the memory that decides how these five elements interact and play out in life. The next layer of Creation is the material substance that the Universe is made of. 在这五种元素中，元素记忆是决定这些元素如何相互作用和在生活中表现的记忆。创造的下一层是宇宙所由的物质。
The rules of how they play out are contained in what we can call Atomic Memory. Today, every child is taught atomic theory in school. The word ‘atom’ comes from the Greek word atomos , meaning indivisible. When modern science discovered the atom, it was believed that atoms were indivisible and the most fundamental building blocks of the Universe. 它们的表现规则包含在我们可以称之为原子记忆的内容中。今天，每个孩子在学校都学习原子理论。‘atom’这个词来自希腊语 atomos，意为不可分割。当现代科学发现原子时，人们认为原子是不可分割的，是宇宙中最基本的构建块。
Today, of course, we know that it is not so. Over two dozen subatomic particles have been since discovered and more are possible. Atomic Memory relates to how subatomic particles, atoms and in turn molecules of various physical substances are made and how they behave. Elemental Memory and Atomic Memory together constitute what can be called Inanimate Memory. This memory governs the inanimate aspect of life. The other types of memory relate to animate life and can be called Animate Memory . 今天，当然，我们知道事实并非如此。自那时以来，已经发现了二十多种亚原子粒子，并且可能还有更多。原子记忆与亚原子粒子、原子以及各种物质分子的形成和行为有关。元素记忆和原子记忆共同构成了可以称之为无生命记忆的东西。这种记忆支配着生命的无生命方面。其他类型的记忆与有生命的生活相关，可以称之为有生命记忆。
Of these, the most fundamental layer of memory is Evolutionary Memory , which relates to how the evolution of life has taken place. This is instrumental in you having two eyes, two hands, taking the shape of the human form and not any other creature, and so on. Upon this layer is Genetic Memory, which comes from the genetic material passed on by your parents that makes you the unique human being that you are among all the other humans. This memory decides the colour of your skin, the shape of your nose and other such things. The next layer of memory is Karmic Memory, which is an accumulation of all the impressions that you have gathered, not just since birth but all through your previous lives, and the process of evolution. This will play out in your life in so many ways beyond one’s understanding. 在这些层次中，最基本的记忆层是进化记忆，它与生命的进化过程有关。这对于你拥有两只眼睛、两只手、呈现人类形态而不是其他生物等方面至关重要。在这一层之上是遗传记忆，它来自于你父母传递的遗传物质，使你在所有其他人类中成为独特的个体。这种记忆决定了你的肤色、鼻子的形状以及其他类似的特征。下一个记忆层是业力记忆，它是你所积累的所有印象的总和，不仅仅是自出生以来的印象，还有你之前生命中的所有经历，以及进化的过程。这将在你的生活中以超出人们理解的多种方式展现出来。
The next three layers of memory are impressions or accumulations related to your mind or the mental body. There is a large body of memory that you are completely unconscious about, which we can call Unconscious Memory. Then there is another body of memory that is just beneath the Conscious Memory that we can call Subconscious Memory . And, finally, there is Conscious Memory itself, which you can recollect and articulate. All these eight types of memory will play out in your day-to-day life according to the impressions accumulated and the situations you are faced with. Broadly speaking, these are the layers of memories that make you the life you are. 接下来的三层记忆是与您的心智或心理身体相关的印象或积累。有一大部分记忆是您完全无意识的，我们可以称之为无意识记忆。然后还有另一部分记忆，位于意识记忆之下，我们可以称之为潜意识记忆。最后，就是意识记忆本身，您可以回忆和表达。所有这八种记忆类型将在您的日常生活中根据积累的印象和您面临的情况发挥作用。广义而言，这些就是构成您生活的记忆层次。
Now, there are many ways to look at the essential nature of life. One of them is that there are two seeds that make our lives. One is the seed planted by our parents, which gave us a body, and the other is the seed planted by the Creator, which gave us the life within. These are two different types of seeds or, in other words, two different dimensions of 现在，有许多方法可以看待生命的本质。其中之一是有两种种子构成了我们的生活。一种是由我们的父母播下的种子，赋予了我们身体，另一种是由创造者播下的种子，赋予了我们内在的生命。这是两种不同类型的种子，或者换句话说，是两个不同的维度。
Nature. The first is programmed for certainty, while the second is programmed for possibility. The body is physical and there is a sense of certainty of its existence. The life that you are beyond the physical is a debate for most people; most are uncertain of the nature of their existence. 自然。第一个是为确定性而编程的，而第二个是为可能性而编程的。身体是物质的，存在感是确定的。超越物质的生命对大多数人来说是一个争论；大多数人对自己存在的本质感到不确定。
The seed of physicality that was transmitted by our parents has a certain set of rules, traits and compulsions of its own. This aspect of Nature only tries to survive. The survival process includes procreation. It always tries to avoid everything that threatens its survival. Now, our parents gave us just a seed and that became the body. But what the Source of Creation gave us was not a seed in that sense. It gave itself. This is the reason that all the possibilities that the Source of Creation holds are kind of encapsulated in us. Whether that possibility is realized in an individual life or not is questionable, but the possibility is always there. 我们父母传递的身体性种子有一套特定的规则、特征和冲动。自然的这一方面只试图生存。生存过程包括繁殖。它总是试图避免一切威胁其生存的事物。现在，我们的父母只给了我们一个种子，这个种子变成了身体。但创造之源给予我们的并不是那种意义上的种子。它给予了自己。这就是创造之源所拥有的所有可能性在我们身上某种程度上被封装的原因。无论这种可能性是否在个体生命中实现都是值得怀疑的，但这种可能性总是存在的。
With these two seeds, when a human being is born a certain software is set within. This software is a combination of time, energy and the information that he or she carries with them from previous lives. These three together will determine various aspects of one’s life. Depending upon the information that is carried, energy is allotted for different aspects of life, which we will look at in a bit. In India, this information that is carried forth is referred to as karma. Of the entire memory or the entire lot of karma that one has, Evolutionary Memory is only significant for the structure of who one is. Let us leave it aside. But if all Genetic Memory and the Karmic, Unconscious and Subconscious Memories that you have flood into your Conscious Memory right now-you cannot deal with it. It will become too overwhelming. So out of this entire load, Nature has a way of apportioning a portion for you to handle or wear off in this birth in the form of different kinds of activity. 有了这两个种子，当一个人出生时，某种软件就会被设置在其中。这个软件是时间、能量和他或她从前世携带的信息的结合。这三者共同决定了一个人生活的各个方面。根据所携带的信息，能量会分配给生活的不同方面，我们稍后会讨论。在印度，这种携带的信息被称为业。对于一个人拥有的全部记忆或全部业来说，进化记忆仅对一个人的结构具有重要意义。我们暂且不谈。但如果你所有的遗传记忆、业、无意识和潜意识记忆现在都涌入你的意识记忆中——你将无法应对。这将变得过于压倒性。因此，在这整个负担中，自然有一种方式为你分配一部分，以便你在这一生中以不同种类的活动来处理或消耗。
Traditionally, in Indian culture, the whole stock of Karmic Memory a person has is called Sanchita Karma. You can say Sanchita Karma is the entire warehouse of karma that a person carries. Out of this stock, a certain portion is allocated to be handled in a particular lifetime. This is known as Prarabdha Karma, or the karma that is allocated for that lifetime, which has some extra urgency to it and expresses a little more 在印度文化中，一个人所拥有的全部业力记忆被称为 Sanchita Karma。可以说，Sanchita Karma 是一个人所携带的业力的整个仓库。在这批业力中，有一部分被分配到特定的生命中处理。这被称为 Prarabdha Karma，或分配给该生命的业力，它具有一些额外的紧迫性，并表现得稍微更多。
compulsion than the rest of the heap. This is Nature’s way of handling something that is extremely complex in simple, intermediate steps. So at birth, Prarabdha Karma creates an orientation and Sanchita Karma creates an unconscious tendency towards various things. However, how much karma you perform daily and with how much awareness either releases you from your Prarabdha Karma and Sanchita Karma or it enhances the same. In a nutshell, these factors are what determine how and for how long a person will live. 比其他堆积物更强烈的冲动。这是自然以简单的中间步骤处理极其复杂事物的方式。因此，在出生时，业力（Prarabdha Karma）创造了一种方向，而积累的业力（Sanchita Karma）则产生了对各种事物的无意识倾向。然而，您每天执行多少业力，以及以多少意识执行，决定了您是释放自己脱离业力（Prarabdha Karma）和积累的业力（Sanchita Karma），还是增强了它们。简而言之，这些因素决定了一个人如何以及活多久。
In the natural course of life, even if one lives simply in unawareness, Prarabdha Karma will somehow get worked out. With a little suffering here and a little well-being there, a little pain here and a little pleasure there, one will work out one’s Prarabdha Karma. They just need to learn how not to create new karma in this life, that is all. So the next time when another set of Prarabdha Karma is allocated, that also will get worked out. This will repeat lifetime after lifetime. Now, Prarabdha Karma does not per se determine the outside situation, but it definitely arranges many things on the outside because your inner arrangements are always finding expression in the external situations. So in India, whenever one saw someone suffering, they would say, ‘Aiyyo , ^(1){ }^{1} prarabdha !’ It used to be a common refrain because the suffering is mostly coming from within. In most cases, suffering is a consequence of how one carries their memory and not necessarily the content. Hence, the need to fix the context of one’s life through spiritual processes and not so much the content. 在生活的自然过程中，即使一个人简单地生活在无意识中，业力（Prarabdha Karma）也会以某种方式得到解决。这里有一点痛苦，那里有一点幸福，这里有一点痛苦，那里有一点快乐，人们会解决自己的业力（Prarabdha Karma）。他们只需要学习如何在这一生中不创造新的业力，仅此而已。因此，下次当另一组业力（Prarabdha Karma）被分配时，那也会得到解决。这将一生又一生地重复。现在，业力（Prarabdha Karma）本身并不决定外部情况，但它确实在外部安排了许多事情，因为你内心的安排总是会在外部情况中找到表达。因此，在印度，每当人们看到有人在受苦时，他们会说：“哎呀， ^(1){ }^{1} 业力！”这曾经是一个常见的说法，因为痛苦大多来自内心。在大多数情况下，痛苦是一个人如何承载他们的记忆的结果，而不一定是内容。因此，需要通过精神过程来修正一个人生活的背景，而不仅仅是内容。
If you want to see how different people come with different karmic baggage, you should observe infants. How much of hand and leg movement one child does is very different from how much another child of the same age does. This is not because of the differences in parents. In fact, how much one baby kicks around in a mother’s belly is very different from how much another baby of the same mother kicks around. Usually, it has very little to do with the parents. In fact, if you observe, a lot of lethargic parents suffer super-active children. This is not because of the attitudes and psychological limitations of the children either. That develops afterwards. This is because each ‘being’ comes with a certain level of energy allotted to activity at birth itself. 如果你想看看不同的人如何带着不同的业力包袱，你应该观察婴儿。一个孩子的手脚运动量与另一个同龄孩子的运动量是非常不同的。这并不是因为父母的差异。事实上，一个婴儿在母亲肚子里踢的程度与同一母亲的另一个婴儿踢的程度是非常不同的。通常，这与父母几乎没有关系。实际上，如果你观察，会发现很多无精打采的父母有非常活跃的孩子。这也不是因为孩子的态度和心理限制。这些是在之后发展起来的。这是因为每个“存在”在出生时就带有一定水平的能量分配给活动。
Now, even within the allocation of energy to each person at birth, it is further divided into various aspects. Let us say, according to your karmic structure, you came with 1000 units of energy when you were born. Of this, 250 units may be allotted for physical activity, and within that 100 units for involuntary activity and 150 units for external voluntary activity. Out of the rest, 300 units could be for mental activity and another 200 for emotional activity, and so on. This allocation will depend on what kind of software you have. This is why you will see each individual has a certain level of energy for different aspects of life. In children who have not yet been through much influence, this is very distinctly visible. You can see it in adults also, but in adults, this could also be ascribed to many influences in one’s life. 现在，即使在出生时分配给每个人的能量中，它也进一步分为各个方面。假设，根据你的业力结构，你在出生时带来了 1000 单位的能量。其中，250 单位可能分配用于身体活动，在这其中，100 单位用于非自愿活动，150 单位用于外部自愿活动。其余的 300 单位可以用于心理活动，另外 200 单位用于情感活动，等等。这种分配将取决于你拥有的“软件”类型。这就是为什么你会看到每个人在生活的不同方面都有一定的能量水平。在尚未受到太多影响的儿童身上，这一点非常明显。你在成年人身上也可以看到，但在成年人身上，这也可能归因于一个人生活中的许多影响。
Now, the way the allocated energies are expended within you has serious implications on your life and death. In today’s world, because of the impact of technology, the energy allocated to physical activity is mostly unused in people. If you were on this planet 200 years ago, the level of physical activity that you would be performing naturally to fulfil your day-to-day requirements would be at least twenty times higher than what it is right now. In the tribal village near the Isha Yoga Center, no one has any sleep disorder. They put in so much physical activity that by the time they go to bed, they are ready to die. If they just put their head down on the pillow, they will fall asleep. 现在，分配给你的能量在你体内的消耗对你的生死有着严重的影响。在今天的世界，由于技术的影响，分配给身体活动的能量在大多数人身上几乎没有被使用。如果你在 200 年前生活在这个星球上，你每天自然需要进行的身体活动水平至少会比现在高出二十倍。在靠近 Isha Yoga Center 的部落村庄里，没有人有任何睡眠障碍。他们进行大量的身体活动，以至于在上床睡觉时，他们已经准备好去死。如果他们只是把头放在枕头上，就会立刻入睡。
If you happen to travel on Indian roads, it is common to see labourers travelling on top of loaded trucks. They would have loaded some stones or bricks or some other material into the vehicle and they would also be travelling in it to unload at the destination. Usually, you will see them fast asleep, lying on bricks or stones or some other coarse material in the moving truck, even under the hot sun. This is because the level of their physical activity is such that they have used up all their allotted energy. Now, if you initiate them into meditation, they will easily meditate. You will see that it is the educated people who cannot sleep or meditate or sit in one place because they are not using up their allotted physical energy. When they don’t use it up, they cannot sit in one place. Right now, you see a huge upsurge in activities like trekking, cycling, running, etc. This is not only for fitness. Most realize that by just being in a demanding 如果你恰好在印度的道路上旅行，常常会看到工人们在装满货物的卡车上旅行。他们会把一些石头、砖块或其他材料装入车辆中，并且他们也会在车上旅行，以便在目的地卸货。通常，你会看到他们在移动的卡车里，躺在砖块、石头或其他粗糙的材料上，甚至在炎热的阳光下酣然入睡。这是因为他们的身体活动水平使他们消耗了所有的能量。如果你让他们开始冥想，他们会很容易地进入冥想状态。你会发现，无法入睡、无法冥想或无法静坐的人往往是受过教育的人，因为他们没有消耗掉分配给他们的身体能量。当他们没有消耗这些能量时，就无法静坐。现在，你会看到徒步旅行、骑自行车、跑步等活动的巨大上升。这不仅仅是为了健身。大多数人意识到，仅仅处于一种要求高的状态中。
activity, they sleep, think and act better. Their enthusiasm and energy for relationships and work are enhanced. In a way, in their consciousness, they have managed to put their concerns about the body aside. 活动使他们的睡眠、思考和行动更好。他们对人际关系和工作的热情和精力得到了提升。在某种程度上，在他们的意识中，他们成功地将对身体的担忧放在了一边。
This is why, once you are on the spiritual path, we want you to exhaust your energies allocated for physical activity very fast. Let us say, you have 500 units of energy allotted to your physical activity. We want to finish it off in ten years so that after that if you sit, the body will simply sit. It has no need to move. Without any physical urge to move, it will simply settle down. Most people cannot meditate without sufficient physical activity. So, when we allocate work to people at the Isha Yoga Center, we do it with a lot of care. Some people work four hours a day, some six hours a day, some ten hours a day, some fourteen hours a day, while there are some who work eighteen to twenty hours a day. The idea is to expend their physical energy. 这就是为什么，一旦你走上灵性之路，我们希望你很快耗尽分配给身体活动的能量。假设你有 500 单位的能量分配给你的身体活动。我们希望在十年内耗尽它，这样在那之后如果你坐下，身体就会简单地坐着。它不需要移动。没有任何身体的移动冲动，它会简单地安定下来。大多数人没有足够的身体活动是无法冥想的。因此，当我们在伊莎瑜伽中心分配工作给人们时，我们会非常小心。有些人每天工作四小时，有些人每天六小时，有些人每天十小时，有些人每天十四小时，而有些人每天工作十八到二十小时。这个想法是消耗他们的身体能量。
However, if you are full-time on a spiritual path, if you are a brahmachari , we not only want you to empty your Prarabdha Karma, we want you to expend the Sanchita Karma, or the entire stock, too. The idea of being on a spiritual path is to put life on fast forward. We don’t want you to take ten lifetimes to handle this warehouse of memory. We want you to finish it now. So we try to open up other dimensions of memory in you. The reason why so much discipline was always brought into Yogic practices is that even when things that would otherwise overwhelm you come up, you should be able to handle them. If you open up things for which one is not ready, karma can just smother you completely. 然而，如果你全职走在灵性道路上，如果你是一个 brahmachari，我们不仅希望你清空你的 Prarabdha Karma，我们还希望你消耗 Sanchita Karma，或者整个库存。走在灵性道路上的想法是让生活加速前进。我们不希望你花费十个生命来处理这个记忆仓库。我们希望你现在就完成它。因此，我们试图在你身上开启其他维度的记忆。之所以在瑜伽实践中总是引入如此多的纪律，是因为即使出现那些本来会让你不堪重负的事情，你也应该能够应对它们。如果你开启了一个人尚未准备好的事物，业力可能会完全压垮你。
Once you are full-time on a spiritual path, we give you sadhana to handle this. Now, you are willing to walk into trouble. You are not dodging trouble any more. People want to avoid whatever is unpleasant in their life because they cannot handle it. Only once we know you can handle your Prarabdha Karma well, then we can open up the entire warehouse of memory. This is also the reason why, when a person walks the spiritual path, if they don’t handle the situation properly, they will suffer much more than other people. While others handle only what is allotted to them, this person tries to take up the whole stock. 一旦你全职走上灵性之路，我们会给你修行来应对这一切。现在，你愿意走进麻烦。你不再躲避麻烦。人们想要避免生活中任何不愉快的事情，因为他们无法应对。只有当我们知道你能够很好地处理你的业力时，我们才能打开整个记忆仓库。这也是为什么，当一个人走上灵性之路时，如果他们没有妥善处理情况，他们会比其他人遭受更多痛苦的原因。其他人只处理分配给他们的事情，而这个人试图承担全部。
Some people who are at the Yoga Center have gone through these phases: when they came, we gave them lots of activity. They went through it for a certain period and then slumped. They could not do anything for some time. They thought they were physically sick. They went to various doctors, though I told them, ‘Don’t go to any doctor, just relax for some time. Something else will happen.’ And after some time, once again they are swept away by activity because we open up another room in the warehouse for them. What they should have done in their next life, they do it now. Actually, there are many more aspects to this-I am putting it in an overly simplistic manner. The main aim is that we want them to finish it all now. 一些在瑜伽中心的人经历了这些阶段：当他们来到这里时，我们给了他们很多活动。他们经历了一段时间，然后又陷入低谷。他们一段时间内什么都做不了。他们认为自己身体不适。他们去看了各种医生，尽管我告诉他们：“不要去看任何医生，放松一段时间。会发生其他事情。”过了一段时间，他们再次被活动所吸引，因为我们为他们在仓库里开辟了另一个房间。他们在下辈子应该做的事情，他们现在就做。实际上，这其中还有许多方面——我把它说得过于简单。主要目的是我们希望他们现在就完成这一切。
This is also the reason why many spiritual systems in the East always had grammar and mathematics attached to them. Yogis want to develop their body and their mind because if they are born again, they don’t want to be born with small amounts of Prarabdha Karma and go on for many lifetimes. They don’t want to postpone it; they want to fast-forward everything. They want to enhance their mental capabilities, so that this time around, even if they were not able to end it, because they left with very great physical and mental capabilities, when they come next time, they will get a bigger software. They will get more Prarabdha Karma. So along with the spiritual process, people took to grammar, music, astronomy and mathematics, because they want to use their intelligence in every way. 这也是为什么东方许多精神系统总是与语法和数学相结合的原因。瑜伽士想要发展他们的身体和心灵，因为如果他们重生，他们不想带着少量的 Prarabdha Karma 出生，并且经历许多生命。他们不想推迟；他们想要加速一切。他们想要增强他们的智力能力，以便这一次，即使他们无法结束，因为他们拥有非常强大的身体和心理能力，当他们下次来到时，他们将获得更大的软件。他们将获得更多的 Prarabdha Karma。因此，随着精神过程的发展，人们开始学习语法、音乐、天文学和数学，因为他们想要在各个方面运用他们的智慧。
Now, along with the memory and energy, there is a third dimension-time-that determines the duration and nature of one’s life and death. Both life and death happen within the ambit of time. Time ticks away all the time. You can neither slow it down nor hasten it. You can conserve your energy, you can throw it around, you can develop it, you can make it phenomenally big or insipid, but time, it just keeps slipping away. It has its own intelligence, and it flows according to certain parameters of karmic information and the energy allotment that is available in one’s system. So can we not do anything about it? We can, but that is a much more elusive dimension of life than the other two. The other two are much easier to manage and manifest in one’s life. Generating energy and using it the way you want, not allowing your tendencies to determine the 现在，除了记忆和能量，还有第三个维度——时间——它决定了一个人生命和死亡的持续时间和性质。生命和死亡都发生在时间的范围内。时间一直在流逝。你既无法减缓它，也无法加快它。你可以节省你的能量，可以随意使用它，可以发展它，可以让它变得极其庞大或平淡，但时间，它只是不断流逝。它有自己的智慧，并且根据某些因果信息和一个人系统中可用的能量分配流动。那么我们就不能对此做些什么吗？我们可以，但这比其他两个维度更难以捉摸。其他两个维度在一个人的生活中更容易管理和表现。产生能量并以你想要的方式使用它，不让你的倾向决定
nature of your thought, emotion and activity is far easier than taking charge of time. Even Adiyogi ^(2){ }^{2} took charge of time only when he was in certain states. When he was in such states where he took charge of time, we refer to him as Kalabhairava. ^(3){ }^{3} 你思维、情感和活动的本质远比掌控时间要容易得多。即使阿迪瑜伽士 ^(2){ }^{2} 也只有在某些状态下才掌控时间。当他处于掌控时间的状态时，我们称他为卡拉巴伊拉瓦。 ^(3){ }^{3}
One who has mastery over one’s information, or mastery over the tendencies caused by the information, has mastery over the quality of one’s life. He or she can determine whether the self becomes pleasant or unpleasant. One who has mastery over one’s energies will determine the nature of one’s activity and how one lives. They have absolute mastery over their life, but not over their death. But one who has mastery over time will determine the nature of one’s life and death. They can determine whether they want to live or die. This is how the three dimensions that constitute your life are connected to your death. 掌握自己信息的人，或者掌握因信息而产生的倾向的人，掌握了自己生活的质量。他或她可以决定自我变得愉快还是不愉快。掌握自己能量的人将决定自己活动的性质以及生活方式。他们对自己的生活拥有绝对的掌控，但对自己的死亡却没有。然而，掌握时间的人将决定自己生活和死亡的性质。他们可以决定自己是想活着还是死去。这就是构成你生活的三个维度与死亡之间的联系。
A Bubble of Life and Death 生与死的泡沫
People think in terms of life and death as a binary situation. You are either alive or dead. You are either walking and talking or you are dead and gone. This is a very superficial and simplistic way to understand life and death. In fact, it is incorrect. 人们将生与死视为一种二元情况。你要么活着，要么死了。你要么在走动和说话，要么就死去并消失。这是一种非常肤浅和简单化的理解生与死的方式。事实上，这是不正确的。
Generally, the human perception of aliveness has always been that something must bleed, otherwise it is not alive. Not any more. Slowly, as science is advancing, our perception of what is alive and what is not is changing. Now we know that not just the plants and animals but even the rock and the soil are alive. The air is alive, the water is alive, the soil that you walk upon is alive and the very cosmic space is alive. Today, science proclaims that water has its own memory and intelligence. Someday, when science goes far enough, they will find that there is nothing in the Cosmos that is not alive. The important question is, are you alive enough to perceive it? 一般来说，人类对生命的感知一直认为，某些东西必须流血，否则就不算活着。但现在不再如此。随着科学的进步，我们对什么是活的、什么不是活的认知正在改变。现在我们知道，不仅植物和动物是活的，甚至岩石和土壤也是活的。空气是活的，水是活的，你所走的土壤是活的，甚至宇宙空间也是活的。今天，科学宣称水具有自己的记忆和智慧。总有一天，当科学发展到足够的程度时，他们会发现宇宙中没有任何东西不是活的。重要的问题是，你是否足够活着以感知这一切？
For me, even a rock is very alive. It has its own energy and I see that it gathers its own memory over a period of time. It lives with it. It is only based on this, that a Dhyanalinga ^(4){ }^{4} is consecrated. It is only based on this that every deity in India exists. If we give this combination of energy and memory a certain amount of vibrancy of energy, it will slowly gather an 对我来说，甚至一块石头也是非常有生命的。它有自己的能量，我看到它随着时间的推移积累自己的记忆。它与之共存。正是基于这一点，Dhyanalinga ^(4){ }^{4} 被 consecrated。正是基于这一点，印度的每一个神明都存在。如果我们给这种能量和记忆的组合一定的活力，它将慢慢积累一个
intelligence of its own. Once it has a combination of all these three, it can have intent. Once it has an intent and the necessary energy to back it, it is capable of action. This is how life is. 它拥有自己的智能。一旦它具备这三者的组合，就可以拥有意图。一旦它有了意图和必要的能量来支持它，它就能够采取行动。这就是生命的本质。
Right now, our idea of death is like this: when people say something has died, it only means that something just relapsed from a dynamic to a more inert form of Existence. We recognize life as a certain level of dynamism, intent and capability of action in a human being. If this dynamism sinks below a certain level, then we say they are dead because, as far as our perception and our practical purposes are concerned, the things that we expect from a human being are no longer possible for them any more. He or she may rot, become maggots, become manure and then a mango or a coconut. All of them are life, but still we don’t consider them alive because they are not able to find expression as we expect of a human being. 现在，我们对死亡的理解是这样的：当人们说某样东西已经死去时，这仅仅意味着某样东西刚刚从一种动态状态转变为一种更惰性的存在形式。我们将生命视为人类在某种程度上的活力、意图和行动能力。如果这种活力降到某个水平以下，我们就会说他们死了，因为就我们的感知和实际目的而言，我们期望人类所能做到的事情对他们来说已经不再可能。他或她可能会腐烂，变成蛆，变成肥料，然后变成芒果或椰子。它们都是生命，但我们仍然不认为它们是活的，因为它们无法以我们对人类的期望找到表达。
Essentially, there is a scale of dynamism from zero to infinity. (Actually, there is no zero, that is the whole problem!) Let us say, Shiva -that which is not-is zero, and what we consider as Divine is the highest level of dynamism. There are many levels of dynamism even among human beings. For example, let us say someone has Alzheimer’s disease. They don’t remember a thing, but this does not mean there is no memory in them. It is very much there, but the dynamism of the memory is gone. It has become inert. But if the memory goes away completely, your body also will fall apart right away because what you call as ‘this body’ is held together just by memory. 本质上，动态性从零到无限之间有一个尺度。（实际上，没有零，这就是整个问题！）我们可以说，湿婆——即非存在——是零，而我们所认为的神圣是动态性的最高水平。即使在人类之间，也存在许多动态性水平。例如，假设某人患有阿尔茨海默病。他们什么都不记得，但这并不意味着他们没有记忆。记忆确实存在，但记忆的动态性消失了。它变得无动于衷。但如果记忆完全消失，你的身体也会立刻崩溃，因为你所称之为“这个身体”的东西仅仅是通过记忆维系在一起的。
Right now, if a man eats a mango, it becomes a man. If a woman eats a mango, the same mango becomes a woman. You give the same mango to a cow, it goes inside a cow and becomes a cow. Is this the smartness of the mango? No. There is such a strong memory structure in you that whatever you put in, the memory will make sure it becomes you, not some other person. This is why if you eat a mango, one part of it becomes your skin in the same skin tone as yours; it does not turn yellow because the mango you ate was yellow. 现在，如果一个男人吃了一个芒果，它就变成了一个男人。如果一个女人吃了一个芒果，同样的芒果就变成了一个女人。你把同样的芒果给一头牛，它就进入牛的体内并变成一头牛。这是芒果的聪明吗？不是。你体内有如此强大的记忆结构，无论你放入什么，记忆都会确保它变成你，而不是其他人。这就是为什么如果你吃了一个芒果，它的一部分会变成与你相同肤色的皮肤；它不会变成黄色，因为你吃的芒果是黄色的。
Moreover, biologically also, a certain level of dynamism of memory is needed to bind all organs, cells and atoms together to our intention of living. Right now, you have trillions of cells in your body that are 此外，从生物学角度来看，记忆的某种动态水平也是必要的，以将所有器官、细胞和原子结合在一起，以实现我们生活的意图。现在，你的身体里有万亿个细胞。
functioning the way you want because there is a strong intent that is holding them together. But if you lose this intent, which is your ability to make all these atoms and cells function the way you want, we say you have died. The deterioration of the body begins to happen. The organism goes through certain disorganization, but it becomes a part of a larger organism of the planet, Universe or Cosmos. As an organism ages, it loses its intent. If you lose your intent, then, gradually, action goes first, then your conscious memory will begin withdrawing and along with that your energies will follow. 以你想要的方式运作，因为有一种强烈的意图将它们结合在一起。但如果你失去了这种意图，也就是你使所有这些原子和细胞以你想要的方式运作的能力，我们就说你已经死了。身体的恶化开始发生。生物体经历某种解组，但它成为地球、宇宙或宇宙更大生物体的一部分。随着生物体的衰老，它失去了意图。如果你失去你的意图，那么，逐渐地，行动首先消失，然后你的意识记忆将开始撤回，随之而来的是你的能量也会跟着消失。
The air is alive, a rock is alive, a tree is alive, an animal is alive, a bird is alive and a human being is also alive. It is just that they have different levels of intent, different levels of intelligence and, above all, different dimensions of memory. ^(5){ }^{5} That is all. The volume of Conscious Memory that you are capable of determines your capability of intent. From an amoeba to a human being, it is only a question of complexity. Every creature has intent, but it is largely unconscious intent. Only with the human being there is conscious intent. That is what sets us apart. Right now, my unconscious intent may be that I want to eat. But my conscious intent is to write this book, which no other creature really thinks of. For them, whatever is their unconscious intent is also largely their intent. Maybe dogs and a few other animals are capable of conscious intent in a small way, but, beyond that, everything is unconscious intent. But if a human being is willing, we can develop a large conscious intent from the banks of memory we have on various levels because there is such a huge foundation for this life. 空气是有生命的，岩石是有生命的，树木是有生命的，动物是有生命的，鸟类是有生命的，人类也是有生命的。只是它们有不同的意图水平、不同的智力水平，最重要的是，不同的记忆维度。 ^(5){ }^{5} 就这些。你所能拥有的意识记忆的容量决定了你的意图能力。从变形虫到人类，这只是复杂性的问题。每个生物都有意图，但大多数是无意识的意图。只有人类才有意识的意图。这就是我们与众不同的地方。现在，我的无意识意图可能是我想吃东西。但我的意识意图是写这本书，这是其他生物根本不会想到的。对它们来说，无论它们的无意识意图是什么，基本上也是它们的意图。也许狗和其他一些动物在某种程度上能够有意识的意图，但除此之外，一切都是无意识的意图。但如果一个人愿意，我们可以从我们在各个层面上拥有的记忆库中发展出强大的意识意图，因为这个生命有如此巨大的基础。
If you want an analogy, consider this: in a way, what you refer to as life, right now, is like soap bubbles being blown. A rock, a plant and a human being are all like soap bubbles of different kinds. The layer of covering of the soap bubble is the complex amalgamation of memoryvarious kinds of memory. In that sense, the nine avatars ^(6){ }^{6} that they talk about in the Hindu tradition are just different levels of Evolutionary, Genetic, Karmic, Unconscious, Subconscious and Conscious Memory. 如果你想要一个类比，可以考虑这个：在某种程度上，你现在所称之为生活的东西，就像被吹出的肥皂泡。岩石、植物和人类都像是不同种类的肥皂泡。肥皂泡的外层是各种记忆的复杂融合。在这个意义上，印度传统中提到的九个化身 ^(6){ }^{6} 只是进化、遗传、业力、无意识、潜意识和意识记忆的不同层次。
The difference between a ‘human bubble’ ^(7){ }^{7} and a ‘rock bubble’ is just this: a rock bubble is mostly physical, with a thicker covering and less air inside, because all that is there is physical matter. It is only its physical “人类气泡” ^(7){ }^{7} 和“岩石气泡”之间的区别仅在于：岩石气泡主要是物理的，外壳更厚，内部空气较少，因为里面只有物质。它仅仅是其物理的
integrity due to Inanimate Memory that holds it together, not so much a conscious web. You can break it with a hammer and it will be gone. But if you break a human bubble with a hammer, only the body will break. The web of Karmic Memory contained within is such that it will always find another way to create another bubble or physical form. The entire Yogic process or the entire spiritual process is to wear this bubble thin so that one day when it bursts, there is absolutely nothing left. It then moves from the bondage of existence to the freedom of non-existence, or Nirvana . 由于无生命记忆的完整性将其维系在一起，而不是一个有意识的网络。你可以用锤子打破它，它就会消失。但如果你用锤子打破一个人类的泡沫，只有身体会破碎。内部包含的业力记忆的网络是这样的，它总会找到另一种方式来创造另一个泡沫或物质形态。整个瑜伽过程或整个精神过程就是将这个泡沫磨薄，以便有一天当它破裂时，绝对什么都不剩。然后它从存在的束缚中转向非存在的自由，或涅槃。
What I am saying might disappoint a lot of people because what I am telling you, in other words, is that there is no such thing as an encapsulated life. This whole thing about the soul, the ‘being’ and other fancy things are all made up to give solace to people. If you tell them there is no substance within them like that, they will become terrified. So what about the person or the personality? There is no such thing as ‘this person’ either. It is only a web of memory that creates an illusion of ‘this person’. This is why when a person’s memory is removed or dislodged in some way, like in Alzheimer’s disease or something else, their personality is one thing that dies immediately. Suddenly, they are not the same person any more. But still they have their own traits. It is like a scorpion has its traits that are very different from a grasshopper’s. Similarly, people who have lost their memory will have different traits but no personality. If the Conscious, Subconscious and Unconscious Memories are gone, if they are either dislocated or maybe wiped out, the Genetic Memory will come into play. If the Genetic Memory is wiped out, then the Evolutionary Memory will play. Even then, life is not completely gone because it has not completely dissolved. 我所说的可能会让很多人失望，因为换句话说，我告诉你的是，生活并没有被封装起来的这种东西。关于灵魂、‘存在’和其他花哨的东西，都是为了给人们带来安慰而编造的。如果你告诉他们内心没有这样的实质，他们会感到恐惧。那么，那个“人”或“个性”又如何呢？也没有“这个人”这样的东西。它只是一个记忆的网络，创造了“这个人”的幻觉。这就是为什么当一个人的记忆被移除或以某种方式被撇开时，比如在阿尔茨海默病或其他情况中，他们的个性是立即消亡的东西。突然间，他们不再是同一个人了。但他们仍然有自己的特征。就像蝎子有与蚱蜢截然不同的特征一样。类似地，失去记忆的人会有不同的特征，但没有个性。如果意识、潜意识和无意识的记忆消失了，如果它们被移位或可能被抹去，遗传记忆将发挥作用。如果遗传记忆被抹去，那么进化记忆将发挥作用。 即便如此，生命并没有完全消失，因为它并没有完全溶解。
If you take out the memory altogether, if you pull the plug on it, it collapses completely and then the bubble cannot hold the air. Here, what you refer to as air is the fundamental life energy. You can call it consciousness. Consciousness is a quality, not a substance. It is the nature of the Cosmos. You just blew a bubble and caught some amount of it. What we are trying to do with conscious living or with sadhana is catch as much air as possible so that you are one big bubble, and the wall of the bubble becomes very thin. You don’t want to be a tiny little bubble 如果你完全取出内存，如果你拔掉插头，它就会完全崩溃，然后气泡无法保持空气。在这里，你所称之为空气的是基本的生命能量。你可以称之为意识。意识是一种品质，而不是一种物质。它是宇宙的本质。你只是吹了一个气泡，捕捉了一些它。我们试图通过有意识的生活或修行来捕捉尽可能多的空气，这样你就会成为一个大气泡，而气泡的壁变得非常薄。你不想成为一个微小的气泡。
-you want to become one big bubble because dissolution is an imminent possibility for a sufficiently big bubble. -你想变成一个大气泡，因为溶解是一个足够大气泡的迫在眉睫的可能性。
With sadhana, you blow a huge bubble. You want to blow this in such a way that it will never again exist anywhere as the same memory form. For this, you have to grow it really big. Essentially, enlarging a bubble means making the wall thinner and thinner. With sadhana, you wear it out from the inside. You stretch it. You stretch it so much that it will burst one day. You make it so big, where the memory stretches itself so thin, that when it is broken, it is really gone. Suppose, somehow-either due to life experience or intelligence or wisdom or whatever-someone blew a big bubble, and it cannot be ignored any more. The moment such a life rolls out of the mother’s womb, it will depict certain qualities, simply because it is a big bubble. Everyone will be looking at that. A hundred other bubbles may be floating about, but everyone will look at that. This is what we call an evolved ‘being’. 通过修行，你吹出一个巨大的泡泡。你想要以一种方式吹出它，使其再也不会以相同的记忆形式存在于任何地方。为此，你必须把它做得非常大。本质上，放大一个泡泡意味着让它的壁越来越薄。通过修行，你从内部磨损它。你拉伸它。你拉伸得如此之多，以至于它终将破裂。你把它做得如此之大，以至于记忆本身变得如此之薄，当它破裂时，它真的消失了。假设，出于某种原因——无论是生活经历、智慧还是其他——有人吹出了一个大泡泡，而它再也无法被忽视。当这样的生命从母亲的子宫中诞生时，它将展现出某些特质，仅仅因为它是一个大泡泡。每个人都会关注它。虽然可能有一百个其他泡泡在漂浮，但每个人都会看向那个。这就是我们所称的进化的“存在”。
It does not matter whether one becomes a spiritual teacher or simply walks on the street-wherever the person is, people cannot ignore that being because there is a certain level of activity and intent. 无论一个人是成为精神导师还是仅仅在街上行走，这都无关紧要——无论这个人在哪里，人们都无法忽视这个存在，因为有一定程度的活动和意图。
Now, using this analogy, what happens when someone dies? Your physical self is largely an accumulation of Genetic Memory and Evolutionary Memory. The other dimensions of memory are not in it so much. It is the energy body which holds that memory, largely. So when death occurs, whatever memory you gathered on the surface- the Genetic, Evolutionary and other Memories-is gone but the deeper layer of Karmic Memory remains intact. Therefore, it seems to be almost eternal in your experience. It is in this context people say that the soul is eternal. It is not eternal, but in your experience, if something goes beyond your body, you call it eternal. In that sense, this long-term memory within you, which will carry on through death, which will determine the nature of your future life and experience, is eternal. 现在，使用这个类比，当某人去世时会发生什么？你的身体自我在很大程度上是遗传记忆和进化记忆的积累。其他维度的记忆并不那么重要。主要是能量体持有这些记忆。因此，当死亡发生时，你在表面上收集的记忆——遗传记忆、进化记忆和其他记忆——都消失了，但更深层次的业力记忆仍然完好无损。因此，在你的体验中，它似乎是几乎永恒的。在这种情况下，人们说灵魂是永恒的。它并不是永恒的，但在你的体验中，如果某样东西超越了你的身体，你会称之为永恒。从这个意义上说，这种存在于你内心的长期记忆，将在死亡后继续存在，并将决定你未来生活和体验的性质，是永恒的。
Of the eight types of memory that you carry, all the seven types of memory will go when you fall dead. Evolutionary Memory, which is instrumental in you taking the shape of the human form, is gone. Genetic Memory, which decides the colour of your skin, the shape of your nose and such things, is also gone. The Conscious, Subconscious and 在你死去时，你所携带的八种记忆中，七种记忆都会消失。进化记忆，它在你形成人体形态中起着重要作用，也会消失。遗传记忆，它决定了你的肤色、鼻子的形状等，也会消失。意识、潜意识和
Unconscious Memories are also gone. Once you become disembodied, it is largely only the Karmic Memory which holds you together. In the process of death or disembodiment and the continuation of life process, we must understand that only one memory-the Karmic Memoryremains. Within this, you may categorize something as Sanchita Karma and something else as Prarabdha Karma, but, essentially, it is karma which remains. One way to handle this bubble is to capture a larger piece of life. Now, even if you did not do anything much about dismantling your karma, the karmic wall becomes very thin simply because the ‘life size’ became more. 无意识的记忆也消失了。一旦你变得无形，基本上只有业力记忆将你维系在一起。在死亡或无形的过程中以及生命过程的延续中，我们必须理解，只有一种记忆——业力记忆——仍然存在。在这其中，你可以将某些东西归类为 Sanchita Karma，而将其他东西归类为 Prarabdha Karma，但本质上，留下的就是业力。处理这个泡沫的一种方法是捕捉更大的一部分生命。现在，即使你没有做太多事情来拆解你的业力，业力的墙壁也会变得非常薄，仅仅因为“生命的大小”变得更大。
The other way is to wear down the karmic wall. Very few people with properly intact karmic substance know how to just open the karmic wall and leave one fine day. The rest have to wear it down. The reason why an enormous amount of activity is generally prescribed on the spiritual path is that if you cannot blow your bubble thin from within, you try to wear it out from outside. Either way, you try to make the walls as thin as possible. The reason they said you should go and sit in a sacred place like the Dhyanalinga or some other energetic place or that you should go on yatras, and so on, is to fix your karmic body. The karmic body is subject to influences because this whole thing has happened because of the accumulation of influences. So you can undo the karmic body by the right kind of influences, or by being in the right spaces, in communion with the right kind of people and the right kind of atmosphere. 另一种方法是削弱业力壁垒。很少有人拥有完整的业力物质，知道如何打开业力壁垒，某一天就离开。其余的人必须通过磨损来解决。通常在灵性道路上建议进行大量活动的原因是，如果你无法从内部将气泡吹薄，你就会试图从外部磨损它。无论哪种方式，你都试图让墙壁尽可能薄。他们之所以说你应该去像 Dhyanalinga 这样的神圣地方或其他一些充满能量的地方，或者你应该去朝圣等，都是为了修复你的业力身体。业力身体受到影响，因为这一切都是由于影响的积累而发生的。因此，你可以通过正确的影响，或者通过处于正确的空间，与正确的人和正确的氛围交流，来解除业力身体。
This is the idea behind structuring spiritual life in a certain way so that one is constantly active, but it is not about oneself. The moment it is about me, karma will grow; immediately, the karmic wall will gather substance. Its walls will become thicker and thicker. The moment it is about me, I will have a strong sense of likes and dislikes-I can do that, I cannot do that; I can talk to this person, I cannot talk to that person; I want to love this person, I want to hate that person, and so on. These kinds of things will become a natural part of me the moment it is about me. 这就是以某种方式构建精神生活的理念，以便一个人始终保持活跃，但这并不是关于自己。当一切都与我有关时，业力就会增长；立刻，业力的墙壁将聚集物质。它的墙壁会变得越来越厚。当一切都与我有关时，我会有强烈的喜好和厌恶——我可以这样做，我不能那样做；我可以和这个人交谈，我不能和那个人交谈；我想爱这个人，我想恨那个人，等等。这些事情一旦与我有关，就会成为我自然的一部分。
So the whole spiritual path in India has been designed in such a way that the karmic wall does not gather substance. At the same time, you go on enhancing the volume of life that you gather. It does not matter how 所以印度的整个精神道路被设计成这样，以便业力的墙不会积聚物质。与此同时，你继续增强你所积累的生命的量。无论如何，这并不重要。
much brains you have, it does not matter how much knowledge you have, the significance of your life is always determined by the volume of life you captured. So the idea is to increase the real substance of life, so that the cover or package becomes irrelevant. When it becomes irrelevant, it will dissolve. When it dissolves, this substance that was captured, which does not belong to you and which is anyway there everywhere, you become part of it. 你拥有多少智慧并不重要，你拥有多少知识也无关紧要，你生命的意义始终由你所捕捉的生命的量决定。因此，关键在于增加生命的真实实质，使得外表或包装变得无关紧要。当它变得无关紧要时，它将会溶解。当它溶解时，这种被捕捉的、并不属于你的、无论如何都存在于各处的实质，你将成为它的一部分。
When you have a thick wall, you are like a golf ball, because only a little bit of life is there; the rest is all karma. Now, if something pushes you a little, you will bounce all over the place. But if you have become a big bubble, if something pushes it, it will just glide, that is all. It is not going to hit this wall and that wall and go all over the place. This is the way life is happening to people: people who are very enslaved to their karmic structure, if you just pat them on the shoulder, they will bounce all over the place. But somebody who has grown in a certain way, whatever hits them, even if a bus hits them, they don’t go all over the place. They will just glide away. 当你有一堵厚墙时，你就像一个高尔夫球，因为那里只有一点点生命；其余的都是业力。现在，如果有什么东西稍微推你一下，你就会四处弹跳。但如果你变成了一个大气泡，如果有什么东西推它，它只会滑行，仅此而已。它不会撞到这堵墙和那堵墙，四处乱窜。这就是生活对人们的影响：那些非常被他们的业力结构奴役的人，如果你只是拍他们的肩膀，他们会四处弹跳。但那些以某种方式成长的人，无论什么撞到他们，即使是一辆公交车撞到他们，他们也不会四处乱窜。他们只会滑走。
See, not everybody who takes to a spiritual process, or sadhana, is going to burst into Enlightenment. But why they are living like that is because they are wearing down their karmic bodies. When the time comes, if the bubble becomes incompetent to house Genetic Memory and Evolutionary Memory, then it cannot retake another body. Embodiment is not possible; it is over. All of it may not be gone, but the ability of the bubble to come back is over. 看，并不是每一个进行灵性修行或修行的人都会突然获得启蒙。但他们之所以这样生活，是因为他们在消耗自己的业力身体。当时机来临，如果气泡无法容纳遗传记忆和进化记忆，那么它就无法再获得另一个身体。化身是不可能的；一切都结束了。虽然并非所有的一切都消失了，但气泡重新回来的能力已经结束。
If you burst the bubble completely, it is possible to completely eject out of this cycle. Then we would not call it death. It is the ultimate end of life. To do this, if it was a big bubble, you simply touch it and it would be completely gone. It does not need much action. Simply of its own nature, it can burst. Even with a soap bubble, if you try to poke it when it is small, it will only stick to your hand. It will not blow up. It will take a lot more action to burst it, but big bubbles just burst upon contact or on their own. This is why many spiritual paths try to do just this: they try to blow the life bubble bigger and bigger with each lifetime so that one day it will burst on its own. But even when the bubble is small and the walls are thick, if people acquire the necessary wisdom and the intention, or if 如果你完全破裂这个泡沫，就有可能完全摆脱这个循环。然后我们就不会称之为死亡。这是生命的终极结束。要做到这一点，如果这是一个大泡沫，你只需触碰它，它就会完全消失。它不需要太多的动作。仅凭其自身的性质，它就可以破裂。即使是肥皂泡，如果你试图在它小的时候戳它，它只会粘在你的手上。它不会爆炸。要破裂它需要更多的动作，但大泡沫在接触时或自行就会破裂。这就是为什么许多灵性道路试图做到这一点：他们试图在每一生中将生命泡沫吹得越来越大，以便有一天它会自行破裂。但即使泡沫很小，墙壁很厚，如果人们获得必要的智慧和意图，或者如果
they are on to very powerful spiritual processes, they can crush it in the present lifetime itself. They don’t have to wait for lifetimes to grow it very big. 他们正在进行非常强大的精神过程，他们可以在这一生中就压制它。他们不必等待多个轮回才能将其发展得很大。
Understanding Life and Death 理解生与死
If you want to understand what happens during death, you must have some understanding of the mechanics of how a human being is built. In Yoga, we look at everything-the entire organism-as the body. This body is a composition of five sheaths. These five sheaths, or kosha s, as they are known, are Annamaya Kosha , Manomaya Kosha , Pranamaya Kosha , Vignanamaya Kosha and Anandamaya Kosha . Each sheath has a distinct purpose and properties. 如果你想理解死亡时发生了什么，你必须对人类的构造机制有一些了解。在瑜伽中，我们将一切——整个有机体——视为身体。这个身体由五个外壳组成。这五个外壳，或称为 kosha，分别是 Annamaya Kosha、Manomaya Kosha、Pranamaya Kosha、Vignanamaya Kosha 和 Anandamaya Kosha。每个外壳都有其独特的目的和特性。
The outermost periphery or outermost sheath of a human being is the physical body. It is called the Annamaya Kosha. Anna means food, so we call this the ‘food body’. When you were born, you were just 2.5 or 3 kilograms in weight. Now you are about twenty times more. All that came only from the food and nourishment you ingested. So what you call the ‘body’ is just an accumulated heap of food. That is how it gets its name. 人类的最外层或最外层鞘是物质身体。它被称为 Annamaya Kosha。Anna 意为食物，因此我们称之为“食物身体”。当你出生时，你的体重只有 2.5 或 3 公斤。现在你大约重了二十倍。这一切都来自于你摄入的食物和营养。所以你所称的“身体”只是一个累积的食物堆。这就是它得名的原因。
The second layer is the Manomaya Kosha. Mana means the mind. This is the mental body. It comprises your thoughts, emotions and all the mental processes, both conscious and unconscious. Today, doctors talk a great deal about the psychosomatic nature of many ailments. This means that what happens in the mind affects what happens in the body. Every fluctuation on the level of the mind has a chemical reaction in the body, and every chemical reaction in the body in turn generates a fluctuation on the level of the mind. When you say ‘the mind’, people generally think it is located in one place. It is not so. The mind is not in any one place. There is an entire anatomy of the mind. There is memory and intelligence in every cell in the body. There is a whole body of mind, which we call Manomaya Kosha. This is the entire mental body. 第二层是曼诺玛雅科莎。Mana 意味着心智。这是心理身体。它包括你的思想、情感和所有的心理过程，无论是意识的还是无意识的。今天，医生们谈论许多疾病的心理生理性质。这意味着心智中发生的事情会影响身体中发生的事情。心智层面的每一次波动在身体中都有化学反应，而身体中的每一次化学反应又会在心智层面产生波动。当你说“心智”时，人们通常认为它位于一个地方。事实并非如此。心智并不在任何一个地方。心智有一个完整的解剖结构。身体的每个细胞中都有记忆和智慧。我们称之为曼诺玛雅科莎的心智整体存在。这就是整个心理身体。
The physical and mental bodies are like your hardware and software. Hardware and software cannot do anything unless you plug into quality power. So there is a third layer of the self, called the Pranamaya Kosha. 物质和精神身体就像你的硬件和软件。硬件和软件在没有优质电源的情况下无法运作。因此，自我还有第三层，称为 Pranamaya Kosha。
Prana is life energy. This is the energy body which powers and drives the Annamaya Kosha and the Manomaya Kosha. 普拉那是生命能量。这是驱动和推动食物壳（Annamaya Kosha）和心灵壳（Manomaya Kosha）的能量体。
All these three-the physical body, the mental body and the energy body-are physical in nature. It is easy to understand that the Annamaya Kosha is physical because you can see it and feel it. But the Manomaya Kosha and the Pranamaya Kosha are also physical in nature. It is like this: you can very clearly see that a light bulb is physical, but the electricity that runs through it is also physical. So is the light that emanates from the bulb. All three are physical. Similarly, the physical body is grossly physical, the mental body is a little subtler, while the energy body is even more subtle but still of the physical realm. These are the only three dimensions of the self you are aware of right now. All these three physical dimensions of life carry the imprints of karma, or Karmic Memory. Karma is imprinted on the body, the mind and on the energy. It is this karmic structure that holds the being together. 这三者——物质身体、心理身体和能量身体——本质上都是物质的。安那玛雅·科莎是物质的，这很容易理解，因为你可以看到它并感受到它。但曼诺玛雅·科莎和普拉纳玛雅·科莎本质上也是物质的。情况是这样的：你可以非常清楚地看到一个灯泡是物质的，但流经它的电也是物质的。灯泡发出的光也是如此。这三者都是物质的。同样，物质身体是粗糙的物质，心理身体稍微细腻一些，而能量身体则更加细腻，但仍然属于物质领域。这是你现在所意识到的自我的唯一三个维度。生活的这三种物质维度都承载着业力的印记，或称为业力记忆。业力印刻在身体、心灵和能量上。正是这种业力结构将存在结合在一起。
The fourth layer of the self is called the Vignanamaya Kosha. Gnana means knowledge. Vishesh Gnana or vignana means extraordinary knowledge or knowledge of that which is beyond the sense perceptions. This is the etheric body. It is a transitory body-a transition from the physical to the non-physical. It is neither physical nor non-physical. It is like a link between the two. It is not in your current level of experience because your experience is limited to the five sense organs and these organs cannot perceive the non-physical. If you learn to find conscious access to this dimension, there will be a quantum leap in your ability to know the cosmic phenomenon. 自我的第四层被称为 Vignanamaya Kosha。Gnana 意为知识。Vishesh Gnana 或 vignana 意味着超凡的知识或超越感官知觉的知识。这是以太身体。它是一个过渡身体——从物质到非物质的过渡。它既不是物质的，也不是非物质的。它就像两者之间的一个链接。它不在你当前的体验水平中，因为你的体验仅限于五个感官，而这些感官无法感知非物质。如果你学会找到对这个维度的有意识接入，你的宇宙现象认知能力将会有一个量子飞跃。
The fifth sheath is known as the Anandamaya Kosha. Ananda means bliss. It has nothing to do with the physical realms of life. Only the physical can be here and there. Anything that is non-physical is neither here nor there. It is everything and nothing. So the deepest core is that dimension which is beyond the physical. It is nothingness. When I say nothing, you should put a hyphen between no and thing -no-thing. It is not a thing, it is not physical. It is beyond the physical nature. It cannot be described or 第五层被称为安那达玛雅外壳。安那达意味着幸福。它与生命的物质领域无关。只有物质可以在这里和那里。任何非物质的东西既不在这里也不在那里。它是所有事物，也是无事物。因此，最深的核心是超越物质的那个维度。它是虚无。当我说无时，你应该在“无”和“物”之间加一个连字符 -no-thing。它不是一个东西，它不是物质的。它超越了物质的本质。它无法被描述或
even defined. So Yoga talks about it only in terms of experience. When we are in touch with that aspect beyond the physical, we become blissful. 甚至被定义。因此，瑜伽仅从体验的角度谈论它。当我们与超越物质的那一面接触时，我们会变得幸福。
So Anandamaya Kosha is called the ‘bliss body’. But it is not that a bubble of bliss lies within your physical structure. There is no such thing. It is just that when you access this indefinable dimension, it produces an overwhelming experience of bliss. It has no form of its own. 所以安娜达玛雅外壳被称为“幸福之体”。但并不是说在你的物质结构中有一个幸福的泡泡。并不存在这样的东西。只是当你接触到这个无法定义的维度时，它会产生一种压倒性的幸福体验。它没有自己的形态。
When someone drops dead, only their outermost sheaths-the Annamaya Kosha and the conscious parts of the Manomaya Kosha-are lost. One does not drop dead completely. The rest of the structure is still intact; it will seek another womb and manifest itself once again in the physical plane. This is why death is not dissolution-you will pop back in no time. But if the energy body, the mental body and the physical body are taken away, the bliss body will become a part of the Cosmos. Only if the energy body, the mental body and the physical body are in place can they hold the bliss body in place. When they are no more, the bliss body is also no more. Now, they are completely no more. This is the whole story of life, death and dissolution. 当有人突然去世时，只有他们最外层的外壳——阿那玛雅·科莎和曼诺玛雅·科莎的意识部分——会消失。一个人并不是完全去世。其余的结构仍然完好无损；它会寻找另一个子宫，并再次在物质层面上显现。这就是为什么死亡不是解散——你很快就会回到这里。但是如果能量体、心理体和物质体被带走，幸福体将成为宇宙的一部分。只有当能量体、心理体和物质体在位时，它们才能保持幸福体的存在。当它们不再存在时，幸福体也不再存在。现在，它们完全不再存在。这就是生命、死亡和解散的整个故事。
Pancha Pranas: The Five Vital Energies 五种生命能量：五气
If you want to further understand how the separation of the physical body happens at death, you need to have some understanding of the Pranamaya Kosha, or the vital energies that govern life. In Yoga, we call this prana. It manifests itself in five basic dimensions. These are called Pancha Vayus , or Pancha Pranas . There are other forms to it, but it will get too complicated to go into it. So we will just look at these five dimensions. 如果你想进一步了解身体在死亡时是如何分离的，你需要对 Pranamaya Kosha 有一些理解，或者说是支配生命的生命能量。在瑜伽中，我们称之为 prana。它以五个基本维度表现出来。这些被称为 Pancha Vayus，或 Pancha Pranas。还有其他形式，但深入探讨会变得太复杂。因此我们只关注这五个维度。
These Pancha Pranas are in charge of various activities or processes in your body. The first one is Samat Prana or Samana Vayu . This Samana Vayu is in charge of maintaining the temperature of your body. By activating the Samana Vayu, you can activate your energies in such a way that you become less and less available to the external elements in Nature. If you have travelled in certain parts of the Himalayas, especially if you have gone to places like Gomukh or Tapovan, you will see some sadhus living there in the extreme cold, in bare minimum clothing. These are glacial, sub-zero-temperature areas, but these sadhus can be found walking around barefoot. This is because, by doing certain kriya s or mastering certain mantras, you can activate the Samana Vayu and create 这些五气负责你身体中的各种活动或过程。第一个是 Samat Prana 或 Samana Vayu。这个 Samana Vayu 负责维持你身体的温度。通过激活 Samana Vayu，你可以以一种方式激活你的能量，使你对自然界的外部元素变得越来越不敏感。如果你曾经在喜马拉雅山的某些地方旅行，特别是如果你去过像 Gomukh 或 Tapovan 这样的地方，你会看到一些在极寒中生活的圣人，穿着极少的衣物。这些是冰川、零下温度的地区，但这些圣人可以赤脚走动。这是因为，通过做某些 kriya 或掌握某些咒语，你可以激活 Samana Vayu 并创造。
a kavacha , or a shield, around yourself. You can create a cocoon of your own energy whereby the external elements don’t bother you so much any more. This is not only about the cold; even the heat will not disturb you. It is like you have an internal air conditioning where both the heat and the cold do not disturb you so much any more. 在你周围形成一个护甲或盾牌。你可以创造一个属于你自己的能量茧，使外部元素不再那么打扰你。这不仅仅是关于寒冷；即使是炎热也不会打扰你。这就像你有一个内部空调，无论是热还是冷都不会再那么打扰你。
Generating heat in the body is one aspect of Samana Vayu, but it is also very healing in nature. If your Samana Vayu is high, your very presence becomes healing for others. Samana Vayu is also in charge of your digestive process. If your Samana Vayu is high, you will notice whatever you eat, your stomach will become empty in about an hour and a half. Your stomach should always be empty because both your physiology and your mind function at their best only when the stomach is empty. So yogis always want to keep their stomachs empty. An empty stomach does not mean you starve yourself. You just burn up the food as quickly as possible. 在身体中产生热量是萨曼纳风（Samana Vayu）的一个方面，但它本质上也是非常治愈的。如果你的萨曼纳风很强，你的存在对他人来说就会变得具有治愈力。萨曼纳风还负责你的消化过程。如果你的萨曼纳风很强，你会注意到无论你吃什么，你的胃在大约一个半小时内就会变空。你的胃应该始终保持空，因为只有在胃空的时候，你的生理和思维才能发挥最佳状态。因此，瑜伽士总是希望保持胃部空虚。空腹并不意味着你要饿自己。你只是尽快消耗掉食物。
Samana Vayu is also related to the sun, the basic source of energy and temperature. The sun is the heating source of the planet and the body. Samana Vayu is important because one’s life and its span are related to the cycles of the sun. Through the sun, Planet Earth has also become the source of warmth-or a minor sun-by itself. So establishing a deep connection with the planet will lead to an ageless sort of existence in terms of energy and vitality. With this, a yogi can transcend the solar cycles ^(8){ }^{8} and be released from its grip. He can become independent of the physical source of life in the solar system. Such a yogi’s life and death will be most interesting to witness, as, without any transcendental quality, he will manage death with the ease of a breath. 萨曼那风也与太阳有关，太阳是能量和温度的基本来源。太阳是地球和身体的加热源。萨曼那风很重要，因为一个人的生命及其寿命与太阳的周期有关。通过太阳，地球也成为了自身的温暖源——一个小太阳。因此，与地球建立深厚的联系将导致一种在能量和活力方面无龄的存在。这样，瑜伽士可以超越太阳周期 ^(8){ }^{8} ，摆脱其束缚。他可以独立于太阳系中的生命物质来源。这样的瑜伽士的生死将是最有趣的见证，因为在没有任何超越特质的情况下，他将像呼吸一样轻松地应对死亡。
The next aspect of prana is called Prana Vayu, which is in charge of your respiratory process and your thought process. If you carefully observe, for every kind of thought that you get, your breath will change in a subtle way. You sit here and think about the ocean, you will observe that your breath will be one way. You think about the mountains, it will be another way. You think about a tiger, it will be yet another way. The reason why thought and respiration are so directly connected is simply because both these are handled by the same energy known as Prana 气的下一个方面被称为气流（Prana Vayu），它负责你的呼吸过程和思维过程。如果你仔细观察，对于你产生的每一种思维，你的呼吸都会以微妙的方式改变。你坐在这里想着海洋，你会发现你的呼吸会有一种方式。你想着山脉，它会有另一种方式。你想着老虎，它会有另一种方式。思维和呼吸如此直接相连的原因仅仅是因为这两者都是由同一种能量处理的，这种能量被称为气（Prana）。
Vayu. Prana Vayu is related to the Earth. It is earthy in nature. This is the only planet in the solar system to have a breathable atmosphere and therefore the possibility of respiration. So this is the only planet where there is an active intellect or thought process. 瓦尤。普拉那瓦尤与地球有关。它本质上是土壤的。这是太阳系中唯一拥有可呼吸大气的行星，因此有呼吸的可能性。因此，这是唯一一个存在活跃智力或思维过程的行星。
The next aspect of the prana is called Udana Vayu . Udana means to fly. You may weigh 70 or 80 kilograms on the weighing scale, but you don’t feel the 70 or 80 kilograms on you because Udana Vayu creates buoyancy and makes you less available to gravity. There are Yogic practices to activate this. There were whole schools of Udana Vayu in China, where those who gained mastery over this prana could float around a little bit. You might have seen this in the movies, where it is a little exaggerated. But the body becomes lighter because of a more buoyant force in the body. 下一个气的方面被称为乌达那风（Udana Vayu）。乌达那的意思是飞。你在称重时可能重 70 或 80 公斤，但你并不会感受到这 70 或 80 公斤，因为乌达那风创造了浮力，使你对重力的感知减弱。还有瑜伽练习可以激活这一点。在中国曾经有整个乌达那风的学派，那些掌握了这种气的人可以稍微漂浮起来。你可能在电影中见过这种情景，虽然有些夸张。但身体因为体内更强的浮力而变得更轻。
For a martial arts fighter, to be buoyant is important. There have been many cases where certain ballet dancers, footballers and martial arts experts have executed what all physicists believe is simply impossible, by leaping up to incredible heights. They have defied gravity simply by creating more buoyancy within the body. If you have complete mastery over udana, they say you can even fly. But more importantly, if you activate your udana, you become less and less available to gravity. On the weighing scale, you are still the same, but in your experience, you will feel as if the body has become so light. You don’t have to carry it. It is like it is floating around. This is another way of making you less of a body. 对于武术 fighter 来说，浮力是很重要的。有很多案例表明，某些芭蕾舞者、足球运动员和武术专家通过跳跃到令人难以置信的高度，执行了所有物理学家认为根本不可能的事情。他们通过在身体内创造更多的浮力来挑战重力。如果你完全掌握了 udana，他们说你甚至可以飞。但更重要的是，如果你激活你的 udana，你会变得越来越不受重力的影响。在称重秤上，你仍然是一样的，但在你的体验中，你会感觉身体变得如此轻盈。你不必去承载它。就像它在空中漂浮。这是让你变得不那么像身体的另一种方式。
Udana Vayu is also in charge of your ability to communicate. Now, if your Udana Vayu is active, your ability to communicate with people will come naturally to you. Udana Vayu is related to the moon. The cycles of the moon are intimately connected especially with the female body. Only because our mothers’ bodies were in sync with the cycles of the moon were we born. The moon, being the manager of the feminine dimension of life on the planet and the platform upon which life is built, becomes the determining factor as to when the body can truly come to an end. Once Udana Vayu has left, the very platform that provided the needed foundation for life to build itself upon is not there. Hence, from this point on, seeking the next womb begins in earnest. 乌达那瓦尤还负责你的沟通能力。如果你的乌达那瓦尤活跃，你与人沟通的能力将自然而然地展现出来。乌达那瓦尤与月亮有关。月亮的周期与女性身体密切相关。正是因为我们母亲的身体与月亮的周期同步，我们才得以出生。月亮作为地球上女性生命维度的管理者，以及生命建立的基础，成为了身体何时真正结束的决定性因素。一旦乌达那瓦尤离开，提供生命所需基础的平台就不复存在。因此，从这一点开始，寻找下一个子宫的过程开始变得迫切。
The next aspect of prana is called Apana Vayu. Apana Vayu is in charge of your excretory system and the sensory function. Only when the excretory system is efficient at the cellular level will you have the necessary sensitivity for sensory perception. And hence such importance is being given to the purificatory aspect in Yoga. 下一个方面的气称为阿帕那瓦尤。阿帕那瓦尤负责你的排泄系统和感官功能。只有当排泄系统在细胞层面上高效时，你才会拥有感知的必要敏感性。因此，瑜伽中对净化方面给予如此重要的关注。
When I say excretion, I mean not just the outcome of digestion, but excretion on the cellular level that needs to happen. Every moment, the cells are pushing out impurities at the cellular level. This excretory system will be efficient only when the stomach is empty. When there is food in the stomach and digestion is in progress, the excretory system slows down. So if excretion does not happen properly, the body becomes impure. When the body becomes impure, lethargy and other kinds of dullness will settle. Once this inertia manifests in the body, it will slowly be transmitted to the mind also. So Apana Vayu cleanses the system in a big way. 当我说排泄时，我不仅指消化的结果，还指需要在细胞层面上发生的排泄。每时每刻，细胞都在细胞层面上排出杂质。这个排泄系统只有在胃空的时候才会高效。当胃里有食物且消化正在进行时，排泄系统会减缓。因此，如果排泄没有正常进行，身体就会变得不纯。当身体变得不纯时，倦怠和其他种类的迟钝就会出现。一旦这种惯性在身体中显现，它也会慢慢传递到心灵。因此，Apana Vayu 在很大程度上清洁了系统。
The next aspect of prana is called Vyana Vayu . Vyana Vayu is that which knits all these billions of cells into one organism. There have been some instances of certain yogis whose bodies did not show any signs of decay for months after their death, even though no preservation was attempted. This is particularly common among Tibetan monks. This is possible because when they die, they leave a certain amount of Vyana Prana in the body, which preserves it for a long time. prana 的下一个方面被称为 Vyana Vayu。Vyana Vayu 是将这些数十亿细胞编织成一个有机体的力量。有些瑜伽士在死后几个月内，身体没有显示出任何衰败的迹象，尽管没有进行任何防腐处理。这在藏传佛教僧侣中尤其常见。这是可能的，因为当他们去世时，他们在体内留下了一定量的 Vyana Prana，这使得身体能够长时间保持。
You may have heard of transmigration, where people leave their bodies and enter another body. If one has mastery over one’s vyana , one can leave one’s body at will. Now, this leaving of the body is not the pinnacle of Yoga; it is a simple aspect of Yoga. If you activate Vyana Vayu in your body, you slowly become loose inside your body. Now, the question of getting identified with the body does not arise within you. This gives you a completely different sense of freedom in your life because maintaining the awareness that ‘I am not the body’ comes naturally to you. This is like if your clothes are very tight-fitting, slowly, you will tend to think that is you. But if you wear loose clothes, you are more conscious that these are clothes, not me. 你可能听说过灵魂转世，人们离开自己的身体进入另一个身体。如果一个人掌握了自己的 vyana，他就可以随心所欲地离开自己的身体。现在，这种离开身体并不是瑜伽的巅峰；它只是瑜伽的一个简单方面。如果你在身体中激活 Vyana Vayu，你会慢慢感到身体内部变得松弛。现在，认同身体的问题在你内心中并不存在。这给你的生活带来了完全不同的自由感，因为保持“我不是身体”的意识对你来说是自然而然的。这就像如果你的衣服非常紧身，慢慢地，你会倾向于认为那就是你。但如果你穿宽松的衣服，你会更清楚这些是衣服，而不是我。
Now, another aspect of Vyana Vayu is that it is also in charge of your ability to move or your locomotion. You will see your ability to walk 现在，Vyana Vayu 的另一个方面是它还负责你的运动能力或移动能力。你会看到你走路的能力
will come so naturally to you when your Vyana Vayu is high, even if you are not a seasoned walker. Vyana Vayu is a very important aspect of spiritual growth. It also enhances your intuitive nature. 当你的 Vyana Vayu 高涨时，即使你不是一个经验丰富的行走者，这一切对你来说也会变得非常自然。Vyana Vayu 是灵性成长中一个非常重要的方面。它还增强了你的直觉特性。
There are many more aspects to pranas or vayu s, but, fundamentally, this is how they affect the physical body. A basic understanding of the pranas is necessary to understand how death happens because, at the moment of death, each of these pranas recedes differently and affects the dead differently. The process of death or the process of disembodiment extends well beyond the point where the breath has stopped. 还有许多关于 pranas 或 vayu s 的方面，但从根本上说，这就是它们如何影响身体的。理解 pranas 的基本知识对于理解死亡的发生是必要的，因为在死亡的那一刻，这些 pranas 各自以不同的方式退去，并对死者产生不同的影响。死亡的过程或脱离身体的过程远远超出了呼吸停止的时刻。
The Sequence of Death 死亡的序列
Definitions are central to the progress of modern science. To study anything, they must be able to define it first. But when it comes to defining death, modern science ties itself into knots. The best definition they have for death is ‘the absence of life’. But then again they have no definition for life either. Defining death or being able to determine the point of death correctly is a necessity because of the social, medical and legal aspects to life and death. 定义是现代科学进步的核心。要研究任何事物，他们必须首先能够定义它。但是当涉及到定义死亡时，现代科学却陷入了困境。他们对死亡的最佳定义是“生命的缺失”。但他们对生命也没有定义。正确地定义死亡或能够确定死亡的时刻是必要的，因为生命和死亡涉及社会、医学和法律等方面。
In the olden days, they said if the breath has stopped, the person has died. But then some people who were declared ‘dead’ by this definition came back to life and a whole lot of chaos ensued. So they went a step further and said if the pulse stops, i.e. the heart stops, then it is death. But again people came back to life even after their breath and heart had stopped. Today, they have a battery of terms-clinical death, brain death, somatic death, heart-lung failure, whole-brain death, higher brain death, and so on-to hide behind their inability to precisely define death. This problem is essentially because they are only looking at the manifestations of the process of death and not the cause, which is the exiting of the Pancha Pranas from the physical body. 在古代，人们说如果呼吸停止，那个就死了。但后来一些被这个定义宣告“死亡”的人复活了，随之而来的是一场混乱。因此，他们进一步提出，如果脉搏停止，即心脏停止，那么就是死亡。但同样，即使在呼吸和心脏停止后，人们也复活了。今天，他们有一系列术语——临床死亡、脑死亡、躯体死亡、心肺衰竭、全脑死亡、高级脑死亡等等——来掩盖他们无法精确定义死亡的无能。这个问题本质上是因为他们只关注死亡过程的表现，而不是原因，即五气从物质身体中退出。
This happened many years ago. A research institute invited me because they wanted to check my gamma waves. Apparently, these are patterns of neural oscillations in the brain that show a correlation to mental activity. At that time, I did not know what these gamma waves were or if I even had them in my brain. I don’t usually put myself through these indignities, but that day, due to an obligation, I gave in. 这发生在许多年前。一个研究所邀请我，因为他们想检查我的伽马波。显然，这些是大脑中神经振荡的模式，与心理活动有相关性。那时，我不知道这些伽马波是什么，或者我是否在大脑中有它们。我通常不愿意经历这些屈辱，但那天，由于一个义务，我屈服了。
They connected me with fourteen electrodes and asked me to meditate. I said, ‘I don’t know how to meditate.’ They were a little taken aback. They said, ‘But you teach everyone meditation.’ ‘Yes, I do. But I teach meditation to people because they don’t know how to sit still.’ In reality, there is no such thing as meditation. There is only stillnessmany levels of stillness. Because it is very difficult to teach people stillness, the term ‘meditation’ is used as an intermediary. So I said, ‘If you want, I will sit still. Totally still, on all levels.’ Then they said, ‘Okay, sit still; we will check that.’ So I sat down. 他们给我连接了十四个电极，让我冥想。我说：“我不知道怎么冥想。”他们有点惊讶。他们说：“但你教每个人冥想。” “是的，我教。但我教人们冥想是因为他们不知道怎么静坐。”实际上，根本没有冥想这种东西。只有静止，许多层次的静止。因为教人们静止非常困难，所以使用“冥想”这个术语作为中介。所以我说：“如果你们想，我会静坐。完全静止，在所有层次上。”然后他们说：“好吧，静坐；我们会检查的。”于是我坐下了。
After about fifteen minutes, they started hitting me on my knees with some metallic object. Then they tried my ankles and then they moved to my elbows-you know, that funny place where it hurts the most. I thought, ‘This must be a part of their experiment,’ and kept quiet. But it became very persistent and painful. Then I slowly opened my eyes and asked, ‘Did I do something wrong?’ All of them gave me a weird look. I said, 'Why are you looking at me like this?’ They said, ‘Our monitors have gone flat. According to our machines, you were dead.’ I said, 'That is a great diagnosis!’ Then they came up with a second opinion. They said, ‘You are either dead or you are brain-dead.’ I said, ‘I will take the first one. “I am dead” is okay with me. But don’t call me brain-dead, that is insulting.’ This is what happens if you let machines decide death. Your breath stopping, heart stopping or your brain going flat on the monitors is not death. Only when the Pancha Pranas exit the physical body completely it is death. 大约十五分钟后，他们开始用某种金属物体打我的膝盖。然后他们试着打我的脚踝，接着又移动到我的肘部——你知道的，那是最疼的地方。我想，‘这一定是他们实验的一部分，’于是保持沉默。但这变得非常执着和痛苦。然后我慢慢睁开眼睛问，‘我做错了什么吗？’他们都用奇怪的眼神看着我。我说，‘你们为什么这样看我？’他们说，‘我们的监测器坏了。根据我们的机器，你已经死了。’我说，‘这是个很好的诊断！’然后他们给出了第二个意见。他们说，‘你要么死了，要么是脑死亡。’我说，‘我选择第一个。“我死了”对我来说没问题。但不要叫我脑死亡，那太侮辱了。’如果让机器决定死亡，就会发生这样的事情。你的呼吸停止、心脏停止或你的大脑在监测器上变平并不算死亡。只有当五种生命气息完全离开身体时，才算死亡。
When the breath stops, or when what we call as death happens, the withdrawal of the pranas happens over a period of time. All the pranas do not exit the body at the same time. There is a definite pattern in which they exit. This can be observed in some simple ways. For example, it is well-documented that if you keep a dead body for over two to three days, you will notice that the hair will grow. If it was a man and he used to shave, you can see this from the facial hair. The nails will also grow. Therefore, in countries where they preserve the dead bodies for a longer time, the undertakers clip the nails and shave the beard. This is not because the skin has dried or shrunk. Those factors may make a small contribution, but it is mainly because hair and nails are special in a way 当呼吸停止，或者我们所称的死亡发生时，生命气息的撤回会在一段时间内发生。所有的生命气息并不会同时离开身体。它们的退出有一个明确的模式。这可以通过一些简单的方式观察到。例如，有充分的文献记录表明，如果你将尸体保存超过两到三天，你会注意到头发会生长。如果是一个男人，他曾经剃须，你可以从面部毛发中看到这一点。指甲也会生长。因此，在那些长时间保存尸体的国家，殡葬人员会修剪指甲和剃须。这并不是因为皮肤干燥或收缩。这些因素可能会有小的贡献，但主要是因为头发和指甲在某种程度上是特殊的。
because there is no sensation in those parts of the body even when you are alive. There is no sensation in these parts because there is no Prana Vayu in them even when you are alive, but the other vayus are present there. So immediately after death, when Prana Vayu has exited the body, these parts of the body are not affected much. This is why you will observe minimal growth there until the other pranas exit the body. 因为在身体的那些部分即使在你活着的时候也没有感觉。这些部分没有感觉是因为即使在你活着的时候它们里面没有 Prana Vayu，但其他的 vayus 在那里存在。因此，在死亡后不久，当 Prana Vayu 离开身体时，这些身体的部分不会受到太大影响。这就是为什么你会观察到在其他 pranas 离开身体之前那里几乎没有生长。
It is only because the process of withdrawal of the pranas spans over a period of time, there is a window of opportunity for outside interventions and manipulations that can sometimes ‘revive’ the dead person. It is only because of this it is possible to assist the dead in their journey after death or allow for processes like transmigration. We will be looking at this in more detail in Chapter 4. 这仅仅是因为气息的撤回过程持续了一段时间，因此存在外部干预和操控的机会窗口，这有时可以“复活”死者。正是因为这个原因，帮助死者在死后的旅程中或允许像转世这样的过程成为可能。我们将在第 4 章中更详细地探讨这一点。
An overview of the withdrawal process can be summarized as follows: 提款过程的概述可以总结如下：
Once the breath stops, the slow process of the five pranas exiting the body will begin.
Of these, Samana Vayu is in charge of maintaining the temperature of the body. The
first thing that happens after death is that the body starts cooling down. Since the
differential between the atmospheric temperature and the body temperature is
significant, the Samana Vayu exits much faster than Prana Vayu. Within twenty-one
to twenty-four minutes from the breath stopping, Samana Vayu exits the body
completely.
Once the breath stops, the slow process of the five pranas exiting the body will begin.
Of these, Samana Vayu is in charge of maintaining the temperature of the body. The
first thing that happens after death is that the body starts cooling down. Since the
differential between the atmospheric temperature and the body temperature is
significant, the Samana Vayu exits much faster than Prana Vayu. Within twenty-one
to twenty-four minutes from the breath stopping, Samana Vayu exits the body
completely.| Once the breath stops, the slow process of the five pranas exiting the body will begin. |
| :--- |
| Of these, Samana Vayu is in charge of maintaining the temperature of the body. The |
| first thing that happens after death is that the body starts cooling down. Since the |
| differential between the atmospheric temperature and the body temperature is |
| significant, the Samana Vayu exits much faster than Prana Vayu. Within twenty-one |
| to twenty-four minutes from the breath stopping, Samana Vayu exits the body |
| completely. |
Once the breath stops, Prana Vayu also starts exiting the body. This means the
respiratory action and thought process will begin to recede along with the withdrawal
of Prana Vayu. Prana Vayu exits the body completely within forty-eight to ninety
minutes after the breath stops, depending upon the nature of death. If it is a natural
death out of old age, it should be over within sixty-four minutes. But if it is a young
and vibrant body, then it can prolong up to ninety minutes. Till this time, the
respiratory and thought process is on, if not in the usual sense, in a vague manner.
This is why cremation should be deferred for an hour and a half, at least.
If you keep the body of the person whose breath has stopped on earth or open soil,
Once the breath stops, Prana Vayu also starts exiting the body. This means the
respiratory action and thought process will begin to recede along with the withdrawal
of Prana Vayu. Prana Vayu exits the body completely within forty-eight to ninety
minutes after the breath stops, depending upon the nature of death. If it is a natural
death out of old age, it should be over within sixty-four minutes. But if it is a young
and vibrant body, then it can prolong up to ninety minutes. Till this time, the
respiratory and thought process is on, if not in the usual sense, in a vague manner.
This is why cremation should be deferred for an hour and a half, at least.
If you keep the body of the person whose breath has stopped on earth or open soil,| Once the breath stops, Prana Vayu also starts exiting the body. This means the |
| :--- |
| respiratory action and thought process will begin to recede along with the withdrawal |
| of Prana Vayu. Prana Vayu exits the body completely within forty-eight to ninety |
| minutes after the breath stops, depending upon the nature of death. If it is a natural |
| death out of old age, it should be over within sixty-four minutes. But if it is a young |
| and vibrant body, then it can prolong up to ninety minutes. Till this time, the |
| respiratory and thought process is on, if not in the usual sense, in a vague manner. |
| This is why cremation should be deferred for an hour and a half, at least. |
| If you keep the body of the person whose breath has stopped on earth or open soil, |
there is a possibility of revival with a little intervention from the outside. If other 有可能在外部稍加干预的情况下复苏。如果其他
aspects of the system are conducive, then the soil and elements can reignite the 系统的各个方面是有利的，那么土壤和元素可以重新点燃
needed energy to revive life. This is why, in the olden days, dying people were placed 恢复生命所需的能量。这就是为什么在古代，垂死的人会被放置在
on the ground outside the house, hoping for revival. But, today, with the body being 在房子外面的地面上，希望能复活。但是，今天，尸体被
laid on a cot or a concrete floor, the chances of revival are very remote. 躺在小床或混凝土地面上，复苏的机会非常渺茫。
"Samana
Vayu" "Once the breath stops, the slow process of the five pranas exiting the body will begin.
Of these, Samana Vayu is in charge of maintaining the temperature of the body. The
first thing that happens after death is that the body starts cooling down. Since the
differential between the atmospheric temperature and the body temperature is
significant, the Samana Vayu exits much faster than Prana Vayu. Within twenty-one
to twenty-four minutes from the breath stopping, Samana Vayu exits the body
completely."
"Prana
Vayu" "Once the breath stops, Prana Vayu also starts exiting the body. This means the
respiratory action and thought process will begin to recede along with the withdrawal
of Prana Vayu. Prana Vayu exits the body completely within forty-eight to ninety
minutes after the breath stops, depending upon the nature of death. If it is a natural
death out of old age, it should be over within sixty-four minutes. But if it is a young
and vibrant body, then it can prolong up to ninety minutes. Till this time, the
respiratory and thought process is on, if not in the usual sense, in a vague manner.
This is why cremation should be deferred for an hour and a half, at least.
If you keep the body of the person whose breath has stopped on earth or open soil,"
there is a possibility of revival with a little intervention from the outside. If other
aspects of the system are conducive, then the soil and elements can reignite the
needed energy to revive life. This is why, in the olden days, dying people were placed
on the ground outside the house, hoping for revival. But, today, with the body being
laid on a cot or a concrete floor, the chances of revival are very remote. | Samana <br> Vayu | Once the breath stops, the slow process of the five pranas exiting the body will begin. <br> Of these, Samana Vayu is in charge of maintaining the temperature of the body. The <br> first thing that happens after death is that the body starts cooling down. Since the <br> differential between the atmospheric temperature and the body temperature is <br> significant, the Samana Vayu exits much faster than Prana Vayu. Within twenty-one <br> to twenty-four minutes from the breath stopping, Samana Vayu exits the body <br> completely. |
| :--- | :--- |
| Prana <br> Vayu | Once the breath stops, Prana Vayu also starts exiting the body. This means the <br> respiratory action and thought process will begin to recede along with the withdrawal <br> of Prana Vayu. Prana Vayu exits the body completely within forty-eight to ninety <br> minutes after the breath stops, depending upon the nature of death. If it is a natural <br> death out of old age, it should be over within sixty-four minutes. But if it is a young <br> and vibrant body, then it can prolong up to ninety minutes. Till this time, the <br> respiratory and thought process is on, if not in the usual sense, in a vague manner. <br> This is why cremation should be deferred for an hour and a half, at least. <br> If you keep the body of the person whose breath has stopped on earth or open soil, |
| there is a possibility of revival with a little intervention from the outside. If other | |
| aspects of the system are conducive, then the soil and elements can reignite the | |
| needed energy to revive life. This is why, in the olden days, dying people were placed | |
| on the ground outside the house, hoping for revival. But, today, with the body being | |
| laid on a cot or a concrete floor, the chances of revival are very remote. | |
||
So with this understanding, how would you define death? 那么在这种理解下，你会如何定义死亡？
Fundamentally, what we call death is a certain line, or a certain stage, in the process of disembodiment. In that context, it is appropriate that in the English language you don’t diagnose someone as dead, you declare them as dead. You declare someone dead when he or she does not respond to your stimulus or when you do not have access to them any more. 从根本上说，我们所称之为死亡的是一个特定的界限，或在脱离肉体的过程中一个特定的阶段。在这个背景下，英语中不诊断某人为死亡，而是宣告他们死亡。当某人对你的刺激没有反应，或者当你无法再接触到他们时，你就宣告他们死亡。
An ordinary person may feel someone is dead if they do not respond to their calls and other kinds of physical probing. But a medical professional would not accept this. They have a more sophisticated understanding of life and also have subtler tools and probes. They know that with suitable interventions the life can be revived, and the person can be brought back into the body. But if the process of disembodiment has crossed a certain stage, then one will not be responsive to these medical stimuli either. Such a person would be declared medically dead, but this would still not be considered spiritual death in the Yogic tradition. 一个普通人可能会觉得某人已经死去，如果他们对呼唤和其他身体探测没有反应。但医疗专业人员不会接受这种看法。他们对生命有更复杂的理解，并且拥有更微妙的工具和探测手段。他们知道，通过适当的干预，生命可以复苏，个人可以被带回身体。但如果脱离身体的过程已经超过了某个阶段，那么这个人也不会对这些医疗刺激作出反应。这样的人会被宣布为医学上死亡，但在瑜伽传统中，这仍然不会被视为灵性死亡。
A person well versed in Yoga and Tantra has an even finer understanding of life. They have much subtler tools and techniques to be able to access that life and possibly restore it. So they would still not declare them spiritually dead. However, if the process of disembodiment has progressed beyond a certain point, then even they cannot restore life into the body. Now, for all practical purposes, that person is completely gone-he cannot be brought back at all. One can only assist their further journey, ^(9){ }^{9} that is all. 一个精通瑜伽和密宗的人对生活有更深刻的理解。他们拥有更微妙的工具和技巧，能够接触到生命并可能恢复它。因此，他们仍然不会宣称他们在精神上已经死亡。然而，如果脱离肉体的过程已经进展到某个程度，那么即使是他们也无法将生命恢复到身体中。现在，从所有实际的角度来看，那个人已经完全消失——他根本无法被带回来。人们只能协助他们进一步的旅程， ^(9){ }^{9} 仅此而已。
So the answer to the question 'When is a person dead?’ depends largely upon what the purpose of the declaration is and what capability does one have to interact with life at the different stages of disembodiment. The more capable you are, the more leeway you will have in the situation. 因此，问题“一个人什么时候死了？”的答案在很大程度上取决于声明的目的是什么，以及一个人在不同的脱离身体阶段与生命互动的能力。你越有能力，你在这种情况下就会有更多的余地。
Chakras: The Gateways of Exit 脉轮：出口的门户
The pranic system in the body comprises various energy channels and their points of intersection, known as chakras. There are a total of 114 such chakras, 112 of them in the body and two outside the body. The chakras within the body are classified into seven main categories of sixteen each. In life, the levels of activation of these chakras greatly determine the quality of life led by the person. Correspondingly, how energy moves through these chakras in death determines the quality of the death too. So each death is characterized not just by how the pranas 身体中的气场系统由各种能量通道及其交汇点组成，这些交汇点被称为脉轮。总共有 114 个这样的脉轮，其中 112 个在身体内，两个在身体外。身体内的脉轮被分为七个主要类别，每个类别有十六个。在生活中，这些脉轮的激活水平极大地决定了一个人所过的生活质量。相应地，能量在这些脉轮中的流动方式也决定了死亡的质量。因此，每一次死亡不仅仅由气的流动方式来特征化。
have exited the body but also through which chakra or chakras they exited. 已经离开身体，但也通过哪个脉轮或脉轮离开的。
Even if you are liberated within yourself, even if you have attained a certain state within you, you still need a lot of skill to leave the physical body consciously. You need to know the science of how life and the body got connected and what you need to do to disentangle it. Otherwise, you will not be able to leave the body consciously. People who are on the Yogic path can simply sit in the open and leave-just like dropping one’s clothes and walking away, because they know the science of how to leave the body. Depending upon how much skill and freedom with which someone left the body and from which chakra they left the body, the situation around each death will be different. For the sake of simplicity, we talk mostly of only the seven main chakras in the body. ^(10){ }^{10} Each is given a name and has certain qualities. 即使你在内心中获得了解放，即使你在内心中达到了某种状态，你仍然需要很多技巧才能有意识地离开肉体。你需要了解生命与身体是如何连接的科学，以及你需要做些什么来解开这种联系。否则，你将无法有意识地离开身体。走在瑜伽道路上的人可以简单地坐在户外离开——就像脱掉衣服走开一样，因为他们知道如何离开身体的科学。根据一个人离开身体时的技巧和自由程度，以及他们从哪个脉轮离开身体，每次死亡的情况都会有所不同。为了简单起见，我们主要讨论身体中的七个主要脉轮。 ^(10){ }^{10} 每个脉轮都有一个名称，并具有某些特质。
For a very gross person, or if someone leaves in fear-which happens to a lot of people-they end up leaving through the Muladhara Chakra, located at the perineum. This is why you will see that at the time of death, many people will pass urine and faeces with a certain force. This is not because of incontinence, as people think, but because the prana has left through the Muladhara Chakra. This is not a good way to die. If we are not able to leave the body at will, at least we should be able to welcome it and allow it to happen rather than resist it and struggle with fear. Generally, if one leaves through the Muladhara Chakra, it is considered a very base exit. But in rare cases, one who consciously exits through the Muladhara Chakra can come back with enormous occult powers. 对于一个非常粗俗的人，或者如果有人因恐惧而离开——这发生在很多人身上——他们最终会通过位于会阴的根轮（Muladhara Chakra）离开。这就是为什么你会看到在临终时，许多人会以某种力量排尿和排便。这并不是因为失禁，正如人们所想，而是因为生命能量（prana）通过根轮离开了身体。这并不是一种好的死亡方式。如果我们不能随心所欲地离开身体，至少我们应该能够欢迎它，并允许这一过程发生，而不是抵抗它并与恐惧作斗争。一般来说，如果一个人通过根轮离开，通常被认为是非常低级的离开方式。但在少数情况下，能够有意识地通过根轮离开的人可以带着巨大的神秘力量回来。
One who exits through the Swadhishthana Chakra, located in and above the genital organ, can be reborn with extraordinary creative prowess. One who exits through the Manipura Chakra , located just below the navel, can be capable of a very organized sense of action. One may become a great business person or a great general. Essentially, a genius of organization in his or her next life. One who exits through the Anahata Chakra, where the ribcage meets, can become a prodigy in music or the arts. One may also become a very sensitive poet or a devotee who can inspire many. The Anahata Chakra also has the possibility of finding access to all the other dimensions so one could be a potential polymath. 通过位于生殖器官内及其上方的根轮（Swadhishthana Chakra）退出的人，可以以非凡的创造力重生。通过位于肚脐下方的脐轮（Manipura Chakra）退出的人，能够具备非常有条理的行动感。一个人可能会成为伟大的商人或伟大的将军。基本上，在他或她的下一个生命中成为组织天才。通过位于肋骨交汇处的心轮（Anahata Chakra）退出的人，可以成为音乐或艺术的天才。一个人也可能成为非常敏感的诗人或能够激励许多人的信徒。心轮（Anahata Chakra）还有可能找到通往所有其他维度的途径，因此一个人可能成为潜在的博学者。
For someone to exit through the Vishuddhi Chakra , situated at the pit of the throat, is very rare. But if that happens, one will possess an incredible perception of this world and the beyond. Such a person will also exist in an absolute sense of dispassion and fearless involvement in 对于某人通过位于喉咙深处的喉轮（Vishuddhi Chakra）退出是非常罕见的。但如果发生这种情况，个人将对这个世界及其超越的事物拥有难以置信的感知。这样的人也将以绝对的无欲无求和无畏的参与感存在。
all aspects of life. A phenomenal sense of clarity will be predominant in them. Though the Agna Chakra, located between the eyebrows, is of a higher order, it is more common for people to exit through the Agna Chakra than the Vishuddhi Chakra. 生活的各个方面。它们将具有非凡的清晰感。尽管位于眉心的阿吉纳脉轮属于更高的层次，但人们通过阿吉纳脉轮而非维苏达脉轮退出的情况更为常见。
A person who is fully conscious will leave through their Sahasrara Chakra , from the top of their head. That is the best way to leave. Normally the prana just leaves, but sometimes it actually leaves a physical hole there at the moment of death. If you know, the bit of the skull at the top of the head is not yet formed in infants for quite some time. That spot is called the brahmarandhra . For some people, when they leave the body, an actual hole will be found there. When one leaves through their Sahasrara Chakra, it means that they were fully conscious. If you want that moment of death to happen in full awareness, you have to live a life of awareness. Otherwise, at that moment, there is no way you are going to be aware. One who is conscious can leave whichever way one wants, but one who is unconscious simply goes in a fixed way-because their life was a bondage, so death is also a bondage. If at the moment of death, a person can be 100 per cent aware, that person will not have to go through rebirth. They will not take another body-they are released. 一个完全清醒的人将通过他们的顶轮（Sahasrara Chakra）离开，离开时从头顶离开。这是最好的离开方式。通常，生命能量（prana）只是离开，但有时在死亡的瞬间，那里实际上会留下一个物理的洞。如果你知道，婴儿头顶的颅骨在相当长一段时间内还没有形成。那个地方被称为 brahmarandhra。对于某些人来说，当他们离开身体时，那里会发现一个实际的洞。当一个人通过他们的顶轮离开时，这意味着他们是完全清醒的。如果你想在完全意识的状态下经历死亡的那一刻，你必须过一种有意识的生活。否则，在那一刻，你根本无法意识到。一个有意识的人可以以任何想要的方式离开，但一个无意识的人则只是以固定的方式离开——因为他们的生活是一种束缚，所以死亡也是一种束缚。如果在死亡的那一刻，一个人能够百分之百地清醒，那么这个人将不必经历再生。他们不会再拥有另一个身体——他们被解放了。
Chapter 3第三章
The Quality of Death 死亡的质量
Abstract摘要
No two people in the world live their lives the same way. Similarly, no two people die the same way. People may die in the same situation, of the same cause, but still they don’t die the same way. 世界上没有两个人以相同的方式生活。同样，没有两个人以相同的方式死去。人们可能在相同的情况下、因相同的原因而死去，但他们的死法仍然不同。
Types of Deaths死亡类型
Now, are there some deaths that are good and some others that are bad? You must know that no two people in the world live their lives the same way. They may be siblings, living in the same house and doing the same things, but even then their experience of life will not be the same. Similarly, no two people die the same way. People may die in the same situation, of the same cause, but still they don’t die the same way. Right now, if the sky falls upon us and all of us get crushed under it and die, still, we will not die the same way. 现在，有些死亡是好的，有些死亡是坏的吗？你必须知道，世界上没有两个人人生的经历是相同的。他们可能是兄弟姐妹，住在同一个房子里，做着同样的事情，但即便如此，他们对生活的体验也不会相同。同样，没有两个人的死亡方式是相同的。人们可能在相同的情况下、因相同的原因而死去，但他们的死亡方式仍然不同。现在，如果天空坠落在我们身上，我们所有人都被压在下面而死去，仍然，我们的死亡方式也不会相同。
It once happened: a rich man built a big house for his family. It has been a tradition in India that when you build a new house, you want to welcome some sage or saint or yogi to your house. They don’t do it any more because today there is too much housing and not enough yogis. So this man invited a yogi to his house. They welcomed him like a king and did pada pooja ^(1){ }^{1} and many other poojas. Then they served him a great meal. Then when the time came to leave, the husband and wife bowed down to him, asking for a blessing, as per the tradition. The yogi raised his hand and said, ‘First, may your father die, then you die and then your children die.’ Hearing this, the man became furious. He said, 'What nonsense! We invited you to our new house, treated you like a king, fed you well and you say that first my father should die, then I should die, then my children should die? What is this rubbish?’ The yogi was shocked, ‘Why, did I say something wrong? Is it not good if your father dies first, then you die and then your children die? That means life will 曾经发生过这样一件事：一个富人给他的家人建了一座大房子。在印度，建新房子时，欢迎一些圣人或瑜伽士到家里是一种传统。如今他们不再这样做，因为现在房子太多而瑜伽士太少。因此，这个男人邀请了一位瑜伽士到他的家里。他们像对待国王一样欢迎他，进行了足足的供奉 ^(1){ }^{1} 和许多其他的仪式。然后他们为他准备了一顿丰盛的饭菜。当离开的时刻来临时，夫妻俩向他鞠躬，请求祝福，按照传统。瑜伽士举起手说：“首先，愿你的父亲去世，然后你去世，最后你的孩子去世。”听到这话，男人怒不可遏。他说：“胡说八道！我们邀请你到我们的新家，像国王一样对待你，款待你，你却说我父亲应该先去世，然后我去世，最后我的孩子去世？这是什么废话？”瑜伽士感到震惊：“为什么，我说错了什么吗？如果你的父亲先去世，然后你去世，最后你的孩子去世，这不是好事吗？这意味着生活将会……”
be in its natural cycle. Before your father dies, if you die, that is not good. Before you die, if your children die, that is not good at all. So first your father must die, then you must die, then your children must die.’ 处于自然循环中。在你父亲去世之前，如果你去世，那就不好。在你去世之前，如果你的孩子去世，那就更不好了。所以首先你父亲必须去世，然后你必须去世，然后你的孩子必须去世。
In recent times, there has been growing awareness about the quality of death, and just as there is a Quality of Life Index, people have created a Quality of Death Index too. Furthermore, as people create 'life goals’ for themselves, there is growing awareness that one should set ‘death goals’ as well. This is a welcome change; however, they are working with a very superficial understanding of the quality of death, as such. People think that if one is free of pain and suffering, if one does not struggle with it, if one does not die suddenly and if one does not die alone but instead is surrounded by loved ones while dying, then it is a good death. On the other hand, they think if someone dies suddenly or violently, then it is a bad death. These considerations are very medical and social. Existentially, they are not very significant. 近年来，人们对死亡质量的认识日益增强，正如有生活质量指数一样，人们也创建了死亡质量指数。此外，随着人们为自己设定“生活目标”，越来越多的人意识到也应该设定“死亡目标”。这是一个受欢迎的变化；然而，他们对死亡质量的理解仍然非常肤浅。人们认为，如果一个人没有痛苦和折磨，如果一个人没有与之挣扎，如果一个人没有突然去世，并且在临终时不是孤独的，而是被亲人围绕，那么这就是一个好的死亡。另一方面，他们认为如果某人突然或暴力地去世，那么这就是一个坏的死亡。这些考虑非常医学化和社会化。从存在的角度来看，它们并不是很重要。
In India, deaths were classified taking into account deeper and existential factors as to how the death occurred. This is important because it has a considerable impact on what happens after death and what kind of assistance can be provided to the person who has died. Traditionally, in India, people classified deaths as only two kindstimely death (Su-mrutyu ) and untimely death (Akaal Mrutyu). If a yogi left his or her body consciously at the age of thirty, we don’t say it is untimely. It is timely for them because they decide the time. 在印度，死亡的分类考虑了更深层次和存在性的因素，即死亡是如何发生的。这一点很重要，因为它对死亡后发生的事情以及可以提供给死者的帮助类型有着相当大的影响。传统上，在印度，人们将死亡仅分为两种：及时死亡（Su-mrutyu）和非及时死亡（Akaal Mrutyu）。如果一个瑜伽士在三十岁时有意识地离开了他的身体，我们不会说这是非及时的。对他们来说，这是及时的，因为他们决定了时间。
We call a death untimely when someone has intent to live, that is, they still have Prarabdha Karma to work out, but suddenly something strikes them down and they die. Their body collapsed when the intent was on full scale-this is an untimely death. If intent itself has gone away, it is not untimely; it is very timely for that life. Chronological age, whether you are thirty-five or sixty-five or ninety-five years old is not the point. The criterion is that the intent is gone. Then, in terms of life, it is a timely death. I cannot give you an accurate percentage, but I think we can easily say that more than 80 per cent of the people do not die a natural death or a timely death any more. Their death is unnatural or untimely because they die while their intent is still on. This is 我们称一个死亡为不及时的，当一个人有生存的意图，也就是说，他们仍然有待完成的 Prarabdha Karma，但突然遭遇不幸而去世。他们的身体在意图全力以赴时崩溃——这就是不及时的死亡。如果意图本身已经消失，那就不是不及时的；对于那一生来说，这是非常及时的。年龄的大小，无论你是三十五岁、六十五岁还是九十五岁都不是关键。标准是意图已经消失。那么，从生命的角度来看，这就是一个及时的死亡。我无法给你一个准确的百分比，但我认为我们可以轻松地说，超过 80%的人不再经历自然死亡或及时死亡。他们的死亡是不自然的或不及时的，因为他们在意图仍然存在时去世。
unfortunate, and it has a bearing upon how the death happens and what happens after that. 不幸的是，这与死亡发生的方式以及之后发生的事情有关。
In a natural or timely death, Prarabdha Karma, or the information that runs the life, runs out and life becomes feeble. When the information runs out, life peters out slowly and this is not torturous. This is very beautiful. When your Prarabdha Karma runs out, even if you lived a bad life, the last few moments will become very peaceful, wonderful and perceptive. Suddenly, you will see people become so wise. They are not attached to anything around them; they show an extraordinary sense of maturity-something they failed to show throughout their life. This is because it is a natural death. Natural death is not a bad death. It is a good thing for you and a good thing for those you are leaving behind because you are not being forced out of your body. For this to happen, you need to empty your Prarabdha Karma before your body wears out. 在自然或及时的死亡中，业力（Prarabdha Karma）或支配生命的信息耗尽，生命变得虚弱。当信息耗尽时，生命缓慢消逝，这并不是痛苦的。这是非常美丽的。当你的业力耗尽时，即使你过着糟糕的生活，最后的几分钟也会变得非常平静、奇妙和敏锐。突然间，你会看到人们变得如此智慧。他们对周围的事物没有依恋；他们展现出一种非凡的成熟感——这是他们在一生中未能展现的。这是因为这是自然死亡。自然死亡并不是一种坏死。对你来说，这是件好事，对那些你将要离开的人来说也是件好事，因为你并不是被迫离开你的身体。为了实现这一点，你需要在你的身体耗尽之前清空你的业力。
How rapidly you empty your Prarabdha Karma depends on how quickly you move from one aspect of life to another. If you are eighty and still think like a teenager wanting to romance someone, your Prarabdha Karma will not run out. If, at eighty, you are not rid of what you should have done at sixteen or eighteen and you still want to go sit on the street side and watch women walking by, then your Prarabdha Karma will not run out. Now, it will not matter if you live to be a hundred, you will still die an unnatural death because the body will run out, but the Prarabdha Karma will not. If a person dies naturally, he or she clearly knows that they are going to die and you will see they will display extraordinary wisdom. That possibility is being completely obliterated in the so-called modern society because everyone is trying to be immortal at any cost, and they will die a bad death because of that. You can die well only if you accept your mortality. 你清空你的业力（Prarabdha Karma）的速度取决于你从生活的一个方面转向另一个方面的速度。如果你八十岁了，仍然像青少年一样想要与某人谈恋爱，那么你的业力将不会消耗。如果在八十岁时，你仍然没有摆脱十六或十八岁时应该做的事情，仍然想坐在街边看女人走过，那么你的业力也不会消耗。现在，如果你活到一百岁，这也无所谓，你仍然会死于非自然的死亡，因为身体会耗尽，但业力不会。如果一个人自然死亡，他或她清楚地知道自己要死，你会看到他们会表现出非凡的智慧。在所谓的现代社会中，这种可能性正在被完全消灭，因为每个人都在不惜一切代价试图追求不朽，他们因此会死得很糟糕。只有接受自己的死亡，你才能好好地死去。
There is another kind of death, called Iccha Mrutyu (loosely translated as ‘death by choice’), which, in a sense, is not death, but actually the transcendence of the cycle of birth and death. This can happen when a person is into spiritual sadhana and has achieved such a mastery over their energies that they are able to untangle their life energies from the physical body without damaging it. The person has understood where the keys to his or her karmic structure are and is able to dismantle it 还有另一种死亡，称为 Iccha Mrutyu（可以粗略翻译为“选择的死亡”），在某种意义上，这并不是死亡，而实际上是超越生死轮回。当一个人专注于灵性修行，并对自己的能量达到了如此的掌控，以至于能够在不损害身体的情况下将其生命能量与物质身体解脱开来时，这种情况就会发生。这个人已经明白了他或她的业力结构的关键所在，并能够拆解它。
completely. Such a person becomes truly no more. This is considered the highest kind of death. This is also referred to as Mahasamadhi in the Hindu tradition and Mahaparinirvana in the Buddhist tradition. In English, we simply call it Liberation, meaning one has become free from the very process of life, birth and death. One has become free from the basic structures of body and mind or free from the karmic structure which holds these things together. To use the earlier analogy, one has burst the bubble completely. This is the ultimate goal for every spiritual seeker. 完全地。这样的人真正地不再存在。这被认为是最高级别的死亡。在印度教传统中，这也被称为大圆满，而在佛教传统中被称为大般涅槃。在英语中，我们简单地称之为解脱，意味着一个人已经摆脱了生命、出生和死亡的过程。一个人已经摆脱了身体和心灵的基本结构，或者摆脱了将这些东西结合在一起的业力结构。用之前的比喻来说，一个人已经完全破裂了泡沫。这是每个灵修者的终极目标。
Predictions of Death死亡的预测
One of the most common questions people have for astrologers and fortune tellers is: ‘How long will I live?’ ‘When will I die?’ If life follows a certain rationale, then is it possible to determine when it will end as well? More precisely, we saw how it is karma, the software of life, that determines the span and the nature of life. So is it possible to somehow read this and be able to predict death? 人们对占星师和算命师最常见的问题之一是：“我能活多久？”“我什么时候会死？”如果生活遵循某种理性，那么是否也可以确定它何时结束？更准确地说，我们看到是业力，生活的软件，决定了生命的长度和性质。那么是否有可能以某种方式解读这一点，并能够预测死亡？
Now, just as karma is impressed upon your physical body and mental body, it is also impressed upon your energy body. As the allotted karma, or Prarabdha Karma, is reaching completion, the pranic body’s ability to hold on to the physical body recedes. Life, as you know it, which is physical, will begin to lose its vibrancy. At the same time, the subtle body gathers more vibrancy because the physical body is losing its grip on the subtle. This is the reason why you might have noticed that sometimes even a person who has lived a gross life seems to carry an ethereal peace about them during the last few days preceding their death. Such a person, you will see, suddenly becomes wise. This usually happens for people whose awareness becomes acute. However, if someone is dying a natural death, then with a little bit of awareness-at least six to eight months in advance-one can clearly see it coming. Actually, many people unknowingly start talking about it. They start making strange statements and behave strangely. This is not out of psychological degeneration; unconsciously they blurt out this and that. Later on, after they are dead, people look back and say that he or she had said this or did something which was indicative that they were aware of 现在，正如业力在你的肉体和精神上留下印记一样，它也在你的能量体上留下印记。当分配的业力，或称为 Prarabdha Karma，接近完成时，气息体对肉体的依附能力减弱。你所知道的生活，作为一种物质存在，将开始失去其活力。与此同时，细微的身体则会聚集更多的活力，因为肉体正在失去对细微的把握。这就是为什么你可能注意到，有时即使是过着粗糙生活的人，在临终前的几天似乎也会散发出一种空灵的平静。你会看到这样的人突然变得智慧。这通常发生在那些意识变得敏锐的人身上。然而，如果有人自然死亡，那么只需稍微提高意识——至少提前六到八个月——就可以清楚地看到这一切的到来。实际上，许多人在不知不觉中开始谈论这件事。他们开始发表奇怪的言论，行为也变得奇怪。这并不是出于心理退化；他们在无意识中说出这些话。 后来，在他们去世后，人们回过头来会说他或她曾说过这些话或做过某些事情，这表明他们是意识到的
their impending death. An uncle of mine even knew the exact date and time of his death. 他们即将到来的死亡。我的一个叔叔甚至知道他去世的确切日期和时间。
Death is not something that will happen suddenly; it builds up over time. Many a time, the body is setting forth the process. The person may not be fully conscious of it-the mind may not be alert enough to grasp it, but the body speaks it in many ways. Apparently, there have been some studies examining the blood work of people who were killed violently-through crime or accidents. Their blood tests were done on a whim or just by chance or, for some other reason, a little prior to their death-no one knew they were going to die, but by chance, they got it done. And those reports were found to be completely haywire. They spoke a different language altogether. I don’t know how far this is true, but this sort of thing is quite possible because it may have nothing to do with the physiological problems. As the body approaches its end, the entire body starts speaking the language of death at that time. 死亡不是突然发生的事情；它是随着时间的推移而积累的。很多时候，身体正在启动这个过程。这个人可能并没有完全意识到这一点——大脑可能没有足够的警觉来理解，但身体以多种方式表达出来。显然，有一些研究检查了那些暴力死亡的人（通过犯罪或事故）的血液情况。他们的血液测试是在临时或偶然的情况下进行的，或者出于其他某种原因，在他们死亡之前不久进行的——没有人知道他们将要死去，但碰巧进行了测试。那些报告被发现完全混乱。它们说的是完全不同的语言。我不知道这有多真实，但这种情况是相当可能的，因为它可能与生理问题无关。当身体接近终点时，整个身体开始在那个时候说死亡的语言。
So is it possible to predict death? Yes, it is possible, but it is very limited and highly exaggerated. If I see a coconut tree, looking at the age and the health of the coconut tree, I can say when it will first bear flower, when it will bear fruit. I can also foretell approximately when it will die. I can tell you all this right now, but in between now and that time, if you chop the coconut tree down, the prediction becomes false. This is true for human beings too. Whatever the horoscopes say, someone can die just like that. A whole lot of people in the world died yesterday in an accident or from disease or some such thing. Do you think all their horoscopes said they were going to die yesterday? No. They all said ‘long life’, but they died at twenty-five. 那么，预测死亡是否可能？是的，这是可能的，但非常有限且高度夸大。如果我看到一棵椰子树，看看椰子树的年龄和健康状况，我可以说它什么时候会第一次开花，什么时候会结果。我也可以大致预言它什么时候会死。我现在可以告诉你这些，但在现在和那个时间之间，如果你砍倒了椰子树，预测就会变得不准确。这对人类也是如此。无论星座说什么，有人可能就这样死去。世界上很多人昨天在事故中或因疾病等原因去世。你认为他们的星座都说他们昨天会死吗？不。他们都说“长寿”，但他们在二十五岁时就去世了。
You may have heard of this: traditionally, in India, before one marries off their children to someone, they always scrutinize the horoscopes of the two people. They do this because they want to make sure that the temperaments of the two people are compatible. They also want to make sure that their children have a long and prosperous life. Yet, it has happened many times that even after all this, the man who they got their daughter married to died in a few days. Of course, if they were able to know that he was going to die in three days, they would never have got their girl married to him. This is not to say that there is no basis to these 你可能听说过这一点：在印度，传统上，在将孩子嫁给某人之前，他们总是会仔细审查两个人的星座。这是因为他们想确保两个人的性格相容。他们还想确保他们的孩子有一个长久而繁荣的生活。然而，许多次发生过这样的事情，即使在这一切之后，他们把女儿嫁给的男人在几天内就去世了。当然，如果他们能够知道他将在三天内去世，他们绝对不会让女儿嫁给他。这并不是说这些没有依据。
calculations. It is just that these calculations are very limited in scope and their significance is exaggerated. 计算。这些计算的范围非常有限，其重要性被夸大了。
One’s death is usually set in relation to one’s solar cycles, which are approximately twelve years each. In other words, the phase or segment of the solar cycle in which you will die is largely set. The day and time are not very relevant because it need not necessarily happen exactly like that. You can take a few more breaths, or some medic may pump something into you, and you may live a little longer. All these things can happen. But if you have the necessary perception and look at a person, it could be easily determined as to which segment of the solar cycle he or she will go in. It has happened that it looks like the person is going to die by such and such time, even their medical parameters indicate death, but still I have said they are not going to die now. That is because they are in the wrong segment of their solar cycle to die. Even in their designated segment, if they pass just that ailment or situation, they may not die because the death may get pushed for some more rounds. 一个人的死亡通常与其太阳周期相关，每个周期大约为十二年。换句话说，你将死去的太阳周期的阶段或部分在很大程度上是确定的。具体的日期和时间并不是很重要，因为它不一定会完全按照那样发生。你可以再多喘几口气，或者某个医生可能会给你注射一些东西，你可能会活得更久。所有这些事情都有可能发生。但是如果你具备必要的洞察力，观察一个人，就可以很容易地判断出他或她将在哪个太阳周期的阶段去世。曾经发生过，看起来这个人将在某个时间去世，甚至他们的医疗参数也表明死亡，但我仍然说他们现在不会死。那是因为他们处于错误的太阳周期阶段，无法去世。即使在他们指定的阶段，如果他们刚好度过了那种疾病或情况，他们也可能不会死，因为死亡可能会被推迟几轮。
There are many Indian historical stories where people have chosen a certain time to go. Not just very accomplished yogis, even kings and others have chosen when to die. I am sure everyone has heard of Bhishma, ^(2){ }^{2} of course. He was completely shot up with arrows during the Mahabharata war. (That he was lying on a bed of arrows is more of a poetic expression of the fact that he had many arrow wounds.) Yet he hung around until that time because his segment had not come. He wished to die in Uttarayana ^(3){ }^{3} because he wanted to leave in a certain solar segment. 有许多印度历史故事中，人们选择了特定的时间去世。不仅是非常成功的瑜伽士，甚至国王和其他人也选择了何时去死。我相信每个人都听说过比什玛， ^(2){ }^{2} 当然。他在《摩诃婆罗多》战争中被箭射得体无完肤。（他躺在箭床上的说法更多是诗意的表达，实际上他身上有许多箭伤。）然而，他一直等到那个时候，因为他的时段还没有到。他希望在乌塔拉亚那 ^(3){ }^{3} 去世，因为他想在特定的太阳时段离开。
Predictions are basically about estimating the probability of an event occurring, based on certain things which could turn out to be accurate. Right now, I can look at the sky and say if it will rain today or not. I have been right 90 per cent of the time but sometimes I was wrong. It is the same thing with life. There is no perfect estimate, but the more knowledgeable you are, the more accurate your estimates can be. Predicting death is also like this. 预测基本上是关于根据某些可能准确的事物来估计事件发生的概率。现在，我可以看着天空说今天是否会下雨。我有 90%的时间是对的，但有时我也错了。生活也是如此。没有完美的估计，但你越有知识，你的估计就越准确。预测死亡也是这样。
This is like if you look at the speed, the angle, the ambient conditions and all that, you can with some certainty say where the projectile will land. Rockets, missiles, artillery fire or a golf ball are all worked upon by 这就像如果你观察速度、角度、环境条件等等，你可以相对确定地说出弹丸将落在哪里。火箭、导弹、炮火或高尔夫球都受到
adjusting the angle and the speed of the projectile. Similarly, reading your energy, how you are working out your Prarabdha Karma and various other aspects of you, we can say, ‘Okay, this is how the trajectory of life will be.’ Based on this, in this culture, it was common for someone who was well versed with these things to look at someone and say death is nearing for this person. So they would say, ‘You better go to Kashi ^(4){ }^{4} now.’ But some people went to Kashi and ended up living there for twenty or thirty years. That has also happened. 调整投射物的角度和速度。同样，读取你的能量，了解你如何处理你的 Prarabdha Karma 以及你其他各个方面，我们可以说，“好吧，这就是生命的轨迹。”基于此，在这个文化中，熟悉这些事情的人常常会看着某个人说这个人的死亡即将来临。因此，他们会说，“你最好现在去卡希。”但有些人去了卡希，结果在那里住了二三十年。这种情况也发生过。
With elaborate calculations, one can say this is how many years your body will last. But in between, if you start doing Inner Engineering, ^(5){ }^{5} you can surprise the guy making the prediction, because those practices can change the trajectory of your life and he was unable to factor that. This is why, traditionally, astrologers said: ‘If you are on the spiritual path, we will not make a prediction for you.’ Because with spiritual practices, you are tampering with these calculations. You may die sooner or much later. All the other things he said also may happen or may not happen. 通过精细的计算，可以说这是你身体能持续多少年的时间。但在此期间，如果你开始进行内在工程， ^(5){ }^{5} 你可以让做出预测的人感到惊讶，因为这些实践可以改变你生活的轨迹，而他无法将其纳入计算。这就是为什么传统上，占星家会说：“如果你在灵性道路上，我们不会为你做出预测。”因为通过灵性实践，你正在干扰这些计算。你可能会更早或更晚去世。他所说的其他事情也可能会发生，也可能不会发生。
Predictions may be accurate or off the mark, but when death is imminent, it can be perceived in different ways. If you are around animals, you will see that certain animals can sense death. Dogs, cats, cobras and many other carnivorous animals can also smell death because, in a way, death has a smell. All the subtler aspects of the physical have their own smells. All carnivores have a special sense of smell because their entire survival process is in their nostrils. They have hearing and vision too, but these are not as keen as their sense of smell. If they want to know something, they don’t look-they just smell it out. So because they have such a keen sense of smell, most carnivorous animals know the onset of death. They can even smell death in advance. Not months ahead, but within forty-eight days it can definitely be sensed. Human beings can know it too. For example, with the kind of diet our brahmacharis eat, very easily one can develop a very keen sense of smell for these kinds of things. 预测可能准确或偏离目标，但当死亡迫在眉睫时，人们可以以不同的方式感知它。如果你在动物身边，你会看到某些动物能够感知死亡。狗、猫、眼镜蛇和许多其他肉食动物也能嗅到死亡，因为在某种程度上，死亡是有气味的。所有物质的微妙方面都有其独特的气味。所有肉食动物都有一种特殊的嗅觉，因为它们的生存过程完全依赖于嗅觉。它们也有听觉和视觉，但这些并没有嗅觉那么敏锐。如果它们想知道某件事，它们不会看，而是通过嗅觉来判断。因此，由于它们有如此敏锐的嗅觉，大多数肉食动物都能知道死亡的来临。它们甚至可以提前嗅到死亡。不是提前几个月，而是在四十八天内肯定能感知到。人类也能知道这一点。例如，凭借我们修行者的饮食，极容易培养出对这些事情的敏锐嗅觉。
Once the vayus ^(6){ }^{6} start exiting, there is a certain smell to them. This is something even modern science is finding out. They have found that humans have a unique ‘death smell’ which can be used to train dogs to find human cadavers. They have isolated some eight key chemical 一旦气流 ^(6){ }^{6} 开始排出，它们会散发出一种特定的气味。这是现代科学也在发现的事情。他们发现人类有一种独特的“死亡气味”，可以用来训练狗找到人类尸体。他们已经分离出大约八种关键化学物质。
compounds that make up the human scent of death. They say humans share this with pigs, for whatever reasons! 构成死亡人类气味的化合物。他们说人类与猪共享这一点，不管出于什么原因！
You can even smell a ghost because a ghost is just a subtle physical form that can be smelled. All dogs can do this. When there is a ghost, they start barking because they can smell the ghost. They cannot see, but they can smell it, so they get confused. They go and sit in one corner, put their tails between their legs and bark. They can see that nothing is happening around, but there is some activity going on, which makes them very nervous. 你甚至可以闻到鬼，因为鬼只是一种微妙的物理形态，可以被嗅到。所有的狗都能做到这一点。当有鬼的时候，它们开始吠叫，因为它们能闻到鬼。它们看不见，但能闻到，所以它们感到困惑。它们会去坐在一个角落，把尾巴夹在腿之间吠叫。它们能看到周围没有发生什么，但有一些活动在进行，这让它们非常紧张。
Yet smell is not the only indicator of death. You can even see death coming. This happened with one of our residents at the Yoga Center. Just before a large event in Erode one day, I was talking to three or four of our teachers about the arrangements for the event. This resident, who was also a teacher, was standing there. His wife was also a teacher, and she was there too. I looked at him and I did not do anything. I simply ignored him. Now, I never ever look at a person and ignore that person. That is not in me at all. Whoever they are, at least I will nod or do namaskaram or smile at them. I will definitely acknowledge their presence in some way. Always. So, after the event, suddenly this incident came to my mind, ‘Why did I do this? I did not acknowledge him.’ I thought, ‘Why?’ Then the next evening, I asked, ‘Where is he?’ They said, ‘He has gone to the Himalayas.’ I let it pass; I did not pay attention. You know, in our lives, there is no time to dwell upon anything, given the pace at which events happen at Isha. If there was a little time to dwell upon it, it would have been different. I thought about this and I left it. Three days later, he just drowned in a stream in the Himalayas. 然而，嗅觉并不是死亡的唯一指标。你甚至可以看到死亡的来临。这发生在我们瑜伽中心的一位居民身上。一天，在埃罗德的一次大型活动前，我正在和三四位老师讨论活动的安排。这位居民也是一位老师，他就站在那里。他的妻子也是一位老师，她也在场。我看着他，但什么也没做。我只是忽视了他。现在，我从来不会看着一个人却忽视他。这一点我完全没有。无论他们是谁，我至少会点头或做个合十礼，或者对他们微笑。我一定会以某种方式承认他们的存在。总是。因此，在活动结束后，突然这个事件浮现在我的脑海中，“我为什么这样做？我没有承认他。”我想，“为什么？”然后第二天晚上，我问，“他在哪里？”他们说，“他去喜马拉雅山了。”我就让它过去了；我没有注意。你知道，在我们的生活中，考虑任何事情的时间都没有，因为在 Isha，事件发生的速度太快了。如果有一点时间去思考，那就会有所不同。我想了想，然后就放下了。 三天后，他就在喜马拉雅山的一条小溪里淹死了。
When he was in front of me, there was a certain lack of presence that was so glaring that I did not respond to him physically standing in front of me. When there is an imminent death, the defined boundaries of the body will be somewhat diffused, which will dilute one’s physical presence in our vision. The experience of the physical is essentially because of its defined boundaries; when that is diffused, our visual experience is lowered. If I had not been so focused on going on stage for the event, if I had paid a little attention, I would have just told him. And normally-at least it was so at that time-if someone wanted to go to the 当他站在我面前时，明显缺乏存在感，以至于我没有对他站在我面前做出反应。当面临即将到来的死亡时，身体的界限会有所模糊，这会稀释我们视野中的身体存在感。身体的体验本质上是因为其明确的界限；当这些界限模糊时，我们的视觉体验就会降低。如果我没有如此专注于上台参加活动，如果我稍微注意一下，我本可以直接告诉他。通常——至少在那时是这样——如果有人想要去
Himalayas or such places, they would always tell me and go. But these people-the resident, his wife and a few other people-decided to go without telling me. His death happened accidentally, but if it had not happened that way, it would have happened some other way. He was heading for it, and it was so visible, but I did not pay enough attention at that time. 喜马拉雅山或类似的地方，他们总是告诉我然后离开。但这些人——居民，他的妻子和其他几个人——决定在没有告诉我的情况下离开。他的死是意外发生的，但如果不是那样发生，也会以其他方式发生。他正朝着那个方向走去，这一点非常明显，但当时我没有足够关注。
So then are there signs that a common man can observe to be able to predict one’s death? Yes, definitely. The transition from life to death is a transition from a certain level of dynamism to a certain level of inertia. When this happens, there are certain things you can certainly notice within yourself. There are certain sure signs which can tell you, but it is such a complex process, it can always go wrong. Another reason why this is difficult is that people are no longer sensitive to what their body expresses on a daily basis. The body keeps changing all the time-even on a day-to-day basis, even within the day, the body is changing all the time. With everything, we have become modern, so we don’t know a thing about these aspects. Most people don’t even know when it is a full moon or a new moon without looking at the calendar. But the body clearly reads these things. If you are able to read these expressions, you will definitely know where the body is heading. 那么，普通人是否有迹象可以观察，以预测一个人的死亡？是的，绝对有。从生命到死亡的过渡是从某种程度的动态转变为某种程度的惯性。当这种情况发生时，你可以在自己身上确实注意到某些事情。有一些确切的迹象可以告诉你，但这是一个复杂的过程，总是可能出错。另一个原因是，这很困难，因为人们对自己身体每天所表达的内容不再敏感。身体一直在变化——即使是日常变化，甚至在一天之内，身体也在不断变化。随着一切的现代化，我们对这些方面一无所知。大多数人甚至不知道何时是满月或新月，而不查看日历。但身体显然能够读取这些信息。如果你能够解读这些表达，你一定会知道身体的走向。
Some very simple signs are very noticeable in the sense organs. For example, a person for whom this transition towards death has begun will not be able to look at the tip of their nose. Even a person with a short nose can still look at the tip of their nose in normal conditions, but when the process of death has started, your eyeballs will not focus. For those who are practising Bhrumadhya Sadhana, ^(7){ }^{7} they will suddenly see that the eyeballs will wander like they are loose. They cannot go there. With breath also, it is very noticeable. When you breathe, if you observe carefully, you will see that once the process of death is near, the breath will not go into the lower lobe of the lung. You will breathe mainly from the middle and upper lobes. It is to help the organs shut down one by one. But maybe you are an asthmatic, or someone who breathes like that most of the time, so you don’t have to think, ‘I am going to die.’ 一些非常简单的迹象在感官中非常明显。例如，一个人如果已经开始向死亡过渡，就无法看着自己的鼻尖。即使是一个短鼻子的人在正常情况下也能看着自己的鼻尖，但当死亡的过程开始时，你的眼球将无法聚焦。对于那些正在练习 Bhrumadhya Sadhana 的人，他们会突然发现眼球像松动一样游离，无法聚焦。呼吸方面也非常明显。当你呼吸时，如果仔细观察，你会发现一旦死亡的过程临近，呼吸将不会进入肺的下叶。你主要会从中叶和上叶呼吸。这是为了帮助器官一个接一个地关闭。但也许你是一个哮喘患者，或者大多数时候都是这样呼吸，所以你不必想，“我快要死了。”
If you are very conscious of the different agni s ^(8){ }^{8} in the body, you will notice when certain dimensions of fire are gone. Once it is gone, you 如果你非常关注身体中不同的 agni s ^(8){ }^{8} ，你会注意到当某些火的维度消失时。一旦它消失，你
know it is only a question of a limited amount of time. Foreseeing death up to four to six months is very much a possibility. So at that time, if you become meditative, you will go peacefully and joyfully, and the shutting down will happen well. Otherwise, if you fight it and do this and that, you will leave in ugly ways; it may become painful and disturbed . 知道这只是时间有限的问题。预见到四到六个月内的死亡是非常有可能的。所以在那个时候，如果你变得冥想，你将平静而快乐地离开，结束将会顺利进行。否则，如果你抗拒这一切，做这个做那个，你将以不美好的方式离开；这可能会变得痛苦和不安。
I can say a few more things about it, but we must understand the consequence of what we say. People will not keep this to themselves. They will look at someone, and if their beard looks a little yellowish, they will make a prediction that this person will die in three days because someone told them it is a sign. They will not keep quiet about it. They will tell this person and everyone around him that he is going to die in three days. They will even gather around him just to watch the prediction come true. Just the level of confusion and nonsense they will create will be huge. And if this person does not die, they may think they have to help him! I am not saying there is no relevance at all to knowing when one will die. We could also help people a little more with this. But there is no saying how people will use or misuse these things or confuse themselves completely. Above all, if they notice some signs in themselves—right or wrong-they might think they are going to die in three days. And instead of becoming more peaceful and calm, they will become fearful. All this is possible. 我可以再说几件事，但我们必须理解我们所说的后果。人们不会把这些保密。他们会看着某个人，如果他的胡子看起来有点发黄，他们会预测这个人将在三天内死去，因为有人告诉他们这是一个迹象。他们不会对此保持沉默。他们会告诉这个人和他周围的每一个人，他将在三天内死去。他们甚至会围着他，只是为了看这个预测是否成真。他们所制造的混乱和无稽之谈将是巨大的。如果这个人没有死，他们可能会认为他们必须帮助他！我并不是说知道自己何时会死完全没有相关性。我们也可以在这方面稍微帮助人们。但无法预测人们将如何使用或误用这些事情，或者完全让自己困惑。最重要的是，如果他们在自己身上注意到一些迹象——无论对错——他们可能会认为自己将在三天内死去。而不是变得更加平静和安宁，他们会变得恐惧。这一切都是可能的。
This is why it is said that you must be ready for death every moment of your life. You should live your life in such a way that if you were to drop dead the next moment, you still have ended it reasonably well. You trying to deal with it at the last moment is not the way. Moreover, if you understand that you are mortal, you look at it all the time. And if you are looking at it all the time, you will notice it. When it is time, you will know how to sit in a conducive place and die. That is the best way. 这就是为什么人们说你必须时刻准备好面对死亡。你应该以这样的方式生活，如果你在下一刻突然去世，你仍然能够合理地结束生命。你在最后一刻试图应对并不是正确的方法。此外，如果你明白自己是凡人，你会时刻关注这一点。如果你时刻关注它，你会注意到它。当时机来临时，你会知道如何坐在一个适合的地方去世。这是最好的方式。
Negative Energies负能量
Using negative energies to cause harm to someone else is a very ancient practice in the world. In India, they made a whole science of it. Of the four Vedas, ^(9){ }^{9} the Atharvana Veda is all about occult practices. It also talks extensively about how to use the energies to your advantage and to 利用负能量对他人造成伤害是一种非常古老的做法。在印度，他们对此形成了一整套科学。在四部吠陀中， ^(9){ }^{9} 阿萨尔瓦吠陀完全是关于神秘实践的。它还广泛讨论了如何利用这些能量为自己谋取利益。
someone else’s detriment. It explains how if someone who has mastery over this wants to use it, extreme suffering and even death can be caused. There is no doubt about it. One simple way people try to hurt others is through a curse. Now, what is a curse? It is a certain level of black, negative thought that is directed towards you. Because of this, you become sick. When this happens, if you don’t find a good doctor, you can become mentally unstable or even die. In the olden days, most people who became mentally unstable would die in a very short time because they would do something which would kill them. Either that or they would not eat and just run themselves down. Only a certain kind of people who were in a state of peaceful madness or pleasant madness would last long. 他人的损害。这解释了如果一个掌握这种能力的人想要使用它，可能会造成极大的痛苦甚至死亡。毫无疑问。人们试图伤害他人的一种简单方式是通过诅咒。那么，什么是诅咒？它是一种特定程度的黑暗、消极思想，指向你。由于这个原因，你会生病。当这种情况发生时，如果你找不到一个好的医生，你可能会变得精神不稳定甚至死亡。在古代，大多数精神不稳定的人会在很短的时间内死亡，因为他们会做一些会致命的事情。要么就是他们不吃东西，导致自己虚弱。只有某种处于平和疯狂或愉快疯狂状态的人才能活得更久。
It is possible for curses to even kill the person who curses. If they don’t know how to let out the poison they generate, it could kill them. Or it could kill someone else. Right now, let us say, someone wants to curse you to death. They have generated a certain amount of blackness in their minds and let it out, but you happen to be a little away, or in some way, you are not available to this. Another person who happens to be close by may receive the curse and die instead. This is like every time you fire a gun, it is not necessary you hit the person that you aim at; you may hit some bystander. In fact, it is a bystander that gets hit most of the time. 诅咒甚至可能杀死施咒的人。如果他们不知道如何释放他们产生的毒素，这可能会杀死他们。或者它可能会杀死其他人。现在，假设有人想要诅咒你致死。他们在脑海中产生了一定量的黑暗并释放出来，但你恰好离得稍远，或者以某种方式，你无法接触到这个诅咒。另一个恰好在附近的人可能会接收到这个诅咒而死。这就像每次你开枪时，并不一定会击中你瞄准的人；你可能会击中一些旁观者。事实上，大多数时候被击中的正是旁观者。
Some people suffer unexplained levels of tragedies or disturbance after they visited a certain place. Everything goes wrong in their life. Then, suddenly, they recover one day and become okay. It is very dangerous to say these things because then people will start imagining things and create a lot of drama about it. But at the same time, it is very much possible that other influences that they are not conscious of have touched them. 有些人在访问某个地方后，经历了无法解释的悲剧或困扰。他们的生活一切都出错。然后，突然有一天，他们恢复过来，变得正常。说这些事情是非常危险的，因为人们会开始想象，并对此产生很多戏剧化的反应。但与此同时，他们可能确实受到了一些他们没有意识到的其他影响。
Today, you need not be too worried about people trying to harm you because there are not too many people who can do occult or black arts. Even if there are people who claim to do these things, they are of doubtful capabilities. In the past, everyone had a family witch doctor just as they had a family doctor or lawyer. This used to be so in southern India and to some extent in the north also-they would not do anything 今天，你不必太担心有人试图伤害你，因为能够进行神秘或黑暗艺术的人并不多。即使有声称能做这些事情的人，他们的能力也值得怀疑。在过去，每个人都有一个家庭巫医，就像他们有家庭医生或律师一样。在南印度曾经是这样的，在北方也在某种程度上如此——他们不会做任何事情。
without consulting them. That tradition has more or less died out completely. 在没有咨询他们的情况下。那个传统或多或少已经完全消失了。
What we see of these things today is mostly exaggerated fear and little understanding of the tradition. Human imagination has no control and, unfortunately, there are many charlatans who are using fear as the key. If there is fear, negative impact will keep happening, because fear itself is black art. Otherwise, why would people get scared in a horror movie? They scream, they hold hands in fear, some even get up and run away, when we all know it is only light falling from the projector. If you simply keep your hand across the projector, the ghost is finished. Everyone knows this. Still, all the drama keeps happening. People are not acting scared; it is actually happening to them. So, in many instances, fear itself can work like black art-you don’t have to do more. 我们今天看到的这些事情大多是夸大的恐惧，对传统的理解很少。人类的想象力没有控制，遗憾的是，有很多江湖骗子利用恐惧作为关键。如果有恐惧，负面影响将不断发生，因为恐惧本身就是黑暗艺术。否则，为什么人们在恐怖电影中会感到害怕？他们尖叫，手握在一起，甚至有些人会站起来跑开，而我们都知道这只是从放映机上投射下来的光。如果你只是把手放在放映机前，鬼就结束了。每个人都知道这一点。尽管如此，所有的戏剧仍在继续。人们并不是在装作害怕；这实际上正在发生在他们身上。因此，在许多情况下，恐惧本身可以像黑暗艺术一样发挥作用——你不需要做更多。
Essentially, the entire Atharvana Veda is about how to use your energies to create well-being or destroy one’s life. Because these arts are like double-edged swords; you can swing it both ways. Manifesting or avoiding illness, death or disaster is also possible. If one wants to be able to kill someone, it is not that simple. It takes a lot to actually cause death to someone unless they manage to put something in the food. I don’t mean a chemical poison; there are certain energetically charged forms that could be put in the food, which would enter the system. Depending upon how vulnerable you are to these things, accordingly, at that pace and intensity, these things would grow within you. As it grows in the system, it slowly destroys everything about the person. It can eventually cause death. But to be able to do this, one would need access to the person’s food. Without that, causing death to someone would take a lot. I think there are only a handful of people in the world today who could do that-as acquiring such capabilities will demand extreme striving and risk to their own well-being and life. This, fortunately, is a deterrent. Most of these people are using the psychology of fear to make things happen, but they can certainly cause a lot of disturbance. Beyond psychological factors, they can cause havoc in the energy system and in turn in the body. 本质上，整个阿萨尔瓦那吠陀都是关于如何利用你的能量来创造幸福或毁灭一个人的生活。因为这些艺术就像双刃剑；你可以两方面使用。显现或避免疾病、死亡或灾难也是可能的。如果一个人想要杀死某人，这并不是那么简单。实际上要导致某人的死亡需要很多，除非他们设法在食物中放入某些东西。我不是指化学毒药；有某些能量充电的形式可以放入食物中，这些东西会进入体内。根据你对这些东西的脆弱程度，这些东西会在你体内以相应的速度和强度生长。随着它在体内的生长，它会慢慢摧毁这个人的一切。最终可能导致死亡。但要做到这一点，一个人需要接触到这个人的食物。没有这一点，导致某人死亡将需要很多。我认为今天世界上只有少数人能够做到这一点——获得这样的能力需要极大的努力和对自己幸福与生命的风险。这，幸运的是，是一种威慑。 这些人中的大多数利用恐惧心理来促成事情的发生，但他们确实会造成很多干扰。除了心理因素，他们还会在能量系统中造成混乱，进而影响身体。
In terms of disturbance, it is relatively easier to disturb people mentally. This is so especially for women. A woman has a greater 在干扰方面，精神上干扰人们相对容易。尤其是对女性来说。女性更容易受到影响。
biological responsibility of bearing a child and keeping the race going, so she goes through phases in her physiology, which makes her vulnerable at certain times. 生育孩子和延续种族的生物责任使她在生理上经历不同的阶段，这使她在某些时候变得脆弱。
In terms of harm, harming the body is not so easy to do. The body is an organism which is reinventing itself every day in so many ways. When I say reinventing itself, let us say, you eat 1 kilogram of food. Of this kilogram of food, at least about 300-400 grams become the body. So a certain reinvention and recycling is happening in the body. Because it is reinventing itself every day in a certain way, the body has protection of its own. If you want to do something to the body, let us say, cause some ailment to the person, it will take much more capability to do that than to psychologically freak someone out. The content of the mind keeps spinning on old things, so psychologically freaking someone out is the easiest thing to do. 在伤害方面，伤害身体并不是那么容易做到。身体是一个每天以多种方式重塑自己的有机体。当我说重塑自己时，假设你吃了 1 公斤食物。在这 1 公斤食物中，至少有 300-400 克变成了身体。因此，身体中发生了一定的重塑和循环。因为它以某种方式每天都在重塑自己，身体有自己的保护机制。如果你想对身体做些什么，比如说，给某人造成一些疾病，做到这一点所需的能力要比心理上让某人感到恐慌要大得多。心灵的内容不断回旋在旧事物上，因此心理上让某人感到恐慌是最简单的事情。
Of the five elements that make our body, water, because of its liquid nature, is the easiest to influence. In the science of bhoota shuddhi , ^(10){ }^{10} thought, emotion and blood are all under the management of the water element. Considering their vulnerability, it is natural for evil intentions to aim towards the water element in our system. If someone wants to do something physiologically, the easiest thing to affect is the blood. When someone is under some kind of negative energies or that kind of influence, their blood work will go crazy. This is always the sign. This is not in any way connected with any of the organ functions. Every day, it will manifest differently because blood is the flowing part of who you are. After the mind, blood is the most susceptible thing. The next thing that can be affected is your liver or your kidneys because, once again, certain things flow through these. But if someone wants to cause a heart attack to a person, that is very difficult, because the heart just pumpsthere is no chemical process. Sometimes, there are certain types of people who manage to cause neurological disorders also. But by and large, these are the main kinds of harm they can cause to a person. 在构成我们身体的五种元素中，水因其液态特性而最容易受到影响。在 bhoota shuddhi 的科学中， ^(10){ }^{10} 思想、情感和血液都在水元素的管理之下。考虑到它们的脆弱性，恶意意图自然会瞄准我们系统中的水元素。如果有人想在生理上做些什么，最容易影响的就是血液。当某人受到某种负面能量或那种影响时，他们的血液工作会变得疯狂。这总是一个标志。这与任何器官功能没有任何关系。每天，它的表现会有所不同，因为血液是你身份的流动部分。在思维之后，血液是最容易受到影响的东西。下一个可能受到影响的是你的肝脏或肾脏，因为，再一次，某些东西会通过这些流动。但如果有人想让一个人心脏病发作，那是非常困难的，因为心脏只是泵，没有化学过程。有时，有某些类型的人能够导致神经系统疾病。 但总的来说，这些是它们可能对一个人造成的主要伤害。
In the twenty-first century, it is very hard to believe that such things are possible, but unfortunately they do exist. Above all, it is vulnerability of fear that generally does a large part of the work. If one, either through 在二十一世纪，令人很难相信这样的事情是可能的，但不幸的是它们确实存在。最重要的是，恐惧的脆弱性通常在很大程度上起着作用。如果一个人，或者通过
devotion or meditativeness, comes to a sense of fearlessness, that is the simplest way of being above such base arts. 奉献或冥想，带来一种无畏的感觉，这就是超越这些低级艺术的最简单方式。
How to Get Rid of Negative Impact 如何消除负面影响
If one is already suffering from the ill effects of the black arts, what is the best way to rid oneself of these effects? There are many ways to sort out these situations; one simple way is to be in the space of the Dhyanalinga for three days. If you notice, there are two shrines at the very entrance of the Dhyanalinga-the Vanashree and Patanjali shrines. Together, they form a 15-degree angle with the Dhyanalinga. This is created so that these negative influences are just taken care of as people enter the space, even before they seek anything else. If people just walk in that space for about 60 or 70 feet towards the Dhyanalinga, these negativities will be removed. 如果一个人已经受到黑暗艺术的负面影响，摆脱这些影响的最佳方法是什么？解决这些情况的方法有很多；一个简单的方法是在 Dhyanalinga 的空间中待三天。如果你注意到，Dhyanalinga 的入口处有两个神龛——Vanashree 和 Patanjali 神龛。它们与 Dhyanalinga 形成一个 15 度的角。这是为了确保这些负面影响在进入空间时就被处理掉，甚至在他们寻求其他东西之前。如果人们在通往 Dhyanalinga 的空间中走大约 60 或 70 英尺，这些负面影响就会被消除。
A human mind is a structure with a million rooms. When one accidentally breaks into a new segment of one’s mind, what they know or do not know and their basic character may change; sometimes even new languages may surface. And this could be easily misunderstood as being possessed by a new force. Once inside the dome, those who think they are possessed by some beings or who are impacted by the occult and such problems should sit either within the 15-degree angle in front of the Dhyanalinga or behind it. That space has been specially created to remove these influences. People who are affected by these negative influences should come to the Dhyanalinga on three specific days: one day before the new moon, on the new moon and the day after the new moon. They should offer a lemon on each of these days to the Dhyanalinga. They can also sit in the Linga Bhairavi ^(11){ }^{11} and do an abhishekam , and it will be over. 人类的思维是一种拥有百万个房间的结构。当一个人意外地闯入自己思维的新领域时，他们所知道或不知道的东西以及他们的基本性格可能会改变；有时甚至可能会出现新的语言。这可能很容易被误解为被一种新力量附身。一旦进入圆顶，那些认为自己被某些存在附身或受到神秘现象等问题影响的人应该坐在 Dhyanalinga 前方 15 度角的范围内或其后方。那个空间是专门用来消除这些影响的。受到这些负面影响的人应该在三个特定的日子来到 Dhyanalinga：新月前一天、新月当天和新月后一天。他们应该在这三天中每一天向 Dhyanalinga 献上一颗柠檬。他们也可以坐在 Linga Bhairavi ^(11){ }^{11} 并进行 abhishekam，事情就会结束。
A Linga Bhairavi Yantra ^(12){ }^{12} can also definitely take care of it. If one has such a powerful energy form in one’s house, there is no worry. But the Linga Bhairavi Yantra has a limited range that is effective for only around 2000-2500 square feet. Even that depends on the layout of the house. Suppose a house is in a zigzag shape, then the fringes of the house may be out of range. The Linga Bhairavi Avighna Yantra may work for 一个 Linga Bhairavi Yantra ^(12){ }^{12} 也可以肯定地处理这个问题。如果一个人在家中拥有如此强大的能量形式，就没有什么好担心的。但 Linga Bhairavi Yantra 的有效范围仅限于大约 2000-2500 平方英尺。即便如此，这还取决于房子的布局。假设房子是锯齿形的，那么房子的边缘可能会超出范围。Linga Bhairavi Avighna Yantra 可能适用于
4000 square feet, but, again, it needs to be centrally located in the house for maximum benefit. If people are in touch with it, negative energies will not individually affect them. That is for sure. 4000 平方英尺，但再次强调，它需要位于房子的中心位置，以获得最大效益。如果人们与之保持联系，负能量就不会单独影响他们。这是肯定的。
Having a Linga Bhairavi Yantra or Avighna Yantra may not be possible for everyone. So a simple fix is to come and spend some time at the Dhyanalinga. It is a big yantra. They can come and make use of it. If there is something very serious, where we think something terrible may happen to them, we can prepare some other device, but we have done that only once or twice. It takes lots of work to do it. It is not the good kind of work, not the kind of work I like. Consecrating an Adiyogi or a Devi or something like that is a joy. These are terrible things to do, but they are useful. 拥有林伽·巴哈里维·扬特拉或阿维格纳·扬特拉对每个人来说可能并不现实。因此，一个简单的解决办法是来达扬灵伽花一些时间。这是一个大的扬特拉。他们可以来利用它。如果有一些非常严重的情况，我们认为可能会发生可怕的事情，我们可以准备其他设备，但我们只做过一两次。这样做需要很多工作。这不是我喜欢的那种好工作，祝圣一个阿迪约吉或女神之类的事情是一种快乐。这些事情做起来很可怕，但它们是有用的。
If there is strong sadhana, one does not have to worry about all these things. For such a person, all these things don’t matter. For example, if the brahmacharis sit in Siddhasana, ^(13){ }^{13} with their eyeballs rolled up intensely, it will all be gone in two minutes. Then one can go and sleep in the cremation ground and still be perfectly fine. They said Shiva always slept in the cremation ground to convey that it does not matter where the hell one is, when, internally, one is fully fired up. But for regular people who are constantly influenced by what is around them, periodic purifications are needed. Otherwise, slowly, inertia will set in. 如果有强烈的修行，就不必担心这些事情。对于这样的人，这些事情都无关紧要。例如，如果修行者坐在悉达萨那， ^(13){ }^{13} 眼球紧紧向上翻转，过两分钟一切都会消失。然后可以去火葬场睡觉，仍然会很好。他们说湿婆总是在火葬场睡觉，以传达无论身处何地，当内心完全被点燃时，这都无关紧要。但对于那些不断受到周围环境影响的普通人来说，需要定期净化。否则，慢慢地，惰性就会产生。
These are not big things. But these small things can slow down people. This is happening to people all the time. You might have picked it up in so many places; you don’t know. It can come from the food that you eat, the places that you walk upon, or the air that you breathe. It could even be just the atmospheres that you went into or certain spaces that you came in contact with, and so on. It can make life difficult because, now, certain inertia has set in. It is extra weight, that is all. But if you have just a little extra load, you will see everything suddenly becomes much more effortful. So it is always best to do some sort of periodic cleansing of these things. 这些不是大事。但这些小事会让人感到疲惫。这种情况时常发生在每个人身上。你可能在很多地方都注意到了；你并不知道。它可能来自你吃的食物、你走过的地方，或者你呼吸的空气。它甚至可能只是你进入的某些氛围或你接触的某些空间，等等。这会让生活变得困难，因为现在，某种惯性已经形成。这只是额外的负担，仅此而已。但如果你有一点额外的负担，你会发现一切突然变得更加费力。因此，定期清理这些东西总是最好的。
Traditionally, there were systems in this society where people periodically went through some cleansing. This is also the significance of people taking a dip in the river in all the holy places in India. You go and dip yourself three times in the river-in flowing water-it becomes 传统上，这个社会有一些系统，人们定期进行一些净化。这也是印度所有圣地的人们在河中浸泡的意义所在。你去河里浸泡三次——在流动的水中——它变成了
a big cleansing. This is one reason why people bathed in rivers. It is a simple way to cleanse yourself from these influences. Of course, today, you cannot dip yourself in a river because flowing rivers are so few, and even those are highly polluted. But if there is a good river, and if you bathe every day in the river, that is a simple way of washing off everything. It is klesha nashana , ^(14){ }^{14} where, instead of fire, you use flowing water to cleanse. A shower is not very effective for this because, in most places, the shower does not have that much volume of water to make a difference. Using at least a mug or a bucket is better. 一次大清洗。这是人们在河里洗澡的一个原因。这是一种简单的方式来清除这些影响。当然，今天你不能在河里浸泡，因为流动的河流非常少，即使有的也高度污染。但是如果有一条好的河流，并且你每天在河里洗澡，那就是一种简单的洗去一切的方法。这是 klesha nashana， ^(14){ }^{14} 在这里，你用流动的水来清洗，而不是火。淋浴对此并不是很有效，因为在大多数地方，淋浴的水量不足以产生影响。使用至少一个杯子或一个桶会更好。
Teerthakund, ^(15){ }^{15} of course, will do the job. Rain is also good klesha nashana. Rainwater can do wonders to one’s energy. These are simple ways by which one can protect oneself from the little bits of negative influences that one may have gathered unconsciously. Teerthakund， ^(15){ }^{15} 当然会起到作用。雨水也是很好的 klesha nashana。雨水可以对一个人的能量产生奇迹。这些是一些简单的方法，可以保护自己免受那些可能无意识中积累的小负面影响。
Suicide: A Perspective自杀：一种视角
Suicide is one classification of death that has become a growing epidemic of our times, even though our generation of people have more comfort and convenience than any other in the history of humankind. Today, there are many studies that suggest a large percentage of the population has contemplated suicide at least once in their lives. Among these, a significant percentage of people have attempted suicide at least once. Currently, in the United States, more people kill themselves every year than those who get killed by homicide and war put together. And more people die of suicide than road accidents in recent times. This is an indicator of things going seriously wrong with humanity. So is there any reason or cause for so many people to feel suicidal? Well, there is really no good or bad reason to commit suicide. They just need a reason, that is all. And you can make any reason a good enough one if you want to. If you want, today, from morning till evening, you can find a hundred reasons as to why you should not live. As for me, I am always searching for a reason to live. ^(16){ }^{16} Otherwise, I have no reason. So it is not a question of higher or lower reason; it is just that people find a reason, something that pushes them sufficiently to do that. 自杀是死亡的一种分类，已成为我们时代日益严重的流行病，尽管我们这一代人比人类历史上任何其他时代都享有更多的舒适和便利。今天，有许多研究表明，人口中有很大比例的人至少在一生中考虑过自杀。在这些人中，有相当一部分人至少尝试过自杀。目前，在美国，每年自杀的人数超过了因谋杀和战争而死亡的人数。而且，近年来自杀导致的死亡人数也超过了交通事故。这是人类出现严重问题的一个指标。那么，为什么这么多人会感到自杀的念头呢？其实，没有什么好的或坏的理由去自杀。他们只需要一个理由，仅此而已。如果你愿意，你可以把任何理由都变成一个足够好的理由。如果你愿意，从早到晚，你可以找到一百个理由告诉自己为什么不应该活下去。至于我，我总是在寻找活下去的理由。 ^(16){ }^{16} 否则，我就没有理由。 所以这不是高理性或低理性的问题；只是人们找到一个理由，某种足以推动他们去做的东西。
For a majority of people, they feel suicidal because life isn’t happening the way they want. Except for medical reasons, the rest is largely because of unrealistic expectations. You are just a tiny speck in this Creation. If you look at yourself in the context of Creation as a whole, you are nothing. If you understand that you are nothing, you will be only too glad that things are happening to whatever extent they are. You will be too glad that when you are a bloody nothing-when you don’t know one thing from another, when you are sitting on this planet, in the middle of nowhere, in this vast existence-at least you are breathing, your heart is beating, you are living and everything is working out well. You don’t know anything, nor can you control it, nor can you manage it, but still it is happening well. So if you understand the real context of life, you would only be too glad to be alive. 对于大多数人来说，他们感到自杀的原因是生活并没有按照他们想要的方式进行。除了医学原因，其余的主要是因为不切实际的期望。你在这个创造中只是一个微小的尘埃。如果你把自己放在整个创造的背景中来看，你就是一无所有。如果你明白你是一无所有的，你会非常高兴事情以某种程度发生。你会非常高兴，当你是一个彻底的无物——当你分不清一件事和另一件事，当你坐在这个星球上，在这个荒无人烟的地方，在这个广阔的存在中——至少你在呼吸，你的心在跳动，你在生活，一切都在顺利进行。你不知道任何事情，也无法控制它，也无法管理它，但它仍然在顺利进行。所以如果你理解生活的真实背景，你只会非常高兴能够活着。
It once happened: a salesman decided to venture into a new housing development. He thought no other salesmen would have gone there because it was a new development. He wanted to be the first one, the early bird. So he knocked on the very first house that he saw there. A lady came and opened the door. Without giving her a chance to speak, he slipped into her house, took a lot of cow dung from his bag and threw it all over the new carpet. He said, ‘See, I have a wonder vacuum cleaner. Watch this, I will clean this carpet without leaving the slightest odour. If I don’t do it, I will eat every piece of this dung myself.’ The lady asked, ‘Would you like some tomato sauce to go with it because we still do not have electricity in the house.’ If you feel you have a bad deal in life, and you should commit suicide because of it, what you really need is a little bit of tomato sauce. Eating just dung, you feel like dying. With tomato sauce, it tastes a little better, and then you suddenly want to live. There are many people for whom life is not happening the way they want it to, but they don’t turn suicidal because they have hope that tomorrow things will be better. The poor man on the street buys a lottery ticket, so he has to live for a month at least, until the results are out. He has the hope that when he wins the lottery, he will live like a king. After the results are out, there is the next lottery for him. This is how he keeps going. He does not turn suicidal. But for the rich man, the lottery has already happened, and he knows it does not make too much of a difference. There is a deep 曾经发生过这样一件事：一个销售员决定去一个新的住宅开发区。他认为没有其他销售员会去那里，因为这是一个新的开发区。他想成为第一个，早起的鸟儿。所以他敲响了他看到的第一栋房子的门。一位女士来开门。在她还没来得及说话之前，他就溜进了她的家，从包里拿出很多牛粪，撒在了新地毯上。他说：“看，我有一个神奇的吸尘器。看看这个，我会在不留下丝毫气味的情况下清洁这块地毯。如果我做不到，我会自己吃掉这些牛粪。”那位女士问：“你想要一些番茄酱吗？因为我们家还没有电。”如果你觉得生活对你不公平，甚至想要自杀，其实你需要的只是一点番茄酱。光吃牛粪，你会觉得想死。有了番茄酱，味道会好一点，然后你突然就想活下去。许多人生活得并不如意，但他们并不会因此而自杀，因为他们希望明天会更好。 街上的穷人买了一张彩票，所以他至少要活一个月，直到结果出来。他希望当他中奖时，他会像国王一样生活。结果出来后，他又有了下一期的彩票。这就是他坚持下去的方式。他并没有产生自杀的念头。但对于富人来说，彩票已经发生，他知道这并没有太大的区别。
sense of hopelessness. It is not that you have to consciously seek suicide. You will become death-oriented because the experience of life has become unpleasant. It is only natural that you will try to dodge anything that is unpleasant. This is why, unless you make your experience of life very sweet, you will naturally become death-oriented, not life-oriented. 绝望感。并不是说你必须有意识地寻求自杀。你会变得以死亡为导向，因为生活的体验变得不愉快。试图躲避任何不愉快的事物是很自然的。这就是为什么，除非你让你的生活体验变得非常甜美，否则你自然会变得以死亡为导向，而不是以生活为导向。
Fundamentally, people want to commit suicide because in some way they don’t know how to handle life. It is like you want to find a permanent solution to a temporary situation in life. That is all it is. Either they don’t know how to handle their emotions, thoughts, physical ailment, financial or family situation-there is something they don’t know how to handle. When you are trapped in that situation, it may look like it is the end of the world in your understanding. Essentially, you do not know how to handle a specific aspect of your life. So you think the best thing is to end life. It is ignorance, ignorance about the nature of life. 从根本上说，人们想要自杀是因为他们在某种程度上不知道如何处理生活。这就像你想要为生活中的暂时情况找到一个永久的解决方案。这就是全部。要么他们不知道如何处理自己的情感、思想、身体疾病、财务或家庭状况——总有一些事情他们不知道如何处理。当你被困在那种情况下，你可能会觉得在你理解中这就是世界的尽头。实际上，你不知道如何处理生活的某个特定方面。所以你认为最好的办法就是结束生命。这是一种无知，对生活本质的无知。
In my perception, I would say about 5 per cent of people are committing suicide because of incurable diseases which they don’t know how to handle. It is so painful and horrible that they feel it is better to die. Another 2-3 per cent of the people are committing suicide because they are trapped in horrible situations-they are in a war zone, or in the hands of an enemy, or somewhere else where they are being superexploited and have no way to get away from it. There may be another 10-15 per cent who are committing suicide for financial reasons because they feel trapped in a society which is ruled by money. They may have a family and end up without any money, and they just don’t know what to do with themselves. They will end up on the street and have a horrible life. They cannot think of themselves being like a homeless man out there begging for food and living; they just cannot imagine the indignity of that. So they commit suicide. 在我看来，大约有 5%的人因为无法治愈的疾病而自杀，他们不知道该如何应对。这是如此痛苦和可怕，以至于他们觉得死去更好。另有 2-3%的人因为被困在可怕的境地而自杀——他们身处战区，或在敌人手中，或在其他地方被严重剥削，无法逃脱。可能还有 10-15%的人因经济原因自杀，因为他们觉得自己被困在一个由金钱主导的社会中。他们可能有家庭，却最终一无所有，不知道该如何面对自己。他们会沦落到街头，过着可怕的生活。他们无法想象自己像一个在外乞讨的无家可归者，生活在这样的屈辱中；他们根本无法想象这种屈辱。因此，他们选择自杀。
So about 20 per cent of the people committing suicide need to be treated compassionately because life has been cruel to them in some way. These are people who are being tortured by the world. The world is not compassionate to them, and they get trapped in certain kinds of debilitating situations. Unfortunately, they decide to take their own life, because, if they live, it is worse. For these people, it is the world that 所以大约 20%的自杀者需要得到同情的对待，因为生活在某种程度上对他们很残酷。这些人正被世界折磨。世界对他们并不仁慈，他们被困在某些削弱身心的境地。不幸的是，他们决定结束自己的生命，因为如果活下去，情况会更糟。对于这些人来说，正是这个世界
needs to be fixed. A lot of fixing is needed in the world because sometimes people do terrible things to each other. 需要修复。世界上需要很多修复，因为有时人们对彼此做 terrible things。
There is also a small percentage of people who want to end their life just like that, not for any reason. They have nothing else to do today, so they want to end it. Trust me, there are people like that! I am talking about a life that just wants to end. They have no suffering, no depression, nothing. Simply, they feel like dying today. I could safely say about 2-52-5 per cent of the people have that tendency. This is another kind. 也有一小部分人想就这样结束自己的生命，并不是出于任何原因。他们今天没有其他事情可做，所以他们想结束这一切。相信我，确实有这样的人！我说的是一种只想结束的生活。他们没有痛苦，没有抑郁，什么都没有。简单来说，他们今天就是想死。我可以安全地说，大约 2-52-5 百分之的人有这种倾向。这是另一种。
Then there are those on the spiritual path who think they should end it. When someone is spiritually evolving, a moment like this comes because your intellect is not able to grasp the profoundness of the experience that is happening to you. So, today, let us say, you sat down in meditation and felt like you were totally bodiless. Then the first thing your mind says is, ‘Maybe I am ready to leave.’ It will try to interpret it as, ‘It is enough; everything has happened.’ Really! There are people at the Yoga Center who keep writing to me every six months, saying, ‘I think I am just ready to leave.’ But when I ask them not to eat one meal, they struggle with even that! 然后在灵性道路上，有些人认为他们应该结束这一切。当一个人灵性上在进化时，像这样的时刻会出现，因为你的 intellect 无法理解正在发生的深刻体验。所以，今天，假设你坐下来冥想，感觉自己完全没有身体。然后你脑海中首先浮现的想法是，“也许我准备离开了。”它会试图将其解释为，“够了；一切都发生过了。”真的！在瑜伽中心，有些人每六个月就给我写信，说，“我觉得我准备离开了。”但当我让他们不吃一顿饭时，他们甚至连这个都很挣扎！
These people must understand that their interpretation of what is happening is completely wrong because they don’t have an intellect capable of grasping what the hell is happening within them. For every little experience beyond the body, your mind or intellect may start saying, ‘Oh, I am ready to die.’ No, you are not ready to die. It is just that with any dimension of experience beyond physicality, you think it is death. You don’t understand there is a whole dimension of Existence, which is beyond the body, which is for the living-not for the dead. Unfortunately, most people enter that realm only with death, that is a different matter. But the nature of the intellect is such: ‘Okay, if this is not life, what else is it? This must be death.’ So these people think they should die. 这些人必须明白，他们对发生的事情的解读是完全错误的，因为他们没有能力理解自己内心发生的事情。对于每一个超越身体的小体验，你的心智或智力可能会开始说：“哦，我准备好要死了。”不，你并没有准备好要死。这只是因为在任何超越物质的体验维度中，你认为这就是死亡。你不明白存在有一个完整的维度，超越身体，是为活着的人而不是为死去的人。不幸的是，大多数人只有在死亡时才进入那个领域，那是另一回事。但智力的本质就是：“好吧，如果这不是生活，那还有什么？这一定是死亡。”所以这些人认为他们应该死。
People who are on the spiritual path who feel, every now and then, that their time has come, need firm guidance. This is why spiritual processes were always conducted tightly under the supervision of a Guru. Your spiritual process is not yours; it is his. This looks scary in the twenty-first century, but that much discipline needs to be maintained in 走在灵性道路上的人，时不时地感到自己的时机已到，需要坚定的指导。这就是为什么灵性过程总是在导师的严格监督下进行的原因。你的灵性过程并不属于你；它属于他。这在二十一世纪看起来令人害怕，但需要保持如此多的纪律。
spiritual seekers so that there is no question of you jumping into something because of the wrong conclusions you make in the process of your evolution. You should know that if life is not making enough sense to you, it is obvious that you don’t have enough sense. Instead of seeing that ‘I lack sense,’ you are projecting that life does not make sense. 灵性追求者，以便你在进化过程中做出错误结论时，不会轻易跳入某种事情。你应该知道，如果生活对你来说没有足够的意义，很明显你没有足够的理解。与其看到“我缺乏理解”，不如说你在投射生活没有意义。
Of the remaining people, there are those who kill themselves because they have a predisposition towards suicide. They want to terminate life even if there are no external stimuli for doing so. If you notice, there is always a small percentage of people who are suicidal no matter what you do. No matter how you counsel them or what treatment you give, they will keep going back to being suicidal over and over again. For some reason, in these people, their karmic software has developed a glitch, and it keeps attempting to shut down again and again. These are a different kind. For the rest of the people, their urge to commit suicide is fundamentally rooted in ignorance. 在剩下的人中，有些人因为有自杀倾向而自杀。他们想要结束生命，即使没有外部刺激。如果你注意到，无论你做什么，总有一小部分人是自杀倾向者。无论你如何劝导他们或给予什么治疗，他们都会一次又一次地回到自杀的状态。出于某种原因，这些人的业力软件出现了故障，反复试图关闭。这是一种不同的类型。对于其他人来说，他们自杀的冲动根本上是根植于无知。
Usually, people who are struggling hard in difficult situations will never commit suicide. Even though a thousand things don’t happen the way they want, they will work harder, but they will not commit suicide. But people who sit in one place and think life is not happening the way they want will commit suicide because they are dwelling on that. Probably, more things in my life are not happening the way I want, than in your life. But I don’t dwell on that because I have a thousand other things to do. If you sit alone in a room and go on thinking about how many things are not happening your way, you will feel like ending your life. That is how it is. 通常，在困难情况下拼命挣扎的人永远不会自杀。即使有千百件事情没有按照他们的意愿发生，他们会更加努力，但他们不会自杀。然而，那些坐在一个地方，认为生活没有按照他们的意愿进行的人会自杀，因为他们一直在沉溺于此。可能，我生活中更多的事情没有按照我想要的方式发生，而不是在你生活中。但我不沉溺于此，因为我还有千百件其他事情要做。如果你一个人坐在房间里，继续想着有多少事情没有按照你的方式发生，你会觉得想要结束自己的生命。就是这样。
However, for the majority of people, this thing about them wanting to end their life is just a lot of drama. Please see, whenever you feel suicidal, it is only because life is not happening the way you want it to happen. Today, if life is not going the way you want it to go, you want to end your life. But if things get a little better tomorrow morning, you will start making plans for the future. By tomorrow morning, if something is going right, you want to live, and you want to live long enough to have your third baby. You even want to have grandchildren. But when everything looks bleak, you think of suicide. This is a self-destructive game that you are playing in your mind; there is no existential basis to it. 然而，对于大多数人来说，他们想要结束自己生命的事情只是一场戏剧。请看，每当你感到自杀倾向时，这只是因为生活没有按照你想要的方式进行。今天，如果生活没有按照你想要的方式发展，你就想结束自己的生命。但如果明天早上情况稍微好转，你就会开始为未来制定计划。到明天早上，如果有什么事情进展顺利，你就想活下去，并且想活得足够久，生下第三个孩子。你甚至想要有孙子孙女。但是当一切看起来黯淡无光时，你就会想到自杀。这是你在脑海中进行的一场自我毁灭的游戏；它没有存在的基础。
Succour for the Suicidal 自杀者的救助
If you honestly look at it, in the grand scale of things, you are really of no consequence in this Existence. Whether a thousand bubbles are floating in the air or 999, what is the big difference? How many human beings like you and me have come and gone? But some people think they have a God-given purpose and God made them especially for something. Now, when things don’t happen that way, they will freak out because they have such grand ideas about themselves, they have become too important in their own thought process. Once you have become too important in your own thought process, you will be like a tyrant, super confident and bombastic. A diffident person will sit there and get miserable for the same reason. So between the two of them, who is more stupid? I think the miserable one is more stupid. But a tyrant can cause more pain. The miserable will cause pain to themselves, but the bombastic one will cause pain to everyone else. Well, I’m not chastising you for your stupidity, as the word stupid simply means to be amazed or stunned. When one is stunned by the drama that is happening in their psychological space, the phenomenal value of the life process will be lost upon them. So don’t be stupefied by your own psychological drama. 如果你诚实地看待这个问题，从宏观的角度来看，你在这个存在中真的毫无意义。无论有一千个气泡漂浮在空中还是九百九十九个，有什么大区别呢？像你我这样的人类有多少来来去去？但有些人认为他们有上帝赋予的目的，上帝特别为某件事创造了他们。现在，当事情没有按照他们的想法发展时，他们会感到恐慌，因为他们对自己有如此宏大的想法，他们在自己的思维过程中变得过于重要。一旦你在自己的思维过程中变得过于重要，你就会像一个暴君，超级自信且夸夸其谈。一个缺乏自信的人会因为同样的原因而感到痛苦。那么在他们两者之间，谁更愚蠢呢？我认为痛苦的人更愚蠢。但暴君会造成更多的痛苦。痛苦的人会给自己带来痛苦，而夸夸其谈的人会给其他人带来痛苦。好吧，我并不是在责备你的愚蠢，因为“愚蠢”这个词只是意味着惊讶或震惊。当一个人被他们心理空间中发生的戏剧震惊时，生命过程的非凡价值将对他们失去意义。 所以不要被你自己的心理戏剧所愚弄。
Most people who want to commit suicide do it not because the world is torturing them; it is because they are torturing themselves through their own thoughts and emotions. They drive themselves to this point, simply because they have not made an attempt to know anything about the fundamental nature of their own existence and the mechanics of life that they are. Silly little thoughts and emotions that they created become a Universe in itself. When their Universe begins to collapse, they think they must end their life. This is simply because there is no Asatoma Sadgamaya ^(17){ }^{17} in them. They are asatoma ; they have decided to live in darkness. Whatever you give them, it does not matter what, they will turn that into darkness, into a problem. You give them a spiritual process, they will make that also into a problem. Get them married, they will make that into a problem; get them divorce, they will make that into a problem. Get them educated, they will make that into a problem. Leave them uneducated, they will make that into a problem. Poverty, riches, 大多数想要自杀的人并不是因为这个世界在折磨他们；而是因为他们通过自己的思想和情感在折磨自己。他们把自己逼到这个地步，仅仅是因为他们没有尝试去了解自己存在的基本性质和他们所处生活的机制。他们创造的那些愚蠢的小思想和情感变成了一个独立的宇宙。当他们的宇宙开始崩溃时，他们认为必须结束自己的生命。这仅仅是因为他们内心没有 Asatoma Sadgamaya ^(17){ }^{17} 。他们是 asatoma；他们决定生活在黑暗中。无论你给他们什么，毫无关系，他们都会把它变成黑暗，变成问题。你给他们一个精神过程，他们也会把它变成问题。让他们结婚，他们会把它变成问题；让他们离婚，他们会把它变成问题。让他们接受教育，他们会把它变成问题。让他们不接受教育，他们也会把它变成问题。贫穷，财富，
wealth and everything they will make it into a problem because they are in ignorance. That is all. 财富和他们所拥有的一切，他们会把这变成一个问题，因为他们无知。就这些。
Ignorance in this context does not mean you don’t know nuclear science. Ignorance in this context means you don’t know a damn thing about the nature of your life. You are trying to live here without exploring a damn thing about the nature of your life. You are busy with your own thought with your own emotion, with your own silly little things that you are creating around yourself. You are living in your own Universe. You must understand that there is no such thing as your Universe. Your Universe is an illusion. So this is why I bless everybody that the sooner you are disillusioned, the better it is for you. People say, ‘Oh, I was disillusioned,’ as if it is a tragedy. No, it is a great possibility. With disillusionment, all your illusions got destroyed. Isn’t it fantastic? Another positive word for disillusionment is Enlightenment. 在这个语境中，无知并不意味着你不知道核科学。在这个语境中，无知意味着你对自己生活的本质一无所知。你试图在这里生活，却没有探索自己生活的本质。你忙于自己的思想、自己的情感，以及你在自己周围创造的那些愚蠢的小事。你生活在自己的宇宙中。你必须明白，没有所谓的你的宇宙。你的宇宙是一种幻觉。这就是为什么我祝福每个人，越早觉醒对你越好。人们说，“哦，我曾经失去幻想，”仿佛这是一场悲剧。不，这是一种伟大的可能性。随着失去幻想，你所有的幻想都被摧毁了。难道这不是很棒吗？失去幻想的另一个积极词是启蒙。
Enlightenment is when all illusions collapse. Right now, you selectively keep some illusions and some you collapse. If everything collapses, you are Enlightened. If you learn how to handle your disillusionment joyfully, then there will be no suicidal thoughts. 觉醒是当所有幻觉崩溃的时候。现在，你选择性地保留一些幻觉，而让一些崩溃。如果一切都崩溃了，你就是觉醒了。如果你学会如何愉快地处理你的幻灭感，那么就不会有自杀的念头。
A lot of people threatening to commit suicide are doing it only to get attention. Sometimes, it goes bad-they only tried to create some trouble for everybody, but it went bad. It is a terrible thing. It is also true that what people go through just before committing suicide is worse than the death that follows. So if somebody wants to commit suicide, people think, ‘Oh, they need sympathy.’ But if you approve of this, then every time there is a little difficulty, people will try to kill themselves. For every little bit of difficulty that someone faces, he or she will think it is the most difficult situation and want to go. The moment you bring this approval into the social structure and social psyche, too many people will start killing themselves. It is best that people understand this: you did not create life, so you have no business to take it either-whether it is yours or someone else’s. It is as simple as that. There are life situations; some are okay, some are not okay, some are horrible. Still, it does not give you the right to take a life because you are incapable of creating one. People who want to commit suicide need sympathy sometimes, but mostly they need a little treatment and very cautious levels of disdain. 很多威胁自杀的人只是为了引起注意。有时，这会变得糟糕——他们只是想给大家制造一些麻烦，但事情却变得糟糕。这是一件可怕的事情。人们在自杀前所经历的事情确实比随之而来的死亡更糟糕。因此，如果有人想自杀，人们会想，“哦，他们需要同情。”但如果你对此表示赞同，那么每当遇到一点困难时，人们就会试图自杀。对于每一个人面临的小困难，他们都会认为这是最困难的情况，并想要离开。一旦你将这种赞同引入社会结构和社会心理，太多人就会开始自杀。人们最好明白这一点：你没有创造生命，所以你也没有权利去夺取生命——无论是自己的还是别人的。就是这么简单。生活中有各种情况；有些是可以的，有些是不可以的，有些是可怕的。但这并不赋予你夺取生命的权利，因为你无法创造生命。 有时想自杀的人需要同情，但更多时候他们需要一些治疗和非常谨慎的轻视。
Once it happened: a young boy and girl in a local college fell in love. They had really become very passionate and intense. Then, of course, coming from traditional families, the parents came in the way because of caste distinctions. They said, ‘No way. Over our dead bodies.’ Usually, this is a common proclamation the parents make. It is just a threat; they will not die. If the families do not oppose, most love affairs will fall apart. But the moment they resist it, it becomes like a cause. It is like they are fighting an injustice and people will rally behind them. So it went on and a big social scandal happened. When this happened, the lovers thought all this trouble is because of themselves, so they decided that they will end their lives. So they went up the Velliangiri Mountains. 曾经发生过这样一件事：一对年轻的男孩和女孩在当地的一所大学相爱。他们真的变得非常热情和激烈。当然，来自传统家庭的他们，父母因为种姓的区别而干涉。他们说：“绝对不行。除非我们死。”通常，这是父母常说的宣言。这只是一个威胁；他们不会死。如果家庭不反对，大多数恋情都会结束。但一旦他们抵制，这就变成了一种事业。就像他们在与不公正作斗争，人们会在他们身后团结起来。于是事情就这样发展，发生了一场重大的社会丑闻。当这一切发生时，恋人们认为所有的麻烦都是因为他们自己，于是他们决定结束自己的生命。他们于是去了维利扬吉里山。
On top of these mountains, there is a place where you can leave your body. From there, you have a clear 700-800-feet drop which will give you a free fall without touching anything before you are splattered on the rocks. Some people have discarded their bodies consciously, ^(18){ }^{18} others fall and do it. So the boy and girl reached the top and stood there, hand in hand. They were just about to jump, when the girl said, ‘Raju, I am so scared. You jump first.’ (Somehow the name of the idiot in all the romantic movies is always Raju!) The boy was in full form, so he said, ‘Come, hold my hand and jump.’ She said, ‘No, you do it first, then I will come. I will be right behind you.’ The boy had seen too many Hindi movies, and he jumped. The girl stood at the edge of the cliff and screamed, ‘Oh, Raju, I love you.’ Then she started thinking very pragmatically. ‘Now, Raju is gone. My love is gone. All of the problem is gone. When the problem itself is over, why waste one more life.’ So she walked down, and because she could not go back home, she came and settled down at the Isha Yoga Center. For many people who are on the verge of committing suicide, just one moment of distraction is all it takes to prevent it. Most people who managed to overcome that one moment went on to live for a long time. 在这些山顶上，有一个地方可以让你离开你的身体。从那里，你可以看到 700 到 800 英尺的垂直落差，这将让你在没有接触任何东西的情况下自由下落，直到你摔在岩石上。有些人是有意识地抛弃自己的身体， ^(18){ }^{18} 其他人则是跌落而去。所以男孩和女孩到达了山顶，手牵着手。他们正要跳下去时，女孩说：“拉朱，我好害怕。你先跳。”（不知为何，所有浪漫电影中的傻瓜名字总是拉朱！）男孩状态很好，于是他说：“来，握住我的手跳下去。”她说：“不，你先跳，我会跟着你。我会在你后面。”男孩看过太多的印地语电影，于是他跳了下去。女孩站在悬崖边缘大喊：“哦，拉朱，我爱你。”然后她开始非常务实地思考。“现在，拉朱走了。我的爱也走了。所有的问题都消失了。当问题本身结束时，为什么还要浪费一条生命。”于是她走下去，因为她无法回家，她来到了伊莎瑜伽中心定居。 对于许多濒临自杀的人来说，仅仅一个瞬间的分心就足以阻止这一行为。大多数成功克服那一瞬间的人都活得很久。
Those who really want to commit suicide generally become quiet. In Yogic traditions, they say: if a person sits alone in a room in the dark, without lighting a lamp or turning on the light, this means that either they are going to commit suicide or they are going to become a yogi. Both are 那些真正想自杀的人通常会变得安静。在瑜伽传统中，他们说：如果一个人独自坐在黑暗的房间里，没有点灯或打开灯，这意味着他们要么要自杀，要么要成为瑜伽士。两者都是
in a way connected. ‘I became a yogi’ means, in a way, consciously, I killed myself. Even the man who commits suicide has no intention of killing the body. He wants to kill himself. Because he does not know how to do it, because he thinks that the body is him, he hangs the body. Otherwise, he would have just hanged his persona. So if somebody sits alone, without light, with eyes open, you know they are heading for suicide most of the time. If it is in the world at large, maybe 1 per cent of the time, but if it is in the Yoga Center, we would say, 10 per cent of the time they are heading towards something else which is a bigger possibility. They may be just practising Samyama! ^(19){ }^{19} 以某种方式相连。“我成为了一个瑜伽士”意味着，在某种程度上，我有意识地杀死了自己。即使是自杀的人也并不打算杀死身体。他想要杀死的是自己。因为他不知道该怎么做，因为他认为身体就是他，所以他吊死了身体。否则，他只会吊死他的角色。因此，如果有人独自坐着，周围没有光，眼睛睁着，你知道他们大多数时候正走向自杀。如果是在更广泛的世界中，可能只有 1%的时间，但如果是在瑜伽中心，我们可以说，有 10%的时间他们正朝着某种更大的可能性前进。他们可能只是在练习萨米亚！
Now, what can be done for people who chronically feel suicidal? Western science tends to look at suicidal tendencies only from the angle of psychology and physiology. Though their interventions are getting better, they are inherently limited to these two domains. In Yoga, the physiology and the psychology are only consequences of something deeper. Treating the consequences alone is like treating the symptoms and not the ailment. In Yoga, a suicidal tendency is considered the result of an aberration or distortion at the energy level of the person. For such people, only bringing a certain amount of exuberance to their energies will bring them out of it. There are tools and methods to do this, and it is possible to pull most people out of it. Time, energy and organization are the only barriers to this. 现在，对于那些长期感到自杀倾向的人可以做些什么？西方科学往往仅从心理学和生理学的角度看待自杀倾向。尽管他们的干预措施在不断改善，但本质上仍然局限于这两个领域。在瑜伽中，生理和心理只是更深层次问题的结果。仅仅治疗后果就像是治疗症状而不是病因。在瑜伽中，自杀倾向被视为个人能量层面上的一种偏差或扭曲。对于这样的人，只有为他们的能量带来一定的活力才能使他们走出困境。为此有工具和方法，并且大多数人都有可能被拉出来。时间、精力和组织是唯一的障碍。
If bringing about exuberance in their energies is not immediately possible, the next best thing you can do is to become exuberant yourself. Is it not true that if you are feeling a little low sitting in a dreary office and you go into a beautiful garden, everything becomes wonderful and you are suddenly lifted up? So please be the flower for them. With some fragrance and beauty, even those who are feeling depressed or miserable will rise a little bit. Depression, grief and joy are all infectious. You have to make up your mind as to what you want to infect the world with. If you are exuberant and they are in your company, it can make a big difference. But today all you are willing to dedicate is a phone line. It may also help to an extent. 如果让他们的能量充满活力不是立刻可能的事情，那么你能做的下一个最好的事情就是让自己充满活力。难道不是真的，如果你在一个阴沉的办公室里感到有点低落，而你走进一个美丽的花园，一切都会变得美好，你会突然感到振奋吗？所以请成为他们的花朵。带着一些香气和美丽，即使是那些感到沮丧或痛苦的人也会稍微振作起来。抑郁、悲伤和快乐都是具有感染力的。你必须下定决心，想要用什么来感染这个世界。如果你充满活力，而他们在你身边，这会产生很大的不同。但今天你愿意奉献的只是一个电话线。这也可能在某种程度上有所帮助。
As I already said, you did not create this life. So you should not talk about ending it unless your identity as a separate being or a separate 正如我之前所说，你并没有创造这个生命。因此，除非你作为一个独立存在的身份或一个独立的个体，否则你不应该谈论结束它。
person has disappeared and you and the Source of Creation are the same. If you come to that point of evolution, then you can throw away your body consciously. You are allowed to do it. But you are not allowed to do it by damaging the body or by hanging from a tree. Once you are dead, we don’t mind burying you under the tree, but hanging from a tree is neither good for you, nor for the tree. Moreover, whether life has been a good deal or a bad deal, if you have a larger purpose, everything is a stepping stone for your ultimate well-being. 人已经消失，而你和创造源是一样的。如果你达到那个进化的点，那么你可以有意识地抛弃你的身体。你被允许这样做。但你不能通过伤害身体或悬挂在树上来做到这一点。一旦你死去，我们不介意把你埋在树下，但悬挂在树上对你和树都没有好处。此外，无论生活是好是坏，如果你有更大的目标，一切都是你最终幸福的垫脚石。
Now, everyone’s life is precious to them. It is naturally so. But if someone has gone beyond that and tried to take their own life, if they are still alive I would say an absolute No to suicide. But if it has already happened, we should respect their decision and leave it there. In spite of it being the most precious thing, if someone has taken the extreme step of taking their own life, it does not matter how silly it looks to you and me, we should respect their decision because that is how it is. But for those who are alive, you have no business to do that. 现在，每个人的生命对他们来说都是珍贵的。这是自然而然的。但如果有人已经超越了这一点，试图结束自己的生命，如果他们仍然活着，我会绝对反对自杀。但如果事情已经发生，我们应该尊重他们的决定，就此而已。尽管生命是最珍贵的东西，但如果有人采取了极端的自杀措施，不管在你我看来有多么愚蠢，我们都应该尊重他们的决定，因为事情就是这样。但对于那些活着的人，你没有权利去这样做。
In terms of the karmic structure, in terms of the spiritual evolution of a being, suicide is 100 per cent unjustified-no question about it. You have to see every situation as a possibility to move towards freedom rather than getting entangled. If you use every situation as a stepping stone, then there is no question of suicide. If a spiritual process becomes active in societies, suicide can almost disappear completely, except in cases of pathological mental derangement. They might do something because it is not in their control as to what they do. 在业力结构和一个生命的精神进化方面，自杀是百分之百不合理的——毫无疑问。你必须把每个情况都视为朝向自由的可能性，而不是被纠缠。如果你把每个情况都当作垫脚石，那么就不存在自杀的问题。如果在社会中一个精神过程变得活跃，自杀几乎可以完全消失，除了病态精神失常的情况。他们可能会做一些事情，因为他们无法控制自己所做的事情。
The Consequences of Suicide 自杀的后果
For a person to die of suicide is a terrible way to go. But in terms of life, is there a difference in what happens to them after that? You must know, in terms of life, whether it is suicide or natural death or accident or whatever, it does not matter how you broke your body. Whether one broke one’s body by eating badly, or whether one smoked and smoked, or drank and drank, or fell in love with someone and broke their own heart, or simply shot oneself-for the Existence, it does not matter how it happened. They broke their body while the Prarabdha Karma was still on. That is all that life cares about. 一个人自杀去世是一种可怕的方式。但就生命而言，他们在那之后发生的事情有什么区别吗？你必须知道，就生命而言，无论是自杀、自然死亡、意外还是其他，破坏身体的方式并不重要。无论是因为饮食不当而破坏身体，还是抽烟、喝酒，或者爱上某人而伤害自己，或者干脆自杀——对于存在而言，这一切发生的方式并不重要。他们在业力仍在进行时破坏了自己的身体。这就是生命所关心的一切。
However, it matters as to how one worked towards it. Let us say, someone smoked happily by choice and died. Someone else had some financial problem and became utterly miserable about it, and broke their heart and died. Here, the two deaths are very different things. The smoker is better off because he worked himself to it joyfully, while the other person did so miserably. Society will not like it that a smoker, drinker or drug addict can be in a better state when he dies than someone who is toiling endlessly. But that can happen because how one worked towards it is important. The existential has no moral compass. It is about life and the ingredients of life, not about social or psychological judgements. Socially, you may think that being above ten other people is a great thing, but this life does not think like that. Are you making a pleasant experience of it for yourself, or an unpleasant experience-this is all that life cares about and the consequences come accordingly. 然而，如何努力实现这一目标是重要的。假设，有人选择快乐地吸烟并去世。另一个人遇到了一些经济问题，变得极其痛苦，心碎而死。在这里，这两种死亡是非常不同的。吸烟者的处境更好，因为他是快乐地走到这一步，而另一个人则是痛苦地走到这一步。社会不会喜欢吸烟者、饮酒者或毒瘾者在死时比那些无休止劳作的人处境更好。但这可能发生，因为努力的方式是重要的。存在主义没有道德指南针。它关乎生活和生活的成分，而不是社会或心理的判断。从社会角度来看，你可能认为在十个人之上是一件伟大的事情，但生活并不这样看待。你是在为自己创造愉快的体验，还是不愉快的体验——这就是生活所关心的，后果也随之而来。
You need to understand that either with suicide or with another kind of death, you are only killing the physical body. You can only kill the physical body, but with that, you are putting an end only to the Annamaya Kosha and the conscious parts of the Manomaya Kosha, that is all. You cannot end it completely. For that, you have to dissolve the subtler portions of the body, which needs something else altogether. Now, if you kill the physical body, the rest of the body, which is still intact, will try to find one more physical body. It will have its own scope and limitations-accordingly, it will choose the new body. It may immediately choose, or it may choose after ten years, or it may choose after a hundred years. The duration depends on certain factors. Till certain things are over, it will hang around; it cannot seek another body. It hangs around here and there not because you died of suicide or accidental death or heart attack, but because your allotted karma had not been finished before death. 你需要明白，无论是自杀还是其他形式的死亡，你只是杀死了肉体。你只能杀死肉体，但这样做只是结束了 Annamaya Kosha 和 Manomaya Kosha 的意识部分，仅此而已。你无法完全结束它。为此，你必须溶解身体的更细微部分，这需要完全不同的东西。现在，如果你杀死了肉体，剩下的身体仍然完好无损，会试图寻找另一个肉体。它会有自己的范围和限制，因此会选择新的身体。它可能会立即选择，或者可能在十年后选择，或者可能在一百年后选择。持续时间取决于某些因素。在某些事情结束之前，它会徘徊；它无法寻求另一个身体。它在这里和那里徘徊，并不是因为你死于自杀、意外死亡或心脏病发作，而是因为你分配的业力在死亡之前尚未完成。
Suppose your suicide is timed such that your Prarabdha Karma is almost over, then it is as good as a natural death. If you look at it on that level, as far as this body is concerned, whether someone kills you or you kill yourself, or if you overate and got a heart attack, or whatever-it does not matter. If you don’t live properly, you will get a disease and die. So would you call this a suicide? Society calls it suicidal. When someone 假设你的自杀时机恰好是你的 Prarabdha Karma 快要结束，那么这就和自然死亡一样。如果从这个层面来看，就身体而言，无论是有人杀了你，还是你自杀，或者是你暴饮暴食导致心脏病发作，或者其他任何情况——这都无所谓。如果你不好好生活，你就会得病而死。那么你会称这为自杀吗？社会称之为自杀。 当有人
is smoking away to glory, they say it is ‘suicidal’, but not a suicide. But if you jump off the mountain or if you hang yourself, only then we call it a suicide. But these are mere societal, technical and legal terms. In terms of life, did you exhaust your Prarabdha Karma or not? This is the only factor that matters and determines what happens after that. 他们说吸烟是走向荣耀的方式，他们称其为“自杀”，但并不是自杀。但是如果你从山上跳下去，或者上吊自杀，只有那时我们才称之为自杀。但这些只是社会、技术和法律上的术语。在生命的层面上，你是否耗尽了你的 Prarabdha Karma？这才是唯一重要的因素，决定了之后会发生什么。
This happened about thirty years ago. At that time, I had a coconut and mango plantation, which I had set up from scratch, in a very remote place. There was a very beautiful lake in front of my farm. Things were going well. There were no proper buildings there, so I used to pitch a tent and stay in it whenever I went to the farm. It was nice this way, I liked it. Those were my motorcycle days. Sometimes, I had some help who would cook something for me; other times I used to ride down about 5 kilometres to a little restaurant in the nearest village and eat something. One morning, I was riding down and, very close to the restaurant, I saw a group of people had gathered around a well. I stopped to inquire what was happening. They said a woman had jumped into the well and killed herself around 3.30 or 4.00 in the morning. 这件事发生在大约三十年前。那时，我在一个非常偏远的地方拥有一个椰子和芒果种植园，是我从零开始建立的。我的农场前面有一个非常美丽的湖。事情进展得很好。那里没有合适的建筑，所以每次我去农场时，我都会搭帐篷住在里面。这样很好，我喜欢这样。那是我的摩托车时代。有时，我会有一些帮助，给我做点吃的；其他时候，我会骑车大约 5 公里到最近的村子里的小餐馆吃东西。一天早上，我骑车下去，离餐馆很近时，我看到一群人聚集在一个水井周围。我停下来询问发生了什么事。他们说一名女性在早上 3 点半或 4 点钟跳进了水井自杀。
I sat there on my motorcycle, thinking a little bit about what could have happened in her mind, for her to walk out of her house at that time, in the dark, and jump into the well. She must have struggled with what would happen to her young children and all that. Whatever suffering she was going through, it must have been a great struggle to come to that decision. I am sure she would have definitely been terrified about jumping into the well. But still she went ahead and did it, probably hitting the walls on the side or falling into the water and drowning slowly. We don’t know which way it happened. 我坐在摩托车上，稍微想了一下她心里可能发生了什么，才会在那个时候、黑暗中走出家门，跳进井里。她一定在为自己年幼的孩子们和其他事情而挣扎。无论她经历了什么痛苦，做出那个决定一定是一个巨大的挣扎。我相信她一定对跳进井里感到非常害怕。但她还是选择了这样做，可能撞到了井壁，或者慢慢地掉进水里淹死。我们不知道事情是怎么发生的。
No one had ventured into the well to get her body out, so I volunteered. I went down the well with a rope for about 85-90 feet and saw her body floating about 3 feet below the water. She was a very young woman, maybe in her late twenties. Getting her out was not much effort: all I had to do was tie the rope to her body and come up. The villagers hauled her out. 没有人敢进入井里把她的尸体捞出来，所以我自告奋勇。我带着绳子下到井里，大约 85-90 英尺，看到她的尸体漂浮在水面下约 3 英尺。她是一个非常年轻的女人，可能二十多岁。把她捞出来并不费力：我只需把绳子系在她的尸体上，然后上来。村民们把她拉了出来。
Later on, I went on to my breakfast. From an early age, the moments when I munched on my food have always been moments of enormous depth for me. Here something else is happening-the food that you are 后来，我开始吃早餐。从小，我咀嚼食物的时刻对我来说总是充满深度。在这里，发生了其他事情——你正在吃的食物
eating is slowly becoming a part of yourself. Something that was not you is becoming you. Something which was in the ground somewhere else, in the market, in the vessel, on the stove, is suddenly becoming a part of you. It is a huge love affair, actually. Those moments have always been moments of enormous depth for me. 饮食正慢慢成为你的一部分。曾经不是你的东西正在变成你的一部分。曾经在某个地方的土地上、在市场上、在容器中、在炉子上的东西，突然间成为了你的一部分。这实际上是一场巨大的爱情故事。那些时刻对我来说一直是深刻的时刻。
So I sat there eating my dosa, chewing slowly. At that time, this woman was still hanging around me. I got deeply involved with her. I was actually going through the whole process of her life-her pain, her fears, sufferings, and everything. It is very difficult to describe this. For almost three-and-a-half days, I sat at the farm doing nothing. I sat there under a tree most of the time, unmindful of the need to eat and sleep. When the people who worked for me felt I needed to eat, they would bring something and keep it in front of me. Otherwise, day and night, I just sat under this tree. And this woman was all over me. 所以我坐在那里吃我的印度薄饼，慢慢咀嚼。那时，这个女人还在我身边徘徊。我与她深深地交融在一起。我实际上经历了她整个生活的过程——她的痛苦、恐惧、苦难，以及一切。这很难描述。差不多三天半的时间里，我坐在农场上什么也不做。我大部分时间坐在一棵树下，毫不在意吃和睡的需要。当为我工作的人觉得我需要吃东西时，他们会拿来一些东西放在我面前。否则，白天和黑夜，我就坐在这棵树下。而这个女人则一直围绕着我。
When young people commit suicide, particularly in very great distress, they linger around for a long time. People are generally scared to go to or even pass through such places where this kind of death has taken place. But it is not the place; it is the person. If we handle the person, then the place is cleared. This is when a ritual like Kalabhairava Karma, which we will look at later, becomes very important. 当年轻人自杀时，特别是在极度痛苦中，他们会在周围徘徊很长时间。人们通常害怕去或甚至经过发生这种死亡的地方。但问题不在于地方，而在于人。如果我们处理好这个人，那么地方就会被清理。这时，像卡拉巴伊拉瓦法这样的仪式就变得非常重要，我们稍后会讨论。
CHAPTER 4第四章
Can Death Be Hacked 死亡可以被黑客攻击吗
When the body is still strong, what is meant to be can always be transcended. 当身体仍然强壮时，注定的事情总是可以被超越。
Cheating Death作弊死亡
The idea that death is a catastrophe that should be avoided at all costs has somehow set forth this quest to do all kinds of ridiculous kinds of things in the hope that we can cheat death or save someone from the jaws of death. People’s imaginations have been fired on this, in part because of many colourful tales from lore. These stories have created a lot of hope in people that death can probably be cheated. To some extent, this is also fuelled by the science fiction of stellar travel, where they put the body into some sort of a deep freeze or sleep mode and then wake up in another era altogether. But, fundamentally, by doing certain things you can postpone it, but you cannot cheat death; you cannot avoid death. 死亡是一场灾难，应该不惜一切代价避免，这一观念在某种程度上引发了人们进行各种荒谬的尝试，希望能够欺骗死亡或将某人从死亡的魔爪中拯救出来。人们的想象力在这方面被激发，部分原因是许多来自传说的色彩斑斓的故事。这些故事给人们带来了很多希望，认为死亡可能会被欺骗。在某种程度上，这也受到星际旅行科幻作品的推动，在这些作品中，他们将身体放入某种深度冷冻或休眠状态，然后在完全不同的时代醒来。但从根本上说，通过做某些事情你可以推迟死亡，但你无法欺骗死亡；你无法避免死亡。
In India, there is a belief that if someone is on the deathbed, then you should chant the Mahamrutyunjaya Mantra or perform the Mrutyunjaya Homa, which will avert death. Mrutyu means death, jaya means victory. So the mantra and homa are supposed to grant you victory over death. However, people have been doing the Mrutyunjaya Homa for thousands of years, but no one has survived through all those years! No one won mrutyu. It is a silly understanding that winning over mrutyu is to live forever physically. No one has succeeded in that till now. But one who is beyond the body has won over death. 在印度，有一种信仰，如果有人在临终关怀中，那么你应该念诵 Mahamrutyunjaya Mantra 或进行 Mrutyunjaya Homa，这将避免死亡。Mrutyu 意味着死亡，jaya 意味着胜利。因此，这个咒语和火祭被认为可以让你战胜死亡。然而，人们已经进行了 Mrutyunjaya Homa 数千年，但没有人能在这些年中存活下来！没有人战胜 mrutyu。认为战胜 mrutyu 就是永远肉体上活着是一种愚蠢的理解。到目前为止，没有人成功过。但超越身体的人已经战胜了死亡。
I am not trying to dismiss the ritual completely. But how it is done, by whom it is done and how many have actually benefited from it is questionable. Definitely, to some extent, something could have happened, certain situations may have been averted. There is no question about that. But we should not interpret jaya as victory. Mrutyunjaya can 我并不是想完全否定这个仪式。但它是如何进行的，谁在进行，以及实际上有多少人从中受益，这些都是值得怀疑的。毫无疑问，在某种程度上，确实可能发生了一些事情，某些情况可能得到了避免。这一点没有疑问。但我们不应该将 jaya 解读为胜利。Mrutyunjaya 可以
mean that you have transcended the fear of death. If you transcend the fear of death, in a way, death does not matter. I have not looked at the ritual in detail, but in my understanding, probably in ancient times, they performed this to give one freedom from the fear of death. Somewhere along the way, advertisements and the commercial aspects of it took over, and they started saying you will never die if you do this. 这意味着你已经超越了对死亡的恐惧。如果你超越了对死亡的恐惧，从某种意义上说，死亡就无关紧要。我没有详细研究这个仪式，但根据我的理解，可能在古代，他们进行这个仪式是为了让人摆脱对死亡的恐惧。在某个时候，广告和商业方面接管了这个仪式，他们开始说如果你这样做，你就永远不会死。
About fifteen years ago, something like this came our way. A person in Coimbatore took his own horoscope to an astrologer for some purpose. Looking at the horoscope, the astrologer was taken aback and said, ‘This person is already dead, why did you bring this to me?’ The person was very disturbed by this, so he consulted a few more astrologers. They all said the same thing-the person whose horoscope this was supposed to be was dead. Finally, someone brought him to us. 大约十五年前，类似的事情发生在我们身上。一个人在科印巴托尔把自己的星盘带给一个占星师，出于某种目的。占星师看了星盘，惊讶地说：“这个人已经死了，为什么要把这个带给我？”这个人对此感到非常不安，于是他咨询了几个其他的占星师。他们都说了同样的话——这个星盘所对应的人已经死了。最后，有人把他带到了我们这里。
Looking at this person’s energies, I pointed out the places in the Dhyanalinga where he should sit to strengthen those aspects of his energy system. He did that and went home. This is one of those rare horoscopes where someone clearly foresaw that he would die at this time. But due to his karma in this life or his sadhana or the way he lived his life or whatever, he had gone beyond that foreseen time of death. In some ways, he was a dead man alive. So I said, ‘Anyway, you crossed one line, let us cross one more,’ and asked him to sit in different places in the Dhyanalinga which we had marked for him. Without asking questions, he went and sat there. If he is alive and well today, it is his doing. 看着这个人的能量，我指出了他应该坐在 Dhyanalinga 的地方，以增强他能量系统的那些方面。他照做了，然后回家了。这是那些罕见的星盘之一，清楚地预见到他会在这个时候去世。但由于他在这一生中的业力、他的修行、他生活的方式或其他原因，他已经超越了那个预见的死亡时间。在某种程度上，他是一个活着的死者。所以我说：“无论如何，你已经跨越了一条线，让我们再跨越一条，”并请他坐在我们为他标记的 Dhyanalinga 的不同地方。他没有问问题，就去那里坐了。如果他今天活得好好的，那是他的功劳。
Recently, I came to know he is still alive and fine, and he has no clue as to how he survived. Now, this became a big thing, and people started asking, ‘Is it possible to avoid death by sitting in the Dhyanalinga?’ See, people die due to different reasons. And I am not talking about medical reasons. Let us say, two people are dying of the same illness-perhaps renal failure. But, energy-wise, they need not be dying of the same cause. They may be dying of two different energy causes-the energy may be exiting in two different ways. 最近，我得知他仍然活着，身体很好，他不知道自己是如何幸存下来的。现在，这成了一件大事，人们开始问：“坐在 Dhyanalinga 里可以避免死亡吗？”你看，人们因不同的原因而死。我不是在谈论医学原因。假设，两个人因同样的疾病而死——也许是肾衰竭。但是，从能量的角度来看，他们不一定是因同样的原因而死。他们可能是因两种不同的能量原因而死——能量可能以两种不同的方式流出。
Accomplished yogis sometimes do certain things to avert what would otherwise have been a moment of death for them. They do this by slowing down everything in the system and entering into samadhi ^(1){ }^{1} 成功的瑜伽士有时会做某些事情来避免本可能是他们的死亡时刻。他们通过减缓系统中的一切并进入三昧来实现这一点。
states. They say this happened in the life of the Indian saint Shirdi Sai Baba. He was suffering from severe asthma, and one day he suffered a severe attack when it felt like he was going to die. So he decided to rid himself of the ailment entirely by going into samadhi. He told his disciples that there would be no sign of life in his body for some time and they should protect it for three days. If after three days there was no sign of him returning, then they should bury the body in a particular spot. That night he went into samadhi. Both his breathing and his pulse stopped. The next day, the villagers came and, being concerned that he was dead, wanted to at least properly bury him in the spot he had indicated. Fortunately, one of Sai Baba’s disciples did not budge and prevented them from doing so, placing his Master’s body on his lap all the while. Finally, after three days, Baba showed signs of life and became normal again. He lived for thirty-two years after that, because he managed to avert death at the appointed time by going into samadhi and recharging his pranic system. 州。他们说这发生在印度圣人希尔迪·赛巴巴的生活中。他饱受严重的哮喘折磨，有一天他遭遇了严重的发作，感觉自己快要死了。因此，他决定通过进入三昧来彻底摆脱这种疾病。他告诉他的弟子们，他的身体在一段时间内不会有生命的迹象，他们应该保护他的身体三天。如果三天后没有他的复苏迹象，他们就应该在一个特定的地方埋葬他的身体。那天晚上，他进入了三昧。他的呼吸和脉搏都停止了。第二天，村民们来了，担心他已经死了，想至少在他指定的地方好好埋葬他。幸运的是，赛巴巴的一位弟子没有动摇，阻止了他们这样做，一直将他的师父的身体放在自己的腿上。最后，三天后，巴巴显示出生命的迹象，恢复了正常。他在那之后又活了三十二年，因为他通过进入三昧并重新充电他的气场系统，成功避免了在指定时间死亡。
In samadhi states, your sense of time is lost because it is only measured by the progress and the cycles of the physical. Let us say, you are sitting in an air-conditioned hall which is uniformly lit from morning to evening. The only reason you will know time is because of the weariness of the body. As the day progresses, your body keeps time. Every three or four hours, it will tell you that you have to go to the bathroom. It will tell you that you are thirsty. It will tell you that you are hungry. This is the only way you will know time. Without the cycles of the body, you don’t know time. So if you slow down the cycles of the body by going into samadhi, you may lose the sense of time, and, then, in your experience, there is no time. So what is ten years to other people may get reduced to one year because you made your cycles ten times slower. 在三昧状态中，你的时间感会消失，因为时间仅由物质的进展和周期来衡量。假设你坐在一个空调的大厅里，从早到晚光线均匀。你知道时间的唯一原因是因为身体的疲惫。随着一天的推移，你的身体在计时。每三到四个小时，它会告诉你你需要上厕所。它会告诉你你口渴了。它会告诉你你饿了。这是你知道时间的唯一方式。没有身体的周期，你就不知道时间。因此，如果你通过进入三昧来减缓身体的周期，你可能会失去时间感，然后，在你的体验中，就没有时间。因此，对其他人来说的十年可能会缩短为一年，因为你让你的周期变得慢了十倍。
So for the clock outside, you cheated it. But you did not cheat time because time is not in the clock. The clock is like your bladder. It keeps a count of things inside of you. It is not that the clock is generating time. Time is a completely different dimension altogether. Only because of the physical cycles, because the Earth spins, because the planet revolves around the sun, you are keeping time with those physical manifestations 所以对于外面的钟表，你欺骗了它。但你并没有欺骗时间，因为时间不在钟表里。钟表就像你的膀胱。它记录着你体内的事物。钟表并不是在产生时间。时间是一个完全不同的维度。仅仅因为物理周期，因为地球自转，因为行星围绕太阳公转，你才在与这些物理表现保持时间。
or physical expressions. But, actually, if there were no planets, there would still be time. Time is the platform for Creation to exist. Without it, Creation would not exist. 或物理表现。但实际上，如果没有行星，时间仍然存在。时间是创造存在的平台。没有它，创造就不存在。
Now, if you slow down your metabolism, if you as much as breathe fewer number of times in a minute, you will live longer. You will not be deceiving time. It is just that you slow down the body and stretch that time. If you distance yourself from the body, you deceive time. Samadhi works like that. But if you deep-freeze the body, you will go through life without experiencing it. Let us say, you deep-froze the body for a hundred years and then woke up. You will not gain any life because you did not live for those hundred years. If you were living for these hundred years, it means something. You did not exist, but you just popped up after a hundred years-it is like a prisoner who served twenty years in jail and then came out. There is no real gain in that. When it is so easy to reproduce and have a new body, why do you want to preserve the old body? What is the point? This is all an Egyptian dream. You should see how those mummies are now-all dried rubbish. 现在，如果你减缓你的新陈代谢，如果你每分钟呼吸的次数减少，你将活得更久。你并不是在欺骗时间。只是你减缓了身体的运作，拉长了时间。如果你与身体保持距离，你就是在欺骗时间。三昧就是这样运作的。但是如果你将身体深度冷冻，你将经历生活却没有真正体验它。假设你将身体冷冻了一百年，然后醒来。你不会获得任何生命，因为你在那一百年里没有生活。如果你在这百年里生活过，那就意味着一些事情。你并不存在，但你在一百年后突然出现——这就像一个在监狱里服刑二十年的囚犯然后出来一样。这并没有真正的收获。当再生和拥有新身体如此简单时，为什么你还想保留旧身体呢？这有什么意义？这一切都是一个埃及梦。你应该看看那些木乃伊现在的样子——全是干枯的垃圾。
Now, there are some other specific situations or programmes where we tell people, ‘Don’t worry, for the next few days or weeks, we will ensure that you will not die.’ Once it so happened that I was in the middle of a programme, and they brought in a brahmachari who had been bitten by a snake. I said, ‘He will not die just because a reptile bit him. That much life we have taken into our hands.’ And he survived. There have been some other situations like this; so, over time, some people started asking, ‘Sadhguru, can you cheat death?’ 现在，有一些特定的情况或项目，我们会告诉人们：“别担心，在接下来的几天或几周里，我们会确保你不会死。”曾经有一次，我正在进行一个项目，他们带来了一个被蛇咬的修行者。我说：“他不会因为被爬行动物咬就死去。我们已经掌握了那么多生命。”他活下来了。还有一些类似的情况；所以，随着时间的推移，有些人开始问：“萨古鲁，你能欺骗死亡吗？”
We are not cheating death. We are only making sure life happens, that is all! Right now, to stabilize my own system, I am using certain help from outside to do that in a certain way. ^(2){ }^{2} Similarly, in the advanced spiritual programmes at Isha, I act like a peg for everything else because everything else is connected to me at that moment. This is why we are so horribly finicky about every small thing during the programmes. We are finicky about where people sit, where they stand, when they come in, when they go out, and all that. If they get up for as much as going to the bathroom, we don’t let them, because if we don’t maintain the tightness of the atmosphere, we will not be able to be a peg that holds and 我们并不是在欺骗死亡。我们只是确保生活的发生，仅此而已！现在，为了稳定我自己的系统，我正在以某种方式借助外部的帮助来做到这一点。 ^(2){ }^{2} 同样，在 Isha 的高级灵性项目中，我充当一切的支点，因为在那一刻，一切都与我相连。这就是为什么在项目期间我们对每一个小细节都如此挑剔。我们对人们坐在哪里、站在哪里、何时进来、何时出去等都很挑剔。如果他们为了上厕所而起身，我们也不让他们，因为如果我们不保持气氛的紧密性，我们将无法成为一个支点。
supports. We want everything to happen in a certain way, because once the situation becomes loose, then managing it becomes almost impossible. When everyone is focused in one direction, it is easy to do what we have to do with them. When we did not have the necessary infrastructure and conducted these programmes in external premises, many big lumps of the size of lemons used to form on my spine. It used to stay for two or three days because that is the kind of strain the body was taking. Now that we have our own constructed places, at least one aspect of it is handled. It is so much easier to do these programmes in a place which is dedicated to it rather than doing it in a place where every day something new is happening. 支持。我们希望一切都以某种方式进行，因为一旦情况变得松散，管理起来几乎变得不可能。当每个人都朝一个方向集中时，和他们一起做我们必须做的事情就变得容易了。当我们没有必要的基础设施并在外部场所进行这些项目时，我的脊柱上常常会形成像柠檬一样大的大块。它会持续两三天，因为那是身体所承受的压力。现在我们有了自己建造的地方，至少有一个方面得到了处理。在一个专门用于此的地方进行这些项目要容易得多，而不是在一个每天都有新事情发生的地方进行。
Now, taking someone else’s life and death into our hands is very much a possibility. If you look at it that way, you can say each life has its own trajectory as to when it is born, how it lives, what it undergoes, how it dies, and so on. The essence of the spiritual process is getting them all into one trajectory, not with everyone going by their own trajectory. Especially in a programme, the basic thing is to get everyone into the same trajectory. If you have all of them focused in such a way that at that moment their lives become one trajectory, then it is easier to hold them. It is easier to ensure that life happens in a certain way for them. This is what we ensure in the programmes. If they are all flying in their own trajectories, you cannot be holding 500 people together. You cannot ensure these things. 现在，把别人的生死掌握在我们手中是非常有可能的。如果你从这个角度看，可以说每个人的生命都有自己的轨迹，包括何时出生、如何生活、经历了什么、如何死亡等等。精神过程的本质是将它们都纳入一个轨迹，而不是让每个人都按照自己的轨迹走。特别是在一个项目中，基本的事情是让每个人都进入同一个轨迹。如果你能让他们都集中在某个时刻，使他们的生命成为一个轨迹，那么就更容易掌控他们。确保他们的生活以某种方式进行也就更容易。这就是我们在项目中所确保的。如果他们都在各自的轨迹上飞翔，你就无法将 500 人聚在一起。你无法确保这些事情。
This is not foolproof, but it is foolproof enough to take a chance. It is not absolute, but it is 99.9 per cent absolute. The rest depends on managing the situation. It is not just this; a lot more is being done. It is just that it will look like too much mumbo-jumbo if I talk about it. 这并不是万无一失，但足够可靠，可以冒险。它不是绝对的，但有 99.9%的绝对性。其余的取决于管理情况。不仅仅是这些，还有很多其他工作正在进行。只是如果我谈论这些，它看起来会像太多的废话。
Almost every day, at least a dozen photographs of people who are on their deathbed come to me. People want to know whether they will die or not, or if something can be done for their recovery, whether it is the right time for them, or if something can be done for them. It is dealt with without making too much drama about it. You could create a lot of drama about it and become like a superman. But I want to be able to go out and play golf anonymously. So it is better to be like this. 几乎每天，至少有十几张临终病人的照片会送到我这里。人们想知道他们是否会死，或者是否可以做些什么来帮助他们康复，是否是他们的合适时机，或者是否可以为他们做些什么。对此我处理得很平静，没有过多的戏剧化。你可以对此制造很多戏剧效果，变得像个超人。但我想能够匿名出去打高尔夫。所以这样更好。
In an earlier section, ^(3){ }^{3} I narrated how one of our teachers went to the Himalayas and died. So if it is possible to avert or postpone death in some cases, could his death have been avoided? If you attempt such interventions, there are many things you will have to do. In today’s world, due to various cultural and attitudinal situations, people are not available to you in that dimension. Maybe people who are at the Yoga Center are available to some extent, and you could do something with them. But even they are not fully available. The worst part of this modern life is everything has to be explained. Life does not work like that. Tell me, how are you alive? With all your science, explain to me, what is keeping you alive right now? I will show you how many holes there are in your explanation. 在前面的部分， ^(3){ }^{3} 我叙述了我们的一位老师如何去喜马拉雅山并去世的故事。那么，如果在某些情况下可以避免或推迟死亡，他的死亡是否可以避免？如果你尝试这样的干预，你将需要做很多事情。在今天的世界，由于各种文化和态度的情况，人们在那个维度上并不可用。也许在瑜伽中心的人在某种程度上是可用的，你可以和他们做一些事情。但即便如此，他们也并不是完全可用的。现代生活中最糟糕的部分是所有事情都必须被解释。生活并不是这样的。告诉我，你是怎么活着的？用你所有的科学，给我解释一下，是什么让你现在活着？我将向你展示你的解释中有多少漏洞。
Since you have to explain everything, there are so many things you cannot do with people. They will put everything under their limited logical lens and come to their own conclusions. You can intervene in some way only with a few people. The rest, you cannot touch, because without a logical explanation you cannot do anything. This is the nature of life today. Just telling him, ‘Don’t go,’ would not have worked. 由于你必须解释一切，所以有很多事情你无法与人们做。人们会将一切置于他们有限的逻辑视角下，并得出自己的结论。你只能以某种方式干预少数人。其余的人，你无法触及，因为没有逻辑解释你无法做任何事情。这就是今天生活的本质。仅仅告诉他“不要去”是没有用的。
So was it meant to be? Not necessarily. When the body is still strong, what is meant to be can always be transcended. Maybe I would have asked him to go on a long sadhana, but he would not have complied just because I asked him to. If I had told him to go into silence for forty-five days, he would have thought that he was being punished and maybe he would have slipped out of the back door and death could have happened in many other ways. 那么这就是命中注定的吗？不一定。当身体仍然强壮时，命中注定的事情总是可以被超越。也许我会让他进行一次长时间的修行，但他不会仅仅因为我要求他就去做。如果我告诉他要沉默四十五天，他会觉得自己在受罚，也许他会从后门溜出去，死亡可能会以其他许多方式发生。
In today’s world, you cannot tell someone, ‘Just do this.’ You have to explain it to them, but it is not possible to explain these things, because, for one, it may not be logical; secondly, it is not so black and white. Even in your own perception, it is not like it is 100 per cent certain that this person is going to die. It looks like they will die. There are certain indications which say death is close, so I think they may die. But they may not die. You see a grey area, you see danger and you step back. That is about it. You cannot say, ‘This is it; it is definitely going to happen.’ There are some cases where you can say that, but those cases are rare. Life is not like that. There is a twilight zone always. 在今天的世界里，你不能告诉某人，“就这样做。”你必须向他们解释，但这些事情是无法解释的，因为首先，它可能不合逻辑；其次，它不是那么简单明了。即使在你自己的感知中，也并不是说这个人一定会死。看起来他们会死。有某些迹象表明死亡临近，所以我认为他们可能会死。但他们也可能不会死。你看到一个灰色地带，你看到危险，然后你退后。这就是全部。你不能说，“就是这样；这肯定会发生。”有些情况下你可以这样说，但那些情况是少见的。生活不是这样的。总是存在一个模糊地带。
Now, why would a Guru or someone who is capable of intervening, intervene at all? If there are spiritual reasons, we will intervene. Or in some moments of compassion, we may intervene. But it is not good to intervene all the time because, after all, you are not avoiding death, you are only postponing it. When you do that, what comes next may not be as good as what has come now. So you need not always intervene. But, today, twenty-first-century morality is such that they will say, ‘You could have intervened, but you did not. That amounts to murder.’ Twenty-firstcentury people think they are all eternal people; they are not going to die. Till you print their obituary, they are not dead! People are in that state of denial about their mortality. 那么，为什么一个大师或能够干预的人会干预呢？如果有精神上的原因，我们会干预。或者在某些同情的时刻，我们可能会干预。但并不是总是干预是好的，因为毕竟，你并不是在避免死亡，你只是推迟了它。当你这样做时，接下来发生的事情可能不如现在的好。所以你不必总是干预。但是，今天，二十一世纪的道德观是，他们会说，“你本可以干预，但你没有。这就等于谋杀。”二十一世纪的人们认为他们都是永恒的人；他们不会死。在你打印他们的讣告之前，他们并没有死！人们对自己的死亡有这种否认的状态。
The Dance of Death 死亡之舞
Being able to raise the dead is a deep fascination for most people. For them, that is the ultimate test of someone’s spiritual powers. Most people are living like the dead anyway because they are unconscious of many things within themselves. If people are living unconsciously, it is as good as death. So, in a way, the whole spiritual process is about raising the dead. In that sense, raising the dead is my work, but that is not what people are asking about. They are very interested in knowing if I can make a corpse come alive again. This is a very immature desire that stems from some historically famous incidents. 能够复活死者对大多数人来说是一种深刻的迷恋。对他们来说，这是对一个人灵性力量的终极考验。大多数人实际上就像死去一样，因为他们对自己内心的许多事情都没有意识。如果人们生活在无意识中，那就等同于死亡。因此，从某种意义上说，整个灵性过程就是在复活死者。从这个意义上说，复活死者是我的工作，但这并不是人们所关心的。他们非常想知道我是否能让尸体复活。这是一种非常幼稚的欲望，源于一些历史上著名的事件。
On my first trip to the United States, I happened to address a gathering where a staunchly religious man stood up and asked, 'Can you raise the dead?’ I said, 'Why would I do such a stupid thing?’ It is a stupid thing because the dead should remain dead, is it not? If all the dead came back, could we live here? Are we not glad that they are all dead? You are probably thinking of one person-your husband or your wife or your father or your mother or someone like that. But I am talking about all the billions who have died on this planet till now, including the dinosaurs. Only because they are dead, it is possible for us to live here. And what kind of a fool would bring back the dead? Only someone who has no sense of life at all and absolutely no perception of life would interfere with the life process and bring back the dead. Transforming yourself is one thing, meddling and fixing life around you is another thing. Life has 在我第一次去美国旅行时，我恰好在一个聚会上发言，一个坚定的宗教人士站起来问：“你能让死人复活吗？”我说：“我为什么要做这样愚蠢的事情？”这是一件愚蠢的事情，因为死者应该保持死去，不是吗？如果所有的死者都复活，我们还能在这里生活吗？我们难道不高兴他们都死了吗？你可能在想一个人——你的丈夫、妻子、父亲、母亲或类似的人。但我说的是到目前为止在这个星球上死去的所有数十亿人，包括恐龙。正因为他们死去，我们才能在这里生活。什么样的傻瓜会让死者复活？只有那些完全没有生活感和对生活毫无感知的人才会干预生命过程，让死者复活。改变自己是一回事，干预和修复你周围的生活是另一回事。生活有
a certain process much deeper than you can understand. So don’t cut it and meddle with it by doing silly things. 一个你无法理解的更深层次的过程。所以不要切割它，也不要通过做愚蠢的事情来干涉它。
It once happened: it was the dream of an elderly couple in Texas to visit Jerusalem, the Holy Land. So they made the trip and relished every step that they took there. They took the road that Jesus walked with the cross and visited the place where he walked upon water and all that. Unfortunately, in all this excitement, the wife had a heart attack and died. Now, the local funeral director came and made an offer to the husband, ‘See, we can do all the rituals for your wife for just $6000\$ 6000. But if you want to transport her back to Texas, it will cost you $24,000\$ 24,000, and we don’t know what the funeral charges in Texas are.’ The man thought about it and said, ‘No, I will take her back to Texas.’ They asked, ‘Why? This is the Holy Land, this is the best place to bury her, and it is cheaper too.’ He thought about it again and said, ‘No, I am taking her to Texas.’ They asked, 'Why? It does not make sense. Why do you want to do this?’ The man replied, ‘In Texas, the dead stay dead.’ 曾经发生过这样一件事：一对来自德克萨斯州的老年夫妇梦想着去耶路撒冷，圣地。因此，他们进行了这次旅行，享受着在那里的每一步。他们走上了耶稣背着十字架走过的道路，参观了他在水面上行走的地方等等。不幸的是，在所有的兴奋中，妻子心脏病发作去世了。于是，当地的殡仪馆负责人来找丈夫，提出了一个报价：“看，我们可以为你的妻子办理所有的仪式，只需 $6000\$ 6000 。但如果你想把她运回德克萨斯州，费用是 $24,000\$ 24,000 ，而且我们不知道德克萨斯州的葬礼费用是多少。”这个男人考虑了一下，说：“不，我要把她带回德克萨斯州。”他们问：“为什么？这是圣地，这是埋葬她的最佳地点，而且费用也更便宜。”他又考虑了一下，说：“不，我要把她带回德克萨斯州。”他们问：“为什么？这没有道理。你为什么要这样做？”这个男人回答：“在德克萨斯州，死者会保持死去。”
Historically, there have been many people who were declared dead, but they came alive after some time. Sometimes, they popped out by themselves from their coffins even during their funeral. So this is also one of the reasons why people are looking for some miracle to bring their dead back to life. But these were not cases of miracles or someone meddling with life but that of misdiagnosis. Today, defining death is a big challenge because science has learned that death is not an event but a process that could stop progressing or can even reverse itself due to various reasons. In fact, medically, they even have a term for it-they call it the Lazarus phenomenon, when someone who was declared dead comes back to life after some time, with no explanation. 历史上，有很多人被宣告死亡，但他们在一段时间后复活。有时，他们甚至在自己的葬礼上自己从棺材里跳出来。因此，这也是人们寻找某种奇迹以使死者复生的原因之一。但这些并不是奇迹或有人干预生命的案例，而是误诊。今天，定义死亡是一个巨大的挑战，因为科学已经了解到，死亡不是一个事件，而是一个过程，可能会因各种原因停止进展甚至逆转。事实上，在医学上，他们甚至有一个术语来形容这种现象——他们称之为拉撒路现象，当一个被宣告死亡的人在一段时间后复活时，没有任何解释。
In India, there have been many instances where someone died and they took the body to a yogi or someone like that and then the dead person was revived. But these too are not ‘revivals’ in the true sense. It is more like going to a doctor of a different kind. Mostly, these were deaths that were caused by snakebites. When one is bitten by a snake, the prana takes a much longer time to leave the body. In the meantime, if the effect of the venom wears out or if there is an external infusion of prana, then it is possible for the person to be revived. Doctors who work with 在印度，有许多实例有人去世后，他们会把尸体带到一个瑜伽士或类似的人那里，然后死者被复活。但这些也不是真正意义上的“复活”。这更像是去看一种不同类型的医生。大多数情况下，这些是由蛇咬引起的死亡。当一个人被蛇咬时，生命能量（prana）需要更长的时间才能离开身体。在此期间，如果毒液的影响减弱，或者有外部的生命能量注入，那么这个人有可能被复活。与此相关的医生
snakebite deaths may have seen this: with certain kinds of snakebites, especially that of the cobra, or naga, family, when everything has been done and the victim has still not been revived, sometimes if you put them on a ventilator, after a while, they make a recovery, just like that. 蛇咬死亡可能出现这种情况：对于某些类型的蛇咬，尤其是眼镜蛇或那伽家族的蛇，当一切措施都已采取而受害者仍未恢复时，有时如果将他们放在呼吸机上，过一段时间，他们就会像这样恢复。
I experienced something like this in my own life. I have been bitten by cobras at least five or six times in my life. Once, it almost killed me. I had picked up this cobra, but I did not notice that there were two of them entwined together. It was not the mating season, but for some reason, they were together and, when I picked one up, the other one fell on my foot and bit me four times. Its venom started to get me. It must have hit the bone the first few times, so it kept going until it hit the flesh and let the venom out. Once the venom enters your body, you experience a different kind of pain. It is not just the biting or the poking kind of pain. It is like an injection-when they pierce a needle, there is one kind of pain; when they inject the medicine, there is another kind of pain. So I put the cobra away and started to attend to the bite. 我在自己的生活中经历过类似的事情。我一生中至少被眼镜蛇咬过五六次。有一次，差点要了我的命。我捡起了这条眼镜蛇，但没有注意到有两条缠在一起。那不是交配季节，但出于某种原因，它们在一起，当我捡起一条时，另一条掉在我的脚上，咬了我四次。它的毒液开始侵袭我。前几次可能是咬到了骨头，所以它一直咬，直到咬到肉，释放出毒液。一旦毒液进入你的身体，你会体验到一种不同的疼痛。这不仅仅是咬或刺的那种疼痛。就像注射一样——当他们刺入针头时，有一种疼痛；当他们注射药物时，又有另一种疼痛。所以我把眼镜蛇放回去，开始处理咬伤。
I knew, whatever happens, I should not fall asleep. This happened in a remote area where there were no people nearby. I had my bicycle with me, so I just took my cycle and went to the nearest house I could find. There was a lady there. I told her that a cobra had bitten me, so I needed lots of tea. She became hyper but was sensible enough to make me a pot of black tea. I drank it and managed to stay alert without falling asleep or losing consciousness. Later, I made it back home. 我知道，无论发生什么，我都不应该睡着。这发生在一个偏远的地方，附近没有人。我带着我的自行车，所以我骑上自行车，去了我能找到的最近的房子。那里有一位女士。我告诉她一条眼镜蛇咬了我，所以我需要很多茶。她变得很激动，但足够理智，给我泡了一壶红茶。我喝了它，成功保持清醒，没有睡着或失去意识。后来，我回到了家。
Initially, I thought I would tell my father because he was a doctor and he would take me to the hospital and do something. But then something in me said, ‘What the hell, let me see what will happen.’ I was feeling okay, but my eyelids were feeling a bit heavy. Moreover, I did not want to freak my parents out or bring undue attention to my activities. So I just sat down and practised a little bit of Yoga. I was not doing the Yoga to avert the poison, but I was feeling drowsy, so I did some Yoga. After that, I had an early dinner and went to bed. In the morning, I was a bit groggy, my eyelids swollen and heavy, but I had survived. 起初，我想告诉我父亲，因为他是医生，他会带我去医院并做些什么。但后来我内心有种声音说，‘管他呢，让我看看会发生什么。’我感觉还好，但我的眼睑有点沉重。此外，我不想让我的父母感到惊慌或引起对我活动的不必要关注。所以我只是坐下来练习了一点瑜伽。我并不是为了抵御毒药而做瑜伽，而是因为我感到困倦，所以做了一些瑜伽。之后，我吃了早饭就上床睡觉。早上，我有点迷糊，眼睑肿胀而沉重，但我活下来了。
This may have happened because the cobra probably did not deliver a full dose of its venom, or maybe just staying awake and hanging on helped tide over its effects. There was no manipulation of life involved 这可能是因为眼镜蛇可能没有释放出完整剂量的毒液，或者只是保持清醒和坚持住帮助缓解了其影响。没有涉及生命的操控。
here. But, generally, when a cobra bites, there is a greater possibility for revival because the prana withdraws more slowly from the body than usual. However, until the point where Udana Vayu has withdrawn completely from the body, revival is a possibility, at least in principle. There are some Tantric processes to do this. But after Udana Vayu has left the body, there is absolutely no chance to revive someone. 在这里。但是，通常情况下，当眼镜蛇咬人时，复苏的可能性更大，因为气息从身体中撤回的速度比平常慢。然而，直到乌达那气（Udana Vayu）完全从身体中撤回之前，复苏在原则上仍然是可能的。有一些密宗过程可以做到这一点。但是在乌达那气离开身体后，绝对没有复苏的机会。
Reviving the dead is not so big in the East, but the Tantric system in India was always big on making a corpse walk. Once the body has been shed, once the legs have fallen, you cannot walk. A dead man cannot walk, isn’t it? But that is not true. They can be made to walk. This is because, as we already saw, death happens slowly-the withdrawal of the life process happens step by step. When the lung, heart and brain activity stops, they declare you dead, but the life process is still continuing and you can rekindle that. It is by using this that tantrik s make dead bodies walk. Sometimes, this is also done on corpses that are burning on the pyre. 复活死者在东方并不算太重要，但印度的密宗体系一直以来都很注重让尸体行走。一旦身体被脱离，一旦腿部倒下，你就无法行走。死去的人是无法行走的，不是吗？但这并不是真的。他们可以被让行走。这是因为，正如我们已经看到的，死亡是缓慢发生的——生命过程的撤回是一步一步进行的。当肺、心脏和大脑活动停止时，他们就会宣告你死去，但生命过程仍在继续，你可以重新点燃它。正是通过这一点，密宗使得尸体能够行走。有时，这也发生在火葬堆上燃烧的尸体上。
I have not seen this personally but I know people, people who will not lie about such things, who have seen corpses that were burning on the pyre be made to get up and walk. This happens because, at that moment, when the burning begins from the outside, the life process retreats and it creates a concentrated space where life is happening more intensely at that moment. Some people are able to make use of that and rekindle the system in such a way that suddenly the corpse gets up and walks a few steps. For some time, it behaves as if it is alive and then falls dead when the life exhausts itself. This is possible because when the corpse is brought for cremation, there is still some life energy in it. It is not good enough to beat the heart, make the circulation happen, make the brains work and all that, but in the cellular level there is energy, lots of energy. When the fire touches it, it inflames that in a certain way. Now, by investing a certain amount of energy into the corpse, you will be able to get it to perform some action for some occult purposes-like, how your phone battery is dead but still you can make an SOS call. 我没有亲眼见过这个，但我知道一些人，他们不会对这种事情撒谎，他们见过在火葬堆上燃烧的尸体被迫站起来走动。这种情况发生是因为在燃烧开始的那一刻，生命过程退却，创造了一个在那一刻生命更加集中发生的空间。有些人能够利用这一点，以某种方式重新点燃系统，使得尸体突然站起来走几步。在一段时间内，它表现得像是活着的，然后在生命耗尽时又倒下。这是可能的，因为当尸体被带去火化时，里面仍然有一些生命能量。虽然这不足以让心脏跳动、使循环发生、让大脑运作，但在细胞层面上仍然有能量，很多能量。当火焰接触到它时，以某种方式点燃了这一点。现在，通过向尸体投入一定量的能量，你将能够让它执行一些动作，出于某种神秘目的——就像你的手机电池没电了，但你仍然可以拨打紧急电话。
All the Tantric and Aghori ^(4){ }^{4} practices have relevance only because of this phenomenon. Otherwise, what is the point of sitting on a dead body and doing all those things? If dead means completely dead, what is there 所有的密宗和阿戈里 ^(4){ }^{4} 实践之所以有意义，仅仅是因为这一现象。否则，坐在尸体上做那些事情有什么意义呢？如果死意味着完全死亡，那还有什么呢？
to do with bones and flesh? They are not sitting on the body to revive it. They have no interest in reviving the body. They want to use this little spurt or energy to transport themselves into something. They are trying to extract that little life and use it. That is the basis of animal sacrifices. When sacrifices are not possible, they try to use a freshly dead body. This is not as if the dead person is being brought back to life, nor is it of much spiritual significance. 与骨头和肉体有什么关系？他们并不是坐在身体上复活它。他们对复活身体没有兴趣。他们想利用这点小能量将自己转移到其他东西上。他们试图提取那一点生命并加以利用。这就是动物祭祀的基础。当祭祀不可能时，他们会尝试使用一具新鲜的尸体。这并不是说死者被带回了生命，也没有太多的精神意义。
Now, in the West, some people have started a project where if you pay a huge sum of money, your body is cryogenically frozen and kept intact after your death. The hope is that in the future, when there is a technological breakthrough to restore your body, you can come back to life. This is absolute stupidity and immaturity. 现在，在西方，一些人开始了一个项目，如果你支付一大笔钱，你的身体将在死后被冷冻并保持完整。希望在未来，当有技术突破可以恢复你的身体时，你可以复活。这是绝对的愚蠢和不成熟。
Normally, after an injury or something like that, when a person goes into a deep state of unconsciousness, the body tries to escape the pain and suffering because it may not be strong enough to bear both the shock and the pain of it. It is a kind of defence mechanism that switches off everything. Such a person may recover, once the body is strong enough to sustain life. But in cases where life has completely left the body or the bodies are being artificially kept alive for many years in a coma, there is no person in the body. You are just keeping a heart and two kidneys and a few more organs alive. That is not really life as such. This is like when someone gives their kidney, that kidney is kept alive for a few hours somewhere else-not in anyone’s body, but outside. It is kept alive artificially. A coma state is very similar. Whether you keep a kidney or two kidneys plus heart, plus this and that, it is about the same. There is no person any more. 通常，在受伤或类似情况后，当一个人进入深度无意识状态时，身体会试图逃避痛苦和折磨，因为它可能没有足够的力量来承受冲击和痛苦。这是一种防御机制，会关闭一切。这样的人可能会恢复，一旦身体强壮到足以维持生命。但在生命完全离开身体或身体在昏迷中被人工维持生命多年时，身体里没有人。你只是保持一个心脏和两个肾脏以及其他一些器官的存活。这并不是真正的生命。这就像有人捐献他们的肾脏，那颗肾脏在其他地方存活了几个小时——不是在任何人的身体里，而是在外面。它是被人工维持的。昏迷状态非常相似。无论你保持一个肾脏还是两个肾脏加上心脏，加上这个和那个，都是差不多的。再也没有人了。
Technology is there to keep the body alive and, in the future, you may be able to revive it too. But your particular life coming and choosing the same body is far away. In other words, this someone taking up the same body after twenty-five years is just rubbish. If such a thing ever happens, it cannot be the same person. By accident, it could have happened that some other consciousness or disembodied being got into it. That is all. But it is such a great business idea. The pharaohs of Egypt spent the money needed for mummification then. But, even now, it is good 技术是为了让身体存活，而在未来，你也许能够复活它。但是，你特定的生命选择同一个身体还很遥远。换句话说，二十五年后有人占据同一个身体简直是胡说。如果这样的事情真的发生了，那也不可能是同一个人。偶然间，可能有其他意识或无形存在进入了这个身体。就这样。但这真是一个伟大的商业想法。埃及的法老们当时花费了进行木乃伊化所需的钱。但即使现在，这也是好的。
business because you pay in advance, not on revival! Unfortunately, there is no benefit for the mummified one. 因为你是提前付款，而不是在复活时付款，所以这是商业！不幸的是，对木乃伊来说没有任何好处。
I doubt such a thing will ever happen, but something like this can happen in a different way. You may have heard of yogis leaving their bodies, going somewhere and returning to take it on. Sometimes, it so happens that before he comes back, another yogi takes on the body and goes away. It is like you park your motorcycle and go somewhere; meanwhile, someone else picks it up and leaves! Such things may happen, but the chances are very remote. 我怀疑这样的事情会发生，但类似的事情可以以不同的方式发生。你可能听说过瑜伽士离开他们的身体，去某个地方然后再回来重新进入身体。有时，在他回来之前，另一个瑜伽士会接管这个身体并离开。这就像你把摩托车停好然后去别的地方；与此同时，其他人把它拿走并离开！这样的事情可能会发生，但机会非常渺小。
Transmigration转世
The Eastern and Native American cultures were big on transmigrationthe process of someone taking on the body of another person, usually a freshly dead person. In India, it is called Parakaya Pravesha -entering another body. It is considered one of the Ashtasiddhi s, or the eight great capabilities for a yogi. There are many instances of transmigration in Indian lore. One famous instance is that of Adi Shankara. 东方和美洲土著文化非常重视转世，即某人接管另一个人的身体的过程，通常是一个刚刚去世的人。在印度，这被称为 Parakaya Pravesha - 进入另一个身体。它被认为是八大成就之一，或瑜伽士的八种伟大能力。在印度传说中有许多转世的实例。其中一个著名的例子是阿迪·香卡拉。
In ancient India, there were neither heretics nor the persecution of people for their personal beliefs. Whenever people had something new to propagate, they would debate with those holding opposing views. During his time, Adi Shankara was a formidable debater. His sense of logic was astute. You don’t argue with a man like that. But once a famous religious scholar challenged Adi Shankara to a debate and lost. Then that man’s wife manoeuvred herself into the argument. You know how women are, they are fiercely protective of those dear to them. She said, ‘You defeated my husband, but he is not whole. We are two halves of the same thing. So you must debate with me also.’ How can you beat this logic? 在古代印度，没有异端也没有因个人信仰而迫害他人的现象。每当人们有新的观点要传播时，他们会与持有对立观点的人进行辩论。在他那个时代，阿迪·香卡拉是一位强大的辩手。他的逻辑思维非常敏锐。你无法与这样的人争辩。但有一次，一位著名的宗教学者向阿迪·香卡拉发起挑战并失败了。然后那位学者的妻子也参与了争论。你知道女人是怎样的，她们对亲近的人非常保护。她说：“你打败了我的丈夫，但他并不完整。我们是同一事物的两个部分。所以你也必须和我辩论。”你怎么能反驳这样的逻辑呢？
So the debate started with the woman. Then she saw she was losing. So she started asking him questions about human sexuality. 所以辩论是从那个女人开始的。然后她看到自己正在失利。于是她开始问他关于人类性行为的问题。
Nevertheless, Shankara continued to debate with her. Then she went into more details and then she challenged, ‘What do you know by experience?’ This was a trap because Shankara was a brahmachari. He realized that this was a trick to defeat him. He said, ‘I need a month’s break. We will pause the debate here and resume after a month.’ He then went into a secluded cave. He told his disciples, ‘No matter what 然而，商羯罗继续与她辩论。然后她详细说明，并挑战道：“你通过经验知道什么？”这是一个陷阱，因为商羯罗是一个梵行者。他意识到这是一个用来击败他的诡计。他说：“我需要一个月的休息。我们在这里暂停辩论，一个月后再继续。”然后他进入了一个隐秘的洞穴。他告诉他的弟子：“无论发生什么……”
happens, don’t allow anyone into this cave because I am going to leave my body and look for another possibility for some time.’ 发生时，不要让任何人进入这个洞穴，因为我将离开我的身体，寻找其他可能性一段时间。
It so happened that a king was bitten by a cobra and had just died. Normally, when someone dies, from the moment the breath stops, it takes about an hour and a half for the Prana Vayu to exit completely. The other pranas will be still present and exiting slowly, but the Prana Vayu will have exited completely by then. But when the cause of the death is a cobra bite, this takes up to four-and-a-half hours. So, in many ways, this is an ideal condition for one who wants to enter that body. 恰巧有一个国王被眼镜蛇咬了，刚刚去世。通常，当一个人去世时，从呼吸停止的那一刻起，普拉那气（Prana Vayu）完全退出大约需要一个半小时。其他的普拉那仍然会存在并缓慢退出，但到那时普拉那气将完全退出。但是，当死亡的原因是眼镜蛇咬伤时，这个过程可能需要四个半小时。因此，在许多方面，这对想要进入那个身体的人来说是一个理想的条件。
Shankara left his own body to take the king’s body. He left behind his vyana in the system because his body needed to be maintained for him to be able to come back. He took the king’s body to answer the woman’s questions experientially. So he went through that process. When some wise people around the king saw that a man whom they had declared dead had suddenly sat up and was full of energy, they became suspicious. They could recognize by his behaviour that it was not the same person. It was clear to them that there was someone else in the same body. They sent soldiers all over the kingdom to look out for dead bodies and burn them immediately. Their intention was that now since the king had come back alive, he should not leave and go back. So what if he was a different guy? He looked the same. And it was very important for the kingdom to have its king. So the soldiers were sent everywhere to find and burn all the dead bodies. 商羯罗离开了自己的身体，进入了国王的身体。他在系统中留下了他的 vyana，因为他的身体需要被维持，以便他能够回来。他进入国王的身体，以体验的方式回答女人的问题。因此，他经历了这个过程。当国王身边的一些智者看到一个他们宣称已经死去的人突然坐起来，充满活力时，他们感到怀疑。他们通过他的行为认出这不是同一个人。他们清楚地知道同一个身体里有其他人。他们派遣士兵遍布王国，寻找尸体并立即焚烧。他们的意图是，既然国王已经复活，他就不应该离开和回去。那么他是个不同的人又有什么关系呢？他看起来是一样的。对王国来说，拥有国王是非常重要的。因此，士兵们被派往各地寻找并焚烧所有的尸体。
The soldiers managed to locate Shankara’s body in the cave and wanted to burn it. His disciples tried to mislead them saying that their Guru was not dead, but in shavasana and would wake up soon. Suspecting fraud, the soldiers built a pyre in the cave itself and placed Shankara’s body on it. Just as they were about to light the pyre, sensing this situation, Shankara relinquished the king’s body and returned to his own. The king dropped dead once again and Shankara returned and went on to win the debate he had left midway. 士兵们设法在洞穴中找到了香卡拉的尸体，并想要火化它。他的弟子们试图误导他们，声称他们的古鲁并没有死，而是在尸卧式中，很快就会醒来。士兵们怀疑是欺诈，于是在洞穴里搭建了一个火堆，并将香卡拉的尸体放在上面。就在他们准备点燃火堆时，香卡拉感知到这种情况，放弃了国王的身体，回到了自己的身体。国王再次当场死亡，而香卡拉回来了，并继续赢得了他中途离开的辩论。
A person who does this kind of circus with his energies usually does not live long after that, because all this expends a tremendous amount of energy. It is said that Shankara left his body shortly after this incident, at the age of thirty-two. Actually, no one knows how or where he left his 一个这样用精力进行马戏表演的人通常不会活得太久，因为这一切消耗了大量的能量。据说，商羯罗在三十二岁时在这一事件后不久离开了他的身体。实际上，没有人知道他是如何或在哪里离开的。
body. He was last seen in Kedarnath. This incident may have accelerated his departure. 身体。他最后一次被看到是在凯达尔纳特。这个事件可能加速了他的离开。
There is another famous incident involving a yogi who was later known as Thirumoolar in Tamil Nadu. His original name was Sundaranathar. He was from southern Tamil Nadu and travelled to Mount Kailash. It is said that he was initiated there by Shiva himself. After spending many years at Mount Kailash, he returned south to meet his contemporary sage friend Agastya Muni, who had settled in Tamil Nadu. While passing through a forest on his way back, he saw a herd of cows crying. Their cowherd had just died of a snakebite. Moved by the sorrow of the cows, he decided to take the dead cowherd’s body for some time and console the cows. He left his body inside the hollow of a tree and entered the body of the cowherd. 在泰米尔纳德邦，有另一个著名的事件，涉及一位后来被称为 Thirumoolar 的瑜伽士。他的原名是 Sundaranathar。他来自南部的泰米尔纳德邦，曾前往凯拉什山。据说他在那里得到了湿婆的亲自启蒙。在凯拉什山待了许多年后，他返回南方，去见他的当代圣人朋友 Agastya Muni，后者已定居在泰米尔纳德邦。在回程经过一片森林时，他看到一群牛在哭泣。它们的牧牛人刚刚因蛇咬而死。被牛的悲伤所感动，他决定暂时带着死去的牧牛人的尸体，安慰这些牛。他把自己的身体留在树洞里，进入了牧牛人的身体。
The cows became happy and he herded them back to the village. He then came back to the tree to retrieve and re-enter his own body. But to his surprise, his body was not to be found anywhere. So he continued to live in the body of the cowherd. People in the village were very surprised to see that their simple cowherd now espoused spiritual teachings and composed many spiritual hymns. His name was Moolar, so, out of respect, they began calling him Thirumoolar (Thiru is a Tamil honorific), and he became known by that name. Over 3000 spiritual compositions are attributed to Thirumoolar and they are sung even today. 牛变得快乐，他把它们赶回村庄。然后他回到树下，想要取回并重新进入自己的身体。但令他惊讶的是，他的身体在任何地方都找不到。因此，他继续生活在牧牛人的身体里。村里的人们看到他们简单的牧牛人现在宣扬精神教义并创作了许多精神颂歌，感到非常惊讶。他的名字是 Moolar，因此出于尊重，他们开始称呼他为 Thirumoolar（Thiru 是泰米尔语的尊称），他因此而闻名。超过 3000 首精神作品被归于 Thirumoolar，至今仍在传唱。
Are such things possible? Very much possible. There are many more examples of transmigration in India. Is it a feat? Not really. All it takes is a little bit of an understanding of the mechanics of how life happens within you. Now, if one wants to enter the body of someone who is alive, it would take a lot more. Either the person whose body you enter into must also be accomplished enough that they can make space for the other person, or they must be extremely weakened because of disease or something and it is like they are halfway gone. If it is a full-blooded body and there is no awareness of anything, then it is not possible. 这样的事情可能吗？非常可能。在印度还有更多转世的例子。这是一项壮举吗？其实不是。只需要对生命在你体内如何运作有一点理解。如果一个人想要进入一个活着的人的身体，那就需要更多的条件。要么你进入的人的身体必须足够优秀，以便他们能为另一个人腾出空间，要么他们必须因为疾病或其他原因极度虚弱，就像他们已经半条命了。如果是一个完全健康的身体，并且没有任何意识，那么这是不可能的。
All this is occult. It is not of spiritual significance, really. It is also one way of sometimes proving to yourself or to others that such things can be done. Or sometimes these things are done to do something that you do not want to do in your own body. The reasons can vary. Sadhguru Sri 这一切都是隐秘的。实际上，它并没有精神上的重要性。这有时也是向自己或他人证明这些事情可以做到的一种方式。或者有时这些事情是为了做一些你自己身体不想做的事情。原因可能各不相同。萨古鲁·斯里
Brahma also did something like this towards the end of his life, in a desperate attempt to fulfil his Guru’s dream. ^(5){ }^{5} 布 rahma 在他生命的最后阶段也做了类似的事情，试图绝望地实现他师父的梦想。 ^(5){ }^{5}
Seeking Immortality追求不朽
Immortality has always been a fancy pursuit of the affluent. When people became affluent, they felt they had everything, but still, life had not happened to them. So they wanted to hang on. Immortality has also been the quest of miserable people in the world. It is a misunderstanding that people who are joyful, people who live their lives really well, are unwilling to die and they seek immortality. If joy becomes your companion, other things may have no place in your life. If you notice, when you are joyous, you are not greedy any more. You are very generous. You will give away anything at that moment. It is only when you are miserable, you are very greedy. Happy people are loosely attached to life. They are willing to drop off at any time. People always think that miserable people want to die. It is not so. Miserable people cling to life more than anyone else. The more miserable they are, the more they cling to everything around them. Even if they live for a hundred years, they will cling a little more and a little more because they have never really lived. All the time, they were so immersed in their own misery that they never had any time to live. 不朽一直是富人的一种幻想追求。当人们变得富裕时，他们觉得自己拥有了一切，但生活仍然没有真正发生在他们身上。因此，他们想要坚持下去。不朽也是世界上痛苦人们的追求。认为快乐的人、真正过得很好的人不愿意死并追求不朽是一种误解。如果快乐成为你的伴侣，其他事情可能在你的生活中没有立足之地。如果你注意到，当你快乐时，你不再贪婪。你非常慷慨。那一刻你会愿意给予任何东西。只有当你痛苦时，你才会非常贪婪。快乐的人与生活的联系松散。他们愿意随时放手。人们总是认为痛苦的人想要死。事实并非如此。痛苦的人比任何人都更依恋生活。他们越痛苦，就越依恋周围的一切。即使他们活了一百年，他们也会更加依恋，因为他们从未真正生活过。一直以来，他们都沉浸在自己的痛苦中，以至于没有时间去生活。
A happy person does not cling to anyone. When a person is blissful with their life, they are not bothered whether they are going to be reborn or not. They are not even bothered whether they are going to be alive or dead tomorrow. They are so blissful. When you are really happy, you don’t need anyone. You don’t need your wife, you don’t need your husband and you don’t need your God. When you are very happy, all gods are forgotten. God is the creation of miserable people. Because there are lots of miserable people in the world, God has thrived. If the world was full of blissful beings, God would disappear. If all of us are truly happy, God has no business in this world. We can handle ourselves. We need God only because we have created so much of misery within ourselves and above all such a fear of suffering. 一个快乐的人不会依附于任何人。当一个人对自己的生活感到幸福时，他们并不在乎自己是否会重生。他们甚至不在乎自己明天是活着还是死去。他们是如此幸福。当你真的快乐时，你不需要任何人。你不需要你的妻子，你不需要你的丈夫，你也不需要你的上帝。当你非常快乐时，所有的神都被遗忘。上帝是痛苦人们的创造。因为世界上有很多痛苦的人，上帝才得以繁荣。如果这个世界充满了幸福的存在，上帝就会消失。如果我们所有人都真的快乐，上帝在这个世界上就没有存在的必要。我们可以自己处理自己。我们之所以需要上帝，仅仅是因为我们在自己内心创造了如此多的痛苦，尤其是对痛苦的恐惧。
When you become really happy, happy beyond words, when your joyousness transcends all limitations, you are ready to die. You feel, ‘This is it; I am willing to dissolve myself and go now.’ Joy prepares you for death. A man who is ready to simply die when everything is well is a man who has seen life. Lovers who have tasted the joy of togetherness, even for a short while, are willing to die. Have you not seen this? A miserable man is not ready to die because he has been a miser about living. He never lived, so he thinks that if he gets one more year, he will live better. Most people are like this. 当你变得非常快乐，快乐到无法用言语表达，当你的喜悦超越所有限制时，你就准备好去死了。你会感到，“就是这样；我愿意溶解自己，现在就去。”快乐让你为死亡做好准备。一个在一切都好的时候愿意简单地去死的人，是一个看过生活的人。即使是短暂的在一起的快乐，恋人们也愿意去死。你难道没有看到这一点吗？一个痛苦的人不准备去死，因为他在生活中吝啬。他从未真正生活过，所以他认为如果再活一年，他会活得更好。大多数人都是这样的。
In the past, every king, every powerful person on the planet always sought to somehow become immortal. But, in reality, if you really want to curse someone, don’t wish them death; wish them an endless life. That would be the worst curse for anyone. If someone lives by sadhana, and through sadhana, he or she extends their life, then it is different. This is not stretching life forcefully; on the contrary, you are providing life with the necessary support to fledge itself out further. In Yoga, we have always been saying humans can live up to 160 years. But rarely in recent times have we seen anyone living up to that age. 在过去，每个国王、每个强大的人物总是试图以某种方式实现不朽。但是，实际上，如果你真的想诅咒某人，不要祝他们死亡；而是祝他们无尽的生命。这对任何人来说都是最糟糕的诅咒。如果某人通过修行延长了他们的生命，那就另当别论。这不是强行延长生命；相反，你是在为生命提供必要的支持，使其进一步发展。在瑜伽中，我们一直在说人类可以活到 160 岁。但在最近的时间里，我们很少看到有人活到这个年龄。
On average, global life expectancy has gone up significantly. This is largely because of the medical care and all the supplements that people routinely take. It is causing other problems, but it is giving an extension of life. Many organs are rejuvenated because of the battery of minerals and nutrients one takes. Now, they say, if we somehow survive for another fifty years, we can live for 500 years because, by then, technology would have advanced so much that we can culture a new heart and a new liver and a new kidney in a laboratory and refit ourselves with everything new. 平均而言，全球寿命显著提高。这主要是因为医疗保健和人们常规服用的各种补品。这导致了其他问题，但也延长了生命。许多器官因摄入的矿物质和营养素而得到 rejuvenated。现在，他们说，如果我们能以某种方式再活五十年，我们就可以活到 500 岁，因为到那时，技术将发展到可以在实验室中培养新的心脏、新的肝脏和新的肾脏，并用一切新的东西来改造自己。
Some people were telling me how they are going to live for 400 years. They have made plans. They are making contracts with laboratories, with doctors, as to when they will replace which organ, whether it is still working or not working. They have already decided this by looking at one’s genetic predisposition and other biological markers. They have already decided that at the age of eighty they will replace their heart, at the age of eighty-five they will replace their kidneys and all the bones 有些人告诉我他们打算活 400 年。他们已经制定了计划。他们正在与实验室和医生签订合同，确定何时更换哪个器官，无论它是否仍在工作。他们已经通过观察一个人的遗传倾向和其他生物标志来决定这一点。他们已经决定在八十岁时更换心脏，在八十五岁时更换肾脏和所有骨骼。
and joints, and so on. These are the kind of plans they have made to live for 400 years. Such people will suffer immensely for this. 和关节等等。这些是他们为了活 400 年而制定的计划。这些人将因此遭受巨大的痛苦。
Extending the life of the body may become possible, but unless you have sadhana in your life and a certain level of mastery over your system, you will not have a mind if you live that long. You will live like a zombie. Without the needed sadhana, if you stretch the body, the mind will cop out. You will find many people with still-sturdy bodies but their mind gone because they have run out of their Prarabdha Karma. It is like you have the hardware but you have run out of the software required to run it. They are unable to open up the next dimension of memory because they have no sadhana. That just leaves an empty screen. 延长身体的寿命可能会变得可行，但如果你生活中没有修行，并且对自己的系统没有一定的掌控能力，你活得再久也不会有思想。你会像个僵尸一样生活。没有必要的修行，如果你拉伸身体，心智就会退缩。你会发现许多人身体依然健壮，但他们的心智却消失了，因为他们的业力已经耗尽。这就像你有硬件，但没有运行所需的软件。他们无法打开下一个记忆维度，因为他们没有修行。那只会留下一个空白的屏幕。
Wanting to live long is not a problem. But this thinking of forcefully increasing the lifespan arises from a certain arrogance against life which I don’t like. This happened in the year 2050: A few scientists made an appointment with God. They met him and said, ‘Hey, old man, you have done pretty well with the Creation; but everything that you have done, we can also do now. So we think it is time you retire.’ Then God said, ‘Oh, is that so? What is it that you can do?’ They said, ‘Just watch this.’ They pulled out their test tubes and conical flasks and all that. They took some soil and mixed various things with it and produced a live baby and it started crying. ‘See, here it is. We can make life. So where is the need for you? You can retire.’ To this, God said, ‘That is great, but first get your own soil.’ 想要长寿并不是问题。但这种强行延长寿命的想法源于对生命的一种傲慢，我不喜欢。这发生在 2050 年：一些科学家与上帝约见。他们见到他后说：“嘿，老头，你在创造上做得不错；但你所做的一切，我们现在也能做到。所以我们认为是时候让你退休了。”然后上帝说：“哦，是吗？你们能做什么？”他们说：“只需看看这个。”他们拿出了试管和锥形瓶等等。他们取了一些土壤，混合各种东西，制造出一个活婴儿，婴儿开始哭泣。“看，这就是。我们可以创造生命。那么你还有什么需要？你可以退休了。”对此，上帝说：“很好，但首先要得到你们自己的土壤。”
If you want to work on the extension of the life of your body, you need to do it with the right kind of sadhana, not with outside fixing. If you do the right kind of sadhana, when the body is stretched, along with it, the Prarabdha Karma will also open up. It will open up other dimensions of karmic substance, and there will be substance to keep this going. If there is no substance for the being, but there is substance for the body, you will become like a ghost. At least, a ghost does not occupy space and does not eat food. You will eat food and occupy space, but you will live like a ghost. If you do sadhana and live for 400 years, then you would be of tremendous value to the world. You will be of value not just because you will live long and have immense wisdom, but because of who you are and what you have become. Because of the sheer maturity of life, it will 如果你想延长身体的生命，你需要用正确的修行来做到这一点，而不是依靠外部的修复。如果你进行正确的修行，当身体被拉伸时，伴随而来的是，业力也会展开。它会开启其他维度的业力物质，并且会有物质来维持这一切。如果存在于你身上的物质不足，但身体却有物质，你就会变得像个鬼魂。至少，鬼魂不占据空间，也不吃食物。你会吃食物并占据空间，但你会像鬼魂一样生活。如果你修行并活 400 年，那么你对世界将会有巨大的价值。你之所以有价值，不仅仅是因为你活得长久并拥有巨大的智慧，更因为你是谁以及你成为什么样的人。由于生命的成熟，它将会
organize itself in that way in your body. Your ‘being’, or what you are, will float around effortlessly like a bubble. 以那种方式在你的身体中组织自己。你的“存在”或你是什么，将像气泡一样轻松漂浮。
In terms of sadhana, Hatha Yoga is very important because you need a good physical base. Moreover, if you are in such a state within yourself that when you close your eyes, you have no sense of time, then time is deceived by you. If the cellular aliveness is kept up in a youthful manner, the body can last because it can rejuvenate itself. Most importantly, if you are burning your karma strong enough, new levels will naturally open up. Without sadhana, you have no way of digging deeper into the larger karmic substance or what you call Sanchita Karma. Such a person will not be able to sustain life-extension. 在修行方面，哈他瑜伽非常重要，因为你需要一个良好的身体基础。此外，如果你内心处于一种状态，当你闭上眼睛时，你没有时间感，那么时间就被你欺骗了。如果细胞的活力保持在一种年轻的状态，身体就能持续，因为它可以自我 rejuvenate。最重要的是，如果你足够强烈地在燃烧你的业力，新的层次自然会打开。没有修行，你就无法更深入地挖掘更大的业力物质或你所称的 Sanchita Karma。这样的人将无法维持生命延续。
Also, your experience of life will not be enhanced in any way just because you live for a greater number of years. A reasonable number of years, yes, but simply extending years is not going to make your life any greater, in your experience. If you just say, ‘I am 150 years old,’ others may be impressed, but in your experience, what is the difference? You must decide if, for you, life is an account book or a phenomenon. If it is an account book, numbers matter. If it is a phenomenon of experience, then numbers don’t matter. 此外，仅仅因为你活了更长的年数，你的生活体验并不会因此得到提升。合理的年数是可以的，但单纯延长年数并不会让你的生活在体验上变得更好。如果你只是说：“我 150 岁了”，别人可能会感到印象深刻，但在你的体验中，这有什么区别呢？你必须决定，对你来说，生活是一本账本还是一种现象。如果它是一本账本，数字就很重要。如果它是一种体验的现象，那么数字就不重要。
Seeking the Next Dimensions 寻找下一个维度
People ask this question: If my life is going well, why not continue this endlessly? What is wrong with this? Why seek something else? Now, it is not because we are suffering this that we want to move on. The very nature of the being is such that it wants to go to the next dimension or to the ultimate dimension. 人们问这个问题：如果我的生活过得很好，为什么不无休止地继续下去？这有什么问题？为什么要追求其他东西？现在，并不是因为我们在受苦才想要继续前进。存在的本质就是想要进入下一个维度或最终维度。
It is like this: after you were born, you learned to walk. It was the most exciting thing. And then you grew up, then you got married, you made money, you produced children and you died. And again you were born, again you were excited about standing up and you were also excited about riding a bicycle and again you met your boyfriend and you were very happy and then you were disappointed and again you got married. This is happening again and again. Suppose you actually realize this, not because someone told you, but because you actually saw that you have 事情是这样的：在你出生后，你学会了走路。这是最令人兴奋的事情。然后你长大了，结婚了，赚钱了，生了孩子，然后你去世了。然后你又出生了，再次对站起来感到兴奋，你也对骑自行车感到兴奋，再次遇见了你的男朋友，你非常快乐，然后你感到失望，然后你又结婚了。这一切一次又一次地发生。假设你真的意识到了这一点，不是因为有人告诉你，而是因为你实际上看到了你拥有的。
done this a thousand times over and still are going through the same process again and again. Would you want to go through it again? 已经做过一千次了，仍然在一次又一次地经历同样的过程。你还想再经历一次吗？
About people’s lives going well: people think if they are married, if they have a house and children and if they have tons of money in the bank, they are living well. That is not so. Living well means that you have grasped all aspects of life. If you have grasped everything that is there to know about life, then you have broken through the bubbles of memory in which you are storing these different things. If it all bursts out in you, you would definitely like to move on to the next dimension. Once one realizes one is repeating the same thing, they will suffer. They will want to move on to the next dimension. 关于人们生活得好：人们认为如果他们结婚了，拥有房子和孩子，并且银行里有很多钱，他们就是生活得好。事实并非如此。生活得好意味着你掌握了生活的各个方面。如果你掌握了关于生活的所有知识，那么你就突破了存储这些不同事物的记忆泡沫。如果这一切在你身上爆发出来，你肯定会想要进入下一个维度。一旦一个人意识到自己在重复同样的事情，他们就会痛苦。他们会想要进入下一个维度。
Or look at it this way-suppose we make you watch your favourite movie over and over again. Seven times a day, every day, for the next one month. After all, it is a wonderful movie and you like it the most. You will be coming out with tears in your eyes when you watch it the first five times or ten times. Then unless you are totally gone, you will see, it is just a play of light and sound. Once there is no involvement from you, you will simply sit back and look at it. Suppose, in addition to this, I also took you to the projector room and it really sinks into you that the whole goddamn thing is just two wheels and a light bulb tricking you, churning up all these emotions and making you believe all this. You may still enjoy a movie, but you will not be involved any more. 或者这样想——假设我们让你一天看你最喜欢的电影七次，连续一个月。毕竟，这是一部精彩的电影，而你最喜欢它。前五次或十次观看时，你可能会泪流满面。但如果你没有完全沉浸其中，你会发现，这只是一场光与声的表演。一旦你不再参与其中，你就会坐下来静静地看。假设除此之外，我还带你去放映室，让你真正意识到这一切不过是两个轮子和一个灯泡在欺骗你，搅动你所有的情感，让你相信这一切。你可能仍然会享受一部电影，但你将不再参与其中。
The longing to move on to the next dimension becomes urgent, especially if you look back and realize you have been in the same movie for a long time. This dimension is about ‘this’ and ‘that’. In your present state of mind, ‘this and that’ or ‘that and that’ is interesting right now. But the next dimension is just ‘this and this and only this’. What is seemingly many, will turn out to be One. This may not seem to be interesting to you right now because you can think, feel, understand and project only from the dimension in which you exist. But that is how it is. The sooner you realize that you have been in the same dimension, the more you will long for what is beyond that. Until then, it will seem uninteresting to you. 渴望进入下一个维度变得迫切，特别是当你回头看时，意识到自己已经在同一部电影中待了很长时间。这个维度是关于“这个”和“那个”的。在你目前的心态中，“这个和那个”或“那个和那个”现在是有趣的。但下一个维度只是“这个和这个，仅此而已”。看似许多的东西，最终会变成一个。这现在可能对你来说并不有趣，因为你只能从你所存在的维度中思考、感受、理解和投射。但事实就是这样。你越早意识到自己一直处于同一维度，你就越会渴望超越它的东西。在那之前，这对你来说似乎并不有趣。
CHAPTER 5第五章
Mahasamadhi大圆满涅槃
Abstract摘要
Mahasamadhi is the end of the game. The cycle is over. There is no question of rebirth; it is complete dissolution. You can say this person is truly no more. 大圆满是游戏的结束。循环结束了。没有重生的问题；这是完全的解散。你可以说这个人真的不再存在。
Samadhi and Death三昧与死亡
People often make an association between samadhi and death. They think samadhi means some deathlike situation. It is far from that. The word ‘samadhi’ has been largely misunderstood. It is made up of the words sama and dhi. Sama means equanimity and dhi means buddhi , or the intellect. If you reach an equanimous state of intellect, it is known as samadhi. 人们常常将三昧与死亡联系在一起。他们认为三昧意味着某种类似死亡的状态。事实远非如此。‘三昧’这个词被广泛误解。它由 sama 和 dhi 两个词组成。Sama 意为平静，dhi 意为智慧或智力。如果你达到一种平静的智力状态，这被称为三昧。
The fundamental nature of the intellect is to discriminate. This discriminatory quality is very important for survival. You are able to discriminate between a person and a tree only because your intellect is functioning. If you want to break a stone, you have to discriminate between the stone and your finger. Otherwise, you will break your finger. Discrimination is an instrument that supports and executes the instinct of survival present in every cell of the body. If you transcend the intellect, you become equanimous. But this does not mean you lose the ability to discriminate. If you lose the discriminatory intellect, you will become insane. 智力的基本特性是区分。这种区分的能力对生存非常重要。你之所以能够区分一个人和一棵树，仅仅是因为你的智力在运作。如果你想打碎一块石头，你必须区分石头和你的手指。否则，你会弄伤你的手指。区分是支持和执行存在于身体每个细胞中的生存本能的工具。如果你超越智力，你会变得平静。但这并不意味着你失去了区分的能力。如果你失去区分的智力，你会变得疯狂。
In the samadhi state, your discriminatory intellect is perfectly in place but, at the same time, you have transcended it. You do not make a distinction-you are simply here, seeing life in its true working. The moment you drop or transcend the intellect, discrimination cannot exist. Everything becomes one whole, which is the reality. A state like this gives you an experience of the oneness of the Existence, the unification of everything that is. In this state, there is no time or space. Time and space are a creation of your mind. Once you transcend the mind as a 在三昧状态中，你的辨别智力完美地存在，但与此同时，你已经超越了它。你不再做区分——你只是存在于这里，看到生活的真实运作。你一旦放下或超越智力，辨别就无法存在。一切都变成一个整体，这就是现实。这样的状态让你体验到存在的统一性，万物的统一。在这种状态下，没有时间或空间。时间和空间是你心智的创造。一旦你超越心智，作为一个
limitation, time and space don’t exist for you. What is here is there, what is now is then. There is no past or future for you. Everything is here, in this moment. 限制，时间和空间对你来说不存在。这里的就是那里，现在的就是然后。对你来说没有过去或未来。一切都在这里，在这一刻。
Samadhi is a state of equanimity where the intellect goes beyond its normal function of discrimination. This in turn loosens one from this physical body. A space between what is you and your body is created. Death means the physical body is completely lost. There is no contact with the physical body. Samadhi means that the physical body is intact, but the contact with the physical body has become very minimal. 三昧是一种平静的状态，在这种状态下， intellect 超越了其正常的辨别功能。这反过来使人从这个物质身体中解脱出来。你和你的身体之间产生了一个空间。死亡意味着物质身体完全失去。与物质身体没有接触。三昧意味着物质身体是完整的，但与物质身体的接触变得非常微小。
For the sake of understanding, people have categorized samadhis into eight different types or levels. Of these eight, they have been broadly categorized as savikalpa and nirvikalpa samadhis. Savikalpa samadhis are samadhis with attributes or qualities. They are very pleasant, blissful and ecstatic. Nirvikalpa samadhis are without attributes or qualities. They are beyond pleasant and unpleasant. Those who go into nirvikalpa samadhi states are always kept in protected states because their contact with the body becomes very minimal. The smallest disturbance, like a sound or a pinprick, can dislodge them from their body. These states are maintained for certain periods to establish a firm distinction between oneself and the body. It is a significant step in one’s spiritual evolution, but still not the ultimate. 为了理解，人们将三昧分为八种不同的类型或层次。在这八种中，它们被大致分类为有分别三昧和无分别三昧。有分别三昧是具有属性或特质的三昧。它们非常愉悦、幸福和狂喜。无分别三昧则没有属性或特质。它们超越了愉悦和不愉悦。进入无分别三昧状态的人总是处于受保护的状态，因为他们与身体的接触变得非常微小。最小的干扰，比如声音或针刺，都可能使他们脱离身体。这些状态维持一定时间，以建立自我与身体之间的明确区别。这是一个人在灵性进化中的重要步骤，但仍然不是最终的。
As we mentioned earlier, sometimes, yogis go into deep states of samadhis for certain periods because they want to evade certain situations within themselves, or they want more time to work out their karma. Let us say, a yogi knows that his life situation is such that the next day he will have to leave his body, but still his karmic score is not settled, his karmic account is not complete. So he does not want to go. Instead, he goes into a samadhi state for, say, a week or ten days. Now, he gets a short extension to finish what he wants to finish. This is a way of turning the clock back, this is a way of deceiving the process of time. When someone makes himself neither the mind nor the body, he avoids the Kala Chakra , or the wheel of time. So one deceives time and stays there and gets extra time for himself. 正如我们之前提到的，有时，瑜伽士会进入深度的三昧状态一段时间，因为他们想要逃避内心的某些情况，或者他们想要更多的时间来处理他们的业力。假设，一个瑜伽士知道他的生活状况是他第二天将不得不离开他的身体，但他的业力分数尚未结清，他的业力账户还不完整。因此，他不想离开。相反，他进入一个三昧状态，比如说一周或十天。现在，他获得了一个短暂的延续，以完成他想要完成的事情。这是一种倒退时间的方式，这是一种欺骗时间过程的方式。当一个人使自己既不是心智也不是身体时，他就避免了 Kala Chakra，或者说时间之轮。因此，人们欺骗了时间，停留在那儿，为自己争取了额外的时间。
Samadhis by themselves have no great significance in terms of SelfRealization, or knowing the true nature of the Self. Many of Gautama the 萨马迪本身在自我实现或了解自我的真实本质方面没有太大意义。许多高达摩的
Buddha’s disciples went into very long samadhis. They did not come out for years. But Gautama himself never did so because he saw it as unnecessary. He practised and experienced all the eight kinds of samadhis before his Enlightenment and discarded them. He said, ‘This is not it. This is not going to take you any closer to Self-Realization. It is just moving into a higher level of experience and you might get more caught up because it is more beautiful than the current reality.’ 佛陀的弟子们进入了非常长的三昧。他们多年没有出来。但乔达摩本人从未这样做，因为他认为这是不必要的。他在觉悟之前实践并体验了八种三昧，并将其抛弃。他说：“这不是它。这不会让你更接近自我实现。这只是进入一个更高层次的体验，你可能会更加沉迷，因为它比当前的现实更美丽。”
If your goal is set, if you have made Self-Realization the top priority in your life, then everything else which does not take you one step closer is meaningless. 如果你的目标已经设定，如果你已将自我实现作为生活中的首要任务，那么其他一切不让你更接近目标的事情都是毫无意义的。
Enlightenment and Death启蒙与死亡
How are death and Enlightenment related? Death and Enlightenment are entwined in the sense that if the life energies become overly intense, you cannot keep the body. Also, if the life energies become too feeble, you cannot keep the body. Only if it is in a certain band of intensity can you hold on to the body. If you raise the intensity beyond a certain pitch, you will get Enlightened and leave. If you drop it below a certain level, you will die. This is the natural process. Most of the Enlightened people cannot hang on to the body unless they do some tricks with it. Either they should know the mechanics of the body very well or they must constantly create some conscious karma-like some desire or some longing which will look absurd in their life because it does not fit into the rest of the person at all. People may think they are crazy, but they have to carry on with it just to keep their body going. 死亡与觉醒之间有什么关系？死亡与觉醒是交织在一起的，因为如果生命能量过于强烈，你无法维持身体。同时，如果生命能量过于微弱，你也无法维持身体。只有在某个强度范围内，你才能保持身体。如果你将强度提高到某个程度，你将获得觉醒并离开。如果你将其降低到某个水平，你将会死亡。这是自然过程。大多数觉醒的人无法维持身体，除非他们对身体做一些技巧性的处理。要么他们必须非常了解身体的机制，要么他们必须不断创造一些有意识的业力——比如某种欲望或渴望，这在他们的生活中看起来会显得荒谬，因为它根本不符合这个人的其他部分。人们可能会认为他们疯了，但他们必须继续这样做，以维持身体的运作。
This is the reason sadhana is inevitable if you want to work your karma out in stages. At Isha, we don’t believe in sudden Enlightenment. If sudden Enlightenment happens, most people may not be capable of withstanding it. It may cause either death or absolute introverting. If you do not know this, thousands of people realize in the world, but 90 per cent of them will leave at the moment of Self-Realization. The moment one realizes, ‘I am not this,’ one cannot stay in the body any more, because they do not have the maturity nor the understanding to stay and continue the work. So the moment someone realizes, they will slip out of the body; that is the end. This is why most realized beings go unnoticed. 这就是为什么如果你想分阶段地处理你的业力，修行是不可避免的。在伊莎，我们不相信突然的开悟。如果突然的开悟发生，大多数人可能无法承受。这可能导致死亡或完全内向。如果你不知道这一点，世界上有成千上万的人意识到这一点，但 90%的人会在自我实现的那一刻离开。当一个人意识到“我不是这个”的那一刻，他们就无法再留在身体里，因为他们没有足够的成熟度和理解力来继续留在这里并继续工作。因此，当某人意识到时，他们会滑出身体；这就是结束。这就是为什么大多数已觉醒的存在不被注意的原因。
It is a rare few who attain a certain level of understanding, who manage to retain this body with their Self-Realization. 只有少数人能够达到某种理解的水平，并且能够在自我实现中保持这个身体。
There is a lot of sadhana going on here at Isha. In terms of real activity, for me, programmes are a very small part of my life, though they take a lot of time. The activity is very different. There are many people here who, if I let them go, will become fully realized beings. But they do not have the mastery over their systems to retain their bodies. They will drop their body if I let them go. So, usually, we peg them down at the last step so that their body can run its natural course. To peg them down is not a good thing to do, but you know we have taken social responsibilities. So I always peg them down at the last step and let the body run its natural course. When it finishes a certain phase, then we will leave it to them. 在 Isha 这里有很多修行。就我而言，活动在我的生活中只是很小的一部分，尽管它们占用了很多时间。活动是非常不同的。这里有很多人，如果我让他们去，他们会成为完全觉醒的存在。但他们对自己的系统没有掌控能力，无法保持自己的身体。如果我让他们去，他们会放弃自己的身体。因此，通常我们会在最后一步将他们固定住，以便他们的身体可以自然运行。将他们固定住并不是一件好事，但你知道我们承担了社会责任。所以我总是在最后一步将他们固定住，让身体自然运行。当它完成某个阶段后，我们就会把它留给他们。
So, to have reached the final step and still retain the body, one must either understand the technology of the body or one must play some kind of drama to hang on. People ask me, ‘What is your trick to keep the body?’ I have no compulsions. I have an anklet on my foot which is actually more of a shackle. It is not just an anklet, it is like a fix. It is done in a certain way. It is loaded with mercury and certain things have been done to it. It is a live thing. If you don’t see this anklet on me one day, just know that there is very little time left. 所以，要达到最后一步并仍然保留身体，必须要么理解身体的技术，要么必须进行某种戏剧来维持。人们问我：“你保持身体的秘诀是什么？”我没有强迫。我脚上有一个脚链，实际上更像是一个枷锁。它不仅仅是一个脚链，它就像一个固定装置。它是以某种方式制作的。它装有汞，并且对它做了一些特定的处理。它是一个活的东西。如果有一天你没有看到我戴着这个脚链，只需知道时间所剩无几。
Mukti and Mahasamadhi解脱与大圆满
In the Indian way of life, reaching God or heaven is not the highest goal of life. They always spoke about mukti or Ultimate Liberation or freedom from the cycle of birth and death as the highest goal of life. But in English, when you say the word freedom or Liberation, people visualize becoming a bird and flying in the sky. If you are a birdwatcher or if you have seen birds flying, you will know that even the most magnificent birds like the hawk or eagle are constantly looking down at the ground while flying. They are looking for something to feed on, down below. They may not even be enjoying the flight. For them, it is a survival process, just like you going to the office. So mukti, when translated, could create wrong images in one’s mind. 在印度的生活方式中，达到上帝或天堂并不是生活的最高目标。他们总是谈论解脱或终极解放，或从生死轮回中获得自由作为生活的最高目标。但在英语中，当你说自由或解放这个词时，人们会想象成一只鸟在天空中飞翔。如果你是一个观鸟者，或者你见过鸟儿飞翔，你会知道即使是像鹰或隼这样最壮丽的鸟类在飞行时也会不断地向下看。他们在寻找地面上的食物。他们甚至可能并不享受飞行。对他们来说，这是一种生存过程，就像你去上班一样。因此，解脱在翻译时可能会在某人的脑海中产生错误的形象。
The words Moksha and Nirvana are also referring to mukti. Nirvana is a more appropriate word because Nirvana means non-existence. What it means is that you are free from the very burden of existence. When I say you are free from existence, I am not talking about existence as a quantity and you are free from that. You are free from your own existence. Your existence is finished. When there is no existence, you are even free from freedom, because freedom is also a certain bondage. As long as you exist, one way or the other you are bound. If you are existing physically, it is one kind of bondage. If you leave the physical body and you exist in some other way, there is still another kind of bondage. Everything that exists is ruled by some law. Now, mukti means you have broken all laws and they can be broken only when you cease to exist. That is the ultimate freedom. 摩克沙和涅槃这两个词也指的是解脱。涅槃是一个更合适的词，因为涅槃意味着不存在。这意味着你摆脱了存在的负担。当我说你摆脱了存在时，我并不是在谈论作为一种量的存在，你摆脱了那种存在。你摆脱了你自己的存在。你的存在已经结束。当没有存在时，你甚至摆脱了自由，因为自由也是一种束缚。只要你存在，无论如何你都是被束缚的。如果你在物质上存在，那是一种束缚。如果你离开了物质身体，以其他方式存在，那仍然是另一种束缚。所有存在的事物都受到某种法则的支配。现在，解脱意味着你打破了所有的法则，而这些法则只有在你停止存在时才能被打破。这就是终极自由。
Ultimately, every seeker wants to go beyond existence. They do not want to be in the process of existence, which may mean birth and death or hanging around or whatever. Whether you are actually physically born or not, as long as you exist, you are going through some process or the other. Existence is always a process. Existence is not a thing. The sun is a process, the whole solar system is a process, the galaxy is a process, all the galaxies put together is a process. If you want to be free from all processes, it means that you must cease to exist; there is no other way. Existence, as you know it, must cease; only then there is no process. 最终，每个追求者都想超越存在。他们不想处于存在的过程中，这可能意味着出生和死亡，或者徘徊，或者其他什么。无论你是否真的出生，只要你存在，你就会经历某种过程。存在始终是一个过程。存在不是一个事物。太阳是一个过程，整个太阳系是一个过程，银河系是一个过程，所有的银河系加在一起是一个过程。如果你想摆脱所有的过程，这意味着你必须停止存在；没有其他办法。你所知道的存在必须停止；只有这样才没有过程。
What is the use of this? When one really looks at one’s life and sees, ‘What is the use?’-that is exactly the thought which makes one seek mukti. Right now, such a depth of ‘What is the point?’ is still not occurring to people, because people are still children. They might have grown-up bodies, but in terms of understanding, they are still children. They want to see this, they want to see that. Let us say, the memory of a hundred lifetimes opens up to you, you will see that you are going through the same nonsense over and over again. Then you will definitely ask the question, ‘What is the point? Once again getting into the womb of another woman, another childbirth, another nonsense-what is the use?’ If you ask this question in the deepest possible way, your longing for mukti will become absolute. 这有什么用？当一个人真正审视自己的生活并看到“这有什么用？”时——这正是让人寻求解脱的想法。现在，像“这有什么意义？”这样的深度仍然没有出现在人们的意识中，因为人们仍然是孩子。他们可能有着成年人的身体，但在理解上，他们仍然是孩子。他们想要看到这个，他们想要看到那个。假设，百世的记忆向你打开，你会发现自己一次又一次地经历着同样的无意义。然后你一定会问这个问题：“这有什么意义？再次进入另一个女人的子宫，另一次分娩，另一次无意义——这有什么用？”如果你以最深刻的方式问这个问题，你对解脱的渴望将变得绝对。
Mukti means you want to become free from the process of life and death, not because you are suffering. People who are suffering cannot attain mukti. You are fine, you are joyful, but you have had enough of kindergarten, you want to move on. However beautiful your school life was, don’t you want to go to college? That is all. Death means the end of the physical body; everything else continues and finds another body soon; whereas with mukti, everything comes to an end. In a way, mukti is the end of death-and birth as well. 解脱意味着你想要摆脱生死的过程，并不是因为你在受苦。受苦的人无法获得解脱。你很好，你很快乐，但你已经厌倦了幼儿园，你想要继续前进。无论你的学校生活多么美好，你难道不想上大学吗？就这样。死亡意味着肉体的结束；其他一切仍然继续，并很快找到另一个身体；而解脱则意味着一切都结束了。在某种意义上，解脱是死亡和出生的终结。
Mukti is also called as Mahasamadhi. Mahasamadhi means one is able to walk out of one’s body, consciously, without damaging it. Generally, if you want to leave the body, do what you want, you cannot come out of it unless you damage the body in some way. Unless you make the body unsuitable to cradle the life that is within, life will not leave. When things go bad, people say, ‘I want to die,’ but they don’t, because they cannot. Mahasamadhi means without using any other external means, you leave the body at will. For someone to be able to do this, it needs tremendous energy. Such a person knows where the body is connected to life, and they untie it and leave. 穆克提也被称为大圆满。大圆满意味着一个人能够自觉地走出自己的身体，而不损害它。一般来说，如果你想离开身体，做你想做的事情，除非以某种方式损害身体，否则你无法出来。除非你使身体不适合承载内在的生命，否则生命不会离开。当事情变坏时，人们会说：“我想死”，但他们并不会，因为他们不能。大圆满意味着不使用任何其他外部手段，你可以随意离开身体。要做到这一点，需要巨大的能量。这样的人知道身体与生命的连接在哪里，他们解开它并离开。
Mahasamadhi is when you are also transcending discrimination so that there is no such thing as you and the other. It is completely finished. Now, as you sit here, there is you and the other. It is a certain level of reality. But Mahasamadhi means that individual existence is finished and who you are does not exist any more. 大圆满是当你超越了区分，因此没有你和他者之分。这一切都已经结束。现在，当你坐在这里时，仍然存在你和他者。这是一个特定层次的现实。但大圆满意味着个体存在已经结束，你是谁不再存在。
Mahasamadhi is essentially that dimension of equanimity which gathers such a level of intensity that one can effortlessly dismantle the very nature of physical existence. One can dismantle not just the physical body, or the Annamaya Kosha, but also the Manomaya Kosha, Pranamaya Kosha and the Vignanamaya Kosha. When the life within and life without become one, naturally, this dismantling happens. Once these four koshas are dismantled, that life is truly, truly no more because the fifth body, the Anandamaya Kosha, or the bliss body, is essentially consciousness or the fundamental life element. There is nothing to dissolve there. It will just mingle with life as it always did. This is the end of the game. The cycle is over. There is no question of rebirth, it is complete dissolution. You can say this person is truly no more. It is the 大圆满本质上是那种平静的维度，它聚集了如此强烈的能量，以至于一个人可以毫不费力地拆解物质存在的本质。一个人不仅可以拆解物质身体，或称为食物壳（Annamaya Kosha），还可以拆解思维壳（Manomaya Kosha）、气息壳（Pranamaya Kosha）和智慧壳（Vignanamaya Kosha）。当内在的生命与外在的生命合而为一时，这种拆解自然发生。一旦这四个壳被拆解，那种生命就真的、真的不再存在，因为第五个身体，幸福壳（Anandamaya Kosha），或称为快乐身体，本质上是意识或基本生命元素。那里没有什么可以溶解的。它只会像往常一样与生命交融。这是游戏的结束。循环结束了。没有再生的问题，这是完全的溶解。你可以说这个人真的不再存在。它是
fortune of seekers at Isha that they have been in the presence of Mahasamadhi. Its fragrance and essence permeates Isha Yoga Center. 在 Isha 的寻求者们的福气是他们曾经处于大圆满的存在中。其香气和本质弥漫在 Isha 瑜伽中心。
In reality, death is not the end because there is no such thing as death. Death exists only to one who has no awareness of life. There is only life, life and life alone. But Mahasamadhi means the real end. This is the goal of every spiritual seeker. Even an accomplished yogi will struggle with it because it is not simple. Or, rather, it is so simple that one who has a mind can rarely figure it out. 实际上，死亡并不是终点，因为根本不存在死亡。死亡只存在于那些对生命没有意识的人身上。只有生命，只有生命而已。但大圆满意味着真正的结束。这是每个灵修者的目标。即使是一个有成就的瑜伽士也会为此而挣扎，因为这并不简单。或者说，这太简单了，以至于有思维的人很难弄明白。
What is referred to as jeevasamadhi is a samadhi where a person decides to close oneself in an enclosure and end one’s life. One reason for doing this is that he or she does not want to trouble people after their death. They want to handle the body themselves before they go. That is how this thing started. Another reason is that there are realized beings who are free in a certain way within themselves but lack the know-how to leave at will. Even if you are liberated within yourself, even if you have attained to a certain state within yourself, to leave the physical body, you need the skill, you need to know the science of how this body got connected and what you need to do to disentangle from it. This understanding has to be there, otherwise, it will not come. Such a person, who is liberated but cannot disentangle from the body by themselveswill seal themselves in an enclosure, so that slowly as the breath goes away, they will leave. But there should be no struggle in the body. If there is even a little bit of struggle, it just amounts to suicide. 所谓的 jeevasamadhi 是一种冥想状态，在这种状态下，一个人决定将自己封闭在一个空间里并结束自己的生命。这样做的一个原因是，他们不想在死后给他人带来麻烦。他们希望在离开之前自己处理身体。这就是这一切的开始。另一个原因是，有些觉悟的存在在某种程度上是自由的，但缺乏随意离开的能力。即使你在内心中获得了解放，即使你在内心中达到了某种状态，要离开肉体，你需要技巧，你需要知道这个身体是如何连接的，以及你需要做什么才能与之脱离。这种理解必须存在，否则就无法实现。这样的人虽然获得了解放，但无法自己与身体脱离，会将自己封闭在一个空间里，随着呼吸的逐渐消失而离开。但身体中不应有任何挣扎。如果有一点挣扎，那就等同于自杀。
People who are on the Yogic path will not do such a thing. They will sit in the open and leave because they know the science of how to eject from the body, how to leave the body. Just as you drop your clothes and walk away, you can drop your body and walk away. It is possible. This is Mahasamadhi. There is also something called Diksha Mrutyu , where the Guru initiates one into death. It is not a deathlike experience but death itself. It is very good to do this if you have everybody’s permission and are in a mature society. This is usually done when the Guru sees someone who is capable of attaining Mahasamadhi, who has the potential but does not know how exactly to do it. So you initiate them in such a way that they can leave. It is perfectly fine. For that life, it is 走在瑜伽之路上的人不会做这样的事情。他们会坐在户外离开，因为他们知道如何从身体中排出，如何离开身体。就像你脱掉衣服走开一样，你可以脱掉身体走开。这是可能的。这就是大圆满。还有一种叫做迪克沙死亡的东西，师父将一个人引入死亡。这不是一种类似死亡的体验，而是真正的死亡。如果你得到了大家的许可，并且处于一个成熟的社会中，这样做是非常好的。这通常是在师父看到某人有能力达到大圆满，具备潜力但不知道如何做到时进行的。因此，你以这样的方式引导他们，使他们能够离开。这是完全可以的。对于那种生命来说，
fantastic, actually. But in today’s society, it is a disaster for one who gives this initiation because of all the social repercussions that will arise. 实际上非常棒。但是在今天的社会中，给予这种启蒙的人会面临灾难，因为会产生所有的社会后果。
A Few Mahasamadhis几个大般涅槃
We have seen Mahasamadhis of two people whom we knew and who were dear to us. One was Swami Nirmalananda, who I knew for a long time, and the other was Vijji, my beloved wife. 我们见证了两位我们熟悉且亲近的人的大圆满。一个是我认识很久的斯瓦米·尼尔马拉南达，另一个是我心爱的妻子维吉。
Swami Nirmalananda lived in Biligiri Rangana Betta, or BR Hills, in the southern Indian state of Karnataka. In his younger days, Nirmalananda travelled outside India for many years, visiting holy men from all religions. During World War II, he was in Europe and was deeply disturbed by the suffering he saw there. He then came back to India in the 1960s and, towards the end of his life, set up an ashram in BR Hills. He spent eleven years in silence there. 斯瓦米·尼尔马拉南达生活在比利吉里·兰加纳·贝塔（BR Hills），位于印度南部的卡纳塔克邦。在他年轻的时候，尼尔马拉南达在印度以外旅行了许多年，拜访了来自各个宗教的圣人。在第二次世界大战期间，他在欧洲，目睹了那里的苦难，深感不安。随后，他在 1960 年代回到印度，并在生命的最后阶段在 BR Hills 建立了一个修道院。他在那里静默了十一年。
I first met him when I was probably twenty-one years old. I used to trek a lot in BR Hills, mostly alone. One particular time, I was in the forest for five or six days. So when I came out, I was really hungry. I had not had any food for over twenty-four hours. I went back to the place where I had parked my motorcycle, got on and rode up the mountain. There was not a single restaurant there, but I knew Nirmalananda’s ashram was there and he would have food. In the ashram there was a little temple and about twenty-five steps leading up to a small cottage. In those days, I wouldn’t get off my motorcycle for anything. So I rode up the steps and leaned my motorcycle on the wall of the cottage. I was smeared with mud and slush, after days and nights in the wild in the rains. Hearing the motorcycle right outside his room, Nirmalananda came out and looked at me. He always had a permanent smile on his face. He used to go into periods of silence, so he was in silence on that day. I told him I was very hungry. Then he did something strange. 我第一次见到他时大概二十一岁。我以前常常在 BR Hills 徒步旅行，通常是一个人。有一次，我在森林里待了五六天。所以当我出来时，我真的很饿。我已经超过二十四小时没有吃东西了。我回到我停放摩托车的地方，骑上车上山。那里没有一家餐馆，但我知道 Nirmalananda 的修道院在那里，他会有食物。在修道院里有一个小庙，通往一个小屋有大约二十五级台阶。在那时候，我无论如何都不会下摩托车。所以我骑上台阶，把摩托车靠在小屋的墙上。我身上沾满了泥土和烂泥，经过几天几夜在雨中的野外。听到摩托车在他房间外面，Nirmalananda 走出来看着我。他脸上总是挂着微笑。他有时会进入沉默期，所以那天他正处于沉默中。我告诉他我很饿。然后他做了一件奇怪的事情。
He came out and touched my feet. I was someone who had never even bowed down in a temple, my whole life. I would never ever touch anybody’s feet. It was unthinkable for me. And this man came straight to me and held my boots, which were covered in slush. I was deeply embarrassed. I knew people considered him a great man, but I did not want to know how great he was-whether this man was a sanyasi or was 他走出来，触碰了我的脚。我一生中从未在寺庙里鞠过躬。我绝对不会触碰任何人的脚。这对我来说是不可想象的。这个人直接走到我面前，握住了我沾满泥水的靴子。我感到非常尴尬。我知道人们认为他是个伟大的人，但我不想知道他有多伟大——这个人是个圣者还是
Enlightened or whatever. It did not mean anything to me. All I wanted was his bread, but he came and touched my feet. This somehow disturbed me. But, anyway, I was hungry, so I ate the bread and honey he gave me. 开悟或其他。这对我来说没有任何意义。我只想要他的面包，但他来了，触碰了我的脚。这让我有些不安。不过，反正我很饿，所以我吃了他给我的面包和蜂蜜。
After that, I went to BR Hills and met him many times. A sort of relationship developed between us-we kind of warmed up to each other. (Actually, I was the one who warmed up-he was always warm towards everyone.) He was mostly in silence. Sometimes, he spoke to me, but mostly he would write and I would speak. Subsequently, my own process ^(1){ }^{1} happened and I started teaching Yoga. Many years passed and I met him again after a long gap. By then, I was fully bearded and my wife, Vijji, was with me. She also liked Nirmalananda and we visited him together a few times. We used to have long conversations during those visits. 之后，我去了 BR Hills，和他见了很多次面。我们之间发展了一种关系——我们彼此有些热络。（实际上，是我先热络起来——他对每个人总是很热情。）他大多数时候保持沉默。有时，他会和我说话，但大多数时候他会写，我会说。随后，我自己的过程 ^(1){ }^{1} 发生了，我开始教授瑜伽。许多年过去了，我在很长一段时间后再次见到他。那时，我已经全胡子拉碴，我的妻子 Vijji 和我在一起。她也喜欢 Nirmalananda，我们一起去看过他几次。在那些拜访期间，我们常常进行长时间的交谈。
Now, sometime in April/May 1996, Vijji, my daughter, Radhe, and I visited him. While we were talking to him, he suddenly said that the following January, at the onset of Uttarayana, he wanted to leave. I asked him, ‘Why?’ He said, 'I have lived as a yogi, I don’t want to live as a rogi . ^(2){ }^{2} He was then seventy-three years old. He was all in tears and he told me he really was not clear about how to leave. He had already built a small samadhi ^(3){ }^{3} for himself. He said he wanted to sit in the samadhi and leave. He was apprehensive if it would happen or not and had a lot of questions about it. 现在，在 1996 年 4 月/5 月的某个时候，我的女儿 Vijji、Radhe 和我去拜访了他。当我们和他交谈时，他突然说，明年一月，乌塔拉亚那开始时，他想要离开。我问他：“为什么？”他说：“我作为一个瑜伽士生活过，我不想作为一个病人生活。”他那时七十三岁。他泪流满面地告诉我，他真的不清楚如何离开。他已经为自己建了一个小的舍利塔。他说他想坐在舍利塔里离开。他对这是否会发生感到担忧，并对此有很多问题。
Suddenly, this became a different kind of a situation. It was no more a casual visit. This was Nirmalananda’s ashram. He was the man everyone came to see and I had also gone there with my wife and daughter, but now he was consulting me. Though I had met him many times, he was now moving towards his final phase and was in a little bit of confusion. He did not know how to do this. He was just a simple and very joyful person. He had realized a few things, but still he did not know the mechanics of ‘how’ because he had no exploration of his own system. He was just aware. 突然，这变成了一种不同的情况。这不再是一次随意的拜访。这是尼尔马兰达的修道院。他是每个人都想见的人，我和我的妻子、女儿也去过那里，但现在他在咨询我。虽然我见过他很多次，但他现在正走向他的最后阶段，心中有些困惑。他不知道该怎么做。他只是一个简单而非常快乐的人。他意识到了一些事情，但仍然不知道“如何”的机制，因为他没有对自己的系统进行探索。他只是有意识。
So I opened up to him in a completely different way. We started discussing things which I have never discussed anywhere. I talked to him about what he should do, what he should not do. As death always 所以我以一种完全不同的方式向他敞开了心扉。我们开始讨论一些我从未在任何地方讨论过的事情。我告诉他应该做什么，不应该做什么。因为死亡总是
happens because of the body being damaged either by disease or injury, to shed the body that one has acquired without any sort of damage to it demands a certain mastery. So I had to go into details of how he needed to prepare himself. Vijji was there. She was listening to all this and she burst into tears and cried relentlessly. I just ignored her and continued to speak to him because she could be crying for joy, she could be crying for anything. The sheer intensity of things always made her cry. She was like that. As I was talking, Nirmalananda was also overwhelmed by what I was saying. He was also weeping off and on and asking me more questions. It was then that we knew that Nirmalananda would leave. 发生在身体因疾病或受伤而受损时，要摆脱一个没有任何损伤的身体需要一定的掌控力。因此，我不得不详细说明他需要如何准备自己。Vijji 在场。她在听这些，突然泪如雨下，哭得止不住。我只是忽略了她，继续和他说话，因为她可能是因为快乐而哭，也可能是因为其他原因。事情的强烈程度总是让她哭泣。她就是这样。在我说话的时候，Nirmalananda 也被我所说的内容所震撼。他时不时地流泪，并向我提出更多问题。就在那时，我们知道 Nirmalananda 将要离开。
Because I knew he would leave shortly, in December 1996, we took a large group of meditators and went there to see him one last time. He had already announced the date to many people. He had written one last letter to everyone he was in correspondence with. The news had appeared in the press too. By then these so-called ‘rationalists’ in Karnataka had started a big press campaign against him. They said this man was going to commit suicide and was trying to glorify himself with all kinds of nonsense. They wanted the government to prevent the suicide and all that. They even got two police constables posted in the ashram to prevent this. 因为我知道他很快就会离开，所以在 1996 年 12 月，我们带着一大群冥想者去那里最后一次见他。他已经向许多人宣布了日期。他给所有与他有通信的人写了最后一封信。这个消息也出现在了媒体上。到那时，这些所谓的“理性主义者”在卡纳塔克州已经发起了一场针对他的重大媒体运动。他们说这个人要自杀，并试图用各种胡说八道来美化自己。他们希望政府阻止自杀和所有这些事情。他们甚至在修道院派了两个警察来防止这种情况发生。
When I visited him the last time, he broke down and wept. He was really pained by this. He was a very gentle being. For his temple, he would not even pluck flowers from his plants. He worshipped his God only with the fallen flowers because he did not want to hurt the plants. He would never pluck a fruit from a tree either. He would take it only if it fell down. That is how he was. He said, ‘I don’t even pluck a flower from a plant, but they put police on me,’ and he wept. I said, ‘What is your problem? The police are sitting there. You don’t worry about this.’ Eventually, the policemen were withdrawn, but some people were still creating a ruckus in Bangalore and Mysore. 上次我去看他时，他崩溃了，哭了。他对此感到非常痛苦。他是一个非常温柔的人。为了他的庙宇，他甚至不从植物上摘花。他只用落下的花来崇拜他的神，因为他不想伤害植物。他也从来不会从树上摘水果。只有当水果掉下来时，他才会拿。就是这样。他说：“我连一朵花都不从植物上摘，但他们却对我派了警察，”然后他哭了。我说：“你有什么问题？警察就在那儿。你不用担心这个。”最终，警察被撤走了，但在班加罗尔和迈索尔仍然有一些人在制造骚乱。
He was supposed to leave on 15 January, but he left on the 10th itself. He left five days early because he feared that the rationalists would come and simply make a racket. On that day, he sat outside his cottage on a bench. Just a few minutes before noon, in the presence of a small crowd, 他原本应该在 1 月 15 日离开，但他在 10 号就离开了。他提前五天离开是因为他担心理性主义者会来并制造喧闹。那天，他坐在小屋外的长椅上。就在中午前几分钟，在一小群人面前，
he simply left. Nirmalananda was someone who needed a Diksha Mrutyu; instead, we gave him a certain understanding of Mahasamadhi. 他简单地离开了。尼尔马拉南达是一个需要迪克沙·穆尔图的人；相反，我们给了他对大圆满的某种理解。
My wife, Vijji, was deeply influenced by Nirmalananda’s Mahasamadhi. She felt if one has to go, this is the way to go. Anyone associated with Vijji knew she was not someone who took one step at a time. She took no steps in Yoga. She did not do Yoga for her health, she did not do Yoga for her well-being. She did not care about her wellbeing. She did Yoga only because it meant something to me. It actually meant nothing to her. Any number of times she openly spoke about it to people. People thought she was a total sacrilege. 'She is Sadhguru’s wife, and look what nonsense she is talking?’ they felt. But she was talking what was true for her. 我的妻子 Vijji 深受 Nirmalananda 的 Mahasamadhi 影响。她觉得如果要离开，这就是离开的方式。任何与 Vijji 有关系的人都知道她不是那种一步一步走的人。她在瑜伽上没有迈出任何一步。她不是为了健康而练瑜伽，也不是为了自己的幸福而练瑜伽。她不在乎自己的幸福。她练瑜伽只是因为这对我有意义。对她来说，这实际上毫无意义。她多次公开对人们谈论这件事。人们认为她完全是亵渎。“她是 Sadhguru 的妻子，看看她在说什么胡话？”他们这样想。但她说的对她来说是真实的。
When all this talk about leaving the body business with Nirmalananda was going on in April/May, she was sitting there and silently crying. Halfway down the hill, there is a very beautiful place full of wildlife, so when we were driving back, I stopped the car there. Vijji was still crying, so I was joking about this and that. Then she said, ‘Whatever you were talking about to Nirmalananda, I want that.’ So I jokingly said, 'Oh! You want to leave? That is great. When are you going to leave?’ And things like that. But she was very serious and was picking up a pitch. I thought, ‘Okay, this is no more a joke, it is getting big.’ Then I said, ‘Okay, let us see if you can do it, you just chant “Shambho”, ^(4){ }^{4} let me see.’ The scene is very clear in my mind even now. My little car was parked by the side of the road. I was standing there and Radhe was playing around with something. This was a deserted road where only once in twenty to thirty minutes a vehicle passed by. Vijji was kneeling in the middle of the road and telling me she wanted to go. And I said, ‘Okay, you chant “Shambho”.’ This is all the sadhana I gave. I gave it to her casually. I did not sit down and initiate her into something fantastic or specific. 当四月/五月关于与尼尔马兰达离开身体的谈话进行时，她坐在那里默默地哭泣。在山坡中间，有一个非常美丽的地方，满是野生动物，所以当我们开车回去时，我在那停了车。维吉仍在哭泣，所以我开玩笑说这个和那个。然后她说：“你和尼尔马兰达谈的那些，我都想要。”我开玩笑地说：“哦！你想离开？那太好了。你打算什么时候离开？”之类的话。但她非常认真，情绪也在高涨。我想，“好吧，这不再是玩笑了，这变得很重要。”然后我说：“好吧，让我们看看你能否做到，你就念‘Shambho’，让我看看。”这个场景至今在我脑海中非常清晰。我的小车停在路边。我站在那里，拉德在玩一些东西。这是一条荒凉的道路，只有每二十到三十分钟才会有一辆车经过。维吉跪在路中间告诉我她想走。我说：“好吧，你念‘Shambho’。”这就是我给她的所有修行。我是随意给她的。 我没有坐下来让她接触到什么奇妙或具体的东西。
I never thought she would have the perseverance to stick to it the way she did. It takes a lot to do it because your attention should be on it for twenty-four hours of the day. Otherwise, these things will not develop in you. I knew she had certain qualities in her; when she set her mind on something, she went all out. But I never thought she would have the determination to go all out. Especially being the emotional person that 我从未想过她会有毅力坚持下去。做到这一点需要付出很多，因为你的注意力应该全天二十四小时都在上面。否则，这些事情就不会在你身上发展。我知道她身上有某些品质；当她下定决心做某件事时，她会全力以赴。但我从未想过她会有全力以赴的决心。尤其是作为一个情感丰富的人。
she was-her emotions towards me and Radhe-I thought it would be enough to deter her. But she picked it up. She started picking up so much momentum that, within a short time, she was somewhere else. She was not the same person any more; she was going away. She was no more my wife, but a super-intense sadhaka . 她对我和拉德的情感——我以为这足以让她退缩。但她没有退缩。她开始积累如此多的动能，以至于在短时间内，她就变得不一样了。她不再是同一个人；她在远离。我不再是她的丈夫，而她是一个超级强烈的修行者。
I tried to slow her down a little bit because nobody can sustain that kind of intensity for too long. It will burn out. I would say, ‘What is the hurry?’ Our daughter was not even seven years old. Vijji herself had gone through a phase of problems and struggles within herself and was now blossoming into a wonderful possibility. So I said, ‘Things are working out well for you also, why now?’ She said, ‘Right now, my inside is feeling absolutely beautiful and outside everyone is wonderful to me. This is the time I want to leave. Right now, I am in a space where I want to be; I want to leave like this.’ I again said, ‘What is the hurry now? You can wait for a few years, enjoy this and then go.’ She replied, 'Right now, you don’t want me to go, but after a few years would you want me to go?’ 我试着让她稍微放慢一点，因为没有人能长时间维持那种强度。这会让人精疲力竭。我会说，“有什么急的？”我们的女儿还不到七岁。Vijji 自己也经历过一段内心的困扰和挣扎，现在正绽放出美好的可能性。所以我说，“事情对你来说也在顺利进行，为什么现在？”她说，“现在，我的内心感觉绝对美好，外面每个人对我都很好。这是我想离开的时刻。现在，我处在我想要的空间；我想这样离开。”我又说，“现在有什么急的？你可以等几年，享受这一切，然后再走。”她回答说，“现在，你不想让我走，但几年后你会想让我走吗？”
I did not know how to reason with her or stop her. I tried all means of persuasion but nothing worked. 我不知道如何说服她或阻止她。我尝试了所有的劝说手段，但没有任何效果。
She was already involved with the Dhyanalinga consecration. Many things that had to be done as a part of the consecration were not easy at all. ‘Difficult’ is not the word because it would be extremely difficult for any normal person to do those things. But she gave herself to it and did fabulously well. She had set forth towards this process for her leaving. She wanted to leave after the consecration was over. For three consecutive full moon days-in December, January and February-she wanted to cook and serve the brahmacharis. Not with a serving spoon, but with her own hands. The desire to serve with your own hands is part of Indian culture. She wanted to do this on three full moons, and on the full moon in February she wanted to leave. 她已经参与了 Dhyanalinga 的 consecration。作为 consecration 一部分需要完成的许多事情并不容易。“困难”这个词并不恰当，因为对于任何普通人来说，做这些事情将是极其困难的。但她全心投入，并做得非常出色。她已经开始了这个离开的过程。她希望在 consecration 结束后离开。在十二月、一月和二月的三个满月日，她想要亲自为 brahmacharis 烹饪和服务。不是用盛汤勺，而是用她自己的手。用自己的手服务的愿望是印度文化的一部分。她想在三个满月上做到这一点，并希望在二月的满月那天离开。
The consecration process, as it was going, was sure to be over before 23 January. But I knew something was going to happen which would postpone the whole thing in a big way, putting everything at risk. So somewhere on 14 January, I made the people involved take a vow that by the next full moon in February, we would finish it. No 祝圣过程在进行中，肯定会在 1 月 23 日之前结束。但我知道会发生一些事情，这将大大推迟整个过程，使一切都处于危险之中。因此在 1 月 14 日的某个时候，我让参与的人发誓，到 2 月的下一个满月时，我们会完成它。没有
matter what, whatever it takes, we would finish it. They said yes, but I said, ‘That is not enough, you have to really take a vow.’ I actually made them shout three times, that we are going to do it. I am so absolutely committed to fulfilling my Guru’s will, that I am willing to get into someone’s womb, take birth, make that woman go through all that, grow up, all with a single-point agenda of doing one thing. I am that relentless. It was my Guru’s dream to consecrate the Dhyanalinga and, somehow, it was passed on to me. I had spent lifetimes trying to do this, and now that we were this close to finishing it, I wanted it completed with Vijji by my side. Without her, it would have meant starting all over again and that was almost impossible. 无论如何，不论付出什么代价，我们都会完成它。他们说好，但我说：“这还不够，你们必须真正发誓。”我实际上让他们大声喊了三次，我们要做到这一点。我绝对致力于实现我的导师的意愿，以至于我愿意进入某人的子宫，出生，让那个女人经历这一切，成长，所有这一切都是为了一个单一的目标。我是如此执着。这是我导师的梦想，要 consecrate Dhyanalinga，而不知怎么地，这个梦想传递给了我。我花费了无数的生命来尝试做到这一点，而现在我们离完成它如此之近，我希望在 Vijji 的陪伴下完成它。没有她，这意味着要从头开始，而这几乎是不可能的。
While the plans for consecration were in progress, concurrently, Vijji’s plan of leaving was on. We had visited her parents and my relatives one last time. She tried to convey the same to the family, but no one grasped it as she was healthy and well. When she said this was her last visit, they thought she was angry with them. We also attended a family wedding after a very long time. I had been so absent at these social occasions that many people met Vijji for the first time only then. Then, on 21 January, we dropped our daughter, Radhe, off at school. Vijji had already been telling Radhe for some time that she was leaving. Radhe’s birthday is in March, so she was telling her she would not be there for her birthday, and by then she would be gone. The girl and Vijiji were talking in a very matter-of-fact manner that she will not be there and how I would come and do this and do that. I said, ‘Why are you doing this to the girl? Leave her alone.’ She said, ‘No, no. I have to tell her. I don’t want her to feel I left without telling her.’ 在祝圣的计划进行时，Vijji 的离开计划也在进行中。我们最后一次拜访了她的父母和我的亲戚。她试图向家人传达这一点，但没有人理解，因为她身体健康。她说这是她的最后一次拜访时，他们以为她对他们生气。我们还在很久之后参加了一场家庭婚礼。我在这些社交场合中缺席得太久，以至于许多人第一次见到 Vijji 就是在那时。然后，在 1 月 21 日，我们把女儿 Radhe 送到学校。Vijji 已经告诉 Radhe 一段时间她要离开。Radhe 的生日在 3 月，所以她告诉她她不会在她的生日那天在场，到那时她就会离开。女孩和 Vijji 以非常平常的方式谈论她将不在场，以及我会来做这个做那个。我说：“你为什么要这样对女孩？让她一个人待着。”她说：“不，不。我必须告诉她。我不想让她觉得我在没有告诉她的情况下就离开了。”
We came back from Ooty on the evening of 21 January. On the evening of the 23rd, she left. What she thought would happen on the full moon in February happened a month early. On that day, there was an exceedingly rare and archetypically appropriate planetary alignment. They say it happens once in 200 years. It was also Thaipoosam , a day that many sages of the past had chosen for their own Mahasamadhi. So these things also factored in. 我们在 1 月 21 日晚上从乌提回来。23 日晚上，她离开了。她认为在 2 月满月时会发生的事情提前一个月发生了。那天，出现了极其罕见且典型合适的行星排列。他们说这种情况每 200 年才会发生一次。那天也是泰普萨姆，这是许多过去的圣人选择自己圆寂的日子。所以这些因素也考虑在内。
Vijji-an intensity that cannot be contained, a few weeks before Mahasamadhi. Vijji-一种无法被抑制的强度，在大圆满前的几周。
On that evening, a group of people from the Yoga Center had assembled in the shrine, as they did on full moon evenings. Vijiji had already cooked for them. We were going to meditate together and she was to serve them food after that. A few minutes after everyone had sat down for meditation and closed their eyes, she got up and went to the 那天晚上，一群来自瑜伽中心的人聚集在神龛里，就像他们在满月的晚上所做的那样。Vijiji 已经为他们准备好了食物。我们将一起冥想，之后她会给他们上菜。在每个人坐下冥想并闭上眼睛几分钟后，她起身走向了
bathroom. I was a little irritated with this because once we sit down for meditation, no one moves even a limb, let alone get up and leave. But she went to the bathroom and returned a few minutes later. She had taken off her gold bangles, earrings and toe rings, left them in the bathroom and returned. After some time, she just uttered ‘Shambho’ thrice and slumped to her left. And that was it. I noticed something was off and asked one of the brahmacharis to attend to her, and another fetched some water. But she was gone by then. 洗手间。我对此有点恼火，因为一旦我们坐下来冥想，没有人会动一下，更不用说起身离开了。但她去了洗手间，几分钟后回来。她脱下了金手镯、耳环和脚环，把它们留在了洗手间，然后回来。过了一段时间，她只是说了三次“Shambho”，然后向左倒下。就这样。我注意到情况不对，叫了一位修士去照顾她，另一位去拿水。但那时她已经走了。
What she had accomplished is not a child’s play. Even accomplished yogis will struggle to attain this. Even a gnani ^(5){ }^{5} like Nirmalananda, who spent his lifetime in spiritual sadhana, struggled to attain this. To throw this life out of this body without injuring the body, it takes something else. One has to generate a tremendous amount of energy, which requires intense sadhana. She knew the methods to achieve this and she was working towards this. But I never imagined that without my assistance she would be able to generate the necessary energy. 她所取得的成就可不是小孩子的游戏。即使是成就卓越的瑜伽士也会努力去达到这一点。即使是像 Nirmalananda 这样的 gnani，他一生都在进行精神修行，也在努力达到这一点。要在不伤害身体的情况下将这个生命从身体中抛出，需要一些其他的东西。一个人必须产生巨大的能量，这需要强烈的修行。她知道实现这一目标的方法，并且正在朝这个方向努力。但我从未想过，没有我的帮助，她能够产生所需的能量。
Moreover, there were certain things to be done, which she had no way of knowing. For example, when we initiate people into certain sadhana, we give them something like a metal ring or a bracelet to wear. They are never supposed to remove it unless the Guru says so. This is because, sometimes, during that kind of sadhana, you might accidentally slip out of your body. If there is some metal on certain parts of your body, it will prevent it. I had never mentioned it to her. Yet, somehow, intuitively, she had taken off all her jewellery at that moment. She must have seen that they were preventing her from leaving. 此外，还有一些事情需要做，而她无法知道。例如，当我们让人们进入某些修行时，我们会给他们一些像金属戒指或手镯这样的东西来佩戴。除非师父说可以，否则他们绝不能取下。这是因为，有时在那种修行中，你可能会不小心脱离身体。如果你身体的某些部位有金属，它会阻止这种情况发生。我从未向她提起过。然而，不知为何，她在那一刻直觉上脱下了所有的珠宝。她一定看到了这些珠宝在阻止她离开。
Some people ask me, could she have been stopped? The consecration work was still not complete. Moreover, she was my wife and she was leaving behind a small child, so why did I not stop her? Could I have stopped her? I say, yes, it is possible. Anyone could have stopped her. You should know, not just a Guru, anyone can stop you. You have heard all those old stories where some sages were meditating and something would come and distract them. Why, even Shiva himself got distracted. ^(6){ }^{6} So a simple distraction can do it. It does not take any Guru or some spiritual capability to distract them. It is just that if they have gone beyond a certain point, then whatever you do, such things cannot distract 有些人问我，她能被阻止吗？祝圣工作仍未完成。此外，她是我的妻子，她还留下了一个小孩，那我为什么不阻止她呢？我能阻止她吗？我说，是的，这是可能的。任何人都可以阻止她。你应该知道，不仅仅是一个导师，任何人都可以阻止你。你听过那些古老的故事，某些圣人正在冥想，突然有什么东西来分散他们的注意力。为什么，甚至湿婆自己也会分心。 ^(6){ }^{6} 所以一个简单的干扰就可以做到。这并不需要任何导师或某种精神能力来分散他们的注意力。只是如果他们已经超越了某个点，那么无论你做什么，这种事情都无法分散他们的注意力。
them. Still, a Guru can hold them if he wants to, but, at the same time, if they have gone that far, who would want to hold them? You may hold them before they go to that point, but if they have gone to that point, you will not hold them. There is no point holding back such a person; it is against the very grain of our existence. 他们。不过，导师可以选择控制他们，但与此同时，如果他们已经走到那一步，谁还会想要控制他们呢？在他们到达那个点之前，你可以控制他们，但如果他们已经到了那个点，你就无法控制他们。控制这样的人是没有意义的；这与我们存在的本质相悖。
Mahasamadhi should not be confused with committing suicide; as I have explained, it is different as it does not damage the physical body. Moreover, walking away from a healthy, living body means you have enough mastery over your life to make it or break it. So when someone is leaving in that way, with such intensity, you don’t try to stop them. It does not matter who he or she is, whether this is your father, your mother, your wife or child, what does it matter? Such things don’t exist in that plane. Somebody being a wife or a husband is only true in our psychological and physiological sphere. Yes, Vijji was my beloved wife, but when she got into a certain state, I no longer saw her as my wife. She became a possibility that is transcendent and beyond personal relationships. Mahasamadhi 不应与自杀混淆；正如我所解释的，它是不同的，因为它不会损害身体。此外，走出一个健康、活着的身体意味着你对自己的生活有足够的掌控力，可以创造或毁灭它。因此，当有人以那种方式、以如此强烈的方式离开时，你不应该试图阻止他们。无论他或她是谁，无论是你的父亲、母亲、妻子还是孩子，这有什么关系呢？在那个层面上，这些东西是不存在的。某人作为妻子或丈夫的身份仅在我们的心理和生理领域中成立。是的，Vijji 是我心爱的妻子，但当她进入某种状态时，我不再把她视为我的妻子。她成为了一种超越个人关系的可能性。
Her name was Vijaya Kumari, which means 'victory’s daughter’. The highest-possible victory for any being became hers. All her life, she used to say that she was proud that she was my wife, but with this she made me proud as her husband and Guru. 她的名字是 Vijaya Kumari，意为“胜利的女儿”。任何生物所能获得的最高胜利都属于她。她一生都在说她为自己是我的妻子而感到自豪，但通过这一点，她让我作为她的丈夫和导师感到自豪。
Vijji
She knew Love她知道爱and nothing more而且没有其他
She was Love她是爱
and nothing more而且没有其他
The Lord needs Love 主需要爱
and nothing more而且没有其他
She wooed him with Her Love 她用她的爱来吸引他
and She is no more 她不再存在
There have been many other instances of how people left their bodies at will. One such interesting case is that of Layman Pang and his daughter. Layman Pang was a lay Buddhist famous in China in the 9th century AD . He was born in a wealthy family, but at some point, he, his wife, his son 有许多其他人随意离开自己身体的实例。其中一个有趣的案例是了凡和他的女儿。了凡是 9 世纪中国著名的在家佛教徒。他出生在一个富裕的家庭，但在某个时候，他、他的妻子和他的儿子
and daughter renounced all their possessions and lived an itinerant life while being dedicated to spiritual pursuit. One day, when he was about seventy years old, he decided it was time to leave his body on a particular day. At that time, only his daughter was living with him. On the appointed day, the two of them prepared the room for his departure. He took a bath, donned his robe and sat crossed-legged on his bed. He wanted to leave at noon. So he asked his daughter to look outside the window and let him know when it was exactly noon. 父亲和女儿放弃了所有财产，过着流浪的生活，专心追求精神上的修行。一天，当他大约七十岁时，他决定在某一天离开自己的身体。那时，只有他的女儿和他住在一起。在约定的日子里，他们两人准备好房间以便于他的离去。他洗了澡，穿上长袍，盘腿坐在床上。他想在中午离开。因此，他让女儿看着窗外，告诉他何时正好是中午。
Having been raised under the tutelage of her father, Layman Pang’s daughter, Ling-chao, was an accomplished spiritual seeker herself. Layman Pang often commented about Ling-chao’s ability to grasp things very quickly. On that day, Ling-chao sat looking out of the window, waiting for noon. Suddenly, she reported to her father that there was an eclipse. 'Is that so?’ Layman Pang asked. ‘Yes, please come and see for yourself,’ she answered. Then Layman Pang rose from his seat and looked out the window. Immediately, Ling-chao jumped on her father’s bed and, sitting cross-legged, left her body in a moment. 在父亲的教导下成长的庙主庞的女儿灵超，自己也是一位出色的精神追求者。庙主庞常常评论灵超的领悟能力非常快。那天，灵超坐在窗边，等待中午。突然，她向父亲报告说有日食。“是吗？”庙主庞问。“是的，请您过来亲自看看，”她回答。然后庙主庞起身走到窗边。立刻，灵超跳上了父亲的床，盘腿而坐，瞬间离开了她的身体。
When Layman Pang returned and saw what had happened, he said, ‘My daughter’s way was always quick. Now she has gone ahead of me.’ People say Ling-chao tricked her father to leave before him. But it may not be so. Probably, Layman Pang had prepared the ambience so well that his daughter was instinctively drawn towards the bed and the nature of the energies he had created was such that she, who was also a spiritual practitioner, was able to leave the body at that instant. Layman Pang looked at the situation and calmly went out, gathered firewood and performed a cremation ceremony. He then observed the traditional mourning period of seven days, at the end of which the governor of the province visited Layman Pang to pay his condolences. As they were talking, sitting by the side of the governor, Layman Pang left his body. 当庞居士回来看到发生的事情时，他说：“我女儿的路一直很快。现在她已经走在我前面了。”人们说灵超欺骗了她的父亲，让他在她之前离开。但事情可能并非如此。很可能，庞居士准备的氛围非常好，以至于他的女儿本能地被床吸引，而他所创造的能量的性质使得她作为一个灵修者，能够在那一刻离开身体。庞居士看着情况，冷静地走出去，收集柴火并进行火葬仪式。然后，他观察了为期七天的传统哀悼期，期满后，省长前来探望庞居士以表示慰问。在他们交谈时，庞居士坐在省长身边，离开了他的身体。
PART II
The Gracefulness of Death 第二部分 死亡的优雅
Become Me成为我
I was borne in my Mother’s womb 我是在我母亲的子宫里出生的
but she did not create me 但她并没有创造我
I eat the salt of this Earth 我吃这片土地的盐
but I do not belong to her 但我不属于她
It is through this body that I walk 正是通过这个身体我行走
but I am not it 但我不是它
It is my mind through which I work 这是我工作的思维
but it could not contain me 但它无法容纳我
In the limitations of time and space I live 在时间和空间的限制中我生活
but it has not denied me unboundedness 但它并没有剥夺我无限的可能性
I was born like you, I eat like you, 我和你一样出生，我和你一样吃，
sleep like you and I will die like you 像你一样睡觉，我会像你一样死去
but the limited has not limited me 但限制并没有限制我
Life’s bondages have not bound me 生活的束缚并没有束缚我
As the dance of life progresses 随着生命的舞蹈继续
this space, this unboundedness has become 这个空间，这种无边无际已经变得
unbearably sweet无法忍受的甜蜜
Become love and reach out 成为爱并伸出手
Become me成为我
CHAPTER 6第六章
Preparing for a Good Death 为良好的死亡做准备
Most people in the world believe that if they die in their sleep, it is wonderful. What a horrible way to go! 世界上大多数人认为，如果他们在睡梦中去世，那是件美好的事情。多么可怕的离去方式！
Does Death Need Preparation 死亡需要准备吗
If death is inevitable, what is the need to spend time and energy preparing for it? You must understand that what you refer to as death is a unique happening. It is the very last moment of your life. Almost everything else in your life may happen many times over, but the final moment when you transcend the limitations of your physical body will happen only once in your lifetime. It is the last thing that you will do in your life. Moving from the physical to the non-physical is the greatest moment in your life. So is it not very important that you make it happen most gracefully and wonderfully? 如果死亡是不可避免的，为什么还要花时间和精力为此做准备？你必须明白，你所称之为死亡的事情是一个独特的事件。它是你生命中最后的时刻。你生活中的几乎所有其他事情可能会发生很多次，但你超越身体限制的最后时刻在你的一生中只会发生一次。这是你生命中最后要做的事情。从物质到非物质的转变是你生命中最伟大的时刻。那么，让它以最优雅和美好的方式发生难道不是非常重要吗？
Moreover, let us say, you want to go to Coimbatore city from the Yoga Center. It is just 30 kilometres away, so, typically, you just hop on to some bus and go. You don’t book a seat on the bus ten days in advance, take a huge suitcase, pack your lunch and water bottle and all that. If there is no transport available, you may even walk the distance. But if you want to go on a long journey, you book your tickets, take food, water and whatever else you may need for this long journey. Now, if you want to go to Antarctica, you take just about everything with you, isn’t it? You should know, when compared to the journey after death, the journey from your birth to death is just a short one. The time a being spends in an embodied state is nothing compared to the time one spends being in a disembodied state. Yet you have done too much preparation for this. You have bought enough clothes to wear for three lifetimes, footwear for eight lifetimes and a whole lot of other things. But for the journey after 而且，假设你想从瑜伽中心去科印巴托尔市。那里距离仅有 30 公里，所以通常你只需上辆公交车就可以去。你不会提前十天预定公交车的座位，带着一个大行李箱，打包午餐和水瓶等等。如果没有交通工具，你甚至可以步行这段距离。但是如果你想进行一次长途旅行，你会预定车票，带上食物、水和你可能需要的其他东西。现在，如果你想去南极洲，你几乎会把所有东西都带上，对吧？你应该知道，与死亡后的旅程相比，从出生到死亡的旅程只是短暂的。一个生命在有形状态下度过的时间与在无形状态下度过的时间相比，几乎微不足道。然而，你为此做了太多准备。你买了足够的衣服可以穿三辈子，买了八辈子的鞋子，还有很多其他东西。但对于死亡后的旅程，
death, which is a very long one, should you not make adequate preparations too? 死亡，这是一段非常漫长的旅程，你是否也应该做好充分的准备呢？
Why dying well is very important is because, when a being is disembodied, whether one’s experience becomes heavenly or hellish largely depends on how one dies. Not entirely, but largely so. Preparing for death is not about gathering a lot of information and satisfying one’s curiosity about something to come. If you want to make use of the opportunity that death presents, you cannot approach it with fear. This is not something that you can handle all of a sudden at that moment. So it is important that on many levels we prepare for death beforehand. If you can manage this last conscious moment of your life gracefully, you will at least go through the disembodied phase well. You will not make it hellish. 为什么善终非常重要，是因为当一个生命脱离肉体时，无论一个人的经历变得是天堂般的还是地狱般的，很大程度上取决于一个人是如何死去的。虽然不是完全如此，但在很大程度上是这样。准备迎接死亡并不是收集大量信息和满足对未来事物的好奇心。如果你想利用死亡所带来的机会，就不能带着恐惧去面对它。这不是你能在那一刻突然处理的事情。因此，在许多层面上，我们提前准备迎接死亡是很重要的。如果你能优雅地管理好生命中最后一个清醒的时刻，你至少会顺利度过脱离肉体的阶段。你不会让它变得地狱般的。
Unfortunately, most people create fear at that moment. They just cling on, saying, ‘I don’t want to die.’ Some people actually desperately cling on to a bed sheet or someone’s hand or something. This is not a good way to go. With just a little bit of preparation, guidance and even a bit of help, what is now considered a catastrophe can become a huge opportunity for spiritual possibility. In a way, from a spiritual perspective, what did not perhaps happen in life can be accomplished at the moment of death, if it is handled sensibly. This is because it is very easy to untie the knots of everything that you have accumulated at that final moment. But if you are unprepared or become fearful of it or are ignorant of the ways of life, you will create resistance towards it and miss that possibility completely. 不幸的是，大多数人在那个时刻会产生恐惧。他们只是紧紧抓住，说：“我不想死。”有些人实际上拼命抓住床单、某人的手或其他东西。这不是一个好的离去方式。只需一点准备、指导，甚至一点帮助，现在被认为是灾难的事情可以成为灵性可能性的巨大机会。从灵性角度来看，或许在生活中没有发生的事情可以在死亡的那一刻实现，如果处理得当。这是因为在最后的时刻，解开你所积累的一切的结非常容易。但如果你没有准备，或者对它感到恐惧，或者对生活的方式无知，你将会对它产生抵抗，完全错过那个可能性。
Everyone should know how to die by themselves. I have been telling people that when I die, I will make sure that no one has to even carry me to my grave. I will walk to my grave. You know, they had built a samadhi for me at the Yoga Center many years ago. It is still there at the Yoga Centre. We had always planned to leave at a certain time, once the Dhyanalinga was done. So we prepared this. We had many discussions about it like, ‘Don’t put too many steps because maybe at that time I will not be able to climb down too much,’ and so on. We worked out details of how the door, the bolt and the locking mechanism should be for me to lock it from inside, one final time. We did this because I was planning to 每个人都应该知道如何自己去死。我一直告诉人们，当我死的时候，我会确保没有人需要把我抬到我的坟墓。我会走到我的坟墓。你知道，多年前他们在瑜伽中心为我建了一个萨马迪。它仍然在瑜伽中心。我们一直计划在某个时间离开，一旦达扬灵完成。所以我们准备了这个。我们对此进行了很多讨论，比如，“不要放太多台阶，因为也许到那时我将无法爬下太多，”等等。我们详细讨论了门、闩和锁定机制应该如何设计，以便我能最后一次从里面锁上它。我们这样做是因为我计划要
walk into my grave myself so that those four people would be spared some labour. But the samadhi structure did not get used and money got wasted-that is another matter, though. 我自己走进我的坟墓，以便那四个人可以省去一些劳力。但那座三昧结构没有被使用，钱也浪费了——不过那是另一回事。
So everyone must make preparations for their death-not just externally, internally too. You must be able to sit quietly and die. When death is imminent, most wild animals will withdraw to a place where they just sit. They don’t eat anything and they die. When even animals, creatures that crawl, have that much dignity about their death, why do human beings want drama around them? In life, they want drama, but at least death should be conducted in a dignified way. 所以每个人都必须为自己的死亡做好准备——不仅是外在的，内心也要准备好。你必须能够安静地坐着，接受死亡。当死亡迫在眉睫时，大多数野生动物会退到一个地方，静静地坐着。它们什么也不吃，就这样死去。当连爬行动物这样的动物在死亡面前都能保持如此尊严时，为什么人类却要在周围制造戏剧？在生活中，他们想要戏剧，但至少死亡应该以一种有尊严的方式进行。
Ideally, I would like to teach the whole population a way where they can live beautifully, blissfully, every moment of their life. Then, naturally, one will leave in the best possible manner. But as I am getting older, I am realizing that it is taking a lot of time and effort. So if that is not possible, I would like to at least teach them how to die well, so that they can manage at least the last moment of their lives sensibly. It is my wish that for some reason, if people cannot live blissfully, they must at least die well. But much more is possible if one makes an effort in this direction. This possibility is available not only for accomplished yogis but also for any sensible person who is willing to take instructions that are beyond one’s understanding. 理想情况下，我希望教会整个社会一种生活得美好、幸福的方法，让他们在生活的每一刻都能感受到快乐。这样，自然会以最好的方式离开。但随着我年龄的增长，我意识到这需要很多时间和精力。因此，如果这不可能，我至少希望教他们如何好好地面对死亡，以便他们能够理智地处理自己生命的最后时刻。我希望，如果人们出于某种原因无法幸福地生活，他们至少能够好好地死去。但如果有人在这个方向上努力，可能性会更大。这种可能性不仅对有成就的瑜伽士开放，也对任何愿意接受超出自己理解范围的指导的理智的人开放。
People on the spiritual path often go one step further and choose the time, date and place of their death. They are able to fix it beforehand and leave at that time, because they have created the necessary awareness within themselves so that, when the time comes, they can bundle the life energies and leave the body consciously. To leave this body consciously and walk away without damaging it, just like taking off your clothes, is the ultimate possibility in your life. If your awareness has grown to such a point that you know where you as a being and this physical body which you gathered are connected, then you can disentangle yourself whenever the moment is right for you. This is the ultimate kind of preparation you can make for your death. 走在灵性道路上的人们常常更进一步，选择他们死亡的时间、日期和地点。他们能够提前确定这一点，并在那个时候离开，因为他们在内心中创造了必要的意识，以便在时机来临时，他们能够聚集生命能量，有意识地离开身体。有意识地离开这个身体，像脱掉衣服一样走开，是你生命中最终的可能性。如果你的意识已经成长到这样的程度，以至于你知道作为一个存在的你和你所聚集的这个物理身体是如何连接的，那么当时机对你合适时，你就可以解脱自己。这是你为死亡所能做的最终准备。
When we talk about making preparations for death, people ask, ‘What if the death is sudden? How can such a person die well?’ Death is never sudden. You may not have foreseen it, but it is never sudden. Today’s 当我们谈论为死亡做准备时，人们会问：“如果死亡是突然的呢？这样的人怎么能好好去世？”死亡从来不是突然的。你可能没有预见到，但它从来不是突然的。今天的
movies are big culprits in spreading this fallacy of instantaneous death. They think of life as a quantity which is sitting inside that goes pop! when someone is shot. It is not like that. Look at it this way: suppose I shoot you in the head right now, will all your breath go off at once? No, it will happen slowly. Once the compression of the ribcage is gone here, it will slowly dribble out. Similarly, life dribbles out, over some time. But the moment the body turns inert, your experience of life is gone. Your experience of the body and your senses is gone, but the experience itself is still there. This is so even when you are sleeping. There is an experience there, but you are unable to turn inward and access this experience. Once your senses are disconnected, you have no experience of the world or the body, but the experience of presence is still there. 电影是传播这种瞬间死亡谬论的大罪魁祸首。他们把生命看作是一种数量，存在于体内，当有人被射击时就会“砰”的一声消失。事实并非如此。换个角度看：假设我现在朝你头部开枪，你的呼吸会一下子全部消失吗？不会，它会慢慢地消失。一旦胸腔的压缩消失，气息就会慢慢流出。同样，生命也是在一段时间内慢慢流逝的。但当身体变得无生气时，你的生命体验就消失了。你对身体和感官的体验消失了，但体验本身仍然存在。即使在你睡觉的时候也是如此。那里有一种体验，但你无法向内转向并接触到这种体验。一旦你的感官断开，你就没有对世界或身体的体验，但存在的体验仍然存在。
Now, suppose a man was shot in the head, does he also have the opportunity to die peacefully? Let us say, a man fell down from the roof and died. From your perspective, because you see the body breaking up, you may think this is a violent death. But for the man who has fallen down, he may have died a very peaceful death within himself in those last few moments. Or he may have died a violent death. The violence is not in the way the body breaks. The violence is in the way that the human being experiences it in that moment. As an outside observer, you are judging the violence by what happened to the body. But you cannot know what happened to the being. Only he knows, unless you know the ways to know it. 现在，假设一个人被 shot in the head，他也有机会平静地死去吗？我们假设，一个人从屋顶上摔下来死了。从你的角度来看，因为你看到身体破碎，你可能认为这是一个暴力的死亡。但对于那个摔下来的人来说，他可能在最后的几分钟里内心死得非常平静。或者他可能死于暴力的死亡。暴力并不在身体的破碎方式上。暴力在于人类在那一刻的体验。作为一个外部观察者，你是通过身体发生的事情来判断暴力的。但你无法知道那个存在发生了什么。只有他知道，除非你知道如何去了解它。
Someone may die surrounded by his or her family, but at the last moment, they may have just looked at their fiendish relative. You may think they died peacefully in their bed, but, no, they might have become terrified and died a violent death! Someone might have died in a car crash where their body broke into bits, but at the last moment they might have just said, ‘Shiva’, or some other thing and died peacefully, we don’t know. The violence of the death is not determined by what happened to the body; it depends on what happened within that person. 有人可能在家人的陪伴下去世，但在最后一刻，他们可能只是看了一眼他们那恶毒的亲戚。你可能认为他们是在床上安详地去世，但不，他们可能感到恐惧而死于暴力！有人可能在车祸中去世，身体四分五裂，但在最后一刻，他们可能只是说了“Shiva”或其他什么，然后安详地去世，我们不知道。死亡的暴力并不是由身体发生了什么决定的；而是取决于那个人内心发生了什么。
A man who is shot in the head is in no way in any kind of disadvantage compared to a person who is dying of some disease or old age or whatever. You need to understand this: however sudden the death is-whether it is a heart attack, car crash, air crash or a bullet in the head 被枪击头部的男人与因某种疾病、衰老或其他原因而垂死的人相比，绝对没有任何劣势。你需要明白这一点：无论死亡多么突然——无论是心脏病发作、车祸、空难还是头部中弹。
-still, there are a few moments between injury and death. Even if a man’s head is chopped off all of a sudden, he has still got a few moments between that injury and death. Those few moments can become moments of awareness if he has put in a certain amount of awareness into his life. On the other hand, even if someone gave some people a hundred years of lifespan, it is possible that in these hundred years they do not become aware. That is the reality of life. Someone who is suddenly shot has just a few moments, but it is still the same reality. If you had lived a life of awareness, then it is very much possible that even at the last moment you could become aware. If this has to come, you have to build a life of awareness. Only then you can be aware in your death. 然而，在受伤和死亡之间仍然有一些时刻。即使一个人的头突然被砍掉，他在受伤和死亡之间仍然有几秒钟的时间。如果他在生活中投入了一定的意识，这几秒钟可以变成意识的时刻。另一方面，即使有人给某些人一百年的寿命，在这百年中，他们也可能没有意识到。这就是生活的现实。一个突然被枪击的人只有几秒钟，但这仍然是同样的现实。如果你过着有意识的生活，那么在最后一刻你很有可能会变得意识到。如果这必须发生，你就必须建立一个有意识的生活。只有这样，你才能在死亡中保持意识。
That is why it is important to develop this awareness during your life so it does not matter how death comes to you-you will have the ability to die well. Some people are able to live well only if good situations come to them. Some people live well whichever kind of situation comes to them. This is so with death as well. If you develop the necessary capability, whichever way death comes, you can maintain your awareness and die well. If you have not lived a life of awareness, the possibility of you suddenly becoming aware in an extreme situation like death does not arise at all. Let us say, the doctor tells someone, ‘You have cancer, you have got just one month to live,’ how many of them become aware because they have one month’s preparation time? They may just become paranoid. Only a few become aware and make use of this advance intimation. 这就是为什么在你的一生中培养这种意识是重要的，因此无论死亡以何种方式降临于你，你都将有能力好好地面对死亡。有些人只有在好的情况降临时才能过得好。有些人无论遇到什么样的情况都能过得好。死亡也是如此。如果你培养了必要的能力，无论死亡以何种方式来临，你都可以保持意识，安然离世。如果你没有过一种有意识的生活，在像死亡这样的极端情况下突然变得有意识的可能性根本不存在。假设医生告诉某人：“你得了癌症，你只有一个月的生命，”有多少人因为有一个月的准备时间而变得有意识？他们可能只是变得偏执。只有少数人会意识到并利用这个提前的通知。
Sleep, Ojas and Death 睡眠、Ojas 和死亡
There are certain preparations that one can do for death involving sleep and generation of ojas . ^(1){ }^{1} Now, is there any connection between sleep and death? Fundamentally, the dynamism of the physical has to touch the inertia of the non-physical. This is the Shiva-Shakti principle. Shiva is inertia, Shakti is dynamism. Everything in the physical Universe has to go through that. It is happening in so many ways in Existence. Whether it is an atom, an amoeba, a human being, the planet, the solar system, or the Universe-all of them are going in these cycles of dynamism and 有一些准备可以为死亡做准备，涉及睡眠和精华的生成。 ^(1){ }^{1} 现在，睡眠和死亡之间有任何联系吗？从根本上讲，物质的动态必须触及非物质的惰性。这就是湿婆-沙克提原则。湿婆是惰性，沙克提是动态。物质宇宙中的一切都必须经历这一过程。存在中以多种方式发生着这一切。无论是原子、变形虫、人类、行星、太阳系，还是宇宙——它们都在经历这些动态的循环。
inertia because this is the most fundamental cycle. Lifespans are different depending upon who you are, what you are, but it is the same principle in operation. Inhalation-exhalation, wakefulness-sleep, daynight, life-death, creation-dissolution-all these are fundamentally the same process. 惯性，因为这是最基本的循环。寿命因人而异，取决于你是谁、你是什么，但运作的原则是相同的。吸气-呼气、清醒-睡眠、白天-黑夜、生命-死亡、创造-溶解——所有这些基本上都是相同的过程。
In a way, what you call sleep is also like death. You die, but you wake up with the same old goddamn body. Actually, even with sleep, if you are very tired and go to bed after a good sleep, it feels like you woke up with a new body. Death is when you went to sleep and woke up to find the body has shrunk. You have to grow it again! Now, if you are conscious during this transition between the states of dynamism and inertia, you may get off the bus. If you can move from wakefulness to sleep while remaining fully conscious, you will very effortlessly move from life to death also fully conscious, because in its fundamental essence, it is not different. It is just moving from dynamism to inertia. If you are able to move consciously from one state to another in these cycles from Shakti to Shiva, then you have transcended a whole lot of things. 在某种程度上，你所称之为睡眠的东西也像死亡。你死去，但你醒来时仍然是那具该死的老身体。实际上，即使是睡眠，如果你非常疲惫并在良好的睡眠后上床，感觉就像是醒来时拥有了一个新身体。死亡是当你去睡觉时醒来发现身体已经缩小。你必须重新长大它！现在，如果你在动态和静止状态之间的过渡中保持意识，你可能会下车。如果你能够在保持完全清醒的状态下从清醒转向睡眠，你也将非常轻松地从生命转向死亡，依然保持完全的意识，因为在其基本本质上，它并没有不同。这只是从动态转向静止。如果你能够在从 Shakti 到 Shiva 的这些循环中有意识地从一种状态转移到另一种状态，那么你就超越了很多东西。
You can try this with your sleep tonight. When you are falling asleep, when you are going from the state of wakefulness to sleep, see if you can be aware at that moment. If you can be aware at that moment, then you can be aware at that moment when you go from body to bodiless state. Most people sleep without any awareness. But that final moment when you are transiting from wakefulness to sleep, if you can simply be aware, you will be awake in your sleep. If you can manage this awareness, something tremendous will happen. 你可以今晚试试这个。当你入睡时，当你从清醒状态过渡到睡眠时，看看你是否能在那一刻保持觉察。如果你能在那一刻保持觉察，那么当你从有形状态过渡到无形状态时，你也能保持觉察。大多数人睡觉时没有任何觉察。但在你从清醒过渡到睡眠的最后一刻，如果你能简单地保持觉察，你将在睡眠中保持清醒。如果你能管理这种觉察，某些巨大的事情将会发生。
Now, if you consciously bring some quality to the last few moments of your falling asleep, that will continue into your sleep as well. Let us say, you make the moment of falling asleep very loving or happy within yourself, you will see that quality will continue through the sleep also. That is exactly what will happen with death also, but far more enhanced. If, at the final moment, a certain quality is brought in, then that quality will continue. 现在，如果你有意识地在入睡的最后几分钟带入一些品质，这种品质也会延续到你的睡眠中。假设你在入睡的时刻让自己感到非常温暖或快乐，你会发现这种品质也会在睡眠中持续。这与死亡的情况完全相同，但会更加增强。如果在最后一刻引入某种品质，那么这种品质将会继续存在。
Instead of learning to stay awake when you are sleeping, which is much more difficult, you can learn to sleep when you are awake. This is 与其学习在睡觉时保持清醒，这要困难得多，不如学习在清醒时入睡。这是
easier to get. If you do some sadhana, you can get it. This is what happens in Shoonya ^(2){ }^{2} meditation-you are awake but you are asleep. The body thinks you are asleep, that is why it drops the metabolism. But you are awake. When you are sitting in Shoonya, suddenly, the body thinks you are gone and, in your experience, your hand disappears, your leg disappears, and so on. You kind of sneaked up on the body. The body does not know you are awake, but if one thought arises, suddenly, it realizes that you are sneaking up on it and the legs and hands come back. Staying awake in your sleep will take much more but sleeping when you are awake is a possibility. But if you learn to maintain awareness during either of these transitions, it will help you immensely to go through the transition from the embodied to the disembodied state. A much simpler but not so effective way forward is Isha Kriya. ^(3){ }^{3} 更容易获得。如果你做一些修行，你可以得到它。这就是在 Shoonya ^(2){ }^{2} 冥想中发生的事情——你是清醒的，但你又在睡觉。身体认为你在睡觉，这就是为什么它降低了新陈代谢。但你是清醒的。当你坐在 Shoonya 时，突然，身体认为你已经消失，在你的体验中，你的手消失了，你的腿消失了，等等。你有点偷偷接近身体。身体不知道你是清醒的，但如果一个念头出现，突然，它意识到你正在偷偷接近它，腿和手就会回来。在睡眠中保持清醒会需要更多的努力，但在清醒时睡觉是一个可能性。但是如果你学会在这两种状态的过渡中保持觉知，这将极大地帮助你从有形状态过渡到无形状态。一个更简单但效果不那么显著的方法是 Isha Kriya。 ^(3){ }^{3}
The process of death can also be greatly assisted if you are able to generate or gather a lot of ojas. In some Far East cultures, an Enlightened being is referred to as an enso. The word enso means a circle. Why a circle? Why do you think your automobile wheels are all circular? Triangular wheels would be jazzier, isn’t it? Why is it circular, not triangular or rectangular or whatever? Because anything that is circular has the least amount of resistance. So an Enlightened being is referred to as an ‘enso’ not because they are round of body but because they have generated sufficient ojas that their passage through life and death happens with the least amount of resistance. 死亡的过程如果能够产生或聚集大量的 ojas，也会得到很大的帮助。在一些远东文化中，开悟的存在被称为 enso。enso 这个词的意思是一个圆。为什么是圆？你认为你的汽车轮子为什么都是圆形的？三角形的轮子会更酷，不是吗？为什么是圆形的，而不是三角形、矩形或其他形状？因为任何圆形的东西都有最少的阻力。因此，开悟的存在被称为“enso”，不是因为他们的身体是圆的，而是因为他们产生了足够的 ojas，使得他们在生与死的过程中经历最少的阻力。
In Yogic culture, this is sort of fondly or mischievously referred to as stealing from the Earth. This body is a loan that you have taken from Mother Earth. She is very generous with this, but when it comes to reclaiming, she is very stringent. She will not let you take even one atom as a souvenir. She will collect every atom back. So the yogis learned how to steal from the Earth. That is, they convert the physical into the nonphysical. Now, she cannot claim it back. She cannot recognize it. This non-physical thing is known as ojas. 在瑜伽文化中，这种行为被亲切或顽皮地称为从地球偷取。这具身体是你从大地母亲那里借来的。她对此非常慷慨，但在收回时，她非常严格。她不会让你带走哪怕一个原子作为纪念品。她会收回每一个原子。因此，瑜伽士们学会了如何从地球偷取。也就是说，他们将物质转化为非物质。现在，她无法收回它。她无法识别它。这种非物质的东西被称为 ojas。
Sometimes there are people on certain types of sadhana and, during that time, they will eat huge volumes of food. Usually, it is handled in seclusion, so people don’t get to see these things. They eat the kind of volumes that no human body can consume. They eat ten people’s food, 有时候，有些人在某种修行中，在那段时间，他们会吃大量的食物。通常，这是在隐秘中进行的，所以人们看不到这些事情。他们吃的量是任何人类身体都无法消耗的。他们吃十个人的食物，
but they will not gain an ounce and they will not have any kind of health problems. If you eat that much food, your stomach would burst. But they will not gain any weight because, at that particular phase, they are transforming the physical into the non-physical. Normally, the food that you eat becomes flesh and blood. But if you do certain things with your system, it will transform the physical into the non-physical. You will develop ojas, not body. If you have sufficient ojas around you, your passage through life and death will become very effortless. You will go through the whole process smoothly. 但他们不会增加一盎司体重，也不会有任何健康问题。如果你吃那么多食物，你的胃会爆炸。但他们不会增加任何体重，因为在那个特定阶段，他们正在将物质转化为非物质。通常，你吃的食物会变成肉和血。但如果你对你的系统做某些事情，它会将物质转化为非物质。你会发展出 ojas，而不是身体。如果你周围有足够的 ojas，你的生死过程将变得非常轻松。你将顺利地经历整个过程。
Having ojas gives you a certain body when you lose yours. It is like you are not made for water, you are not a fish. So if you are lost in the ocean, you would like to have at least a piece of wood. A piece of wood would mean a lot in those circumstances. If you have one piece of the kattumaram , ^(4){ }^{4} it is good enough. If you have two pieces of the kattumaram, you can ride and go where you want. So when you lose your physical body, if you have a piece of body, you will see you can direct your boat which way to go. That is the intent of developing ojas. If you have ojas, then you also lubricate your life so that your movement through this world also becomes easy. 拥有 ojas 会在你失去身体时给你带来某种身体感。就像你不是为水而生，你不是鱼。因此，如果你在海洋中迷失，你至少希望有一块木头。在那种情况下，一块木头会意义重大。如果你有一块 kattumaram， ^(4){ }^{4} 就足够了。如果你有两块 kattumaram，你可以乘坐并去你想去的地方。因此，当你失去你的物质身体时，如果你有一块身体，你会发现你可以指引你的船朝哪个方向前进。这就是发展 ojas 的意图。如果你拥有 ojas，那么你也会润滑你的生活，使你在这个世界中的移动变得更加轻松。
So how does one gather ojas? The kriyas that you practise in the morning and evening are one way of generating ojas. If you are doing kapalabhati , ^(5){ }^{5} if you do it powerfully enough, you develop ojas. Right now, when you do kapalabhati, you may feel the general heat in the face and head. That is okay for health and well-being. If you do proper kapalabhati, it will become one-pointed; heat will get generated at one point, just at the top of your head. If you do kapalabhati like that, then ojas will develop. Right now, the brahmacharis are doing various sadhanas of Surya Kriya. If you do that, ojas will develop. The kumbhaka sadhana ^(6){ }^{6} that they practise will develop an enormous amount of ojas. When you develop ojas, if you watch carefully, you will not have a clear-cut shadow. Because of the ojas, the light will get confused or diffused. Erasing of physical boundaries not by damage but by enveloping oneself with ojas is also Yoga or union. 那么，如何收集 ojas 呢？你早晚练习的 kriyas 是一种生成 ojas 的方法。如果你在做 kapalabhati 时，如果做得足够有力，你会发展出 ojas。现在，当你做 kapalabhati 时，你可能会感到脸部和头部的整体热量。这对健康和幸福是可以的。如果你做正确的 kapalabhati，它会变得专注；热量会在一个点上产生，就在你头顶的地方。如果你这样做 kapalabhati，那么 ojas 就会发展。现在，brahmacharis 正在进行各种 Surya Kriya 的 sadhanas。如果你这样做，ojas 就会发展。他们练习的 kumbhaka sadhana 将会发展出大量的 ojas。当你发展出 ojas 时，如果你仔细观察，你会发现你没有清晰的阴影。由于 ojas，光线会变得混乱或扩散。通过用 ojas 包裹自己而不是通过损害来消除物理边界，这也是瑜伽或合一。
Why Do People Fear Death 人们为什么害怕死亡
The fear of death has come because of a certain sense of ignorance and unawareness. Most people are terrified even by just seeing a dead body. I understand that for people who loved them, for people who cared for them, losing someone dear is a big loss. But why are people afraid of seeing a dead body? Living bodies can be dangerous, I can understand that. They can do many things to you. They can pretend to like you, but tomorrow they may kill you. But dead bodies are absolutely safe, yet people are afraid of them! 对死亡的恐惧源于某种无知和无意识的感觉。大多数人甚至仅仅看到尸体就感到恐惧。我理解，对于那些爱他们、关心他们的人来说，失去亲人是一个巨大的损失。但为什么人们害怕看到尸体呢？活着的身体可能是危险的，我可以理解这一点。它们可以对你做很多事情。它们可以假装喜欢你，但明天可能会杀了你。然而尸体是绝对安全的，然而人们却害怕它们！
In many parts of the world, children are told not to even utter the word ‘death’ inside the house, because they have a stupid hope that if you don’t utter this word, it will not enter the house. This morbid fear of death is not natural. Maybe the majority of people have subscribed to it, that is different, but the fear is not a natural process. Death is a natural process. If life happens, then death is natural. Being afraid of something natural is unnatural. The fear of death is simply because we are not in touch with reality. The fear of death has come to us because we have gotten deeply identified with this body. Our identification with this body has become so strong because we have not explored other dimensions. If we had explored other dimensions of experience, if we had established ourselves in other dimensions of experience, the body would not be such a big issue. 在世界许多地方，孩子们被告知甚至不可以在家里说出“死亡”这个词，因为他们抱有一种愚蠢的希望，认为如果不说这个词，它就不会进入家中。这种对死亡的病态恐惧并不自然。也许大多数人都认同这种想法，但这种恐惧并不是一个自然的过程。死亡是一个自然的过程。如果生命存在，那么死亡就是自然的。害怕某种自然的事物是不自然的。对死亡的恐惧仅仅是因为我们没有与现实接触。对死亡的恐惧之所以降临于我们，是因为我们与这个身体深度认同。我们与这个身体的认同变得如此强烈，因为我们没有探索其他维度。如果我们探索了其他体验的维度，如果我们在其他体验的维度中建立了自己，身体就不会成为一个大问题。
You talk of your body as if you came with it. You did not. You only gathered it. You gathered it while in your mother’s womb and continued gathering it after your birth. Whatever we accumulate, we can say, ‘This is mine.’ But you cannot say, ‘This is me.’ Now, if I take the cup from which I drink water and say, ‘This is my cup,’ you will think, ‘Sadhguru seems to have some problem. But let me listen some more, everyone says he is wise.’ But after some time, if I say, ‘This is me,’ then you will definitely say, ‘Let me get away from this person.’ But you are doing the same thing with your body, which is why you make such a big fuss about shedding it. 你谈论你的身体，就好像你是与它一起出生的。你并不是。你只是收集了它。你在母亲的子宫里收集了它，并在出生后继续收集它。无论我们积累什么，我们都可以说，“这是我的。”但你不能说，“这就是我。”现在，如果我拿起我喝水的杯子说，“这是我的杯子，”你会想，“萨古鲁似乎有些问题。但让我再听听，大家都说他很聪明。”但过了一段时间，如果我说，“这就是我，”那么你肯定会说，“让我远离这个人。”但你对你的身体也在做同样的事情，这就是为什么你对摆脱它如此大惊小怪。
Suppose you overate and gathered a lot of body during the next few weeks and then worked out and dropped some of it, you don’t call it death. You gathered something and you put it back. No big deal. You would be happy and relieved, not distressed, about it. It should be the 假设你吃得过多，在接下来的几周里增加了很多体重，然后锻炼并减掉了一些，你不会称之为死亡。你积累了一些东西，然后又把它放回去。没什么大不了的。你会感到快乐和松了一口气，而不是感到痛苦。这应该是
same with death. What you know as death is just a little bit of purging. With age, the flesh is beginning to lose its vigour, so it needs to be cleaned up. Either you put back what you gathered joyfully or you put it back crying. That is a choice you have. Death is like you picked up a spadeful of soil and threw it back. But, instead, if you look at this spadeful of soil and get very attached to it, you will cry like a child when it falls off your spade. It is like a child, who picked up a little pebble from somewhere, came home and lost it. He is heartbroken. He cries inconsolably. If all that you know is just the body, then this is what will happen to you. But if you had known something in your life that is more than the body, then shedding the body will not be a big deal for you. 与死亡相同。你所知道的死亡只是一点点的净化。随着年龄的增长，肉体开始失去活力，因此需要被清理。要么你快乐地把你收集的东西放回去，要么你哭着把它放回去。这是你可以选择的。死亡就像你捡起一铲土然后把它扔回去。但是，如果你看着这一铲土并对它产生了很大的依恋，当它从你的铲子上掉下来时，你会像孩子一样哭泣。就像一个孩子，从某个地方捡起一块小石头，回到家后却丢了。他心碎了，哭得无法自已。如果你所知道的只是身体，那么这就是你将要经历的。但如果你在生活中知道一些超越身体的东西，那么脱离身体对你来说就不会是大事。
What you refer to as life is essentially like a term loan from a bank. They may give you a ten-year loan, but it is not yours; you must pay back. With some tricks, you can extend it to twelve years. If you are very tricky, you can stretch it to fifteen years. If you are super tricky, maybe you can stretch it to twenty years. That is about it. Beyond that, no one has stretched it until now. People may tell you stories that someone lived for 4000 years, or 10,000 years because they probably want to make a movie, but no one has stretched life that much. There are ways to hibernate life so that you still maintain your intent beyond the body and you can once again take a body and come back. That is a different matter. That is not stretching your life. That is handling the natural cycle consciously. 你所称之为生活的本质上就像是从银行借来的定期贷款。他们可能会给你一个十年的贷款，但这并不属于你；你必须偿还。通过一些技巧，你可以将其延长到十二年。如果你非常狡猾，你可以将其延长到十五年。如果你超级狡猾，也许你可以将其延长到二十年。就这样。到目前为止，没有人能将其延长得更久。人们可能会告诉你某人活了 4000 年或 10000 年的故事，因为他们可能想拍电影，但没有人能将生命延长到那样的程度。有一些方法可以让生命进入休眠状态，以便你仍然保持超越身体的意图，并且你可以再次获得一个身体并回来。这是另一回事。这不是延长你的生命。这是有意识地处理自然循环。
Now, generally, in society, people have been convincing you that, after all, the fear of death is natural. Whatever the majority of people do, they say it is natural. If the majority of the people were smoking cigarettes, people would say smoking is a natural thing, isn’t it? This was happening in the past. Even now, certain groups of people say it is natural. A human being is not made to smoke; you are not an automobile! It is not natural for you to smoke. But people will make it natural. 现在，通常在社会上，人们一直在说，毕竟，害怕死亡是自然的。无论大多数人做什么，他们都说这是自然的。如果大多数人都在抽烟，人们会说抽烟是一件自然的事情，不是吗？这在过去是这样。即使现在，某些群体的人也说这很自然。人类并不是为了抽烟而生的；你不是汽车！抽烟对你来说并不自然。但人们会让它变得自然。
When I was growing up, my lack of fear caused a lot of anxiety to my father. He would keep saying, ‘What will happen to this boy? There is no fear in his heart about anything.’ One day, I turned around and asked him, ‘When did fear become a virtue?’ Fear is not a virtue, but people 在我成长的过程中，我缺乏恐惧让我的父亲感到很焦虑。他总是说：“这个男孩会发生什么？他心中对任何事情都没有恐惧。”有一天，我转过身问他：“恐惧什么时候变成了一种美德？”恐惧不是一种美德，但人们
have made it so natural that they think something is missing if there is no fear. Similarly, right now, the fear of death has been made natural by society. 他们已经使这种感觉变得如此自然，以至于如果没有恐惧，他们就会觉得缺少了什么。同样，现在，死亡的恐惧也被社会变得自然化。
Somewhere along the way, the fear of pain has become mixed with the fear of death because a lot of people think death is going to be painful. This is why they request doctors to give them something so that they can go painlessly. Death is not painful, believe me. It is very nice. It does not happen because of any particular thing. It is just happening all the time. It is just that at some point people realize that it has happened to them, other times they don’t realize it. The breaking of the body can hurt. That can be painful, but not death. The disease that causes death may be painful, the injury that causes death may be painful, but death itself is not painful. It once happened: Shankaran Pillai fell off the second floor and screamed. People gathered and asked, 'Why? Did the fall hurt you?’ He said, ‘You idiots, it is not the fall, it was the stopping.’ In people’s understanding, often one thing gets mixed up with the other. 在某个时刻，痛苦的恐惧与死亡的恐惧混在了一起，因为很多人认为死亡会很痛苦。这就是为什么他们要求医生给他们一些东西，以便他们可以无痛地离开。死亡并不是痛苦的，相信我。它是非常美好的。它并不是因为某个特定的事情而发生。它只是一直在发生。只是有些时候人们意识到它已经发生在他们身上，而其他时候他们并没有意识到。身体的破裂可能会疼痛。那可能是痛苦的，但死亡本身并不是痛苦的。导致死亡的疾病可能是痛苦的，导致死亡的伤害可能是痛苦的，但死亡本身并不是痛苦的。曾经发生过：Shankaran Pillai 从二楼摔下，尖叫着。人们聚集过来问：“为什么？摔倒疼吗？”他说：“你们这些傻瓜，不是摔倒，而是停下来的时候。”在人的理解中，常常一种事物与另一种事物混淆在一起。
The fear of pain is a physiological thing. The body builds this up as a survival mechanism, in anticipation of pain. It is a physiological reality and you don’t want to go through that because you know how unpleasant it can be. But the fear of death has no basis because death is not painful. Yet why do people fear death? Let us say, you took a loan of a million dollars from me, and in ten years’ time, it grew to a billion dollars. Now, if I tell you that I am coming to your house, you will welcome me wonderfully. If I ask for my million dollars, you will happily give it back and maybe something on top of it too. You will regard me as your great friend because I gave you the money ten years ago. But if you have squandered the million dollars I gave you, if I say I am coming to your house, I will feel like death to you. You will shiver in your pants. Actually, for many people, their debt collectors create more fear in them than their death! 对痛苦的恐惧是一种生理现象。身体将其作为生存机制来积累，以预期痛苦。这是一种生理现实，你不想经历这种感觉，因为你知道它有多么不愉快。但对死亡的恐惧没有基础，因为死亡并不痛苦。然而，为什么人们会害怕死亡呢？假设你从我这里借了一百万美元，十年后，它变成了十亿美元。现在，如果我告诉你我会来你家，你会热情地欢迎我。如果我要求还我那一百万美元，你会高兴地还给我，甚至可能再多给一些。你会把我视为你的好朋友，因为十年前我给了你钱。但如果你挥霍了我给你的那一百万美元，如果我说我要来你家，你对我就会感到如同死亡般的恐惧。你会感到害怕。实际上，对于许多人来说，他们的债主带来的恐惧比死亡更大！
The fear of death is also like this. Planet Earth is telling you it is time to pay back your loan. No interest, nothing. If you made something truly wonderful out of it, you will joyfully pay it back and go. But if you made nothing out of it except living your life psychologically, you will be terrified. Those who have not made good use of it will always try to 对死亡的恐惧也是如此。地球在告诉你，是时候偿还你的贷款了。没有利息，什么都没有。如果你从中创造了一些真正美好的东西，你会愉快地偿还并离开。但如果你除了心理上生活之外没有创造任何东西，你会感到恐惧。那些没有好好利用它的人将总是试图
dodge. Those who are successful in knowing and existing as a fullfledged life are willing to pay back joyfully without any problem. Those who never really lived and only thought about it are scared and bewildered. 躲避。那些成功地了解并作为一个完整生活存在的人愿意毫无问题地愉快回报。那些从未真正生活过，只是想着的人感到害怕和困惑。
If you really look at it, you are not afraid of physical death as such. Suppose you have grown old and God offers you a deal, ‘Okay, you give me this old body and I will give you a new body,’ who would not want to take it? So you are not really afraid of losing the body as such. The fear of death is about what you think you will lose by death. The fear of death is essentially the fear of loss. If someone is going to lose their job or all their money or someone who is very dear to them or a person whom they are very dependent upon, they will have greater fears. What they go through is just like what they go through if they are going to die. People even kill themselves rather than go through that. The real fear is not that the body is going to break one day. ‘What will happen to me?’ is the real fear. 如果你真的仔细想想，你并不害怕身体的死亡。假设你已经变老，上帝给你一个交易，“好吧，你把这个老身体给我，我会给你一个新身体，”谁会不想接受呢？所以你并不是真的害怕失去身体。对死亡的恐惧是关于你认为通过死亡会失去什么。对死亡的恐惧本质上是对失去的恐惧。如果有人将要失去他们的工作或所有的钱，或者失去他们非常亲近的人，或者一个他们非常依赖的人，他们会有更大的恐惧。他们所经历的就像他们将要死去时所经历的那样。人们甚至宁愿自杀也不愿经历那种情况。真正的恐惧并不是身体有一天会崩溃。“我会发生什么？”才是真正的恐惧。
Fundamentally, the only thing that can get hurt, the only thing that can feel trampled, the only thing that can be abused in you is your ego or your persona. You are only constantly afraid of losing this image that you have built of who you are. That is the biggest barrier, a bubble that you are unwilling to get out of. Actually, if in some way we devise ways to disgrace you and abuse you, not physically but in every other way, you would actually wish death over that. Now, death would be a gift, death would be a benevolence rather than going through all that. 从根本上说，唯一会受到伤害的，唯一会感到被践踏的，唯一会在你身上受到虐待的就是你的自我或你的形象。你只是不断害怕失去你所建立的自我形象。这是最大的障碍，是一个你不愿意走出的小圈子。实际上，如果我们以某种方式设计出让你失去尊严和虐待你的方法，不是身体上的，而是其他所有方式，你实际上会宁愿选择死亡。现在，死亡将是一种恩赐，死亡将是一种仁慈，而不是经历这一切。
Sometimes, this same fear gets translated into many different aspects. One person will make their fear of death into: ‘I am not worried about dying, but my children, how they will suffer?’ So they will suffer with that fear. Someone else suffers from the fear of ‘I don’t want to die’ kind of thing, simply because they do not know anything beyond that. This is a fear of losing everything that I know as myself and the world and life. Have you noticed, people who have been convinced that they are going to gain by death step into it without any fear at all? If you understand there is nothing to lose, because anyway you came with nothing and there is nothing to lose, the fear of death will not be relevant. 有时候，这种恐惧会转化为许多不同的方面。一个人会把对死亡的恐惧变成：“我不担心自己会死，但我担心我的孩子，他们会如何受苦？”所以他们会因这种恐惧而受苦。另一个人则因为不知道死亡之后会发生什么而感到“我不想死”的恐惧。这是一种失去我所知道的自我、世界和生活的一切的恐惧。你有没有注意到，那些相信通过死亡会获得什么的人毫无恐惧地走向死亡？如果你明白没有什么可失去的，因为反正你来时一无所有，死亡的恐惧就不会相关。
How to Deal with the Fear of Death 如何应对对死亡的恐惧
Right now, your whole experience of life is limited to this body. No matter what kind of teachings other people give you, it does not matter. Someone may tell you that you are not the body or that you are the atma (soul), or the paramatma (super soul) ^(7){ }^{7} or whatever, but in your experience, this body is you. Whatever Gitas ^(8){ }^{8} they may read to you, whatever Upanishads they may read to you, your experience is still limited to the physical body. So you fear losing it. But if you explore and establish yourself in other dimensions of experience, the body will become an easy thing to handle. Life or death will not make such a big difference. Fundamentally, death means you are shedding what you have gathered in this life in terms of physical content and psychological content. You may think many things about yourself as a person, but as far as the planet is concerned, it is just recycling itself. It pops you up and pulls you back. In that pop-up, you have an opportunity to transcend this whole cycle. But whether you transcend or not is entirely up to you. 现在，你的整个生活体验仅限于这个身体。无论其他人给你什么样的教导，这都无关紧要。有人可能会告诉你你不是身体，或者你是 atma（灵魂），或者 paramatma（超灵魂） ^(7){ }^{7} ，或者其他什么，但在你的体验中，这个身体就是你。无论他们给你读什么《吉他》 ^(8){ }^{8} ，无论他们给你读什么《奥义书》，你的体验仍然局限于物质身体。因此，你害怕失去它。但是如果你探索并在其他体验维度中建立自己，身体将变得容易处理。生与死不会有太大的区别。从根本上说，死亡意味着你正在脱去在这一生中所积累的物质内容和心理内容。你可能会对自己作为一个人有很多想法，但就地球而言，它只是自我循环。它把你弹出，然后又把你拉回。在这个弹出中，你有机会超越整个循环。但你是否超越完全取决于你自己。
Moreover, when your experience of life is limited to the physical body, then you not only fear death but also fear life and seek security. And this fear of life in turn makes you court death, because seeking security is courting death. Have you noticed, if people feel insecure they will just curl up and sleep? They just go back into that foetal position. The need is to go back into the womb. The womb is not really in the mother; the womb is really in death. The physical mother is just a small manifestation of that, but the real womb is in death. When people feel insecure, they want to drink and sleep because sleep is just a small manifestation of death. People want to sleep absolutely like a log because it gives freedom from life. This whole ‘courting death’ thing has come because of the need for security. 此外，当你的生活体验仅限于肉体时，你不仅害怕死亡，还害怕生活并寻求安全。而这种对生活的恐惧反过来又使你追求死亡，因为寻求安全就是在追求死亡。你有没有注意到，如果人们感到不安全，他们会蜷缩起来睡觉？他们会回到那种胎儿姿势。需求是回到子宫。子宫并不真的在母亲体内；子宫实际上是在死亡中。肉体的母亲只是这一点的小表现，但真正的子宫是在死亡中。当人们感到不安全时，他们想要喝酒和睡觉，因为睡眠只是死亡的一种小表现。人们想要像木头一样完全沉睡，因为这让他们摆脱生活。这种“追求死亡”的现象是由于对安全的需求而产生的。
From where did the insecurity spring, first of all? Insecurity comes to you because of limited identification. You identify yourself as a body, and only because of that, there is all this insecurity. Your body is a fragile bubble that you have blown. The fear of death is simply because you are existing here in this vast Existence as a tiny person. If you have tasted the unboundedness in you, if you truly experienced yourself beyond the 不安全感首先来自哪里？不安全感源于有限的自我认同。你将自己认同为一个身体，仅仅因为这个原因，才会有所有这些不安全感。你的身体是你吹出的一个脆弱的泡泡。对死亡的恐惧仅仅是因为你在这个广阔的存在中作为一个微小的个体而存在。如果你在内心体验过无边无际，如果你真正体验过超越了
limitations of the physical and the mental, there would be no fear. This is why there is so much emphasis on using your time and life to know that which is beyond the physical. That is why you must do sadhana. But a lot of people who have a fear of death try to become immortal. They try to beat it. This is a wrong approach. If you fear death, now, you must see what the basis of this is. Instead of seeing how to transcend your limited identification, if you try to become immortal, it is just distraction; it will not get you anywhere. 身体和心理的局限性，如果没有恐惧，就不会有恐惧。这就是为什么如此强调利用你的时间和生命去了解超越物质的事物。这就是为什么你必须进行修行。但是，许多害怕死亡的人试图变得不朽。他们试图战胜它。这是一种错误的方法。如果你现在害怕死亡，你必须看看这背后的原因。与其去寻找如何超越你有限的认同，不如试图变得不朽，这只是分心；它不会让你走向任何地方。
If your experience of life is established beyond the physical body, shedding it is a very simple affair. When you want to change your clothes, you just change them, isn’t it? If you don’t like it, you are through with it and you walk naked. It is up to you. You need to understand, once this body has run its course, it will go anyway, whether you like it or not, whether you approve of it or not. As long as it exists, taking good care of it is definitely our business. But if you are paranoid about ill health or death, you will not take good care of it. In your anxiety, you will destroy the body. The very anxiety of what may happen to this body will destroy the body. 如果你的生活体验超越了肉体，脱离它是一件非常简单的事情。当你想换衣服时，你只需换掉它，不是吗？如果你不喜欢它，你就不再穿它，赤身裸体地走开。这完全取决于你。你需要明白，一旦这个身体完成了它的使命，它无论如何都会离去，无论你喜欢与否，无论你是否认可。只要它存在，妥善照顾它绝对是我们的责任。但如果你对健康或死亡感到偏执，你就不会好好照顾它。在你的焦虑中，你会毁掉这个身体。对这个身体可能发生的事情的焦虑本身就会毁掉身体。
Confronting your fear of death can bring tremendous clarity and transformation in one’s life. This happened some decades ago. Once I was in Bangalore city and I went to the vegetable market. I was not there to buy anything; I just like to walk through the vegetable markets. So I was walking and suddenly I saw this vegetable vendor who was all bright and lit up. I could not believe that a man like this was selling vegetables. I looked at him and instantly our eyes locked and I laughed. He also started laughing. Then I went to him and we started talking about things in general. Then I asked him, ‘How come a man like you is selling vegetables here?’ He was evasive. He said, ‘I am just doing my work here.’ We bantered a little more and I finally found out what had happened. 面对对死亡的恐惧可以带来巨大的清晰和转变。这发生在几十年前。那时我在班加罗尔市，去了一趟菜市场。我并不是去买东西；我只是喜欢在菜市场里走走。所以我在走着，突然看到一个蔬菜摊贩，他看起来非常明亮和充满活力。我简直不敢相信这样一个人竟然在卖蔬菜。我看着他，瞬间我们的目光交汇，我笑了。他也开始笑。然后我走到他身边，我们开始聊一些一般的事情。然后我问他：“像你这样的人怎么会在这里卖蔬菜？”他有些闪烁其词。他说：“我只是在这里做我的工作。”我们又开了一些玩笑，最后我终于知道发生了什么。
It seems he was an ordinary vegetable-seller. One day, he became ill, so ill that he thought he was going to die. But each day it got postponed by one more day and one more day. For four months, this went onevery day he would think, ‘This is it!’ But at the end of the day, he would still be alive. In these four months, because of constantly being with 他似乎是一个普通的卖菜人。一天，他生病了，病得很重，以至于他认为自己快要死了。但每天都被推迟了一天又一天。四个月来，这样持续着，每天他都会想，“这就是了！”但到最后，他仍然活着。在这四个月里，由于不断地与
death, something tremendous happened within him. His energies exploded into a different state altogether. He became so blissful, he cared not a hoot about whether he retained the body or not. Once he did not care, his body recovered completely. 死亡时，他内心发生了巨大的变化。他的能量完全爆发，进入了一个不同的状态。他变得如此幸福，以至于他根本不在乎自己是否保留身体。一旦他不再在乎，他的身体就完全恢复了。
Mortality is freedom from the mortal coil. The foundation of ignorance is mistaking the accumulated body to be oneself. Breaking that is Enlightenment. Now, he came back to his vegetable shop and began selling vegetables. He saw that his ill health brought such a miracle into his life, so anyone who comes to buy vegetables from him, he blesses them: ‘May you also become ill like me.’ When he says ill, he is not wishing you ill. He is wishing that somehow, if through health it has not happened to you, at least through ill health may you wake up, because that is what happened to him. 死亡是摆脱尘世的束缚。无知的基础在于将积累的身体误认为是自我。打破这一点就是觉悟。现在，他回到自己的蔬菜店，开始卖蔬菜。他看到自己的病痛给他的生活带来了这样的奇迹，因此每当有人来买蔬菜时，他都会祝福他们：“愿你们也像我一样生病。”当他说生病时，他并不是在祝你不幸。他希望，如果通过健康你没有觉醒，至少通过生病你能觉醒，因为这正是发生在他身上的事。
So whatever it is-illness, death or any calamity that happens around -you can either use it to liberate yourself or you can use it to entangle yourself. Calamities, especially like death and illness, are a tremendous opportunity to look beyond the limitations of what you normally understand as life. It need not happen to you; if you are intelligent, you can learn from other people’s experiences. You have heard about Gautama. He saw just one sick man, one old man and one dead body, and he realized, ‘Any day, this can happen to me, so there is no point in running away from it.’ 所以无论是什么——疾病、死亡或周围发生的任何灾难——你可以选择用它来解放自己，也可以选择用它来束缚自己。灾难，尤其是像死亡和疾病这样的，都是一个极好的机会，让你超越你通常理解的生活的局限。它不一定会发生在你身上；如果你聪明，你可以从其他人的经历中学习。你听说过乔达摩。他只看到一个生病的人、一个老人和一具尸体，他意识到，“任何一天，这都可能发生在我身上，所以逃避是没有意义的。”
If someone is ill, or someone is dying, I want you to sit with them and see that this could have been you and that this could be you any day. The most horrible illness that someone has got-we don’t want it, we are not wishing for it-but you should know, any day, it could be you. It does not matter whether you are eighteen or eighty, it could be you today or tomorrow. 如果有人生病，或者有人快要死了，我希望你能陪着他们，意识到这可能是你，也可能在任何一天成为你。最可怕的疾病我们都不想要，我们并不希望它发生，但你应该知道，任何一天，这可能就是你。无论你是十八岁还是八十岁，今天或明天，这可能就是你。
Now, if you are already in fear and at the end of your life, what to do? Fundamentally, the problem is that we think there is a solution for anger, there is another solution for fear, there is another solution for depression. No. There is no treatment as such for these things. This may look simplistic, but the fundamental reality is that your mind is not taking instructions from you. There are two significant faculties that human beings have-a vivid sense of memory and a vivid sense of imagination. 现在，如果你已经感到恐惧并且处于生命的尽头，该怎么办？从根本上说，问题在于我们认为愤怒有解决方案，恐惧有另一种解决方案，抑郁又有另一种解决方案。不，这些事情并没有这样的治疗。这看起来可能过于简单，但根本的现实是，你的心智并没有听从你的指示。人类有两个重要的能力——鲜明的记忆感和鲜明的想象力。
Fear means your imagination is out of control. So it is a question of taking your faculties into your control rather than fighting fear. In reality, there is no such thing as fear. Actually, you are making it up. 恐惧意味着你的想象力失去了控制。因此，这个问题在于掌控你的能力，而不是与恐惧作斗争。实际上，并不存在恐惧这种东西。实际上，你是在自编自演。
Generally, people think that if the process of survival gets better, if food and shelter are taken care of, the fear will go away. But affluent societies are clearly proving that is not the case. They are making a big statement: give us as much food as you want, as much shelter as you want, it does not matter, we will experience fear for something else. The terror that someone goes through among the civilian population in a wartorn country is much more acute, but you will see, when they get a break from the bombing, they will all play, sing, dance and be happy, because suddenly they realize the value of life. But the fear that affluent societies suffer is endemic; it is simply on, day in and day out. 一般来说，人们认为如果生存的过程变得更好，如果食物和住所得到保障，恐惧就会消失。但富裕社会显然证明情况并非如此。他们发出了一个重要的声明：给我们想要多少食物，想要多少住所都可以，这无所谓，我们会因为其他事情而感到恐惧。在战乱国家的平民中，某人经历的恐怖更加尖锐，但你会看到，当他们从轰炸中得到喘息时，他们都会玩耍、唱歌、跳舞并感到快乐，因为他们突然意识到生命的价值。但富裕社会所遭受的恐惧是地方性的；它只是持续存在，日复一日。
Fear is not because of a situation; it is simply because your own psychological system is not in your hands. It is essentially the nature of how you keep your mind. Unfortunately, people try to handle a consequence without understanding the cause. Fear is a consequence of a certain situation within you. When you try to handle fear, you are trying to handle the consequence. What is needed is taking charge of your physiological and psychological process, paying attention to the process of how we generate thoughts, how we generate emotions, how we conduct our body and how we manage our chemistry. 恐惧并不是因为某种情况；它仅仅是因为你自己的心理系统不在你的掌控之中。它本质上是你如何保持心态的性质。不幸的是，人们试图处理后果而不理解原因。恐惧是你内心某种情况的后果。当你试图处理恐惧时，你是在试图处理后果。所需要的是掌控你的生理和心理过程，关注我们如何产生思想、如何产生情感、如何调动我们的身体以及如何管理我们的化学反应的过程。
People think talking about death more openly, gaining more exposure to death, will help them overcome the fear of death. It is only partially true because it is in the way you do it. It need not work for everyone. Someone may watch people dying and get terrified, or someone else may watch a lot of people die and become callous. They just don’t care. There are a whole lot of people like that. If you go to burial or cremation grounds or even the morgues, in most places, the person just does not care. He thinks he is immortal. It is all a question of your awareness and how you look at it. If you are ready for it, in some way you are sensitive to it, then it could do something for you. But many people may become completely insensitive. It is always dependent on the individual person. 人们认为更开放地谈论死亡，更多地接触死亡，会帮助他们克服对死亡的恐惧。这只是部分正确，因为这取决于你如何去做。这并不一定适合每个人。有人可能会看到人们死去而感到恐惧，或者其他人可能会看到很多人死去而变得麻木。他们根本不在乎。这样的人的确有很多。如果你去墓地、火葬场甚至太平间，在大多数地方，这个人就是不在乎。他认为自己是永生的。这完全是一个关于你意识和看待事物方式的问题。如果你为此做好准备，在某种程度上你对它敏感，那么它可能会对你有所帮助。但许多人可能会变得完全麻木。这始终取决于个体。
So are there certain practices that you can still do, certain kinds of ambiences that you can create around you so that you can gradually take control of your faculties even at the moment of death? One thing you can do is remind yourself about death-your death. Every day, just spend five minutes reminding yourself that you are mortal and today you may die. Just remind yourself this much and wonderful things will happen to you. Gurdjieff was a nineteenth-century mystic and spiritual teacher who lived in Europe. During his time, he was called a rascal saint. A rascal, because his methods were so drastic-he did crazy things with people. He gave a solution to the world: he said if you want to have the whole world Enlightened, we must plant a new organ in everyone’s body. The purpose of this organ would be that several times every day this organ should remind you that you will also die. Just reminding yourself constantly that you are mortal and you may die today will take away your fear of death. 所以有没有一些特定的做法，你仍然可以进行，某种氛围你可以在周围创造，以便你能够逐渐掌控自己的能力，即使在死亡的那一刻？你可以做的一件事是提醒自己死亡——你的死亡。每天花五分钟提醒自己你是凡人，今天你可能会死。只需提醒自己这一点，奇妙的事情就会发生在你身上。古尔杰夫是一位生活在欧洲的十九世纪神秘主义者和精神导师。在他那个时代，他被称为流氓圣人。流氓，因为他的方法非常激烈——他对人们做了疯狂的事情。他给世界提供了一个解决方案：他说如果你想让整个世界觉醒，我们必须在每个人的身体里植入一个新器官。这个器官的目的是每天几次提醒你，你也会死。不断提醒自己你是凡人，今天可能会死，将会消除你对死亡的恐惧。
The Shoonya meditation that we initiate people into is not an implant, but it also reminds you of death. Every day, when you sit down for Shoonya meditation, you see your personality has dissolved and there is just a certain presence. During the meditation, everything that you consider as 'myself’ will become nothing. It is as if you die. When you open your eyes, it is all there again. So twice a day, every day, you consciously die. If you just as much as practise this consciously, when the time to actually die comes, it will no more be a big issue. This will release you from the fear of death. 我们引导人们进入的 Shoonya 冥想不是一种植入，而是提醒你死亡。每天，当你坐下来进行 Shoonya 冥想时，你会看到你的个性已经溶解，只剩下某种存在。在冥想中，你所认为的“我”将变得一无所有。就像你死了一样。当你睁开眼睛时，一切又都回来了。因此，每天两次，你有意识地死去。如果你只是有意识地练习这一点，当真正死亡的时刻来临时，这将不再是一个大问题。这将使你摆脱对死亡的恐惧。
There are other practices and processes that can distinctly establish the two dimensions of energy, Ida and Pingala . ^(9){ }^{9} Once these dualities are distinct in your experience, the flame of Sushumna - that energy that is beyond dualities-is experienced. In experiencing the non-dual, the duality of life and death will become one. It is the illusion of duality and the attachment to one of them that makes death a fearful expectation-of being wrenched away from that which you know. Gaining mastery over the Pancha Pranas, the five manifestations of life energy, or gaining mastery over the five elements also takes away the distinction between life and death. Once the borders of life and death-the two dimensions 还有其他的实践和过程可以明确区分能量的两个维度，Ida 和 Pingala。 ^(9){ }^{9} 一旦这些二元性在你的体验中变得明确，Sushumna 的火焰——那种超越二元性的能量——就会被体验到。在体验非二元时，生与死的二元性将合而为一。正是二元性的幻觉和对其中一个的依附使得死亡成为一种可怕的期待——被从你所知道的事物中撕扯开。掌握五种生命能量的表现形式，即 Pancha Pranas，或掌握五种元素，也消除了生与死之间的区别。一旦生与死的边界——这两个维度
of the same-are breached and you can consciously transact with both, there will be no room for fear. 如果同样的被突破，你可以有意识地与两者进行交易，就不会有恐惧的空间。
So do people who fear death always die a terrible death? It could work out both ways, actually. Some people who were always afraid of death may just go through it just like that, without any issue when the actual moment comes. On the other hand, people who think they are very brave may not know how to deal with it at that time. There are many factors to it. The karmic content of one’s life always plays a big role and what kind of life you have led until then definitely factors in. But it is also about what form the death came to you in, what kind of context. In certain types of context, they may be terrorized even if they are otherwise not disposed towards it. In certain types of contexts, they may come to terms with death just because the context was such. This is why, in the Indian culture, they always say that a dying person must be treated with the utmost care and respect, and there has been a great amount of emphasis about setting the right context. We will be looking at this later in the book. 那么，害怕死亡的人总是会死得很惨吗？实际上，这可能有两种结果。那些一直害怕死亡的人，可能在真正来临的时刻就这样过去了，没有任何问题。另一方面，认为自己非常勇敢的人，可能在那个时刻不知道如何应对。这里有很多因素。一个人生命中的业力内容总是起着重要作用，而你直到那时过着什么样的生活也肯定会影响结果。但这也与死亡以何种形式降临于你、处于什么样的背景有关。在某些类型的背景下，即使他们在其他方面并不倾向于恐惧，他们也可能会感到恐惧。在某些类型的背景下，他们可能会接受死亡，仅仅因为背景就是这样。这就是为什么在印度文化中，他们总是说临终的人必须受到极大的关心和尊重，并且非常强调营造正确的背景。我们将在书中稍后讨论这个问题。
How to Live One’s Old Age 如何度过晚年
Every creature in the world, except man, seems to know how to die gracefully. If you walk in a forest-even in one that is rich with wildlife -unless it is an animal that has been killed by a predator, you will not find a carcass just lying around like that. Why the forest, even in the cities, where the birds are mostly crows these days, you will not find a dead crow just like that. They all know when it is time to die, so they withdraw to a quiet place and gracefully die. It is only the human being who is oblivious of this and dies in a manner that is becoming increasingly graceless. When death comes, people who did not know how to live will definitely have problems with how to die. 世界上每一种生物，除了人类，似乎都知道如何优雅地死去。如果你走进一片森林——即使是那种生物丰富的森林——除非是被捕食者杀死的动物，否则你不会发现尸体就那样躺着。为什么在森林里，甚至在城市里，如今鸟类大多是乌鸦，你也不会发现一只死乌鸦就那样躺着。它们都知道何时是死亡的时刻，因此会退到一个安静的地方优雅地死去。只有人类对此无知，以一种越来越不优雅的方式死去。当死亡来临时，不知道如何生活的人肯定会在如何死去的问题上遇到麻烦。
In many ways, old age can be a great blessing because the whole experience of life is behind you. When you are approaching death, it is an opportunity, because when energies have become feeble and they are progressing towards dropping the body, it is much easier to become aware of the nature of your existence. When you were a child, everything was beautiful, but you were eager to grow up because you wanted to 在许多方面，老年可以是一个巨大的祝福，因为生活的整个经历都在你身后。当你接近死亡时，这是一种机会，因为当能量变得微弱并且正在逐渐脱离身体时，更容易意识到你存在的本质。当你还是个孩子时，一切都是美好的，但你渴望长大，因为你想要
experience life. When you became youthful, your intelligence got hijacked by your hormones. Whatever you did, knowingly or unknowingly, it just pushed you in that direction. Very few people are capable of raising their intelligence beyond the hormonal hijack and looking at life with clarity. All others are trapped in it. During youth, when the body is vibrant, it is very difficult to make yourself aware because you are so identified with your body that you don’t see anything beyond that. 体验生活。当你变得年轻时，你的智力被荷尔蒙劫持了。无论你做什么，无论是有意还是无意，它都只是将你推向那个方向。很少有人能够将自己的智力提升到超越荷尔蒙劫持的水平，并以清晰的视角看待生活。其他人都被困在其中。在年轻时，当身体充满活力时，意识到这一点是非常困难的，因为你与自己的身体如此认同，以至于你看不到任何超越身体的东西。
However, as you age, this recedes. As the body loses its vibrancy, you become more and more aware because you cannot identify with that body which is receding. When you come to old age, all the longings are over and the experience of a whole life is behind you. So once again, you are childlike, but you have the wisdom and experience of life. It can be a very fruitful and wonderful part of your life. If you take care of your rejuvenation process well, old age can be a miraculous part of your life. Unfortunately, most human beings suffer their old age simply because they don’t take care of their rejuvenation process properly. In their old age, very few people can even smile. This is because the only thing that they knew in their life was the physical body. Once the body begins to recede, they become despondent. It might not have become diseased, no terrible cancer needs to have come, but in every step that you take, age is telling you, ‘This is not forever.’ If you establish yourself in other dimensions of experience, the body becomes an easy thing to handle. Old age and even death can be a joyful experience. For this, you need to know when to leave and exit gracefully. 然而，随着年龄的增长，这种状态会逐渐消退。随着身体失去活力，你会越来越意识到，因为你无法认同那个正在退化的身体。当你进入老年时，所有的渴望都已结束，整个人生的经历都在你身后。因此，你再次变得像个孩子，但你拥有生活的智慧和经验。这可以是你生命中非常丰盛和美好的部分。如果你好好照顾自己的年轻化过程，老年可以是你生命中一个奇迹般的阶段。不幸的是，大多数人都在老年中遭受痛苦，仅仅因为他们没有妥善照顾自己的年轻化过程。在他们的老年中，很少有人甚至能够微笑。这是因为他们生活中唯一知道的就是身体。一旦身体开始退化，他们就会感到沮丧。身体可能并没有生病，也不需要有可怕的癌症，但在你迈出的每一步中，年龄都在告诉你，“这不是永恒的。”如果你在其他体验的维度中建立自己，身体就变得容易处理。老年甚至死亡可以是一次愉快的经历。为此，你需要知道何时优雅地离开和退出。
When death is definitely going to happen in the next week or two, it is so much easier to become aware. There are certain things that can be done to become more aware at that time. One should just lie down. Now, if you do not know anything else, if there is no help from outside, the best thing is to just simply see what you are not because even if you are unable to see what you are, you can easily see what you are not. Now, the vibrancy of the body has dropped so much but the life is still on. So you can see within yourself the disparity between what is you and what is the body. It is better that you spend time just seeing the distinction 当死亡在接下来的一两周内肯定会发生时，变得意识到这一点要容易得多。在那个时候，有一些事情可以做来提高意识。你只需躺下。如果你不知道其他任何事情，如果没有外界的帮助，最好的办法就是简单地看到你不是谁，因为即使你无法看到你是谁，你也可以很容易地看到你不是谁。现在，身体的活力已经下降了很多，但生命仍然存在。因此，你可以在自己内心看到你和身体之间的差异。花时间去看到这种区别是更好的。
between what is you and what is your body. You will pass quite effortlessly. 在你和你的身体之间。你将毫不费力地通过。
Even on a daily basis, one can make this awareness a part of one’s life. When you are hungry and want to eat, just postpone it by ten minutes. Be conscious of your hunger, do not get busy with some other activity. Consciously postpone your meal and wait. Even when you normally sit for a meal, just be conscious of your hunger while looking at the food. Do this for just two minutes. Such simple methods can slowly establish the distinction between the experience of oneself from the physical body. There are, of course, more sophisticated ways of conducting this. Being hungry is a time when it is much more obvious that your body is an accumulation. Hence, there has been such significance attached to fasting in all traditions. 即使在日常生活中，人们也可以将这种意识融入生活。当你感到饥饿并想吃东西时，只需推迟十分钟。意识到你的饥饿，不要忙于其他活动。故意推迟你的餐食并等待。即使在你通常坐下来吃饭时，也要在看着食物时意识到你的饥饿。这样做仅需两分钟。这种简单的方法可以慢慢建立自我体验与身体之间的区别。当然，还有更复杂的方式来进行这一过程。饥饿时，你的身体作为一种积累的状态更加明显。因此，在所有传统中，禁食被赋予了如此重要的意义。
In India, they always said you should not die among your family. People used to go to the forest to die, a practice called Vanaprastha Ashrama. It meant that after a certain stage in life, people withdrew from the family and society and retired into forests or ashrams that were set up for this purpose, and lived there joyfully. But today, unfortunately, old age means ‘hospital ashrama’. When the time comes, the best place to die is always under the open sky, not the hospital. If you want to go into the mountains and sit there by yourself and die, that is fine. That was the widely prevalent practice at one time. Even Dhritarashtra, who was the emperor during Mahabharata, took up Vanaprastha. He along with his queen, Gandhari, and his brother’s wife, Kunti, went into the forest after the Kurukshetra war, with just Sanjaya as an assistant. They had all become old, so they chose to go to the forest to die rather than die in the palace. 在印度，人们总是说你不应该在家人身边去世。人们曾经会去森林里去世，这种做法被称为 Vanaprastha Ashrama。这意味着在生活的某个阶段，人们会从家庭和社会中撤退，退隐到为此目的而设立的森林或修道院中，快乐地生活在那里。但今天，不幸的是，老年意味着“医院修道院”。当时机来临时，最好的去世地点总是在露天，而不是医院。如果你想去山上独自坐着去世，那也没问题。这曾经是广泛流行的做法。即使是《摩诃婆罗多》时期的皇帝 Dhritarashtra 也选择了 Vanaprastha。他和他的王后 Gandhari，以及他兄弟的妻子 Kunti，在库鲁克舍特拉战争后一起进入森林，只有 Sanjaya 作为助手。他们都已经年老，因此选择去森林去世，而不是在宫殿中去世。
Though Dhritarashtra was blind, heavily biased and stupid in many ways, that much awareness was there in him that he should handle his death sensibly. This is the significance of cultural intelligence or what is called samskara . This is missing in the world today. Kunti had suffered all kinds of hardship all her life; now, her children had won the war and become emperors, so at least now she could have enjoyed the palace and died in comfort. But she too decided to go and die in the forest. This is the great wisdom that was prevalent in those times, thanks to the culture 尽管德里达拉什特拉是盲人，偏见严重，并且在许多方面愚蠢，但他仍然有足够的意识去理智地面对自己的死亡。这就是文化智慧的意义，或者说是所谓的 samskara。如今，这在世界上是缺失的。昆蒂一生遭受了各种艰难困苦；现在，她的孩子们赢得了战争，成为了皇帝，所以至少现在她可以享受宫殿，安详地去世。但她也决定去森林中死去。这是那个时代普遍存在的伟大智慧，得益于文化。
of truth-seeking. It so happened that one day the four of them climbed up a very steep hill and there was a forest fire. Since the three of them were old, they could not run or fight the forest fire, so they just decided to offer themselves to the fire. Dhritarashtra told Sanjaya, ‘You have served me very well till now, but you are still a young man-go away. The three of us will give ourselves to the fire.’ Sanjaya refused to leave them, and all four got willingly burned in the forest fire. 寻求真理。恰好有一天，他们四个爬上了一座非常陡峭的山，那里发生了森林火灾。由于他们三个年纪大了，无法逃跑或扑灭森林火灾，所以他们决定自愿献身于火中。德里达拉什特告诉桑迦雅：“你到现在为我服务得很好，但你还年轻——走吧。我们三个将自愿献身于火中。”桑迦雅拒绝离开他们，四个人都自愿在森林火灾中被烧死。
What Dhritarashtra and the others did was something rather extreme, but the general population walked the well-charted path of Vanaprastha Ashrama, which was more calibrated and worked very well for everyone. Vanaprastha can be done in a more organized way. 德赫里特拉什特拉和其他人所做的事情相当极端，但普通大众走的是更为明确的瓦那普拉斯塔阿斯拉玛之路，这条路更为合理，适合每个人。瓦那普拉斯塔可以以更有组织的方式进行。
The Wisdom of Vanaprastha Ashrama 梵那普拉斯塔修道院的智慧
In ancient India, when couples took up Vanaprastha Ashrama, they often withdrew together and lived a very simple ‘back-to-basics’ kind of life, until their death. This was to ensure that they died well or had a good death. Now, to the modern mind, this may sound very harsh and illogical. After all, it appears that when you are young and healthy, when you can rough it out, you are allowed to live in well-built homes with all the comforts and in the midst of society, but when you are approaching old age, when you are ailing and infirm, you are required to give up everything and live in the forest, fending for yourself? But if you look at it deeply, there is a lot of wisdom in this practice. It was one simple way to ensure that even people who did not have the mastery to drop their body at will could attain a good death. 在古印度，当夫妻进入梵普拉斯塔阿斯拉玛时，他们常常一起撤退，过着非常简单的“回归基本”的生活，直到去世。这是为了确保他们能够善终或有一个好的死亡。现在，对于现代人来说，这听起来可能非常严酷和不合逻辑。毕竟，似乎当你年轻健康时，当你能够忍受艰苦时，你被允许住在舒适的房子里，享受所有的便利，身处社会之中，但当你接近老年，身体虚弱时，你却被要求放弃一切，住在森林里，自给自足？但如果你深入思考，这种做法中蕴含着很多智慧。这是一种简单的方法，确保即使是那些没有能力随意放下身体的人也能获得一个好的死亡。
This practice has its origins in the Varnashrama system, where they looked deeply at human nature. They took into consideration all the aspects of human life-one’s needs, capabilities and possibilities and evolved a set of guidelines that ensured the well-being of the individual and the society. Accordingly, they designated the nature of the activity to be performed and the ideals to be pursued during each of these stages of life. 这种做法源于种姓制度，他们深入研究了人性。他们考虑了人类生活的各个方面——一个人的需求、能力和可能性，并制定了一套确保个人和社会福祉的指导方针。因此，他们确定了在每个生命阶段要执行的活动性质和要追求的理想。
This division of stages was not hard and fast, but more in terms of broad guidelines as to what to emphasize upon at each phase of one’s 这个阶段的划分并不是严格的，而是更多地作为广泛的指导方针，说明在一个人每个阶段应该强调什么
life. Nor were all the stages compulsory. One could skip one or two stages and go on to the next, depending upon one’s inclination. 生活。并不是所有阶段都是强制的。根据个人的倾向，可以跳过一两个阶段，直接进入下一个阶段。
修行阶段
Ashrama
or Stage
Ashrama
or Stage| Ashrama |
| :---: |
| or Stage |
The aim is to grow the
body and brain to full
potential. Emphasis is
upon eating, playing and
sleeping during this stage.| The aim is to grow the |
| :--- |
| body and brain to full |
| potential. Emphasis is |
| upon eating, playing and |
| sleeping during this stage. |
身体和大脑的全面发展。
Full
development
of the body
and brain.
Full
development
of the body
and brain.| Full |
| :--- |
| development |
| of the body |
| and brain. |
student typically left home
to stay with a Guru to
acquire both spiritual and
practical knowledge. The
student has two duties:
to learn the skills of
one's life and to practise
unwavering devotion to
one's teachers.| student typically left home |
| :--- |
| to stay with a Guru to |
| acquire both spiritual and |
| practical knowledge. The |
| student has two duties: |
| to learn the skills of |
| one's life and to practise |
| unwavering devotion to |
| one's teachers. |
Knowledge.知识。
"Ashrama
or Stage" "Age
(Years)" "Description" Goal
"Balavastha
(Childhood)" 0-12 "The aim is to grow the
body and brain to full
potential. Emphasis is
upon eating, playing and
sleeping during this stage." "Full
development
of the body
and brain."
"Brahmacharya
(Celibate
Student)" 12-24 "student typically left home
to stay with a Guru to
acquire both spiritual and
practical knowledge. The
student has two duties:
to learn the skills of
one's life and to practise
unwavering devotion to
one's teachers." Knowledge.| Ashrama <br> or Stage | Age <br> (Years) | Description | Goal |
| :--- | :--- | :--- | :--- |
| Balavastha <br> (Childhood) | $0-12$ | The aim is to grow the <br> body and brain to full <br> potential. Emphasis is <br> upon eating, playing and <br> sleeping during this stage. | Full <br> development <br> of the body <br> and brain. |
| Brahmacharya <br> (Celibate <br> Student) | $12-24$ | student typically left home <br> to stay with a Guru to <br> acquire both spiritual and <br> practical knowledge. The <br> student has two duties: <br> to learn the skills of <br> one's life and to practise <br> unwavering devotion to <br> one's teachers. | Knowledge. |
Vanaprastha Ashrama does not mean challenging yourself with many harsh hardships in your old age. There is no point doing that because anyone will break under sufficiently tough conditions. Essentially, the idea of Vanaprastha Ashrama was to withdraw from a place that has four walls. You don’t want to live in four walls, because it creates a certain illusion, a sense of immortality. Maybe because you are already in a box, you are already in a coffin, it feels like you are forever! The four walls of your home create a false sense of immortality. But you will see, if you just sleep outdoors, you will feel so vulnerable. Even if you don’t understand this, your very body will understand this very clearly when you sleep outdoors. Maybe most of you don’t experience anything because you are sitting in your room with your music turned on or glued 瓦那普拉斯塔修道院并不意味着在老年时用许多严酷的艰辛来挑战自己。这样做没有意义，因为在足够艰难的条件下，任何人都会崩溃。瓦那普拉斯塔修道院的基本理念是从一个有四面墙的地方撤退。你不想生活在四面墙内，因为这会产生一种幻觉，一种不朽的感觉。也许因为你已经在一个盒子里，你已经在一个棺材里，这让你感觉自己是永恒的！你家四面墙的存在创造了一种虚假的不朽感。但你会发现，如果你只是睡在户外，你会感到非常脆弱。即使你不理解这一点，当你在户外睡觉时，你的身体会非常清楚地理解这一点。也许你们大多数人没有经历任何事情，因为你们坐在房间里，音乐开着，或者粘在一起。
to your phones, but if you are out in the jungle, just one storm-with all the lightning, thunder, rain and the wind-and you will see how vulnerable the human body is. Even in just one night, if you stay out, suddenly, a certain wisdom will arise within you. 到你的手机上，但如果你在丛林中，只要一场风暴——伴随着闪电、雷声、雨水和风——你就会看到人类身体是多么脆弱。即使只是在一个晚上，如果你待在外面，突然间，你内心会涌现出某种智慧。
So Vanaprastha Ashrama meant being in communion with the vana , or forest. The fundamental idea is that after living in a home all your life, now, as the end nears, you move closer to Nature and be aware of this vulnerability. People build homes, in the first place, not to make themselves immortal, but because a human child is not designed to grow up outdoors completely. Unlike other animals, it takes some time for a human body and mind to get to a certain level of maturity. We have seen this happen here-a mother elephant delivered a calf near the Yoga Center gate. She just stood there around the baby for three days and, after that, both of them just walked away into the jungle. This is a natural thing for them. This is not the case with a human child. A human child needs a few years of nurture and protection. So we did some things, like building a home, for this protection. And we put in more and more protection. We did overprotection and super-overprotection, that is a different matter. But, essentially, the idea of wanting to build a home came because the children cannot endure the outdoors. 所以，Vanaprastha Ashrama 意味着与森林（vana）保持联系。基本的想法是，在一生中生活在家中后，现在，随着生命的结束临近，你要更接近自然，并意识到这种脆弱性。人们建造房屋，首先并不是为了让自己不朽，而是因为人类孩子并不适合完全在户外成长。与其他动物不同，人类的身体和心智需要一些时间才能达到一定的成熟水平。我们在这里看到过这种情况——一头母象在瑜伽中心的门口产下了一只小象。她在小象周围待了三天，之后他们两个就走进了丛林。这对它们来说是自然的事情。人类孩子的情况则不同。人类孩子需要几年的养育和保护。因此，我们做了一些事情，比如建造一个家，以提供这种保护。我们投入了越来越多的保护。我们进行了过度保护和超级过度保护，这又是另一回事。但从本质上讲，想要建造一个家的想法源于孩子们无法承受户外环境。
So at that time, along with the children, the adults also enjoyed the comfort of four walls, which is fine. But then, they had enough sense to understand, ‘If I live like this, I live with a lie, thinking I am immortal.’ So to make it very clear, not just intellectually, but in every way, the first thing is to step out of four walls. This is why sadhus and sanyasis never sleep in any built areas. When they sleep, they will only sleep under a tree. If the weather is very harsh, they will sleep in a cave or some naturally protected place. But they will not go into buildings and sleep. Even if they build buildings, they build just the roof. The sides are open. Even if they build walls, they are always mud walls. The idea is that you must be in touch with the earth, you must be in touch with the elements. It constantly reminds the body. The understanding may not be there in your head, but the arrangement will constantly remind your body that you are just a pop-up and you will go back. This is the idea, and there is great benefit in this. 所以在那个时候，成年人和孩子们一样享受着四面墙的舒适，这很好。但随后，他们有足够的意识去理解，“如果我这样生活，我就是在过一个谎言，认为自己是永生的。”所以要非常明确，不仅仅是智力上的，而是在各个方面，第一件事就是走出四面墙。这就是为什么圣人和隐士从不在任何建筑物内睡觉。当他们睡觉时，他们只会在树下睡。如果天气非常恶劣，他们会在洞穴或一些自然保护的地方睡。但他们不会进入建筑物睡觉。即使他们建造建筑物，他们也只建屋顶。侧面是开放的。即使他们建墙，它们也总是泥墙。这个想法是你必须与大地接触，你必须与元素接触。这不断提醒身体。理解可能不在你的头脑中，但这种安排会不断提醒你的身体，你只是一个弹出窗口，你会回去。这就是这个想法，这其中有很大的好处。
I have seen this with mountaineers-there is a certain quality about them that is hard to come by otherwise. Recently, I met a bunch of European and American mountaineers who have scaled many mountains in South America and the Alps. When I met them, I just felt the way they are. There is a certain stillness and ease about them, which comes after enormous amount of sadhana. It takes a lot of work to get there. But every day risking their life, every day not knowing whether they will live today or not, has brought a certain stillness and ease in them. You understand you are mortal; you know if you want to make one mistake, you are dead. 我见过登山者——他们身上有一种难以获得的特质。最近，我遇到了一群在南美和阿尔卑斯山攀登过许多山峰的欧洲和美国登山者。当我见到他们时，我只是感受到他们的状态。他们身上有一种宁静和从容，这源于大量的修行。达到那种状态需要付出很多努力。但每天冒着生命危险，每天不知道自己今天是否能活下来，这给他们带来了某种宁静和从容。你明白自己是凡人；你知道如果你想犯一个错误，你就死了。
Just because people go to Vanaprastha Ashrama, it does not mean they are going there to die. It means they have become conscious that they have to die. Vanaprastha Ashrama is to bring a deep sense of mortality home to this body. Once this body is completely conscious it is mortal, it will arrange itself properly. Suddenly, you will view everythingproperty, money, relationships and all that-from a distance. You understand this is a web that you created for your survival. This is very important, because without that a human being will live a very idiotic life. If it knows it is mortal, it calibrates itself well. It will live much longer. It will not foolishly waste its energy. 仅仅因为人们去梵那普拉斯塔修道院，并不意味着他们是去那里死去的。这意味着他们已经意识到自己必须死去。梵那普拉斯塔修道院是为了让这个身体深刻感受到死亡的存在。一旦这个身体完全意识到它是有生命的，它就会妥善安排自己。突然间，你会从远处看待一切——财产、金钱、关系等等。你明白这是你为生存而创造的一个网络。这非常重要，因为没有这一点，人类将过着非常愚蠢的生活。如果它知道自己是有生命的，它会很好地调整自己。它会活得更久。它不会愚蠢地浪费自己的精力。
We have seen this happening-not so much in India, but in the USpeople who moved into the Isha Institute of Inner-sciences, Tennessee, became much healthier. In the Yoga Center in India, when we opened the Vanaprastha Ashrama, most people who moved in were young so it may not be so visible. But there, many of the people who moved in were already over sixty-five, some of them even seventy. You can see that in the last eight to ten years, they have become so much fitter, younger and healthier. They look much better and stronger than ever before, simply because of living outdoors. Of course, there is Yoga that they are practising but they are also in good shape because they are constantly walking up and down, working in the forest and being exposed to the elements. 我们已经看到这种情况发生——不仅在印度，而是在美国，搬进田纳西州 Isha 内科学院的人变得更加健康。在印度的瑜伽中心，当我们开设 Vanaprastha Ashrama 时，大多数搬进来的人都是年轻人，所以可能不那么明显。但在那里，许多搬进来的人已经超过六十五岁，有些甚至七十岁。你可以看到，在过去的八到十年里，他们变得更加健康、年轻和强壮。他们看起来比以往任何时候都要好得多、强壮得多，这仅仅是因为他们生活在户外。当然，他们在练习瑜伽，但他们也保持良好的状态，因为他们不断地上下走动，在森林里工作，并暴露在自然环境中。
Another reason Vanaprastha Ashrama came into practice was because it is not good for people to die at home in the midst of their family and relatives. Right now, in the world, people consider an unattended death 另一个瓦那普拉斯塔修道院实践的原因是，人们在家中与家人和亲属一起去世并不好。目前，在世界上，人们认为无人照看的死亡
to be bad. People think that when they die, the entire family should be around them. That is the worst way to die because you are looking at all these familiar faces and still connecting to the same reality you are now departing from. 变得糟糕。人们认为，当他们去世时，整个家庭应该围绕在他们身边。这是最糟糕的死亡方式，因为你在看着这些熟悉的面孔，同时仍然与你现在即将离开的现实保持联系。
When you are at home among family members, two things happen: your body gets connected with every other body there. I am not talking about physical or psychological connections-those will be therebeyond that also, your body will develop certain connections. Secondly, a family or a home means a whole lot of over-organization of life for today, tomorrow and the day after tomorrow. When you live at home or with your family, you will get sucked into it. This connection with the other bodies and the over-organization of life will create an enhanced sense of the self in a person. This will make it very difficult to let go of things. Moreover, if you die among the family, you will die with a huge sense of attachment, which is not good for what happens after. You must understand, family does not mean attachment alone. 当你在家中与家人相处时，会发生两件事：你的身体与在场的每一个身体相连接。我不是在谈论身体或心理上的连接——这些连接是存在的，除此之外，你的身体还会发展出某些连接。其次，家庭或家意味着对今天、明天和后天生活的过度组织。当你在家中或与家人生活时，你会被卷入其中。这种与他人身体的连接和生活的过度组织会在一个人身上创造出增强的自我意识。这将使得放手变得非常困难。此外，如果你在家人中去世，你将带着强烈的依恋感去世，这对之后发生的事情并不好。你必须明白，家庭并不意味着仅仅是依恋。
If at the last moment of your life you look at your son, daughter, wife or husband, it is not just love but many other things that will come within you because the relationship has not been only about love. Now all those memories and emotions will also come, which again is not a good thing to happen. 如果在你生命的最后时刻，你看着你的儿子、女儿、妻子或丈夫，那不仅仅是爱，还有许多其他的东西会涌上心头，因为这段关系不仅仅是关于爱的。现在所有那些回忆和情感也会涌现出来，这再次不是一件好事。
This is why, in this culture, people wanted to die in a space of nonattachment. They wanted to die in a way that had nothing to do with their body, their attachments, their struggles and their things. They wanted to die in a space which was more spiritual in nature. Even in the olden times, not everyone took to the forests like Dhritarashtra and his family did. Most people moved into one of the ashrams, of which there were many in various parts of the country. In today’s conditions, for the Vanaprastha Ashrama, you don’t want to go into the forest and take a chance with forest fires or elephants or tigers. Before you die, they may kill you. Or even more likely is that the forest department may arrest you for trespassing! Yes, vana means forest. But vana also can mean garden. So it is best to withdraw into a protected outdoor space. 这就是为什么在这种文化中，人们想要在一种非依附的空间中死去。他们想要以一种与他们的身体、依附、挣扎和物品无关的方式死去。他们想要在一个更具精神性质的空间中死去。即使在古代，并不是每个人都像德里塔拉什特拉和他的家人那样走进森林。大多数人搬进了一个阿斯拉姆，国家各地有很多这样的地方。在今天的条件下，对于梵那普拉斯塔阿斯拉姆，你不想进入森林，冒着森林火灾、大象或老虎的风险。在你死之前，他们可能会杀了你。更有可能的是，森林部门可能会因为你擅自进入而逮捕你！是的，vana 意味着森林。但 vana 也可以意味着花园。因此，最好退回到一个受保护的户外空间。
If dying in Nature is not possible, the next best option is to withdraw from everyone that you know, particularly relatives and close friends. It 如果在自然中死亡是不可能的，那么下一个最佳选择就是与你认识的每一个人，特别是亲戚和密友，保持距离。它
is best not to have anything around you that reminds you of the life that you have lived. Set aside your relationships and whatever runanubandha s you have. Even gods and goddesses are not necessary because that also is runanubandha-a relationship that you have created. If you have built sufficient awareness, the best way to go is that no one attends to you. If you have not built the necessary awareness, then you may feel terrified when the moment comes. You may want someone to hold your hand. It is all right. If not in awareness, you will leave at least with a little bit of love or comfort. It is okay, but you should keep this to the minimum. 最好不要让周围有任何让你想起过去生活的东西。放下你的关系和你所拥有的任何 runanubandha。甚至神和女神也不是必要的，因为那也是 runanubandha——你所创造的关系。如果你已经建立了足够的意识，最好的方式是没有人来关注你。如果你没有建立必要的意识，那么当时刻来临时，你可能会感到恐惧。你可能希望有人握住你的手。没关系。如果没有意识，你至少会带着一点爱或安慰离开。没关系，但你应该将其保持在最低限度。
So when is the right time to move into Vanaprastha Ashrama? In the tradition, they said after you are forty-eight years of age or when you have completed four solar cycles, it is time for you to enter Vanaprastha Ashrama. In today’s world, that age may not reflect that stage of life. Moreover, these stages of life can occur differently to different people. So the chronological age is not the criteria. After a point in life, one should make an assessment of one’s situation at every stage in life. It happened once: there were two women entrepreneurs in Bangalore. One day, the two of them met over coffee. In the course of the conversation, one of them said, ‘I insist that all the people who work for me must take a one-week vacation every six months.’ The other one asked, ‘Wow! Why is that so, isn’t it expensive to do that?’ She said, ‘No, no, that is the only way I know who are the people I can do without.’ 那么，什么时候是进入梵普拉斯塔阿斯拉玛的合适时机呢？在传统中，他们说在你四十八岁或完成四个太阳周期后，是时候进入梵普拉斯塔阿斯拉玛了。在今天的世界中，这个年龄可能并不反映那个生命阶段。此外，这些生命阶段对不同的人可能会有所不同。因此，年龄的时间顺序并不是标准。在生活的某个阶段之后，人们应该在生活的每个阶段评估自己的情况。曾经发生过一次：在班加罗尔有两位女性企业家。一天，她们在喝咖啡时见面。在谈话中，其中一位说：“我坚持所有为我工作的人每六个月必须休假一周。”另一位问：“哇！为什么这样做呢，这样做不是很贵吗？”她说：“不，不，这样我才能知道哪些人是我可以不需要的。”
So every once in a while, after every stage of your life, it is good to reexamine one’s situation. It is good to check how relevant you are to the situation around you, what your priorities in life are, and whether it is time for you to withdraw. And as we saw earlier, moving into Vanaprastha Ashrama is not about going to die; it is to live your life with a certain kind of awareness and preparation, so that death can happen in the best possible manner. This is not an invitation to death but a profound acceptance of the human condition. 所以每隔一段时间，在你生活的每个阶段之后，重新审视一下自己的处境是很好的。检查一下你与周围环境的相关性、你生活中的优先事项，以及是否是时候退出了。这正如我们之前看到的，进入 Vanaprastha Ashrama 并不是为了去死；而是以某种意识和准备来生活你的生活，以便死亡能够以最佳的方式发生。这不是对死亡的邀请，而是对人类状况的深刻接受。
The Practice of Sallekhana 萨勒卡那的修行
In the Indian way of life, we say, you have three choices for living. You can live as a bhogi or a rogi or a yogi, but you can die only as a yogi or a rogi. A bhogi is one who is lost in material or sensual pleasure. A rogi is 在印度的生活方式中，我们说，你有三种生活选择。你可以作为一个 bhogi、rogi 或 yogi 生活，但你只能作为一个 yogi 或 rogi 死去。bhogi 是一个沉迷于物质或感官享受的人。rogi 是
one whose life is contained by the disease he is suffering from. A yogi is someone who has achieved union or harmony with the Existence. You can live in any of the three states, but for dying, there are only two choices: you can either die as a rogi or as a yogi. There is no choice of dying as a bhogi. 一个被他所患疾病所限制的人。瑜伽士是与存在达成合一或和谐的人。你可以生活在三种状态中的任何一种，但对于死亡，只有两种选择：你可以选择作为一个 rogi 去死，或者作为一个 yogi 去死。没有作为 bhogi 去死的选择。
At one time, in this culture, a large number of people chose to die as yogis. But today, they are all choosing to die as rogis. There is a whole industry that has come up for this-maybe they feel that they have to support it. Currently, in the US, a disproportionately large number of healthcare interventions are being done in the last thirty days of human life. Why do you need so much intervention at that stage? This effort is not for well-being, as this results mostly in torturing people to the extreme, knowing fully well that they anyway have to die soon. So before those last thirty days, let us say, six months prior to that, you decide to taper down your life and leave. This is the most sensible way to conduct your mortal nature. 在这个文化中，曾经有大量的人选择以瑜伽士的身份去世。但今天，他们都选择以罗吉的身份去世。为此出现了一个完整的产业——也许他们觉得必须支持它。目前，在美国，最后三十天内进行的医疗干预占比过大。为什么在那个阶段需要如此多的干预？这项努力并不是为了福祉，因为这主要导致人们遭受极大的折磨，明知道他们反正很快就要死去。因此，在最后三十天之前，假设在那之前的六个月，你决定逐渐减少生活并离开。这是处理你凡人本性的最明智方式。
Why some people-even those who are not on the spiritual pathwant to leave their body consciously is because they do not want to die with tubes hanging out of their body. They want to slowly run it down and leave gracefully, rather than go through all kinds of torture. What happens in the hospital is worse than hell. That is a fact. If you do not know this, please make a trip and spend a few days in all the general wards in government hospitals in India. You will see that this is one place you do not want to end up in. This is the reason why a lot of healthcare professionals in the US sign the advance Do-Not-Resuscitate directive. They see the endless struggle that people go through with tubes and needles sticking in them, just keeping the body alive and prolonging suffering. They may do this for their patients, but they do not want it to happen to them when their own time comes. 为什么有些人——甚至那些不在灵性道路上的人——想要有意识地离开他们的身体，是因为他们不想在身体上挂着管子死去。他们想要慢慢地结束生命，优雅地离开，而不是经历各种折磨。医院里发生的事情比地狱还要糟糕。这是一个事实。如果你不知道这一点，请去印度的政府医院的所有普通病房待几天。你会看到这是一个你不想结束生命的地方。这就是为什么许多美国的医疗专业人员签署提前不复苏指令的原因。他们看到人们在管子和针头的折磨下无休止地挣扎，仅仅是为了维持身体的生命，延长痛苦。他们可能会为他们的病人这样做，但他们不希望在自己生命结束时也经历这样的事情。
In the past, people handled it differently in this culture. Let us say, you did not know any Yoga, and you were over eighty years of age and were still okay. You would probably last another ten to fifteen years at the most. But knowing that the body is becoming infirm, let us say, you took a call, ‘This is the time for me to run it down consciously.’ Anyway, you were going to run it down; you just decided to run it down consciously. 在过去，人们在这个文化中处理它的方式不同。假设你不知道任何瑜伽，且年龄超过八十岁，仍然很好。你可能最多还能活十到十五年。但知道身体正在变得虚弱，假设你做出了一个决定，“这是我有意识地放慢生活节奏的时候。”无论如何，你本来就会放慢生活节奏；你只是决定有意识地放慢它。
So from two meals a day, you brought it down to one meal for a few years. Then from one meal, you make it half a meal, and so on. This can greatly enhance one’s lifespan, or bring it down, depending upon one’s karmic and energy situations. But it will definitely ensure freedom from prolonged suffering. In the past, when people went to Vanaprastha Ashrama, they usually went from fruit to fresh leaf, fresh leaf to dry leaf, and dry leaf to just water, and then they stopped the water too. After that, in three to five days, they exited because they did not want to die as a rogi. 所以从一天两餐，你把它减少到一天一餐，持续了几年。然后从一餐，你又减少到半餐，依此类推。这可以大大延长一个人的寿命，或者缩短，具体取决于一个人的业力和能量状况。但这肯定会确保摆脱长期的痛苦。在过去，当人们去到梵住阿斯拉玛时，他们通常是从水果开始，接着是新鲜的叶子，再到干叶子，最后只喝水，然后他们也停止了饮水。之后，在三到五天内，他们就退出了，因为他们不想作为一个病人去死。
Is this suicide? Definitely not. Suicide happens out of frustration, out of anger, out of fear, or out of an inability to bear suffering. This is neither suicide nor euthanasia. This is about being so aware that you know when life has completed its cycle and you walk out of it. This is about developing sufficient awareness to separate yourself from the physicality that you have gathered. In that level of awareness, one can leave. If you do not attain such a level of awareness, then the least you should do is make the last moment very graceful, pleasant, joyful and blissful for yourself. This can be done if you manage certain things beforehand. If none of this is possible, then at least one can take the decision not to choose excessive medical intervention. This will be good for you, and good for the planet. 这算自杀吗？绝对不是。自杀是出于挫折、愤怒、恐惧或无法忍受痛苦而发生的。这既不是自杀也不是安乐死。这是关于如此清醒，以至于你知道生命已经完成了它的周期，然后你走出它。这是关于发展足够的意识，以将自己与所积累的物质性分开。在那种意识的层面上，人可以离开。如果你没有达到这样的意识水平，那么你至少应该让最后的时刻对自己非常优雅、愉快、快乐和幸福。如果你能提前管理某些事情，这可以做到。如果这一切都不可能，那么至少可以做出不选择过度医疗干预的决定。这对你有好处，对地球也有好处。
Modern societies are getting more and more obsessed with extending the human lifespan at any cost. You must understand that not everyone is geared to live for 100-105 years. If you want to do that, you must calibrate your life in so many ways. Unfortunately, for most of these millionaire immortality-seekers, all they have known in their life is the pleasures of body, the joys and pains of psychological drama and the intoxication of power in the world they live in. All of this being physical, they have not looked beyond that dimension at all. Today, with advanced medical interventions-hormones or supplements or stem cells or whatever-they are only managing to somehow keep the body alive. 现代社会越来越痴迷于不惜一切代价延长人类寿命。你必须明白，并不是每个人都适合活到 100-105 岁。如果你想做到这一点，你必须在许多方面调整你的生活。不幸的是，对于这些百万富翁的不朽追求者来说，他们生活中所知道的只是身体的享乐、心理戏剧的快乐与痛苦，以及他们所生活的世界中权力的陶醉。所有这些都是物质的，他们根本没有超越那个维度。今天，借助先进的医疗干预——激素、补充剂、干细胞或其他——他们只是勉强维持着身体的存活。
When people have run out of their software, but their hardware is still on, they will become like empty shells. There are too many such empty shells like that in Western societies now. Some people who work with such people were telling me that there are these eighty-five to ninety- 当人们的软件用尽，但他们的硬件仍在运行时，他们会变得像空壳一样。现在在西方社会中有太多这样的空壳。与这些人一起工作的一些人告诉我，有这些八十五到九十个……
year-old men and women who have lost all their memory, but they remember one thing from their adolescent times, that they must attract the opposite sex. They have forgotten everything else, but this one thing has remained due to the chemical nature of that aspect of life that etches itself in one’s system. They can barely walk, they are in wheelchairs and all that. But whoever comes-visitor, worker, anyone-if they are of the opposite sex, they want to grab them. Every day, in an attempt to appear attractive, they wear all kinds of lipsticks and smudge themselves with all kinds of make-up or cut themselves by trying a clean shave. Whosoever they see, they try to grab them. You see how pathetic it is? But this kind of thing is celebrated in today’s societies. If you are ninety and still romancing someone, that is considered a great thing. It is not considered a stupid, idiotic thing, because that is all they have been habituated to. 失去所有记忆的年长男女，但他们记得青少年时期的一件事，那就是他们必须吸引异性。他们忘记了其他一切，但这一点由于生活中化学性质的原因深深刻在他们的系统中。他们几乎无法行走，坐在轮椅上等等。但无论谁来访——访客、工作人员、任何人——如果他们是异性，他们就想抓住对方。每天，为了显得有吸引力，他们涂各种口红，涂抹各种化妆品，或者通过剃光头来打扮自己。他们看到任何人，都会试图抓住对方。你看这有多可悲？但这种事情在今天的社会中却受到庆祝。如果你九十岁还在和某人调情，那被认为是一件了不起的事情。这并不被视为愚蠢、傻逼的事情，因为这就是他们习惯的全部。
This kind of situation would not have arisen if, like all other creatures, human beings knew when and how to die gracefully. So for people who do not have the capacity to shed the body at will, what can they do to exit it gracefully? How and when do you make that call? It is not the same for everyone. One person may be very strong at eighty-five, another may have to leave at seventy-it depends on many factors. Chronological age is not the criteria. To know this with some certainty, one needs a certain amount of sadhana or insight into life. Then you will know when infirmity is coming, you will know when your body is becoming unstable, and you will feel you have completed your karma. Otherwise, you feel lost in this world, which, unfortunately, is the state of most modern people. 这种情况不会出现，如果人类像其他生物一样，知道何时以及如何优雅地死去。那么，对于那些无法随意脱离身体的人，他们可以做些什么来优雅地退出呢？你何时以及如何做出这个决定？这对每个人来说都不一样。一个人在八十五岁时可能非常强壮，而另一个人可能在七十岁时就必须离开——这取决于许多因素。年龄并不是标准。要对此有一定的把握，需要一定量的修行或对生活的洞察。这样你就会知道虚弱何时来临，你会知道你的身体何时变得不稳定，你会感觉到你已经完成了你的业力。否则，你会在这个世界上感到迷失，而不幸的是，这正是大多数现代人的状态。
In ancient times, there was a lot of community support for people to consciously take this step of running the body down and leaving gracefully when the time came. In the Jain community, for example, they had a practice called Sallekhana, or Santara. The Hindus have something similar called prayopavesa. In this tradition, when someone felt they had approached the stage of leaving, if they were so conscious, they could decide for themselves-it was perfectly acceptable. If someone was not aware, then they consulted all the people around, including the family, the elders of the community and their spiritual head. People then 在古代，人们对有意识地选择放弃身体并在适当的时候优雅离去的做法给予了很多社区支持。例如，在耆那教社区，他们有一种叫做 Sallekhana 或 Santara 的做法。印度教有类似的做法，称为 prayopavesa。在这个传统中，当有人觉得自己接近离开的阶段时，如果他们非常清醒，他们可以自己决定——这是完全可以接受的。如果有人没有意识到这一点，他们会咨询周围的所有人，包括家人、社区的长辈和他们的精神领袖。然后人们会
discussed and debated this. Let us say, someone gives an application saying, ‘I think it is time for me to do Sallekhana or prayopavesa.’ So they would debate, discuss and say, ‘No, this is not the time for you. Why do you want to do this?’ They would list out all the things that were yet to happen in the person’s life and all the responsibilities that he or she had to fulfil. But the person says, ‘No, no. I think I have done enough of that. My body is not letting me stay; I need to go.’ Then they would say, ‘We have to consult so and so,’ who is considered to be a spiritual head of the community. 讨论和辩论了这个问题。假设有人提交申请，说：“我觉得是时候让我去做 Sallekhana 或 prayopavesa 了。”于是他们会辩论、讨论并说：“不，这不是你该做的时候。你为什么想这样做？”他们会列出这个人生活中尚未发生的所有事情以及他或她需要履行的所有责任。但这个人说：“不，不。我觉得我已经做得够多了。我的身体不让我再待下去了；我需要走了。”然后他们会说：“我们必须咨询某某人，”他被认为是社区的精神领袖。
They would consult him together and decide, ‘Okay, I think it is time for this person to go. Maybe not now, but next year.’ So he or she would decide to go the following year, based on the society’s advice. They would then be formally initiated into a process by the spiritual head. The process itself could be long-drawn and in many stages. At each stage, the spiritual head would review the progress and make sure that this was really the right thing for this person. Even if there was the slightest doubt about it, it would be called off, and the person would be taken off it. 他们会一起咨询他，并决定：“好吧，我认为这个人是时候离开了。也许不是现在，而是明年。”于是他或她会根据社会的建议决定在明年离开。然后，他们会由精神领袖正式引导进入一个过程。这个过程本身可能会很漫长，并且分为多个阶段。在每个阶段，精神领袖都会审查进展，并确保这对这个人来说确实是正确的选择。即使有丝毫的怀疑，这个过程也会被叫停，那个人人会被撤回。
Let us say, this was about me. Maybe, I will say, ‘Okay, in another six months, I want to leave.’ So I may consult people at the Yoga Center, ‘I think I have done enough, you are taking care of the Yoga Center wonderfully. I don’t think Devi ^(10){ }^{10} needs me, or the Dhyanalinga needs me or anyone needs me. I think it is time for me to go in a year’s time.’ They say, ‘No, no, Sadhguru, you must be here.’ I say, ‘Okay, how long?’ They say, ‘Sadhguru, another twenty years.’ I say, ‘No, no, max three years . . .’ If everyone is mature or conscious enough, we can talk about this and arrive at something. Otherwise, you just utter the word death , all hell will break loose. 假设，这与我有关。也许，我会说，“好吧，再过六个月，我想离开。”所以我可能会咨询瑜伽中心的人，“我觉得我已经做得够多了，你们照顾瑜伽中心做得很好。我认为 Devi ^(10){ }^{10} 不需要我，Dhyanalinga 也不需要我，或者说没有人需要我。我觉得是时候在一年内离开了。”他们说，“不，不，Sadhguru，你必须在这里。”我说，“好吧，多久？”他们说，“Sadhguru，再过二十年。”我说，“不，不，最多三年……”如果每个人都足够成熟或有意识，我们可以谈论这个问题并达成某种共识。否则，你只要提到死亡，所有的事情就会失控。
When the entire society is conscious that death is an inevitable part of our life, we can sit down, negotiate, guide each other, arrive at something and decide that this is the best way to do it. 当整个社会意识到死亡是我们生活中不可避免的一部分时，我们可以坐下来，协商，互相引导，达成共识，并决定这是最好的方式。
This is just like fixing an arranged marriage in India. Let us say, your daughter has come of age, so when to get her married? The family sits down and discusses and debates about it. They ask the girl her views. They listen to what she has to say, look at the overall situation and see 这就像在印度安排婚姻一样。假设，你的女儿已经成年，那么什么时候让她结婚呢？家人坐下来讨论和辩论这个问题。他们询问女孩的看法。他们倾听她的意见，看看整体情况。
what is best and finally arrive at a date, isn’t it? Similarly, death is also another part of your life; you should handle it so. 什么是最好的，最终确定一个日期，不是吗？同样，死亡也是你生活的另一部分；你应该这样处理它。
In the past, this was very widely practised, though in many different forms. Even kings chose to take to Vanaprastha Ashrama and Sallekhana or prayopavesa towards the end of their lives. One of the most famous people who took Sallekhana was Chandragupta Maurya. Chandragupta Maurya was the founder of the Mauryan Empire and the first emperor to unify India into one nation. No other emperor since has managed to create a bigger empire in the subcontinent. He ruled from 322-298 вс . Ashoka ^(11){ }^{11} was his grandson. When he was forty-two years old, Chandragupta abdicated his throne in favour of his son Bindusara. He then became an ascetic under the Jain saint Bhadrabahu and migrated to southern India along with the Jain monks. At the age of fifty-five, he ended his life through Sallekhana at Shravanabelagola in Karnataka. Even today, the small stone enclosure where he lived after taking Sallekhana can be seen at Shravanabelagola. 在过去，这种做法非常普遍，尽管形式各异。甚至国王们也选择在生命的最后阶段进入梵行舍和萨勒卡那或祈祷绝食。最著名的选择萨勒卡那的人之一是昌德拉古普塔·毛利亚。昌德拉古普塔·毛利亚是毛利亚帝国的创始人，也是第一个将印度统一为一个国家的皇帝。自那以后，没有其他皇帝能够在次大陆上建立更大的帝国。他统治的时间是公元前 322 年至 298 年。阿育王是他的孙子。当昌德拉古普塔四十二岁时，他将王位让给了他的儿子宾都萨拉。随后，他在耆那教圣人巴德拉巴胡的指导下成为了一名苦行僧，并与耆那教僧侣一起迁往南印度。在五十五岁时，他在卡纳塔克的施拉瓦纳贝拉戈拉通过萨勒卡那结束了自己的生命。即使在今天，他在施拉瓦纳贝拉戈拉选择萨勒卡那后居住的小石围栏仍然可以看到。
In modern times, many eminent public figures like Acharya Vinoba Bhave chose this form of death. So just as you make efforts to live, you should also make efforts to prepare to die. You should decide, ‘In case I die, I want to die like this.’ Right now, let us say, I am going to die tomorrow. I am not planning to die tomorrow, but if it comes, am I ready? 100 per cent! Because, all my life, I prepared for it. Does that mean I am seeking to die tomorrow? No. I will do everything to see that I live well. I always say, in life, one should have passion towards the highest, compassion for all and dispassion towards oneself. Similarly, I would say, if you want to die well, you have to cultivate a certain amount of dispassion towards your own death. Otherwise, one will go struggling -kicking and screaming-which will not be good for what is going to come next. 在现代，许多杰出的公众人物如阿查里亚·维诺巴·巴韦选择了这种死亡方式。因此，就像你努力生活一样，你也应该努力准备死亡。你应该决定，“如果我死了，我想这样死。”现在，让我们假设，我明天要死。我并不打算明天死，但如果真的来了，我准备好了吗？百分之百！因为，我一生都在为此做准备。这是否意味着我在寻求明天死去？不。我会尽一切努力确保我活得好。我总是说，在生活中，人应该对最高的事物充满热情，对所有人充满同情，对自己保持冷静。同样，我想说，如果你想好好地死去，你必须对自己的死亡培养一定的冷静。否则，人会挣扎——踢打和尖叫——这对接下来要发生的事情没有好处。
The Significance of Dying in Kashi 在卡希的死亡意义
No other city in the world is as deeply associated with death as Kashi is. It is also one of the oldest, continuously inhabited cities in the world. 世界上没有其他城市像瓦拉纳西一样与死亡有如此深刻的联系。它也是世界上最古老、持续有人居住的城市之一。
There is evidence of it being at least 12,000 years old. But surely it is 有证据表明它至少有 12,000 年的历史。但它肯定是
much older than that. Not only was Kashi continuously inhabited for thousands of years, it was also the most powerful spiritual magnet that drew people from far and wide. It would not be an overstatement to say that it would have been impossible to find someone in the subcontinent who did not want to go to Kashi for whatever reason. 比那要古老得多。瓦拉纳西不仅连续有人居住了数千年，而且还是最强大的精神磁铁，吸引着来自四面八方的人们。说在次大陆上找不到一个人不想去瓦拉纳西，无论出于什么原因，这并不是夸张。
Being able to die in Kashi is only one aspect that drew people to it. But Kashi is not just about death. In Kashi, both life and death are celebrated with equal reverence and gusto. People also flocked to the place for its splendour and grandeur. Over thousands of years, people from all over India have settled in Kashi and they live in neighbourhoods, each of which retains some of its original identity and linguistic flavour. Kashi, in many ways, is a microcosm of Indian civilization and a civilizational centre of India. 能够在卡希去世只是吸引人们前来这里的一个方面。但卡希不仅仅与死亡有关。在卡希，生与死都以同样的敬意和热情受到庆祝。人们也因其辉煌和壮丽而蜂拥而至。数千年来，来自印度各地的人们在卡希定居，他们生活在各个社区中，每个社区都保留了一些原有的身份和语言特色。在许多方面，卡希是印度文明的缩影，也是印度的文明中心。
The word Kashi means light. The city is a tower of light, in the spiritual sense. The idea and the purpose of creating such a tower of light was to assist you to gain access to that dimension within you which you could not access by yourself. A cosmic possibility is manifested as a reality here-that is what Kashi means. Kashi is not the only such place that was created like this-many more have been created like that. But Kashi is significant because of its enormity, the aesthetics and the beauty of it. In those times, they say, there was not another city on the planet which was as beautiful. It had three-storeyed buildings, which was unheard of at that time. People were amazed by them. It was too incredible in their experience that houses were built on the riverbank with three floors. That was an engineering feat in itself. 卡希这个词意味着光。在精神意义上，这座城市是一座光的塔。创建这样一座光的塔的想法和目的，是为了帮助你获得进入你内心那个你无法自己进入的维度的机会。一个宇宙的可能性在这里显现为现实——这就是卡希的意义。卡希并不是唯一一个以这种方式创建的地方——还有许多其他地方也是如此。但卡希因其巨大、审美和美丽而显得重要。在那个时代，他们说，地球上没有其他城市如此美丽。它有三层楼的建筑，这在当时是闻所未闻的。人们对此感到惊讶。对于他们来说，河岸上建有三层楼的房屋是太不可思议了。这本身就是一项工程壮举。
Kashi was also the highest seat of spiritual learning. It is said that hundreds of sages, seers, gurus, Enlightened beings and scholars lived there, imparting their knowledge to thousands of students who came from all over the country and other parts of the world as well. Every spiritual tradition, every sect and sub-sect of Indian spirituality was represented there. There are close to 3000 temples within the city itself. Kashi was also the original hub of art, culture and music. Aesthetically, spiritually, knowledge-wise, and in every way, it was the most beautiful place of those times. With all these things put together, it created a powerful draw and the necessary atmosphere to get people’s focus. Many 卡希也是最高的精神学习中心。据说，数百位圣人、先知、导师、开悟者和学者曾在这里生活，向来自全国各地和世界其他地方的成千上万的学生传授知识。每一种精神传统、每一个教派和印度精神的分支在这里都有代表。城市内有近 3000 座寺庙。卡希也是艺术、文化和音乐的原始中心。在美学、精神、知识等各个方面，它都是那个时代最美丽的地方。所有这些因素结合在一起，创造了强大的吸引力和必要的氛围，使人们能够集中注意力。许多
prominent saints, philosophers, poets, writers and musicians of all times have lived in Kashi at some point or the other in their lives. Even Shiva went and lived in Kashi. When Agastya Muni had to leave Kashi, even he cried paeans about Kashi’s beauty and greatness. He did not want to leave this city. But his work took him down south. 各个时代著名的圣人、哲学家、诗人、作家和音乐家都曾在某个时刻生活在卡希。甚至湿婆也曾去卡希居住。当阿戈斯提亚穆尼不得不离开卡希时，他也为卡希的美丽和伟大吟唱颂歌。他不想离开这个城市。但他的工作把他带到了南方。
Traditionally, people did not only go to Kashi when they were on their deathbed. That would have been dumb. People went and spent the last fifteen to twenty years of their life there because they wanted to live in the most beautiful place. Living there and leaving their body there became an important part. So the original idea of creating the city was to live there. Slowly, because their business was elsewhere, people did not live there. Even then, they sought to live there at least for the last part of their life. That is how it got the reputation of being the city for dying. 传统上，人们并不是在临终时才去卡希的。那样做是愚蠢的。人们去那里，花费生命的最后十五到二十年，因为他们想住在最美丽的地方。住在那里并将自己的身体留在那里成为了一个重要的部分。因此，创建这个城市的最初想法就是为了在那里生活。慢慢地，由于他们的生意在其他地方，人们不再住在那里。即便如此，他们仍然希望至少在生命的最后阶段住在那里。这就是它被称为死亡之城的原因。
The city of Kashi is demarcated by a large perimeter that is known as the Pancha Kroshi route, creating a vast schematic circle. It is approximately 84 kilometres long. Traditionally, people believed 'Kashyam Maranam Muktih ', which means that anyone who dies within this perimeter is believed to attain mukti. It did not matter what kind of a lousy creature you had been all your life, if you died in Kashi, you would attain mukti, they said. To ensure this, Shiva takes the form of Kalabhairava in Kashi. Kalabhairava means the dark one, one who represents limitless time and space. Kala means both time and space. It is a deadly form of Shiva. As Kalabhairava, he is supposed to be in a destructive mode. He is not destroying this or that but destroying time. All physical realities exist within the ambit of time. If your time is destroyed, everything is over for you. Kalabhairava does just that. 卡希市被一个被称为潘查克罗希路线的大周边所划定，形成一个广阔的示意圆圈。它大约长 84 公里。传统上，人们相信“卡希亚姆·马拉南·穆克提”，这意味着任何在这个周边内去世的人都被认为会获得解脱。人们说，无论你一生中是什么样的可怜生物，如果你在卡希去世，你就会获得解脱。为了确保这一点，湿婆在卡希化身为卡拉巴伊拉瓦。卡拉巴伊拉瓦意味着黑暗者，代表着无限的时间和空间。卡拉既意味着时间也意味着空间。这是湿婆的一种致命形态。作为卡拉巴伊拉瓦，他被认为处于一种破坏模式。他不是在摧毁这个或那个，而是在摧毁时间。所有物理现实都存在于时间的范围内。如果你的时间被摧毁，一切对你来说就结束了。卡拉巴伊拉瓦正是这样做的。
In Kashi, Shiva, in the form of Kalabhairava, is supposed to personally bestow Liberation by imparting the Taraka mantra to all who die there. They say, Yama, the God of death, has no jurisdiction within the perimeter of Kashi. Neither he nor his agents, the yamadoota s, can enter the city. Once a person loses their physical body, Kalabhairava gives them a yatana sharira , a special subtle energy body, for them to work out their karma. They say the suffering in this yatana sharira is forty-two times more intense than normal suffering. Because it is so intense, it is over almost instantaneously. All this is a very beautiful way of saying 在卡希，湿婆以卡拉巴伊拉瓦的形式，应该亲自通过传授塔拉卡咒语来赐予所有在此去世的人解脱。他们说，死亡之神耶玛在卡希的范围内没有管辖权。他既不能进入这座城市，也不能让他的使者，yamadoota s 进入。一旦一个人失去了他们的肉体，卡拉巴伊拉瓦会给他们一个 yatana sharira，一种特殊的微妙能量体，让他们来处理自己的业力。他们说，这种 yatana sharira 中的痛苦比正常的痛苦强烈四十二倍。因为它如此强烈，所以几乎瞬间就结束了。所有这些都是一种非常美丽的表达方式。
that the normal processes that take place after death are not applicable and something else that is super intense happens. 在死亡后发生的正常过程不适用，而是发生了一些其他非常强烈的事情。
Traditionally, this is called Bhairavi Yatana . Yatana means ultimate suffering. It is something that can happen to you beyond the body, but Kalabhairava will make it happen to you here. So at the moment of death, your many, many lifetimes play out in a few moments with great intensity. Whatever pleasures, sufferings and pains that need to happen to you-spread over many lifetimes-will now happen to you in a microsecond. This happens with the kind of intensity that you cannot hold. If suffering has to end quickly, we must make it super intense, only then it will end quickly. This is about putting your karmic warehouse on fast forward. If it is mild, it will go on and on forever. So Kalabhairava creates such phenomenal pain, which you have not imagined possible, so that after that nothing of the past remains in you. He makes it as brief as possible. 传统上，这被称为 Bhairavi Yatana。Yatana 意味着终极痛苦。这是超越身体可能发生在你身上的事情，但 Kalabhairava 会让它在这里发生。因此，在死亡的那一刻，你的许多、许多生世将在几秒钟内以极大的强度展现出来。所有需要发生在你身上的快乐、痛苦和折磨——跨越许多生世的——现在将在微秒内发生。这种强度是你无法承受的。如果痛苦必须迅速结束，我们必须让它超级强烈，只有这样它才能迅速结束。这是关于将你的业力仓库快进。如果它是温和的，它将永无止境。因此，Kalabhairava 创造了你无法想象的巨大痛苦，以便在那之后，过去的任何东西都不会留在你身上。他尽可能地让它简短。
I have been saying this in many ways: essentially, spirituality means putting your life on fast forward. You may suffer much more because everything happens at a fast pace. What you would have stretched for ten years happens, let us say, in one month. So the intensity of the suffering that you go through is extremely acute. There may be moments of ecstasy and joy, but there is so much suffering also happening rapidly within you. 我一直在以多种方式说这件事：从本质上讲，灵性意味着将你的生活加速。你可能会遭受更多的痛苦，因为一切都发生得很快。你本来需要十年才能实现的事情，现在可以在一个月内发生。所以你经历的痛苦的强度是极其剧烈的。可能会有狂喜和快乐的时刻，但你内心也在迅速经历着许多痛苦。
This happens not only in Kashi but in any consecrated space. In a way, once we initiate someone, we have put them on Bhairavi Yatana. We can further tweak it up if they want. Just that they must be ready for it! A consecrated space means just this-it is concentrated life. By saying the suffering is forty-two times more intense means that life there is fortytwo times more intense than the way you know it. So that means you burn fuel forty-two times faster. That means everything is faster. After some time, once you get used to it, there is no more yatana, it just burns. You are at a higher rev. That is the purpose of every consecrated space. This whole longing to die in Kashi is to empty out your karma bucket entirely at least towards the end of your life and not make Kashi another item on your bucket list. Emptying one’s karma leads to all experiences happening at a tremendous pace. 这不仅发生在卡希，也发生在任何神圣的空间。某种程度上，一旦我们为某人开光，我们就把他们放在了 Bhairavi Yatana 上。如果他们想的话，我们可以进一步调整。只是他们必须为此做好准备！神圣的空间意味着这一点——它是集中生命。说痛苦是四十二倍更强烈，意味着那里的生活比你所知道的方式强烈四十二倍。这意味着你燃烧燃料的速度快了四十二倍。这意味着一切都更快。过一段时间后，一旦你习惯了，就不再有 yatana，它只是燃烧。你处于更高的转速。这就是每个神圣空间的目的。对在卡希死去的渴望，实际上是为了在你生命的最后阶段完全清空你的业力桶，而不是让卡希成为你愿望清单上的另一个项目。清空一个人的业力会导致所有经历以惊人的速度发生。
Consecrated spaces like Kashi are good at doing this. Kashi is definitely not what it was, but it is still significant today. Substantially significant. However, Kashi is not the only place that is made like this. There are many other places, but maybe not of the same magnitude. The Dhyanalinga is one such place, though we cannot accommodate the same number of people as Kashi. In such places, life will happen better, and death also will happen better. Will it always lead to Moksha? Not necessarily, maybe it gets you a little closer. It is certainly better than what you would have done by yourself. 像卡希这样的圣地在这方面做得很好。卡希绝对不是它曾经的样子，但今天仍然具有重要意义。实质上非常重要。然而，卡希并不是唯一一个这样形成的地方。还有许多其他地方，但可能没有同样的规模。迪扬林加就是这样一个地方，尽管我们无法容纳与卡希相同数量的人。在这样的地方，生活会过得更好，死亡也会更好。它是否总是会导致解脱？不一定，也许它会让你更接近一点。它肯定比你自己所做的要好。
Another reason why people wanted to live the last part of their life in Kashi is because there were a lot of Enlightened and spiritually evolved people there at any given time. In every street, there was an Enlightened being to meet. And in those days, they did not have indoor bathrooms. So the entire town would come to the ghat for a dip in the mornings and evenings. Given the sheer number of such spiritually accomplished people who visited the riverbanks, invariably, such a person would notice someone whose death was near and he would do what was spiritually necessary for them. Moreover, these people would also know a specific person or ask around for someone who could do what needs to be done for the dying person. Because of this possibility, even if they lived a life of ignorance, even if they had no sadhana in their lives, people who died in Kashi were assured of a very good quality of death. 人们想在生命的最后阶段生活在卡希的另一个原因是，因为那里随时都有很多开悟和灵性进化的人。在每条街道上，都有一个开悟者可以见面。在那些日子里，他们没有室内浴室。因此，整个城镇的人们早晚都会来到河岸洗澡。考虑到访问河岸的灵性成就者的数量，通常会有这样的人注意到某个即将去世的人，并为他们做必要的灵性工作。此外，这些人还会知道一个特定的人，或者询问周围的人，找出可以为临终者做必要事情的人。正因为有这种可能性，即使他们过着无知的生活，即使他们的生活中没有修行，死在卡希的人也能确保有一个非常好的死亡质量。
Kashi is also known as Mahasmashana, or ‘the great cremation ground’. Usually, cremation grounds are situated away from the village or city. They are at a distance from human habitation because, unless you are on the spiritual path and it is a part of your sadhana, it is not conducive both for the living and the dead to be in close proximity to each other. In Kashi, the city itself is built around this great cremation ground. 卡希也被称为马哈斯马沙纳，或“伟大的火葬场”。通常，火葬场位于村庄或城市的远处。它们与人类居住区有一定距离，因为，除非你在灵性道路上，并且这成为你修行的一部分，否则生者与死者近距离接触对双方都不利。在卡希，这座城市本身就是围绕这个伟大的火葬场建造的。
Even today, around the clock, the ghats are full of burning bodies because they cater not just to the people of the city but even to those from distant places. Whenever there is a death within a radius of a couple of hundred kilometres, the body is taken to Kashi to be cremated. The idea is that the person may have been unable to live in Kashi, or even die in Kashi, for some reason, but they want at least the body to be cremated 即使在今天，全天候，河岸上都满是燃烧的尸体，因为这里不仅服务于城市的居民，还服务于来自遥远地方的人们。每当在几百公里的范围内发生死亡时，尸体会被送往瓦拉纳西火化。这个想法是，虽然这个人可能因为某种原因无法在瓦拉纳西生活，甚至无法在瓦拉纳西去世，但他们至少希望尸体能在这里火化。
in Kashi and the remains immersed in the Ganga. They say the cremation fire has been passed on from the beginning of time and has never been extinguished since. There is a family that has been living on the ghats there for many generations, whose responsibility is to keep the fire going and provide it to each and every cremation that happens there. 在卡希和浸没在恒河中的遗骸。他们说火葬的火焰从时间开始就一直延续，从未熄灭。那里有一个家族，世代居住在河岸上，负责保持火焰并为每一个在那里进行的火葬提供火焰。
So, over time, from people wanting to live in Kashi to wanting to die in Kashi, they wanted to be at least cremated in Kashi. But today people just want to visit Kashi at least once in their lifetime, and that too as tourists, not as pilgrims. Of course, the city of Kashi itself has undergone a sea change. It is no longer in its ancient, glorious form. Modernity has taken a serious toll on its structure and form. Even then, the entire atmosphere has some impact on people. More than a karmic influence, it may bring some psychological realization-an intellectual realization from seeing life being conducted in a completely nonchalant way. What is usually done behind the scenes, in seclusion, is conducted openly there. You don’t have to go to a hospice to die. You can just sit on the riverbank and die. You can be cremated on the riverbank too. People see it as normal, very normal. So even just visiting such a place has a certain impact. Though terribly mutilated, Kashi remains a powerful possibility even today. The time to build new towers of light has definitely come. 所以，随着时间的推移，从人们想要在卡希生活到想要在卡希死去，他们至少希望能在卡希火化。但今天，人们只想在一生中至少去一次卡希，而且还是作为游客，而不是朝圣者。当然，卡希这座城市本身已经发生了翻天覆地的变化。它不再是古老而辉煌的模样。现代化对它的结构和形态造成了严重的影响。即便如此，整个氛围对人们仍然有一些影响。与其说是业力的影响，不如说是某种心理上的领悟——从看到生活以一种完全不在乎的方式进行中获得的智力上的领悟。通常在幕后、隐秘中进行的事情，在那里是公开进行的。你不必去临终关怀中心去死。你可以就坐在河岸上死去。你也可以在河岸上火化。人们把这视为正常，非常正常。因此，单单是访问这样一个地方也会产生一定的影响。尽管遭受了严重的破坏，卡希至今仍然是一个强大的可能性。建立新的光之塔的时机确实已经到来。
CHAPTER 7第七章
Assistance for the Dying 临终关怀
Abstract摘要
A bodiless being is a completely defenceless life. That is why that aspect of life must be conducted with utmost responsibility. When someone gives this being a little bit of help at the last moment, it will go a long way. Most of their sadhana for the next time will be taken care of at that moment itself. 无身体的存在是完全无防御的生命。这就是为什么生命的这一方面必须以极大的责任心来对待。当有人在最后时刻给予这个存在一点帮助时，这将产生很大的影响。他们下一次的大部分修行将在那一刻得到照顾。
The Importance of the Last Moments of Life 生命最后时刻的重要性
Why is the moment of transition from an embodied state to disembodied state so important? Let me give you an analogy. Right now, when you are in the body, you are like a river, going in one direction. When you become disembodied, it is like you evaporated and became like a cloud. Whichever way the wind blows, you will go that way. You have no direction any more. At least the river is clearly going towards the ocean, but we don’t know where the hell the cloud is going. Whichever way the wind blows, it will go that way. Leaving the body and losing the discretionary mind is like that. If you had a discretionary mind, you could go either this way or that. But once you die, you are just fluff, floating around according to your karmic tendencies. You know, didn’t they always tell you that angels float around in the clouds? Well, they used the correct analogy! 为什么从有形状态转变为无形状态的时刻如此重要？让我给你一个类比。现在，当你在身体里时，你就像一条河，朝一个方向流动。当你变得无形时，就像你蒸发了，变成了一朵云。风往哪个方向吹，你就往哪个方向去。你不再有方向。至少河流是明确地朝着海洋流去，但我们不知道那朵云到底要去哪里。风往哪个方向吹，它就往哪个方向去。离开身体和失去选择的心智就是这样的。如果你有选择的心智，你可以朝这个方向或那个方向走。但一旦你死去，你就只是浮云，漂浮在你的业力倾向之下。你知道，他们不是总告诉你天使在云中漂浮吗？好吧，他们用的就是正确的类比！
The significance of being a human is that you have the ability to discriminate and choose the course of your life. If you don’t employ that, then you are not much of a human being. For example, let us say, I am hungry. But if food comes in front of me, I can still discriminate and say, ‘No, I don’t want to eat it.’ Because of the discriminatory capability within me, it does not matter how much compulsion arises in my body, if I don’t want to, I will not eat. That is all. I can discriminate. Without this, you become like air; you will move by tendencies alone. 作为人类的意义在于你有能力去辨别和选择你生活的方向。如果你不运用这一点，那么你就不算是真正的人。例如，假设我饿了。但是如果食物摆在我面前，我仍然可以辨别并说：“不，我不想吃。”因为我内心的辨别能力，无论我身体上有多大的冲动，如果我不想吃，我就不会吃。就是这样。我可以辨别。没有这一点，你就像空气；你只会随波逐流。
When you lose the body, your ability to discriminate is gone. All the memory and other mind-stuff are still there; only the discriminatory process is lost. At that moment, if you create even a little bit of unpleasantness, then the unpleasantness will multiply a millionfold. If you create a little pleasantness, the pleasantness will multiply a millionfold. Why is this so? Let us say, today, you get a little angry; you can use your discriminatory mind and control it. But if you did not have this discriminatory mind, the little anger would flare up into madness. The moment of death is a significant factor because whatever is the content of one’s mind at that moment-pleasantness or unpleasantnessit could multiply manifold because of the lack of discriminatory mind. This is why, it does not matter which part of the world you come from, which culture you come from, every culture holds that when a person is dying you must allow them to die peacefully. 当你失去身体时，你的辨别能力就消失了。所有的记忆和其他心智内容仍然存在；只有辨别过程丢失了。在那一刻，如果你创造出一点不愉快，那么这种不愉快将会成倍增加。如果你创造出一点愉快，这种愉快也会成倍增加。为什么会这样？假设今天你有一点生气；你可以用你的辨别心智来控制它。但如果你没有这种辨别心智，这一点小怒火就会爆发成疯狂。死亡的时刻是一个重要因素，因为在那一刻，无论一个人心中有什么内容——愉快或不愉快——都可能因为缺乏辨别心智而成倍增加。这就是为什么，无论你来自世界的哪个地方，来自哪个文化，每种文化都认为当一个人临终时，你必须让他们安详地离开。
During this phase of disembodiment, if your pleasantness multiplies, we say you are in heaven. If your unpleasantness multiplies, we say you are in hell. Hell and heaven do not exist as geographical places but as human experience. You don’t have to be disembodied to be in hell or heaven; even when you are alive, they can exist for you. The advantage of being here with the body is that sometimes when you get into hell in your experience, you can employ your discrimination and get out of that pit. Similarly, sometimes you get into heaven in your experience, but out of your discrimination, however pleasant the experience is, you can drop it and move on to the next thing. Even when in the body, someone who loses their discrimination will stay depressed for long periods of time if they get into depression, while pleasant experiences will turn into addictions. 在这个脱离肉体的阶段，如果你的愉悦感增加，我们说你在天堂。如果你的不愉快感增加，我们说你在地狱。地狱和天堂并不存在于地理位置上，而是作为人类的体验。你不必脱离肉体就能经历地狱或天堂；即使在你活着的时候，它们也可以存在于你身上。身处肉体的优势在于，当你在体验中陷入地狱时，你可以运用你的辨别力走出那个深渊。同样，有时你在体验中进入天堂，但由于你的辨别力，无论体验多么愉快，你都可以放下它，继续前往下一个事物。即使在肉体中，失去辨别力的人如果陷入抑郁，会长时间保持抑郁，而愉快的体验则会变成上瘾。
In Indian culture, great importance was given to how a person who is dying should be treated. They said a person must die in the right space, in the right atmosphere, with the right kind of emotion and with the right kind of thought. When someone is dying, they said you are never supposed to say, ‘Aiyyo, Amma!’ ^(1){ }^{1} You are supposed to say ‘Rama’ or ‘Krishna’ or ‘Shiva’ ^(2){ }^{2} or something like that. The idea is to generate some thought to think beyond oneself. It is a phenomenally scientific process. It is not an emotional process, because this last dimension of 在印度文化中，非常重视如何对待临终的人。他们说一个人必须在合适的空间、合适的氛围、合适的情感和合适的思想中去世。当有人临终时，他们说你绝对不应该说“哎呀，妈妈！” ^(1){ }^{1} 你应该说“拉玛”或“克里希纳”或“湿婆” ^(2){ }^{2} 或类似的话。这个想法是产生一些思考，以超越自我。这是一个极其科学的过程。这不是一个情感的过程，因为这个最后的维度
thought and emotion that you create becomes the major tendency in that being. They said, ‘Even if it is your enemy who is dying right now, you must create an appropriate atmosphere and see how he can die peacefully. Don’t do ugly things.’ Maybe you shot him in battle, but you take off your hat when he is leaving, or you say, ‘Ram, Ram,’ or whatever you know. This is because these tendencies will go on for lifetimes. Whatever life they might have lived, at that final moment, if they generate the right thing, they could go into a good trip, rather than going into a bad trip. So this is a tremendous opportunity to enhance someone’s life. 你所创造的思想和情感成为那个存在的主要倾向。他们说：“即使是现在正在死去的敌人，你也必须创造一个适当的氛围，看看他如何能够平静地死去。不要做丑陋的事情。”也许你在战斗中射杀了他，但当他离开时你会脱下帽子，或者你会说：“拉姆，拉姆”，或者你知道的其他话。这是因为这些倾向会持续几个生命。不管他们可能过过什么样的生活，在最后的时刻，如果他们产生了正确的东西，他们可以进入一个好的旅程，而不是进入一个坏的旅程。因此，这是一个极大的机会来提升某人的生活。
When someone is dying, at that moment, the whistle has already been blown and the game is over. There is no point kicking now. Moreover, your enmity is only as long as they carried this body. Once they shed the body, the drama is over. They are no more your enemy, nor are they your friend. He or she is just a piece of life, and a life has to be treated as a life. When the play is on, each one of us watches, relates and reacts in many different ways. When the curtains fall, all stand up. Only one in slumber remains as he was. Everyone else, even those who did not enjoy the play, stand up and acknowledge that it is over. It would be fantastic if every act of the play was appreciated or at least looked upon with respect. If you did not succeed in that, at least the last scene-that is what death is-should be appreciated. 当有人临终时，那个时刻，哨声已经吹响，比赛结束了。现在再踢是没有意义的。此外，你的敌意只存在于他们拥有这个身体的时间里。一旦他们脱离了身体，戏剧就结束了。他们不再是你的敌人，也不是你的朋友。他或她只是生命的一部分，而生命必须被视为生命。当表演进行时，我们每个人都以不同的方式观看、关联和反应。当帷幕落下时，所有人都站起来。只有一个沉睡的人依然如故。其他人，即使是那些不喜欢这场表演的人，也都站起来承认它已经结束。如果每一幕都能被欣赏，或者至少受到尊重，那将是非常美好的。如果你没有做到这一点，至少最后一幕——这就是死亡——应该被欣赏。
That is the reason why, when you see somewhere that even the dead are not treated with respect, something within you is shaken. It is not the body that needs to be treated with respect but the being who is exiting slowly who needs it. It does not matter how they lived; at least the leaving must happen well. Every human being must have that much intention. This is the least you can do for that person or the life that we are. Everywhere in the world, people are reasonably aware of it, but in India it has been a very conscious process. 这就是为什么，当你看到某个地方甚至死者都没有受到尊重时，你内心会受到震撼的原因。需要被尊重的不是身体，而是那个正在缓慢离去的存在。无论他们是如何生活的；至少离去必须要体面。每一个人都应该有这样的意图。这是你能为那个人或我们所拥有的生命所做的最基本的事情。世界各地的人们对此都有合理的意识，但在印度，这一直是一个非常有意识的过程。
In the Kurukshetra war, ^(3){ }^{3} the Pandava prince Arjuna was the most skilled warrior, but it was his brother Bheema who was considered more valiant and feisty. But that glory got tainted because he desecrated the body of an opponent. In one of the battles, he was pitched against Dushasana, who was instrumental in disrobing Draupadi. So Bheema 在库鲁克舍特拉战争中， ^(3){ }^{3} 旁遮普王子阿尔朱那是最熟练的战士，但他的兄弟比玛被认为更勇敢和好斗。但由于他亵渎了一个对手的尸体，这种荣耀受到了玷污。在一场战斗中，他与杜沙萨对阵，后者在剥夺德劳帕迪衣物中起了重要作用。因此比玛
had taken a vow at that time to avenge Draupadi’s humiliation. On the day of the fateful battle, Bheema not only killed Dushasana in a brutal manner but he also tore open his chest and drank his blood to fulfil the vow. Warriors from both sides were aghast by this act of Bheema. 当时他发誓要为德劳帕蒂的羞辱复仇。在那场命运之战的日子里，毗摩不仅以残忍的方式杀死了杜沙萨，还撕开他的胸膛，喝下他的血以履行誓言。双方的战士都对毗摩的这一行为感到震惊。
Though he was only avenging an earlier injustice, Bheema’s reputation was tainted forever by his ‘dishonourable conduct’ because he violated the war code by not treating the dead body of the enemy with respect. 尽管他只是为了报复早前的不公，毗摩的声誉却因他的“不光彩行为”而永远受到玷污，因为他违反了战争法则，没有尊重敌人的尸体。
Another reason why the way we conduct this moment is very important is because a bodiless being is a completely defenceless life. That is why that aspect of life must be conducted with utmost responsibility. When someone gives this little being a little bit of help at this last moment, it will go a long way. Most of their sadhana for the next time will be taken care of at that moment itself. If you look around, you will see how much struggle people go through just to be loving, or to drop hatred and anger. Sometimes, when I see people struggling with these things, it beats me as to why they struggle like this. Even to drop their old feelings and habits, they struggle. But when you help a person die well, all these things are washed off, just like that. You are born with the right quality. This is the simplest way to ensure a being is reborn pleasant. 我们进行这一时刻的方式非常重要的另一个原因是，因为无身体的存在是完全无防备的生命。这就是为什么生命的这一方面必须以极大的责任心来处理。当有人在这个最后时刻给予这个小生命一点帮助时，这将产生很大的影响。他们下一次的大部分修行将在这一刻得到照顾。如果你环顾四周，你会看到人们为了爱而经历了多少挣扎，或者为了放下仇恨和愤怒而挣扎。有时，当我看到人们在这些事情上挣扎时，我不明白他们为什么会这样挣扎。即使是放下他们的旧感受和习惯，他们也在挣扎。但是，当你帮助一个人好好地离世时，所有这些事情都会像那样被洗净。你是以正确的品质出生的。这是确保一个生命愉快地重生的最简单方法。
This is not all. More things can be done too. Even after one leaves the body, we can guide that being. If that person has sufficient trust in you, during the last few moments, you can also make them earn what they did not earn all their life. All this can be accomplished if you can create the right situation for them and help them to die well. This is a huge contribution to that being’s life. Moreover, if a person truly dies well, then there is no next time for them. That life moves into the nature of limitless freedom. But all this cannot be done with one’s emotions or good intentions. Just because you wish someone should go to heaven, they will not go to heaven. If you want to do such things, then you need to have a different level of understanding, awareness and mastery over life. Otherwise, those things are out of the question. 这还不是全部。还有更多事情可以做。即使在一个人离开身体之后，我们也可以引导那个存在。如果那个人对你有足够的信任，在最后的几分钟里，你也可以让他们获得他们一生中没有获得的东西。所有这一切都可以通过为他们创造合适的情况并帮助他们好好离世来实现。这对那个存在的生命是一个巨大的贡献。此外，如果一个人真的好好离世，那么他们就没有下次了。那种生命进入无限自由的本质。但所有这些不能仅靠一个人的情感或善意来实现。仅仅因为你希望某人能上天堂，他们就不会上天堂。如果你想做这样的事情，那么你需要对生命有不同层次的理解、意识和掌控。否则，这些事情就不在考虑之中。
Helping Suffering People Die 帮助受苦的人去世
When someone is suffering deeply, should we not help that person die? See, when you were born, your mother suffered immensely. So if we believe it is okay to relieve someone of their suffering by killing, we should have killed her or killed you at that time. Do you think people on their deathbed are suffering as much or more than those in the labour ward? Not necessarily. This question is coming up these days because we are seeing more and more people surviving as vegetables here for a long time. This prolonged suffering would not be there if you did not unnecessarily interfere with the process of life and go on medically pushing death. Without this, no one will stay beyond their natural time. 当有人深受折磨时，我们是否不应该帮助那个人死去？你看，当你出生时，你的母亲遭受了巨大的痛苦。所以如果我们认为通过杀死来减轻某人的痛苦是可以的，我们当时就应该杀了她或杀了你。你认为临终的人所承受的痛苦是否和在产房中的人一样多或更多？不一定。这个问题最近出现，因为我们看到越来越多的人在这里作为植物人存活很长时间。如果你不不必要地干预生命的过程并继续医学上推动死亡，这种长期的痛苦就不会存在。没有这一点，没有人会超出他们的自然寿命。
Does it mean that when you get a disease, we should withdraw all medical support? No, many people have bounced back from all kinds of hopeless situations. Many times, people thought someone would die, but they just bounced back and lived on. So should we not give these people also a chance? Who is to decide who should be helped to die and when? If there is a 100 per cent medical prognosis that there is no way to recover, they can withdraw the medication. But where is the need to push someone into death by injecting a poison or something else? If you withdraw medication, if the body is not fit for life, life will move on. It is not for you to decide whether the body is fit or not unless you are conscious of the extent that you can drop it and go. 这是否意味着当你得病时，我们应该撤回所有医疗支持？不，许多人从各种绝望的情况下恢复过来。很多时候，人们认为某人会死，但他们却恢复过来并继续生活。那么我们是否也不应该给这些人一个机会？谁来决定谁应该被帮助去死以及何时去死？如果有百分之百的医学预后表明没有恢复的可能，他们可以撤回药物。但是，为什么需要通过注射毒药或其他东西来推动某人走向死亡呢？如果你撤回药物，如果身体不适合生活，生命将继续。除非你意识到你可以放弃并离开，否则你无权决定身体是否适合。
If you are afraid of old age and suffering, why don’t you start doing some sadhana now to prepare yourself so that you can leave when you want to? Why do you want to wait for that moment and ask your son or daughter to give you poison? Please see, your asking them to poison you is not fair to them. Even if out of their compassion or love they give you poison, can they ever forget it? You will go anyway, but why are you burdening those who have to live for a long time with all these things? You can live in such a way that you don’t need anyone’s mercy. You can live your life to a plan. You live as long as it is effective and you leave gracefully when you have to leave, not through mercy killing. Why don’t you pursue these options? 如果你害怕衰老和痛苦，为什么不现在开始做一些修行来为自己做好准备，以便在你想离开时可以离开？你为什么要等到那个时刻，让你的儿子或女儿给你下毒？请看，你让他们给你下毒对他们来说是不公平的。即使出于他们的同情或爱，他们给你下毒，他们能忘记吗？你总是会离开的，但为什么要让那些必须长时间生活的人背负这些负担？你可以以一种不需要任何人怜悯的方式生活。你可以按照计划生活。你活得越有效，就越能优雅地离开，而不是通过安乐死。你为什么不追求这些选择？
Right now, it may seem that this mercy killing is fine. In society today, people may think it is a revolutionary idea. There are always people who want to be progressive, who are advocating mercy killing. If you are 现在，这种安乐死似乎是可以接受的。在当今社会，人们可能认为这是一个革命性的想法。总是有一些想要进步的人在倡导安乐死。如果你是
really progressive, why don’t you empower individuals with the power to shed their body at will? This is what I am doing-helping people grow into such a capability that they can terminate their life by will when the time comes, but not by poison or by a pillow. 真的很进步，为什么你不赋予个人随意脱离自己身体的能力呢？我正在做的就是帮助人们成长到这样的能力，以便在时机来临时，他们可以凭意愿结束自己的生命，而不是通过毒药或枕头。
These days, there is another kind of situation: because of modern medical intervention, there are more and more cases of people who remain in vegetative states for a long time. And some of them bounce back to life even after many years in that state. So the people around them go through an enormous struggle trying to decide whether or not to pull the plug on their loved ones. This happened in Morocco: Shankaran Pillai was living in Europe. He had aged a little bit and was watching some programme on the television about old-age homes and hospices. Watching the programme, he told his Moroccan wife, ‘Darling, if it ever happens that I become vegetative, I want you to pull the plug. I don’t want to go through all this. You must just pull the plug.’ She looked at him and got up and pulled the television plug. So this decision to pull the plug can be very tricky. 这些天，有另一种情况：由于现代医学干预，长期处于植物人状态的人越来越多。其中一些人在这种状态下经过多年后又恢复了生命。因此，周围的人经历了巨大的挣扎，试图决定是否要拔掉他们所爱之人的生命维持装置。这发生在摩洛哥：Shankaran Pillai 住在欧洲。他稍微变老了一些，正在看一档关于养老院和临终关怀的电视节目。看着节目，他对他的摩洛哥妻子说：“亲爱的，如果有一天我变成植物人，我希望你拔掉插头。我不想经历这一切。你必须拔掉插头。”她看着他，站起来拔掉了电视的插头。因此，拔掉插头的决定可能非常棘手。
Now, about the people who bounce back to life from vegetative or near-death states, don’t think that they died and were put back. That is not true. It might have so happened that the life force was so shocked, it became more projected outward than inward. Even in the conscious state, you are partially outward-projected, mostly inward-projected. Inward projection of life energies gives you organic unity and stability of life. Outward projection gives you a strong presence and expression of life. This see-saw is naturally happening with all life, including human beings. But human beings with a certain mastery can make this into a conscious choice of this dimensional shift. Therefore at that moment it might have been so that you were mostly outward-projected, partially inward-projected. So life was making a decision, ‘To be or not to be.’ This is not a philosophical question but a practical question about whether the body is fit enough to be or not be. So after doing this ‘To be or not to be’ seesaw for some time, if it chose to be , it is not because of medical workers or a miracle. Maybe the medical workers made the body a little more hospitable than what it would have been, but it is 现在，关于那些从植物人或濒死状态中恢复生命的人，不要认为他们死了然后又被复活。这并不是真的。可能是生命力受到极大震撼，变得更向外投射而不是向内投射。即使在意识状态下，你也是部分向外投射，主要向内投射。生命能量的内向投射赋予你有机的统一性和生命的稳定性。外向投射则赋予你强烈的存在感和生命的表达。这种摇摆在所有生命中自然发生，包括人类。但具备一定掌控能力的人类可以将其转变为对这种维度转变的自觉选择。因此在那一刻，可能是你主要向外投射，部分向内投射。所以生命在做出一个决定，“存在还是不存在。”这不是一个哲学问题，而是一个关于身体是否足够健康以存在或不存的实际问题。因此，在进行了一段时间的“存在还是不存在”的摇摆后，如果选择了存在，这并不是因为医疗工作者或奇迹。 也许医务工作者让身体变得比原本更适宜，但它是
always life which makes the decision to stay because the body is still hospitable. 总是生活在做出留下决定，因为身体仍然是好客的。
If one has an enhanced perception, it is possible to make an assessment of a patient’s life chances, based on the vibrancy of the Pranamaya Kosha, or energy body. It is possible to say if a person’s life energies are intense enough for recovery to happen. On the other hand, even if the body is not obviously unwell but the patient’s pranic energies are at a low ebb, recovery is impossible, no matter what the intervention. It is a question of software. If the software has run out, no matter what you do, it will not renew itself. But not everyone has the perception to make such a decision. It is therefore best to let life take its course, rather than allow people to issue a death certificate for the living. 如果一个人有增强的感知能力，可以根据普拉纳玛雅科莎（Pranamaya Kosha）或能量体的活力来评估患者的生活机会。可以判断一个人的生命能量是否足够强烈以实现康复。另一方面，即使身体看起来并不明显不适，但患者的生命能量处于低谷，康复也是不可能的，无论采取什么干预。这是一个软件的问题。如果软件已经耗尽，无论你做什么，它都不会自我更新。但并不是每个人都有这样的感知能力。因此，最好让生活顺其自然，而不是让人们为活着的人开具死亡证明。
Now, there are two kinds of vegetative states. In one condition, the body became so inert that you are not able to get it going, but the mind is active, the emotion is active and all perceptions are intact. This is torture for the person because the body refuses to move. This can lead to a lot of suffering because they can see, they can hear, they can smell, they can understand, but they lack the ability to do anything. They want to get up and walk but the body has become inert. Now, it is a very difficult decision for anyone to take. Moreover, many a time, the person understands all the things that are spoken around them-whether to pull the plug or not and all that-it is a very bad situation. It should not happen to anyone, but when it happens, how to deal with it? This is a hard decision to make - there is no particular way to do it because it depends on individual sensitivities. 现在，有两种植物人状态。在一种情况下，身体变得如此无动于衷，以至于你无法让它动起来，但思维是活跃的，情感是活跃的，所有感知都是完整的。这对这个人来说是一种折磨，因为身体拒绝移动。这可能导致很多痛苦，因为他们可以看到，可以听到，可以闻到，可以理解，但他们缺乏做任何事情的能力。他们想要站起来走动，但身体已经变得无动于衷。现在，对于任何人来说，这都是一个非常困难的决定。此外，很多时候，这个人理解周围所说的所有事情——是否拔掉插头等等——这是一种非常糟糕的情况。这不应该发生在任何人身上，但当它发生时，如何处理呢？这是一个很难做出的决定——没有特别的方法去做，因为这取决于个人的敏感性。
The other kind is where the body seems to be reasonably vibrant and active, digests food, and everything is happening, but the mind has become inert. So the body cannot act. The body is still kept alive because you are keeping it going with all the medical processes. This is like an empty shell that is kept alive-incapable of any response. If this is the case, you can wait for five cycles of twenty-one days and then take a call. After that, if things are still the same, you can pull the plug. You can be 100 per cent sure that the life cannot be revived. Well, this may sound very drastic to you, but these days many honest doctors are asking the relatives to take the patient home when they know there is no point 另一种情况是身体似乎相当有活力和活跃，消化食物，一切都在进行，但思想却变得无动于衷。因此，身体无法行动。身体仍然被维持生命，因为你通过所有的医疗过程让它继续运转。这就像一个被维持生命的空壳——无法做出任何反应。如果是这种情况，你可以等待五个 21 天的周期，然后再做决定。之后，如果情况仍然没有变化，你可以拔掉插头。你可以百分之百确定生命无法复苏。好吧，这对你来说可能听起来很严厉，但如今许多诚实的医生在知道没有意义时，正要求亲属把病人带回家。
continuing to meddle with them. But those who just want to serve bills to you would be interested in kicking the can. 继续干涉他们。但那些只想向你提供账单的人会对推卸责任感兴趣。
Today, advances in palliative care and pain relief have reached a point where most of the pain that a person experiences on the deathbed can be removed with appropriate medication. But people ask, will the use of painkillers somehow affect the quality of death that is imminent? Is there some merit in going through the full suffering on the deathbed? These questions arise because of all those moralistic teachings in the world that enduring pain and enduring suffering are virtues and is a way to atone for one’s sins. This happened: a new batch of people landed in heaven. All of them were golfers. They asked, ‘Is there a golf course in heaven?’ Saint Peter said, ‘Of course.’ They asked, ‘Can we see it? Is it okay?’ He asked the Holy Ghost to drive them in a golf cart. So he drove them through a fabulous golf course, full of flowers, greenery and everything. When they crossed the third hole, they saw that there was a pitful of fire and people were burning, screaming and yelling. They looked at this and asked, ‘What is this? We thought there was no suffering in heaven.’ The Holy Ghost said, ‘They are religious people; they insist!’ 今天，姑息治疗和疼痛缓解的进展已经达到一个阶段，绝大多数人在临终时所经历的疼痛可以通过适当的药物消除。但人们会问，使用止痛药是否会以某种方式影响即将到来的死亡质量？在临终时经历全部痛苦是否有其价值？这些问题的出现是因为世界上那些道德教义，认为忍受痛苦和苦难是一种美德，是赎罪的方式。发生了这样的事情：一批新的人进入了天堂。他们都是高尔夫球手。他们问：“天堂里有高尔夫球场吗？”圣彼得说：“当然有。”他们问：“我们可以看看吗？可以吗？”他请圣灵开高尔夫球车带他们去。所以他带他们穿过一个美丽的高尔夫球场，满是花朵、绿树和一切。当他们经过第三个洞时，他们看到有一个火坑，人们在里面燃烧、尖叫和呼喊。他们看着这一切，问：“这是什么？我们以为天堂里没有痛苦。”圣灵说：“他们是宗教人士；他们坚持！”
So when someone is on the deathbed, is it okay to use painkillers? If it is a non-sedative painkiller and if you are able to maintain a reasonable amount of consciousness, it is perfectly fine to take them. Why do you want to go through pain if there is no medical need to suffer it? But if the painkillers are overly sedative and you are not even barely conscious, then it is not the best way to leave. 所以当某人在临终时，使用止痛药可以吗？如果是非镇静的止痛药，并且你能够保持合理的意识，那么服用它们是完全可以的。既然没有医学上的需要去忍受痛苦，为什么要经历痛苦呢？但是如果止痛药过于镇静，而你甚至几乎没有意识，那么这并不是离开的最佳方式。
About Dying at Home 关于在家去世
I would like to see a day where people come to Kayantha Sthanam ^(4){ }^{4} and say, ‘I think it is my time. Is there a place here where I can stay and die and go? No one needs to carry me up here.’ That would be a good day. Go there, sit happily, don’t eat or drink anything, just die. No funeral, just cremation. That would be an Enlightened world. Well, that is a faraway thing, that will not happen right now, but at least you must create spaces where people can die peacefully with a certain focus. 我希望有一天，人们来到 Kayantha Sthanam ^(4){ }^{4} ，说：“我觉得是我的时候了。这里有地方让我待着、死去并离开吗？没有人需要把我抬上来。”那将是美好的一天。去那里，快乐地坐着，不吃也不喝，只是死去。没有葬礼，只有火化。那将是一个开悟的世界。好吧，那是遥远的事情，现在不会发生，但至少你必须创造一些空间，让人们能够专注地安详地死去。
What is happening today in homes is that, though everyone is going to die, unfortunately, no one is qualified as to how to handle death. How is that? In the United States, you will see in every dining hall there are first-aid instructions as to what to do if someone is choking on food. But why is anyone choking on food? I have never heard of anything like that in India. No one chokes on food in India, though, generally, people in India are hungrier than Americans. People are choking on food probably because they are talking and eating at the same time. When you try to input and output simultaneously through the same channel, something gets confused. If people just shut up and eat, I don’t think anyone will choke on their food. 今天在家庭中发生的事情是，尽管每个人都将死去，但不幸的是，没有人具备处理死亡的资格。这是怎么回事？在美国，你会看到每个餐厅都有急救说明，告诉你如果有人被食物噎住该怎么办。但为什么会有人被食物噎住呢？我在印度从未听说过这样的事情。在印度，没有人被食物噎住，尽管一般来说，印度人的饥饿感比美国人更强。人们之所以被食物噎住，可能是因为他们一边说话一边吃。当你试图通过同一个渠道同时输入和输出时，某些东西会变得混乱。如果人们只是安静地吃饭，我认为没有人会被食物噎住。
Anyway, for something like choking while eating, there is so much care and effort to inform people as to how to handle it, but there is nothing done on how to handle death. Everyone knows people are going to die. You know your grandparents are going to die, you know your parents are going to die, but when it happens, no one knows how to handle it because somewhere they are trying to avoid it. They think by not talking about it, by not preparing for it, it is not going to happen. Very few families have the sense to prepare and say, ‘Okay, this person is going to die, let us prepare for that.’ It is time we prepared ourselves to do at least a few things to ensure that this person who is dying does not have to go through unnecessary suffering. 无论如何，对于像吃东西时窒息这样的事情，人们非常关心并努力告知如何处理，但对于如何应对死亡却没有任何措施。每个人都知道人会死。你知道你的祖父母会死，你知道你的父母会死，但当这一切发生时，没有人知道该如何处理，因为在某种程度上，他们试图避免这一切。他们认为不谈论它、不为此做准备，就不会发生。很少有家庭有意识去准备并说：“好吧，这个人要死了，让我们为此做好准备。”是时候让我们准备好至少做一些事情，以确保这个即将去世的人不必经历不必要的痛苦。
Now, even when someone is medically dead, they are not existentially dead because death happens slowly. So there are certain preparations that can be made to reduce the choppiness of the moment and assist the withdrawal of life during that time. If you are dying at home, it is best you withdraw into a clean, white room with mild-blue light. No photographs, nothing. If there is a tinge of blue around you, this will help you to die well. Another simple thing you can do to help is to have a lamp burning twenty-four hours of the day, next to that person. A ghee lamp is preferable, but you can also use butter. This creates a certain aura so that the choppy nature of withdrawal can be regulated to some extent. 现在，即使有人在医学上已经死亡，他们在存在上并没有死亡，因为死亡是一个缓慢的过程。因此，可以做一些准备，以减少这一时刻的突兀感，并在此期间帮助生命的撤离。如果你在家中临终，最好退入一个干净、白色的房间，配有柔和的蓝光。没有照片，什么都没有。如果你周围有一丝蓝色，这将有助于你安详地离世。另一个简单的帮助方法是，在那个人身边点燃一盏二十四小时不熄的灯。最好使用酥油灯，但你也可以用黄油。这会创造一种特定的气氛，从而在一定程度上调节撤离的突兀性。
Next, you can have a chant or something with the right kind of sounds going on. These should be the kind of sounds that will touch the fundamentals of who you are. It would be even better if they are 接下来，你可以有一个咏唱或其他带有合适声音的东西。这些声音应该能够触及你本质的东西。如果它们是更好的话，那就更好了。
consecrated sounds or chants or mantras. And better still if you have internalized it beforehand. Internalizing a chant can be a very powerful tool in life and in death. This happened in the life of the southern Indian saint called Swami Ramdas. Ramdas was initiated into the worship of Lord Rama by his father, through the chanting of the mantra ‘Rama, Rama, Rama’. Over time, his mantra practice became deep. Once when he was still an unrecognized sadhaka, he was wandering through the countryside. It was evening and some benevolent person in a village offered to host him for the night. 神圣的声音、咏唱或咒语。如果你事先内化了它，那就更好了。内化一个咒语可以在生活和死亡中成为一个非常强大的工具。这发生在南印度圣人斯瓦米·拉姆达斯的生活中。拉姆达斯在父亲的引导下，通过念咒“拉玛，拉玛，拉玛”开始崇拜拉玛神。随着时间的推移，他的咒语修行变得深刻。一次，当他还是一个不被认可的修行者时，他在乡间游荡。那是傍晚，村里的一位善良的人主动提出要在晚上接待他。
Ramdas ate the dinner that was offered to him and went to sleep. But in the middle of the night, the host realized that someone was chanting 'Rama, Rama, Rama’ quite loudly. He was annoyed as he wanted to sleep. So he went to check on Ramdas. He was fast asleep. But the owner could still hear the sound of ‘Rama, Rama’. So he slowly went towards Ramdas and sensed that the sound was emanating from Ramdas’s body! His practice of mantra was so intensified that even while he slept, the body was just reverberating 'Rama, Rama, Rama’. 拉姆达斯吃了他所提供的晚餐，然后去睡觉。但在半夜，主人意识到有人在大声念着“拉玛，拉玛，拉玛”。他感到恼火，因为他想要睡觉。于是他去查看拉姆达斯。拉姆达斯睡得很沉。但主人仍然能听到“拉玛，拉玛”的声音。于是他慢慢走向拉姆达斯，感觉到声音是从拉姆达斯的身体发出的！他的咒语修行如此深入，以至于即使在睡觉时，身体也在不断回响“拉玛，拉玛，拉玛”。
Such incidents where people have internalized sounds or mantras have happened in the lives of many other saints. This also happened with my Divine Guru. I call him Divine because the element of divinity happened to me only because of His Presence. Palani Swami never told anybody his name-maybe even he didn’t remember. Because people saw him in many fantastic states around the Palani Hills, they called him as Palani Swami. Just by sitting in one place, he drew such large crowds that the local temple priests became a little resentful. They were irked that this man who did nothing, who begged for his food from others, was drawing so many people. Meanwhile, they were sitting in the temple from morning till evening, doing their rituals and duties, but people were not going there; they were going to this man. So they wanted to find something against him. One day, they accused Palani Swami of uttering ‘Shambho’, when doing his morning ablutions, which is something that is considered a sacrilege. So they brought him before the village panchayat and charged him with desecrating God by taking his name when going out to relieve himself in the morning. Palani Swami simply sat there before this ignorant bunch of judges, with eyes closed and 这样的事件在许多其他圣人的生活中也发生过，人们内化了声音或咒语。这也发生在我的神圣导师身上。我称他为神圣，因为我之所以感受到神性，完全是因为他的存在。帕拉尼斯瓦米从未告诉任何人他的名字——也许他自己都不记得。因为人们在帕拉尼山周围看到他处于许多奇妙的状态，所以称他为帕拉尼斯瓦米。仅仅坐在一个地方，他就吸引了如此庞大的群众，以至于当地的寺庙祭司感到有些不满。他们对这个什么都不做、向别人乞讨食物的人吸引了这么多人感到恼火。与此同时，他们从早到晚坐在寺庙里，进行仪式和职责，但人们并不去那里；他们去找这个人。因此，他们想要找一些对付他的把柄。一天，他们指控帕拉尼斯瓦米在早晨洗漱时说了“Shambho”，这被认为是一种亵渎。因此，他们把他带到村庄的乡村委员会，指控他在早晨上厕所时提到神的名字，亵渎了上帝。 帕拉尼·斯瓦米就这样坐在这群无知的法官面前，闭着眼睛，
mouth closed. Then loud reverberations of the sound ‘Shambho’ could be heard among the gathering. And that was the end of their prosecution. 嘴闭上。然后在聚会中可以听到“Shambho”的声音响亮的回响。就这样，他们的起诉结束了。
So you can internalize a chant like this, where your very energies reverberate with that sound. In order to reach the point where it is internalized, you need a certain amount of loud chanting initially. If you do that in your day-to-day life, it can be a great support when death is approaching. We have created a collection of sacred chants called Vairagya . It has five mantras. Listen to the album over and over a few times, paying attention to each one of the mantras. Each one runs for ten minutes. Figure out which mantra really draws you. Just listen repeatedly. When you feel that one of them is really grabbing you, just go by that. Keep this mantra going all the time-in your car, in your home, on your iPad, iPod, phone, everywhere. 所以你可以内化这样的颂唱，你的能量与那种声音产生共鸣。为了达到内化的程度，你最初需要一定量的高声颂唱。如果你在日常生活中这样做，当死亡来临时，这可以成为很大的支持。我们创建了一套名为 Vairagya 的神圣颂唱。它有五个咒语。反复听这个专辑几次，注意每一个咒语。每个咒语持续十分钟。找出哪个咒语真正吸引你。反复聆听。当你感觉到其中一个咒语真的吸引你时，就跟着它。随时保持这个咒语的播放——在你的车里，在家里，在你的 iPad、iPod、手机，随处可见。
Simply keep them going on and on for some time. Initially, you chant it loudly like a song. Slowly, see if you can close your mouth and still keep the same reverberation up. Initially, unless you chant it sufficiently in the louder form with some volume, you cannot take it inward. You must create that memory of the reverberation substantially in your system, where, even if you close your mouth, the mantra is on. After some time, if you just remind yourself, it flows because you have created a memory of that reverberation. 简单地让他们持续一段时间。最初，你要像唱歌一样大声吟唱。慢慢地，看看你是否可以闭上嘴巴，仍然保持相同的回响。最初，除非你以足够的音量大声吟唱，否则你无法将其内化。你必须在你的系统中实质性地创造出那种回响的记忆，即使你闭上嘴巴，咒语仍然在进行。经过一段时间，如果你只是提醒自己，它就会流动，因为你已经创造了那种回响的记忆。
Now, the dying person may not be able to do the chanting themselves. At the moment of death, it takes something for a person to be aware enough to say what they want to say. Most people die in unawareness. So in this culture, if someone is dying, people around always start a chant like ‘Ram, Ram’ or ‘Aum Namah Shivaya’, or whatever they know because they want the dying one also to utter a consecrated sound that creates awareness. So when someone is dying at home or elsewhere, you can set up a chant of one of these mantras at a very mild volume. If they have already chosen their chant themselves or internalized it, that can be used. If they had not chosen one, Brahmananda Swarupa could be played for everyone. This will make sure that a choppy withdrawal of life can be avoided. 现在，临终的人可能无法自己念诵。在死亡的瞬间，一个人需要有足够的意识才能说出他们想说的话。大多数人是在无意识中去世的。因此，在这种文化中，如果有人快要去世，周围的人总是会开始念诵像“Ram, Ram”或“Aum Namah Shivaya”之类的咒语，或者他们所知道的任何咒语，因为他们希望临终者也能发出一个神圣的声音，以唤起意识。因此，当有人在家中或其他地方临终时，可以以非常轻柔的音量播放这些咒语。如果他们已经选择了自己的咒语或内化了它，可以使用。如果他们没有选择一个，可以为大家播放 Brahmananda Swarupa。这将确保可以避免生命的急剧撤离。
We could make more powerful body-exiting mantras available because reverberations can do wonders for a life that is already 我们可以提供更强大的身体退出咒语，因为回响对已经存在的生活可以产生奇迹
organizing itself to exit. If you cause powerful reverberations of support, life will organize itself very well, and you will become loose inside the body. So you can at least have a few days or a few hours of experience where you are not the body 100 per cent. This will be a wonderful thing for any human being. But it will also affect people who are around, so no one should be there when this is being used. Moreover, we don’t know how people will use it. There is no way to ensure that it will be used responsibly. They may use it in their car when they are driving, and they may exit by crashing! So it is best to not attempt these things with the masses and instead use something general like the Vairagya chants. 组织自己以退出。如果你引起强烈的支持共鸣，生命会很好地组织自己，而你会在身体内部变得松弛。因此，你至少可以有几天或几小时的体验，在这段时间里你并不是 100%地处于身体中。这对任何人类来说都是一件美妙的事情。但这也会影响周围的人，所以在使用这个的时候，最好没有人存在。此外，我们不知道人们将如何使用它。没有办法确保它会被负责任地使用。他们可能在开车时使用它，可能会通过撞车来退出！所以最好不要尝试这些事情与大众，而是使用一些像 Vairagya 咏唱这样的通用东西。
Of the Pancha Pranas, Udana Vayu can be influenced by the right kind of reverberations. As we mentioned earlier, Udana Vayu withdraws between six and twelve hours after the breath stops. By chanting and lighting sambrani , ^(5){ }^{5} one can create the conducive reverberations for Udana to exit swiftly. Otherwise, cremating the person’s body before their Udana exits can cause a certain level of turmoil. 在五种气的中，乌达那风可以受到正确类型的回响的影响。正如我们之前提到的，乌达那风在呼吸停止后六到十二小时之间撤回。通过吟唱和点燃香料， ^(5){ }^{5} 可以为乌达那的迅速离开创造有利的回响。否则，在乌达那离开之前火化尸体可能会导致一定程度的动荡。
Now, what to do if someone is dying in an ICU or something like that, where the doctors will not allow lamps and chants and things like that? First of all, people should not go to an ICU to die. But if such a situation is inevitable, you could do a few things at home, but they are not as effective. For example, you can keep some clothing of theirssomething they have used-wrap it in a white cloth and keep it in front of their picture and light a lamp. You could play the chant there. It will have some impact, but not the same as being in the physical presence. 现在，如果有人在重症监护室快要去世，医生不允许使用灯光和颂唱等东西，该怎么办呢？首先，人们不应该去重症监护室去死。但如果这种情况不可避免，你可以在家做一些事情，但效果不如在医院。例如，你可以保留一些他们用过的衣物，用白布包好，放在他们的照片前面并点一盏灯。你可以在那里播放颂唱。这会有一些影响，但不如在身体上陪伴来得有效。
This lamp and the chant should continue up to fourteen days after one has been certified dead because one may be medically dead but not existentially dead. Death happens slowly. The withdrawal of the life process from this lump of earth-the body-happens step by step. For all practical purposes, the activity of the lungs, heart and brain stops, so they are declared dead, but it is not yet so. Even if the person’s body is burned, they are still not gone because their movement into the other realm has not yet happened. 这盏灯和咏唱应该持续到一个人被认证为死亡后的十四天，因为一个人可能在医学上已经死亡，但在存在上并没有死亡。死亡是一个缓慢的过程。生命过程从这块泥土——身体——的撤回是一步一步发生的。就实际而言，肺、心脏和大脑的活动停止了，因此他们被宣布为死亡，但实际上还不是这样。即使一个人的身体被火化，他们仍然没有离开，因为他们进入另一个领域的过程尚未发生。
Now, when the moment of death is approaching, it is best to move the dying person out of the house into an open courtyard or open space. There you must keep them, preferably on cloth upon open soil in a 现在，当死亡的时刻临近时，最好将临终者移出房屋，置于一个开放的院子或空旷的地方。在那里，最好让他们躺在开放的土壤上的布上。
north-south alignment, with the head to the north. This is to be done when death is certain and you want it to happen with ease. If the body is still in the house, inside constructed atmospheres, the being does not leave the body with ease. 南北对齐，头朝北。这是在死亡确定时进行的，目的是让其顺利发生。如果尸体仍在房子里，处于封闭的环境中，灵魂不会轻易离开身体。
Why put the head towards the north? Traditionally, in India, they tell you not to sleep with your head to the north. This is valid only when you are in the northern hemisphere. If you go to the southern hemisphere, say Australia, you should not put your head towards the south. Mostly, this body is designed in such a way that if you remain vertical, it is ideal. Now your heart is located three-fourths of the way up because pumping the blood up is difficult, pumping it down is easy, and all the arteries and veins that go above the heart are very thin. Blood vessels going down are much thicker. As they go towards the brain, they become almost hairlike. So when you lie down, the blood can be pumped into the upper portion of the body much more easily. The heart also makes some adjustments once you lie down. But despite that there is a certain effect. 为什么要把头朝北？在印度，传统上他们告诉你不要头朝北睡觉。这在你处于北半球时是有效的。如果你去南半球，比如澳大利亚，你就不应该把头朝南。通常，这个身体的设计是这样的，如果你保持直立，效果是最理想的。现在你的心脏位于三分之四的高度，因为向上泵血是困难的，向下泵血是容易的，所有通向心脏上方的动脉和静脉都非常细。向下的血管要粗得多。当它们向大脑走去时，几乎变得像头发一样细。因此，当你躺下时，血液可以更容易地泵入身体的上部。心脏在你躺下后也会做一些调整。但尽管如此，仍然会有一定的影响。
Now, iron is an important constituent of your blood. If you are anaemic, your doctor prescribes you iron supplements. As you know, the North Pole has a very strong magnetic pull on the rest of the Earth. Now, if you lie down with your head towards the north, it will pull your blood in that direction, so there will be increased blood flow to your brain. This is not too much, but enough to impact the system. This is why, when you sleep with your head towards the north, you will have disturbed sleep. You can also have nightmares because of disturbed sleep. Old people may even die in their sleep if they put their head to the north. Or they can have a haemorrhage or stroke and things like that. So when you live in the northern hemisphere, you should not put your head towards the north. 现在，铁是你血液中一个重要的成分。如果你贫血，医生会给你开铁补充剂。正如你所知，北极对地球其他部分有很强的磁吸引力。现在，如果你躺下，头朝北，它会将你的血液拉向那个方向，因此你的大脑会有更多的血流。这并不是太多，但足以影响系统。这就是为什么当你头朝北睡觉时，你会有睡眠不安的原因。你也可能因为睡眠不安而做噩梦。老年人如果头朝北睡觉，甚至可能在睡梦中去世。或者他们可能会出现出血或中风等情况。因此，当你生活在北半球时，不应该将头朝北。
However, when a person is dying, you should place the head towards the north because it eases and aids the disentanglement process of the being from the body. During the last moments, even though the physical body has lost its vibrancy, life still tries to stay there and do things, not knowing what to do. But the moment you place it outside in north-south alignment, it just knows it is over. So it will leave the body effortlessly. It also aids in maintaining a conscious state during the transition. These are 然而，当一个人临终时，你应该将头朝北放置，因为这有助于灵魂与身体的解脱过程。在最后的时刻，尽管肉体失去了活力，生命仍然试图留在那里做事情，却不知道该怎么做。但当你将其放置在南北对齐的位置时，它就会知道一切都结束了。因此，它会毫不费力地离开身体。这也有助于在过渡期间保持意识状态。这些是
some simple but effective things you can do to assist someone who is dying. 一些简单但有效的事情，你可以做来帮助一个临终的人。
Rituals from Death to the Disposal of the Body 从死亡到尸体处理的仪式
We already saw that when it comes to death, the usage of language is significant: you do not diagnose someone as dead, you declare that they are dead. It is significant because there is a difference between the two. When you declare them dead, it is only for you that they are dead. As far as that person is concerned, in a way, all that has happened is that he or she is disembodied-they have lost their body. All their life they lived thinking they are the body, never realizing the physical mass that we carry is an accumulation from this planet. When suddenly one slips out of the body, one tends to hover around it, as there is no discriminatory intelligence. It is in stages that life came into the body and it is in stages that it will go away. 我们已经看到，当谈到死亡时，语言的使用是重要的：你并不是诊断某人已经死亡，而是宣告他们已经死亡。这是重要的，因为两者之间是有区别的。当你宣告他们死亡时，这只是对你而言他们已经死亡。就那个人而言，在某种程度上，发生的只是他们失去了身体。他们一生都认为自己就是身体，从未意识到我们所携带的物质是来自这个星球的积累。当突然有人脱离身体时，他们往往会在身体周围徘徊，因为没有辨别的智慧。生命是分阶段进入身体的，也将分阶段离开。
It is believed in Indian culture that the moment we are sure that someone is dead, we must do certain things because the situation is rife with possibilities for us to help the departed being. A person who is knowledgeable about the intricacies of the process of death can do a whole lot of good for the departed, but even ordinary people who happen to be around the dying also can make a huge difference in easing the journey of the departed by doing certain things, whether they understand it or not. This will be good for the dead person and also good for the living. 在印度文化中，人们相信一旦我们确定某人已经去世，就必须做某些事情，因为这种情况充满了我们帮助逝者的可能性。一个对死亡过程的复杂性有深入了解的人可以为逝者做很多好事，但即使是那些恰好在临终者身边的普通人，通过做某些事情，也能在减轻逝者的旅程方面产生巨大的影响，无论他们是否理解。这对死者有好处，对生者也有好处。
The Laying Out of the Body 身体的布局
Even after death has happened, it is good to place the body in a northsouth alignment, with the head to the north. As we said earlier, as far as the dead person is concerned, all their life they lived thinking they are the body, experiencing that they are the body. Suddenly, they popped out and they are confused. Confused existentially, not psychologically. They do not have a discriminatory mind to think. They do not realize that it is over. They linger around because the body is still there. They tend to make attempts to get back into the body, which is unfit to sustain life. 即使在死亡发生后，将尸体放置在南北方向，头朝北也是好的。正如我们之前所说，就死者而言，他们一生都认为自己是身体，体验到自己是身体。突然间，他们弹出来了，感到困惑。困惑是存在上的，而不是心理上的。他们没有辨别的思维去思考。他们没有意识到一切已经结束。他们徘徊在周围，因为身体仍然在那里。他们倾向于试图回到已经不适合维持生命的身体里。
This can lead to a certain energy in that place which is neither good for the person nor for the people living around that space. 这可能会导致那个地方产生一种特定的能量，这对个人和周围居住的人都没有好处。
When you place the body in a north-south alignment, with the head towards the north, the being will be pulled away from the body. Once you do this, certain changes happen more quickly in the physiology of the body that has been discarded. The being realizes that it is futile to hang around that particular body because it cannot access it any more. A certain distance arises between the being and the body, which is very conducive for what has to happen next for the being. 当你将身体放置在南北方向，头朝北时，灵魂将会被拉离身体。一旦你这样做，某些变化会在被丢弃的身体的生理上更快地发生。灵魂意识到留在那个特定的身体旁边是徒劳的，因为它无法再接触到它。灵魂与身体之间会产生一定的距离，这对灵魂接下来必须发生的事情非常有利。
Tying the Big Toes Together 将大脚趾绑在一起
The next thing to do after death is to tie the big toes together. This is because when you are alive, life energies are deeply infused into every cell of your body. When death happens, these energies recede slowly. Functionally, it may be dead, but it does not die totally; it dies slowly because all the cells in the body are not dead yet, and they are still making an effort to live. They will try to draw energy from outside. When they try to draw energy, certain forces may enter the body. In order to prevent these things, people tie the two big toes together in such a way that the outer surface of the big toes are touching each other. 死后要做的下一件事是把大脚趾绑在一起。这是因为当你活着的时候，生命能量深深地注入到你身体的每一个细胞中。当死亡发生时，这些能量会慢慢退去。从功能上讲，它可能是死的，但并没有完全死去；它是慢慢死去的，因为身体中的所有细胞还没有死去，它们仍在努力生存。它们会试图从外部吸取能量。当它们试图吸取能量时，某些力量可能会进入身体。为了防止这些情况，人们将两个大脚趾绑在一起，使大脚趾的外表面相互接触。
Even now, you will notice that if you put your big toes together, your anal outlet and the Muladhara Chakra will always be tightly closed. If the Muladhara Chakra is not closed, the remaining aspect of the prana tends to leave from that chakra, which is not desirable. Moreover, if the Muladhara Chakra and the anal outlet are open, it tends to become a lower passageway for the being to enter the body again. This can cause a very negative situation, which is not at all good for that being, nor for the living. 即使现在，你会注意到如果你把大脚趾放在一起，肛门和 Muladhara Chakra 将始终紧闭。如果 Muladhara Chakra 没有关闭，剩余的 prana 往往会从那个 chakra 流出，这是不理想的。此外，如果 Muladhara Chakra 和肛门是开放的，它往往会成为生物再次进入身体的下通道。这可能会导致非常消极的情况，这对那个生物和活着的人都没有好处。
Once the Muladhara Chakra is closed, the being cannot get in and repossession of the body cannot happen. This wanting to possess the body through the Muladhara Chakra need not necessarily be by the being who has left the body. There are other beings who seek such a passage. If someone wants to do certain occult practices where freshly dead bodies are used, it is always the Muladhara which is made use of because that is the easiest passage. Other passages will not be as easily available. So tying the toes together will also protect the body from being used by people who are into occult practices, which would bind that being in so many ways. 一旦根轮关闭，灵魂就无法进入，身体的重新占有也无法发生。通过根轮想要占有身体的，不一定是已经离开身体的灵魂。还有其他灵魂寻求这样的通道。如果有人想进行某些使用新鲜尸体的神秘实践，通常会利用根轮，因为那是最简单的通道。其他通道不会那么容易获得。因此，将脚趾绑在一起也可以保护身体不被从事神秘实践的人使用，这将以多种方式束缚那个灵魂。
There is also a practical aspect to this. If you don’t tie the toes together, when death happens, the legs will naturally tend to move apart and spread wide. Once rigor mortis sets in, you will not be able to bring them back together, and handling the dead body will become difficult 这还有一个实际的方面。如果你不把脚趾绑在一起，当死亡发生时，腿会自然地倾向于分开并张开。一旦尸僵开始，你将无法将它们重新合拢，处理尸体将变得困难。
and awkward. So tying the toes together will prevent the distortion of the body. 而且很尴尬。因此，将脚趾绑在一起可以防止身体的扭曲。
Washing and Clothing the Body 洗涤和穿着身体
In certain communities in India, where they are still aware of these things, the first thing they do when someone dies is strip the body naked. The next thing to do is wash the body with water. One reason is that the person may have been injured and ill during the last moments, so you want to clean that up. But it is not just for hygiene purposes that you give them a wash. See, even when you are alive, if someone tries to give you a bath and they pour water on your face, you will feel like you are being waterboarded. It feels like you are drowning. If there is even any little activity happening in the body, it will all cease. The idea is not to just clean the body, but to facilitate the complete withdrawal of life from the body as running water has the ability to clear many aspects off the body. 在印度的某些社区，那里的人们仍然意识到这些事情，当有人去世时，他们首先做的就是将尸体脱光。接下来要做的是用水清洗尸体。一个原因是这个人在最后时刻可能受了伤或生病，所以你想要清理这些。但给他们洗澡不仅仅是出于卫生目的。你看，即使在你活着的时候，如果有人试图给你洗澡并把水倒在你脸上，你会觉得自己像是被水刑。感觉就像你在溺水。如果身体里有任何小的活动，它都会停止。这个想法不仅仅是清洁身体，而是促进生命从身体中完全撤回，因为流动的水能够清除身体的许多方面。
Now, once again, you lay the body in north-south alignment in an open space. The body is kept naked, with just a white cloth covering it. This cloth is also for the people’s sake, not for the dead body’s sake. There is nothing to cover, there is nothing to expose for a dead body, but the living people have issues. So one white cloth, just a sheet, is used to cover the body. Why a white cloth? The colour white reflects all light and most of the heat-two factors that can hasten the decomposition of the cells. This hastening of decomposition is not advisable at this stage, as certain aspects of prana are still partially functional in the body. Black or coloured cloth will absorb both light and heat, and should be avoided. 现在，再一次，你将尸体放置在南北方向的开放空间中。尸体保持裸露，仅用一块白布覆盖。这块布也是为了活人的缘故，而不是为了死者。尸体没有什么需要遮盖的，也没有什么需要暴露的，但活人有他们的问题。因此，用一块白布，仅仅是一张布，来覆盖尸体。为什么用白布？白色反射所有光线和大部分热量——这两个因素会加速细胞的分解。在这个阶段，加速分解是不明智的，因为身体中的某些方面的生命能量仍然部分有效。黑色或有色布料会吸收光线和热量，因此应避免使用。
Unfortunately, these days, people have begun clothing and dressing up the body elaborately. Undertakers in the West actually do more make-up for dead bodies than what people would do for Hollywood stars. It has become very lucrative. But in this culture, when you go back to death, you go back naked, as you were born. Even if you did not realize it when you were alive, it is at least a realization for the other people who are watching. It is a knock on their head to tell them that these things do not matter any more. 不幸的是，如今，人们开始精心打扮和装饰身体。西方的殡葬业者实际上为尸体化妆的程度超过了人们为好莱坞明星所做的。这已经变得非常有利可图。但在这种文化中，当你回归死亡时，你是赤裸裸的，就像你出生时一样。即使你在活着的时候没有意识到这一点，对其他观看的人来说，至少这是一个觉悟。这是对他们头部的敲击，告诉他们这些事情已经不再重要。
Things Not to Do around a Dead Body 处理尸体时不应做的事情
There are many customs and rituals for the dead in various cultures, but there are some things that you should definitely not do around a dead body. One thing is that you should not sleep near a dead body. This is so because, in sleep, everyone is far more susceptible to everything than in wakefulness. We already saw that death is a process and it is still on for quite some time. If you have kept the body for six, twelve or twenty-four hours or whatever, the process is still on, and life is still exiting. So people who are sleeping near the body become available to such things, which is not good for them. 在各种文化中，有许多关于死者的习俗和仪式，但有一些事情你绝对不应该在尸体附近做。一件事是你不应该在尸体附近睡觉。这是因为在睡眠中，每个人比清醒时更容易受到各种影响。我们已经看到，死亡是一个过程，并且这个过程会持续相当长的时间。如果你已经保存尸体六小时、十二小时或二十四小时，或者其他时间，这个过程仍在进行，生命仍在流逝。因此，睡在尸体附近的人会变得容易受到这些影响，这对他们来说并不好。
Another thing is that one should not cook or eat near a dead body. The very nature of food will draw that energy in that direction. So if you are cooking or eating near a dead body where the life energies are still exiting, you will be eating your own relative in some way. This may sound very extreme, but it is so because food will draw these energies. This is why, traditionally, people don’t cook in the house where death has occurred for a period of fourteen days. People bring food from outside, for the people there. But it is not good to eat there either. 另一个事情是，人们不应该在尸体附近烹饪或进食。食物的本质会将能量吸引到那个方向。因此，如果你在尸体附近烹饪或进食，而生命能量仍在流出，你在某种程度上就是在吃自己的亲人。这听起来可能很极端，但事实就是如此，因为食物会吸引这些能量。这就是为什么传统上，人们在发生死亡的房子里会有十四天不烹饪的习俗。人们会从外面带食物给那里的人。但在那里吃也不好。
The very process of eating itself makes a person vulnerable to influences. The moments of eating and sexuality are the times when a human being becomes far more vulnerable than other times because, essentially, human structure has to open up in some way to take it in. This is the reason why you must bring down the number of times you eat so that you retain the integrity of the system. You can clearly observe this: those who eat all the time, even if they eat less, will not have integrity of system. Sexuality, food and even constantly sipping water opens up the body to various influences that will not always work positively for people. It is in this context that a yogi opens his or her body only when absolutely needed and that too in a structured and disciplined manner. Constant ingestion loosens the general integrity of the subtler dimensions of the body. You will see that the people who keep munching on something all the time will become loose in the head. It is not that they become fat, that is not the point. They become loose in every way, there is nothing of strength or vibrancy or capability simply because they are opening their system all the time. Also, you do not eat simply anywhere and everywhere. Always, in India, you never want to 吃的过程本身使人容易受到影响。吃饭和性行为的时刻是人类比其他时刻更脆弱的时候，因为从本质上讲，人类的结构必须以某种方式打开以便摄取。这就是为什么你必须减少进食次数，以保持系统的完整性。你可以清楚地观察到：那些总是吃东西的人，即使他们吃得少，也不会拥有系统的完整性。性、食物甚至不断地喝水都会使身体对各种影响开放，而这些影响并不总是对人们有积极作用。在这种情况下，瑜伽士只有在绝对需要时才会打开自己的身体，而且是以一种有结构和有纪律的方式。不断的摄入会削弱身体更微妙层面的整体完整性。你会看到那些总是啃东西的人会变得头脑松散。并不是说他们变胖，这不是重点。他们在各方面变得松弛，完全没有力量、活力或能力，因为他们一直在打开自己的系统。 此外，你在印度并不是随便在哪里都可以吃东西。
be seen by strangers when you are eating. You don’t eat with just anyone. You eat only with people who know you, with people who have good intentions for you. But today, even if it is your enemy, meetings happen over dinner. But at least around a dead body, you should avoid eating. 在你吃饭时被陌生人看到。你不会和任何人一起吃饭。你只和认识你的人一起吃饭，和对你有善意的人一起吃饭。但今天，即使是你的敌人，聚会也发生在晚餐上。但至少在尸体周围，你应该避免吃饭。
One should also avoid unnecessary touching of the dead body. Whatever touching you need to do should be to clean or bathe or move the body, but one should avoid unnecessarily holding the body, hugging, and all that. That is not good for you or that life which is exiting. One more thing is that you do not leave the dead body alone. In India, if someone close to you dies, you are supposed to keep a ghee, butter or sesame-oil lamp burning near the body. People are supposed to sit and watch-no one leaves a dead body alone. The lamp’s flame has a purificatory effect and is like Klesha Nashana Kriya. If it is a regular death, the lamp is to be placed at the feet. If it is an elevated exit, then the lamp is to be placed at the head to have a purificatory impact upon the exiting energy. If there is qualified help, then they may choose to light the lamp over a specific part of the body. The lamp can be lit even up to fourteen days after the body is cremated or buried. 人们还应该避免不必要地触碰尸体。任何需要触碰的行为都应该是为了清洁、洗澡或移动尸体，但应避免不必要地抱住尸体、拥抱等。这对你或正在离开的生命都不好。还有一件事是，你不能让尸体单独待着。在印度，如果你身边的人去世，你应该在尸体附近点燃一盏用酥油、黄油或芝麻油的灯。人们应该坐着看着——没有人会让尸体单独待着。灯的火焰具有净化的效果，就像 Klesha Nashana Kriya。如果是正常的死亡，灯应该放在脚边。如果是升华的离开，灯应该放在头部，以对离开的能量产生净化的影响。如果有合格的帮助，他们可以选择在身体的特定部位点燃灯。灯可以在尸体火化或埋葬后点燃，甚至可以持续到十四天。
Paying Respects to the Dead 向死者致敬
In almost all parts of the world, if someone is dead, people who knew the person come and pay their respects for who he or she was. But in India, a dead person is generally treated as a Divine being and one bows down to them. It does not matter who they were when they were alive. When they were alive, maybe they did not deserve any kind of respect, but now that they are dead, people bow down to them. This is not out of joy that the person is gone. They bow down to him or her because he or she is no more that person. Now, what is left and what is hovering around is of a different nature. This is life. This is the basis of life, and with that you don’t argue. You don’t question its wisdom. You just bow down because it is way beyond you. 在几乎世界的所有地方，如果有人去世，认识这个人的人会来表达对他或她的敬意。但在印度，死者通常被视为神圣的存在，人们会向他们鞠躬。无论他们生前是什么样的人都无所谓。生前，他们可能不值得任何尊重，但现在他们已经去世，人们向他们鞠躬。这并不是因为这个人离开而感到快乐。他们向他或她鞠躬，因为他或她不再是那个人。现在，剩下的和徘徊的东西是不同的本质。这就是生命。这是生命的基础，基于此你无法争辩。你不会质疑它的智慧。你只是鞠躬，因为这超越了你。
The Belongings of the Dead Person 死者的遗物
When a person is dead, the articles of clothing that have been intimately in touch with their body, such as the underclothes, must be burned immediately. Other clothes, jewellery and other articles are distributed not just to one person but among many people within three days. Everything is distributed as quickly as possible so that the being gets confused. It will not know where to hang around any more. If you were to give a bundle of their belongings to one person, the being would go there because the energy of their own body still exists in the clothes and they are attracted to it. This is done not only to settle the dead but also to settle the family and relatives so that they too understand that it is over. It does not matter how involved or attached you were to someone when it is done, the game is up. 当一个人去世时，紧密接触其身体的衣物，如内衣，必须立即焚烧。其他衣物、珠宝和其他物品在三天内不仅分发给一个人，而是分发给许多人。所有物品都尽快分发，以便灵魂感到困惑。它将不知道该去哪里。如果你把一捆他们的物品给一个人，灵魂会去那里，因为他们自己身体的能量仍然存在于衣物中，并且它们被吸引到那里。这不仅是为了安置死者，也是为了安置家人和亲属，让他们也明白一切都结束了。无论你与某人有多么亲密或依恋，当这一切完成时，游戏就结束了。
To Burn or Bury 焚烧还是埋葬
You will see if someone very dear to you is dead and their body is there, you will keep on hallucinating, ‘Maybe they are just sleeping, maybe they will sit up, maybe some miracle will happen. Maybe something else will happen.’ You know, this will go on unnecessarily. You will see people crying and a big emotional drama happening. But the moment the body is cremated, you will see everyone becomes silent. Always. Because now everyone knows the game is up. The cremation of bodies has also come from a certain understanding of life. The idea of burning is that no trace of you should remain. Once you are gone, you are clean gone. Nothing of you should remain. But if someone exits their body consciously, or even if not consciously, they at least left gently or seeped out of the system, then you can bury them. But if they were jolted out of the system, you must burn the body. 你会看到一个对你非常亲近的人死了，他们的身体在那里，你会不断地产生幻觉，“也许他们只是睡着了，也许他们会坐起来，也许会发生什么奇迹。也许会发生其他事情。”你知道，这种情况会不必要地持续下去。你会看到人们在哭泣，发生着巨大的情感戏剧。但当身体被火化的那一刻，你会看到每个人都变得沉默。总是如此。因为现在每个人都知道游戏结束了。火化身体的想法也源于对生命的某种理解。燃烧的理念是你不应该留下任何痕迹。一旦你离开，你就彻底离开了。你身上不应该留下任何东西。但如果有人有意识地离开他们的身体，或者即使不是有意识的，他们至少是温和地离开或渗出系统，那么你可以埋葬他们。但如果他们是被猛然从系统中震出，你就必须火化身体。
Traditionally, in India, you will see agricultural families bury their dead because most of them would have died of old age-they would have seeped out. Kshatriya families, which were the fighting class, always burned their dead because most of them were jolted out of their body either in a war or while fighting somewhere. Even otherwise, these were people who lived flamboyant lifestyles of drinking and doing this and that, so most of the time they broke the body in some way. Such bodies must be burned immediately. But now there is no one to identify 在印度，传统上，农业家庭会埋葬他们的死者，因为大多数人都是因年老而死——他们会逐渐衰弱。克沙特里亚家庭，即战士阶级，总是火化他们的死者，因为大多数人都是在战争中或打斗时被震撼而死。即便如此，这些人过着奢华的生活，饮酒和做各种事情，所以大多数时候他们以某种方式损坏了身体。这些尸体必须立即火化。但现在没有人来辨认。
all these things, and moreover if you put them in a coffin and bury them, they will not even become part of the Earth for a long time. So I would say if someone dies when they are still young and vibrantly alive, it is better to cremate them. Only if someone dies of old age, you can bury them. 所有这些东西，而且如果你把它们放在棺材里埋起来，它们很长一段时间都不会成为地球的一部分。所以我想说，如果有人在年轻而充满活力的时候去世，火化他们更好。只有当有人因年老而去世时，你可以埋葬他们。
If you understand life very well, absolutely well, you can exit the body in such a way that you exit completely, you gather everything and leave. If you leave like that, then also you can be buried. You have completely exited, so there is no hurry. We can even keep you for a day or two and then bury you. Usually, people build samadhis for such people so that the energies that they have left behind can be made use of by other people. 如果你非常了解生活，绝对了解，你可以以一种完全退出身体的方式离开，你收集一切然后离开。如果你这样离开，那么你也可以被埋葬。你已经完全退出，所以没有急迫感。我们甚至可以把你留一天或两天，然后再埋葬你。通常，人们为这样的人建造舍利塔，以便他们留下的能量可以被其他人利用。
Even if we bury someone, we should put a layer of salt and turmeric beneath and above the body. Don’t think we are making a stew out of them; the idea is that we want the body to deteriorate as quickly as possible. If you put it in the ground without these things, the body remains intact for a long time and unnecessarily certain processes happen, which are not good. Also, in India, another fear was that there were people doing various kinds of occult sadhanas, who were always looking for a freshly dead body. If you bury the body and go, as soon as you go, they will come and dig it up. In recent times, you don’t hear much of such things, but it used to happen often in the past. If you put salt, that body becomes useless for them. If they know you put salt, they will not dig up the grave. 即使我们埋葬某人，我们也应该在尸体的上下放一层盐和姜黄。不要认为我们是在做炖菜；我们的想法是希望尸体尽快腐烂。如果你在没有这些东西的情况下把它放在地下，尸体会保持完整很长时间，并且不必要地发生某些过程，这些都是不好的。此外，在印度，还有一个担忧是，有人进行各种类型的神秘修行，他们总是寻找新鲜的尸体。如果你埋了尸体就离开，一旦你走，他们就会来挖掘。近年来，你听到这样的事情不多，但在过去经常发生。如果你放盐，那具尸体对他们来说就变得无用。如果他们知道你放了盐，他们就不会挖掘坟墓。
There are also certain cultures which practise feeding the carrion to scavenger birds. As we know, among sailors, there is a practice of burial at sea. These practices have come out of convenience. Certain religions originated where there was hardly any wood to burn, hence burial has become big. There was no question of burning because fuel was extremely precious in desert lands. Moreover, burial was easy in the sand. A pit could be dug with bare hands and covered up. Perhaps the custom to bury the dead in a box came into existence as wild animals smelled them and dug out the bodies. Slowly, the boxes became more and more elaborate. With the passage of time, today, most coffins are more and more ornamental, made of hardwood, steel and even concrete. If you bury a body in these types of coffins, they will just rot inside. 某些文化也会将腐肉喂给食腐鸟。众所周知，在水手中，有海葬的习俗。这些习俗源于便利。在几乎没有木材可燃烧的地方，某些宗教应运而生，因此埋葬变得普遍。在沙漠地区，燃料极为珍贵，因此根本没有焚烧的可能。此外，在沙子中埋葬也很简单。可以用赤手挖一个坑并覆盖上。也许将尸体埋在盒子里的习俗是因为野生动物闻到尸体并挖出尸体。随着时间的推移，这些盒子变得越来越复杂。如今，大多数棺材越来越华丽，采用硬木、钢材甚至混凝土制成。如果你将尸体埋在这些类型的棺材中，它们只会在里面腐烂。
They will not become a part of the earth for a very, very long time. This is not good. 它们将不会在很长很长一段时间内成为地球的一部分。这不好。
Another reason for avoiding burial is the question of what you leave behind. You should experiment with this and see. Enter a burial ground and see how it feels, then enter a cremation ground and see how it feels. Let us say, five cremations have happened today, the cremation ground will be very active, alive with energy. This is a lot of life, but if you don’t have a balanced mind, it can be a very fearful kind of energy. Fearful not because of anything else but because in some way it reminds you of your mortality. It is almost like there has been a sacrifice here-that kind of energy. Yogis and tantriks wanted to hang around such places because they had learned to use that energy in a positive way. So what cremation leaves behind is something that is quite alive, but this is not the case with burial. 避免埋葬的另一个原因是你留下了什么的问题。你应该尝试一下，看看。进入一个墓地，感受一下，然后进入一个火葬场，感受一下。假设今天发生了五次火葬，火葬场将会非常活跃，充满能量。这是很多生命，但如果你没有平衡的心态，这可能是一种非常可怕的能量。可怕并不是因为其他任何原因，而是因为在某种程度上它提醒了你自己的死亡。这里几乎就像发生了一种牺牲——那种能量。瑜伽士和密宗修行者想要待在这样的地方，因为他们学会了以积极的方式利用这种能量。因此，火葬留下的是一些非常活跃的东西，但埋葬则不是这样。
If you go to a burial ground, you will see there is a rotting kind of energy. Rotting may not be the right word because it is not because the body is rotting. It is a slow release of that same energy. Besides, because the energy hangs around for too long, it has intermingled in so many ways with too many lives and the net result is a very stale kind of energy. Burial grounds do not cause fear in you, but very easily a certain sadness or 如果你去墓地，你会看到那里有一种腐烂的能量。腐烂可能不是正确的词，因为这并不是因为尸体在腐烂。这是一种缓慢释放的相同能量。此外，由于这种能量停留的时间太长，它与太多的生命以太多的方式交织在一起，最终的结果是一种非常陈旧的能量。墓地不会让你感到恐惧，但很容易引发某种悲伤或
depressive mood can set in in a person just by visiting there, even if no one dear to them was buried there. This is like the feeling you get in a general ward in a government hospital. It is neither life nor death. This is not a good thing to leave behind for future generations. 抑郁情绪可能仅仅通过访问那里就会在一个人身上产生，即使没有亲人埋在那里。这就像你在政府医院的普通病房里感受到的那种感觉。这既不是生也不是死。这对未来的世代来说并不是一件好事。
Bringing Home the Body 带回尸体
People have this strong sentiment that wherever the person died, his or her body should be brought home for burial or cremation. At one time, this would have had some relevance because many traditional people in this country would not eat anything which was grown in a place that was beyond a day’s walking distance from their homes. Nothing from outside that area was consumed. Whenever they travelled, they also carried their food with them. They did not want to eat food from anywhere and everywhere. So they developed a strong resonance and a very existential 人们有一种强烈的情感，认为无论这个人在哪里去世，他或她的遗体都应该带回家进行埋葬或火化。曾几何时，这种观点是有一定相关性的，因为这个国家的许多传统人们不会吃任何在离家超过一天步行距离的地方种植的东西。来自那个区域以外的食物是不会被消费的。每当他们旅行时，他们也会随身携带食物。他们不想吃来自任何地方的食物。因此，他们发展出了一种强烈的共鸣和非常存在主义的情感。
relationship with the land on which they were living. If you lived like that, dying in that place and being buried in that place could be very important. 与他们所居住的土地的关系。如果你是那样生活的，在那个地方死去并被埋葬可能是非常重要的。
Today, we eat things which come from around the world or at least around the country and, moreover, we are loitering all over the planet. So where you are buried does not matter so much any more. It is more an emotional thing. And if you are already in a foreign country, we don’t know how much of that country you carry. So, existentially, it does not matter as to where you dispose of the body, but, emotionally, it does matter for people. Moreover, there is this element of practicality too. All the family and friends who would have wanted to participate in the funeral are more likely to be around your own home, so it makes more sense to bring the body back because many of them may not be able to travel to the place where this person died. 今天，我们吃的东西来自世界各地，或者至少来自全国各地，而且，我们在整个星球上游荡。因此，你被埋在哪里已经不那么重要了。这更多的是一种情感上的事情。如果你已经在一个外国，我们不知道你带了多少那个国家的东西。因此，从存在的角度来看，处理尸体的地点并不重要，但从情感的角度来看，对人们来说是重要的。此外，还有实用性这一因素。所有希望参加葬礼的家人和朋友更可能在你自己的家附近，所以把尸体带回家更有意义，因为他们中的许多人可能无法前往这个人去世的地方。
Cleansing the House清洁房屋
Whenever a death occurs in a place or a dwelling, generally, there are some cleansing processes that are to be done. This is not just for some hygiene reasons; you want to wipe off that energy completely from that place. If you want to cleanse the homes or dwellings, you can do Punya Pooja ^(6){ }^{6} or something similar, which will work very well. You can also cleanse it by taking a vibrant fire, like a camphor fire, all over the house. Just like we do klesha nashana for the individual body, similarly, you can do klesha nashana for the entire house. Doing some chants in that space also could be very beneficial. 每当一个地方或住所发生死亡时，通常需要进行一些清洁过程。这不仅仅是出于卫生原因；你想要彻底清除那个地方的能量。如果你想要清洁家居或住所，可以进行 Punya Pooja ^(6){ }^{6} 或类似的仪式，这会非常有效。你也可以通过在整个房子里点燃一种生机勃勃的火焰，比如樟脑火，来进行清洁。就像我们为个人身体进行 klesha nashana 一样，你也可以为整个房子进行 klesha nashana。在那个空间里进行一些咒语也可能非常有益。
This need for cleansing is not just for the places where death happens. Traditionally, even if you attended a funeral, you had to bathe, cleanse yourself properly and change your clothes before you even entered the house or touched anything there. In some cultures, the clothes you wore to the funeral were to be never used again. It was burned because it gathers a certain aura of death, and you don’t want to carry that and walk around. 这种清洁的需求不仅仅是针对死亡发生的地方。传统上，即使你参加了葬礼，在进入房子或触碰那里的任何东西之前，你也必须洗澡，彻底清洁自己并换上干净的衣服。在一些文化中，你在葬礼上穿的衣服是绝对不能再使用的。它会被烧掉，因为它会聚集某种死亡的气息，而你不想携带这种气息到处走。
Tonsuring the Head after Cremation 火化后剃头
A common after-death Hindu ritual is tonsuring of the head of the male relatives of the deceased. This shaving of the head came into practice when people generally kept a lot of hair on their head. Today, they are anyway cutting it every month or so, so whether you shave or not may not make much difference. But normally people used to have long hair, and hair is one thing that can easily gather a certain amount of aura. You know that hair gathers static. People who have a lot of hair have staticit will be crackling sometimes in certain weather. Hair has this capability. Similarly, if you have been in the house where death has occurred or you are related to that person, you gather an aura of death, particularly in your hair. It hangs around you. 一个常见的印度教丧后仪式是剃去死者男性亲属的头发。这种剃头的习俗是在人们普遍留长发的时候开始的。如今，他们每个月都会剪一次头发，所以剃不剃头可能没什么太大区别。但通常人们都是留长发，而头发是很容易聚集一定量气场的东西。你知道头发会聚集静电。头发多的人在某些天气下会有静电，偶尔会发出噼啪声。头发具有这种能力。同样，如果你曾在发生过死亡的房子里，或者你与那个人有关系，你会在身上聚集一种死亡的气场，特别是在你的头发上。它会围绕着你。
So if you have a lot of hair, you shave it so that the aura is gone. This is the reason why they tonsure the heads of newborn babies also. When you were in your mother’s womb, you gathered that aura. After birth, the aura of that is still there. If it stays with you, you will not grow well. So they wait for four to five months, so that the baby is reasonably grown and stable in health, and then they shave the head. Shaving the child’s head also aids in the development of the brain by moving energies towards the head region. 所以如果你有很多头发，你就剃掉它，这样气场就消失了。这也是为什么他们会给新生儿剃头的原因。当你在母亲的子宫里时，你聚集了那种气场。出生后，那种气场仍然存在。如果它留在你身上，你就不会长得很好。所以他们会等四到五个月，让宝宝合理成长并健康稳定，然后再剃头。剃掉孩子的头发也有助于大脑的发展，通过将能量向头部区域移动。
Spreading the Ashes撒灰
After the death has happened, it can take up to forty days for the being to completely leave the body. Even if you have burned the physical body, they will look for certain elements of the body like the ash or maybe their used clothes or something that belonged to them. It could be the sweat or smell of the body because, still the realization has not come that it is over. This is not desirable, so we want to eliminate it. One of the things that is done for this is to scatter the ashes as widely as possible. 在死亡发生后，灵魂可能需要长达四十天的时间才能完全离开身体。即使你已经火化了身体，他们仍会寻找身体的某些元素，比如灰烬或他们曾穿过的衣物，或者属于他们的其他东西。可能是身体的汗水或气味，因为他们仍未意识到一切已经结束。这是不可取的，因此我们希望消除这种情况。为此所做的事情之一是尽可能广泛地撒播灰烬。
After cremation, if you keep the ash in one place, there is a tendency for the being to look for that. So they are put in a river where they get really spread out. That way they cannot be found. The effort is to do everything possible to make the being understand that it is over. This is also for the living to understand that it is all over. Otherwise you will keep the ash in a pot in your house and you will become unnecessarily emotional about it. 火化后，如果你把灰烬放在一个地方，灵魂会有寻找那个地方的倾向。因此，灰烬会被放入河中，这样就会被真正地分散开。这样就无法被找到。努力是尽一切可能让灵魂明白一切都结束了。这也是为了让活着的人明白一切都结束了。否则你会把灰烬放在家里的一个罐子里，并对此产生不必要的情感。
Another reason why you disperse the ash is that you want to prevent its misuse. Usually, occult practitioners always gather ash from the cremation ground when they want to do those types of rituals, where they want to attract a disembodied being towards them. They will be waiting - they will be sitting in the cremation ground as if they are out there to help you. Generally, if they want to do a certain type of ritual, they will steal the body itself. It is usually the Aghoris who do this. They are always looking for a young, vibrant dead body so they can sit on the dead body and do sadhana. Using the Vyana Vayu, which is still receding in the body, they will activate that body and they will ride that body in a certain way. Or they want to use their own energies to activate the dead body to do certain things. In the past, it was not uncommon. Another kind of people also look for the ashes: these are occult practitioners who misuse it. This is sorcery. 另一个你散播灰烬的原因是你想防止其被滥用。通常，神秘学从业者在想要进行那些类型的仪式时，总是会从火葬场收集灰烬，他们想要吸引一个无形的存在到他们身边。他们会等待——他们会坐在火葬场，仿佛他们在那里是为了帮助你。一般来说，如果他们想进行某种类型的仪式，他们会偷走尸体。通常是阿戈里人会这样做。他们总是在寻找年轻、充满活力的尸体，以便坐在尸体上进行修行。利用仍在身体内回落的 Vyana Vayu，他们会激活那个身体，并以某种方式驾驭那个身体。或者他们想用自己的能量来激活尸体以做某些事情。在过去，这并不罕见。另一种人也在寻找灰烬：这些是滥用灰烬的神秘学从业者。这是巫术。
It is because of all these reasons that when someone dear to you dies, you want to make sure this ash is scattered as wide as possible. You don’t want your dead relatives to come searching for it or become victims of sorcery. So you take the ash and put it in the rivers. Or you go to a mountain and, where the wind is strong, you throw it into the air so that it spreads all over. In the past, this misuse was not uncommon but today there are hardly a handful of people who are capable of it. But still it is best to scatter the ashes so that the being does not get drawn towards it. 正是因为所有这些原因，当你亲近的人去世时，你希望确保这些灰烬尽可能广泛地散开。你不希望你的死去的亲属来寻找它或成为巫术的受害者。因此，你将灰烬放入河中。或者你去山上，在风强的地方，将其抛向空中，让它四散开来。在过去，这种误用并不少见，但今天几乎没有几个人能够做到。但仍然最好将灰烬散开，以免灵魂被吸引。
Is It All Right to Donate Organs 捐献器官可以吗
I would say, even if you have not lived your life in a useful manner, in death at least you could be useful! So if someone can use the dead body, it is fine. We already saw that all people don’t die the same way, just as all people don’t live the same way. If you look at it technically, people can die out of any one of the chakras. One can die in any one of these dimensions. If one has died in a certain way, by consciously exiting the body, then it is not good to dismember one’s body. But if people have died in normal ways, it is all right to do it. The problem again is, who is there capable enough to decide this? Moreover, when someone is dead, can one go and tell someone, 'Okay, your father has died in a bad way, 我想说，即使你没有以有用的方式生活，但至少在死亡时你可以是有用的！所以如果有人可以利用尸体，那也没关系。我们已经看到，并不是所有人都以相同的方式死去，就像并不是所有人都以相同的方式生活。如果从技术上看，人们可以从任何一个脉轮死去。一个人可以在这些维度中的任何一个死去。如果一个人以某种方式死去，通过有意识地退出身体，那么肢解自己的身体是不好的。但如果人们是以正常的方式死去，那这样做是可以的。问题再次是，谁有能力来决定这一点？而且，当某人死去时，是否可以去告诉某人，“好吧，你的父亲以不好的方式死去，
so you can cut open the body and donate the organs? ’ It is not socially advisable or even possible. So it is better that organ donation is open for everyone rather than making exceptions to it. Moreover, if it is going to be useful for someone, maybe it is better to do it. Strictly speaking, there are some disadvantages for certain people if the organs are taken out, but it is okay if someone is going to see through your eyes or live better through your organs. 所以你可以切开身体并捐赠器官吗？这在社会上并不可取，甚至不可能。因此，器官捐赠最好对所有人开放，而不是对其进行例外。此外，如果这对某人有用，也许这样做更好。严格来说，如果器官被取出，对某些人来说确实有一些缺点，但如果有人能够通过你的眼睛看见或通过你的器官过得更好，那也是可以的。
Now, people ask if one is on the spiritual path, can one donate organs? I think, except for the kidney and a few other things, you are donating the organs only after you are dead. So donate it, what is the problem? The question is: Is the little bit of gouging the body that they do after death okay for a spiritual person? After one is dead, anyway you burn the body or bury it. If you bury it, the organs will get donated to the worms or plants. They also make use of it. If you take away an eyeball, the worms will not miss it. If you die in an accident or something, where the body is broken but still all these organs are fine, we can take them. It is all right. It has nothing to do with spirituality. It is only an emotional problem. If something is useful for someone, if they can see or live making use of it, it is okay. Moreover, for a person to die with the intention-‘Let my body be useful to ten people’—is a good thing. 现在，人们问如果一个人走在灵性道路上，是否可以捐献器官？我认为，除了肾脏和一些其他东西，捐献器官通常是在你去世之后。所以捐献它，有什么问题呢？问题是：他们在死后对身体进行的少量切割对一个灵性的人来说是否可以接受？反正你死后要么火化身体，要么埋葬。如果你埋葬它，器官会被虫子或植物利用。它们也会利用这些。如果你拿走一个眼球，虫子不会觉得缺少它。如果你在事故中去世，身体受了伤但所有这些器官都完好无损，我们可以取走它们。这是可以的。这与灵性无关。这只是一个情感问题。如果某样东西对某人有用，如果他们可以通过利用它来看到或生存，那是可以的。此外，一个人带着“让我的身体对十个人有用”的意图去世，是一件好事。
Some people donate their entire body for research purposes. These bodies will be preserved for a long time and cut open to the maximum. If they start cutting the body within the first eleven to fourteen days, there is definitely a little bit of harm to that person. If that is the case, then we can do something so that they completely exit. After that, how their body is used, it does not matter. But I think it will be well beyond fourteen days before they start cutting it for education or research purposes. At that time, it is just like a piece of vegetable. Whether you give it to the doctors or bury it or burn it, it makes no difference to that individual. 有些人将他们的整个身体捐献用于研究目的。这些身体将被长期保存并进行最大程度的解剖。如果在前十一到十四天内开始解剖身体，肯定会对那个人造成一些伤害。如果是这样的话，我们可以采取一些措施让他们完全退出。之后，他们的身体如何使用并不重要。但我认为在他们开始为教育或研究目的解剖之前，肯定会超过十四天。到那时，它就像一块蔬菜。无论是交给医生、埋葬还是火化，对那个个体来说都没有区别。
Now, some people worry that if karma is encoded into even the minutest aspect of our lives, then do the organs that are received through transplantation also bring the karma of the donor along with them? People have been doing blood transfusions for ages now. Blood is far more vital than any other organ and in fact goes all over the body, to every organ. It has access to everything, including your brain. But people 现在，有些人担心如果业力被编码到我们生活的每一个细微方面，那么通过移植获得的器官是否也会带来捐赠者的业力？人们已经进行了很长时间的输血。血液比任何其他器官都更为重要，实际上它遍布全身，流向每一个器官。它可以接触到一切，包括你的大脑。但人们
are doing fine with blood transfusion, so this should also be fine. Definitely, there is something that you acquire, but the benefit outweighs the risks. Is it the best thing to do? No. But is it something that you do if it is needed? Yes. If the organ is not suitable, or in some way not going well with the body, it will anyway reject it. 输血的情况很好，所以这也应该没问题。确实，有一些东西是你会获得的，但好处大于风险。这是最好的选择吗？不是。但如果需要的话，你会去做吗？会。如果器官不合适，或者以某种方式与身体不相容，它最终会被排斥。
The problem is that we have too much emotion about these things. Your kidneys are just filters. If you own a diesel car, every 10,000 kilometres or so you replace the fuel filter. So, similarly, you are replacing your kidney filter. The question is, your filter has already been used, it is a second-hand filter. So is there a problem? Maybe. So, now, they are trying to grow new filters in the lab. They are growing the liver, kidney, spleen, and whatever is needed, in the lab and storing it. When you need it, you can have it ready-made. It is a good new filter. You can put it in because the body is a mechanical thing. Maybe you will turn spiritual more easily if you have all organs replaced because you will have no sense of your own body. It is a good thing because you don’t have to tell such people, 'You are not the body!’ They know they are not their heart, they are not their liver, they are not their kidney! 问题在于我们对这些事情有太多情感。你的肾脏只是过滤器。如果你拥有一辆柴油车，每行驶大约 10,000 公里就要更换一次燃油过滤器。因此，类似地，你也在更换你的肾脏过滤器。问题是，你的过滤器已经被使用过，它是一个二手过滤器。那么，这有问题吗？也许有。所以，现在，他们正在实验室里尝试培养新的过滤器。他们在实验室里培养肝脏、肾脏、脾脏以及所需的任何器官，并进行储存。当你需要时，你可以得到现成的。这是一个好的新过滤器。你可以把它放进去，因为身体是一个机械的东西。如果你更换了所有器官，也许你会更容易变得精神，因为你将没有对自己身体的感觉。这是一件好事，因为你不必告诉这样的人，“你不是身体！”他们知道他们不是他们的心脏，他们不是他们的肝脏，他们不是他们的肾脏！
Dematerializing the Body 去物质化身体
All the after-death rituals are mainly for the right disposal of the physical body and for assisting the being in its future journey. However, there are people who help themselves and do not require any assistance from anybody for this. These are highly accomplished yogis-they not only leave their body at will, they also dematerialize it. It is as if they do not want to trouble anyone with the cremation process! Such a body does not get destroyed, it gets dematerialized. It has moved from Creation to nonCreation. The whole process that you see in the Existence is from nonCreation to Creation, from unmanifest to manifest. But here the reverse is happening. A yogi with enough mastery of the five elements can do that to his body. 所有的死后仪式主要是为了正确处理身体，并帮助灵魂在未来的旅程中。然而，有些人能够自助，不需要任何人的帮助。这些人是高度成就的瑜伽士——他们不仅可以随意离开自己的身体，还可以使其非物质化。就好像他们不想给任何人带来火化的麻烦！这样的身体并不会被毁灭，而是被非物质化。它已经从创造转向非创造。你在存在中看到的整个过程是从非创造到创造，从未显现到显现。但在这里，正好相反。一个对五大元素有足够掌握的瑜伽士可以对他的身体做到这一点。
There have been many yogis like this. When they leave, some people leave ash behind, but many times all that is left is a small puddle of water. How is this done? Essentially, this body is a play of five elements: 72 per cent of it is water, 12 per cent is earth, 6 per cent is air, 4 per cent 这样的瑜伽士有很多。当他们离开时，有些人留下灰烬，但很多时候留下的只是一个小水洼。这是怎么做到的呢？本质上，这个身体是五种元素的游戏：72%是水，12%是土，6%是空气，4%
is fire and the rest is aakash. With aakash, you don’t have to do anything. If you know how to dematerialize these other things, especially the earth, you will evaporate right here. These people dematerialize water also, but because it is a larger part of your body, some amount of it usually gets left out. A little lack of perfection, that is all. This has happened with many of our meditators who have Linga Bhairavi Yantras in their homes. On some days, in the morning, they find a puddle of water near the Yantra. The previous night they would have cleaned everything and lit a lamp and all that, but in the morning, there is a puddle of water there. There is nothing to worry about. This is because some disembodied being has used the Yantra to dissolve its karmic body completely and, in the process, there is some water left behind. It is perfectly all right. 是火，其他的是 aakash。使用 aakash，你不需要做任何事情。如果你知道如何使这些其他东西，特别是地球，非物质化，你就会在这里蒸发。这些人也会非物质化水，但因为水是你身体的一部分，通常会有一些水留在外面。稍微缺乏完美，仅此而已。这种情况发生在许多在家中拥有 Linga Bhairavi Yantras 的冥想者身上。在某些日子，早上，他们会发现 Yantra 附近有一滩水。前一晚，他们会清理一切，点燃一盏灯，但早上那里却有一滩水。没有什么好担心的。这是因为某个无形的存在使用 Yantra 完全溶解了它的业力身体，在这个过程中，留下了一些水。这是完全没问题的。
There are also some instances in recent history where such dematerializations have been reported. In the year 1873, a Tamil saint named Ramalinga Adigal, popularly known as Vallalar, delivered his last discourse and announced that he would be ‘leaving’. In January 1874, he went to his one-room residence. Before retiring, he placed outside the lamp he had used to light up his room with, and asked people to meditate with lamps lit from that lamp. He requested that nobody should open his room, and that if they did, they would not find him there. The then British government forced open the room in May, and, expectedly, the room was empty. There are many such instances where saints and yogis have chosen not to bother people with their bodies. 在最近的历史中，也有一些关于这种物质化消失的实例被报道。1873 年，一位名叫拉马林加·阿迪戈尔的泰米尔圣人，广为人知的名字是瓦拉拉，发表了他的最后一次演讲，并宣布他将要“离开”。1874 年 1 月，他回到他的一间房间居所。在退休之前，他把用来照亮房间的灯放在外面，并要求人们用从那盏灯点燃的灯进行冥想。他请求没有人打开他的房间，并且如果有人打开，他们将不会在里面找到他。时任英国政府在 5 月强行打开了房间，果然，房间是空的。还有许多这样的实例，圣人和瑜伽士选择不以他们的身体打扰他人。
Another such incident is supposed to have happened as recently as 1952 in Tibet. There was a famous Master named Sonam Namgyal. He was a simple stone carver of mantras and sacred texts. He did not belong to any established spiritual schools or tradition. He composed his own songs and chants and sang them instead of the traditional ones. No one had any idea what he was doing. They say he had been a hunter in his youth and once when he was wandering in the mountains he had received teachings from a great Master. Once, he fell ill, and instead of becoming saddened or burdened by it, he became increasingly happy. He called his family and everyone nearby and said, ‘I am going to die soon, and all I ask is that when I die, don’t move my body for a week. You can attend to it after that.’ 另一个这样的事件据说发生在 1952 年，地点在西藏。有一位著名的大师名叫索南·南杰。他是一位简单的咒语和圣文本的石雕师。他不属于任何已建立的灵性学校或传统。他创作自己的歌曲和颂唱，并唱这些而不是传统的歌曲。没有人知道他在做什么。他们说他年轻时曾是一名猎人，有一次在山中游荡时，他从一位伟大的大师那里获得了教导。一次，他生病了，而不是感到悲伤或负担，他变得越来越快乐。他叫来家人和附近的每一个人，说：“我快要死了，我只要求在我死后，请不要移动我的身体一周。之后你们可以处理它。”
As predicted, he died within a few weeks and, after that, his family wrapped his body and placed the body in a small room in the house. At that time, they felt he seemed lighter and smaller for his size. Over the week, when they looked into the room, it seemed that the body was getting smaller and smaller. On the eighth day after his death, the funeral had been arranged, and when they uncovered the body, there was nothing but his nails and hair inside. He must have wandered into India and learned this from the Himalayan yogis at some point because this is clearly the hallmark of Indian yogis. 正如预测的那样，他在几周内去世，之后他的家人将他的尸体裹好，放在房子里的一个小房间里。那时，他们觉得他的身体似乎变得更轻、更小。过了一周，当他们查看那个房间时，似乎尸体变得越来越小。在他去世后的第八天，葬礼已经安排好，当他们揭开尸体时，里面只有他的指甲和头发。他一定是在某个时候走进印度，并从喜马拉雅的瑜伽士那里学到了这个，因为这显然是印度瑜伽士的标志。
Dematerializing of the body can be done through occult processes also. It has very much been in practice for centuries, particularly in North American tribes. Once, in Mysore, I saw this happen. I was riding my motorcycle and had stopped at some place for no real reason. It was evening time and suddenly this bearded man appeared in front of me, with just a towel wrapped around his waist. I looked at him and he became a flame, just a burning flame. He burned for ten minutes and then, poof, he was gone. Then this guy started appearing in so many ways to me, during a certain period. I would try to offer some money and, poof, he would disappear just like that. 身体的非物质化也可以通过神秘过程来实现。这种做法在北美部落中已经存在了几个世纪。曾经在迈索尔，我亲眼见过这种情况。我骑着摩托车，在某个地方停下，没什么特别的原因。那是傍晚时分，突然一个留着胡子的男人出现在我面前，腰间只裹着一条毛巾。我看着他，他变成了一团火焰，正是一团燃烧的火焰。他燃烧了十分钟，然后，噗，他就消失了。然后在某个时期，这个家伙以各种方式出现在我面前。我试图给他一些钱，噗，他就这样消失了。
It happened another time also when we were preparing for the consecration of the Dhyanalinga. This was again in Mysore. A friend of mine had opened a new showroom for watches and had asked me to visit it. Vijji and I decided to go there one day. I parked the car and we were walking across the road. When we were about to enter the store, a man approached us. He was also wearing just a small piece of cloth around his waist. He came and asked for alms. I looked at him and immediately knew he was not a beggar. So I pulled out my wallet, took out all the money that was there and put it in his hand. ^(7){ }^{7} I did not even see how much money was there. I just took it all and placed it in his hand. The next moment he was gone, he vanished just like that. 还有一次，当我们准备为 Dhyanalinga 进行祝圣时，也发生了这样的事情。这又是在迈索尔。我的一个朋友开了一家新的手表展厅，并邀请我去参观。Vijji 和我决定有一天去那里。我停车后，我们正走过马路。当我们快要进入商店时，一个男人走近我们。他也只是在腰间裹了一小块布。他走过来乞求施舍。我看着他，立刻知道他不是乞丐。于是我掏出钱包，把里面所有的钱都拿出来放在他的手里。 ^(7){ }^{7} 我甚至没有看到里面有多少钱。我只是把所有的钱都放在了他的手里。下一刻，他就消失了，就这样消失了。
Vijji, who saw the whole thing, was aghast. She got so terrified, she could not sleep for a few days. She could not digest that this man was standing there and then he vanished-just like that. I did not pursue this. I regretted I kept the wallet-I should have just given everything to him. I had a few things other than money in it, so I kept it. 维吉，目睹了整个事情，感到震惊。她害怕得几天都无法入睡。她无法消化这个人就那样站在那里，然后又消失了。我没有追究这件事。我后悔自己留着钱包——我应该把所有东西都给他。我钱包里除了钱还有一些其他东西，所以我留着它。
These are people who have mastered a certain element. They exist as that. Their manifestation as a physical body is probably not totally in their control and they cannot stay that way for long. This is why it is a momentary manifestation and then it is gone. So either through mastery over the elements, or through Vamachara , people are able to pull off such things. 这些是掌握某种元素的人。他们以那种方式存在。他们作为物理身体的表现可能并不完全在他们的控制之中，他们也无法长时间保持那种状态。这就是为什么这是一种瞬间的表现，然后就消失了。因此，无论是通过对元素的掌握，还是通过 Vamachara，人们都能够做到这样的事情。
CHAPTER 8第八章
Assistance for the Disembodied 无身者的援助
As we have responsibilities for the living, we have responsibilities for the dead. 既然我们对活着的人有责任，我们也对死去的人有责任。
Why Are After-death Rituals Needed 为什么需要死后仪式
Earlier, ^(1){ }^{1} we already saw that when a person dies, the life energy does not leave the body all at once. For all practical purposes, one may be dead, but if you are a doctor who has seen enough deaths around you or if you are an undertaker-you would know that death is a process that happens over a period of time and is not an event that occurs instantaneously. This is because, during the process of disembodiment, the Pancha Pranas do not exit all at once but recede in stages. It is like this, you were not just born one day. It took a little over nine months before you could become a full life. Similarly, even one’s exit does not happen just like that. Life exits the body in stages. Usually, a person who is dying can do with some help at this stage. Everyone dies, and at some point or the other in our life, we all will lose someone who is dear to us. So we would definitely like to see that something nice happens to them. 早些时候， ^(1){ }^{1} 我们已经看到，当一个人去世时，生命能量并不会一下子离开身体。从实际的角度来看，一个人可能已经死了，但如果你是一位见过足够多死亡的医生，或者是一位殡葬业者，你会知道死亡是一个在一段时间内发生的过程，而不是一个瞬间发生的事件。这是因为，在脱离肉体的过程中，五种生命气息并不会一下子全部离开，而是分阶段退去。就像这样，你并不是在某一天突然出生的。你花了九个多月的时间才成为一个完整的生命。同样，一个人的离去也不是那么简单。生命是分阶段离开身体的。通常，临终的人在这个阶段可以得到一些帮助。每个人都会死，在我们生活的某个时刻，我们都会失去某个亲近的人。因此，我们肯定希望看到他们能有一些美好的事情发生。
Suppose you are living in a rented house and your landlord asks you to vacate. You vacate, but in parts. You may take your furniture, but leave your kitchen things; you may take your kitchen things but leave your bedding, because you are still not done with the place-you want to keep coming back and stay connected to the house. When the landlord sees this, he will throw everything out. In a way, that is exactly what needs to be done with you. 假设你住在一栋租来的房子里，你的房东要求你搬走。你部分搬走了。你可以带走你的家具，但留下厨房用品；你可以带走厨房用品，但留下床上用品，因为你还没有完全离开这个地方——你想继续回来，与这栋房子保持联系。当房东看到这一点时，他会把所有东西都扔出去。在某种程度上，这正是对你需要做的事情。
If it is a yogi who has done enough work on his or her five vayus, when they leave, they will gather everything and go. They do not want to linger with a dead creature, so when they vacate, they do it completely. This is a good way to leave, but to leave like this, one needs certain 如果是一个在五个 vayu 上做了足够工作的瑜伽士，当他们离开时，他们会收拾一切然后离开。他们不想和一个死去的生物逗留，所以当他们离开时，他们会完全离开。这是一种好的离开方式，但要这样离开，需要某些条件。
mastery over one’s energies. If a person leaves like this, there is no need to do any rituals because he has already exited completely. But if you don’t know how to vacate, if you are too attached to the dwelling in which you have been and you try to vacate in instalments, someone else can push you out a little bit. 掌握自己的能量。如果一个人这样离开，就不需要进行任何仪式，因为他已经完全退出了。但如果你不知道如何离开，如果你对自己所居住的地方过于依恋，并试图分期离开，别人可能会稍微把你推出来。
This process can be very effectively done within the first three to five days after the death. Up to eleven days, the possibility is still pretty good. Up to fourteen days, it is possible, but after that it becomes difficult. If the one who has died is very young or very vibrantly still alive after one left the body, then it is possible to do something up to forty to forty-eight days. After that, our ability to access that disembodied being diminishes. 这个过程可以在去世后的前三到五天内非常有效地进行。最多可以延续到十一天，可能性仍然相当不错。最多可以延续到十四天，虽然有可能，但之后就变得困难。如果去世的人非常年轻，或者在离开身体后仍然非常有活力，那么在四十到四十八天内可以做一些事情。之后，我们接触到那个无形存在的能力就会减弱。
When they are still confused and in a transitory state, they are more accessible. It is like when you have some real big problem confounding you in your life, then you come to me and plead, ‘Sadhguru, please do something.’ Now, you are easy to deal with at that time. But when you are doing a little well and in comfort, no one can talk to you! These beings are also like that. In fourteen days, they will settle in their new accommodations and it will be a little hard to convince them after that. 当他们仍然感到困惑并处于过渡状态时，他们更容易接触。就像当你生活中有一些真正的大问题困扰着你时，你来找我恳求：“萨古鲁，请做点什么。”那时，你很容易处理。但当你过得稍微好一点，感到舒适时，没人能和你交谈！这些存在也是这样的。在十四天内，他们会适应新的环境，之后说服他们会有点困难。
Moreover, if you do certain things and dismantle the Vyana Vayu, which is exiting the physical system, the subtle body will not get the Vyana Vayu that it needs to preserve itself. So it will start crumbling. Even now, if we remove the Vyana Vayu from your body, it will crumble. The body will start dismantling itself. When you take away the Vyana Vayu or limit the amount of Vyana Vayu which is getting into that system after death, the preservation quality goes away. Now, it becomes desperate to seek a new body. So these rituals interfere with the process of Vyana Vayu exiting the body and don’t allow it to proceed further. Now, it is almost like they have gone to a new place or a new country but they don’t have an ID yet. So they cannot find accommodation, nor can they go anywhere. They will start crumbling. 此外，如果你做某些事情并拆解正在离开物理系统的 Vyana Vayu，微妙的身体将无法获得维持自身所需的 Vyana Vayu。因此，它将开始崩溃。即使现在，如果我们从你的身体中移除 Vyana Vayu，它也会崩溃。身体将开始自我拆解。当你在死亡后移走 Vyana Vayu 或限制进入该系统的 Vyana Vayu 的数量时，保存的特性就会消失。现在，它变得绝望，想要寻找一个新的身体。因此，这些仪式干扰了 Vyana Vayu 离开身体的过程，不允许其进一步进行。现在，这几乎就像他们去了一个新地方或新国家，但还没有身份证。因此，他们无法找到住所，也无法去任何地方。他们将开始崩溃。
Death rituals are not just to assist the dead person in his or her journey, they are also for the benefit of those who are left behind, because if this person who dies leaves a lot of unsettled life around us, our lives will not be good. It is not that ghosts will come and catch you. But it will influence the atmosphere. It will influence those around, psychologically. 死亡仪式不仅是为了帮助死者完成他们的旅程，也是为了留在世上的人的利益，因为如果这个去世的人在我们周围留下很多未了的事情，我们的生活将不会好过。并不是说鬼魂会来抓你。但这会影响氛围。它会在心理上影响周围的人。
It will also influence the quality of life around. This is the reason every culture in the world has its own type of rituals for the dead. Generally, a lot of it is to settle certain psychological factors of the near and dear ones. In some way, they did have a certain relevance and science behind them too. But, probably, no other culture has such elaborate methods as the Indians do. No one has looked at death with the kind of understanding and depth that this culture has. Right from the moment that death occurs, or even before it occurs, there are whole systems to help a person die in the most beneficial way. Having looked at life from every possible angle, they want to extract the most out of everything towards Liberation or mukti. If death is going to occur, they want to make use of even that to attain mukti, in some way. So they created powerful rituals for the dying and for the dead. 这也会影响周围的生活质量。这就是世界上每种文化都有自己对死者的仪式的原因。一般来说，这些仪式主要是为了安抚亲近者的某些心理因素。在某种程度上，它们确实有一定的相关性和科学依据。但是，可能没有其他文化像印度文化那样有如此复杂的方法。没有人像这个文化那样以理解和深度看待死亡。从死亡发生的那一刻起，甚至在死亡发生之前，就有完整的系统来帮助一个人以最有利的方式去世。他们从各个角度看待生活，希望从一切中提取出最多的东西以实现解脱或 mukti。如果死亡即将发生，他们希望以某种方式利用这一点来获得 mukti。因此，他们为临终者和死者创造了强大的仪式。
Today, these rituals have become even more important because almost everyone on the planet is beginning to die in unawareness, without the necessary understanding of the life mechanism within themselves. In the olden days, most people died of infections and diseases. So people created a whole science to help them beyond their body. When they were in the body, maybe people around could not figure out what the ailment was or the person did not get the necessary treatment or something else happened and they died. So at least after his or her death, they wanted to help them in such a way that they did not hang around for too long and dissolved quickly. This is how the whole science behind these rituals evolved. Unfortunately, today, it has mostly become a meaningless ritual being done without the needed understanding or expertise. 今天，这些仪式变得更加重要，因为地球上几乎每个人都开始在无意识中死去，缺乏对自身生命机制的必要理解。在古代，大多数人死于感染和疾病。因此，人们创造了一整套科学来帮助他们超越身体。当他们在世时，周围的人可能无法弄清楚病因，或者这个人没有得到必要的治疗，或者发生了其他事情而导致他们去世。因此，至少在他或她去世后，他们希望以某种方式帮助他们，使他们不会停留太久而迅速消散。这就是这些仪式背后整个科学演变的过程。不幸的是，如今，这在很大程度上已成为一种没有必要理解或专业知识的无意义仪式。
When we do not take care of the dead properly, the adolescent children in that society will suffer immensely because of this. The first thing these disembodied beings go towards is adolescent life because that is the easiest and the most vulnerable human life around. Adolescence is like a human version of moulting, where growth is very rapid, not only physiologically but in every other way. Because of this, during this period, life is very susceptible to influence. If there is any positive or negative energy around, adolescents are the first people to absorb it. 当我们没有妥善照顾死者时，那个社会中的青少年将因此遭受巨大的痛苦。这些无形存在首先关注的是青少年生活，因为那是周围最容易受到影响和最脆弱的人类生活。青春期就像人类的蜕皮阶段，生长非常迅速，不仅在生理上，而且在其他各个方面。正因为如此，在这个时期，生活非常容易受到影响。如果周围有任何正能量或负能量，青少年是第一个吸收它的人。
Among adolescents, girls are even more susceptible to these things than boys are. But preadolescent children-up to eight to ten years of 在青少年中，女孩对这些事情的敏感性甚至比男孩更高。但在青春期前的儿童——大约八到十岁——
age-are generally immune to these things. Nature has given them that protection, so you don’t have to protect them much. It is mostly children between ten to twenty years of age who can get affected. When I say affected, I am not referring to their hormonal stuff or them losing their way with drink and drugs. That can also happen, but there are other kinds of influences that they can come under. Today, you can see how much upheaval children are going through just to face adolescence. In the previous generations, adolescence was never such a struggle. One reason for this is that we are not taking care of those who have departed in an appropriate manner. It is like loose software hanging around and adolescent life naturally tangles with that. So either because of conscious knowing or by instinct, people in every culture in some way tried to create protective atmospheres for the adolescents. 年龄较大的人通常对这些事情免疫。大自然赋予了他们这种保护，因此你不必过多保护他们。主要是十到二十岁之间的孩子可能会受到影响。当我说受到影响时，我并不是指他们的荷尔蒙问题或因饮酒和吸毒而迷失方向。这也可能发生，但他们可能受到其他类型的影响。今天，你可以看到孩子们在面对青春期时经历了多少动荡。在前几代人中，青春期从来不是如此艰难。一个原因是我们没有以适当的方式照顾那些已经离去的人。这就像是松散的软件在周围游荡，青春期的生活自然会与之纠缠。因此，无论是出于意识的了解还是本能，各种文化中的人们都以某种方式试图为青少年创造保护的氛围。
Many traditions always kept the places of their dead as sacred, and women and children were never allowed to enter those spaces. Whether it is the Mayans or the Native Americans or people of Latin Americawomen and children were not allowed in these places. In India, of course, there were elaborate guidelines for these places as to who could go and when and all that. This is not just for psychological reasons. This has an existential impact on the system and those who are more vulnerable will get more affected by these things. So in this culture, after the body was disposed off, there were elaborate processes to clean the person too. 许多传统始终将死者的地方视为神圣，女性和儿童从不被允许进入这些空间。无论是玛雅人、美国土著还是拉丁美洲的人，女性和儿童都不被允许进入这些地方。在印度，当然，对于这些地方有详细的指导方针，规定了谁可以去、何时可以去等等。这不仅仅是出于心理原因。这对系统有着存在性的影响，而那些更脆弱的人会受到这些事情的更大影响。因此，在这种文化中，处理完尸体后，还有复杂的程序来清理尸体。
Unfortunately, over a period of time, people distorted and exaggerated things in such a way that these rituals have become largely commercial, with some kind of ritualistic circus being conducted. There are still a few who can do it well, but they have become very scarce. For some people, this is a potential for perpetual business, because whatever the state of the economy, people will continue to die. So when there is such an opportunity, they just cannot let it go. Entrepreneurship comes alive, not even sparing the dead. 不幸的是，随着时间的推移，人们扭曲和夸大了事情，以至于这些仪式在很大程度上变得商业化，进行着某种仪式化的马戏表演。仍然有少数人能够做好这些，但他们变得非常稀缺。对一些人来说，这是一种潜在的持续商业机会，因为无论经济状况如何，人们都会继续死亡。因此，当有这样的机会时，他们就是无法放手。创业精神复苏，甚至不放过死者。
Runanubandha-The Web of Debt Runanubandha-债务之网
If you want to understand how dead people can affect our lives, you should first understand what runanubandha is. It is like this: it takes 如果你想了解死去的人如何影响我们的生活，你首先应该理解什么是 runanubandha。它是这样的：它需要
many things to make an individual human being who he or she is. Of these, the aspect of bonding is one of great significance. However, modern societies have grossly neglected it. With everything that our five sense organs come in touch with, in some way, knowingly or unknowingly, consciously or unconsciously, we establish a certain bond with it. This is not just with the people around us but also with the very land that we walk upon, the air that we breathe and just about everything that we see, hear, smell, taste and touch. This is because none of these things happen without investing a certain amount of energy in it. You cannot see something unless you invest some energy in it. You cannot really listen to something unless you invest some energy in it. You cannot taste or touch anything unless something of you is invested. With this investment comes a bonding. In traditional terms, this is called runanubandha. 许多因素塑造了一个人是谁。在这些因素中，联系的方面具有重要意义。然而，现代社会对此严重忽视。我们五个感官接触到的每一样事物，无论是有意还是无意，意识到还是无意识地，我们都会与之建立某种联系。这不仅仅是与我们周围的人，还有我们所走的土地、我们所呼吸的空气，以及我们所看到、听到、闻到、尝到和触摸到的几乎所有事物。这是因为这些事情的发生都需要投入一定的能量。你无法看到某样东西，除非你在其中投入一些能量。你无法真正听到某样东西，除非你在其中投入一些能量。你无法品尝或触摸任何东西，除非你投入了你的一部分。随着这种投入，便产生了联系。在传统术语中，这被称为 runanubandha。
Runanubandha exists because the body has its own memory. It is a certain kind of physical memory that you carry within you. It is different from the genetic factors that are transmitted from parent to child. You pick up runanubandha through the course of life in many ways. One common way is through physical contact. The body remembers any kind of intimacy you have with any physical substance. This is the reason why, traditionally, in India, people greet each other with folded hands because they do not want to acquire that extra runanubandha that can create bondage and impede their Liberation process. Contact with certain types of substances also has more of an impact than others. Runanubandha 存在是因为身体有自己的记忆。这是一种你内心所携带的特定类型的身体记忆。它不同于从父母传递给孩子的遗传因素。你在生活的过程中以多种方式获得 runanubandha。一种常见的方式是通过身体接触。身体会记住你与任何物质之间的亲密关系。这就是为什么在印度，传统上人们用双手合十互相问候，因为他们不想获得那种额外的 runanubandha，这可能会造成束缚并妨碍他们的解脱过程。与某些类型的物质接触的影响也比其他物质更大。
In India, traditional people never take certain substances like salt, sesame seeds or oil from someone else’s hands because they want to avoid developing runanubandha. If you just as much as use someone’s clothes, you could develop runanubandha. At the Yoga Center, all the brahmacharis wash their clothes separately. This is because all of them are doing sadhana and everyone has their own specific characteristics. We do not want it all mixed up. Another way to prevent a mix-up is to coat the clothes with soil in every wash. Sadhus and sanyasis always use finely sieved red earth to dye their clothes. The clothes are originally white, but because they are constantly washed with filtered earth, they 在印度，传统人们从不从他人手中获取某些物质，如盐、芝麻或油，因为他们想避免发展 runanubandha。如果你仅仅使用别人的衣物，就可能会发展 runanubandha。在瑜伽中心，所有的 brahmacharis 都单独洗衣服。这是因为他们都在进行 sadhana，每个人都有自己特定的特征。我们不希望一切混在一起。防止混淆的另一种方法是在每次洗涤时用土覆盖衣物。sadhus 和 sanyasis 总是使用细筛的红土来染色他们的衣物。这些衣物最初是白色的，但因为它们不断用过滤的土壤洗涤，
turn mud-coloured. This is to ensure that the only runanubandha that they have is with the Earth - not with the people or things around them. 变成泥土色。这是为了确保他们唯一的联系是与地球——而不是与周围的人或事物。
Another way you develop runanubandha is through relationships. Even if you just as much as hold someone’s hand, you develop runanubandha. Of all the relationships, sexual relationships have maximum impact in terms of the amount of memory that they leave upon you, compared to any other kind of substance you come in touch with. This is not a question of guilt or ridding yourself of guilt. Guilt is a social phenomenon. What you feel guilty about essentially depends upon the norms of the society you live in. If you feel guilty about something in one society, you may not feel guilty about the same in another society. This is not about social conditioning-this is an existential reality. 另一种发展 runanubandha 的方法是通过人际关系。即使你只是握住某人的手，你也会发展 runanubandha。在所有关系中，性关系在你留下的记忆量方面影响最大，相比于你接触的任何其他物质。这不是一个关于内疚或摆脱内疚的问题。内疚是一种社会现象。你感到内疚的事情本质上取决于你所生活的社会的规范。如果你在一个社会中对某件事感到内疚，在另一个社会中你可能对同样的事情并不感到内疚。这不是关于社会条件反射——这是一个存在的现实。
Since Indian culture is essentially oriented towards Liberation, people took enormous pains to ensure that they kept their runanubandha only to the extent that is absolutely necessary when they were alive. When they were physically present here, because people had a variety of relationships-blood, sexual or transactional-a certain physical sameness happened. So there was a runanubandha with the person. When the person died, efforts were made to obliterate the runanubandha with this person as much as possible. That is how conscious the culture has been. 由于印度文化本质上是以解放为导向，人们非常努力地确保在世时只保持必要的 runanubandha。当他们在这里时，由于人们有各种关系——血缘、性关系或交易关系——就会发生某种身体上的相似性。因此，与这个人之间存在着 runanubandha。当这个人去世时，人们尽量努力消除与这个人的 runanubandha。这就是文化的自觉程度。
You must break this relationship with the dead person for you to be able to live well, because the nature of life is such that at times you can become susceptible; then both the right and wrong kind of things can enter you. If this runanubandha is not properly broken, as can be seen happening in modern societies, it will definitely affect your physiological structure. It weakens your body and your psychological structure in such a way that you will not only suffer from grief, it will also lead to certain derangement of life. This is why Indian culture evolved many methods in the rituals that were performed after death to consciously dissolve the runanubandha. 你必须与死者断绝这种关系，才能过上好的生活，因为生活的本质是有时你会变得脆弱；然后，正确和错误的东西都可能进入你。如果这种 runanubandha 没有得到妥善处理，正如现代社会中所看到的那样，它肯定会影响你的生理结构。它以一种削弱你的身体和心理结构的方式，使你不仅会遭受悲伤，还会导致生活的某种失常。这就是为什么印度文化在死后进行的仪式中发展了许多方法，以有意识地解散 runanubandha。
Kalabhairava Karma—An After-death 卡拉巴伊拉瓦业——死后的事情Ritual at IshaIsha 的仪式
For a long time, we used to provide this service for the dead, personally, for people who approached us. If at the instant a person died, if someone sent me their picture, there is something that I would do for them in the first three days after death. Sometimes we could do a lot, sometimes we could do only a little. Sometimes we could even do an absolute job depending upon who it was. We would not tell them what we have done, but we would do something for sure. Till now, we have done this for thousands of people. But as the number of these requests increased, we thought this service needs to be scaled up. Now, at the Yoga Center, we do a proper ritual called the Kalabhairava Karma. This will greatly aid and assist the journey this departed being has to make now. All it requires is a photograph of the dead person and a piece of cloth used by them. It would be good if the blood relatives of this person are present while the ritual is being performed at the Yoga Center. 很长一段时间以来，我们一直为死者提供这种服务，亲自为接近我们的人服务。如果在一个人去世的瞬间，有人给我发他们的照片，我会在死后的前三天为他们做一些事情。有时我们能做很多，有时我们只能做一点。有时我们甚至能做得非常好，这取决于是谁。我们不会告诉他们我们做了什么，但我们一定会做一些事情。到现在为止，我们已经为成千上万的人做过这个。但随着这些请求的增加，我们认为这个服务需要扩大规模。现在，在瑜伽中心，我们进行一种叫做卡拉巴伊拉瓦法的正式仪式。这将大大帮助和协助这个已故者现在必须进行的旅程。所需的只是死者的照片和他们使用的一块布。如果死者的血亲在瑜伽中心进行仪式时在场，那就更好了。
So how is it possible that with just a photograph and a piece of cloth we can assist the person who has died in their journey? One way of understanding life is that everything that you know as life right now is in some way an imprint of a certain memory. Now, when I say memory, I am not talking about just remembering something in the conscious mind. It goes beyond that. You are in the human form, with two hands, two legs and all that because of the Evolutionary Memory. In this human form, there are specific manifestations like the skin colour, the shape of the nose, the shape of the eyes, etc., because of Genetic Memory. Even when these things are the same or similar, each human being is different in some way because of individual Karmic Memory. There are layers and layers of memories like this. Now, these memories are present in the mind, body and the energies of a person and play out in so many ways. 那么，仅凭一张照片和一块布，我们如何能够帮助已故者完成他们的旅程呢？理解生命的一种方式是，您现在所知道的生命在某种程度上是某种记忆的印记。现在，当我说记忆时，我并不是仅仅指在意识中记住某些东西。它超越了这一点。您以人类的形态存在，拥有两只手、两条腿以及所有这些，都是因为进化记忆。在这种人类形态中，由于遗传记忆，存在着特定的表现形式，比如肤色、鼻子的形状、眼睛的形状等。即使这些东西相同或相似，每个个体由于个人业力记忆在某种程度上都是不同的。就像这样，记忆有层层叠叠。现在，这些记忆存在于一个人的思想、身体和能量中，并以多种方式表现出来。
Essentially, what you call ‘individual lives’ are these small bubbles of memory-different levels of memory that have become different kinds of creatures. Of these creatures, a human being has the most complex memory. Because of the complexity of memory, the enhancement of abilities has happened and the enhancement of suffering also has happened. Other creatures do not suffer their memory like human beings. Sometimes they suffer a singular memory. Some birds and animals suffer one particular memory-maybe its partner died or maybe something else 本质上，你所称的“个体生活”就是这些小的记忆泡沫——不同层次的记忆，已经变成了不同种类的生物。在这些生物中，人类拥有最复杂的记忆。由于记忆的复杂性，能力的增强发生了，痛苦的增强也发生了。其他生物并不像人类那样承受他们的记忆。有时它们承受着单一的记忆。一些鸟类和动物承受着某个特定的记忆——也许是它的伴侣去世了，或者是其他什么事情。
happened-they become depressed. They just remember that one thing and they suffer that. But a human being is not like that. He or she can remember a million small things and suffer a million times over, because human memory is very detailed and there is a vividness to it. There is a certain reality to it that is more real than the real. For most people, what happened yesterday is more real than what is happening right now. That is their experience of life. They live by memory. 发生了，他们变得沮丧。他们只记得那一件事，并因此而痛苦。但人类并不是这样的。他或她可以记住一百万件小事，并因此而痛苦一百万次，因为人类的记忆非常详细，并且有一种生动感。它有一种比真实更真实的现实感。对大多数人来说，昨天发生的事情比现在正在发生的事情更真实。这是他们的生活体验。他们靠记忆生活。
When you live by memory, you live with one foot in the land of death and another in the land of life. That is torture! 当你活在记忆中时，你一只脚踏在死亡之地，另一只脚踏在生命之地。这是折磨！
If you want to look at it in a very rudimentary manner, let us say, you walked in your garden. Now, if you bring a sniffer dog, just by smelling the ground, he will know which way you went. They can do this for up to three or four days, sometimes even longer, if there has been no disturbance. This is because you leave puddles of memory when you walk-as our individual scent is a consequence of the unique nature of our complex memory structure. That is why a dog is able to trace it down. So if with just a few moments of your contact with the ground you are leaving puddles of memory for a creature like a dog to pick up, imagine how much memory you are leaving behind throughout the span of your life? How much memory do you think the clothes that you wore, the places you sat on, the places you slept on, the objects that you were in touch with and such other things carry? 如果你想以非常基础的方式来看待这个问题，可以说，你走进了你的花园。现在，如果你带来一只嗅探犬，它仅仅通过嗅闻地面，就能知道你走了哪个方向。如果没有干扰，它们可以追踪你走过的路长达三到四天，有时甚至更久。这是因为当你走路时，会留下记忆的水洼——我们的个体气味是我们复杂记忆结构独特性质的结果。这就是为什么狗能够追踪它。因此，如果仅仅通过你与地面接触的短暂时刻，你就为像狗这样的生物留下了记忆的水洼，想象一下在你一生中你留下了多少记忆？你认为你穿过的衣服、你坐过的地方、你睡过的地方、你接触过的物体以及其他类似的东西带有多少记忆？
Once a person is dead, in Indian culture, we always want to wipe out the runanubandha because we know yesterday has a power of its own. If you do not liberate yourself from it, yesterday will rule your tomorrow. Yesterday ruling your tomorrow means tomorrow never comes. Someone said this very forcefully, ‘Leave the dead to the dead.’ Leaving the dead to the dead does not mean ignoring those who died. It just means whatever happened yesterday, whatever happened in the previous moment, you must always be conscious it is dead. After a person dies, maybe they have attained mukti or they have gone somewhere else, we don’t know, but either because you were born to them or you were in touch with them in some way or the other, their memory imprints are on you. These imprints are not just in your mind but also in your body and 一旦一个人去世，在印度文化中，我们总是希望消除 runanubandha，因为我们知道昨天有其自身的力量。如果你不从中解放自己，昨天将主宰你的明天。昨天主宰你的明天意味着明天永远不会到来。有人非常有力地说过：“让死者归于死者。”让死者归于死者并不意味着忽视那些已经去世的人。这只是意味着无论昨天发生了什么，无论前一刻发生了什么，你必须始终意识到它已经死去。在一个人去世后，也许他们已经获得了解脱，或者他们去了其他地方，我们不知道，但无论是因为你是他们的后代，还是以某种方式与他们有过接触，他们的记忆印记都在你身上。这些印记不仅存在于你的思想中，也存在于你的身体中。
energies as well. So one important aspect of death rituals is that you must become free of this, it is very important. 能量也是如此。因此，死亡仪式的一个重要方面是你必须摆脱这一点，这非常重要。
Becoming free of memory and losing your memory are two different things. If you lose your Conscious Memory, you may no longer remember them, but it does not mean you have become free of it. This will start to work within you in many unconscious ways. Therefore, we want to distance ourselves from our memory. We don’t want to lose it; we just want to carry it a little loosely on us. That is all. So with these death rituals, you do some things to free the departed but it is also important to free the living. Some distance must happen. 摆脱记忆和失去记忆是两回事。如果你失去了你的意识记忆，你可能不再记得它们，但这并不意味着你已经摆脱了它。这将在你内心以许多无意识的方式开始运作。因此，我们想要与我们的记忆保持距离。我们并不想失去它；我们只是想让它在我们身上稍微松弛一些。就这样。因此，通过这些死亡仪式，你做一些事情来解放已故者，但解放生者也同样重要。必须保持一定的距离。
If there are too many puddles of strong memory, it will also trouble the dead. Close relatives, particularly if they had very loving relationships with them, will bother the dead. That is why, in this culture, when someone wanted to die, they went away to a place where they were not among family. You don’t want to be with your family when you die because, till the last moment, these attachments will go on. You want to be away, alone, clearly understanding that all the relationships we have made in this world are essentially of memory. Once these memories are wiped out, no relationship exists. It is now easy to establish that dimension within us, to become conscious of that dimension which is beyond memory, which is life itself. So for the departed one, we want to shave off as much memory as possible so that their process of Liberation becomes smoother, easier, not tangled up here and there. 如果有太多强烈的记忆水洼，这也会困扰亡者。亲近的亲属，特别是如果他们与亡者有非常深厚的感情，会打扰亡者。这就是为什么在这种文化中，当有人想要去世时，他们会去一个远离家人的地方。你不想在临终时和家人在一起，因为直到最后一刻，这些依恋都会持续。你希望远离，独自一人，清楚地理解我们在这个世界上建立的所有关系本质上都是记忆。一旦这些记忆被抹去，就不存在任何关系。现在在我们内心建立那个维度变得容易，意识到那个超越记忆的维度，那就是生命本身。因此，对于已故者，我们希望尽可能地剔除记忆，以便他们的解脱过程变得更加顺畅、容易，而不至于在这里和那里纠缠不清。
The fourteenth day after a person has died is an important day while doing the rituals for the dead. This is the day when all the blood relatives of the person who has died must assemble and perform some rituals. On such an occasion, in traditional settings, you will see the relatives of the dead person taking account of who has come and who has not. They keep tabs if everyone has come because these are people who have strong memories, or runanubandha, with the person who has died. They have to come and in some way wash their memory and release the person. For fourteen days they would have collected all the little bits and pieces of memories that this person has left behind; now, they want to assemble the whole thing and dissolve it. This residual memory should 去世后第十四天是为死者进行仪式的重要日子。这一天，死者的所有血亲必须聚集在一起进行一些仪式。在这样的场合，传统环境中，你会看到死者的亲属在记录谁来了，谁没有来。他们会关注每个人是否到场，因为这些人与死者之间有着深厚的记忆或因缘关系。他们必须到场，以某种方式洗净他们的记忆，释放死者。在这十四天里，他们会收集死者留下的所有点滴记忆；现在，他们想要将这些记忆汇聚在一起并将其化解。这种残留的记忆应该
not live on; it must go, dissipate in every possible way. So everyone who carries a piece is required to be there. 不能活着；它必须消失，以各种可能的方式消散。因此，携带一部分的人都必须在场。
Those days are gone when the whole clan assembled when someone died. In today’s conditions, this is no longer feasible. Only one or two people come for Kalabhairava Karma. Furthermore, they grumble, ‘Do I have to come? Can I send it by DHL? Can I FedEx it?’ We do not know where all the memories of the person who died are stuck. So we do whatever best we can. In such cases, one simple thing to do is that you take a whiff of their memory and put it in a place which is naturally about disentanglement. Normally, they tie it in front of a Shiva temple because he is an ascetic-untouched by anything, always smeared in ash. So with Kalabhairava Karma, we use a photograph of the dead person and a piece of clothing that was in close contact with their body. Both these articles will have strong imprints of the memories of the person. Now, we do a process to dissolve as much of this memory as possible. What is not possible, leave it to Shiva. We don’t want to put these articles on the Dhyanalinga, so we burn them and tie the ashes in a cloth to the tamarind tree outside the Dhyanalinga entrance to take care of whatever is left. 那些日子已经过去，当有人去世时，整个家族会聚在一起。在今天的情况下，这已不再可行。只有一两个人来参加卡拉巴伊拉瓦法事。此外，他们还抱怨：“我必须来吗？可以通过 DHL 寄吗？可以用 FedEx 寄吗？”我们不知道去世者的所有记忆卡在了哪里。所以我们尽力而为。在这种情况下，一个简单的做法是，你嗅一嗅他们的记忆，并把它放在一个自然与解脱有关的地方。通常，他们会在一个湿婆庙前系上，因为他是一个不受任何事物影响的苦行僧，总是涂抹着灰烬。因此，在卡拉巴伊拉瓦法事中，我们使用死者的照片和一件与他们的身体紧密接触的衣物。这两件物品都会有死者记忆的强烈印记。现在，我们进行一个过程，尽可能地溶解这些记忆。无法做到的，就交给湿婆。我们不想把这些物品放在冥想灵气上，所以我们把它们烧掉，并把灰烬用布包好，系在冥想灵气入口外的罗望子树上，以处理剩下的东西。
Kalabhairava Karma is not a dig-and-clean process. We just mop up the surface so that nothing holds as far as possible. For most cases, this itself is enough. It is not good to put a number to these things, but it is just my guess that maybe around 10-15 Kalabhairava Karma 不是一个挖掘和清理的过程。我们只是清理表面，以便尽可能不留下任何东西。在大多数情况下，这本身就足够了。给这些事情一个数字并不好，但我只是猜测可能在 10-15 左右。
per cent of the people would need very strong processes to release them. For another 60-70 per cent, you can release them with a very simple process like Kalabhairava Karma. For another 10-15 per cent that is in between, if some residue of that person is placed in a powerful space, which we are doing, it will do the job. 百分之百的人需要非常强大的流程来释放他们。对于另外 60-70%的人，你可以用像 Kalabhairava Karma 这样非常简单的流程来释放他们。对于另外 10-15%处于中间状态的人，如果将这个人的一些残留物放置在一个强大的空间中，我们正在这样做，它就能完成这个任务。
If we want to do a total thorough cleaning, which may be necessary sometimes, it will need a different level of involvement from both the parties - the person who performs the ritual and the relatives of the departed one. This gets complicated. It will need a much higher level of involvement and it does not always work out well. In case it does not work out well, it could be an unnecessary disturbance of life for those who are living. We don’t really want to rake it up, so we just wipe clean 如果我们想要进行一次彻底的清洁，这在某些时候可能是必要的，那么这需要双方——执行仪式的人和已故者的亲属——更高程度的参与。这会变得复杂。它需要更高的参与程度，并且并不总是能取得良好的效果。如果效果不佳，可能会对活着的人造成不必要的生活干扰。我们并不想重新提起这些，所以我们只是简单地清理。
everything that is on the surface. This is what Kalabhairava Karma does. (Kalabhairava Shanti, ^(2){ }^{2} on the other hand, is mostly for the people who are living, but sometimes it is for the dead also.) 一切在表面上的东西。这就是 Kalabhairava Karma 所做的。（Kalabhairava Shanti， ^(2){ }^{2} 另一方面，主要是为活着的人，但有时也为死者。）
Now, if a close relative who carries a very strong memory of that person comes and spends enough time in the Dhyanalinga, even if there is no ritual, it may still work for that dead person. This is not because of the Kalabhairava Karma, this is the nature of the place. Even when we are alive, when we say that the Dhyanalinga will make you meditative, what we mean is that it will stop the endless mental diarrhoea that goes on in a person. When mental diarrhoea stops, it means the memory that is of the rotting kind gets reduced. Now, if there is no food in the stomach, there will be no diarrhoea, isn’t it? Similarly, if there is no memory rotting inside, there will be no thought process, it develops a distance from yourself. 现在，如果一个对那个人有非常强烈记忆的近亲来到并在 Dhyanalinga 待足够长的时间，即使没有仪式，这仍然可能对那个死去的人有效。这不是因为 Kalabhairava Karma，而是这个地方的特性。即使我们活着，当我们说 Dhyanalinga 会让你进入冥想状态时，我们的意思是它会停止一个人内心无休止的精神腹泻。当精神腹泻停止时，这意味着腐烂的记忆减少了。现在，如果胃里没有食物，就不会有腹泻，不是吗？同样，如果内心没有腐烂的记忆，就不会有思维过程，它会与你自己保持距离。
Dhyanalinga does not care whether you are living or dead. All he knows is to separate the chaff from the grain. He wants to separate what is you from what is not you. He does not care whether you have a body or not. So if the relatives who carry a strong enough memory of the dead person spend enough time in the Dhyanalinga-say, two or three days around the full moon or new moon days-it could work well for the person who died. Dhyanalinga 并不在乎你是活着还是死去。他所知道的就是分离糠和谷。他想要分离你是什么和你不是什么。他不在乎你是否有身体。因此，如果那些对死者有足够强烈记忆的亲属在 Dhyanalinga 附近花费足够的时间，比如在满月或新月的两三天内，这对死去的人可能会有很好的效果。
The Scope of Kalabhairava Karma 卡拉拜拉瓦业的范围
Generally, all around the world, when these after-death rituals were performed, there were two components to it: one was to handle the emotions of those who were left behind and the other was to direct the departed being in a suitable manner. So in some cultures, some scriptures were read aloud to give people an understanding of what was happening, to allay their fears and reassure them that everything was all right. There were also some chants and rituals performed to soothe their emotions. In some cultures, there would be someone reading aloud as to what was happening to this person and egging them on to be brave and to move on to the next stage, and so on. But once you drop the physical body, you don’t have the discriminatory mind, so there is no comprehension of 一般来说，在世界各地，当这些死后仪式进行时，通常有两个组成部分：一个是处理留下来的人们的情感，另一个是以适当的方式引导逝去的灵魂。因此，在一些文化中，会朗读一些经文，以帮助人们理解发生了什么，减轻他们的恐惧，并向他们保证一切都很好。还有一些咒语和仪式被执行，以安抚他们的情感。在某些文化中，会有人朗读这个人发生了什么，并鼓励他们勇敢地迈向下一个阶段，等等。但是一旦你放下肉体，你就没有了辨别的心智，因此无法理解。
language. And there is no sound or silence. So there is no question of this person understanding this or that. That is for the living. With rituals, you can draw the being to something, you can direct the being in a particular direction, but you cannot talk to it. 语言。并且没有声音或沉默。因此，这个人理解这个或那个的问题并不存在。这是给活着的人。通过仪式，你可以将存在引向某个方向，你可以将存在引导到特定的方向，但你无法与之交谈。
The scope of what can be done with these rituals is wider. For example, there are people who direct these beings to be reborn specifically in either a wealthy family or the same family or a royal family. Such things can be done, but it is ridiculous because there is no guarantee that just because one is born in a rich family, one is going to live well. There are too many complexities of life which decide that. Moreover, those kinds of manipulations are not good to do. It does not work well for that life. The best thing is to make that 'life bubble’ thinner and leave it. It will find its own way to a better place. So I am personally only concerned about peeling that life off as much as possible. If possible, all the way, but at least as much as you can make it into a thinner bubble than what it is. What will happen, how it will be reborn is not for you to worry about. 这些仪式可以做的事情范围更广。例如，有人会指引这些存在特定地在富裕家庭、同一家族或王室家庭中重生。这种事情是可以做到的，但这很荒谬，因为没有保证仅仅因为出生在富裕家庭就能过得好。生活中有太多复杂性决定了这一点。此外，这种操控并不好。对那种生命来说效果不佳。最好的办法是让那个“生命泡沫”变得更薄，然后放手。它会找到自己通往更好地方的道路。因此，我个人只关心尽可能多地剥离那个生命。如果可能的话，尽量做到完全剥离，但至少要尽量让它变成比现在更薄的泡沫。会发生什么，如何重生并不是你需要担心的。
Let us say, there is a wind blowing. Depending on how light a certain substance is, it will land somewhere. A piece of paper or a feather may go far but a twig or branch may fall just a little away from you. Sometimes if the weight and the shape are right, then the feather may travel and not land for months together. The important thing is to make it light. How far it will fly, what will happen to it, where it will land, and so on, is subject to life. It is something that you don’t try to direct because those kinds of manipulations can lead to lots of troubles. Now, once someone is dead, people are very interested in knowing where the departed person is-in heaven or hell or whatever. Some people claim to be able to tell you that. You can determine whether a being is comfortable or in struggle. Accordingly, you can do certain rituals for that being. This is possible, but determining geographically where it is is rubbish because there is no ‘geographical where’. 让我们说，有风在吹。根据某种物质的轻重，它会落在某个地方。一张纸或一根羽毛可能会飞得很远，但一根小树枝或树干可能只会落在离你不远的地方。有时候，如果重量和形状合适，那么羽毛可能会飞行而几个月都不落地。重要的是要让它轻。它会飞多远，发生什么，落在哪里等等，都是生命的事情。这是你不应该试图引导的，因为那种操控可能会导致很多麻烦。现在，一旦有人去世，人们非常想知道逝者在哪里——在天堂、地狱或其他地方。有些人声称能够告诉你这些。你可以判断一个生物是舒适还是在挣扎。因此，你可以为那个生物做某些仪式。这是可能的，但确定它地理上在哪里是无稽之谈，因为没有“地理上的位置”。
If Kalabhairava Karma is done within the stipulated time, it will find its target. If it is done later, it may not be as effective. But definitely it will shorten the time the life just hangs. It reduces the limbo time for sure. By how much? This depends on each being. If you go back to the 如果在规定时间内进行卡拉巴伊拉瓦业，便会找到其目标。如果稍后再做，效果可能不如前。但肯定会缩短生命悬而未决的时间。它确实减少了停滞的时间。减少多少？这取决于每个个体。如果你回到
bubble analogy, ^(3){ }^{3} it depends on how big the bubble is and how thin the skin of the bubble is. But if it is done within eleven to fourteen days, we dismantle it to a large extent. If you want to take the bubble analogy further-after it has lost the body, by itself, the bubble may float around for a long time. It will keep on floating because it does not want to lose itself. But once Kalabhairava Karma is done, a quick cycle will happen. Kalabhairava Karma not only shortens the hanging-around time but it also makes it a more pleasant journey. 气泡类比， ^(3){ }^{3} 这取决于气泡有多大以及气泡的表皮有多薄。但如果在十一到十四天内完成，我们会在很大程度上拆解它。如果你想进一步探讨气泡类比——在失去实体后，气泡可能会自己漂浮很长时间。它会继续漂浮，因为它不想失去自己。但一旦完成 Kalabhairava Karma，快速的循环就会发生。Kalabhairava Karma 不仅缩短了停留时间，还使旅程更加愉快。
Can we liberate people with these rituals? So can we give somebody Mahasamadhi through Kalabhairava Karma? It is possible, but not always. There are various aspects to it. Unless that bubble is so thin already, it is not necessarily a Mahasamadhi. If there is such a being who is such a huge bubble but somehow could not burst by its own nature, Kalabhairava Karma may burst it and it could become Mahasamadhi. But otherwise, it makes the bubble very thin and fragile, so that it will want to find a physical body quickly because it cannot last long by itself. In any case, we can definitely hasten their journey. 我们能通过这些仪式解放人们吗？那么我们能通过 Kalabhairava Karma 让某人获得 Mahasamadhi 吗？这是可能的，但并不总是如此。这其中有各种方面。除非那个气泡已经非常薄，否则不一定是 Mahasamadhi。如果有这样的存在，它是一个巨大的气泡，但由于自身的性质无法破裂，Kalabhairava Karma 可能会使其破裂，从而成为 Mahasamadhi。但否则，它会使气泡变得非常薄弱和脆弱，以至于它会想要迅速找到一个物质身体，因为它无法长时间独自存在。无论如何，我们绝对可以加快他们的旅程。
If you want to do Kalabhairava Karma for yourself when you are alive, it becomes Kalabhairava Kriya. Basically, Kalabhairava Karma is being performed so that after you are dead, we mop up bits of your life that are sticking around here and there. Kalabhairava Karma is being done to you because you are not a yogi and you are unable to do the mopping up yourself. A yogi will withdraw to the forest and die alone somewhere in the forest because he has done everything that he needs to do for his life. No one has to do anything for him later. Everything is finished. No Kalabhairava Karma is needed. When he is gone, it is a complete evacuation of the space that he occupied. If you do not have that kind of mastery over your energies, you could do Kalabhairava Kriya. It can be taught to people but it will need an extreme sense of discipline about who you are and how you manage your energies and system. 如果你想在活着的时候为自己做卡拉巴伊拉瓦业，便成为卡拉巴伊拉瓦修行。基本上，卡拉巴伊拉瓦业是为了在你去世后，清理你生活中残留的点滴。卡拉巴伊拉瓦业是为你进行的，因为你不是瑜伽士，无法自己进行清理。瑜伽士会退隐到森林中，独自死去，因为他已经完成了他生活中需要做的一切。之后没有人需要为他做任何事情。一切都结束了。不需要卡拉巴伊拉瓦业。当他离开时，他所占据的空间完全被清空。如果你没有那种对自己能量的掌控能力，你可以做卡拉巴伊拉瓦修行。它可以教给人们，但需要对你是谁以及你如何管理自己的能量和系统有极强的自律感。
It once happened: a cardiac surgeon had some trouble with his car, so he took it to the mechanic. The mechanic said it would be fixed in twenty-four hours. The following day when the surgeon went to collect the car, it was not ready and there was no responsible answer for the 心脏外科医生曾经遇到过这样的情况：他的车出了点问题，于是他把车送到了修理工那里。修理工说会在二十四小时内修好。第二天，当外科医生去取车时，车还没有修好，也没有人负责回答。
delay. Six days passed like this and, every day, the mechanic asked him to come the following day. After a week of this, the surgeon asked the mechanic, ‘Why are you doing this to me? I need to go to work, I have things to do and I don’t have a car.’ So the mechanic strutted around a little and said, 'Well, you are a cardiac surgeon. What do you do? You fix the engines, just like me. But why are you paid fifty times more than me?’ The cardiac surgeon then realized what the problem was. He said, 'I fix the engines when they are running. Can you?’ Kalabhairava Kriya is like that. 延迟。这样过了六天，每天，机械师都让他第二天再来。经过一周后，外科医生问机械师：“你为什么这样对我？我需要去工作，我有事情要做，我没有车。”于是机械师有些得意地说：“好吧，你是心脏外科医生。你是做什么的？你修理发动机，就像我一样。但你为什么比我多赚五十倍？”心脏外科医生这时意识到了问题所在。他说：“我修理发动机是在它们运转的时候。你能吗？”卡拉巴伊拉瓦克里亚就是这样的。
Doing something for the departed is one thing. Doing the same thing with oneself, when the engine is running, is another thing. If you want to release this thing when it is still running, it takes a different level of discipline. If you show such discipline in everything that you do with your life-that you are not clumsy, you are alert to every small thing, then you can do Kalabhairava Kriya. After that, when you leave, no one has to do anything for you. It will be definitely a great thing to do in one’s life, a fantastic thing to do for oneself. But it will need a sense of discipline, which is a very scarce material in today’s world. 为已故者做某事是一回事。而在引擎运转时为自己做同样的事情则是另一回事。如果你想在引擎仍在运转时释放这个东西，那需要不同层次的纪律。如果你在生活中所做的一切都表现出这样的纪律——你不笨拙，时刻关注每一个小细节，那么你就可以做卡拉巴伊拉瓦克里亚。之后，当你离开时，没人需要为你做任何事情。这绝对是人生中值得做的伟大事情，为自己做的奇妙事情。但这需要一种纪律感，而这种材料在当今世界是非常稀缺的。
Traditionally, they said, if you do Kalabhairava Kriya for yourself, then you cannot go back to your home or village and live a social life. You have to live the rest of your life away from any community, like an outcast. It is not that this person is an outcast. They just no longer belong there because they have created a genetic distance. They have got nothing to do with the family or the community because it is over for them. You can create distance to such an extent that even the fundamental physiological features of your system can change. It can be done. 传统上，他们说，如果你为自己做卡拉巴伊拉瓦克里亚，那么你就不能回到家或村庄过社会生活。你必须在任何社区之外度过余生，就像一个被驱逐者。这并不是说这个人是被驱逐者。他们只是因为创造了遗传距离而不再属于那里。他们与家庭或社区没有任何关系，因为对他们来说一切都结束了。你可以创造距离，甚至可以改变你系统的基本生理特征。这是可以做到的。
Once we started conducting Kalabhairava Karma at the Yoga Center, people started asking if they could do Kalabhairava Karma for their dogs or cats also. Please! There is no need for that. Existentially, one fundamental difference between animal life and plant life is that a plant does not have a subtle body. There is a lot of reverberation in it, but there is no subtle body for a plant. A plant may gather an aura around itself. Certain trees or plants gather much more than others, so those plants and trees have been identified as sacred plants in India, as we want to benefit 一旦我们开始在瑜伽中心进行卡拉巴伊拉瓦法， people 开始询问他们是否可以为他们的狗或猫也进行卡拉巴伊拉瓦法。请！没有必要这样。从存在的角度来看，动物生命和植物生命之间的一个根本区别是植物没有微妙的身体。它里面有很多回响，但植物没有微妙的身体。植物可能会在自己周围聚集一种光环。某些树木或植物比其他植物聚集得更多，因此这些植物和树木在印度被认定为神圣植物，因为我们希望受益。
by being near then. But the plants do not generate it, because they do not have a subtle body. 因为植物没有微妙的身体，所以它们不会产生它。
All rituals done after death are about transporting the subtle body to the right place. When the subtle body is not well defined, there is no need to do anything nor is there a possibility to do something. An animal has a subtle body, but except in the case of cows and cobras, it is not very defined or very evolved. So we generally ignore the subtle body of all other animals. The subtle body of those animals can easily merge and mingle with nature, it does not really transport itself. 所有死后进行的仪式都是关于将微妙的身体运输到正确的地方。当微妙的身体没有明确的定义时，就不需要做任何事情，也没有可能去做什么。动物有微妙的身体，但除了牛和眼镜蛇的情况外，它并不是很明确或很发达。因此，我们通常忽视其他动物的微妙身体。这些动物的微妙身体可以很容易地与自然融合和交融，它并不真正地运输自己。
Cows and cobras are different because they have a more evolved subtle body. The subtle body of the cow has evolved through emotional competence. If you observe a cow, you will see that it is capable of a range of emotions. Sometimes it is almost humanlike. So that gives them a subtle body. On the other hand, the subtle body of the cobra has evolved through the sharpness of reverb perception. Most snakes are ‘stone deaf’, but they manage to listen through the entire length of their body. Theirs is truly ‘ear to the ground’ hearing, which is phenomenal. Out of this ability they too have developed a subtle body. So there is some meaning in trying to do something for them after death. This is why these two animals are especially revered in this culture. Traditionally, the carcasses of cows and cobras are never left just like that; they are either cremated or buried. Even if you find one lying around, you are supposed to bury it or cremate it. 牛和眼镜蛇之所以不同，是因为它们拥有更为进化的微妙身体。牛的微妙身体通过情感能力进化而来。如果你观察一头牛，你会发现它能够表现出一系列情感。有时它几乎像人类一样。因此，这赋予了它们一个微妙的身体。另一方面，眼镜蛇的微妙身体则是通过对回声感知的敏锐度进化而来的。大多数蛇是“石头聋”，但它们能够通过整个身体来听觉。它们的确是“耳贴地面”的听觉，这非常了不起。正是基于这种能力，它们也发展出了微妙的身体。因此，在死后为它们做一些事情是有意义的。这就是为什么这两种动物在这个文化中受到特别尊敬的原因。传统上，牛和眼镜蛇的尸体从不就这样被丢弃；它们要么被火化，要么被埋葬。即使你发现一具尸体躺在那里，你也应该将其埋葬或火化。
Now, for those of you who have been initiated by me, it is true that there is no need to go through any death rituals. However, what if you were a ‘missed case’ - someone who went through the initiation process, but missed it? For those of you who have been initiated by me, I would like you to finish your process when you are alive, when life is still alive and kicking in you, so that you don’t burden me when you are dead. I am willing to attend to you when you are alive. If you are incompetent, I am also willing to attend to you after you are dead. But why don’t you make yourself competent in such a way that here and after, you will be fine? You should live in such a way that there should be no need for any afterdeath rituals for you. You should promise me that you will not trouble me even after you are dead! Please make yourself in such a way that you 现在，对于那些被我启蒙的人来说，确实没有必要经历任何死亡仪式。然而，如果你是一个“漏网之鱼”——一个经历了启蒙过程但错过了的人呢？对于那些被我启蒙的人，我希望你们在活着的时候完成你们的过程，当生命在你们体内仍然充满活力时，这样你们就不会在死后给我带来负担。我愿意在你们活着的时候照顾你们。如果你们无能，我也愿意在你们死后照顾你们。但为什么不让自己变得有能力，以便在此生和来世都能安好呢？你们应该以这样的方式生活，以至于不需要任何死后仪式。你们应该向我承诺，即使在死后也不会给我带来麻烦！请让自己变得如此，
will not need any ritual from me or anybody else when you are dead. Hereafter, things should happen the way they need to happen for you. 当你死后，不需要我或其他人的任何仪式。此后，事情应该按照对你来说需要发生的方式发生。
Training People for Death Rituals 为死亡仪式培训人们
If some things are not there in our lives, we can manage without them most of the times. But after-death rituals are something that no society can live without. They are absolutely necessary because you cannot do it to yourself. So is it possible that we can train people to do these afterdeath rituals? Very much so. 如果生活中缺少一些东西，我们大多数时候可以应付。但丧后仪式是任何社会都无法缺少的东西。它们是绝对必要的，因为你无法自己完成。因此，我们是否可以训练人们来进行这些丧后仪式？非常有可能。
In India, people who handled the dead and those processes were called chandala s. In pre-Aryan times, theirs was considered one of the top professions in society. Over the next few thousand years, a stigma became associated with this and it became the lowest profession in the social hierarchy. In ancient times, untouchability was very much prevalent in India. People of certain castes were considered untouchables and others would not touch them. But even the untouchables would not touch a chandala because he was considered the lowest of the lowest. On the other hand, Adiyogi Shiva himself always kept himself in the company of chandalas because he thought they were the highest. He saw that their understanding of life and knowing was far better than that of all the other people who were conducting other things. So if you get into this service we will have to give it a new look, we will have to dress you up differently. We have to make you deliver this whole thing in a completely different way than the way it was traditionally done. Otherwise, shaking off the stigma and being able to be useful to people will be very difficult. 在印度，处理尸体的人和这些过程被称为 chandala。在前雅利安时代，他们被认为是社会中最顶尖的职业之一。在接下来的几千年里，这种职业逐渐被贴上了污名，成为社会等级中最低的职业。在古代，印度的不可接触性非常普遍。某些种姓的人被视为不可接触者，其他人不会触碰他们。但即使是不可接触者也不会触碰 chandala，因为他被认为是最低中的最低。另一方面，阿迪瑜伽湿婆本人总是与 chandala 为伍，因为他认为他们是最高的。他看到他们对生活的理解和认知远远超过其他从事其他事务的人。因此，如果你进入这个服务，我们必须给它一个新的面貌，我们必须以不同的方式打扮你。我们必须以一种完全不同于传统方式的方式来传达这一切。否则，摆脱污名并能够对人们有用将会非常困难。
It would be best to do this without rituals, but to train people to conduct a ritual is so much easier than training people to do the same thing without a ritual. The main problem with rituals is that when the level of integrity drops in the social fabric, all rituals will turn corrupt. These rituals were created when the sense of integrity and commitment for each other was so strong that there was no room for any kind of misuse. But when the general fabric of integrity has gone down in the social structure, then, all rituals will be under suspicion because there is room for misuse. 最好在没有仪式的情况下进行这件事，但训练人们进行仪式要比训练人们在没有仪式的情况下做同样的事情容易得多。仪式的主要问题是，当社会结构中的诚信水平下降时，所有仪式都会变得腐败。这些仪式是在彼此之间的诚信和承诺感如此强烈时创造的，那时没有任何滥用的空间。但是，当社会结构中的诚信整体下降时，所有仪式都会受到怀疑，因为存在滥用的空间。
Right now, if I teach someone how to handle the dead, they might want to display to their friends how they can make the dead dance or do something fanciful. Or they may want to become a ‘medium’! Moreover, even if you are clear that you do not want to do any such thing, people will try to influence your judgement when someone is dead. They will come and fall at your feet and say, ‘Do something, I just want to say one thing to my father, I wanted to say this for the last ten years, but I did not. I want to say it now.’ Because they cried and begged you, if you start setting up a conference call, then it is all finished. That amounts to misuse. If we teach you rituals, you will not be able to do all that. You have to just do the ritual and go home. Only if we generate people who are responsible enough to not do even one thing more than what is necessary, these things can be done. But rituals may not fit into today’s world. 现在，如果我教某人如何处理死者，他们可能想向朋友展示他们如何让死者跳舞或做一些花哨的事情。或者他们可能想成为一个“媒介”！而且，即使你明确表示不想做任何这样的事情，当有人去世时，人们仍会试图影响你的判断。他们会来跪在你面前说：“做点什么，我只想对我父亲说一句话，我想说这句话已经十年了，但我没有。我现在想说。”因为他们哭泣并恳求你，如果你开始安排电话会议，那就一切都结束了。这就是滥用。如果我们教你仪式，你将无法做到这一切。你只需完成仪式然后回家。只有当我们培养出足够负责任的人，不做任何超过必要的事情时，这些事情才能实现。但仪式可能不适合今天的世界。
In some cultures, women have been traditionally prohibited from entering the cremation grounds or performing these rituals because they could be susceptible to certain undesirable influences. But if what you are doing is just a ritual in name, then women can also do it. If it is a process where genuinely something is happening where you are handling a disembodied life, then involving women in it is a little bit of an issue. There are various reasons for this. One reason was in those times a woman would be pregnant at least eight to twelve times in her lifespan. So most of the time, she would be either pregnant or breastfeeding. At such times, she should not be in such situations. Particularly when she is pregnant. Even today, this is followed-if death rituals are being performed, they don’t allow pregnant women to be present there. Even if a woman is free from pregnancy and breastfeeding, she may still have her menstrual cycles, which again makes her vulnerable. This is the reason why women were kept away from cremation grounds. But if she is free from all of these situations, then there is no issue in her doing these rituals. 在一些文化中，女性传统上被禁止进入火葬场或执行这些仪式，因为她们可能会受到某些不良影响的影响。但如果你所做的只是名义上的仪式，那么女性也可以参与。如果这是一个真正发生某种事情的过程，你在处理一个无形的生命，那么让女性参与其中就有点问题。这有多种原因。其中一个原因是，在那些时代，女性在一生中至少会怀孕八到十二次。因此，大多数时候，她要么怀孕，要么在哺乳。在这样的情况下，她不应该处于这种情境中。特别是在她怀孕的时候。即使在今天，如果正在进行死亡仪式，也不允许孕妇在场。即使女性不再怀孕和哺乳，她仍然可能有月经周期，这再次使她变得脆弱。这就是为什么女性被排除在火葬场之外的原因。但如果她摆脱了所有这些情况，那么她参与这些仪式就没有问题。
A woman will need to take much more care in doing such things than a man. A man’s biological structure is stable in a certain way; a woman’s biological structure goes through certain phases, so she has to take much more care about these things. There are different kinds of biological responsibilities for male and female bodies. Instead of understanding and appreciating this, we have imbibed a mentality in the world where we make every small difference into a discrimination. As a result, this whole gender discrimination has come up. Otherwise, these two aspects are complementary to each other and that is how it should be. If a certain discipline has to be maintained, you should not compromise that discipline for anything. Then even women can do it and in fact it is well known that it is far easier to help women to organize and discipline themselves than men. Women have a natural capacity to absorb order due to the deeper sense of survival instinct that is needed to fulfil their reproductive responsibilities. 女性在做这些事情时需要比男性更加小心。男性的生物结构在某种程度上是稳定的；而女性的生物结构会经历某些阶段，因此她必须更加关注这些事情。男性和女性的身体有不同种类的生物责任。我们没有理解和欣赏这一点，而是在世界上形成了一种心态，把每一个小差异都变成了歧视。结果，这种性别歧视就出现了。否则，这两个方面是相辅相成的，这才是应该的。如果某种纪律必须保持，你不应该为了任何事情妥协那种纪律。那么即使是女性也可以做到，事实上，众所周知，帮助女性组织和自律要比帮助男性容易得多。女性由于需要履行生育责任而具备更深层次的生存本能，因此她们有自然的能力去吸收秩序。
We had the means to do all these things in this country, but now we are all English-educated, so we are ashamed of these things. At Isha, we hope to build a group of people to whom we 我们在这个国家有能力做所有这些事情，但现在我们都是受过英语教育的，所以我们对这些事情感到羞愧。在 Isha，我们希望建立一个人群，向他们我们
can impart certain things. We are also nurturing and educating some children, hoping that they will grow in the right tradition so we can teach them some simple things about life which are very vital. Maybe they will not become engineers and doctors but we hope that they will grow into these things. We are also in the process of training some meditators in doing this kind of services. If you are willing to offer this, then we can train you to do these things properly. But you should never make it your profession; it should be done only as a service. When someone has lost their body, they are completely helpless; they need help and they can be helped, but not with corrupt, contaminated hands. It needs someone who cares and someone who has the necessary sense about it. 可以传授某些东西。我们也在培养和教育一些孩子，希望他们能够在正确的传统中成长，以便我们可以教他们一些关于生活的简单而重要的事情。也许他们不会成为工程师和医生，但我们希望他们能够朝着这些方向发展。我们也在培训一些冥想者来提供这种服务。如果你愿意提供这种服务，那么我们可以训练你正确地做这些事情。但你绝不能把它当作职业；这应该仅仅作为一种服务。当有人失去身体时，他们是完全无助的；他们需要帮助，并且可以得到帮助，但不能用腐败和污染的手。需要的是一个关心他们的人，以及一个对这件事有必要感觉的人。
The Death of Infants 婴儿的死亡
Is the death of infants any different from the death of adults? In a certain context, yes, because the way life manifests in a child is different from the way life manifests in an adult. If the child dies when the mother is still breastfeeding it or is under forty months of age, its life is not yet a fully established life in a sense. So it is not the same as the death of an adult. Actually, it is strange, but you will see the parents also generally recover very quickly from the child’s death in such cases. If a child above four years of age dies, their pain and suffering will be much more. If you say this, people will get very upset; that is different. But if you just observe them, you will see the impact is much less, because even in the parent’s consciousness, it is not fully established as a life. It is still in the process of taking shape. 婴儿的死亡与成人的死亡有什么不同吗？在某种情况下，是的，因为生命在儿童身上的表现方式与在成人身上的表现方式不同。如果孩子在母亲仍在哺乳或未满四十个月时去世，从某种意义上说，它的生命尚未完全建立。因此，这与成人的死亡并不相同。实际上，这很奇怪，但你会发现，在这种情况下，父母通常会很快从孩子的死亡中恢复过来。如果一个四岁以上的孩子去世，他们的痛苦和折磨会更大。如果你这么说，人们会非常不高兴；那是不同的。但如果你只是观察他们，你会发现影响要小得多，因为即使在父母的意识中，这也并未完全确立为一种生命。它仍在形成的过程中。
When your child is an infant, that is when your contact with the child is big-time. By the time he or she is four, they start running around. You cannot hold them, they want to be all over the place. They want to see the world. But before they are four years, they are so much with you; but in spite of being physically connected to them, your connection to them is not so strong because they are not physically connected to their own body very strongly. So the same has not happened within you very strongly. If you observe life very carefully, you will know this. These days there is a lot of medical intervention to help, but until recently a lot of children would die before they were four years of age, without any 当你的孩子还是婴儿时，你与孩子的接触是非常密切的。等到他或她四岁时，他们开始到处跑。你无法抱住他们，他们想要到处活动。他们想要看世界。但在他们四岁之前，他们与你的亲密接触非常多；尽管在身体上与你有联系，但你与他们的连接并不那么强，因为他们与自己身体的连接并不强烈。因此，这种连接在你身上也没有那么强烈。如果你仔细观察生活，你会知道这一点。如今有很多医疗干预来帮助，但直到最近，很多孩子在四岁之前就会去世，毫无任何预兆。
ailment. They used to simply die because life was still not fully established. When this happens, there is a sense of loss but not much pain involved for the parents. 疾病。他们往往只是死去，因为生活还没有完全建立。当这种情况发生时，父母会感到一种失落，但并没有太多的痛苦。
In children, until about forty to forty-eight months, the quantum of Prarabdha Karma for this life is still not decided. Life is still trying to make a judgement. This is why there is so much emphasis in the Indian tradition on what should be done during this time. There is an entire system of rituals during preconception, conception, birth and thereafter. This is just to ensure that this becomes a life which will take on the maximum Prarabdha Karma. Taking on the maximum is significant not because you want it to take on more suffering; it is to make it a bigger bubble, with more possibilities. But more possibilities also means possibly more challenges, which may in turn mean more suffering. When something comes with more possibilities, there is a possibility of more things going wrong-that is the risk. So if this life becomes sure-footed, it takes on more things. If it is not so sure-footed, then it takes on fewer things. You will keep it as simple and limited as possible. This is the nature of life. This is so even internally. 在儿童中，直到大约四十到四十八个月，这一生的 Prarabdha Karma 的量仍然没有决定。生活仍在尝试做出判断。这就是为什么在印度传统中如此强调在这个时期应该做什么。在怀孕前、怀孕、出生及其后有一整套仪式系统。这只是为了确保这成为一个将承载最大 Prarabdha Karma 的生命。承载最大量是重要的，并不是因为你想让它承受更多的痛苦；而是为了让它成为一个更大的气泡，拥有更多的可能性。但更多的可能性也意味着可能会有更多的挑战，这可能反过来意味着更多的痛苦。当某件事情带来更多的可能性时，出错的可能性也会增加——这就是风险。因此，如果这个生命变得稳健，它就会承载更多的东西。如果它不那么稳健，那么它就会承载更少的东西。你会尽量保持简单和有限。这就是生命的本质。即使在内部也是如此。
So if life becomes stable enough and capable enough by the time it is forty-eight months, it will choose a much bigger Prarabdha Karma. Once in a way, it happens by itself in nature, but, generally, you want to create such situations where you can blow a big bubble so that the new life takes on a big possibility. In today’s world, people think possibility means how much money you will make. Bigger possibility need not necessarily mean one is going to do well in the eyes of the society. In some way, it becomes a life that you cannot ignore. Most lives are ignored. No one may notice whether they existed or not. But once the bubble is big, whether one is in a desert or a forest, a village or a city or wherever they are, they will be noticed because they are a bigger bubble in some way. Is it big enough for the entire world to notice? We don’t know, but if one becomes a little larger bubble, it is a bigger possibility. 所以，如果生活在四十八个月时变得足够稳定和有能力，它将选择一个更大的 Prarabdha Karma。偶尔，这种情况在自然中会自然而然地发生，但通常情况下，你想创造这样的情境，让你能吹出一个大泡泡，以便新生命能够承载更大的可能性。在今天的世界里，人们认为可能性意味着你能赚多少钱。更大的可能性不一定意味着一个人在社会眼中会表现良好。在某种程度上，这成为了一种你无法忽视的生活。大多数生活被忽视。没有人会注意到他们是否存在。但一旦泡泡变大，无论一个人在沙漠、森林、村庄还是城市，或者他们身在何处，他们都会被注意到，因为他们在某种程度上是一个更大的泡泡。它是否足够大到让整个世界注意到？我们不知道，但如果一个人变成一个稍微大一点的泡泡，那就是一个更大的可能性。
Generally, most people will not remember anything below four years of age because infancy is a time when life has not yet decided how it wants to shape itself. It is still exploring whether to expand or contract and what to do and how much. If there is a very threatening and difficult 一般来说，大多数人不会记得四岁以下的任何事情，因为婴儿期是生命尚未决定如何塑造自己的时期。它仍在探索是扩展还是收缩，以及该做什么和做多少。如果有一个非常威胁和困难的
kind of situation, it may contract so that it feels safer with less Prarabdha Karma and more robust surface. It does not want to stretch itself. This is why, irrespective of which culture you come from, they all insist that if you come across a child, whatever your troubles are, you must smile at the child, you must interact lovingly with the child. Even in the most remote tribal cultures, this awareness is there because you must create that comfort so that it expands as much as possible. If you create a bit of un-conduciveness, it may choose to contract. We do not want that to happen. These are not decisions anyone decides consciously. This is the life’s own intelligence making these decisions. 这种情况可能会收缩，以便在较少的业力和更强的表面上感到更安全。它不想扩展自己。这就是为什么，无论你来自哪个文化，他们都坚持认为，如果你遇到一个孩子，无论你的烦恼是什么，你都必须对孩子微笑，必须与孩子亲切互动。即使在最偏远的部落文化中，这种意识也存在，因为你必须创造那种舒适感，以便它尽可能地扩展。如果你制造了一点不适宜的环境，它可能会选择收缩。我们不希望那种情况发生。这些不是任何人有意识地做出的决定。这是生命自身的智慧在做出这些决定。
Sometimes another kind of death happens in slightly older children. In some children, sometimes the quantity of Prarabdha Karma for this lifetime is not decided properly, so they die unexpectedly. Healthy children will just fall dead. Children of extraordinary intelligence who do things absolutely beyond people’s perception tend to die before they are six because their Prarabdha Karma was not properly fixed. Too many lifetimes of information begin to burst forth in them. Generally, one needs a different level of awareness and a certain dispassion to handle that but when it happens in a child, the body cannot sustain it and it just collapses. These are some reasons why the death of an infant is slightly different from the death of an adult. 有时候，另一种死亡会发生在稍微大一点的孩子身上。在一些孩子身上，有时这一生的 Prarabdha Karma 的数量没有被正确决定，因此他们会意外去世。健康的孩子会突然倒下。那些具有非凡智慧、做出绝对超出人们认知的事情的孩子，往往在六岁之前就会去世，因为他们的 Prarabdha Karma 没有被正确固定。太多的生命信息开始在他们身上涌现。通常，人们需要不同层次的意识和一定的冷静来处理这些，但当这种情况发生在孩子身上时，身体无法承受，最终崩溃。这些是婴儿的死亡与成人的死亡略有不同的一些原因。
The Parent-Offspring Connection in the Afterlife 来世中的父母与子女的联系
In India, when people die, they want to have their children around them. People particularly want sons to be around. This is the reason why, in India, people desperately want to have a son. This is because there is a certain ‘life connection’ between the children and the parents, and if you make use of it in doing rituals for parents, they can be much more effective. Daughters too are effective for this purpose, but people depended more on the sons for this role mostly because, in the past, it was only possible for the son to be around when they were dying. When the daughter came of age, she got married and went to someone else’s house. When the parent died, she may not have been able to come 在印度，当人们去世时，他们希望孩子们在身边。人们特别希望儿子在身边。这就是为什么在印度，人们迫切希望有一个儿子的原因。这是因为孩子与父母之间存在某种“生命联系”，如果在为父母进行仪式时利用这一点，效果会更好。女儿在这方面也有效，但人们更多依赖儿子来承担这个角色，主要是因为在过去，只有儿子在父母临终时能够陪伴在侧。当女儿成年后，她会结婚并去到别人的家里。当父母去世时，她可能无法回来。
immediately because of the distance. She need not be in another continent, even if she were just 200 kilometres away, by the time she came, the cremation would have been over. Moreover, she would have her own children, husband and family. She could not just drop them and come away. She would have to make arrangements for her absence. And she could not travel alone because everything would be forested, so someone would have to escort her. Making all these arrangements would take considerable time and she would not be able to reach in time. But the son lived with the parents, so he would be available. So, they said, the son must be present for the rituals and it is sufficient for the daughters to come by the twelfth day. 因为距离的原因，她必须立即出发。即使她只离 200 公里，等她到达时，火葬也会结束。此外，她还有自己的孩子、丈夫和家庭。她不能就这样抛下他们离开。她必须为自己的缺席做安排。而且她不能单独旅行，因为周围都是森林，所以必须有人陪同她。做这些安排需要相当长的时间，她无法及时赶到。但儿子和父母住在一起，所以他会在场。因此，他们说，儿子必须参加仪式，而女儿们在第十二天到来就足够了。
So what is the nature of this connection between the parent and the child that could be made use of at that time? Generally, people’s interaction with each other is physical, mental or emotional. It never goes beyond that. But when a person dies or when a person sheds his or her body, all that is gone. The mental structure is gone, the emotions are gone, the body is for sure gone. So everything that you knew as yours is gone. So for all practical purposes, the children are as much a stranger to you as anyone. But once you bear a child, a certain space of who you are is occupied by that being whom you refer to as your child because you provided a body for this being. It is because of this connection that the parent has with the child that we can do certain things, which can help parents after they die. If the child does the right things after the death of the parent, he can even liberate the parent through this connection. People who lived completely unaware and did not do anything about themselves, depended on their children to liberate them. And that became a whole tradition by itself. 那么，父母与孩子之间的这种联系在当时的本质是什么呢？一般来说，人们之间的互动是身体上的、心理上的或情感上的。它从未超越这一点。但是，当一个人去世或当一个人脱离他的身体时，这一切都消失了。心理结构消失了，情感消失了，身体当然也消失了。因此，你所知道的一切都不再属于你。所以在实际意义上，孩子对你来说和其他人一样陌生。但是一旦你生下一个孩子，你的某种存在空间就被你所称之为孩子的存在所占据，因为你为这个存在提供了一个身体。正是因为父母与孩子之间的这种联系，我们才能做某些事情，这些事情可以帮助父母在他们去世后。如果孩子在父母去世后做出正确的事情，他甚至可以通过这种联系解放父母。那些完全无意识、没有为自己做任何事情的人，依赖他们的孩子来解放他们。这成为了一个独立的传统。
However, the reverse is not true. You cannot use the parents to liberate their dead offspring. We already saw in the previous section that when children die before they are four, the death is not the same as an adult’s because that life is still establishing itself. After the child crosses somewhere between forty to forty-eight months, physiologically, your connection with the child increases dramatically and it happens in your body. Most people don’t decipher this. They experience something happening within them before four years of age. But after four years, 然而，反之则不然。你不能利用父母来解放他们已故的后代。我们在前一节中已经看到，当孩子在四岁之前去世时，死亡与成人的死亡并不相同，因为那种生命仍在建立中。在孩子跨越四十到四十八个月之间时，生理上，你与孩子的连接显著增加，这在你的身体中发生。大多数人并不理解这一点。他们在四岁之前经历了某种内心的变化。但在四岁之后，
they are involved with so many child-related issues-where he is going, where he is, his school admission, this and that. Because of these things, they miss this experience. Otherwise, at that time, they would notice that something clicks in them because something in that body has clicked in. When that clicks in, you come to a certain ease because it becomes a part of you, you don’t have to consciously hold it, a natural holding happens. 他们涉及到许多与孩子相关的问题——他要去哪里，他在哪里，他的入学情况，这个那个。因为这些事情，他们错过了这种体验。否则，在那个时候，他们会注意到他们内心有某种东西被触动了，因为身体中的某种东西已经被激活。当那种感觉出现时，你会感到某种轻松，因为它成为了你的一部分，你不需要有意识地去保持，自然的保持就会发生。
You must understand that you are only a provider of the body for your child, you cannot create a being. It is not in human hands to create a being. When that being really clicks on to the body that you provided, something clicks on within you and occupies a certain space within your own system. This is how, if we just check someone’s energy, we know whether they have had children or not. This is how, sometimes, an astrologer in India is able to tell you how many children you have, whether they are surviving or not. They will give you a brief synopsis of your children, their characteristics, their names and everything, because your children occupy a certain space within you. If you are willing to observe, it is very much there in that person. 你必须明白，你只是为你的孩子提供身体的提供者，你无法创造一个生命。创造生命不在于人类的能力。当那个生命真正与您提供的身体连接时，您内心深处会有某种东西被激活，并占据您自身系统中的某个空间。这就是为什么，如果我们检查某人的能量，我们就能知道他们是否有孩子。这就是为什么，有时印度的占星师能够告诉你有多少个孩子，他们是否存活。他们会给你一个关于你孩子的简要概述，包括他们的特征、名字等等，因为你的孩子在你体内占据了某个空间。如果你愿意观察，这在那个人身上是非常明显的。
Now, this physiological connection is very strong until the child is twenty-one years old. After that, it starts dissipating once again. It is because of this, as a child grows up and becomes close to twenty-one, if you look at them, they look like absolute strangers. You cannot believe you bore them. You will wonder, are these my children? Is this the same little baby that I brought up? You cannot recognize what they are doing because you don’t have an abode in them, but they have an abode in you. This is a beautiful natural system of caring for the offspring, bringing it up and also being capable of releasing it when you have to. 现在，这种生理联系在孩子二十一岁之前是非常强烈的。之后，它又开始逐渐消散。正因为如此，当孩子长大并接近二十一岁时，如果你看着他们，你会觉得他们像绝对的陌生人。你无法相信你曾经生过他们。你会想，这些是我的孩子吗？这是我抚养的那个小宝宝吗？你无法认出他们在做什么，因为你在他们身上没有一个栖息地，但他们在你身上有一个栖息地。这是一个美丽的自然系统，关心后代，抚养他们，同时在必要时能够放手。
If someone comes up to me and says, ‘Bless my children,’ I ask, ‘How old are they?’ If they are below twenty-one years, we really bless them because if they are below that age, you can bless a mother or a father and have a deep impact on the children. But if the children are over twentyone years of age, we just banter with the parents, joke with them and send them because it is no use blessing them for their children. The children will have to come themselves. 如果有人走到我面前说：“祝福我的孩子们，”我会问：“他们多大了？”如果他们不到二十一岁，我们真的会祝福他们，因为如果他们在这个年龄以下，你可以祝福母亲或父亲，并对孩子们产生深远的影响。但如果孩子们超过二十一岁，我们只是和父母开玩笑，调侃他们，然后送走他们，因为祝福他们的孩子是没有用的。孩子们必须自己来。
This is why, if your parents die, we can do something for them through you. But if your children die, we cannot use you to do something 这就是为什么，如果你的父母去世，我们可以通过你为他们做些什么。但如果你的孩子去世，我们就无法利用你做些什么。
more for them because they don’t have that little space within them that is occupied by you. It is always so that the future generation occupies a little space in the past but the past generation will not and cannot occupy any space in the future generation. This is the very nature of things. So once your children are gone, all you can do is perform Kalabhairava Karma for the child within the stipulated time. It will definitely do something significant. Beyond that, don’t try to do too many things to influence them. However, though your thoughts, your emotions and your actions have no influence over your child who is no more, if you turn inward, if your way of being becomes pleasant, that being will experience pleasantness. This also is only until that life finds another body. 因为他们心中没有被你占据的那一点空间，所以对他们来说更多。未来的世代总是占据着过去的一点空间，但过去的世代不会也无法占据未来世代的任何空间。这就是事物的本质。因此，一旦你的孩子离开，你能做的就是在规定的时间内为孩子进行卡拉巴伊拉瓦法。它一定会产生一些重要的影响。除此之外，不要试图做太多事情去影响他们。然而，尽管你的思想、情感和行为对已经不在的孩子没有影响，如果你向内转，若你的存在方式变得愉悦，那种存在将会体验到愉悦。这也仅仅是直到那种生命找到另一个身体为止。
If I say these things, people will get confused, but if you are a little observant, you can sense when this departed being has found another body. You may have seen this happening with many people who have lost children: until a certain point they cannot believe that they will ever recover from the death of their children, but suddenly one day it does not seem to matter any more. Everything seems to be normal and fine. If the parent observes the way their body behaves, how the breath behaves, the nature of their hair, their fingernails, the texture of their skin, they will know when this being has found another body. It will show. A close observation of the breath will reveal that the pattern of breath has moved from being tense and short to a distinct level of ease. This will also reflect in various other ways. The natural hydration process of the skin will change from dryness to softness due to the respiratory action of the epithelial. There are many more indicators; I will not go into them because people will start looking and start imagining all kinds of things. Now, once that life finds another body, then it is gone for good. You have nothing to do with it. Now, someone else claims them-‘This is my child’-and a whole new drama begins again. 如果我说这些话，人们会感到困惑，但如果你稍微留心一下，你会察觉到这个离去的存在何时找到了另一个身体。你可能见过许多失去孩子的人经历这种情况：在某个时刻，他们无法相信自己会从孩子的死亡中恢复过来，但突然有一天，这似乎不再重要。一切似乎都正常而美好。如果父母观察他们的身体如何表现，呼吸如何，头发的性质，指甲的状态，皮肤的质地，他们就会知道这个存在何时找到了另一个身体。这会显现出来。对呼吸的仔细观察会揭示出呼吸的模式从紧张和短促转变为明显的轻松。这也会以各种其他方式反映出来。皮肤的自然水合作用将因上皮的呼吸作用而从干燥变为柔软。还有许多其他指标；我不想深入讨论，因为人们会开始观察并想象各种事情。现在，一旦生命找到了另一个身体，那么它就永远消失了。你与此无关。 现在，其他人声称他们——“这是我的孩子”——一场全新的戏剧再次开始。
The Importance of Death Anniversaries 死亡纪念日的重要性
Recognizing the needs of human beings during their lifetimes, ancient sages created a set of samskaras-rituals to purify and refine a person in order to assist one’s passage through life. There are about sixty-four 认识到人类在其一生中的需求，古代智者创造了一套萨姆斯卡拉仪式，以净化和提升一个人，以帮助其顺利度过人生。大约有六十四个
samskaras, but the most important of these are sixteen in number and are known as sodasa-samskaras. These samskaras start from the time of one’s conception, which is to be performed by one’s parents and end with post-death rites to be performed by one’s descendants. samskaras，但其中最重要的是十六个，称为 sodasa-samskaras。这些 samskaras 从一个人受孕的时刻开始，由父母进行，并以由后代进行的身后仪式结束。
The post-death rites are known as antyeshti and are to be performed by the son of the deceased. It ensures the future welfare of the dead and frees the living from the debt or obligations they owe the parent. Some of the post-death rituals extend throughout the lifetime of the descendants, though on a progressively smaller scale. These rituals are typically performed as shraadha, on each anniversary of the last deceased ancestor and days of special significance like the new moon days, eclipse days, etc. Today, these rituals are commonly misunderstood as remembrances, but they are mainly to assist in dissolving one’s runa s, or debts, to the ancestors. 死后仪式被称为 antyeshti，由死者的儿子进行。这确保了死者的未来福祉，并使生者免于对父母的债务或义务。一些死后仪式会延续到后代的整个生命中，尽管规模逐渐缩小。这些仪式通常在每位已故祖先的周年纪念日以及新月日、日食日等特殊日子以 shraadha 的形式进行。今天，这些仪式常常被误解为纪念，但它们主要是为了帮助解除对祖先的 runa s 或债务。
Some of these rituals are purely for sentimental reasons, to remember the dead, acknowledge their contribution to our lives, and so on. Let us say, someone died. Maybe the person’s children or grandchildren were very young at that time. They have no memory of him or her. So the parents want to bring back that memory to them so that the children can relate to that because you want children to be rooted in something. Whatever that person was, this occasion is to say a few wonderful things about them so that the children connect to that. It is a kind of legacy for them. That is one aspect of it. The other is to genetically distance yourself from the ancestors or to dissolve your runanubandha with them. 这些仪式有些纯粹是出于情感原因，来纪念逝者，承认他们对我们生活的贡献，等等。假设，有人去世了。也许那个人的孩子或孙子当时还很小。他们对他或她没有记忆。因此，父母想要把那段记忆带回给他们，以便孩子们能够与之产生联系，因为你希望孩子们扎根于某些东西。无论那个人是什么，这个场合都是为了说几句美好的话，让孩子们与之连接。这对他们来说是一种遗产。这是其中一个方面。另一个方面是从祖先那里在基因上保持距离，或者与他们解除你的 runanubandha。
One important aspect of spiritual development is that you must distance yourself from your Genetic Memory and Evolutionary Memory. If you do not distance yourself, the same things will repeat themselves. What happened in your grandfather’s life may recur in your life. Maybe you are in a different time, so you look different but actually the exact same things may be happening. Maybe there is a difference in the environment they lived in and you live in. The activity they pursued and you now pursue may be different. So, on the surface, people think everything is different. But, experientially, the same thing may be happening because it will repeat itself. You will become a cyclical process. You will not be a fresh life. When you are not a fresh life, there 灵性发展的一个重要方面是，你必须与自己的遗传记忆和进化记忆保持距离。如果你不保持距离，事情就会一再重演。你祖父生活中发生的事情可能会在你的生活中重现。也许你处在不同的时代，所以你看起来不同，但实际上可能发生的事情是完全相同的。也许他们生活的环境与你现在生活的环境有所不同。他们追求的活动和你现在追求的活动可能不同。因此，从表面上看，人们认为一切都不同。但是，从经验上看，可能发生的事情是相同的，因为它会一再重演。你将成为一个循环的过程。你将不再是一个新生的生命。当你不再是一个新生的生命时，
is no question of release. There is no question of going beyond, there is no question of exploring something else. 没有释放的问题。没有超越的问题，也没有探索其他事物的问题。
So the most important reason these anniversary rituals are done in India is not for remembrance but to distance yourself from your ancestors. You want to distance yourself from the dead. The annual kriyas are created in such a way that you try to curtail your Genetic Memory as much as possible. The brahmachari initiation ^(4){ }^{4} is also similar. In India, if you want to take sanyasa, ^(5){ }^{5} the first thing is that even if your parents are living, you do all the kriyas and karmas for them. It is not about them falling dead, that is not the intent. It is just that you create a distance between you and your Genetic Memory. Now, you are one step closer to being released. 所以在印度进行这些周年仪式的最重要原因不是为了纪念，而是为了与祖先保持距离。你想要与死者保持距离。年度的 kriyas 是以这样的方式创建的，尽可能地减少你的遗传记忆。brahmachari 的入门仪式 ^(4){ }^{4} 也类似。在印度，如果你想要出家 ^(5){ }^{5} ，第一件事是即使你的父母还活着，你也要为他们做所有的 kriyas 和 karmas。这并不是说他们会死去，这不是目的。只是你在你和你的遗传记忆之间创造了一种距离。现在，你离解脱又近了一步。
Ancestor Worship祖先崇拜
Our debt to our ancestors is huge. But for the successive layers of knowledge and effort, human civilization would still be very primitive. So it is customary in most cultures to express one’s gratitude to the ancestors. In some cultures, this ancestor veneration takes on a different proportion and turns to worship. Ancestors are granted demigod status and are looked up to for guidance and protection. They are therefore worshipped. The Native Americans are big on ancestor worship and perhaps even Australian aborigines and African tribes. However, in India, the rites and rituals for the ancestors are for a different reason. 我们对祖先的债务是巨大的。若不是一层层的知识和努力，人类文明仍然会非常原始。因此，在大多数文化中，表达对祖先的感激是习俗。在某些文化中，这种祖先崇拜呈现出不同的比例，甚至转向崇拜。祖先被赋予半神的地位，并被视为指导和保护的对象。因此，他们受到崇拜。美洲原住民非常重视祖先崇拜，也许澳大利亚土著和非洲部落也是如此。然而，在印度，祖先的仪式和祭祀有着不同的原因。
In India, we distance ourselves from our ancestors; we don’t worship them. Here, people either think of taking care of their ancestors or they distance themselves from them. But ancestors taking care of you is not so prevalent in India. In other cultures, this worship may have come because there has been so much occult practice in those cultures. Their rites and rituals were largely occult, not spiritual processes. There must have been situations where the dead ancestors assisted them in battles and some other critical situations. They probably knew how to access and make use of that. There definitely would have been such situations. Because of that, the general belief that all ancestors will support you might have come. That is true here also. 在印度，我们与祖先保持距离；我们不崇拜他们。在这里，人们要么考虑照顾他们的祖先，要么与他们保持距离。但在印度，祖先照顾你并不那么普遍。在其他文化中，这种崇拜可能是因为那些文化中有很多神秘实践。他们的仪式和典礼在很大程度上是神秘的，而不是精神过程。一定有过死去的祖先在战斗和其他关键情况下帮助他们的情形。他们可能知道如何接触和利用这些。肯定会有这样的情况。因此，所有祖先都会支持你的普遍信念可能就这样产生了。在这里也是如此。
Well, I myself have said that after I am physically gone, for eighty years, I will be here in a presence bigger than the way I am right now and see that everyone who is here is seen through in some way. ^(6){ }^{6} There have been certain other beings who guided the subsequent generations. So similar things must have happened there. Based on that, there must have been a general belief that every ancestor was capable of doing it. Some might have done this for sure, but generally speaking, every ancestor is not capable of this. 好吧，我自己曾说过，在我身体离开后，八十年后，我将以一种比现在更大的存在形式在这里，并看到在场的每个人以某种方式被看见。 ^(6){ }^{6} 还有一些其他存在引导了后来的世代。因此，类似的事情一定也发生过。基于此，必须有一种普遍的信念，认为每位祖先都有能力做到这一点。某些人可能确实做到了，但一般来说，并不是每位祖先都有这个能力。
The collective knowledge of past generations definitely benefits us in a million ways. If a strict code of how we intermarry is carefully managed, as it was in ancient India, our ability to access and benefit from the cumulative knowledge of past generations will be greatly enhanced. This is not in terms of the rigid caste system but on the basis of genetic compatibility. Many business families have exhibited this in phenomenal ways. Some of them also created deities that support this accumulation of knowledge in energy forms and managed genetic intermingling with great gusto. In many ways, this was more stringent than their religion. In many places, the land, rocks and the very space was managed with care. In certain cultures, they do not want to disturb even the soil and rocks that were witness to their ancestral glory because these were tools of retaining their knowledge. 过去几代人的集体知识无疑以百万种方式惠及我们。如果我们能够像古印度那样严格管理婚姻的规范，我们获取和受益于过去几代人累积知识的能力将大大增强。这不是基于僵化的种姓制度，而是基于遗传兼容性。许多商业家庭以惊人的方式展示了这一点。他们中的一些人还创造了支持这种知识积累的能量形式的神灵，并热情地管理遗传交融。在许多方面，这比他们的宗教更为严格。在许多地方，土地、岩石和空间都被小心管理。在某些文化中，他们甚至不想打扰见证他们祖先辉煌的土壤和岩石，因为这些是保留他们知识的工具。
However, in this age of machines and unbridled travel and intermingling, it may not be very practical. Today, your children trust Google more than what you or your forefathers have to say. It is unfortunate that we have moved from intuition to information. 然而，在这个机器和无拘无束的旅行与交融的时代，这可能并不太实际。今天，你的孩子们更信任谷歌，而不是你或你祖辈所说的话。我们从直觉转向信息，这真是令人遗憾。
Of Heaven and Hell 天堂与地狱
Those who have made a hell out of themselves are always aspiring to go to heaven. When life feels like hell, we hope that when we go up there, everything will be fantastic. Now, what is in heaven? According to Hindu lore, the food is very good in heaven. If you are a foodie, you must go to the Hindu heaven. Nala, the greatest chef, will himself cook for you, and no matter how much you eat, the vessels will always be full with food. If you go to another place, white-gowned ladies float around 那些把自己搞得一团糟的人总是渴望去天堂。当生活感觉像地狱时，我们希望当我们上去时，一切都会很美好。那么，天堂里有什么呢？根据印度教的传说，天堂里的食物非常好。如果你是个美食家，你一定要去印度教的天堂。伟大的厨师纳拉会亲自为你烹饪，无论你吃多少，器皿里总是满满的食物。如果你去其他地方，穿着白袍的女士们会飘浮在周围。
the clouds playing the harp for you all the time. If you like that kind of ambience, you must go there. And elsewhere, you will encounter virgin problems. If that is what you are looking for, you must go there. But how to get to heaven? 云彩一直在为你演奏竖琴。如果你喜欢那种氛围，你一定要去那里。在其他地方，你会遇到原始的问题。如果那是你所寻找的，你一定要去那里。但如何才能到达天堂呢？
This happened in Alabama. At a Sunday school, the teacher was going full fire, but the audience was not like you; they were tiny tots, part of their ‘catch them young’ policy. The teacher was going all out and the children were sitting shell-shocked. Suddenly, he stopped, for dramatic impact, and asked: ‘What do you have to do to go to heaven?’ Little Mary in the front bench stood up and said, ‘If I mop the church floor every Sunday morning, I will go to heaven.’ ‘Absolutely!’ he said. Another little girl said, ‘If I share my pocket money with my less privileged friend, I will go to heaven.’ ‘Correct!’ he said. Another boy said, ‘If I help people who are in need, I will go to heaven.’ ‘Correct!’ he said. Little Tommy in the back bench stood up and said, ‘You gotta die first.’ Well, that is a qualification. If you want to go to heaven, you must die first. 这发生在阿拉巴马州。在一个主日学上，老师全力以赴，但观众并不像你们；他们是小孩子，属于“从小抓起”的政策。老师全力以赴，而孩子们则坐在那里目瞪口呆。突然，他停下来，为了制造戏剧效果，问道：“你必须做什么才能上天堂？”前排的小玛丽站起来说：“如果我每个星期天早上擦教堂的地板，我就能上天堂。” “绝对正确！”他说。另一个小女孩说：“如果我把我的零花钱分享给我的不太富裕的朋友，我就能上天堂。” “正确！”他说。另一个男孩说：“如果我帮助有需要的人，我就能上天堂。” “正确！”他说。后排的小汤米站起来说：“你得先死。” 好吧，这算是一种资格。如果你想上天堂，你必须先死。
When you die, depending on your culture, you will be buried, cremated or offered to the birds or animals. So you left your body here and went to heaven. Without a body, what are you going to do with good food and virgins? You know they talked about that special patra, ^(7){ }^{7} where how much ever we eat, it doesn’t get empty-you must understand that is because nobody who had a body went there! Whatever bodiless people eat, it will stay right there, so naturally the vessel was always full. And that is also why they remained virgins forever. 当你死去时，取决于你的文化，你会被埋葬、火化或献给鸟类或动物。所以你把身体留在这里，去了天堂。没有身体，你打算如何享用美食和处女？你知道他们谈论那个特殊的 patra， ^(7){ }^{7} ，无论我们吃多少，它都不会空——你必须明白，这是因为没有身体的人去过那里！无论无身体的人吃什么，它都会留在那里，所以自然容器总是满的。这也是他们永远保持处女的原因。
We have been dealt these kinds of stories for a very long time. For thousands of years, you can’t be telling the same story. At least come up with a better story-a heaven where Wi-Fi is free! There is nothing wrong in enjoying a story, but believing a story is stupidity. How long will you tell yourself fairy tales? It is time as human beings we show some evolution. You must stop the bloody stories and start looking at the truth about your existence. 我们已经被讲述这些故事很长时间了。几千年来，你不能一直讲同样的故事。至少想出一个更好的故事——一个 Wi-Fi 免费的天堂！享受一个故事没有错，但相信一个故事就是愚蠢。你要告诉自己童话故事多久？作为人类，是时候展现一些进化了。你必须停止这些可怕的故事，开始关注你存在的真相。
Right now, some people want you to believe that the moment you die, you go to heaven and there will be a party organized there; all your relatives and friends are waiting for you and you will have a great time. 现在，有些人想让你相信，当你死去的那一刻，你会去天堂，那里会有一个派对；你所有的亲戚和朋友都在等着你，你会度过一段美好的时光。
You must understand that when you die, you lose your body, but still you are here. You do not go anywhere. It is just that the dimensional shift has happened from being embodied to disembodied, or from physicality to a subtler physicality. It is not a geographical shift from here to heaven or here to hell or wherever it is. And the most important thing is, what happens after is not based on God’s retribution or that he is angry with you and that he must hang you or burn you in fire or fry you in oil. 你必须明白，当你死去时，你失去了身体，但你仍然在这里。你并没有去任何地方。只是维度的转变发生了，从有形转变为无形，或者从物质性转变为更微妙的物质性。这不是从这里到天堂或从这里到地狱或其他地方的地理转变。最重要的是，之后发生的事情并不是基于上帝的报应，或者他对你生气，必须把你吊起来、烧掉或在油里炸你。
The large-scale marketing of heaven and hell as destinations for the afterlife was done by the religions of the world to bring control in society. When they did not know how to control individuals or groups of people, they came up with an idea, ‘Okay, if we cannot punish you now, we will get you there. And for all the goodness that you show, if we are not able to reward you here, we will reward you there.’ Or if you were miserable, they said, ‘Aiyyo, don’t worry, when you go there, everything will be okay.’ They provided solace. If someone is in a deep state of suffering, you say, ‘Don’t worry, when you go and sit in God’s lap, everything will be okay.’ It is a psychological tool. It is fine when people are in extreme states. But don’t brand it and sell it everywhere, because it is not going to work like that. If it is a psychologist saying these things, it is okay. But if you really make them believe everything is going to be better somewhere, you will only mess up life here. 对天堂和地狱作为来世目的地的大规模营销是世界各地的宗教为了在社会中带来控制而进行的。当他们不知道如何控制个人或群体时，他们想出了一个主意：“好吧，如果我们现在不能惩罚你，我们会让你去那里。对于你所表现出的所有善良，如果我们无法在这里奖励你，我们会在那儿奖励你。”或者如果你很痛苦，他们会说：“哎呀，别担心，当你去那里时，一切都会好起来的。”他们提供了安慰。如果有人处于深度痛苦中，你会说：“别担心，当你去坐在上帝的怀里时，一切都会好起来的。”这是一种心理工具。当人们处于极端状态时，这很好。但不要将其品牌化并到处销售，因为这样是行不通的。如果是心理学家在说这些话，那是可以的。但如果你真的让他们相信一切都会在某个地方变得更好，你只会搞砸这里的生活。
Now, slowly, heavens are collapsing in people’s minds because if you just ask three questions about it, it will collapse. The human race has come to a point in time where human intellect is firing like never before. More people can think for themselves today than ever before in the history of humanity. Once human intellect becomes active, inevitably, it will ask questions. I think in the next twenty-five years, in a maximum of forty years, the scriptures and heavens will collapse completely. It is already collapsing in many ways in individual minds. Still, people don’t have the courage to voice it or it is not articulated in their mind yet, but it is collapsing. Today, the grip of heaven and hell upon people has all but worn out. Compared to the number of people who believed that they would go to heaven in the previous generation, the number of people who believe they could go to heaven in this generation has fallen very drastically. Everywhere in the world, that hope is collapsing, and in the 现在，慢慢地，天国在人的心中崩溃，因为如果你只是问三个问题，它就会崩溃。人类已经到了一个时刻，人类的智慧前所未有地活跃。今天，能够独立思考的人比人类历史上任何时候都要多。一旦人类智慧开始活跃，必然会提出问题。我认为在接下来的二十五年，最多四十年，经典和天国将完全崩溃。在许多方面，它已经在个体的心中崩溃了。尽管如此，人们仍然没有勇气表达出来，或者在他们的心中尚未明确，但它正在崩溃。今天，天国和地狱对人们的控制几乎已经消失。与上一代人相信他们会上天的数量相比，这一代人相信他们可以上天的数量大幅下降。世界各地，那种希望正在崩溃，且在
coming few decades it will collapse even more rapidly. This has many consequences for the world. 在接下来的几十年里，它将更加迅速地崩溃。这对世界有许多影响。
Human beings seek heaven basically because they seek pleasantness. If right from your childhood you were told that God lives in heaven but it is a horrendous place, you would not want to go there. You would say, ‘No, I will pray from here itself, but I don’t want to go there.’ So, essentially, a human being seeks pleasantness in their experiencephysically, mentally and emotionally. He or she wants the very life process and surroundings to be pleasant. If these things happen, are we fulfilled? No, it is just that if you have learned to be pleasant, only then you can explore the different dimensions of life. If you are in different states of unpleasantness, your whole life will go in just seeking happiness. People are just wasting their whole life to achieve something called happiness. Actually, it is not even happiness; they have given up that too. They just want peace of mind today. This is the highest goal in their life. 人类寻求天堂基本上是因为他们追求愉悦。如果从小就告诉你上帝住在天堂，但那是一个可怕的地方，你就不会想去那里。你会说：“不，我会在这里祈祷，但我不想去那里。”所以，从本质上讲，人类在身体、心理和情感上都在寻求愉悦。他或她希望生活过程和周围环境都是愉快的。如果这些事情发生了，我们就满足了吗？不，只是如果你学会了愉悦，只有这样你才能探索生活的不同维度。如果你处于不同的不愉快状态，你的整个人生将只是在追求幸福。人们只是浪费了整个人生去追求一种叫做幸福的东西。实际上，这甚至不是幸福；他们也放弃了这一点。他们只是想要今天的内心平静。这是他们生活中最高的目标。
So once heaven collapses in people’s minds, people will try to maximize their life here. The initial maximization happens with greed and desire. But when people get frustrated and realize that having more does not make life more in any sense, they want to have the alternatives right here in a big way. They are getting drunk and drugged right here. This is not about looking at it morally. It is about the kind of damage it causes to human intelligence and human consciousness. Health, of course, is a concern, but if someone does not mind dying a few years younger, I have no problems. But the damage these chemicals cause to human possibility is our problem. When this happens to 90 per cent of the human population, the next generation that we produce will be of much lesser quality than what we are. That is a crime against humanity because the whole movement of life is such that it should get better and better. 所以一旦天堂在人的心中崩溃，人们就会试图在这里最大化他们的生活。最初的最大化是通过贪婪和欲望实现的。但当人们感到沮丧并意识到拥有更多并不会在任何意义上使生活变得更好时，他们希望在这里以一种大规模的方式获得替代品。他们在这里酗酒和吸毒。这并不是在道德上看待它。这是关于它对人类智慧和人类意识造成的伤害。当然，健康是一个问题，但如果有人不介意早几年死去，我没有问题。但这些化学物质对人类可能性造成的伤害是我们的问题。当这种情况发生在 90%的人口中时，我们所产生的下一代将比我们质量低得多。这是对人类的犯罪，因为生命的整个运动应该是越来越好。
Once the real damage has happened, at that point, trying to turn people around is not going to work. You cannot advise someone who is on chemicals. Try counselling a drunkard or a drug addict or someone who is on continuous prescription medication-you will understand what I am saying. You cannot turn them around just like that, because that is the 一旦真正的伤害发生，此时试图改变人们的想法是行不通的。你无法劝告一个正在服用药物的人。试着去劝导一个酗酒者、一个吸毒者或一个正在持续服用处方药的人——你会明白我在说什么。你无法就这样改变他们，因为那是
nature of chemicals. It makes you feel enhanced either in terms of health, peace, joy, ecstasy or whatever. Because it makes you feel enhanced artificially, there is no way people will come off that. 化学物质的性质。它让你在健康、平静、快乐、狂喜或其他方面感到提升。因为它让你感到人造的提升，所以人们无法摆脱这种感觉。
So before everyone becomes a drunkard or a drug addict, it is important that the raising of consciousness happens and we are able to teach them how to sit here, totally blissed out and stoned by themselves, without any substance. Otherwise, in the next fifty years, you will see 90 per cent of the human population will be on some kind of chemical. 因此，在每个人都变成酒鬼或吸毒者之前，提高意识是很重要的，我们能够教他们如何在这里独自坐着，完全陶醉和迷幻，而不依赖任何物质。否则，在接下来的五十年里，你会看到 90%的人口将会依赖某种化学物质。
Existentially, there is a little bit of a basis for the notions of heaven and hell. It is because your life does not end with death; it only takes on many other forms after that. It can take on pleasant forms or it can take on very unpleasant forms depending on many factors. It is these pleasant forms that we refer to as heaven, or Swarga , and the unpleasant forms as Naraka, or hell. As we already saw earlier, ^(8){ }^{8} these are not geographic locations-they are forms taken by the being after the body is dropped. If you go beyond all forms, then we say it is mukti, or Liberation. A spiritual seeker is not interested in going to heaven. They neither want to go to hell nor heaven. They want to go beyond this duality of both hell and heaven. 从存在的角度来看，天堂和地狱的概念有一点基础。因为你的生命并不会随着死亡而结束；它只是在那之后以许多其他形式存在。它可以呈现愉快的形式，也可以呈现非常不愉快的形式，这取决于许多因素。我们称这些愉快的形式为天堂，或称为 Swarga，而不愉快的形式则称为 Naraka，或地狱。正如我们之前所看到的，这些并不是地理位置——它们是生命在身体消亡后所呈现的形式。如果你超越所有形式，那么我们称之为 mukti，或解脱。一个灵性追求者并不想去天堂。他们既不想去地狱，也不想去天堂。他们想超越地狱和天堂的二元对立。
The first thing that Yoga attacks is heaven and hell. As long as there is heaven and hell, the technology for inner well-being is meaningless. The process of moving towards one’s Liberation is meaningless, since, now, there are two places to go-either you end up in a bad place or a good place. Your whole life becomes focused upon somehow earning a ticket to the good place. You don’t have to bother about how you live. 瑜伽首先攻击的是天堂和地狱。只要有天堂和地狱，内在幸福的技术就毫无意义。朝向解脱的过程是毫无意义的，因为现在有两个去处——要么你最终到达一个糟糕的地方，要么到达一个好的地方。你整个人生都集中在如何获得通往好地方的票上。你不必担心自己如何生活。
Humanity has lived as grossly as it has, mainly because of the assistance of religion. They preach, ‘It does not matter what you do, if you just believe this, this and this, your ticket to the good place is set.’ So if you do not destroy the heaven and hell that is functioning within you right now, there is really no movement towards truth. 人类之所以过得如此粗糙，主要是因为宗教的帮助。他们宣扬：“你做什么都无所谓，只要你相信这个、这个和这个，你就能获得通往美好地方的门票。”所以，如果你不摧毁现在在你内心运作的天国和地狱，实际上就没有朝向真理的任何进展。
There is a beautiful story in Yogic lore: There was a yogi who was over eighty-four years old and he started going about declaring to other yogis around him, ‘You know, I am going to die and go to heaven shortly.’ This whole thing amused the other yogis. One day, they stopped him and asked, ‘How do you know that you are going to heaven? Do you 在瑜伽传说中有一个美丽的故事：有一位瑜伽士已经超过八十四岁，他开始向周围的其他瑜伽士宣称：“你们知道吗，我很快就要死去并上天堂。”这一切让其他瑜伽士感到好笑。一天，他们拦住他问：“你怎么知道你要上天堂？”
know what is on God’s mind?’ So the yogi replied, ‘I don’t care what is on God’s mind; I know what is on my mind.’ Yoga gives you the technology to make yourself pleasant whatever the ambience may be. That is all he was trying to say. Both hell and heaven are still part of the duality. What we refer to as Liberation is total dissolution. You neither go here nor there. You don’t go anywhere because you just dissolve. This is why, for a spiritual seeker, neither God nor heaven is the goal-mukti or Liberation is. “知道上帝在想什么吗？”于是瑜伽士回答：“我不在乎上帝在想什么；我知道我在想什么。”瑜伽给你提供了让自己愉悦的技术，无论环境如何。这就是他想要表达的。地狱和天堂仍然是二元性的部分。我们所称之为解脱的，是完全的溶解。你既不去这里也不去那里。你不去任何地方，因为你只是溶解。这就是为什么对于一个灵性追求者来说，上帝和天堂都不是目标，解脱或解放才是。
CHAPTER 9第九章
Of Grief and Mourning 悲伤与哀悼
Abstract摘要
I want you to understand that your grief is not because someone has died. One life going away does not mean anything to you. Thousands of people in the world die in a day. But it does not leave a vacuum in you. You are still partying. The problem is, this particular life going away leaves a hole in your life. 我想让你明白，你的悲伤并不是因为有人去世。一个生命的离去对你来说并没有什么意义。世界上每天有成千上万的人去世。但这并不会在你心中留下空虚。你仍然在聚会。问题是，这个特定的生命的离去在你的生活中留下了一个空洞。
The Essential Nature of Grief 悲伤的本质
Overcoming one’s grief after the death of a loved one is becoming a big thing in today’s world. But you must understand that your grief is not because someone died. One life going away does not mean anything to you. Every day, thousands of people go away. Why the world, even in your own city so many people are dying, so many people are attending funerals, so many people are in grief. And yet that does not affect you. It does not leave a vacuum in you. You are still partying in the same city. The problem is, this particular life going away leaves a vacuum in your life. Essentially, you grieve because someone who in many ways was a part of your life is gone. So one part of your life has become empty and you are not able to handle that emptiness. It is like this: a group of you were playing a game, and now suddenly one person has dropped out. There is a gap in the game because of that and you are not able to handle it. 在当今世界，克服失去亲人后的悲痛正变得越来越重要。但你必须明白，你的悲痛并不是因为某人去世。一个生命的离去对你来说并没有什么意义。每天都有成千上万的人离开。为什么在这个世界上，甚至在你自己的城市里，有这么多人在去世，参加葬礼，处于悲痛之中。然而，这并没有影响到你。它没有在你心中留下空虚。你仍然在同一个城市里聚会。问题在于，这个特定的生命的离去在你的生活中留下了空虚。实际上，你悲痛是因为某个在许多方面曾是你生活一部分的人离开了。因此，你生活中的一部分变得空虚，而你无法应对这种空虚。就像这样：你们一群人正在玩一个游戏，而现在突然有一个人退出了。因为这个原因，游戏中出现了一个空缺，而你无法处理它。
Your problem is that this particular death leaves you incomplete. You built your life around someone, you made plans in your mind-I am going to get married to this person, I am going to have two children, I am going to make these children do this and that,’ and so on. But now, when this person vanished from your life, suddenly, all those dreams are shattered. You don’t know what to do with yourself. You are disillusioned. If you are disillusioned, that means your illusions have been destroyed. When your illusions are destroyed, the Maya ^(1){ }^{1} is gone- 你面临的问题是，这个特定的死亡让你感到不完整。你围绕某人建立了自己的生活，你在脑海中制定了计划——“我将和这个人结婚，我将有两个孩子，我将让这些孩子做这个和那个”，等等。但是现在，当这个人突然从你的生活中消失时，所有的梦想都破灭了。你不知道该如何面对自己。你感到失望。如果你感到失望，那就意味着你的幻想被摧毁了。当你的幻想被摧毁时，Maya ^(1){ }^{1} 就消失了——
this is the time to arrive at reality. Unfortunately, most people make this into a very painful and destructive process within themselves. 这是面对现实的时刻。不幸的是，大多数人将其变成了一个非常痛苦和破坏性的过程。
Grief is just about your incompleteness. This is a very cruel thing to say, but it is true that most people will suffer more if they lose all their money or sustenance than if they lose their spouse, parent or child. It may sound brutal but it is a fact. This is why grief can happen to you even without anyone’s death. People can be in grief simply because they are not successful. People can be in grief because they are not able to get what they want. People can be in grief if their house is burned down. People can be in grief if their car is lost. A child can be in grief if his teddy bear is gone. A child may miss that teddy bear more than his parent. He may grieve for his dog much more than the grandfather. I have seen this happen and people were shocked. But it is very human. The boy’s connection with the dog is deeper than with the grandfather. What to do? 悲伤只是关于你的不完整。这是一句非常残酷的话，但事实是，大多数人如果失去所有的钱或生计，所承受的痛苦会比失去配偶、父母或孩子更大。这听起来可能很残酷，但这是事实。这就是为什么即使没有任何人去世，悲伤也可能发生在你身上。人们可能因为没有成功而感到悲伤。人们可能因为无法得到他们想要的东西而感到悲伤。如果他们的房子被烧毁，人们可能会感到悲伤。如果他们的车丢失，人们可能会感到悲伤。如果一个孩子的泰迪熊不见了，他可能会感到悲伤。一个孩子可能会比他的父母更想念那个泰迪熊。他可能会比祖父更为他的狗感到悲伤。我见过这种情况，人们感到震惊。但这非常人性化。男孩与狗的联系比与祖父更深。该怎么办？
You must examine why it is that you feel incomplete if you lose someone. This life has come as a whole. If you know this life the way it is, there is no question of incompleteness. This is a complete life. If this is an incomplete life, that means the Creator has done a bad job. No, it is a great job-far greater than most people realize. It is too fantastic a job. If you had experienced this life the way it is, then nothing would leave a hole in you because this is a complete life. Then you would not fill this up with your profession or your car or your house or your family or something. This life can interact, relate to, be with and include so many things. But still, by itself, it is a complete life. This is the way it is. If this is the experience and state you are in, then whether you lose your job, your money or someone who is dear to you, you will not grieve. 你必须审视一下，为什么如果失去某人你会感到不完整。这个生命是完整的。如果你以它本来的样子来认识这个生命，就没有不完整的问题。这是一个完整的生命。如果这是一个不完整的生命，那就意味着创造者做得不好。不，这是一项伟大的工作——远远超过大多数人所意识到的。这是一项太奇妙的工作。如果你以它本来的样子体验过这个生命，那么没有什么会在你心中留下空洞，因为这是一个完整的生命。然后你就不会用你的职业、你的车、你的房子、你的家庭或其他什么来填补这个空洞。这个生命可以互动、关联、共存并包含许多事物。但即便如此，单独来看，它仍然是一个完整的生命。这就是它的本质。如果这是你所处的体验和状态，那么无论你失去工作、金钱还是你所珍视的人，你都不会感到悲伤。
Does it mean you will have no feeling for the departed ones at all? No, you will have immense love for them. Right now, when they are here, a little bit of a problem always exists between two people. However dear and close they are to you, if you stay too close to them for more than four to six hours, you want to get away for a bit. You just make an excuse and go and sit in the bathroom at least! You need some excuse to get away from them, however close and wonderful they are. When people are embodied, two bodies cannot be close all the time. After some 这是否意味着你对已故者完全没有感情？不，你会对他们有巨大的爱。现在，当他们在这里时，两个人之间总会存在一些小问题。无论他们对你多么亲近，如果你和他们待在一起超过四到六个小时，你就会想要稍微远离一下。你只是找个借口，至少去卫生间坐一会儿！你需要一些借口来远离他们，无论他们多么亲近和美好。当人们有形体时，两具身体不能一直靠得太近。经过一段时间
time, the bodies have to get apart. But when they are disembodied, immense love will come forth because this barrier of the body is gone. 时间，身体必须分开。但当它们脱离肉体时，巨大的爱将会涌现，因为身体的障碍消失了。
You have known many things together, done many intimate thingsmany wonderful things have happened between two people. But as long as they were alive, you hold some small point or the other against them and resist. Now, those small points of resistance have evaporated with death. Now, there is no problem; they will not speak, they will not argue with you, they will not disagree with you. You must see only the wonderful side of who they were. They had problems all right; they had a nasty side to them. But all those things are only because they had a mind and body. So if someone passes away, you should be completely overwhelmed with love. But, unfortunately, you become filled with grief. Grief is a crippling force because it leaves a big hole in you. Then you don’t know what to do next because you have not experienced life the way it is. 你们一起经历了许多事情，做了许多亲密的事情，两个人之间发生了许多美好的事情。但是只要他们还活着，你就会对他们心存一些小怨恨并抵触。现在，这些小小的抵触点随着死亡而消失。现在，没有问题了；他们不会与你交谈，他们不会与你争论，他们不会与你意见不合。你只能看到他们曾经的美好一面。他们确实有问题；他们身上有一些讨厌的特质。但所有这些都是因为他们有思想和身体。所以如果有人去世，你应该被爱完全淹没。但是，不幸的是，你却充满了悲伤。悲伤是一种令人瘫痪的力量，因为它在你心中留下了一个大洞。然后你不知道接下来该做什么，因为你没有以真实的方式体验生活。
Grief can also have an existential basis to it. But this is only in those cases where a parent has lost a child. This is more so with the mother than the father. If the mother loses an offspring below twenty-one years of age, then there is an existential basis to it. Beyond that, it is just purely psychological. The loss of a child is suffered most if the child is between four and twenty-one years of age. Till four years of age, this memory is not too well imprinted. Post twenty-one years of age, this memory begins to delink. If the death of a child happens in between, then the physiological memory in the parent goes through a withdrawal syndrome and the suffering that one goes through is very physical. Of course, this varies from one individual to another based on emotional and psychological connection and dependence. 悲伤也可能有存在主义的基础。但这仅在父母失去孩子的情况下才成立。母亲的情况比父亲更为明显。如果母亲失去一个未满二十一岁的孩子，那么这就有存在主义的基础。超过这个年龄，悲伤就纯粹是心理上的。失去孩子的痛苦在孩子四岁到二十一岁之间最为严重。四岁之前，这段记忆并没有太深刻的印记。二十一岁之后，这段记忆开始脱离。如果孩子在这个年龄段内去世，那么父母的生理记忆会经历一种戒断综合症，所经历的痛苦是非常身体上的。当然，这因个体之间的情感和心理联系及依赖而有所不同。
The physical manifestation of grief is also possible between two spouses who were very deeply connected. When one of them dies, then a certain withdrawal happens in the body of the other which they may suffer. Such people may exit within six months of the death of their spouse. This is not necessarily out of psychological trauma but because of the intertwining of lives. But that is not always true. Very few people get that close. Most of the time, grief is more psychological than existential. But the psychological is not any less important. Human 悲伤的身体表现也可能发生在两位深度连接的配偶之间。当其中一人去世时，另一个人的身体会出现某种退缩，他们可能会因此而痛苦。这种人可能会在配偶去世后的六个月内离世。这并不一定是出于心理创伤，而是因为生活的交织。但这并不总是正确的。很少有人能如此亲密。大多数时候，悲伤更多的是心理上的而非存在上的。但心理上的痛苦同样重要。人类
emotion is a powerful part of one’s life. The psychological and emotional parts are not any less significant than the physiological part. It is equally powerful or more powerful, I would say. 情感是一个人生活中强大的部分。心理和情感部分并不比生理部分重要。可以说，它同样强大，甚至更强大。
Going beyond Grief超越悲伤
We don’t wish for it, but if it so happens that our children or siblings or someone who we deeply love dies before us, how do we go beyond the grief? When we talk about going beyond something, it is not about forgetting about it. You cannot forget your child. You cannot tell yourself, ‘It is all right, it is all natural.’ You cannot. It is true that something that is very precious to you, something that means a lot to you is gone. But the fact of life is that when something slips beyond the realm of what you call as life right now, once it crosses that boundary, it is not yours any more. I want you to understand that when your parent, child or friend is dead, you can neither care for them nor can you be uncaring towards them. Both these things are only for the living. In other words, they have crossed a boundary line, beyond which it is not your realm or business. 我们不希望发生这样的事情，但如果我们的孩子、兄弟姐妹或我们深深爱着的人在我们之前去世，我们该如何超越悲痛？当我们谈论超越某件事时，并不是要忘记它。你无法忘记你的孩子。你不能告诉自己，“没关系，这很自然。”你做不到。确实，有些对你来说非常珍贵、意义重大的东西已经消失。但生活的事实是，当某样东西超出了你现在所称之为生活的范围，一旦它越过了那个界限，它就不再属于你。我希望你明白，当你的父母、孩子或朋友去世时，你既无法照顾他们，也无法对他们漠不关心。这两件事只属于活着的人。换句话说，他们已经越过了一条界限，超出了你的领域或事务。
You must understand that your connection with people is very physical. Some connections are not physical, but for almost 99.99 per cent of the people, their connections with other people are all physical. Someone is your mother, someone is your father, someone is your husband, someone is your brother, or someone is your wife-all because of the physical. You may have emotions attached to it, but emotions don’t mean anything on an existential plane. If I just wipe your memory out, your emotions will be forgotten. You give it enormous importance but it is very much on the surface. Even your deepest connection is physical. 你必须明白，你与人之间的联系是非常物理的。有些联系不是物理的，但对于几乎 99.99%的人来说，他们与其他人的联系都是物理的。有人是你的母亲，有人是你的父亲，有人是你的丈夫，有人是你的兄弟，或者有人是你的妻子——这一切都是因为物理。你可能对此有情感依附，但情感在存在的层面上并没有任何意义。如果我只是抹去你的记忆，你的情感将会被遗忘。你赋予它巨大的重要性，但这在表面上是非常明显的。即使是你最深的联系也是物理的。
Now, your brother or friend or child or parent or whoever died, when they were alive, what are the things that you knew about them? Their body was familiar to you. They may have revealed some parts of their mind to you. Even that they would not have revealed completely to you -don’t have such illusions. They would have revealed some aspects of their emotions to you. They did not reveal anything else to you. Now, when they died, they did not carry their body and go. So one major part 现在，你的兄弟、朋友、孩子、父母或其他去世的人，在他们活着的时候，你对他们了解哪些事情？他们的身体对你来说是熟悉的。他们可能向你透露了他们思想的某些部分。即使如此，他们也不可能完全向你揭示——不要抱有这样的幻想。他们向你展示了一些情感的方面。他们没有向你透露其他任何事情。现在，当他们去世时，他们并没有带着自己的身体离开。所以一个主要部分
of familiarity is finished. Whatever the content of their mind, the memory of who you are and who they are was also left behind. Once someone leaves their body, whether you like it or not, they have nothing to do with you any more. You can sit here alive and still think someone is your brother. But for the one who has left the body, there is no brother, sister, father, mother-he or she has gone beyond that. Only when you are embodied, you have a mother, you have a father, you have a brother, you have a sister. After that, there is no such thing. 熟悉感已经结束。无论他们心中有什么内容，关于你是谁和他们是谁的记忆也都被留下了。一旦某人离开了他们的身体，无论你喜欢与否，他们与你再无关系。你可以坐在这里活着，仍然认为某人是你的兄弟。但对于那个离开身体的人来说，没有兄弟、姐妹、父亲、母亲——他或她已经超越了这些。只有当你有形体时，你才有母亲、父亲、兄弟、姐妹。之后，就没有这样的东西。
When someone dies, people think they must forsake their enmity with that person and their friendship should be nurtured. That is stupid. Someone who is dead is neither your friend nor your enemy. It is over. The business is over. You are unwilling to come to terms with it, so grief sets in. As you slowly come to terms with it, grief recedes, isn’t it? Anyway, after ten years you will forget them. Usually, it does not take ten years but even if it takes ten years, after ten years you will eat well, you will laugh, you will make merry, you will do everything. I am saying maintain eleven days of mourning and after that, you do all that, what is the problem? Somewhere people feel guilty that they are still alive when someone has died. But you will also die. You just have to wait. This seems like a very brutal approach, but that is the fact of life. 当有人去世时，人们认为他们必须放弃与那个人的敌意，应该培养他们的友谊。这是愚蠢的。死去的人既不是你的朋友，也不是你的敌人。一切都结束了。事情结束了。你不愿意接受这一点，所以悲伤就产生了。当你慢慢接受这一切时，悲伤就会减退，不是吗？无论如何，十年后你会忘记他们。通常，这并不需要十年，但即使需要十年，十年后你也会吃得好，笑得开心，享受生活，做所有事情。我是说，保持十一天的哀悼，之后你就可以做所有事情，这有什么问题呢？有些地方的人们感到内疚，因为在某人去世时他们仍然活着。但你也会死。你只需要等待。这似乎是一种非常残酷的态度，但这就是生活的事实。
We must decide in our lives whether we want truth that is liberating or we want fancy lies which give solace. If you tell me you want solace, I will tell you a different story. If you tell me that you want the truth, you want liberation from this, then it is a completely different thing. It is not with any insensitivity that I am saying this, but it is time to accept it the way it is. When death happens, it is time to look back and cherish what has been, and it is time to accept it and look at what you can do with the life that is here. 我们必须在生活中决定是想要解放的真相，还是想要给人安慰的华丽谎言。如果你告诉我你想要安慰，我会告诉你一个不同的故事。如果你告诉我你想要真相，想要从中解放出来，那么这就是完全不同的事情。我说这些并不是出于任何冷漠，而是时候接受它的本来面目。当死亡来临时，是时候回顾并珍惜曾经的一切，是时候接受它，并看看你可以如何利用眼前的生活。
Right now, let us say, your son or daughter or grandson or someone who was very dear to you passed away. Instead of sitting and making a wreck of yourself, why don’t you look around you? There are so many other sons and daughters and grandsons who have no one to care for them. There is enough opportunity for you to express this love and care in a million different ways. There is so much life around you which needs this care and you have a need to find expression to this love and 现在，假设你的儿子、女儿、孙子或某个对你非常重要的人去世了。与其坐在那里让自己崩溃，为什么不看看你周围呢？还有很多其他的儿子、女儿和孙子没有人关心他们。你有足够的机会以无数种不同的方式表达这种爱和关心。你周围有如此多的生命需要这种关怀，而你也需要找到表达这种爱的方式。
care in you, so please do that. If you don’t do that, your grief will be forever. It will remain bottled and torture you for all your life. For one son that you lost, you can take up ten as your own and find full expression to your love and parenthood. You will find that it will become a foundation to make your life much more beautiful than it would be with just one son. You could make it like that. You have to take that step. Otherwise, you will simply go on with something that you cannot change. 对你要有关心，所以请这样做。如果你不这样做，你的悲痛将会永远存在。它会被压抑，折磨你一生。对于你失去的一个儿子，你可以把十个当作自己的，充分表达你的爱和为人父母的情感。你会发现，这将成为一个基础，让你的生活比只有一个儿子时更加美好。你可以这样做。你必须迈出这一步。否则，你将只是继续承受一些你无法改变的事情。
I want you to remember that what is happening within us-it does not matter for what reason it is happening-is being created by us. If we are willing, we can change that too. As long as you are alive, it is important that you see how to contribute to the living because other than doing a few rituals within the stipulated time, there is nothing that you can do about the dead. Moreover, if you believe that the person you are grieving for has enriched your life, show that enrichment in how you live. If you are going to cry for the rest of your life, then it means this person is now the biggest problem in your life, isn’t it? Someone entered your life and left-if they have enriched your life, you must live joyfully. Acknowledge them for whatever they have done to you, don’t make it look like they poisoned your life and left. 我想让你记住，发生在我们内心的事情——无论出于什么原因——都是由我们创造的。如果我们愿意，我们也可以改变这一点。只要你还活着，重要的是你要看到如何为生活做出贡献，因为除了在规定的时间内做一些仪式之外，你对死者无能为力。此外，如果你相信你所哀悼的人丰富了你的生活，那么就要在你的生活中展现这种丰富。如果你打算为此哭泣一辈子，那就意味着这个人现在是你生活中最大的麻烦，不是吗？有人进入了你的生活又离开了——如果他们丰富了你的生活，你就必须快乐地生活。感谢他们为你所做的一切，不要让它看起来像是他们毒害了你的生活然后离开。
I want you to understand: however big one is in the world, tomorrow morning if I fall dead or you fall dead, the world will go on just finemaybe better-without us! It is good that people die. Should we bring back the dead? Right now, your emotions are such that you will naturally say, ‘Please bring back my brother who has died.’ But why only your brother, shall I also bring back your grandfather and his father and his father and everyone? Can you imagine what would happen to the world if all those people wake up and start walking? It is good they are dead, isn’t it? It is not right to think that someone should not die. People should die. We want them to complete their whole course and die. We don’t want them to have an untimely death, that is the only concern. But that understanding is not there today as people are so terribly attached to their physical bodies. This is why even if you are ninety or hundred you still don’t want them to die. 我希望你明白：无论一个人在世界上有多大，明天早上如果我死了或者你死了，世界依然会继续运转，甚至可能会更好——没有我们！人死去是件好事。我们应该让死者复活吗？现在，你的情绪是这样的，你自然会说：“请把我已经去世的兄弟带回来。”但为什么只有你的兄弟，我还要把你的祖父和他的父亲以及他的父亲和所有人都带回来吗？你能想象如果所有那些人醒来并开始走动，世界会发生什么吗？他们死去是件好事，不是吗？认为某人不应该死去是不对的。人应该死去。我们希望他们完成整个过程然后去世。我们不希望他们有一个过早的死亡，这才是唯一的担忧。但今天人们对自己的身体如此依恋，这种理解并不存在。这就是为什么即使你九十岁或一百岁，你仍然不希望他们去世。
You must understand that whatever situations happen to you in your life, you can come out of it with greater strength or you can be left broken by it. This is a choice that you have. This is a choice every human being has. We do not have a choice all the time about whether this situation should happen or not. We can influence it only to some extent but many situations will happen beyond us. But each time, we have the choice whether to go through these situations gracefully or go through these situations in a broken way. This is a choice we always have. 你必须明白，无论生活中发生什么情况，你都可以以更强大的力量走出来，或者被它击垮。这是你拥有的选择。这是每个人都有的选择。我们并不总是有选择权来决定这种情况是否应该发生。我们只能在一定程度上影响它，但许多情况会超出我们的控制。但每次，我们都有选择，以优雅的方式经历这些情况，或者以破碎的方式经历这些情况。这是我们始终拥有的选择。
Now, is it possible to do some rituals to overcome grief? Yes, we can. There are things you can do, but is it worth doing it is the question. You must understand creating rituals for everything is taking steps backwards. Doing a ritual means you are not willing to do anything, you just want someone else or something else to handle your grief. When there is a way, where with a certain attitude of mind and awareness, you can come out of it, why do you need to go into rituals? It is okay to use rituals for certain aspects of life, but not for every aspect of life. If someone dear to you dies, you must learn to handle it rather than expecting a ritual or some other intervention to release you. If someone is in such a hopeless state, yes, we will do something but that should not be the mode for a society. It will become very entangling after some time. 现在，有可能通过一些仪式来克服悲伤吗？是的，我们可以。有些事情你可以做，但值得去做吗是个问题。你必须明白，为一切创造仪式是在倒退。做一个仪式意味着你不愿意做任何事情，你只是想让别人或其他事物来处理你的悲伤。当有一种方法，通过某种心态和意识，你可以走出悲伤时，为什么还需要去做仪式呢？在生活的某些方面使用仪式是可以的，但不是生活的每个方面。如果你亲近的人去世了，你必须学会处理它，而不是期待一个仪式或其他干预来解脱你。如果有人处于如此绝望的状态，是的，我们会做一些事情，但这不应该是一个社会的常态。经过一段时间后，这将变得非常纠缠。
One of the tools you could use to overcome grief is to perform Kalabhairava Karma. Kalabhairava Karma will distance you from your Genetic Memory. If it is done properly, there is a clear distance that is created. Suddenly, it is okay, because there is a distance between you and the dead relative. This is why many people who come to do Kalabhairava Karma experience that afterwards suddenly they feel light, as if a huge burden has been taken off them. Kalabhairava Karma is not a ritual to handle your grief, but because of what it does, it can handle grief also. 克拉巴伊拉瓦业（Kalabhairava Karma）是你可以用来克服悲伤的工具之一。克拉巴伊拉瓦业会让你与遗传记忆保持距离。如果操作得当，会产生明显的距离。突然之间，这没关系，因为你和已故亲人之间有了距离。这就是为什么许多来做克拉巴伊拉瓦业的人在之后会突然感到轻松，仿佛一个巨大的负担被卸下了。克拉巴伊拉瓦业并不是处理悲伤的仪式，但由于它的作用，它也可以处理悲伤。
Articles of the Dead 死者的条款
Once a woman whose grandmother had passed away a few months earlier narrated an incident that kept bothering her. One day, she wore 一个几个月前祖母去世的女人讲述了一个一直困扰她的事件。一天，她穿着
her grandmother’s clothes while cleaning her closet. She was also wearing her grandmother’s ring that she had inherited. She felt that her grandmother was communicating her disapproval of this and she had been experiencing her grandmother’s presence around her. Moreover, she had taken up some of her grandmother’s habits too. For example, she had taken to smoking, even though she was not a smoker until then. Her grandmother was. There were a few other things like this and she was bothered by it. She wanted me to help her become free from this. 她在清理衣橱时穿着她祖母的衣服。她还戴着她继承的祖母的戒指。她觉得祖母在传达对这一切的不满，并且她一直感受到祖母的存在。此外，她也养成了一些祖母的习惯。例如，她开始抽烟，尽管在那之前她并不是吸烟者。她的祖母是。还有其他一些类似的事情让她感到困扰。她希望我能帮助她摆脱这些。
Generally, a lot of such things are people’s imagination going wild, but sometimes there could be a basis for it. If you want to be free of such things, the first thing you should do is to stop relating to the dead. You need to understand this: however dear they were to you, however intimate they might have been with you, the moment they shed their body, their general sense of mind, intellect and emotion, which was the basis of your business with them, is finished. All the things that you knew about them are finished. Some other sap is still on, but you never had any relationship with that sap. Your relationship is with the other aspects. All those aspects were shed when that person died. So the only thing that you do when someone dies is you cherish the beautiful moments that you had with them-that is all. If there was something beautiful, you cherish that, otherwise, forget about them. Don’t try to work your guilt and your problems through the dead. It can become very complicated. 一般来说，这种事情大多是人们的想象力在疯狂发散，但有时可能会有其依据。如果你想摆脱这些事情，首先要做的就是停止与死者的关联。你需要明白这一点：无论他们对你多么亲近，无论你们之间多么亲密，当他们脱离肉体的那一刻，他们的思维、智力和情感的整体感知，也就是你们之间关系的基础，已经结束。你对他们所知道的一切都已经结束。某种其他的东西仍然存在，但你与那种东西并没有任何关系。你的关系是与其他方面的。所有这些方面在那个人去世时都已经消失。因此，当某人去世时，你所能做的就是珍惜你们之间美好的时光，仅此而已。如果曾经有过美好的东西，你就珍惜它，否则就忘记他们。不要试图通过死者来处理你的内疚和问题。这可能会变得非常复杂。
You must leave the dead to the dead. You have no business with them unless you have a certain level of mastery over your own life. You should not even look in that direction because you could completely mess up your life by trying to do something silly. And anyway, it does not matter how attached your grandmother was to her clothes and whatever else, she could only wear it as long as she had a body and you know clearly that she has lost that. So she has no use for it. Someone who does not have a body does not have any business with food or clothes or anything. Only if you have a body must you go towards food and clothes. Once you lose your body, what business do you have with food and clothes? Even when you have a body, you should not go too much towards it, but at least you have a good enough excuse to do so! 你必须把死者留给死者。除非你对自己的生活有一定的掌控，否则你与他们无关。你甚至不应该朝那个方向看，因为试图做一些愚蠢的事情可能会彻底搞砸你的生活。无论你的祖母对她的衣服和其他东西有多么依恋，她只能在有身体的时候穿它，而你清楚地知道她已经失去了身体。所以她对这些没有任何用处。没有身体的人与食物、衣服或任何东西都无关。只有当你有身体时，你才应该去接近食物和衣服。一旦你失去了身体，你与食物和衣服有什么关系？即使你有身体，你也不应该过于依赖它，但至少你有一个足够好的借口去这样做！
You have to cover it at least, so you want to cover it nicely, that is all right. But when you have lost the body, what are you going to wear clothes upon and walk around in? 你至少得把它遮住，所以你想把它遮得好看，这没问题。但当你失去了身体，你打算穿什么衣服四处走动呢？
Generally, when a lot of emotion is mixed up in the situation, there will be so many things which will happen within you and outside of you. When you go to your grandmother’s place, just do whatever work needs to be done, do your sadhana, be with your grandfather who is still alive and stop trying to be with the dead. See how to enrich your life and your grandfather’s life for those few moments that you are there, rather than doing all kinds of fanciful things with your grandmother. 通常，当情感在这种情况下交织在一起时，内心和外部都会发生很多事情。当你去奶奶家时，做需要做的工作，进行你的修行，陪伴仍然健在的祖父，而不是试图与已故的人在一起。看看如何在你在那里短暂的时光中丰富你和祖父的生活，而不是与奶奶做各种花哨的事情。
It is possible that there is a certain residual element of your grandmother that is left behind in her clothes. And they may cause some things. But there is no need to play into it. All these things were taken care of in India by various customs that were built incorporated into the culture. People accepted these things as a normal happening. When a person died, all the clothes that were closely in touch with that person’s body were burned. They were never kept. The clothes that the person occasionally wore were given only to a blood relative, no one else. And even in such an instance, the clothes were not worn for the first year. 可能你祖母身上有某种残留的元素留在她的衣服里。这些可能会引起一些事情。但没有必要去迎合这些。所有这些事情在印度都通过各种习俗得到了处理，这些习俗融入了文化中。人们将这些事情视为正常现象。当一个人去世时，所有与该人身体紧密接触的衣物都会被焚烧。它们从不被保留。那个人偶尔穿的衣服只会给血亲，其他人不可以。而即使在这种情况下，这些衣服在第一年内也不会被穿。
These things were done because a certain amount of our energy gets into whatever we are in touch with. If you give it a certain kind of opportunity, these clothes will start behaving funnily. Your grandmother need not come, these clothes will start acting funny by themselves. You are familiar with static where clothes gather electric charges by being in contact with certain substances. Similarly, whatever is in close association with your body will get a certain amount of your quality. The first preference of people who want to do some occult practices on you is to get hold of your hair or nails. These are actually parts of the body that are discarded periodically, so it is easy to get direct access to you through them. If they cannot get that, the next thing they seek is some clothing which is in close contact with your body. Of these, the first target is underwear. This is why people used to take enormous care to ensure that their underwear was never left accessible to others. These days it is all going to the washerman, otherwise, traditionally, in our homes, it was all put in a covered basket. 这些事情之所以发生，是因为我们的一定能量会进入我们接触的任何事物。如果你给它某种机会，这些衣服就会开始表现得很奇怪。你的祖母不需要来，这些衣服会自己开始表现得奇怪。你对静电是熟悉的，衣服通过与某些物质接触而积聚电荷。同样，任何与您的身体紧密相关的东西都会获得您的一定特质。想要对你进行某些神秘实践的人首选的就是获取你的头发或指甲。这些实际上是定期被丢弃的身体部位，因此通过它们直接接触你是很容易的。如果他们无法获得这些，接下来他们寻求的就是与你的身体紧密接触的某些衣物。在这些中，首要目标是内衣。这就是为什么人们曾经非常小心，以确保他们的内衣永远不会被他人接触。如今，这些衣物都送给洗衣工，否则，传统上在我们家中，内衣都是放在一个盖着的篮子里。
It must be washed inside the house-never be taken out because with this clothing itself, people can do things to you. It is because of this quality that these clothes carry that even when a person dies their clothes can crackle up a little bit if a certain kind of energy is on. 它必须在屋内清洗——绝不能带出去，因为穿着这些衣服的人可能会对你做一些事情。正是因为这些衣服所携带的这种特性，即使一个人去世，如果有某种能量在场，他们的衣服也可能会微微发出噼啪声。
There have been instances where things actually moved around. Especially the things that they intimately used-they start moving around here and there by themselves. It is not that this person has come and moved things. It is just that the energy that was associated with those objects is sort of withdrawing. In the process of withdrawal, there will be a little bit of extra movement. It is like when you switch off your car engine, when it is just dying down, it makes a little extra shake in the car. It is stopping, so actually it should recede, but that is not what happens. Similarly, when life shifts from one mode to another, there will be a little extra reverberation. That extra shake is mistaken to be ghosts walking all over the place. 有些情况下，东西确实会移动。尤其是那些他们亲密使用的东西——它们会自己在这里那里移动。并不是说这个人来移动了东西。只是与这些物体相关的能量有点在撤退。在撤退的过程中，会有一点额外的移动。就像你关闭汽车引擎时，当它刚刚熄火时，车子会有一点额外的抖动。它在停止，所以实际上应该是后退，但并不是这样。类似地，当生活从一种模式转变为另一种模式时，会有一点额外的回响。那种额外的抖动被误认为是鬼魂在四处走动。
If you do something like the Kalabhairava Karma for this person, it will ensure that no residue of that person remains. Now, the dead can be packed and sent and the living can continue their life. If the living get involved with the dead, they will lose their lives in so many ways. All this spooky stuff is sort of intriguing, but it can consume your life in so many different ways that will not be very pleasant. This does not mean some dead person is trying to suck your life out. No. Just your involvement with the dead can do that. Unless you are sufficiently established and possess a certain level of capability, you should not look in that direction. It is not necessary. 如果你为这个人做一些像卡拉巴伊拉瓦法的事情，它将确保这个人没有任何残留。现在，死者可以被打包并送走，活着的人可以继续他们的生活。如果活着的人与死者纠缠在一起，他们会以许多不同的方式失去生命。所有这些神秘的事情有点引人入胜，但它可能会以许多不同的方式消耗你的生活，这并不是很愉快。这并不意味着某个死去的人试图吸走你的生命。不是的。只是你与死者的纠缠可能会导致那样。除非你足够稳固并具备一定的能力，否则你不应该朝那个方向看。这并不是必要的。
Empathetic Death同情的死亡
This happens with some birds, it also happens with animals and human beings: if they were a couple or were very close, when one of them dies, within three to six months, the other will also die. One reason why this happened is because in India, when people were married, their energies were bound together in a certain way. This was at a time in this country when tradition did not allow separation. At that time, people took the liberty of tying them up at the level of the energy because anyway the couple would not separate. These things are not to be done just like that. 这种情况发生在一些鸟类、动物和人类身上：如果它们是一对或非常亲近，当其中一个去世时，另一个在三到六个月内也会去世。发生这种情况的一个原因是，在印度，当人们结婚时，他们的能量以某种方式结合在一起。在这个国家的那个时候，传统不允许分离。那时，人们随意在能量层面上将他们绑在一起，因为反正这对夫妻不会分开。这些事情不是随便就能做的。
You may know this: in India, traditionally, women were required to wear toe rings after marriage. In Tamil Nadu, it is called metti . This is because marriage was supposed to be such a huge experience for the woman that there was a possibility that she would leave the body. Usually, they were married off at the age of eight or ten. The husband and wife would live separately and would not see each other till they were fourteen or fifteen. During this period, while the boy was physiologically and psychologically trained and conditioned to protect this person who is dedicated to him, the girl (being more emotionally competent) was emotionally and psychologically conditioned to believe that her husband was her God. This possibility was built up in her mind. Only when she was physically mature, she was brought to the marital home. So when she comes and meets her husband, it would be such a huge experience for her that her life would explode within her. At that time, it was possible that she could slip out of the body. To prevent this, they put some metal on the girl’s body, in the form of metti. Wearing metal on the body always prevents such an accident. This is also done when we put people through certain types of sadhana. They are given a metal ring or bracelet or some ornament like that. They are not supposed to remove it without the permission of the Guru. This is to prevent them from accidentally slipping out of the body. 你可能知道这一点：在印度，传统上，女性在婚后需要佩戴脚趾环。在泰米尔纳德邦，这被称为 metti。这是因为婚姻对女性来说被认为是如此巨大的经历，以至于她有可能会离开身体。通常，她们在八岁或十岁时就被嫁出。丈夫和妻子会分开生活，直到他们十四或十五岁时才见面。在此期间，男孩在生理和心理上被训练和调适，以保护这个献身于他的女孩，而女孩（情感上更为成熟）则在情感和心理上被调适为相信她的丈夫是她的神。这种可能性在她的心中建立起来。只有在她身体成熟时，她才会被带到婚姻之家。因此，当她来见丈夫时，这对她来说将是如此巨大的经历，以至于她的生命会在她体内爆发。在那个时候，她有可能会离开身体。为了防止这种情况，他们在女孩的身体上放置一些金属，以 metti 的形式。佩戴金属在身体上总是可以防止这样的意外发生。 这也是在我们让人们进行某些类型的修行时进行的。他们会被给予一个金属戒指、手镯或类似的饰品。他们不应该在没有师父的允许下取下它。这是为了防止他们意外地脱离身体。
In this culture, whether it is business or marriage or having children or family-everything was used as a tool towards your Liberation and mukti. Because of this, they nurtured the newly married girl and boy in such a way that for four to six years they would not have seen each other, but were made to believe that when they met something very big was going to happen. So in the child’s mind, this grew into such a big possibility. It is not just two bodies meeting, not just two minds and emotions meeting, they did a certain process where the marriage was two lives being merged into one. 在这种文化中，无论是商业、婚姻、育儿还是家庭，一切都被视为通向你的解放和解脱的工具。因此，他们以这样的方式培养新婚的女孩和男孩，使得在四到六年内他们不会见面，但被灌输一种信念：当他们见面时，将会发生一些非常重大的事情。因此，在孩子的心中，这种可能性变得如此巨大。这不仅仅是两个身体的相遇，不仅仅是两个思想和情感的交汇，他们进行了某种过程，使得婚姻成为两个生命的合并。
When a woman got married, she wore something called mangalsutra around her neck. Mangal means auspicious, sutra means thread. The mangalsutra is an energy thread which you are supposed to replace every year. Someone who knows what it is gives you a live mangalsutra, which matches the energies of the husband and wife in such a way that they are 当一个女人结婚时，她会在脖子上佩戴一种叫做 mangalsutra 的东西。Mangal 意味着吉祥，sutra 意味着线。mangalsutra 是一种能量线，应该每年更换一次。懂得它的人会给你一个活的 mangalsutra，它的能量与丈夫和妻子的能量相匹配，以便他们能够
not just bound in body, mind and emotion, they are bound as two lives as well. It is like, if you have the right kind of sutra, your kite will fly well. Similarly, the mangalsutra was to make your marriage more purposeful and successful. But today people wear thick gold chains which cannot be replaced in place of the mangalsutra. That sutra was to make you fly in marriage, but this gold chain is a symbol of slavery. Unfortunately, this is the shift that has happened. 不仅仅是身体、思想和情感的束缚，它们也是两种生命的束缚。这就像，如果你有正确的经文，你的风筝就会飞得很好。同样，mangalsutra 是为了让你的婚姻更有意义和成功。但今天人们佩戴厚重的金链，这无法替代 mangalsutra。那个经文是为了让你在婚姻中飞翔，而这条金链则是奴役的象征。不幸的是，这就是发生的变化。
In those days, people understood that in a marriage, how the bodies, minds and emotions matched was not important. What was important was that two lives were entwined so that there was a kind of bonding. For this, they employed many tools. Many couples would have never spoken to each other before the marriage, but when married in this manner, their marriage created a bonding which was inexplicable because marriage was a scientific process of binding two lives in such a way that there was no question of incompatibility. It did not matter even if you married a devil. You still bonded and felt ecstatic within you, simply because of the union within yourself and not because of what the other person was doing. When you are like this, what your husband or wife did was immaterial. Just the way you were was an explosive experience. As human experience is 100 per cent from within, one could touch the peaks of life irrespective of the quality of one’s partner. 在那些日子里，人们明白在婚姻中，身体、思想和情感的匹配并不重要。重要的是两条生命交织在一起，形成一种联系。为此，他们使用了许多工具。许多夫妻在婚前可能从未交谈过，但以这种方式结婚后，他们的婚姻创造了一种无法言喻的联系，因为婚姻是将两条生命以一种没有不兼容问题的方式结合在一起的科学过程。即使你嫁给了一个魔鬼也无所谓。你依然会感到内心的欢愉，仅仅因为你内心的结合，而不是因为对方的行为。当你是这样的状态时，你的丈夫或妻子的行为就无关紧要。你本身的存在就是一种爆炸性的体验。由于人类的体验百分之百来自内心，无论伴侣的质量如何，人们都可以触及生活的巅峰。
Since marriage was done this way, when one person left, many times, the other person also left in a short time after that. Today there is statistical evidence of a disproportionate number of spouses dying within six months of each other, but this is more because of the disruption of life than any other reason. Let us say, a couple lives to their old age. When one of them dies, because we have all moved from living as large joint families to nuclear families, often, there is no one left to care for the survivor. Now, because of this disruption in their life, the wish to die becomes very strong in them. While they were both alive, though both were ambling around, they were there for each other. When one person dies, the other person just wants to go because there is usually no other support, unless they are living with the children who are very loving and taking care of them. One life following another in death is not necessarily because of loss of companionship or emotional debacle. Two 由于婚姻是以这种方式进行的，当一个人离开时，很多时候，另一个人也会在短时间内离开。今天有统计证据表明，配偶在六个月内去世的比例不成比例，但这更多是因为生活的破裂而不是其他原因。假设一对夫妇活到老年。当其中一个去世时，由于我们都已经从大家庭生活转变为核心家庭，往往没有人来照顾幸存者。现在，由于生活的这种破裂，他们渴望死亡的愿望变得非常强烈。虽然他们都还活着，尽管两人都在闲逛，但他们彼此陪伴。当一个人去世时，另一个人只想离开，因为通常没有其他支持，除非他们和非常关爱并照顾他们的孩子们住在一起。一个接一个的死亡并不一定是因为失去伴侣或情感崩溃。两个
lives that lived in tandem, that were tied together energetically, tend to dismantle in response. This does not happen at the level of thought; it is deeper than that. 生活在一起、紧密相连的生命，往往会在回应中解体。这并不是在思维层面上发生的；它比这更深刻。
Large-scale Death and Its Consequences 大规模死亡及其后果
We saw that if a violent or unnatural death happens, then the being hangs around and this in turn impacts the place. Now, in case of wars, where a lot of people are killed violently, are there any negative consequences in that place? This has to be looked at in two parts: if you look at the ancient wars, they were fought with swords and spears with men running full speed into each other. I don’t think there is much fear in such a situation. Death and destruction happened rather quickly. This is often true even with modern warfare. In that sense, there is not much of a residue of this kind. 我们看到，如果发生暴力或非自然死亡，那么灵魂会徘徊，这反过来又会影响这个地方。现在，在战争的情况下，许多人被暴力杀害，这个地方会有什么负面影响吗？这需要分两部分来看：如果你看看古代战争，它们是用剑和矛进行的，士兵们全速冲向对方。在这种情况下，我认为没有太多的恐惧。死亡和毁灭发生得相当迅速。这在现代战争中也是如此。从这个意义上说，这种残留物并不多。
It is only if you gave them an opportunity for fear-if they were cornered or something, then they were terrorized. But this did not happen on such a large scale in ancient wars. However, if you take World War I or even World War II, most of it was fought in the trenches. Those trenches were terrible places of fear. People were cold and hungry, their fingers and toes were eaten up by frostbite, pain, and all that. Their fear was because they were sitting there, waiting to die. Instead, if you went out with your rifle, screaming, then either you died or the enemy died. This would be a different thing. This is like a car accident. If you are driving full speed and suddenly boom! -either they die or you die. But when they were sitting and waiting in those trenches, only a small percentage of men would not have much fear-these were people who had a larger vision that they were doing this for their country and all that. However, there were many others who did not have such a sense of sacrifice but just became pawns in the game of war. They would have wondered why the hell were they born in this country because they were now in the trenches and may get killed at any moment. Such people would have been in extreme fear. 只有当你给他们一个机会去恐惧——如果他们被逼入绝境或其他情况，他们才会感到恐惧。但在古代战争中，这种情况并没有大规模发生。然而，如果你看看第一次世界大战甚至第二次世界大战，大部分战斗都是在战壕中进行的。那些战壕是可怕的恐惧之地。人们又冷又饿，手指和脚趾被冻伤，疼痛等等。他们的恐惧是因为他们坐在那里，等待死亡。相反，如果你带着步枪冲出去，尖叫着，那么你要么死，要么敌人死。这是另一回事。这就像一场车祸。如果你全速驾驶，突然砰的一声！——要么他们死，要么你死。但当他们坐在那些战壕中等待时，只有一小部分人不会感到太多恐惧——这些人有更大的视野，他们认为自己是在为国家而战等等。然而，还有许多人没有这种牺牲感，只是成为战争游戏中的棋子。他们会想，为什么自己会出生在这个国家，因为他们现在在战壕中，随时可能被杀。 这样的人会感到极度恐惧。
Whether they died or not, that fear would have left behind an enormous negative force. I think Europe has seen that kind of long-term fear and suffering more than any other land on the planet. So many lives 无论他们是否死去，那种恐惧都会留下巨大的负面力量。我认为欧洲经历过这种长期的恐惧和痛苦，比地球上任何其他地方都要多。如此多的生命
falling apart will have an impact anywhere. But when people die of fear on a large scale, very morbid manifestations may happen. It can be psychological and mixed up with what people go through in terms of life or energetic turmoil. Most of all, one thing that will happen is that they will not know joy, they will not know love. These two things will become difficult when all these things happen around you. They may know passion, they may know sexuality, they may know pleasures, but they cannot know the simple joy and simple bond of loving someone. So complicated expressions of the simple human traits of wanting to be joyful or loving will manifest. 崩溃将在任何地方产生影响。但当人们因恐惧而大规模死亡时，可能会发生非常病态的表现。这可能是心理上的，并与人们在生活或能量动荡中经历的事情混合在一起。最重要的是，一件事情将会发生，那就是他们将不知道快乐，他们将不知道爱。当这些事情在你周围发生时，这两件事将变得困难。他们可能会知道激情，他们可能会知道性，他们可能会知道享乐，但他们无法知道简单的快乐和爱一个人的简单纽带。因此，想要快乐或爱的简单人类特质的复杂表现将会显现。
Something like this is said in the Mahabharata after Kurukshetra. ^(2){ }^{2} The Kurukshetra war was a terrible war. It is said that more than 100,000 people died in the war. For the population of those days, 100,000 people is a huge number to die, that too just by swords and arrows. If you have to kill 100,000 people with no bombs, no gunpowder, just with swords and arrows, then the amount of fighting that happened must have been enormous. The strange thing is that we know so much about the war and there are detailed accounts of every little thing that happened there. After the war, the Pandavas ruled the kingdom for thirty-six years-but we don’t hear a single word about it. In the entire story, the real story should have been after the war because that is why they fought the war-to decide who should rule and how-but not a word is heard about it because nothing significant happened in their lives. 在《摩诃婆罗多》中，库鲁克舍特拉之后有这样的说法。 ^(2){ }^{2} 库鲁克舍特拉之战是一场可怕的战争。据说在这场战争中有超过十万人死亡。对于那个时代的人口来说，十万人是一个巨大的死亡数字，仅仅是通过剑和箭。如果你必须用没有炸弹、没有火药，仅仅用剑和箭来杀死十万人，那么发生的战斗量一定是巨大的。奇怪的是，我们对这场战争了解如此之多，那里发生的每一件小事都有详细的记载。战争结束后，潘达瓦王朝统治王国三十六年——但我们没有听到关于它的一个字。在整个故事中，真正的故事应该是在战争之后，因为他们之所以打这场战争就是为了决定谁应该统治以及如何统治——但没有听到一个字，因为他们的生活中没有发生任何重要的事情。
They did not live a joyful life. They simply lived and ruled. They must have done something for the kingdom-expanded perhaps, but nothing significant. Nothing significant happened in the human experience because there was a certain barrenness in their life. This would not be just for those five people and their family but for the entire population as well. This was not because they were affected psychologically from having lost someone. Yes, that impact would also have been there, but above all, it was just the effect of the gore of death all around. 他们并没有过上快乐的生活。他们只是生活和统治。他们一定为王国做过一些事情——也许是扩张，但没有什么重要的。在人类的经历中没有发生什么重要的事情，因为他们的生活中有一种特定的贫瘠。这不仅仅是对那五个人及其家庭而言，而是对整个社会也是如此。这并不是因为他们在心理上受到失去某人的影响。是的，那种影响也会存在，但最重要的是，周围死亡的血腥效果。
Today, they say, because the place was so soaked in blood, it is good to die in Kurukshetra. People go there to die because they believe it is a good place to die. Maybe someone made this up or maybe it is good, I don’t know. But at that time, definitely, the next few generations after 今天，他们说，因为这个地方浸透了鲜血，在库鲁克舍特拉死去是好的。人们去那里死去，因为他们相信那里是一个好去处。也许有人编造了这个，或者也许确实是好的，我不知道。但在那个时候，肯定是，接下来的几代人之后
that would have this gore of death in their samskara. ^(3){ }^{3} So they could never have really known the joy of bonding with people, nor the simple joy of living. They would have slogged, they would have built and they would have done things. Here and there, they would have laughed, they would have lived, they would know everything, but there would have been no real sense of joy. This I feel is the case with European nations, except in the southern part. 这将使他们在其业力中有这种死亡的血腥。因此，他们永远无法真正体验与人们建立联系的快乐，也无法体验生活的简单快乐。他们会辛勤工作，他们会建设，他们会做事情。时不时地，他们会笑，他们会生活，他们会知道一切，但却没有真正的快乐感。我觉得这就是欧洲国家的情况，除了南部地区。
So can this be undone? Yes, it can. Creating many consecrated spaces would be one way of doing it. If you create really powerful consecrated spaces that are strategically located, it could definitely undo a lot. But there is nothing like Gnanam , Dhyanam , Anandam! ^(4){ }^{4} Gnanam is awareness about the truth. Dhyanam is meditativeness. Anandam is blissfulness, which is a consequence of the two. Really, these things are not simply slogans. They can change the world! 那么这可以被撤销吗？是的，可以。创建许多神圣空间将是实现这一目标的一种方式。如果你创建真正强大的神圣空间，并且它们的位置具有战略意义，这肯定可以撤销很多。但没有什么能比得上 Gnanam、Dhyanam、Anandam！ ^(4){ }^{4} Gnanam 是对真理的觉知。Dhyanam 是冥想状态。Anandam 是幸福感，这是前两者的结果。实际上，这些东西不仅仅是口号。它们可以改变世界！
Mourning Period哀悼期
In many cultures, there were stipulations as to what people who were closely related to the dead should and should not do for a certain period of time after the death. This was mainly to create a karmic distance between the living and the departed so that both could continue their respective journeys without much encumbrance. 在许多文化中，对于与死者关系密切的人在死后的一段时间内应该和不应该做的事情有一些规定。这主要是为了在生者和逝者之间创造一种业力距离，以便双方可以继续各自的旅程，而不受太多干扰。
In a previous section ^(5){ }^{5} we saw how we create runanubandha with everybody and everything we interact with in our lives. But runanubandha is not at the same level for all relationships. So, depending upon the strength of the runanubandha, to that extent, the death of a person affects another individual. For example, sometimes, without knowing why, someone wakes up in the morning feeling a pit in the stomach. This could be due to various reasons but it is also possible that someone who has strong runanubandha with you is in some distress or has died or whatever. You may not know this person, you may have never met him or her, but just like that, your system is reacting to what is happening to that person. It is very much possible. The problem of speaking about these things is people will start imagining all kinds of things. Tomorrow, if someone is not feeling well, instead of seeing a 在前面的章节 ^(5){ }^{5} 中，我们看到我们如何与生活中每一个人和每一件事建立 runanubandha。但是，runanubandha 在所有关系中的层次并不相同。因此，根据 runanubandha 的强度，某个人的死亡对另一个个体的影响也会有所不同。例如，有时，不知道为什么，有人早上醒来时感到胃里有个坑。这可能是由于各种原因，但也有可能是与您有强烈 runanubandha 的人正在经历某种痛苦或已经去世等等。您可能不认识这个人，您可能从未见过他或她，但就这样，您的系统正在对那个发生在他或她身上的事情做出反应。这是非常有可能的。谈论这些事情的问题在于，人们会开始想象各种各样的事情。明天，如果有人感觉不舒服，而不是去看一个
doctor or examining what they did not do right the previous day, they will start imagining that someone they love must have died somewhere and all kinds of confusion will start. 医生或检查他们前一天没有做对的事情时，他们会开始想象他们所爱的人可能在某个地方去世，所有种类的混乱将会开始。
In India, there is a peculiar tradition of mourning that depends on being genealogically related to the dead person in a particular way. Such people are supposed to avoid going to temples or participating in social events or celebrations for forty days. This is because, in ancient India, they followed the system of kula, which is like a clan, but with a much more genetic basis to it. Kulas were created mainly to maintain a clear genetic pathway through generations. Through this connection, they created runanubandha on the physical and genetic level as well. Kulas were maintained and sustained primarily by creating Kula Devata s, or the deity for the kula. Each kula had a deity with specific rituals related to that deity. In ancient times, not everyone went to every temple. There were some temples that were for general well-being, which everyone visited. But for specific purposes, people went only to their Kula Devata. Not only that, if a certain kind of genetic pathway is maintained, you can create certain energy which travels through the track, impacting the entire clan. Even now, this is happening to some extent, where medical science is coming up with medication that is specific to certain kinds of DNA make-up. In the future, probably by just spraying a medicine in the air, all the people who have that type of DNA will benefit instantly. 在印度，有一种特殊的哀悼传统，取决于与死者在特定方式上的血缘关系。这些人应该避免在四十天内去寺庙或参加社交活动或庆祝活动。这是因为在古代印度，他们遵循了一种名为 kula 的系统，这类似于一个氏族，但其基础更具遗传性。Kula 的创建主要是为了在世代之间维持清晰的遗传路径。通过这种联系，他们在物理和遗传层面上创造了 runanubandha。Kula 主要通过创建 Kula Devata，即该 kula 的神灵，来维持和维持。每个 kula 都有一个与该神灵相关的特定仪式的神灵。在古代，并不是每个人都去每个寺庙。有些寺庙是为了普遍的福祉，人人皆可参拜。但出于特定目的，人们只去他们的 Kula Devata。不仅如此，如果维持某种遗传路径，你可以创造某种能量，这种能量通过这条路径传播，影响整个氏族。 即使现在，这种情况在某种程度上也在发生，医学科学正在研发针对特定 DNA 构成的药物。在未来，可能只需在空气中喷洒一种药物，所有拥有那种类型 DNA 的人将会立即受益。
Similarly, it is possible to do spiritually beneficial things to the entire clan, across generations, by just doing it in one place. For example, when kulas were maintained, everyone in the kula did not need to go to the temple. If one person went and prayed, or one big ritual was done, everyone could benefit, whether they were physically present in that space or not, because all of them were connected and the energy moved through that connection. 同样，通过在一个地方做精神上有益的事情，可以惠及整个家族，跨越几代人。例如，当 kula 被维护时，kula 中的每个人都不需要去寺庙。如果一个人去祈祷，或者进行了一次大型仪式，所有人都可以受益，无论他们是否在那个空间中亲自出现，因为他们都是相互连接的，能量通过这种连接流动。
For thousands of years, people maintained the genetic track in their own way. Never mixing it up, never doing anything that would disturb the track, so that the progeny was well maintained. They had whole systems of how to marry, intermarry and not marry among their own clan. All these things created a very strong runanubandha, which ensured the survival and well-being of that clan. Today, kula is understood as 数千年来，人们以自己的方式维护着基因轨迹。绝不混淆，绝不做任何会干扰轨迹的事情，以确保后代的良好维护。他们有整套关于如何结婚、通婚和不在自己家族内结婚的系统。所有这些都创造了非常强大的 runanubandha，确保了该家族的生存和福祉。今天，kula 被理解为
caste and we just react to some atrocities that have been committed in that name. We think everything must be dismantled. 种姓制度，我们只是对以此名义所犯下的一些暴行作出反应。我们认为一切都必须被 dismantled。
In any case, it is all broken and gone now. Today, the genetic material of people is all mixed up. Society has changed. Today, your son may fall in love with the girl next door and she could be from any caste, religion or race. So it will not work the same way. Today, your choices have become more important than maintaining those kinds of things. So those things have become irrelevant. You cannot revive that but there was a deep science with immense benefits in it. It worked phenomenally for some societies that kept it. When things were maintained like that, not visiting temples at a certain time was a very relevant thing. It was a wonderful understanding of life, a fabulous understanding of genetics and how it functions. 无论如何，现在一切都已经破碎和消失了。今天，人们的遗传物质都混在一起。社会已经改变。今天，你的儿子可能会爱上隔壁的女孩，而她可能来自任何种姓、宗教或种族。因此，这种情况不会以同样的方式运作。今天，你的选择变得比维持这些事情更重要。因此，那些事情变得无关紧要。你无法复兴那种情况，但其中有深刻的科学和巨大的好处。对于那些保持这种状态的社会来说，它的效果非常显著。当事情以那种方式维持时，在特定时间不去寺庙是非常相关的事情。这是对生活的美妙理解，对遗传学及其运作方式的绝妙理解。
When the kula system was still relevant, if there was a death in the kula, all the members of the kula who were related to the dead person in a certain way were asked not to go to the temple for forty days after the death. This makes sense only for the Kula Devata temple. This is because they wanted to avoid the possibility that the deity would confuse the person with the dead person because of the close resemblance of the genetic material with that person. The deity may recognize you and the dead person’s energy as the same and it could disturb your system; it could cause destabilization of your body. In extreme cases, it could even cause death. So when that energy is hanging around you, you don’t go to your Kula Devata, but you can go to a Shiva temple or a Kalabhairava temple. 当库拉系统仍然相关时，如果库拉中有人去世，所有与死者有某种关系的库拉成员在去世后的四十天内被要求不要去寺庙。这仅对库拉德瓦塔寺庙有意义。这是因为他们想避免神明因与死者的基因材料有相似之处而将你与死者混淆。神明可能会将你和死者的能量视为相同，这可能会干扰你的系统；这可能会导致你身体的不稳定。在极端情况下，甚至可能导致死亡。因此，当这种能量围绕着你时，你不去你的库拉德瓦塔，但你可以去湿婆寺庙或卡拉巴伊拉瓦寺庙。
Memorials, Samadhis and Pyramids 纪念碑、萨马迪和金字塔
Building memorials for people who are dear to us or those who were of certain significance or prominence, after their death, is common in all cultures of the world. The famous Taj Mahal of India, for example, is a memorial built by a king in memory of one of his wives. This is also one way of handling one’s grief. 为我们所爱的人或那些在某种意义上具有重要性或显赫地位的人建造纪念碑，在世界各地的文化中都是很常见的。例如，印度著名的泰姬陵就是一位国王为纪念他的妻子而建造的纪念碑。这也是处理个人悲伤的一种方式。
These memorials also have social and political significance where they help in building our identities. However, beyond these reasons, is there 这些纪念碑在社会和政治上也具有重要意义，因为它们有助于塑造我们的身份。然而，除了这些原因，还有其他原因吗？
any need or existential significance to it? That depends upon many factors. 这是否有任何需求或存在的意义？这取决于许多因素。
Once it happened: a five-year-old boy accompanied his mother to the cemetery. He had never been to a cemetery in his life. While his mother was paying her respects at one particular grave, the boy went about everywhere reading all the inscriptions on the tombstones. He then came back to his mother and asked her, ‘Mom, where do they bury all the horrible people?’ Every tombstone declared this was the most wonderful man, so he wanted to know where the horrible ones were buried! Generally, people want to have good memories of people who have died, so their memorials also say good things about them. But in India people created another kind of memorials called samadhis. There is some spiritual significance to such samadhis and people go to a samadhi not just to remember the dead or pay their respects but also to be in its presence and meditate. 曾经发生过这样一件事：一个五岁的男孩陪着他的母亲去墓地。他一生中从未去过墓地。当他的母亲在一个特定的墓碑前致敬时，男孩四处走动，阅读所有墓碑上的铭文。然后他回到母亲身边，问她：“妈妈，所有可怕的人都埋在哪里？”每个墓碑都宣称这是最伟大的人，所以他想知道可怕的人埋在哪里！一般来说，人们希望对已故的人有美好的回忆，因此他们的纪念碑也会说一些好话。但在印度，人们创造了另一种纪念碑，称为 samadhis。这些 samadhis 具有某种精神意义，人们去 samadhi 不仅是为了纪念死者或致敬，还为了在其存在中冥想。
In India, if someone died in a certain way, people recognized that there was a benefit in preserving that place and wanted to make the energies they left behind available to people. For example, there is Vijji’s samadhi at the Yoga Center. If you simply sit there, you will see that the samadhi has its own aura and energy about itself because of the way in which she left her body. It is like a solvent. It is a kind of dissolving energy. Generally, for certain people, I tell them not to sit there for too long because it is a very body-taking kind of energy. It can slowly dissolve you. It was set up with the intention that there is one corner in the Yoga Center which nurtures a very different type of energy altogether. It is mild and subtle. It is also very beautiful and pleasant. If you simply sit there without aspiring for anything or relating to anything or trying to imagine things, it can give you a bodiless kind of feeling. For one who is doing sadhana, it is good to be in such spaces. That space is fundamentally of the Anahata Chakra. A lot of people go there probably out of curiosity, but if you look at people who go there regularly, they are a certain type of people. They are Anahata-oriented people who are naturally drawn to that. They prefer to sit in the samadhi rather than in the Dhyanalinga simply because they are of a certain type. 在印度，如果有人以某种方式去世，人们会意识到保护那个地方是有益的，并希望将他们留下的能量提供给人们。例如，瑜伽中心有维吉的舍利。如果你只是坐在那里，你会看到舍利有其自身的光环和能量，因为她离开身体的方式。这就像一种溶剂。这是一种溶解的能量。通常，对于某些人，我会告诉他们不要在那里坐太久，因为这是一种非常消耗身体的能量。它可以慢慢地溶解你。这个地方的设立是为了让瑜伽中心有一个角落，孕育出一种完全不同的能量。它温和而微妙。它也非常美丽和愉悦。如果你只是坐在那里，不渴望任何东西，不与任何事物相关联，也不试图想象事情，它可以给你一种无身体的感觉。对于正在修行的人来说，待在这样的空间里是好的。那个空间基本上属于心轮（Anahata Chakra）。很多人可能出于好奇而去那里，但如果你观察那些定期去那里的人，他们是一种特定类型的人。 他们是以阿纳哈塔为导向的人，自然被吸引到那里。他们更喜欢坐在三昧中，而不是在冥想之环，因为他们属于某种类型。
There are many places like that in India. One such place is Kumara Parvata, near the Kukke Subramanya temple in the Western Ghats, Karnataka. It is believed that Shiva’s younger son, Kartikeya, or Subramanya, as he is known outside Tamil Nadu, left his body on top of this mountain. He was a fierce warrior yogi who unleashed destruction wherever he perceived injustice. It is said that one day he realized the futility of his deeds and decided to put an end to it. He washed his bloodied sword one last time in the river at the foothills of Kumara Parvata and climbed the hill. He never came down-they say he shed his body at the top of the mountain. It is said that he was such an accomplished yogi that he shed his body in the standing position. His energies are very much intact there even today. 在印度有很多这样的地方。其中一个地方是库马拉帕尔瓦塔，位于卡纳塔克邦西高止山脉的库克苏布拉曼亚寺附近。人们相信，湿婆的幼子卡尔提克耶，或在泰米尔纳德邦以外被称为苏布拉曼亚，曾在这座山顶上离开了他的身体。他是一位凶猛的战士瑜伽士，无论在哪里感知到不公正就会释放毁灭。据说有一天他意识到自己行为的无意义，决定结束这一切。他最后一次在库马拉帕尔瓦塔山脚的河里洗净了他沾满鲜血的剑，然后爬上了山。他再也没有下来——人们说他在山顶上脱去了身体。据说他是一位如此出色的瑜伽士，以至于他是在站立的姿势下脱去身体的。他的能量至今仍然在那里保持完好。
About twenty years ago, we went there with a group of residents from the Yoga Center. Halfway up the mountain, there is a house that belongs to two brothers who live there. People going up the mountain usually camp there on their way up and down. Once we reached that place, I knew I would not be able to make it to the top. The energies there were so intense that I knew my body would not be able to withstand this sort of energy during that phase of my life. That entire night, I could not lie down and sleep. Every time I tried to sit or lie down, my body would just spring up. I was in a tent and my body would stand erect, dismantling the tent itself. So I ended up standing the whole night. 大约二十年前，我们和一群来自瑜伽中心的居民一起去了那里。在山腰上，有一座房子，属于住在那里的一对兄弟。上山的人通常会在上山和下山的路上在那里露营。一旦我们到达那个地方，我就知道我无法到达山顶。那里能量如此强烈，我知道我的身体在我生命的那个阶段无法承受这种能量。整个晚上，我无法躺下睡觉。每次我试图坐下或躺下，我的身体就会弹起来。我在帐篷里，我的身体会直立，甚至拆掉帐篷。所以我整晚都站着。
Another such experience happened when I was in a small village in Tamil Nadu called Velayuthapalayam. I was conducting a programme there and stayed in a home opposite a small hill. In Tamil Nadu, there is bound to be a temple on top of every hill. Very few hilltops are unoccupied. So there was a temple on top of this hill too and every day I would see people going up and coming down. I went to this village a few times, but I never went up that hill. 另一个这样的经历发生在我在泰米尔纳德邦一个叫维拉尤塔帕莱亚姆的小村庄时。我在那里进行一个项目，住在一个小山对面的家里。在泰米尔纳德邦，每座山顶上必定有一座庙宇。很少有山顶是空着的。所以这座山顶上也有一座庙宇，每天我都能看到人们上山和下山。我去过这个村庄几次，但我从未上过那座山。
Then they told me there was a cave up there and some Jain monks had stayed there some 2400 years ago and that a local king had beds carved for them on the rock. I thought about this-2400 years ago meant they could be direct disciples of Mahavir ^(6){ }^{6} or just after that. So now I was interested. 然后他们告诉我那里有一个洞穴，一些耆那教僧侣大约在 2400 年前住在那里，当地的国王为他们在岩石上雕刻了床。我想到了这一点——2400 年前意味着他们可能是摩诃维尔的直接弟子 ^(6){ }^{6} ，或者就在那之后。所以现在我很感兴趣。
One day, I went up the hill. It was like a bird’s nest, precariously positioned on top of the hill, in the midst of some big boulders. The place was not well kept, it was being used for all kinds of things. There were empty alcohol bottles and things like that. The walls were all defaced by those ugly love proclamations you commonly find in India: ‘PKT loves SKP’ and rubbish like that. In a corner, I saw the carved beds on the rock. There were small 2-inch protrusions for pillows too. I just sat on one of these beds and my body was literally jumping up and down. I said, ‘This is a loaded place. Clean it up, we will come and sleep here in the night.’ That night, about nine of us went up with mattresses to sleep in that cave. No one slept for a moment because the energy was bursting there in strange ways. And I could clearly see that the person who used to lie on the bed that I happened to sleep upon had no leg below his left knee. What had happened, we don’t know but there was no left leg. They 有一天，我爬上了山丘。它就像一个鸟巢， precariously positioned on top of the hill, 在一些大石头中间。这个地方维护得不好，正在被用作各种用途。那里有空酒瓶和类似的东西。墙壁上全是那些你在印度常见的丑陋的爱情宣言：“PKT loves SKP”和类似的垃圾。在一个角落里，我看到了岩石上雕刻的床。还有小的 2 英寸的突出物作为枕头。我就坐在其中一张床上，我的身体真的在上下跳动。我说：“这是一个充满能量的地方。清理一下，我们晚上会来这里睡觉。”那天晚上，大约有九个人带着床垫上山，在那个洞里睡觉。没有人睡着，因为那里能量以奇怪的方式爆发。我清楚地看到，我恰好睡的那张床上曾经躺着的人左膝以下没有腿。发生了什么，我们不知道，但确实没有左腿。
must have been that kind of intense people that their energies were distinctly bouncing there, even after over 2000 years. 一定是那种强烈的人，他们的能量在那儿明显地回荡着，即使已经过去了 2000 多年。
There are many more such places in India. Some are maintained with some reverence, but most are anonymous and unkempt. If you want to experience such an energy on a much larger scale, more multidimensional, you must go up to the Seventh Hill of the Velliangiri Mountains. Sadhguru Sri Brahma left his body there through all the seven chakras. So the place is explosive in terms of energy even today. It is something one must experience. It is a tremendous dimension and possibility. 印度还有许多这样的地方。有些地方被以某种敬意维护，但大多数地方则是匿名且杂乱的。如果你想在更大规模、更具多维度地体验这样的能量，你必须前往维利扬吉里山的第七座山丘。萨古鲁·斯里·布拉赫玛通过所有七个脉轮在那儿离开了他的身体。因此，今天这个地方在能量方面依然是爆炸性的。这是一个必须体验的东西。这是一个巨大的维度和可能性。
However, for people who led an ordinary life and died, if you want to remember and honour them, that is up to you. But you must know it is a lot of real estate. It is a certain emotion and you are making an investment of your emotion. It may not have any existential significance. Take the Taj Mahal, for example. At least Shah Jahan built something beautiful. Is it reverberating with the energy of his wife, Mumtaz? Nothing like that. It is a beautiful piece of craft that he built. It is a jewel. No one goes there to grieve for her. People just go there to enjoy the craft. Her name may be written somewhere, but existentially the monument has got nothing to do with him or her right now. It has got something to do with the people who worked on it, though. 然而，对于那些过着普通生活并去世的人，如果你想要记住和尊敬他们，那是你的选择。但你必须知道这是一笔巨大的情感投资。这是一种特定的情感，你正在投入你的情感。它可能没有任何存在意义。以泰姬陵为例。至少沙贾汉建造了一些美丽的东西。它是否与他的妻子穆姆塔兹的能量产生共鸣？并没有。它是他建造的一件美丽的工艺品。它是一颗宝石。没有人去那里为她悲伤。人们只是去那里欣赏工艺。她的名字可能写在某个地方，但从存在的角度来看，这座纪念碑现在与他或她没有任何关系。不过，它与那些参与建造它的人有关系。
Ancient Egyptians took this whole memorial business to another level altogether. The pyramids of Egypt are perhaps physically the largest and most spectacular attempt ever at connecting the here with the hereafter. A tremendous amount of thought, engineering and effort have gone into building them. In terms of physicality, perhaps no other human effort to ensure the well-being of the dead is so desperate. So what would be the spiritual value of these pyramids? How far do they go in ensuring the well-being of the departed? Is this effort worthy of emulation in the present times? 古埃及人将这一纪念事业提升到了另一个层次。埃及的金字塔或许是连接此生与来世的最大、最壮观的尝试。建造它们投入了大量的思考、工程和努力。在物质层面上，或许没有其他人类努力如此迫切地确保死者的安宁。那么，这些金字塔的精神价值是什么？它们在确保逝者安宁方面能走多远？这种努力在当今时代值得效仿吗？
Egyptians started building pyramids because they were very deathoriented. It comes from their obsession with pleasure. Death and pleasure are very directly connected. People always think life and pleasure are connected. No, death and pleasure are very directly connected. Pyramids are just one aspect of what they built. They built some very fabulous 埃及人开始建造金字塔是因为他们非常关注死亡。这源于他们对快乐的痴迷。死亡和快乐是直接相连的。人们总是认为生活和快乐是相连的。不，死亡和快乐是直接相连的。金字塔只是他们所建造的一个方面。他们建造了一些非常华丽的
temples also, but the pyramids have become very popular because of some modern death-oriented people who wrote books on them. 寺庙也是，但金字塔因一些现代以死亡为导向的人撰写的书籍而变得非常受欢迎。
The basic quality of the pyramid is preservation. Some people are promoting the pyramid as a meditative process. A pyramid has nothing to do with meditation. Sitting inside a pyramid and meditating is just ignorance. If you are doing it for health purposes, it is okay. It definitely supports health, but if people think that sitting inside a pyramid and meditating will take them to higher levels of consciousness, it is a very wrong notion. With the pyramid, you can create health, organic unity, and maybe you can increase your lifespan to some extent, but it is not a spiritual process. It does not help the dead in any way, except assisting in the preservation of the physical. 金字塔的基本特性是保存。有些人将金字塔作为一种冥想过程来推广。金字塔与冥想没有任何关系。坐在金字塔里冥想只是无知。如果你是为了健康目的这样做，那是可以的。它确实有助于健康，但如果人们认为坐在金字塔里冥想会让他们达到更高的意识层次，那是一个非常错误的观念。使用金字塔，你可以创造健康、有机统一，也许你可以在某种程度上延长你的寿命，但这不是一个精神过程。它对死者没有任何帮助，除了在物质上协助保存。
Pyramids work because of their geometry. Even if you make a paper pyramid whose angles are exactly 51.5 degrees on all the four sides and on the top, it will work. You can place a vegetable inside it and you will see that what would normally rot in about three days will still not have rotted even after three weeks. It would have shrunk, shrivelled out, but not rotted. This is because if you create a pyramidal form, Vyana Vayu gets trapped there naturally. Vyana Vayu is in charge of the preservative function of the body. So something can be preserved for a long time, if you can hold it. This is how mummies were preserved for thousands of years. 金字塔之所以有效是因为它们的几何形状。即使你制作一个纸质金字塔，其四个侧面和顶部的角度恰好为 51.5 度，它也会有效。你可以在里面放一个蔬菜，你会看到通常在大约三天内腐烂的东西，即使在三周后也仍然没有腐烂。它可能会缩小、干枯，但不会腐烂。这是因为如果你创造一个金字塔形状，Vyana Vayu 会自然地被困在那里。Vyana Vayu 负责身体的保鲜功能。因此，如果你能保持它，某些东西可以长时间保存。这就是木乃伊被保存了数千年的原因。
In India, preserving the dead body is the last thing we want to do. The rule is if someone dies, within four to six hours after death, you must cremate the body. Traditionally, they said, once death has occurred-by the next dusk or dawn, whichever occurs first-the body must be cremated. Destroying the body immediately is very good for both the dead and the living. Preserving the body is only a torture for the person who has departed. 在印度，保存尸体是我们最不想做的事情。规则是如果有人去世，必须在死后四到六小时内火化尸体。传统上，他们说，一旦发生死亡——在下一个黄昏或黎明之前，无论哪个先到——尸体必须被火化。立即处理尸体对死者和生者都是非常好的。保存尸体只是对已故者的折磨。
PART III第三部分
Life after Death死后的生活
The Dark One黑暗之人
When I first heard the sounds of 当我第一次听到声音时
Darkness and silence meeting within me 黑暗与寂静在我心中相遇
The little mind argues for light 小心灵为光明辩论
The virtue, the power, the beauty 美德，力量，美丽
Light a brief happening could hold me not 轻微的事件无法让我停留
All encompassing darkness drew me in 无所不包的黑暗将我吸引
Darkness the infinite eternity 黑暗，无尽的永恒
Dwarfs the happened, the happening and yet to happen 矮人发生的、正在发生的和即将发生的
Choosing the eternal选择永恒
Darkness I became我变成了黑暗
The dark one that I am 我所是的黑暗之物
The Divine and the devil are but a small part 神与魔只是小部分
The divine I dispense with ease 我轻松地施予神圣
If you meet the devil you better cease 如果你遇到魔鬼，你最好停止
CHAPTER 10第 10 章
The Life of a Ghost 鬼的生活
Abstract摘要
In a way, everyone is a ghost. Whether you are a ghost with the body or without a body is the only question. 在某种程度上，每个人都是一个幽灵。你是一个有身体的幽灵还是没有身体的幽灵，这是唯一的问题。
What Are Ghosts什么是鬼魂
Ghosts are a part of the folklore of every culture in the world. Perhaps no child in the world grows up without hearing a big dose of ghost storiesabout their lives, deeds and idiosyncrasies. So what are these ghosts? How did they come into existence? What is the basis of their existence? Why are they even around? This lack of understanding is because, right now, you understand only embodiment as life. Not because you are opinionated but simply because that is your experience of life. But life extends beyond the body as well. That is why you have what are generally known as ghosts. 鬼魂是世界上每种文化民俗的一部分。也许世界上没有哪个孩子在成长过程中不听到关于鬼魂的故事，关于它们的生活、事迹和特性。那么这些鬼魂是什么？它们是如何存在的？它们存在的基础是什么？它们为什么会存在？这种缺乏理解是因为，现在你只将具象视为生命。并不是因为你有偏见，而仅仅是因为那是你对生活的体验。但生命的延伸超越了身体。这就是为什么你会有通常所称的鬼魂。
It once happened: there was a very shy man. He got admitted to a hospital for a medical check-up. A very pretty nurse attended to him. So she checked his blood pressure, did a blood test, urine test, enema, and everything. She went out for some time and, in the meantime, before he could get up from the bed, his bowels revolted against all the atrocities committed upon them, and things happened on the bed. He could not control himself. Being a very shy man, he was too embarrassed. He did not want the pretty nurse to see this mess. When he heard the footsteps of the nurse coming in, he just grabbed all the sheets on the bed and threw them from the fifth floor window. 曾经发生过这样一件事：有一个非常害羞的男人。他被送进医院进行体检。一位非常漂亮的护士照顾了他。于是她检查了他的血压，做了血液检查、尿液检查、灌肠等一切。她出去了一段时间，而在此期间，在他还没能从床上起身之前，他的肠道对所有施加在它们身上的暴行进行了反抗，床上发生了事情。他无法控制自己。作为一个非常害羞的男人，他感到非常尴尬。他不想让漂亮的护士看到这个混乱。当他听到护士进来的脚步声时，他立刻抓起床上的所有床单，把它们扔出了五楼的窗户。
Down below, a man was returning home from a party. It is such an unfair world, you know, a man is expected to walk straight on a round planet while the damn thing is spinning! With great difficulty, he was walking sideways and the sheets fell on him and covered him. He screamed and fought these sheets. It took him a few minutes to get them 在下面，一个男人从派对上回家。你知道，这个世界是多么不公平，一个人被期望在一个旋转的圆球上直走，而这个该死的东西却在旋转！他费了很大力气侧着走，床单掉在他身上，覆盖住了他。他尖叫着与这些床单搏斗。花了他几分钟才把它们弄开。
off. By then, the security came rushing and asked, ‘What was all the commotion about?’ He was dazed and, looking down at the sheets, said, ‘It looks like I have beaten the shit out of a ghost.’ 关掉。到那时，保安急匆匆地赶来问：“到底发生了什么事？”他迷茫地看着床单，说：“看起来我把一个鬼打得很惨。”
What are ghosts, actually? All beings are a combination of time, memory and energy. Of the three, time is not in your hands, but how you live your life will determine how much memory and energy you gather or dissipate. Let us say, with lots of activity and a certain focus you use up a lot of memory-the Prarabdha Karma part of it-very quickly. Now, if you are unable to open the warehouse of Sanchita Karma, then you may have an untimely death, because the energy is still intense but you have run out of memory. Once you run out of memory, you can either die or become vegetative. But generally you will die, because if memory collapses, there are many things which cannot function. However, if your energy runs out and memory is still there, then too you will die, but you will continue to exist as what we call a ghost. 鬼魂到底是什么？所有生物都是时间、记忆和能量的结合。在这三者中，时间不在你手中，但你如何生活将决定你积累或消散多少记忆和能量。假设你通过大量活动和一定的专注迅速消耗了很多记忆——这部分是 Prarabdha Karma。现在，如果你无法打开 Sanchita Karma 的仓库，那么你可能会死得很不幸，因为能量仍然很强烈，但你已经耗尽了记忆。一旦你耗尽了记忆，你要么会死，要么会变得植物人。但通常你会死，因为如果记忆崩溃，许多事情将无法运作。然而，如果你的能量耗尽而记忆仍在，那么你也会死，但你将继续以我们所称的鬼魂的形式存在。
A ghost has a manifestation but because there is not enough energy to keep the physical body integrated and keep it going, the body is gone. But its memory body is still strong, strong enough to be felt by other people. In a way, you can say, everyone is a ghost. Whether you are a ghost with a body or without a body-whether you are an embodied ghost or disembodied ghost-is the only question. And all beings, embodied or disembodied, are playing out their lives only as per their karmic structures. The only difference is that when you are embodied, there is more possibility of using your will. That is all. 鬼魂有一种显现，但因为没有足够的能量来维持物质身体的完整和运作，身体消失了。但它的记忆体仍然很强，足够强大到可以被其他人感受到。在某种意义上，你可以说，每个人都是一个鬼魂。无论你是有身体的鬼魂还是没有身体的鬼魂——无论你是具身鬼魂还是无身鬼魂——这是唯一的问题。所有的存在，无论是具身还是无身，都是根据他们的业力结构在演绎他们的生活。唯一的区别是，当你具身时，你有更多的可能性去运用你的意志。就这些。
What you call ghosts are those beings who left their body, usually, in an unnatural way. They had strong Prarabdha Karma left unfinished, but they died either because of an accident, a disease, a suicide or murder. Somehow, the body broke so much that it could not sustain life any more. Such beings will have a denser presence and their tendencies are very strong. They are active in a certain way so you can feel them or even see them more easily. Existence in the form of a ghost or the life of a ghost-if you want to call it that-is considered undesirable because it can unnecessarily extend for a long time. Let us say, this person who has died had some amount of unfinished Prarabdha Karma when they died. If they were in the physical body, maybe their Prarabdha Karma would 你所称之为鬼魂的那些存在，通常是以不自然的方式离开身体的生物。他们有强烈的未完成的 Prarabdha Karma，但他们的死亡是由于意外、疾病、自杀或谋杀。以某种方式，身体破损得如此严重，以至于无法再维持生命。这些存在会有更密集的存在感，他们的倾向非常强烈。他们以某种方式活跃，因此你可以更容易地感受到他们甚至看到他们。以鬼魂的形式存在或鬼魂的生活——如果你想这样称呼——被认为是不受欢迎的，因为它可能不必要地延续很长时间。假设，这个死去的人在去世时有一些未完成的 Prarabdha Karma。如果他们还在肉体中，也许他们的 Prarabdha Karma 会
have lasted for another twenty years. Now that there is no physical body, the dissolution of karma is only by tendency, not by conscious action. As a result, the lifespan may last for 200 or 2000 years instead of lasting for twenty years. 已经持续了另外二十年。现在没有了物质身体，业力的消散仅仅是通过倾向，而不是通过有意识的行动。因此，寿命可能持续 200 年或 2000 年，而不是持续二十年。
A ghost generally cannot have conscious intention because the intellect is gone. But they can function by tendency. Let us say, when the person was alive, his tendency was pinching people. Even after his body is gone, he will still want to pinch. It does not matter who, he will just want to pinch. Let us say, there was someone who giggled all his life. His ghost will also giggle. This action happens by tendency, not by conscious intention. If you happen to see ghosts, because of your own inhibitions and limitations, you may get really paranoid. Mostly, it is your psychological response. It has nothing to do with that being. Suppose you see a person floating and not walking around you, you will go through all kinds of weird emotions. This is not necessary and has nothing to do with these beings. Unfortunately, they get a lot of bad press for all this. 鬼魂通常无法有意识的意图，因为智力已经消失。但它们可以根据倾向来行动。假设，当这个人活着的时候，他的倾向是捏人。即使他的身体已经消失，他仍然会想要捏人。无论是谁，他只会想要捏。假设，有一个人一生都在咯咯笑。他的鬼魂也会咯咯笑。这个行为是出于倾向，而不是出于意识的意图。如果你碰巧看到鬼魂，由于你自己的抑制和局限性，你可能会感到非常偏执。大多数情况下，这是你的心理反应。这与那个存在没有关系。假设你看到一个人漂浮而不是在你周围走动，你会经历各种奇怪的情绪。这并不是必要的，也与这些存在无关。不幸的是，他们因此受到很多负面评价。
The English word ‘ghost’ is a crude and generic term that bundles all disembodied beings in the same category. But they are very varied in terms of where they came from, what they are capable of and where they are going. There are some who lost their bodies before they ran down their Prarabdha Karma and are hanging around. Then there are yogis without bodies who are wandering, always looking for a possibility for their dissolution. Then there are celestial beings who are on a vacation. Some others are of a completely different dimension and have no relevance to your life. Then there are certain forces which people generally refer to as Divine Forces, which can take on almost any form they wish. So there are actually a variety of things and you cannot bundle them all together. 英语单词“ghost”是一个粗略而通用的术语，将所有无形存在的生物归为同一类。但它们在来源、能力和去向上非常多样。有些人在完成他们的 Prarabdha Karma 之前就失去了身体，仍然徘徊在周围。还有一些没有身体的瑜伽士在游荡，始终寻找解脱的可能性。还有一些天体生物正在度假。其他一些则来自完全不同的维度，与你的生活没有关联。还有一些力量，人们通常称之为神圣力量，可以以几乎任何他们想要的形式出现。因此，实际上有多种事物，你不能将它们全部归为一类。
Just to be able to classify these things, to be able to recognize one from the other is a serious amount of work. Traditionally, different levels of bodiless existence are referred to as bhoota, preta, pisachi, chaudi, yaksha s, kinnara , gandharva , deva, and so on. They are at different evolutionary levels, or we can say they are on different types of vacations. Someone is in the first class, someone is in the second class, 仅仅能够对这些事物进行分类，能够识别彼此之间的区别是一项巨大的工作。传统上，无形存在的不同层次被称为 bhoota、preta、pisachi、chaudi、yaksha、kinnara、gandharva、deva 等。它们处于不同的进化层次，或者我们可以说它们在不同类型的假期中。有人在头等舱，有人在二等舱，
someone is in another class, while someone else is in a bad condition, which you call hell. Essentially, they are all on some type of vacation, but their vacation will end sometime and they will take on another physical body. No one remains a bhoota or a preta or a yaksha or a gandharva or even a deva forever. He or she enjoys or suffers it for a certain time and then takes on a physical form again. 有人在另一个班级，而另一些人则处于糟糕的状态，你称之为地狱。实际上，他们都在某种类型的假期中，但他们的假期总会结束，他们将再次获得另一个肉体。没有人会永远是 bhoota、preta、yaksha、gandharva，甚至是 deva。他或她享受或受苦一段时间，然后再次获得肉体。
For simplicity, we can loosely call those beings who are aware and have refused to take a body and are looking for ways of dissolution as celestial beings. They still have some choice and discretion because they lived and died in a certain sense of awareness. The others are disembodied beings just functioning by compulsion, the same way you are. These are the ones you are most likely to come in contact with. Again, to make it simple, we can just classify them simply as intense, mild and meek types. 为了简单起见，我们可以宽泛地称那些意识到并拒绝化身、寻求解脱方式的存在为天体存在。因为他们在某种意识的意义上生活和死亡，所以他们仍然有一些选择和判断。其他的则是无形存在，仅仅是出于强迫而运作，就像你一样。这些是你最有可能接触到的存在。再一次，为了简单起见，我们可以将它们简单地分类为强烈、温和和温顺类型。
Those which are intense have a more active presence and people may feel it. They may even have a form which at least in other people’s experience is nearly physical. Mild types are not like that, but they could cause certain things to happen to people. If you interact head-on with an intense one, spooky things will definitely happen. Their tendencies will be very strong so they will behave in a certain way. It will be a very strong reaction. Some may be intense and calm, but generally they will be compulsive in some way. 那些强烈的存在感更为活跃，人们可能会感受到它。它们甚至可能以一种在其他人经验中几乎是物理的形式出现。温和的类型则不是这样，但它们可能会导致某些事情发生在别人身上。如果你与一个强烈的存在正面互动，肯定会发生一些神秘的事情。它们的倾向会非常强烈，因此它们会以某种方式表现。反应会非常强烈。有些可能是强烈而冷静的，但一般来说，它们在某种程度上会表现出强迫性。
If you meet the mild ones, unknowingly, people will go through some disturbances, like maybe someone will run a temperature or someone will be disturbed for no reason at all. It is not like a ghost is sitting on your head-that energy could have disturbed your system because they are everywhere in some way. Many of them may not be intense enough to maintain an individual form but they are there. Meek ones have almost no impact on your system unless you are super susceptible, which some people are. This is the reason why all these klesha nashanas are done-to clear out all such influences. 如果你遇到温和的人，不知不觉中，人们会经历一些干扰，比如可能有人会发烧，或者有人会毫无理由地感到不安。这并不是说有鬼魂坐在你头上——那种能量可能会干扰你的系统，因为它们以某种方式无处不在。许多温和的存在可能没有足够的强度来维持个体形态，但它们确实存在。温顺的存在几乎对你的系统没有影响，除非你特别敏感，而有些人确实是。这就是为什么要进行所有这些 klesha nashanas——以清除所有这些影响。
The problem here is to decipher what is just a psychological phenomenon and what is real. It is a serious challenge because every nutcase thinks they saw a ghost or a ghost possessed them. To completely deny it would be stupid. Though these beings are incapable 这里的问题在于辨别什么只是心理现象，什么是真实的。这是一个严峻的挑战，因为每个疯子都认为他们看到了鬼魂或被鬼魂附身。完全否认这一点是愚蠢的。尽管这些存在是无能为力的
of having intent, they may do something compulsively. And there is a tendency to seek their own Genetic Memory. They may not feel comfortable somewhere else. They want to seek their own Genetic Memory. So they may hang around places where these memories are. But are they out to harm you? Not at all. These beings have no tendency to interact with human beings, as such. They don’t have a discriminatory intellect to choose, ‘I want to interact with this person or that person.’ That is from your own psychological processes. 出于意图，他们可能会强迫性地做某事。并且他们有寻求自己基因记忆的倾向。他们可能在其他地方感到不舒服。他们想要寻找自己的基因记忆。因此，他们可能会徘徊在这些记忆存在的地方。但他们是想伤害你吗？一点也不。这些生物没有与人类互动的倾向。他们没有选择的辨别智力，“我想与这个人或那个人互动。”那是出于你自己的心理过程。
I think this entire problem is because people have been projecting that these ghosts are waiting and they will pounce on you or harm you in some way. This is all made up by people wanting to profit from it-you can call them commercial ghosts. It is because of all these movies that have been made where the person who died is waiting on a cloud, wanting to talk to you or hear what you say. All these things have deeply influenced the human psyche in such a way that they cannot draw a line between what is reality and what is made up in their mind. People’s psychological realities are so true for them that they think that is a truth by itself. These things have given much currency to all those ghost stories that you hear. 我认为整个问题在于人们一直在投射这些鬼魂在等待，他们会突然袭击你或以某种方式伤害你。这一切都是那些想从中获利的人编造的——你可以称他们为商业鬼魂。正是因为这些电影的存在，死去的人在云端等待，想要与你交谈或听你说话。这些事情深深影响了人类的心理，使他们无法区分现实和自己脑海中编造的东西。人们的心理现实对他们来说是如此真实，以至于他们认为这本身就是一种真理。这些事情给你听到的所有鬼故事带来了很大的影响。
Native Americans maintain a strict code about places where they rest the dead. Once they create a place for the dead where they leave the bodies for the birds or whatever, no one enters that place. One reason is for your own safety. Another reason is you don’t want to disturb them. You want them to be comfortable and work their time out. This is also the reason why, traditionally, the crematoriums and burial grounds are usually outside human habitations-the dead should be given some space. This is a very wise thing to do. 美洲原住民对安放死者的地方有严格的规定。一旦他们为死者创造了一个地方，将尸体留给鸟类或其他生物，没人会进入那个地方。一个原因是为了你自己的安全。另一个原因是你不想打扰他们。你希望他们感到舒适，安静地度过他们的时间。这也是为什么传统上火葬场和墓地通常位于人类居住区之外——死者应该被给予一些空间。这是一个非常明智的做法。
Now, people ask, are all the disembodied beings human forms or are there any non-human disembodied beings too? Well, there is no such thing as non-human disembodied beings. For example, does a grasshopper go about hopping without a body? Not really. There are some exceptions to this-cobras are one. We already saw that cobras and cows are capable of having a subtle body. ^(1){ }^{1} It is not completely logically correct to say this, but it is like saying that just as with human beings 现在，人们问，所有的无形存在都是人形，还是也有非人类的无形存在？好吧，实际上并不存在非人类的无形存在。例如，蚂蚱会没有身体地跳跃吗？并不是这样。对此有一些例外——眼镜蛇就是其中之一。我们已经看到，眼镜蛇和牛能够拥有微妙的身体。 ^(1){ }^{1} 这样说并不完全符合逻辑，但这就像是在说人类一样。
there are human ghosts, there are also some snake ghosts which can also possess a human being. 有人的鬼魂，也有一些蛇鬼，它们也可以附身于人类。
In Indian culture, it is common knowledge that there is something called Naga Dosha . ^(2){ }^{2} Naga Dosha happens when a disembodied cobra has touched you somehow. Once again, we must understand that a disembodied being has no intention of its own. It is incapable of intentions but it has tendencies. So when you come in contact with it, it can impact you. When people have Naga Dosha, it can particularly affect certain layers of your skin. Usually, in such people, the skin breaks into rashes. It looks like psoriasis but is not exactly psoriasis. The skin begins to peel away in scales. It can also create a very strange sense of stillness and movement, where if not handled properly can lead to psychological distress. Otherwise, it can cause people to have serious hearing impediments. I have seen people who have recovered totally from those things by just doing Naga Pooja and things like that. 在印度文化中，众所周知，有一种叫做 Naga Dosha 的东西。 ^(2){ }^{2} Naga Dosha 发生在一个无形的眼镜蛇以某种方式触碰了你。我们必须再次理解，无形的存在没有自己的意图。它无法有意图，但它有倾向。因此，当你与它接触时，它可能会影响你。当人们有 Naga Dosha 时，它可能特别影响你皮肤的某些层次。通常，在这样的人的身上，皮肤会出现皮疹。它看起来像银屑病，但并不完全是银屑病。皮肤开始以鳞片的形式脱落。它还可能产生一种非常奇怪的静止和运动感，如果处理不当，可能会导致心理困扰。否则，它可能导致人们有严重的听力障碍。我见过一些人通过做 Naga Pooja 和类似的事情完全康复。
When a disembodied cobra impacts someone, the period of impact is not very long because its own structural integrity is in question. It will dismantle itself because it does not have the necessary integrity to hold itself for too long. The duration is usually between twenty-seven days to fifty-four days. That is about it. But Naga Dosha, the ailment caused by the impact, can last long. This is if the impact has affected you negatively. It can also impact you positively. If it impacts you positively, you will see that the strength of your spine, how it functions and your perception will be enhanced. It is because the disembodied cobra lingers about for some time after its death. In India, if people find a dead cobra, they perform a complete funeral for the naga. 当一个无身的眼镜蛇撞击某人时，撞击的时间并不长，因为它自身的结构完整性受到质疑。它会自行解体，因为它没有足够的完整性来维持太久。持续时间通常在二十七天到五十四天之间。就这样。但是，因撞击而导致的 Naga Dosha（病症）可能会持续很长时间。这是指撞击对你产生了负面影响。它也可以对你产生积极影响。如果它对你产生积极影响，你会发现你的脊柱的力量、功能和感知都会增强。这是因为无身的眼镜蛇在死后会停留一段时间。在印度，如果人们发现一条死眼镜蛇，他们会为那条蛇举行完整的葬礼。
Speaking of cobras and their impact, I have experienced both positive and negative ones. Once it killed me, ^(3){ }^{3} but at once it made my life in so many ways. After the consecration of the Dhyanalinga, my health situation was quite bad. We did many energy processes to recover and a few people really dedicated their lives to making me well again, but certain parts of my body-especially the right side, just next to my navel -were like a vacuum, creating problems. Tumours had started forming there. They used to form one day, and disappear after a few days. Doctors said my RBC count was excessively high because my liver 说到眼镜蛇及其影响，我经历过积极和消极的两面。曾经它让我死去，但同时它在许多方面改变了我的生活。在 Dhyanalinga 的祝圣之后，我的健康状况相当糟糕。我们进行了许多能量疗程来恢复，几个人真的献身于让我恢复健康，但我身体的某些部位——尤其是肚脐旁边的右侧——就像一个真空，造成了问题。肿瘤开始在那形成。它们有时会形成，一段时间后又消失。医生说我的红细胞计数过高，因为我的肝脏
function was starting to fail. We could have fixed it, but I needed timeat least a month or two for myself-but because of my schedule, I never got it. So this condition kept getting worse. Off and on, we did small patch-up jobs here and there, but we never really paid proper attention to the system. 功能开始出现故障。我们本可以修复它，但我需要至少一个月或两个月的时间来处理自己，但由于我的日程安排，我从未得到过。因此，这种情况不断恶化。时不时地，我们在这里和那里做了一些小修补工作，但我们从未真正关注过系统。
One night, in December 2001, I was lying down in my bedroom in the Isha Yoga Center. It was about 4.45 a.m. and when I opened my eyes I saw a huge disembodied cobra next to me. It was larger than normal proportions. Its hood was raised. I have always kept a little brass cobra next to my bed; they were the ones who said good morning to me every day, and now there was a big one with a giant hood right there. I was looking at it and then it came towards me and bit me, next to the navel. I closed my eyes. It remained there for some time and then it left, not to be seen again. 2001 年 12 月的一个晚上，我躺在 Isha 瑜伽中心的卧室里。大约是凌晨 4 点 45 分，当我睁开眼睛时，我看到一个巨大的无头蛇就在我旁边。它的体型比正常的要大。它的头冠抬起。我一直在床边放着一个小黄铜蛇；它们每天都跟我说早安，而现在有一个巨大的、头冠巨大的蛇就在这里。我在看着它，然后它朝我走来，咬了我，咬在肚脐旁边。我闭上了眼睛。它在那里待了一段时间，然后离开了，再也没有出现过。
The bite caused wounds to my belly-four fang marks, with blood oozing out. I even showed it to some people. However, from that day, the space or the vacuum was gone; this encounter with the mystical or celestial cobra took it away from me. 咬伤在我的肚子上造成了伤口——四个牙印，血液渗出。我甚至向一些人展示了它。然而，从那天起，空间或真空消失了；与神秘或天蛇的遭遇把它带走了。
Ghost Troubles鬼魂麻烦
Though most claims about ghost hearing and seeing and the ill effects that they can cause are largely psychological projections of individual people, there is a reality beyond physical body. 尽管关于鬼魂听见和看到的绝大多数说法以及它们可能造成的不良影响在很大程度上是个体心理的投射，但在物质身体之外确实存在一种现实。
Most disembodied beings are incapable of holding any intentions of their own. So they cannot harm a person. However, you may get harmed because of them. They cannot kill you by direct action, but mostly by possessing someone or by just creating certain fearful situations that they can be fatal. When one is possessed by such beings, usually, death will happen soon, because they will create a situation where the person will walk into a well or walk off a mountain, or something like that. This being will possess everything, your intelligence, emotions and your body. One part of you may still be struggling but they can just walk off the mountain and fall straight down. It is not their body, it does not hurt them, but you die in the process. It is like when someone else drives your car, they don’t care. They bang it through everything and go. 大多数无形存在无法持有自己的意图。因此，他们无法伤害一个人。然而，你可能会因为他们而受到伤害。他们不能通过直接行动杀死你，但通常是通过附身于某人或仅仅制造某些可怕的情况，这些情况可能是致命的。当一个人被这样的存在附身时，通常很快就会发生死亡，因为他们会制造一种情况，让这个人走进井里或从山上掉下去，或者类似的事情。这个存在会占有一切，你的智力、情感和身体。你的一部分可能仍在挣扎，但他们可以直接走下山，直直地摔下去。这不是他们的身体，他们不会受伤，但你在这个过程中会死去。这就像别人开你的车，他们并不在乎。他们把车撞得稀烂，然后就走了。
It is not that they can do this to anyone they wish. There needs to be some sense of vulnerability in that person. If a person is well established, all these things will not have any power over them. If a person is a meditator, if some quality of meditativeness has come in them, then they cannot be possessed by anything. It is not possible, but these beings may create terror in you by just appearing in very distorted forms. Let us say, you walk outside and you see a distorted being. It need not do anything. If it just stands there, it is enough. If someone is standing there, carrying his own head in his hands, it is enough to freak you out, isn’t it? If you are very balanced, you may just look at him and go. Then there is nothing he can do. A headless person should be the easiest to manageask the wives! But if you are the kind to get frightened, then, by appearing here and there, it can kill a person psychologically. Just fear or terror can kill. 并不是说他们可以对任何人都这样做。那个人需要有一些脆弱感。如果一个人已经建立了良好的基础，这些事情就对他们没有任何影响。如果一个人是修行者，如果他们身上有某种冥想的特质，那么他们就不会被任何东西所控制。这是不可能的，但这些存在可能会通过以非常扭曲的形式出现来在你心中制造恐惧。假设你走到外面，看到一个扭曲的存在。它不需要做任何事情。如果它只是站在那里，这就足够了。如果有人站在那里，双手抱着自己的头，这就足以让你感到恐慌，不是吗？如果你非常平衡，你可能只是看着他然后离开。那么他就无能为力了。一个无头的人应该是最容易处理的——问问那些妻子！但如果你是那种容易害怕的人，那么，通过在这里和那里出现，它可以在心理上杀死一个人。仅仅是恐惧或恐怖就可以致命。
Disembodied beings cannot even see you as a physical being. They see you as an energy form. You may have heard that someone was possessed or tormented by some other being. Maybe you have even witnessed situations like that. This usually happens only if there is some kind of relationship to the energy. They could be of the same blood and the same karmic substance. In some way, those beings are drawn to this particular person who carries that kind of thing. Let us say, someone died in your family halfway through their Prarabdha Karma. If you happen to be wearing their clothes, unknowingly, they will come at you. It is not that they are seeking you. It is just that these clothes carry, in some way, a part of their body and energy, so they tend to gravitate in that direction. 无形的存在甚至无法将你视为一个物理存在。他们将你视为一种能量形式。你可能听说过有人被其他存在附身或折磨。也许你甚至见证过这样的情况。这通常只有在与能量有某种关系时才会发生。他们可能是同血脉和同业力的存在。在某种程度上，这些存在被吸引到这个携带这种东西的特定人身上。假设，你家里有人在他们的业力（Prarabdha Karma）进行到一半时去世。如果你恰好穿着他们的衣服，毫无意识地，他们就会朝你而来。并不是说他们在寻找你。只是这些衣服在某种程度上携带了他们身体和能量的一部分，因此他们倾向于朝那个方向靠近。
This is why, traditionally, it was said that when a person dies, you should never wear their rings. If someone with strong Prarabdha Karma has died and you wear their rings on your ring finger, it becomes very easy for that being to enter you. You become very accessible. They are not trying to torment you. They are not trying to do anything. They have no such intentions. They will just function according to their tendencies, which will be a torture for you in some way. Otherwise, the situation of some disembodied being coming and tormenting you or even becoming visible to you does not arise. 这就是为什么传统上说，当一个人去世时，你绝对不应该戴他们的戒指。如果一个拥有强大业力的人去世，而你在无名指上戴上他们的戒指，那么那个存在就很容易进入你。你变得非常容易接近。他们并不是想要折磨你。他们并没有想要做任何事情。他们没有这样的意图。他们只会根据他们的倾向行事，这在某种程度上对你来说将是一种折磨。否则，某个无形存在来折磨你，甚至对你可见的情况是不会发生的。
If you have raised yourself to that level of awareness where you can feel these beings, you will have no problem with them. 如果你已经提升到能够感知这些存在的意识层次，你将不会对它们感到困扰。
So there is no need for you to do anything to protect yourself, unless you are involved in some kind of work which involves these beings and you are trying to draw them and do certain things with them. Only then, the question of protecting yourself arises. Otherwise, you don’t have to bother about it. If you become meditative, there is nothing that they can do to you. In fact, they become good company. If you are not, you can wear the Rudraksha ^(4){ }^{4} or a Linga Bhairavi pendant on your body. These are some simple things that can protect you. 所以你不需要做任何事情来保护自己，除非你参与某种与这些存在有关的工作，并且你试图吸引它们并与它们做某些事情。只有在那时，保护自己的问题才会出现。否则，你不必为此烦恼。如果你变得冥想，它们对你无能为力。事实上，它们会成为很好的伴侣。如果你没有冥想，你可以在身上佩戴 Rudraksha ^(4){ }^{4} 或 Linga Bhairavi 吊坠。这些都是一些可以保护你的简单方法。
One of the things not to do is to wear metal rings on your thumb. Unknowingly, these days, particularly all these New Age people have started to wear rings on their thumbs. This is a recent phenomenon. I don’t know how they got inspired to do it, or if it is just by chance and they are just fixing things upon wherever they can fix anything. Nowhere, in no culture, did people wear rings on their thumbs. If you wear a ring on the thumb, you will attract certain forces which you may not be able to handle. These forces that will be drawn towards you need not necessarily be pleasant. They are beyond your understanding and capability to handle, so they could easily bring illness, accidents or just a severe disturbance to one’s life. So no metal should be worn on the thumb. Never ever. Only those actively engaged in sorcery or black arts wear metal on their thumbs. 不要在拇指上戴金属戒指。这些天，特别是所有这些新时代的人们，无意中开始在拇指上戴戒指。这是一个最近的现象。我不知道他们是如何受到启发去做这件事的，或者这是否只是偶然，他们只是随意修补他们能修补的东西。在任何文化中，人们都没有在拇指上戴戒指。如果你在拇指上戴戒指，你将吸引某些你可能无法处理的力量。这些被吸引到你身边的力量不一定是愉快的。它们超出了你的理解和处理能力，因此可能会轻易带来疾病、事故或对生活的严重干扰。所以拇指上不应该戴金属戒指。绝对不可以。只有那些积极从事巫术或黑暗艺术的人才会在拇指上戴金属。
Ghost Solutions幽灵解决方案
Disembodied beings can be trapped. A tantrik, or one who is wellaccomplished in the occult sciences, can do this. It is like how even a great sage like Sadhguru Sri Brahma was put behind bars during the British era by an immature social system. Similarly, on a different level, you can trap these beings too. If I have a being with me who does not have a body and who does not need transport to go from here to there, can you imagine how many things I can get done through them? But I will never use them in any way. My only interest is in their emancipation; my involvement with them is only on that level. But there 无形的存在可以被困住。一个坦特里克，或者说在神秘科学方面非常有成就的人，可以做到这一点。就像即使是伟大的圣人萨德古鲁·斯里·布拉赫玛在英国时代也被一个不成熟的社会系统关进了监狱。类似地，在不同的层面上，你也可以困住这些存在。如果我身边有一个没有身体的存在，并且不需要交通工具从这里到那里，你能想象我可以通过他们完成多少事情吗？但我绝不会以任何方式利用他们。我唯一的兴趣在于他们的解放；我与他们的关系仅限于这一层面。
are people who use them. They will put the disembodied being into some person out of whom they want to extract something. Now, that person will do whatever they want. 是使用它们的人。他们会将无形的存在放入他们想要从中提取某些东西的某个人身上。现在，那个人会做他们想要的任何事情。
Trapping anything has its limitations also. You cannot keep something trapped forever. At least when the occult person dies, the being is going to be released. But for most people who are into such occult practices, their power does not last until their death; it goes before that. At some point, they lose their hold on it. When that happens, these things depart by themselves. Generally, these things will not hover around where that kind of a person is. They can easily sense it. An unaware or ignorant being may get easily trapped, but those who are a little aware will not get trapped so easily. They know what’s what. They can feel the energy around them and are very cautious. 任何事物的捕捉都有其局限性。你无法永远将某样东西困住。至少当那个神秘的人死去时，存在将会被释放。但对于大多数沉迷于这种神秘实践的人来说，他们的力量并不会持续到他们的死亡；它会在那之前消失。在某个时刻，他们会失去对它的控制。当那发生时，这些东西会自行离开。一般来说，这些东西不会在那种人所在的地方徘徊。它们能很容易地感知到这一点。一个无知或无觉察的存在可能会很容易被困住，但那些稍微有意识的人不会那么容易被困住。他们知道什么是重要的。他们能感受到周围的能量，并且非常谨慎。
It is a very negative karma to trap and use such beings, because these beings are, in a way, very helpless creatures. It is as treacherous as molesting a child. Moreover, it can backfire on you at any moment. But, usually, such people have their own protection systems. They take care of themselves in a certain way and do it. This is not something that a spiritual person will ever do. But there are people who find a lot of pleasure in terrorizing someone. It can become a means to wealth for them. However, usually, people who use such beings die a very horrible death; it catches up with them over time. 利用和陷害这样的生物是一种非常负面的业力，因为这些生物在某种程度上是非常无助的生物。这就像是侵犯儿童一样卑鄙。此外，这种行为随时可能反噬你。但是，通常，这样的人有自己的保护系统。他们以某种方式照顾自己并做到这一点。这不是一个灵性的人会做的事情。但是，有些人会在恐吓他人中找到很多乐趣。这可能成为他们致富的手段。然而，通常，利用这些生物的人会死得非常可怕；这会随着时间的推移追上他们。
Do disembodied beings need help? Can they be dissolved? Yes. The difference between embodied beings and disembodied beings is just this: when you are embodied, you have more discretion. As you become more aware, you gain more discretion. When your awareness diminishes, you have less discretion. Once you are embodied and are here as a human being, you can either evolve or regress. Both are possible for you. That is the beauty of having an intellect which can discriminate and choose. As a human being, if you don’t make use of your awareness and discretion, if you waste human life, your goose is cooked! However, these disembodied beings can exist only in the level of awareness in which they left. They cannot gain or lose awareness. They are in a kind of a limbo. It is a stagnant state-like a light bulb; it has a certain lifespan, after which it will burn out. The bulb cannot choose how long to burn or 脱离肉体的存在需要帮助吗？它们可以被解散吗？可以。具身存在和脱离肉体存在之间的区别就在于：当你具身时，你有更多的自由裁量权。随着你意识的提高，你获得更多的自由裁量权。当你的意识减弱时，你的自由裁量权就会减少。一旦你具身并作为一个人类存在，你可以选择进化或退化。这两者对你来说都是可能的。这就是拥有能够辨别和选择的智慧的美妙之处。作为一个人类，如果你不利用你的意识和自由裁量权，如果你浪费人类的生命，你的前途就完了！然而，这些脱离肉体的存在只能存在于它们离开时的意识水平。它们无法获得或失去意识。它们处于一种类似于边缘的状态。这是一种停滞的状态——就像一个灯泡；它有一定的寿命，之后就会烧坏。灯泡无法选择燃烧多久。
when to go out. It burns for so many hours and then it goes out. These beings are just like that. They can neither evolve nor regress. What you have, you just experience, that is all. So even the disembodied beings who are a little aware can do with some help to progress. 何时出门。它燃烧了很多小时，然后熄灭。这些存在就是这样。它们既无法进化，也无法退化。你所拥有的，只是体验，仅此而已。因此，即使是那些稍微有意识的无形存在，也可以借助一些帮助来进步。
The only reason why they are able to retain their form as a separate entity from the rest of the Existence is because there is a karmic structure. The physical body has been shed, but the karmic body is still intact. Only because the karmic body is intact, there is a form and there is an individuality about it. They too have individual likes, dislikes, compulsions and desires. But those disembodied beings that we call as celestial beings longed for something higher and they got there. But they too can do with some help. It is like this. Someone longed to be a rich person and they became rich. But only the rich person knows his struggles, his problems. The poor man on the street never understands that a man who is driving a Mercedes could also be struggling, but the rich person has his own problems and he knows his riches are not getting him anywhere. They are not adding to his happiness. Now, it is easier for him to understand the need to turn inward. It is a similar case with these celestial beings. 他们能够保持作为一个独立实体的唯一原因是因为存在着一种业力结构。肉体已经被脱离，但业力身体仍然完好。正因为业力身体完好，才有了形态和个体性。他们也有个人的喜好、厌恶、强迫和欲望。但那些我们称之为天体存在的无形生灵渴望更高的东西，并且他们达到了那里。但他们也需要一些帮助。情况是这样的。有人渴望成为富人，最终他们变得富有。但只有富人知道他的挣扎和问题。街上的穷人永远无法理解，开着奔驰的人也可能在挣扎，但富人有自己的问题，他知道自己的财富并没有给他带来任何好处。这些财富并没有增加他的幸福感。现在，他更容易理解向内心转变的必要性。这与这些天体生灵的情况类似。
Now, in terms of dissolving that being, what we do is just break the karma. How do you break someone’s karma? Karma is stored on the level of your mind, physical body, sensations and energy. Once someone has shed their physical body, sensations don’t exist. The mind is there, but it has lost its logical nature. So, fundamentally, for a disembodied being, the karma is in the energy body. In ancient times, courtesans used to wear elaborate jewellery. With that, they played an elaborate game with the men who came to them. Their whole body would be covered with jewellery. The man would come to this woman, full of desire, but he would be unable to get this jewellery off. It would take hours to get it off. Whichever way he would try, it would not come off. But the woman would know the trick. There was just one pin and, when she had teased him sufficiently, she would just pull that pin and all the jewellery would just fall off. 现在，关于如何解脱那个存在，我们所做的就是打破业力。如何打破某人的业力？业力存储在你的心智、身体、感官和能量层面。一旦某人脱离了他们的身体，感官就不存在了。心智仍然存在，但它失去了逻辑性。因此，从根本上说，对于一个无形的存在，业力存在于能量体中。在古代， courtesans（妓女）常常佩戴华丽的珠宝。通过这些，她们与前来找她们的男人玩着复杂的游戏。她们的整个身体都被珠宝覆盖。男人会满怀渴望地来到这个女人面前，但他无法将这些珠宝取下。取下这些珠宝需要几个小时。无论他怎么尝试，都无法取下。但女人知道诀窍。只有一根别针，当她足够挑逗他时，她只需拔掉那根别针，所有的珠宝就会掉落。
Both the mental and energy bodies are like this. All your karma is held by certain pins. These pins are in certain points of your body. In a way, 精神体和能量体都是这样的。你所有的业力都由某些针固定。这些针位于你身体的某些点上。在某种程度上，
we can say they are chakras. Not necessarily only the seven chakras; there are other points too. So all we do is pull those plugs and the karmic body just collapses. All kinds of jokers are talking about activating chakras and doing irresponsible things with them. That is very dangerous. If you meddle with these things unknowingly, it can be disastrous. The chakras are like pins. If I just pull them, I can release you right now, but you will not retain your physical body. You will be liberated, but you will be dead as far as the world is concerned. 我们可以说它们是脉轮。不仅仅是七个脉轮；还有其他点。所以我们所做的就是拔掉那些插头，业力身体就会崩溃。各种小丑都在谈论激活脉轮，并对它们做一些不负责任的事情。这是非常危险的。如果你在不知情的情况下干预这些事情，后果可能会很严重。脉轮就像针。如果我只是拔掉它们，我可以立刻释放你，但你将无法保留你的肉体。你将被解放，但在这个世界上你将死去。
The same can be done for disembodied beings also. All beings seek dissolution, whether they are aware of it or not. Out of their limitations, fears and misunderstandings, they may think they are not seeking it but every being seeks dissolution. Always. If your body would not fall on our hands, it would be so easy to dissolve you. That is why a Guru always waits until your body becomes ripe enough. When the moment of death comes naturally, he will interfere and do what he has to do. Maybe he will make you leave a few days earlier, but he will pull the pin and dissolve you completely. 同样的事情也可以发生在无形的存在上。所有的存在都在寻求解脱，无论他们是否意识到这一点。由于他们的局限、恐惧和误解，他们可能认为自己并不在寻求解脱，但每个存在都在寻求解脱。始终如此。如果你的身体不落在我们手中，解脱你将是如此简单。这就是为什么一个导师总是等到你的身体成熟到足够的程度。当死亡的时刻自然来临时，他会介入并做他必须做的事情。也许他会让你提前几天离开，但他会拔掉引线，彻底解脱你。
Dissolving Frozen Beings 溶解冰冻生物
There have been many disembodied beings that I have come across and interacted with. One peculiar situation was with a Native American being. Native Americans are always portrayed as very proud, fit and strong people. They were good warriors, had great pride in their culture and were very straight. He would fight a battle with you today, and tomorrow, if you so much as called him a brother, he would be willing to give his life for you. That is how they were. For them, killing and dying in battle was an honour. They never knew that someone could come and usurp their land or take it away. They just did not understand. They saw the Earth as a live force that sustained them. This is one of the few cultures in the world that did not look up when you said God. They looked to the Earth as the force that created and nurtured them. 我遇到并与之互动过许多无形的存在。其中一个特殊的情况是与一个美洲土著存在的互动。美洲土著总是被描绘成非常自豪、健康和强壮的人。他们是优秀的战士，对自己的文化感到非常自豪，并且非常直率。他今天会和你打仗，明天如果你称呼他为兄弟，他愿意为你献出生命。这就是他们的为人。对他们来说，在战斗中杀戮和死亡是一种荣誉。他们从未知道有人会来夺取他们的土地或将其带走。他们只是无法理解。他们将地球视为一种维持他们生存的活力。这是世界上为数不多的几种文化之一，当你提到上帝时，他们并不会仰望天空。他们将地球视为创造和滋养他们的力量。
If you know American history, just south of Tennessee, there is this trail called the ‘Trail of Tears’, because in the mid-nineteenth century, whole tribal nations were forcibly moved westwards to free up land for European settlers. So entire tribes walked. Their weapons were taken 如果你了解美国历史，在田纳西州以南，有一条叫做“眼泪之路”的小径，因为在十九世纪中叶，整个部落民族被强行迁移到西部，以腾出土地给欧洲定居者。因此，整个部落都在行走。他们的武器被 confiscated。
away, because with weapons they could be dangerous. Without weapons, they could not hunt for food, so they starved and walked. The old and feeble died. The Native American way was such that if they buried their dead somewhere, they had to take care of that place. Now, because they were travelling, they could not bury their dead. So they carried their dead. The bodies rotted and fell apart, and they cried and cried and they walked on. By the time they reached their destinations, nearly 70 per cent of them were dead. So this is called the Trail of Tears. 远离，因为有武器他们可能会很危险。没有武器，他们无法猎食，因此饥饿而行走。年老和虚弱的人死去了。美洲原住民的方式是，如果他们在某个地方埋葬了死者，他们必须照顾那个地方。现在，由于他们在旅行，他们无法埋葬死者。因此，他们携带着死者。尸体腐烂并分解，他们哭泣着继续前行。当他们到达目的地时，几乎 70%的人已经死去。因此，这被称为眼泪之路。
These were very earthy people-they have a certain Earth sense. For them, their religion, their occult, their practices, were all about the Earth. They have a very deep connection with the Earth. When these people suffer, they leave puddles of suffering all over the place, and it stays. A few years ago, when I happened to be walking in a certain part of the Appalachian Mountains in Tennessee, I saw a man standing still, frozen in a certain position of despair and shame. I saw that he was just standing there in the full regalia of the ancient native tribes, completely frozenfrozen in time. Whenever I see someone in extreme movement or when they are intensely still, I put myself into it because both of these situations are possibilities for me to do something. People in extreme movement, they are a possibility. People who are utterly still, they too are a possibility. I cannot keep myself away from these two kinds of people. The in-between, medium movement does not mean much. 这些人非常接地气——他们有一种特定的地球感。对他们来说，他们的宗教、神秘学和实践都与地球息息相关。他们与地球有着非常深厚的联系。当这些人遭受痛苦时，他们会在四处留下痛苦的水洼，而这些痛苦会持续存在。几年前，当我在田纳西州的阿巴拉契亚山脉的某个地方散步时，我看到一个人静静地站着，凝固在一种绝望和羞愧的姿势中。我看到他穿着古老土著部落的全套服装，完全静止，仿佛时间被冻结。每当我看到某人在极度运动或极度静止时，我都会投入其中，因为这两种情况对我来说都是做某事的可能性。处于极度运动中的人，他们是一种可能性。完全静止的人，他们也是一种可能性。我无法远离这两种人。中间的、适度的运动并没有太大意义。
So then I saw that for almost 200 to 300 years, this man was standing there frozen. I saw that the situation behind this was that this person had the responsibility and the privilege of protecting his elder brother, who was a certain kind of a leader or chief of the community. He was like a right-hand man, protecting him in every way. Now, in that tradition, a brother need not necessarily mean that he was born from the same father or mother. You can take up brothers in the same way that you take up friends. This man held this elder brother in great esteem and he deemed it a great privilege to walk by his side and protect him. 所以我看到，这个男人几乎站在那里动不了，已经有 200 到 300 年了。我看到背后的情况是，这个人有责任和特权去保护他的哥哥，那个哥哥是某种类型的社区领袖或首领。他就像是一个得力助手，以各种方式保护他。现在，在那个传统中，兄弟不一定意味着他是同父同母所生。你可以像对待朋友一样来对待兄弟。这个人非常尊重他的哥哥，并认为能够陪伴在他身边并保护他是一种巨大的特权。
A situation happened where he had set up a meeting for the chief with some military people, the white men. Somehow, this chief was deceived and killed by the white men. This man felt so responsible that he just stood there in absolute despair, failure, distress and shame. Such extreme 发生了一种情况，他为首领安排了一次与一些军方人士、白人会面的会议。不知怎么，这位首领被白人欺骗并被杀。这名男子感到非常有责任，他就那样站在那里，陷入绝望、失败、痛苦和羞愧之中。如此极端
emotions were within him that he had been just standing there for a few centuries. When I saw him, he was still standing right there. Not in a physical body-obviously, the earth fell back to the Earth-but the rest of him stood there, just as he had been in that moment. So I thought, it was time he moved on. Too much time in shame, too much time in defeat is not good. I helped him to move on from that situation. 他内心的情感让他在那里站了几个世纪。当我看到他时，他仍然站在那里。显然，他并不在一个物理的身体里，地球已经回到了地球，但他的其他部分仍然站在那里，就像他在那个时刻一样。所以我想，是时候让他继续前进了。太多的羞愧，太多的失败时间都不好。我帮助他从那个情况中走出来。
This is a poem I wrote just after that incident. 这是我在那次事件后写的诗。
America美国
The brooding darkness of these woods 这些森林的阴郁黑暗
Fed upon the native blood 以本土血液为食
In the twisted tangle of the fallen wood 在倒下的木头的扭曲纠结中
The spirit of the fallen Indian stood 倒下的印度人的灵魂站立着
O brothers your identity a mistake 哦，兄弟们，你们的身份是个错误
Those who oceans crossed did make The greed for gold and land 那些跨越海洋的人确实是为了贪婪的金钱和土地
Laid waste the spirit of wisdom and grace 摧毁了智慧和优雅的精神
The children of those, who by murder did take 那些通过谋杀夺取生命的人的孩子
Are taintless of their forefathers’ mistake 他们没有受到祖先错误的影响
But those who lived, fed upon the milk of courage and pride 但那些活着的人，饮用着勇气和自豪的乳汁
Stand as spirits of defeat and shame 作为失败和羞耻的灵魂站立
O the murdered and the murderous 哦，被谋杀者和谋杀者
Embrace me, let me set your spirits to rest 拥抱我，让我安抚你的灵魂
Probably that moment-the encounter with this being-is the most painful moment of my life. And it was then that I started noticing how there is such a deep sense of pain in many parts of that region, which will play out in human lives whether we are conscious of it or not. If a rock can suffer, a human being for sure will not be spared. Untold suffering will simply happen without any reason. When there are puddles of pain like this imprinted in the Earth on which you live upon, you will never know what true well-being is in your life. You may build a big house, you may carry a shotgun and shoot whatever you like, ^(5){ }^{5} but you will not know a moment of rest in your life. When the Earth that you walk upon is in such a state, if you don’t know how to take care of the material 可能那个时刻——与这个存在的相遇——是我一生中最痛苦的时刻。正是在那时，我开始注意到这个地区的许多地方有着如此深刻的痛苦感，无论我们是否意识到，这种痛苦都会在人的生活中显现。如果一块岩石会遭受痛苦，那么人类肯定也不会被 spared。无尽的痛苦将毫无理由地发生。当你生活的土地上印刻着这样的痛苦水洼时，你将永远不知道生活中真正的幸福是什么。你可能会建一座大房子，你可能会拿着猎枪，随心所欲地射击，但你将不会在生活中体验到片刻的安宁。当你所走的土地处于这样的状态时，如果你不知道如何照顾物质
which makes you, you will never know even one moment of well-being in your life. 这使得你，你将永远不知道生活中哪怕一刻的幸福。
There was another situation that lingered for a long time. During the Dhyanalinga consecration, there was a disembodied woman who used to frequent the roof of my house. Before the consecration, we have done many things with such beings and dissolved them, but this particular one hung around for more than a year and a half, maybe two. After the consecration, my body was in a certain state of instability and I did not want to deal with her. Such beings have no sense of judgement. They just have a longing. It is like someone who is in a deep state of desire has no judgement about life. Someone wants to drink, someone wants to rape, that is all. It is not because they are good or bad that they do it. They have no judgement about life, they only have longings. According to their karma, they have certain vasana s, or tendencies, and they simply go by that. 还有一种情况持续了很长时间。在 Dhyanalinga 的加持仪式期间，有一个无形的女人常常出现在我家屋顶上。在加持仪式之前，我们与这样的存在做了很多事情并将其化解，但这个特别的存在却徘徊了超过一年半，甚至可能是两年。在加持仪式之后，我的身体处于一种不稳定的状态，我不想与她打交道。这些存在没有判断力。他们只是有一种渴望。就像一个处于深度欲望状态的人对生活没有判断力。有人想喝酒，有人想强奸，仅此而已。他们这样做并不是因为他们好或坏。他们对生活没有判断力，他们只有渴望。根据他们的业力，他们有某种 vasana，或倾向，他们只是顺其自然。
There are other kinds of creatures, which have gone totally out of shape. They have not been able to retain their human form. They have become subtle. But this was a woman who had retained a heightened sense of femininity in her form. No woman in the world would be like that. She was extremely beautiful and in a much larger proportion than normal. She also created an illusion of wearing beautiful dresses and presenting herself well. Her vasana was femininity, which was always in counter to masculinity. So if you tried to meddle with her, naturally, she would come as a woman. She would not know any other way to approach. This could have led to so many unnecessary situations, but she would not do anything on her own. If I had invited her into the shrine in the house to dissolve her, in a moment, it would have been over. 还有其他种类的生物，它们完全失去了形状。它们无法保持人类的形态。它们变得微妙。但这是一个在形态上保持了高度女性特征的女人。世界上没有其他女人会像她那样。她极其美丽，且比正常人要大得多。她还创造了穿着美丽裙子和良好展示自己的幻觉。她的愿望是女性特质，这总是与男性特质相对。因此，如果你试图干涉她，自然，她会以女性的身份出现。她不知道其他接近的方式。这可能导致许多不必要的情况，但她不会自己做任何事情。如果我邀请她进入家中的神龛以使她消失，转瞬之间，一切就会结束。
However, as I have mentioned earlier, those days, my body was in a state of fragility and instability after the consecration, so I did not want to risk it with her. In the night, she would be walking in the inner corridor of my house, her anklets making the sound: jing, jing, jing, jing. It was not just me who heard her. Whoever stayed in the house would hear her walking throughout the night. If you opened the door and came into the corridor, she would be sitting up on the roof with a forlorn look on her face. She sat up there for almost two years. She would not enter 然而，正如我之前提到的，那段时间，我的身体在祝圣后处于脆弱和不稳定的状态，所以我不想冒险和她在一起。晚上，她会在我家内走廊里走动，脚踝上的铃铛发出声音：叮，叮，叮，叮。不只是我听到她的声音。无论谁待在家里，都会听到她整夜走动。如果你打开门走进走廊，她会坐在屋顶上，脸上带着忧伤的神情。她在那里坐了将近两年。她不会进来。
the shrine. She did not dare to, but she kept walking and waiting. I did not do anything with her. I just left her there. There was a bit of concern because my daughter was eight years old then and even she heard the anklet sounds. These kinds of disembodied beings can harm female children, so I had to take precautionary measures for the girl’s room. However, the woman never showed any signs of interest or violence at any time-just forlornness. 神社。她不敢，但她继续走着，等待着。我没有对她做任何事情。我只是把她留在那里。有一点担心，因为我女儿那时八岁，甚至她也听到了脚镯的声音。这种无形的存在可能会伤害女孩子，所以我不得不对女孩的房间采取预防措施。然而，这个女人从未表现出任何兴趣或暴力的迹象——只是孤独。
I did not try to ward her off because she was so forlorn and longing, seeking something. Once my body became more stable, I decided to dissolve her. Since her body had become so subtle, it was much easier to pull her pins than that of embodied human beings. I wanted her to leave in a very conducive atmosphere and did not want her to get into a state of fear or disturbance. So I just brought her inside and asked her to bow down to the shrine. When she did, I just pulled the plug and dissolved her. It was finished. She is no more. 我没有试图阻止她，因为她是如此孤独和渴望，寻求着什么。一旦我的身体变得更加稳定，我决定解散她。由于她的身体变得如此微妙，拉扯她的引脚比有形的人类要容易得多。我希望她在一个非常有利的氛围中离开，不想让她陷入恐惧或困扰的状态。所以我只是把她带进来，让她向神龛鞠躬。当她这样做时，我就拔掉了插头，解散了她。一切都结束了。她不再存在。
Dissolving people in their disembodied state is a much easier thing to do, if the necessary conditions are in place. For example, if all the women on the planet decided that for the next one year there shall be no conception on the planet, then all those beings whose time has matured and who need a womb would be floating around in a limbo. Their unconscious desire would be to find a womb, but there would be none available - this would be an ideal situation for me to crack them before they find one more cycle. When they have just died and are floating around, you cannot fix them because they are too unconscious. But when their Prarabdha Karma is compelling them to find a womb, and none of the women are cooperating, it is an ideal situation for dissolving them. 在无形状态下溶解人类要容易得多，前提是必要条件到位。例如，如果地球上的所有女性决定在接下来的一年里不再怀孕，那么所有那些时机成熟、需要子宫的存在将会漂浮在一种边缘状态中。他们潜意识中的愿望是找到一个子宫，但却没有可用的 - 这对我来说是一个理想的时机，可以在他们找到下一个周期之前将他们溶解。当他们刚刚死去并漂浮在空中时，你无法修复他们，因为他们太无意识了。但当他们的 Prarabdha Karma 迫使他们寻找一个子宫，而没有女性合作时，这就是一个理想的溶解他们的情况。
There are so many young women with us who have not gotten pregnant and they will not get pregnant, because they have chosen to live a life of intense involvement that their biological urges have become insignificant. But if all the women on the planet decide not to get pregnant for the next one year, that would mean there would be at least 130 million beings waiting for a womb. 我们身边有很多年轻女性没有怀孕，她们也不会怀孕，因为她们选择过一种高度投入的生活，以至于她们的生物冲动变得微不足道。但如果地球上的所有女性决定在接下来的一年里不怀孕，那将意味着至少有 1.3 亿个生命在等待一个子宫。
It is easy to do this with those who have bodies also, but until the final moment comes, people will not give up their personality. It once happened: Matilda and Agatha were sisters. For thirty-seven years they 与有身体的人一起做这件事很容易，但在最后时刻到来之前，人们不会放弃他们的个性。曾经发生过这样的事情：马蒂尔达和阿加莎是姐妹。三十七年来她们
had not spoken with each other because of a feud. Then one day Matilda became seriously ill. So she wrote a note to her sister. It started, Agatha , — not Dear Agatha , because she was still angry—Now that I am dying, I forgive you for all the nasty things you have done to me. Matilda. Then she thought for some time and added: PS: In case I recover, everything stands the way it is right now. When death knocks on your door, your life will be focused and naturally, you turn inward, because the outward is of no use any more. When people are approaching death, their personality drops and the pretensions that they carry on with the external will become unimportant. 因为争吵，她们没有互相交谈。然后有一天，玛蒂尔达病得很重。于是她给她的姐姐写了一张便条。开头是，阿加莎，——不是亲爱的阿加莎，因为她仍然生气——现在我快要死了，我原谅你对我做的所有恶心的事情。玛蒂尔达。然后她思考了一段时间，补充道：附言：如果我康复，一切都将保持现状。当死亡敲响你的门时，你的生活将会变得专注，自然地，你会向内转，因为外在的事物已经没有用处。当人们接近死亡时，他们的个性会减弱，他们所维持的外在伪装将变得不重要。
Nirmanakaya法身
In spiritual circles there have always been talks about yogis who lived on the planet long ago but now make rare appearances by materializing and dematerializing their bodies at will. These days there is a lot of interest in people being able to materialize and dematerialize at will because there is too much talk about Babaji ^(6){ }^{6} everywhere. The popular stories doing the rounds about him in India is that there is one man who lives forever and appears at will, again and again. It is not so. It has become fanciful for people to talk about such things because people like legends. They don’t like the living because with legends you have the freedom to twist and turn them or blow them out of proportion or whatever. If you exaggerate something about me, for example, I will knock you on your head and tell you that it isn’t so. 在灵性圈子里，总是有关于很久以前生活在地球上的瑜伽士的讨论，但现在他们通过随意物质化和非物质化自己的身体而罕见地出现。如今，人们对能够随意物质化和非物质化的兴趣很大，因为到处都在谈论 Babaji ^(6){ }^{6} 。在印度流传的关于他的流行故事是，有一个人永远活着，并且可以随意出现，一次又一次。事实并非如此。人们谈论这些事情变得富有幻想，因为人们喜欢传奇。他们不喜欢活着的人，因为与传奇相比，你可以自由地扭曲和夸大它们，或者随意处理。如果你夸大我某些事情，例如，我会敲你的头，告诉你事实并非如此。
Some confusion regarding this is because there are yogis who are nirmanakaya s. Nirman means ‘to create’, kaya means ‘a body’. It is very rare that this would happen, but there have been some beings who have done that. These yogis are of the highest calibre and are able to materialize their body at will. Essentially, they build a conscious energy body, which is all made by them but is not for serving the physiological purposes of the physical body. You know, at least 20 per cent of your energy body is serving physiological functions. So these yogis create a large energy body which has no physiological association but is just stationed in the physiology. So he has two energy bodies-one that he 关于这一点的某些困惑是因为有些瑜伽士是涅槃身。涅槃的意思是“创造”，身的意思是“身体”。这种情况非常罕见，但确实有一些存在做到了这一点。这些瑜伽士是最高级别的，能够随意物质化他们的身体。基本上，他们构建了一个有意识的能量身体，这个身体完全是由他们自己创造的，但并不是为了服务于物理身体的生理目的。你知道，至少有 20%的能量身体在服务于生理功能。因此，这些瑜伽士创造了一个大型能量身体，它与生理没有关联，只是驻留在生理中。所以他有两个能量身体——一个是他
was born with and another to transmit what he wants to transmit, which is of another dimension. He cannot transmit without the second one. Both are the same as far as other people’s perception is concerned. Without this kind of an arrangement, with just regular physiology, it is impossible to run a programme like Samyama, for example. It cannot withstand the sheer intensity and complexity of what is being done there. It will die right there. 他天生具备一种能力，另一个则是传达他想要传达的内容，这属于另一个维度。他无法在没有第二种能力的情况下进行传达。从其他人的感知来看，这两者是相同的。如果没有这种安排，仅凭常规生理，像萨米亚这样的程序是无法运行的。例如，它无法承受那里所进行的强度和复杂性。它会在那儿消亡。
Now, even after the physical body is dead, the subtle body is preserved and he makes it visible now and then. It need not necessarily be full flesh and bone, it just becomes visible. That is all. Usually, these are yogis who have taken on this role where they will reappear once in so many years. That does not mean they are living somewhere. They keep the subtler aspect of the body intact, but the physical body is gone. They recreate it now and then. They are not reborn, nor is this forever. 现在，即使肉体已经死亡，细微的身体仍然被保留，并且他时不时地使其显现。它不一定是完整的肉和骨头，只是变得可见。就这样。通常，这些是承担这种角色的瑜伽士，他们会在每隔几年重新出现。这并不意味着他们生活在某个地方。他们保持身体的细微方面完好无损，但肉体已经消失。他们时不时地重现它。他们并没有重生，也不是永恒的。
When you are born through a womb, you too are creating a body. Your own energy is doing it. You take nutrients from your mother, but you create the body. It is not the mother who is creating it. After you are born, you are still creating this body, isn’t it? You are creating it in the same way-taking nutrients through food, through the air that you breathe, the water that you drink. Before you are born, that mechanism is not established yet. So you use the mother’s mechanisms of eating, drinking and breathing to structure the body, but it is your own energies which are doing it. Now, one can acquire the capability to create a body without the help of a mother’s womb. You can create it by yourself. It need not be a small body. The small body is created because only that can fit in a mother’s womb. But when you sit and create it, you can create an average-sized body or one that is 20 feet tall. Generally, people choose to create their youthful form. 当你通过子宫出生时，你也在创造一个身体。你自己的能量在做这件事。你从母亲那里获取营养，但你创造的是身体。并不是母亲在创造它。出生后，你仍然在创造这个身体，不是吗？你以同样的方式创造它——通过食物获取营养，通过你呼吸的空气，喝的水。在你出生之前，这个机制尚未建立。因此，你利用母亲的饮食、饮水和呼吸机制来构建身体，但实际上是你自己的能量在做这件事。现在，人们可以在没有母亲子宫帮助的情况下获得创造身体的能力。你可以自己创造它。它不一定是一个小身体。小身体的创造是因为只有那样的身体才能适应母亲的子宫。但是当你坐下来创造它时，你可以创造一个平均大小的身体或一个高达 20 英尺的身体。一般来说，人们选择创造他们年轻的形态。
So, these nirmanakayas are in subtle states and use elaborate processes. They have chosen to be in that state. They live in a very minimal way. They choose to be in that state, either out of their compassion, or they have been ordained by their Masters, who told them, ‘Don’t worry about your mukti, just do this.’ Once in a while, they may create a gross body to come back and do certain things. They can only do a minimal amount of work, because each time they create their bodies, 所以，这些法身处于微妙的状态，并使用复杂的过程。他们选择处于这种状态。他们的生活方式非常简约。他们选择处于这种状态，可能是出于他们的慈悲，或者是被他们的师父所任命，师父告诉他们：“不要担心你的解脱，只需这样做。”偶尔，他们可能会创造一个粗糙的身体回来做某些事情。他们只能做最少量的工作，因为每次他们创造自己的身体，
they have a certain span and a limitation on activity. Most of the time, it is just an appearance that they can manage. The period of time in which they do this may be very long in normal human terms. It could be a couple of thousand years to even 10,000 years, but even that has a certain span to it. Eventually, they will dissolve completely. 它们有一定的跨度和活动限制。大多数时候，这只是它们能够应对的表象。在正常人类的时间尺度上，它们这样做的时间可能非常长。可能是几千年甚至一万年，但即便如此也有一定的跨度。最终，它们将完全消失。
Most of the time, they do this because they want to protect their lineage. They want to appear, so that minute corrections can be made in their lineage. They cannot do much with the general population. Now, for example, Isha is a certain type of Yoga, it is a lineage. Because people can go off track over time, some distortions will creep in. Now, I will not do such things, so you don’t have to fear that I may come back again. I will not. But let us say, we want to make sure that every 100 years corrections happen. So every 100 years, I could reappear and make some corrections and go back. There is a very short period for which you can appear and do such things. 大多数时候，他们这样做是因为他们想保护自己的血统。他们希望出现，以便在他们的血统中进行微小的修正。他们无法对一般人群做太多事情。现在，例如，Isha 是一种特定类型的瑜伽，它是一个血统。因为人们随着时间的推移可能会偏离轨道，一些扭曲会悄然出现。现在，我不会做这样的事情，所以你不必担心我可能会再次出现。我不会。但假设我们想确保每 100 年进行一次修正。那么每 100 年，我可以重新出现，进行一些修正，然后再回去。你可以出现并做这些事情的时间非常短。
You must know, not everyone who creates a nirmanakaya uses it the same way with the world. Not everyone uses it to make it appear and disappear in the world. It is like you have a great car, but how you use it is up to you. You may want to go to the office in it or race it or just drive it for fun-it is left to you. It is your vehicle. Even if you did not want to do anything with it, you could still own one. Maybe there are collectors who just keep the car parked in their garage! It is similar for nirmanakayas. It is very rare that these things happen, but there have been some beings who have done things like that. Without them, I would not be so knowledgeable. But the phenomenon has been too exaggerated and presented in many distorted ways. 你必须知道，并不是每个创造化身的人都以相同的方式与世界互动。并不是每个人都用它在世界上显现和消失。就像你拥有一辆好车，但如何使用它取决于你。你可能想用它去办公室，或者比赛，或者只是为了好玩开车——这都由你决定。这是你的交通工具。即使你不想用它做任何事情，你仍然可以拥有一辆。也许有些收藏家只是把车停在他们的车库里！化身也是类似的。这种情况非常罕见，但确实有一些存在做过这样的事情。没有他们，我不会如此博学。但这一现象被过于夸大，并以许多扭曲的方式呈现。
Downloading Beings下载生物
About 35,000 years ago, there was a yogi called Sunira. This yogi floated a certain being. The idea was to create an ideal being who can transform the whole world in one shot. This being has been around for quite some time. Many other yogis have put their inputs into this being. Even Gautama the Buddha talks about this, and he also has put his inputs into this. Krishna himself did something about this being. Gautama predicted that somewhere around 2500 to 3000 years from his time, this 大约在 35000 年前，有一位名叫 Sunira 的瑜伽士。这位瑜伽士创造了一个特定的存在。这个想法是创造一个理想的存在，能够一举改变整个世界。这个存在已经存在了相当长的时间。许多其他瑜伽士也为这个存在贡献了他们的想法。甚至释迦牟尼佛也谈到了这个，并且他也为此贡献了他的想法。克里希纳本人也对这个存在做了一些事情。释迦牟尼预测，在他生活的 2500 到 3000 年后，这个
being will mature and find a body in the world and he will be the ultimate teacher in the Creation. 存在将成熟并在世界中找到一个身体，他将成为创造中的终极教师。
We were not going for anything like that. It is just that there are so many exalted beings who are constantly after us to do something for them. For a time, we even accommodated a few of them in our own body. At one point, when we were in certain types of sadhana and certain states, without our permission, some of these beings got into us and stayed with us for a period of time. We carried them for quite some time, and physically it was not easy, because they were so desperate to find expression in some way. At that time, there were times when it was absolutely confusing for people who lived around us. There were many times when this would just drive Vijji to insanity because we would be just sitting in a chair and when she looked elsewhere and turned back, we would have become totally someone else. She would be terrifiedterrified and petrified! We allowed those things for a certain time because we were working on the consecration of the Dhyanalinga. 我们并不是要追求那样的事情。只是有很多崇高的存在不断地要求我们为他们做一些事情。曾经一段时间，我们甚至在自己的身体里容纳了他们中的一些。在某个时刻，当我们处于某些类型的修行和某些状态时，在没有我们允许的情况下，这些存在中的一些进入了我们，并与我们待了一段时间。我们承载了他们相当长的时间，身体上并不容易，因为他们非常渴望以某种方式找到表达。那时，周围的人有时会感到绝对困惑。很多时候，这让 Vijji 几乎发疯，因为我们只是坐在椅子上，当她看向别处再转回来时，我们就完全变成了另一个人。她会感到恐惧和惊呆！我们允许这些事情持续了一段时间，因为我们在进行 Dhyanalinga 的奉献工作。
So for some time we thought about downloading a few of these beings. These are beings who are highly evolved and are reluctant to take on a new body. They have that much choice-they cannot be compulsively drawn into a womb. They have become aware enough where it is a question of choice, so they are looking for a suitable vehicle through which they can fulfil the final phase of their lives. So if you make your body available-that is only if you have done sufficient work and preparation and are absolutely willing-they can be downloaded into your body. It will need lots of preparation and sadhana to make people receptive enough for something like that. They must be strong enough but not too strong. They must be vulnerable enough but not too vulnerable. It is a different level of sadhana altogether. 所以有一段时间我们考虑下载一些这样的存在。这些存在是高度进化的，并且不愿意接受新的身体。他们有这样的选择——他们不能被强迫地吸引到子宫里。他们已经足够意识到，这是一种选择的问题，因此他们正在寻找一个合适的载体，通过这个载体他们可以完成生命的最后阶段。所以如果你让你的身体可用——这仅在你已经做了足够的工作和准备，并且绝对愿意的情况下——他们可以被下载到你的身体里。这需要大量的准备和修行，以使人们足够接受这样的事情。他们必须足够强大，但又不能太强。他们必须足够脆弱，但又不能太脆弱。这完全是一个不同层次的修行。
If one has to put that being in the same body as another being, that person also must be of the same quality. Otherwise, they will be bad company for them! They are choosy-so choosy that they find no worthwhile womb in the world to get into. When they are that choosy, you are going to have a hard time with them, isn’t it? Living with such a person is difficult. So what happens to you, where do you go? You don’t go anywhere. You cease to exist. Would you call this a takeover? No, this 如果一个人必须将那个存在与另一个存在放在同一个身体里，那么这个人也必须具备相同的品质。否则，他们将对彼此造成坏影响！他们很挑剔——挑剔到在这个世界上找不到值得进入的子宫。当他们如此挑剔时，你将会和他们相处得很困难，不是吗？与这样的人生活是困难的。那么你会发生什么，你会去哪里？你不会去任何地方。你将不复存在。你会称这为接管吗？不，这
is obliteration. I could use a more positive word-mukti. This is called Moksha. Call it Nirvana, if you want to use negative terminology. 是消灭。我可以用一个更积极的词——解脱。这被称为莫克沙。如果你想用消极的术语，可以称之为涅槃。
If such things are done, the existing being has to work to a certain point of willingness, where the life process could be untied completely and one can be unplugged so that this being is over for good. Now, if the physical body is still intact, if it is kept in a certain space and if the other being has been wooed close enough, they could be put into it. It is a complex process and one will not be successful every time with something like that. It is much more complex than people coming out of spaceships and doing some fix job and going back inside. I would say this is much more complex because keeping the body in a live condition but evacuating a person can be very difficult. Just getting people out of a rented home-getting a tenant out of the house is so difficult. So getting a person out of their body when the body is still fit and well is not that simple at all. It takes a lot of wooing. You can woo a man out of many 如果这样的事情发生，现有的存在必须在某种意愿的程度上工作，在那里生命过程可以完全解开，人可以被拔掉插头，这样这个存在就彻底结束了。现在，如果身体仍然完好，如果它被保持在某个空间内，并且另一个存在已经被吸引得足够近，他们可以被放入其中。这是一个复杂的过程，并不是每次都能成功。它比人们从飞船出来做一些修理工作然后再回去要复杂得多。我会说这要复杂得多，因为保持身体处于活着的状态但又要撤离一个人可能非常困难。就像把人从租来的房子里搬出去——把租户赶出房子是如此困难。因此，当身体仍然健康时，把一个人从他们的身体中移出来根本不是那么简单。这需要很多的吸引。你可以把一个人吸引出来很多。
things, but trying to woo him out of his body is the most difficult thing to do. But with the necessary preparation, it can be done. We are talking about getting a life to evacuate its physical structure without damaging it, so that it is still in good form to stage life. 事情，但试图将他从身体中引诱出来是最困难的事情。但只要做好必要的准备，这是可以做到的。我们在谈论的是让一个生命撤离其物理结构而不损坏它，以便它仍然保持良好的状态来进行生活。
I think we live in a society which is too logical and too immature for other aspects of life. So we are trying to do what makes the most sense to them-planting trees, running hospitals, schools. People are even beginning to call me a ‘tree planter’! This downloading is not just for entertainment. It will be a phenomenal boon to society. But after having been here for this long, if we could not produce sufficient beings here of such a level of evolution, then we have to import them from somewhere. I hope such a need will not come to us, we are doing good work. The work here is very intense and there are lots of dynamic and static volcano-like people with us. When all this is there, I am hoping we should not have any need for importing beings. So let us work with the people who have already slipped out of the womb. All of you are here! It does not matter how you came, let us see what we can do with you. 我认为我们生活在一个过于理性和不够成熟的社会中，无法应对生活的其他方面。因此，我们正在尝试做对他们来说最有意义的事情——种树、经营医院、学校。人们甚至开始称我为“种树者”！这种下载不仅仅是为了娱乐。它将对社会产生巨大的好处。但在这里待了这么久，如果我们无法在这里培养出足够进化水平的生命体，那么我们就必须从其他地方引进它们。我希望这样的需求不会降临到我们身上，我们正在做好的工作。这里的工作非常紧张，身边有很多动态和静态的火山般的人。当这一切都存在时，我希望我们不需要引进生命体。因此，让我们与那些已经脱离母体的人一起工作。你们都在这里！无论你们是如何来到这里的，让我们看看我们能为你们做些什么。
CHAPTER 11第 11 章
The Riddle of Reincarnation 轮回之谜
Right now, most people are not even able to handle what is happening in this life, so why do they want to dig into their previous lives? They don’t know how to handle the thoughts, emotions and relationships of this life. How will they handle the thoughts, emotions and relationships of many lives? 现在，大多数人甚至无法应对这一生中发生的事情，那么他们为什么想要挖掘他们的前世呢？他们不知道如何处理这一生的思想、情感和人际关系。他们如何能处理多世的思想、情感和人际关系呢？
Taking on a New Body 接受新身体
Immediately after conception, the physical body slowly starts developing within a woman’s womb. But it is only like a nest. In Nature, there are some birds who build the nests but some other birds come and lay their eggs in them and make a life there. This is like that. Two people came together and started creating a body. Someone else who is ripe for that and is looking for a body comes and occupies it. Before that, the foetus was not a being, not because of the smallness of the body but because it was not occupied. It was just a bundle of cells. After this, the other life occupies the womb and this bundle of cells becomes a being. Maybe not yet a full person, but in many ways a person. 受精后，身体慢慢开始在女性的子宫内发育。但这仅仅像一个巢。在自然界中，有些鸟类筑巢，但其他一些鸟类会来在里面下蛋并在那里生活。这就像这样。两个人走到一起，开始创造一个身体。另一个成熟并寻找身体的生命来到这里并占据它。在此之前，胎儿并不是一个生命，不是因为身体小，而是因为它没有被占据。它只是一个细胞的集合。之后，另一个生命占据了子宫，这个细胞的集合变成了一个生命。也许还不是一个完整的人，但在许多方面是一个人。
Generally, the physical body in the womb is ready to be occupied after forty days. Most of the time, I would say 99.9 per cent of the time, life enters the womb and takes on a physical body between forty to fortyeight days after conception. Sometimes, in rare cases, it may take a little longer. Certain beings who have become conscious beyond a certain point wait for the body to grow a little more in the womb. But they will not let any other life enter that womb either. When such things happen, it is very easy to know. I will not go into the details, because then people will start looking at every pregnant woman and check to see if she has an aware child or an unaware child! 一般来说，胎儿在子宫中的身体在四十天后就准备好被占据。大多数情况下，我会说 99.9%的时间，生命在受孕后四十到四十八天之间进入子宫并获得一个物理身体。有时，在少数情况下，可能需要稍长一些时间。某些意识超越某个点的存在会等待身体在子宫中再长大一点。但他们也不会让其他生命进入那个子宫。当这种情况发生时，很容易就能知道。我不想详细说明，因为那样人们就会开始观察每个孕妇，检查她是否有一个有意识的孩子或一个无意识的孩子！
During pregnancy, there are many signs which clearly indicate whether life has entered the womb or not. A mother can easily feel this if 在怀孕期间，有许多迹象清楚地表明生命是否已经进入子宫。母亲如果能够轻易感受到这一点，
we train her a little bit. If life has not entered the womb after forty-eight days of conception, then something a little extraordinary is going to happen with that child, for sure. There is no question about it. You must have heard that someone saw Gautama’s mother and said, ‘You are going to deliver a phenomenal being.’ Such things can be foretold simply because someone may notice that life has not entered the womb after forty-eight days of conception but a little later than that. That is the sign of a phenomenal being arriving. It is because of certain qualities that it guards the womb but does not enter it. It will wait for the body to develop a little more and only then enter. 我们稍微训练她一下。如果在受孕四十八天后，生命还没有进入子宫，那么这个孩子肯定会发生一些非凡的事情。对此毫无疑问。你一定听说过有人看到乔达摩的母亲并说：“你将要生下一个非凡的存在。”这样的事情可以预言，仅仅因为有人可能注意到在受孕四十八天后生命还没有进入子宫，而是稍晚一些。这是一个非凡存在即将到来的迹象。正是因为某些特质，它守护着子宫但不进入。它会等到身体再发展一段时间，然后才会进入。
This sort of situation can leave a mother in a certain state of distress or a fundamental level of discomfort. This is not a physical lack of comfort but a sort of existential anxiety. Between forty-five to sixty-five days into the pregnancy, if you notice tears welling up for no particular reason beyond normal maternal emotions or see flashes of bright-blue colour off and on or dreams of snakes in a very benign way, this means a sage or a sorcerer or a great conqueror is on the way. When such signs are noticed, various processes to transform the yet-to-be-born are done. A sage or sorcerer or conqueror means a certain level of competence or capability. The difference is only of intent. Towards what purpose one will use their competence makes all the difference. This is why many efforts are made to establish an all-inclusive intent the moment pregnancy has occurred, as it is definitely our responsibility as to what sort of life we bring into the world and what level of consciousness we release when that life departs this world. 这种情况可能会让母亲感到某种程度的痛苦或根本的不适。这不是身体上的不适，而是一种存在主义的焦虑。在怀孕四十五到六十五天之间，如果你注意到眼泪无缘无故地涌出，超出正常的母性情感，或者时不时看到明亮的蓝色闪光，或者梦到非常温和的蛇，这意味着一位智者、巫师或伟大的征服者即将到来。当注意到这些迹象时，会进行各种过程来转化尚未出生的生命。智者、巫师或征服者意味着某种程度的能力或才能。区别仅在于意图。一个人将其能力用于什么目的，才是最重要的。这就是为什么在怀孕发生的那一刻，会付出许多努力来建立一种包容性的意图，因为我们确实有责任决定我们带入这个世界的生命是什么样的，以及当那生命离开这个世界时我们释放出什么样的意识。
Only after this, somewhere between eighty-four to ninety days, the engagement with the body for this life truly begins. Till then the life is just foraging, it checks if this womb is the right place for it. This is not a conscious choice. It is an unconscious choice. Tendency-wise, it is checking out the womb to see if it matches it. Traditionally, we call these tendencies vasanas. Depending upon your vasana, you look for an appropriate body. During this time, depending on how conscious the being is, there is a little bit of choice as to what kind of body he or she chooses. 只有在这之后，大约在八十四到九十天之间，这个生命与身体的结合才真正开始。在此之前，生命只是觅食，它在检查这个子宫是否适合它。这不是一个有意识的选择，而是一个无意识的选择。从倾向上看，它在检查子宫是否与它匹配。传统上，我们称这些倾向为“瓦萨那”。根据你的瓦萨那，你会寻找一个合适的身体。在这段时间里，根据生命的意识程度，选择什么样的身体会有一点选择的余地。
When I say choice, it is not like you go into a shop and buy this shirt or that. There is a karmic choice. There is a natural tendency for the person to go in a certain direction, towards a certain womb, towards a certain body. Even when you are within the physical body, you have a natural tendency to seek out certain people, because that is how your karmas are. Similarly, when you don’t have a physical body, you do the same. It is much more unconscious, but still the karmic substance that you carry with you seeks out a certain type of body. 当我说选择时，这并不是说你去商店买这件衬衫或那件衬衫。这里有一种业力选择。一个人有一种自然倾向，朝着某个方向，朝着某个子宫，朝着某个身体去。即使当你在物质身体内时，你也有一种自然倾向去寻找某些人，因为这就是你的业力。同样，当你没有物质身体时，你也会这样做。这种倾向更加无意识，但你所携带的业力物质仍然会寻找某种类型的身体。
It is just like this: if we let in a whole group of people into a hall for the first time, everyone settles down in their own place. The choice is not entirely random. It is based on your karma to a large extent. You may have the karma of back pain, then you will settle down near the wall. You may have the karma of always hiding and looking. You want to be there in the situation, but you don’t want to be visible. So you will find a big person and sit behind him. Your karma may be that you always want to be in the front row, so you just come and sit there. It may be unconscious, but that is how you do it. It is your karma that makes you settle down in a place. Similarly, there are millions of wombs and millions of beings looking for a body. They will settle down according to their attributes and tendencies. 这就像这样：如果我们第一次让一整群人进入一个大厅，每个人都会在自己的位置上安顿下来。选择并不是完全随机的。很大程度上是基于你的业力。你可能有背痛的业力，那么你会在墙边安顿下来。你可能有总是隐藏和观察的业力。你想在这个情况下，但你不想被看到。所以你会找一个大的人，坐在他后面。你的业力可能是你总是想坐在前排，所以你就来坐在那里。这可能是无意识的，但这就是你的做法。是你的业力让你在一个地方安顿下来。同样，有数百万个子宫和数百万个生命在寻找一个身体。它们会根据自己的属性和倾向安顿下来。
Once it has found that body, it is the vibrancy of the prana of that being which enhances the quality of the physical body. From this point onwards, it is not just the mother who is making the baby. This is why, there are millions of instances where probably the mother is weak, undernourished, on the street and yet she delivers a very healthy baby. But there may be someone else who is in a family where everything is taken care of and everyone is very well-fed, but the mother may give birth to a very fragile child. This is the pranic substance, the pranic vibrancy of the being acting upon that particular body. Accordingly, the new life takes a new physical body. 一旦找到那个身体，就是那个存在的生命力增强了物质身体的质量。从这一点开始，不仅仅是母亲在孕育婴儿。这就是为什么有数百万的例子，可能母亲很虚弱、营养不良、生活在街头，但她却生下了一个非常健康的婴儿。而可能还有其他人在一个一切都得到照顾、每个人都吃得很好 的家庭中，但母亲却可能生下一个非常脆弱的孩子。这就是生命力的物质，生命力的活力作用于那个特定的身体。因此，新生命获得了一个新的物质身体。
The chakras also start developing gradually in the womb. Somewhere around the twelfth week, only one chakra is formed, which is the Muladhara Chakra. Within the first twenty-eight to thirty weeks, depending upon the developmental quality of the foetus, the first five chakras up to Vishuddhi Chakra are fully established. The other two- 脉轮也在子宫中逐渐发展。在大约第十二周时，只有一个脉轮形成，即根轮（Muladhara Chakra）。在前二十八到三十周内，根据胎儿的发育质量，前五个脉轮直到喉轮（Vishuddhi Chakra）完全建立。其他两个-
Agna Chakra and Sahasrara Chakra-do not establish to the same extent in every human being. I would say, in nearly 30-35 per cent of newborn infants, the Agna Chakra may not be developed. If you observe the way their eyeballs move, you will know whether an infant’s Agna Chakra is established or not. This is why the moment a child is born, the first thing they do in this culture after washing the baby is to put a little bit of vibhuti between the eyebrows. In Tamil Nadu, they make a large coinsized spot by applying the resin of a particular tree in between the eyebrows. As it dries, this resin draws the skin around it and creates a strong sensation towards the spot in the middle of the eyebrows. This is just in case the Agna Chakra is not yet developed, we want the child to start focusing in that direction. 阿格纳脉轮和顶轮在每个个体中的建立程度并不相同。我会说，近 30-35%的新生儿可能没有发展出阿格纳脉轮。如果你观察他们的眼球运动，你就会知道一个婴儿的阿格纳脉轮是否建立。这就是为什么在这个文化中，孩子出生后，洗完澡的第一件事就是在眉毛之间放一点点神圣灰。在泰米尔纳德邦，他们会在眉毛之间涂抹一种特定树木的树脂，形成一个大约硬币大小的斑点。当树脂干燥时，它会拉紧周围的皮肤，并在眉毛中间的斑点产生强烈的感觉。这是为了防止阿格纳脉轮尚未发展，我们希望孩子开始朝那个方向集中注意力。
Traditionally, by just looking at the eyeball movement, people could say if the infant would become a sage. A sage need not necessarily mean someone who will go and sit in the jungle or a cave. A sage or a seer is someone who sees things that others do not see. It could also be a visionary business person or a visionary leader-someone who sees things more clearly than others. This does not mean that those whose Agna Chakra is not developed at birth cannot develop it in their lifetime -they can if they work on it. But they will need to do a little more work than others. 传统上，仅通过观察眼球运动，人们就能判断婴儿是否会成为智者。智者不一定是指那些会去丛林或洞穴中静坐的人。智者或先知是指那些能看到他人看不到的事物的人。这也可以是一个有远见的商人或有远见的领导者——一个比其他人更清晰地看到事物的人。这并不意味着那些在出生时未能发展阿根查克拉的人在一生中无法发展它——如果他们努力的话，他们是可以的。但他们需要比其他人多做一些工作。
The Sahasrara Chakra generally is not developed for most at the time of birth. That slowly evolves thereafter. As mentioned before, on the top of the head, there is a spot known as brahmarandhra. Randhra is a Sanskrit word; it means a passage, like a small hole or a tunnel. This is the space in the body through which life descends into the foetus. When a child is born, there is a tender spot where the bone does not form until the child grows to a certain age. This is because the life process has the awareness to keep its options open about whether this body is capable of sustaining it or not. So it keeps that trapdoor open for a certain period, so that just in case it finds the body unsuitable for its existence, it can leave. It does not want to leave from any other passage in the body; it wants to leave the way it came, just as a good guest always arrives through the front door and goes out of the front door. Even when you leave one day, if you leave consciously through whichever part of the body, it is fine. 萨哈斯拉拉脉轮在大多数人出生时通常并未发育。它在此后慢慢发展。如前所述，在头顶上有一个地方称为 brahmarandhra。Randhra 是一个梵语词，意思是通道，像一个小洞或隧道。这是生命降临到胎儿的身体中的空间。当一个孩子出生时，有一个柔软的地方，骨头在孩子长到一定年龄之前不会形成。这是因为生命过程有意识地保持选择的开放性，以判断这个身体是否能够维持它。因此，它在一定时期内保持那个陷阱门的开放，以便在发现身体不适合其存在时可以离开。它不想通过身体的其他通道离开；它想以它来的方式离开，就像一个好的客人总是通过前门到达并从前门出去。即使有一天你离开，如果你通过身体的任何部分有意识地离开，那也是可以的。
But if you can leave through the brahmarandhra, it is the best way to leave. 但如果你能通过 brahmarandhra 离开，那是最好的离开方式。
The Arithmetic of Reincarnation 轮回的算术
One of the first questions people have about reincarnation is that if the world population is increasing, are more animals becoming human? Is this the reason that animal populations in the world have come down in the recent past? Is the population of the world-animal and human put together-a fixed number? These questions come from the ignorance of believing and thinking of Existence numerically. When you talk about life energy, it is not in terms of numbers. You cannot think in terms of, ‘Okay, only one person died, but how are ten people born today?’ It is not in terms of numbers like that. Numbers are only for bodies. Life does not happen in numbers. When you talk about the unbounded, there is no such arithmetic. 人们对轮回的第一个问题之一是，如果世界人口在增加，是否有更多的动物变成人？这是否是最近动物种群数量下降的原因？世界上动物和人类的总人口是一个固定的数字吗？这些问题源于对存在的数值化无知。当你谈论生命能量时，它不是以数字来衡量的。你不能以“好吧，只有一个人死了，但今天有十个人出生”这样的方式来思考。这不是以这样的数字来衡量的。数字仅仅是针对身体的。生命并不是以数字发生的。当你谈论无界时，没有这样的算术。
When you are talking of life, you are probably thinking there is a being. But what if there is no being? That is why Gautama went on saying you are anatma . This was total sacrilege for the Hindus. He said this because if it is atma, there could be any number of them. But if it is anatma, how many can there be? How many non-beings can you create? How many ‘emptinesses’ can you create? The question now sounds absurd. You always think in terms of numbers because it comes from the dimension of your experience, which is very limited. 当你谈论生命时，你可能在想有一个存在。但如果没有存在呢？这就是为什么乔达摩不断地说你是 anatma。这对印度教徒来说是完全的亵渎。他之所以这样说，是因为如果是 atma，那么可以有无数个。但如果是 anatma，那能有多少个呢？你能创造多少个非存在？你能创造多少个“空无”？这个问题现在听起来很荒谬。你总是以数字来思考，因为这来自于你经验的维度，而这个维度是非常有限的。
In reality, if you go on producing bodies, they will get occupied anyway. Life will happen. So where will the karma come from for them? Where is the karmic substance for them? There is plenty of this substance in the Existence. In reality, if you want, this person who is sitting here right now as one person can take on a million bodies with the same karmic content that he or she has now. It is possible. There are many situations where yogis have taken up two bodies. With the same karmic substance, they took on two bodies. So the question about numbers is not a relevant question. It is a logical, mathematical, arithmetic question. But life does not happen like that. 实际上，如果你继续产生身体，它们最终会被占据。生活会发生。那么，业力从哪里来呢？它们的业力物质在哪里？在存在中有大量这种物质。实际上，如果你愿意，坐在这里的这个人可以承载一百万个具有相同业力内容的身体。是可能的。有很多情况下，瑜伽士承担了两个身体。凭借相同的业力物质，他们承担了两个身体。因此，关于数量的问题并不是一个相关的问题。这是一个逻辑的、数学的、算术的问题。但生活并不是这样发生的。
Life is just one. Numbers are only in your mind. There is no such thing in Existence. Let us say, there is a pond full of water and you dip 生命只有一次。数字只存在于你的脑海中。存在中没有这样的东西。我们可以说，有一个满是水的池塘，你浸入其中。
your bucket and take out water in it. Can you say that I have taken this particular water? It is just some water. Once again if you dip the bucket into the pond, you will get some more water. But there is no such thing as this water or that water. It is similar, with life. The fundamental life force is not in terms of numbers. Just one is enough. One can populate the whole population. What we are referring to as the being is beyond the physical. Once there is no physical, there is no boundary. For that which has no boundary, there is no one or two or ten or million. So that is not the way to think at all. 你的桶里装着水。你能说我取了这特定的水吗？这只是一些水。再一次，如果你把桶浸入池塘，你会得到更多的水。但没有这种水或那种水的说法。生活也是如此。基本的生命力不是以数字来衡量的。一个就足够了。一个可以繁衍整个种群。我们所称之为存在的东西超越了物质。一旦没有物质，就没有边界。对于没有边界的事物来说，没有一、二、十或百万。所以这根本不是思考的方式。
Science has been successful in cloning plant life for several decades now. It has, in recent years, been able to clone animals like sheep and dogs. Of late, multiple streams of research are afoot to clone the human being as well and the widespread belief is that it is just a matter of time before they succeed. How does cloning relate to the theory of karma? Where will the software for the cloned life come from? 科学在植物生命克隆方面已经成功了几十年。近年来，它能够克隆像羊和狗这样的动物。最近，多个研究方向正在进行克隆人类的研究，普遍认为这只是时间问题，他们就会成功。克隆与因果法则有什么关系？克隆生命的软件将来自哪里？
You must understand that by cloning, all that you are doing is just producing a human body. If it is hospitable enough, if all the ingredients are there, life will occupy it. It does not matter how you produced it. But when there are so many women who are perfectly able to bear children, I don’t see why billions of dollars are being wasted to do it in a laboratory. When there is a pleasurable way of creating children, you don’t have to make it so obscene and ugly with all those test tubes and other things from which the baby comes out. Above all, a woman does not just give body to the child; she moulds the child when it is in her womb. 你必须明白，通过克隆，你所做的只是产生一个人类身体。如果环境足够适宜，所有成分都齐全，生命就会占据它。你是如何产生它并不重要。但是当有这么多女性完全能够生育时，我不明白为什么要在实验室里浪费数十亿美元来做到这一点。当有一种愉悦的方式来创造孩子时，你不必让它变得如此淫秽和丑陋，像那些试管和其他婴儿出生的东西。最重要的是，女性不仅仅是给孩子一个身体；她在怀孕期间塑造着孩子。
Depending on how she is during the pregnancy, a whole lot of things develop for the child when it is still in the womb. Elaborate care used to be taken in this country about this, once a woman conceived. Every step of what she should do, what she should not do, how she should do it, whose face she should see, whose face she should not see-all this was regulated because everything has an influence upon the unborn child. This is because she is not only giving it a body but also moulding the consciousness of the person who is to be born. You must understand that you are manufacturing the next generation of people. How the world will be tomorrow is determined right now in your body. It is a tremendous responsibility. It needs to be handled that way. 根据她在怀孕期间的状态，许多事情会在孩子仍在子宫内时发展。在这个国家，曾经对这一点非常重视，一旦女性怀孕，就会采取精心的护理。她应该做什么、她不应该做什么、她应该如何做、她应该见谁、她不应该见谁——这一切都有规定，因为所有这些都会影响未出生的孩子。这是因为她不仅是在给予孩子一个身体，还在塑造即将出生的人的意识。你必须明白，你正在制造下一代人。明天的世界将如何，正是在你身体里决定的。这是一个巨大的责任，需要以这种方式来对待。
Now, just because with technology we know how to do a few fanciful things with the outside world, we don’t have to do everything we can do. This is very juvenile. This is the source of destruction on this planet. As a race, we humans have not matured mentally. We must be able to take a decision as to what to do and what not to do, based on what is needed, not on what we can do. 现在，仅仅因为我们通过技术知道如何与外部世界做一些奇妙的事情，并不意味着我们必须做我们能做的一切。这是非常幼稚的。这是这个星球上毁灭的根源。作为一个种族，我们人类在心理上还没有成熟。我们必须能够根据需要来决定该做什么和不该做什么，而不是基于我们能做什么。
Now, is it possible that a woman can prepare herself for the possibility of a being with a higher consciousness coming to her as a child? Definitely. But if a woman has such aspirations, it is best that she works upon herself well before the pregnancy happens, because during the pregnancy, usually, their situations becomes such that they are unable to attend to these subtleties So, at that time, her being able to maintain a certain level of consciousness could be rare, but not impossible. There are certain other things that can be done, but she may not be able to do them by herself. 现在，女性是否有可能为一个更高意识的存在以孩子的形式来到她身边做好准备？绝对可以。但如果一个女性有这样的愿望，最好在怀孕之前就好好提升自己，因为在怀孕期间，通常她们的情况会变得无法关注这些细微之处。因此，在那个时候，她能够保持一定的意识水平可能会很少见，但并非不可能。还有其他一些事情可以做，但她可能无法独自完成。
If she seeks assistance from the right kind of source, it could be done for her. But in general, what she can do by herself is to become generally meditative. If she brings that quality into her before such a situation arises in her body, then the results will be good. To be meditative, to be very loving, could ensure a pleasant being. This is not necessarily so because there are various other aspects. But by and large, this will ensure a pleasant being. 如果她向合适的来源寻求帮助，这可以为她做到。但一般来说，她自己能做的就是变得更加冥想。如果她在身体出现这种情况之前就将这种品质带入自己，那么结果会很好。冥想、非常有爱心，可以确保愉快的存在。这并不一定是这样，因为还有其他各种方面。但总体而言，这将确保愉快的存在。
Now, if you are thinking of producing an ideal being, yes, there are ways to do this. You can do things so that the best possible being will inhabit the small crucible of life that has begun to happen in your womb. For this, you have to go beyond the karmic substance or the karmic software that you carry within you and attract something that is of a different nature from who you are. This would take a completely different kind of work. Generally, the mother will not be able to do it by herself and will need help from someone else who can set up the situation for her. 现在，如果你在考虑创造一个理想的存在，是的，有方法可以做到这一点。你可以采取一些措施，使得最好的存在能够栖息在你子宫中开始发生的小生命熔炉里。为此，你必须超越你内在所携带的业力物质或业力软件，吸引一些与你的本质不同的东西。这将需要一种完全不同的工作。通常，母亲无法独自完成这一点，需要其他能够为她创造这种情况的人的帮助。
At one time, we thought we would roll out a whole set of processes that such people could undergo at the Dhyanalinga. Even otherwise, from the day of conception, if she remains in that kind of atmosphere every day, definitely she would attract a certain type of being. But that 曾经，我们认为我们会在 Dhyanalinga 推出一整套这样的流程，让这些人可以参与。即便如此，从受孕的那一天起，如果她每天都处于那种氛围中，肯定会吸引到某种类型的存在。但那
would make the Dhyanalinga purpose-specific. Otherwise, being in a consecrated atmosphere like that would attract a certain type of being. 这将使 Dhyanalinga 具有特定的目的。否则，处于这样的圣洁氛围中会吸引某种类型的存在。
If we do something more, we could also bring down those kinds of beings who are unwilling to come down and be reborn but are not fit enough to dissolve completely. These are beings who have transcended certain limitations in the disembodied state, where they are aware enough not to be driven by tendencies, yet are not free enough to burst the bubble and go. They have not attained to their Ultimate Liberation but they have reached a certain point of freedom. Such beings can be brought down. There have also been situations where beings who don’t belong to this realm have been brought down into human wombs. There are many conditions for this, if all those things are fulfilled, we can definitely ensure that certain kinds of beings get attracted. 如果我们做更多的事情，我们也可以让那些不愿意下来重生但又不够适合完全消散的存在降临。这些存在在无形状态中超越了某些限制，他们足够清醒，不会被倾向驱动，但又不够自由，无法打破泡沫而离开。他们尚未达到最终解脱，但已经达到了某种自由的境地。这种存在是可以被带下来的。也曾发生过不属于这个领域的存在被带入人类子宫的情况。对此有许多条件，如果所有这些条件都得到满足，我们绝对可以确保某些类型的存在被吸引。
Past-life Recollection in Children 儿童的前世回忆
There have been many recorded instances of children having clearly recollected their past lives. The descriptions and details provided by these children have even been verified by researchers in the past few decades. But the phenomenon is even more widespread than what these studies suggest. I would say at least 70-8070-80 per cent of the children below three to six months of age remember their past life because the memory screens between lifetimes are not set up yet. Life is yet to decide how much to take on; it is still fluid. In that stage, it is the survival instinct which draws the child towards the mother. Otherwise, the child does not care a hoot who is who. If you observe them, you will see they will go with whoever is nice to them. It looks like he or she loves the mother. No, they do not care a hoot for anyone because their personality has not been established yet. Only the survival instinct is keeping them oriented towards the mother’s breast. They know that they have to go there. 有许多记录表明，孩子们清晰地回忆起他们的前世。这些孩子提供的描述和细节在过去几十年中甚至得到了研究人员的验证。但这一现象比这些研究所暗示的更为普遍。我会说，至少有 70-8070-80 百分之的三到六个月大的孩子记得他们的前世，因为在生命之间的记忆屏障尚未建立。在这个阶段，生存本能将孩子吸引向母亲。否则，孩子对谁是谁毫不在意。如果你观察他们，你会发现他们会跟着对他们好的人。看起来他或她爱母亲。不，他们对任何人都毫不在意，因为他们的个性尚未建立。只有生存本能让他们朝向母亲的乳房。它们知道自己必须去那里。
During this time, the memories of many lifetimes are playing within them in so many ways. Slowly, it consolidates. Breastfeeding is an important part of this. With breastfeeding, Nature is trying to establish the child’s memory cycle that this is where your life is. If a scientific study is conducted, it is possible that they find a correlation between breastfeeding and past-life recollections in these infants. The screens 在此期间，许多生命的记忆以多种方式在他们心中播放。慢慢地，它在巩固。母乳喂养是其中一个重要部分。通过母乳喂养，自然试图建立孩子的记忆循环，让他们明白这里就是他们的生命所在。如果进行科学研究，可能会发现母乳喂养与这些婴儿的前世回忆之间存在相关性。屏幕
may not be set up as rigidly for a child who is not breastfed, as it is set up for a breastfed child. The screens may be a little more porous, and that could translate into unexplained levels of confusion in all matters of life. 对于未进行母乳喂养的孩子，可能不会像对待母乳喂养的孩子那样严格设置。屏幕可能会更加多孔，这可能会导致生活中各种事务的困惑程度无法解释。
In this culture, among royalty, particularly, they believed that when a child was born to a king, if he had to become a good king, he must be breastfed by three women. When the queen got pregnant, they would identify two other women who were in the same stage of pregnancy as her. When the prince was born, they would also ask those ladies to come and live in the palace. They would rotate the breastfeeding of the prince between the three of them. One reason was to ensure that he got the best nourishment, another was to confuse him of his origins. A king should not have any attachment, even towards his mother or father, because, otherwise, he will not make a good king. So they always said a king’s son must be breastfed by three women. 在这种文化中，尤其是在王室中，他们相信当国王的孩子出生时，如果他要成为一个好国王，就必须由三位女性哺乳。当王后怀孕时，他们会找出另外两位与她处于相同怀孕阶段的女性。当王子出生时，他们也会请这些女士来宫殿居住。她们会轮流给王子哺乳。一个原因是确保他获得最好的营养，另一个原因是让他对自己的出身感到困惑。国王不应该对任何人有依恋，甚至对他的母亲或父亲，因为否则他将无法成为一个好国王。因此，他们总是说国王的儿子必须由三位女性哺乳。
People often ask me if a person will be born the same gender as in their previous life. It is not necessary. I have a very immediate experience of this in many different ways with quite a few people. There are people around me who are of a different gender now than what they were in an earlier life. What gender or form you take is determined by the type of longing that you create. This is determined by your tendencies. If someone’s karmic tendency is extremely feminine, they will tend to become masculine in the body. If someone’s tendency is extremely masculine, they will tend to become feminine in the body, because the meeting of the dualities has to happen. If the karmic tendencies are highly masculine, too masculine, and if it happens to find a masculine body, this will be a skewed person. 人们常常问我，一个人是否会以与前世相同的性别出生。这并不是必要的。我在许多不同的方面与相当多的人有非常直接的体验。身边有些人现在的性别与他们早期的生活中不同。你所选择的性别或形态是由你所创造的渴望类型决定的。这由你的倾向决定。如果某人的业力倾向极其女性化，他们在身体上往往会变得男性化。如果某人的倾向极其男性化，他们在身体上往往会变得女性化，因为二元性的交汇必须发生。如果业力倾向高度男性化，过于男性化，并且恰好找到一个男性身体，这将是一个扭曲的人。
Exploring Past Lives探索前世
In the spiritual communities, these past-life connections are a big-time hallucination. I am sure even at the Yoga Center many people go about talking like this, ‘I was with Sadhguru in his past life and the life before that and before that,’ and so on. I keep saying that those who are here after their past life with me are failed candidates so that they do not carry that as a badge. You were there then and you missed the opportunity and 在灵性社区中，这些前世的联系是一种严重的幻觉。我相信即使在瑜伽中心，很多人也会这样说：“我在前世和萨古鲁在一起，之前的生活也是如此，”等等。我一直在说，那些在与我有过前世联系的人是失败的候选人，以便他们不把这当作一种荣誉。你当时在那里，但你错过了机会。
wasted my life and effort, now you are again here to trouble me! This is not a good state to be in. 浪费了我的生命和精力，现在你又来烦我！这不是一个好的状态。
So will this knowledge of past lives not help me resolve the difficulties in my present relationships? Now, the only way you relate to anything from the past is through thoughts, emotions, experiences and relationships. Whether it is in another body or this body, it does not matter-this is the way you remember. Let us say, you and I are constantly bickering about something right now. We can look back and see how in my past life you were bothering me, so now I am trying to bother you. Let us say, we found this out. What will we do? Probably, we will extend the bickering to another life! Really! Suppose it sheds light on all the horrible things you did to me in my last life, will I become free from it, or will I become more resolved about bothering you in this life? 那么，这些关于前世的知识难道不会帮助我解决我现在人际关系中的困难吗？现在，你与过去的任何事物的关系都是通过思想、情感、经历和关系来建立的。无论是在另一个身体还是这个身体，这并不重要——这就是你记忆的方式。假设，你和我现在正在为某件事不断争吵。我们可以回顾一下，看看在我的前世你是如何打扰我的，所以现在我试图打扰你。假设我们发现了这一点。我们会怎么做？可能，我们会把争吵延续到另一个生命中！真的！假设这让我们看清了你在我前世对我做的所有可怕的事情，我会因此而解脱，还是会更加坚定地在这一生中打扰你？
People say life is also complicated. What is it that is complicated? Life by itself is not complicated. Only if you want to push the world in a certain direction, it could be a little complicated. But if you are not trying to push the world in any way, if you are just fine with whatever you are eating and drinking, where is it complicated? It is only your memory which complicates everything. Just see, there are people who are so stressed, distressed and freaked out and everything. But let us say, they get Alzheimer’s disease. Now, you will see suddenly they become so simple and sweet. Life is just happening by itself. 人们说生活也很复杂。什么是复杂的呢？生活本身并不复杂。只有当你想要将世界推向某个方向时，它才可能有点复杂。但如果你不想以任何方式推动世界，如果你对自己吃什么喝什么都感到满意，那又有什么复杂的呢？复杂的只是你的记忆。你看，有些人压力很大，痛苦不堪，情绪失控等等。但假设他们得了阿尔茨海默病。现在，你会发现他们突然变得如此简单和甜美。生活就是自然而然地发生。
Now, if three lifetimes or ten lifetimes of memory descend upon you, most probably, the firmament of your mind will not be able to hold, it will crack up and collapse. Even with me, the level of memory that came to me almost threw me off completely. It is that hard to handle. It is not within the capacity of the mind to absorb that kind of experiential memory. If I did not have the necessary mental fortitude, it would have broken me. So unless you have prepared for it in a certain way, you handling it is out of the question. This why we say sadhana, sadhana and sadhana. Sadhana is not to download memories but to be able to hold the memory of this life at least in such a way that you can pick what you want and the rest of the time it does not touch you. Data is useful only when you are able to pick what you want. If it is all the time blowing in your face, how is it useful? 现在，如果三生或十生的记忆降临到你身上，你的心灵的天空很可能无法承受，它会崩溃和瓦解。即使是我，降临到我身上的记忆水平几乎让我完全崩溃。处理起来是如此困难。心灵无法吸收那种经验记忆。如果我没有必要的心理韧性，我会被击垮。因此，除非你以某种方式做好准备，否则你处理它是毫无疑问的。这就是我们为什么说修行、修行和修行。修行不是为了下载记忆，而是能够至少以这样的方式保持这一生的记忆，让你可以选择你想要的，其余的时间它不会影响你。数据只有在你能够选择你想要的情况下才有用。如果它一直在你面前吹来吹去，那有什么用呢？
Right now, most people are not even able to handle what is happening in this life and the memories of this life, so why do they want to dig into their previous lives? Let us say, you realized that your neighbour’s dog was your husband in your previous life, then I don’t know whether you will go and kiss him or throw stones at him! Both ways, it is dangerous because he does not remember. Moreover, by throwing stones at him, you will get into trouble with your neighbour. If you kiss him, you will get into trouble with the dog. So, both ways, it is not safe for you. If the past opens up, so many emotions of love, hate, resentment and affection may happen. 现在，大多数人甚至无法处理这一生中发生的事情和这生的记忆，那么他们为什么想要挖掘前世呢？假设你意识到你邻居的狗是你前世的丈夫，那么我不知道你是会去亲吻他还是向他扔石头！无论哪种方式，都是危险的，因为他不记得。此外，向他扔石头会让你和邻居产生麻烦。如果你亲吻他，你会和那只狗产生麻烦。所以，无论哪种方式，对你来说都不安全。如果过去被揭开，可能会出现许多爱、恨、怨恨和情感。
When you are in a condition where you suffer even what happened ten years ago, if you remember everything that happened in the past ten lifetimes, it will drive you nuts! Why only the past ten lifetimes, if you remember everything just from this lifetime-your thoughts, emotions, experiences, what someone said when you were ten, what your friend did, what your teacher did-if all this plays in your head right now, you cannot live a normal life. If all the love, hate, resentment, affection from those lives pour into your present life, you will go insane. 当你处于一个即使是十年前发生的事情也让你痛苦的状态时，如果你记得过去十世发生的一切，这会让你发疯！为什么只记得过去的十世，如果你仅仅记得这一世的所有事情——你的思想、情感、经历，十岁时别人对你说的话，你的朋友做的事，你的老师做的事——如果这一切现在在你脑海中回放，你就无法过上正常的生活。如果那些生命中的所有爱、恨、怨恨、情感都涌入你现在的生活，你会变得疯狂。
Moreover, of these four things I just mentioned-love, hate, resentment, affection-you are counting two things-love and affection -as positive. Actually, all of them are negative, because all of them are happening compulsively. If I have a deep sense of resentment towards you-‘I hate you, I hate you, I hate you’-you understand this is not good. But if I unnecessarily have affection towards you-‘I love you, I love you, I love you’-this also is not good. Suppose we are just two people walking on the street. You don’t know me, I don’t know you, but I have enormous affection for you, will you like it? If I have a lot of resentment for you, you don’t care. ‘Okay, man, you burn with your resentment. What is my problem?’ But if I have too much affection for you, you will not like it. 此外，在我刚才提到的这四件事中——爱、恨、怨恨、情感——你把两件事——爱和情感——视为积极的。实际上，它们都是消极的，因为它们都是强迫发生的。如果我对你有深深的怨恨——“我恨你，我恨你，我恨你”——你明白这不好。但是如果我对你有不必要的情感——“我爱你，我爱你，我爱你”——这也不好。假设我们只是两个在街上走的人。你不认识我，我也不认识你，但我对你有巨大的情感，你会喜欢吗？如果我对你有很多怨恨，你不会在意。“好吧，伙计，你就带着你的怨恨去吧。我有什么问题？”但是如果我对你有太多的情感，你就不会喜欢。
So it is not the question of affection or resentment. This love or hate is compulsive and that is the problem. This compulsive sense of love, affection, resentment, hatred are all equally bothersome and equally entangling in nature. You should learn to respond consciously, to bring yourself to a level where your response is unbridled and seamless. You 所以这不是感情或怨恨的问题。这种爱或恨是强迫性的，这就是问题所在。这种强迫性的爱、情感、怨恨和仇恨在本质上都是同样令人困扰和纠缠的。你应该学会有意识地回应，把自己提升到一个层次，在那里你的反应是无拘无束和顺畅的。你
should be such that in any direction you can respond. You have no such thing as, ‘to this I can respond, to that I cannot respond.’ You can respond to anything. Until it becomes like that, the past is a problem and the future is a problem. Both should not open up. If they open up, it will only become troublesome. What you find in the past may look like some kind of explanation for what is happening right now. But it will only entangle you deeper in terms of moving towards mukti or your Liberation. 应该是这样的，无论哪个方向你都能回应。你没有“对此我可以回应，那个我无法回应”这样的事情。你可以对任何事情做出回应。在变成那样之前，过去是一个问题，未来也是一个问题。两者都不应该展开。如果它们展开，只会变得麻烦。你在过去找到的东西可能看起来像是对现在发生的事情的一种解释。但这只会让你在追求解脱或自由的过程中更加纠缠。
Let us understand this. This mukti that we are talking of is not an invention of the Hindus. Mukti is the aspiration of this creature. This creature wants to become the Creation. This is mukti. Instead of being a creature of the Creation, it wants to become Creation itself. It wants to merge. This is not a Hindu idea or an Indian idea. This is the way life is. We want life to progress with a very minimal number of impediments; in that context, both compulsive love and compulsive hate are problems. 让我们理解这一点。我们所谈论的解脱并不是印度教徒的发明。解脱是这个生物的渴望。这个生物想要成为创造。这就是解脱。它想要从创造的生物变成创造本身。它想要合一。这不是印度教的观念，也不是印度的观念。这就是生活的方式。我们希望生活能够以极少的障碍进展；在这个背景下，强迫的爱和强迫的恨都是问题。
There is another way to look at it. Instead of calling it past lives and present life, look at it as different compartments of memory. That is all they are. Only because it is in your memory, it is coming out. It is not hanging out there in the sky. It is all there in the system. Suppose these compartments are breached and suddenly your Evolutionary Memory opened up-it would create havoc in your life. No need to go that far. Suppose you woke up in the morning and, let us say, the memory of the last three lifetimes opened up in you and it all become one. Right now, what happened ten years ago is in one compartment, what happened yesterday is in another compartment. So you have a short-term memory, long-term memory and all this stuff. In normal life, what happened a lifetime ago is screened. Suppose the screen broke, what happened a lifetime ago feels like it happened yesterday. Now, let us say, in your last life you were something else. Let us say, you were a woman then and now you are a man. Then when you wake up in the morning, you go to the wrong bathroom, to start with! Trouble, isn’t it? Many things like this will open up and it will lead to huge levels of confusion and struggle within the human being because it is too much to handle. 还有另一种看待它的方法。与其称之为前世和今生，不如将其视为记忆的不同隔间。它们仅仅是这样。只是因为它在你的记忆中，它才会浮现出来。它并不悬挂在天空中。它都在系统中。假设这些隔间被突破，突然你的进化记忆打开——这会在你的生活中造成混乱。没有必要走那么远。假设你早上醒来，假设你过去三世的记忆在你身上打开，并且它们都变成了一体。现在，十年前发生的事情在一个隔间中，昨天发生的事情在另一个隔间中。所以你有短期记忆、长期记忆和所有这些东西。在正常生活中，发生在一生之前的事情是被屏蔽的。假设屏幕破了，发生在一生之前的事情就会感觉像是昨天发生的。现在，假设在你上辈子你是别的什么。假设你那时是个女人，而现在你是个男人。那么当你早上醒来时，你会先走进错误的洗手间！麻烦，不是吗？ 许多这样的事情将会出现，这将导致人类内部产生巨大的困惑和挣扎，因为这太难以应对。
What is the purpose of all this pursuit of past lives? The question is whether you want to find the cause of it, or you want to find a solution. 这一切追寻前世的目的是什么？问题在于你是想找到原因，还是想找到解决方案。
All my lamentations are because you are looking for solutions in past lives when we are teaching you a simple process called Inner 我所有的哀叹都是因为你在寻找前世的解决方案，而我们正在教你一个简单的过程，叫做内在
Engineering. The solution is in this. If you pay enough attention to it, it handles all of it. Let this one thing sink into you-just seeing that I am 100 per cent, absolutely, absolutely responsible-it will handle your past, present and future. Once your ability to respond is seamless, you will know how to respond to any situation, whatever may be the cause. In fact, both the past and the future will open up in your experience. Now, if you are in such a seamless state of response, even if the past opens up, even if ten lifetimes open up, it is no problem. Even if the future opens up, it is no problem. But if you are in a selective state of response or a discriminatory state of response, then if the past opens up, it will cause one kind of problem, and if the future opens up, another kind of problem. 工程。解决方案就在这里。如果你足够关注它，它会处理所有事情。让这一点深入你心中——只要看到我百分之百、绝对、绝对负责——它将处理你的过去、现在和未来。一旦你的反应能力无缝，你就会知道如何应对任何情况，无论原因是什么。事实上，过去和未来都会在你的体验中展开。现在，如果你处于这样一种无缝的反应状态，即使过去展开，即使十个生命展开，也没有问题。即使未来展开，也没有问题。但是，如果你处于选择性反应状态或歧视性反应状态，那么如果过去展开，就会造成一种问题；如果未来展开，则会造成另一种问题。
I know a lot of absolutely bizarre things are going on in the world about exploring one’s past lives. They are just ridiculous psychological exercises. If you really want to see something of the past, you must be able to raise yourself into very heightened levels of awareness where it will cut through the memory lines. Whatever you call ‘past life’ is just unconscious layers of the mind in terms of memory. If you bring yourself to heightened levels of awareness, these unconscious layers of the mind, which are ruling you from within, could be broken down, could be dissolved. 我知道在探索一个人的前世方面，世界上发生了很多绝对奇怪的事情。它们只是荒谬的心理练习。如果你真的想看到一些过去的东西，你必须能够提升自己到非常高的意识水平，在那里它将穿透记忆的界限。无论你称之为“前世”的东西，只是记忆方面的无意识心智层面。如果你将自己提升到更高的意识水平，这些无意识的心智层面，正从内部支配着你，可以被打破，可以被溶解。
We were doing something like this in Samyama. Let us say, you are sitting and meditating, after some time you are fully conscious but suddenly you find your body is beginning to slither around like a snake. You know it is happening, you want to stop it, but the body is just slithering like a snake. When you come out of meditation, you are perfectly normal. You sit for meditation, once again the body crawls. Then maybe it hops around like a bird, maybe it goes around like a dog, or a tiger or something-it may take many forms. These days we have put a nail on its head largely; only once in a way someone breaks through and goes into such firewall breach. These things happen because we open up the Evolutionary Memory. It was all working out in the form of the body. Some of the people became conscious of this memory and we had to do things to take it off from them. Suppose someone became 我们在 Samyama 中做过类似的事情。假设你坐着冥想，过了一段时间你完全清醒，但突然发现你的身体开始像蛇一样扭动。你知道这一切正在发生，你想要停止它，但身体就是像蛇一样扭动。当你结束冥想时，你完全正常。你再次坐下冥想，身体又开始爬动。然后也许它像鸟一样跳动，也许它像狗、老虎或其他什么东西一样移动——它可能会呈现出多种形式。这些天我们在很大程度上已经把它控制住了；只有偶尔有人突破，进入这样的防火墙漏洞。这些事情发生是因为我们打开了进化记忆。所有这些都是以身体的形式运作的。有些人意识到了这种记忆，我们不得不采取措施将其从他们身上移除。假设有人变得
conscious that they were a chimpanzee somewhere or a fox or a hyena; if this memory comes unknowingly, you will wake up in the morning and start making all kinds of noises! Can you deal with that? 意识到他们在某个地方是一只黑猩猩，或者是一只狐狸，或者是一只鬣狗；如果这个记忆不知不觉地出现，你会在早上醒来并开始发出各种声音！你能应对吗？
Why this is happening is because, in the unconscious layers of the mind, there are so many dimensions which you are unable to access, but which are influencing everything that you do. So if you go through a process where, with heightened levels of awareness, you bring unconscious layers of the mind into conscious states-not in terms of memory but in terms of energy and experience-you can work these things out and leave yourself completely free in a big way within yourself. In that context, it is relevant, but remembering something memory-wise is not of any consequence. It will only complicate and mess up your life. 之所以会发生这种情况，是因为在潜意识的层面上，有许多你无法接触到的维度，但这些维度却在影响你所做的一切。因此，如果你经历一个过程，在这个过程中，通过提高意识水平，将潜意识的层面带入意识状态——不是以记忆的形式，而是以能量和体验的形式——你可以解决这些问题，从而在内心深处让自己完全自由。在这个背景下，这是相关的，但记住某些事情在记忆上并没有任何意义。它只会使你的生活变得复杂和混乱。
You will have the capability to handle it only if your ability to respond is non-discriminatory and seamless. If your response is selective, then you will only multiply the karma. Suppose you realize that ten lifetimes ago I was very dear to you, then you will respond to me in one way. Suppose you realize that lifetimes ago I was your enemy, you will start responding differently to me. You cannot just take it away, because your ability to respond is limited. Once your ability to respond is limited, your memory is a bother and the more you open up, the more troublesome it gets. Now, if you have no such things and you will respond as is necessary right now, then even if you remember that ten lifetimes ago you knew me, it will not matter, because you will be the same way anyway. Otherwise, you will only multiply your karma if the past opens up for you. 只有当你的反应能力是非歧视性和无缝的，你才有能力处理它。如果你的反应是选择性的，那么你只会加倍你的业力。假设你意识到十个生命之前我对你非常重要，那么你会以一种方式回应我。假设你意识到很久以前我曾是你的敌人，你会开始以不同的方式回应我。你不能仅仅把它拿走，因为你的反应能力是有限的。一旦你的反应能力受到限制，你的记忆就会成为负担，越是敞开自己，问题就越多。现在，如果你没有这样的事情，并且你会根据现在的需要作出回应，那么即使你记得十个生命之前你认识我，这也无关紧要，因为无论如何你都会是那样。否则，如果过去向你打开，你只会加倍你的业力。
Baby Hitler婴儿希特勒
Sometimes people also ask me, 'Hitler was such a horrible man, he was responsible for the horrors of World War II and the death of millions of people, what would he be reborn as? Would he be reborn as an animal? What would Gandhi be reborn as? Would he be someone rich, famous and popular?’ They want to use this reference to know how reincarnation works. 有时人们也问我：“希特勒是个如此可怕的人，他对第二次世界大战的恐怖和数百万人的死亡负有责任，他会转世成什么？会转世成动物吗？甘地会转世成什么？他会是一个富有、著名和受欢迎的人吗？”他们想通过这个参考来了解轮回是如何运作的。
First of all, whoever said everyone has to reincarnate? Moreover, you may think you know a lot about their lives, but how the world knows them is not necessarily how they were within themselves. How they were within themselves existentially is what counts. Life does not care whether you were adored as a saint or despised as a tyrant. So what happens after is also not dependent on that. 首先，谁说每个人都必须轮回呢？而且，你可能认为你对他们的生活了解很多，但世界对他们的认知不一定就是他们内心的真实状态。内心的真实状态才是最重要的。生活并不在乎你是被崇拜的圣人还是被鄙视的暴君。因此，之后发生的事情也不依赖于此。
In your society, a tyrant may be evil and a saint may be great, but existentially it could be the reverse. I am not saying it is so, but it is possible. It could be the reverse because we don’t know how tortured they were within themselves. It is very much possible that a man who tortured everyone else lived well within himself, and a man who tried to do good to everyone tortured himself. But it shows how different life could be existentially from what you or the society perceives. Reincarnation does not depend upon that. 在你的社会中，暴君可能是邪恶的，而圣人可能是伟大的，但从存在的角度来看，情况可能正好相反。我并不是说确实如此，但这是有可能的。情况可能正好相反，因为我们不知道他们内心有多痛苦。一个折磨其他人的人可能在内心过得很好，而一个试图对每个人都好的人却折磨了自己。这表明，生活在存在的层面上可能与你或社会所感知的截然不同。轮回并不依赖于此。
Now, is it possible that someone who is a human could be reborn as an animal? People have certain urges and desires. It is desire that becomes the karma. It is the volition, attitude towards life. Fundamentally, you can say it is desire. Right now, let us say, you have certain desires which are not fulfilled. Let us say, your desire was to collect a billion dollars. But you neither have the brains to earn it nor the courage or capability to rob a bank to get it. You are not made like that. So if you get ten dollars, you will save five. You will starve yourself, you will go through all kinds of difficulties to save, save and save. With this process of collecting, let us say, by the time you die, you have saved only a few million. 现在，有可能一个人转世为动物吗？人们有某种冲动和欲望。正是欲望成为了业力。这是意志，对生活的态度。从根本上说，你可以说这就是欲望。现在，假设你有某些未满足的欲望。假设，你的愿望是积累十亿美元。但是你既没有赚到它的头脑，也没有抢银行的勇气或能力。你不是那种人。因此，如果你得到十美元，你会存下五美元。你会让自己挨饿，经历各种困难来存钱，存钱，再存钱。通过这种积累的过程，假设到你去世时，你只存下了几百万。
Now, there is a big urge within you to collect more, but you die before that with the same lust of wanting to collect. Your karma does not know what you want to collect, whether it is money or stones. What rubbish it wants to collect, it does not matter. It only knows it has to collect. It does not have the discriminatory power. It is almost like your genes. It is a subtler gene, not a physical gene. It only knows that you like to collect. So the next time, this gene may decide, ‘Oh! All my Master wants is to collect. Which will be the right form for me to collect? Maybe I will become an ant or maybe I will become a bee.’ You may become that, we don’t know. You collect the honey, someone else eats it. 现在，你内心有一种强烈的渴望去收集更多，但你在这种渴望中死去，依然想要收集。你的业力并不知道你想收集什么，无论是钱还是石头。它想收集什么毫无关系。它只知道它必须收集。它没有辨别的能力。它几乎就像你的基因。这是一种更微妙的基因，而不是物理基因。它只知道你喜欢收集。因此，下次，这个基因可能会决定，“哦！我所有的主人想要的就是收集。对我来说，收集的正确形式是什么？也许我会变成一只蚂蚁，或者也许我会变成一只蜜蜂。”你可能会变成那样，我们不知道。你收集蜜糖，其他人来吃。
If a particular quality is very dominant in you, your karma will seek whatever kind of body and physical situation is best for you to fulfil that quality. Suppose your whole thing is to eat-you want to eat, eat and eat. Suppose you die without eating, unfulfilled, thinking of food even on your deathbed. The next time, you may come back as someone’s pet pig and be really well-fed. People think it is a punishment to come back as a pig. This is not a punishment for you. Nature is not thinking in terms of punishment or reward. Depending on your tendencies, whatever is unfulfilled within you, you get the kind of body that is best suited to fulfil those tendencies. It need not necessarily be an animal form; it may choose that kind of human form in that kind of situation and in that kind of surroundings where it can be fulfilled. But it could be any which way. 如果某种特质在你身上非常显著，你的业力将寻求最适合你实现该特质的身体和物理状况。假设你唯一想做的就是吃——你想吃、吃、再吃。假设你在没有吃东西的情况下死去，感到不满足，甚至在临终时想着食物。下次，你可能会作为某人的宠物猪重生，并且吃得很好。人们认为重生为猪是一种惩罚。对你来说，这并不是惩罚。自然并不考虑惩罚或奖励。根据你的倾向，无论你内心未满足的是什么，你都会得到最适合实现这些倾向的身体。它不一定是动物的形态；它可能选择在那种情况下和环境中以人类的形态出现，以便能够得到满足。但这可以有很多种方式。
This is like a game of snakes and ladders. You go step by step, sometimes jumping, sometimes leaping, sometimes falling back. You climb one ladder, but as long as the snakes are there, it can swallow you and bring you back to square one. You climb up for a few days and again go back down. It just goes on. When you are on an active spiritual path, we give you a device with which you can strip off all the snakes. If you just take the responsibility, there will be no more snakes on your board. Then you cannot build any more karma; it is over. 这就像一场蛇梯游戏。你一步一步地走，有时跳跃，有时飞跃，有时又退回去。你爬上一架梯子，但只要有蛇在，就会吞噬你，把你带回起点。你爬了几天，又再次下去。这个过程就这样持续着。当你走在积极的灵性道路上时，我们给你一个工具，可以让你去除所有的蛇。如果你愿意承担责任，你的棋盘上就不会再有蛇了。然后你就无法再积累业力；一切都结束了。
The moment you focus your whole attention on yourself, you will see you are the source of everything that is happening here. The moment this awareness comes into you, you cannot build any more karma; it is finished. Now, you have to handle only what is stored up. It is very simple. Otherwise, you will go on emptying from one side and filling from the other side. There is no end to it. So to maintain focus on your goal and create that longing which is beyond all these limitations is the best way to ensure that Nature does not know what to do with you. 当你将全部注意力集中在自己身上时，你会发现自己是这里发生的一切的源头。当这种意识进入你时，你就无法再积累任何业力；它已经结束。现在，你只需处理存储的东西。这非常简单。否则，你将继续从一侧排空，从另一侧填充。这样是没有尽头的。因此，保持对目标的专注，并创造超越所有这些限制的渴望，是确保自然不知道该如何对待你的最佳方式。
When Nature does not know what to do with you, it is good for you because you can work your things out very effortlessly. When Nature knows what to do with you, you will get put in this chamber or that chamber-the male chamber or the female chamber or the pig chamber or the cockroach chamber or some other chamber. A body is just a chamber. So if you maintain that longing which is not for this or that, Nature will not know what to do with you. It cannot push you this way or 当自然不知道该如何对待你时，这对你来说是件好事，因为你可以非常轻松地处理自己的事情。当自然知道该如何对待你时，你会被放入这个房间或那个房间——男性房间、女性房间、猪房间、蟑螂房间或其他某个房间。身体只是一个房间。因此，如果你保持那种不针对这个或那个的渴望，自然就不知道该如何对待你。它无法将你推向这个方向或
that way. It cannot make a decision on you. It gives you an advantage. That is the significance of equanimity. 那样。它无法对你做出决定。它给你带来了优势。这就是平静的重要性。
Couples for Lifetimes终生伴侣
A husband and wife spend most of their lives together. They probably share more things between them than in any other relationship. For most people, the relationship between the husband and the wife is one of the deepest human relationships. So if anything lasts beyond death and is carried over to the next phase of life, then people expect this one relationship to be the best qualified to do so. This is also, to some extent, the basis of the adage that marriages are made in heaven. But in reality, is this true? Do husband and wife come together in the next lifetime too? 夫妻大多数时间都是在一起度过的。他们之间可能分享的东西比其他任何关系都要多。对于大多数人来说，夫妻之间的关系是最深厚的人际关系之一。因此，如果有什么东西能够超越死亡并延续到下一个生命阶段，人们就会期望这段关系是最有资格做到这一点的。这在某种程度上也是“婚姻是天注定”的谚语的基础。但实际上，这是真的吗？夫妻在下一个生命中也会走到一起吗？
These days, in the West, people are constantly on the lookout for who their soulmate is. They keep searching even after getting married several times! But in India, people want to know if they were married to their spouse in their previous life also. But what they are really asking is, ‘How did I ever marry you?!’ If such a question comes to you, then you must look at yourself as to what is happening with you. After many years of marriage if you are still wondering, ‘How did I ever marry you?’ you really need to look not at previous lives, but the life that you are now living. I think this was promoted hugely by the Indian cinema of the 1970s and 1980s with all those songs about ‘janam janam ka sathi’ (companion of many lifetimes) and all that. This is not so much a problem of today’s generation. In today’s movies, they are all thinking of relationships, their expiry date, and all that. If your pursuit for truth is guided by commercial cinema, then these things happen to you. 这些天，在西方，人们不断寻找他们的灵魂伴侣。他们即使结婚好几次后仍在寻找！但在印度，人们想知道他们是否在前世也与配偶结过婚。但他们真正想问的是，“我怎么会嫁给你？！”如果这样的问提到你身上，那么你必须看看自己，看看你正在经历什么。在婚姻多年后，如果你仍在想，“我怎么会嫁给你？”你真的需要关注的不是前世，而是你现在的生活。我认为这在 1970 年代和 1980 年代的印度电影中得到了极大的推广，所有那些关于“janam janam ka sathi”（多世的伴侣）的歌曲等等。这并不是今天这一代人的问题。在今天的电影中，他们都在思考关系、它们的保质期等等。如果你的真理追求是由商业电影引导的，那么这些事情就会发生在你身上。
This belief or hope may have come about because somewhere, someone said that husband and wife come together for seven lifetimes. If I say this is true, probably most people will not want to get married at all! But it is not right to deny this possibility entirely. Couples coming together again is possible if they were married in a certain way. If the person who was conducting the marriage married them in such a powerful way that they tied those two lives together in a union to lead to an ultimate union, then it is possible. But this is extremely rare. 这种信念或希望可能源于某个地方，有人说夫妻会在七个生命中相聚。如果我说这是真的，可能大多数人根本不想结婚！但完全否定这种可能性是不对的。如果夫妻以某种方式结婚，再次相聚是可能的。如果主持婚礼的人以如此强大的方式将他们结合在一起，使这两条生命在一个结合中走向最终的结合，那么这是可能的。但这极其罕见。
Today, people want to know this because they want some special reason to hold on to. If the only way you can hold on to someone is by believing that you have been stuck together for many lifetimes, it is a horrible way to live. Don’t create such horrors in your life. I am with you now because I want to be with you-this is a beautiful way to be with someone. Moreover, if you have been together for three lifetimes, maybe it is time to part! People keep putting me through these works all the time. They ask, ‘Sadhguru, was I with you in the last lifetime?’ Whatever makes you think that if I had seen you in the last lifetime, I would ever come in front of you once again? 今天，人们想知道这个，因为他们想要一些特别的理由来坚持下去。如果你唯一能坚持某人的方式是相信你们已经一起经历了许多世，那生活真是太可怕了。不要在你的生活中创造这样的恐怖。我现在和你在一起是因为我想和你在一起——这是一种美好的相处方式。此外，如果你们已经在一起三世，也许是时候分开了！人们总是让我经历这些事情。他们问：“萨古鲁，我在上一个生命中和你在一起吗？”无论如何，是什么让你认为如果我在上一个生命中见过你，我会再次出现在你面前呢？
What happened yesterday is of no consequence, but now you are trying to create a consequence for what might have happened. This memory is crippling you. It is not allowing you to use your mind as an instrument of penetration, as an instrument to open up dimensions of life. If that is the only way you can relate to your husband or wife, what a pathetic way to relate to people! You should find value in the human being who is sitting in front of you for what he or she is now, not for what they were somewhere. 昨天发生的事情无关紧要，但现在你却试图为可能发生的事情创造后果。这个记忆正在扼杀你。它不允许你将思维作为一种渗透的工具，作为一种打开生活维度的工具。如果这就是你与丈夫或妻子相处的唯一方式，那与人相处的方式真是可悲！你应该为坐在你面前的人现在的样子而找到价值，而不是因为他们曾经在某个地方的样子。
One accomplishment of modern society is that we don’t value you for who your father was; we value you for who you are. What you have made out of yourself now is important, not who your father was. This is the big shift we have made from a feudalistic way of living to modernday societies. If you came to India fifty to a hundred years ago, no one would look at your face and ask who you were. They would only ask who your father was. That has significantly changed. A little chaotic we are, but it is still quite a significant step. 现代社会的一项成就是我们不再因为你的父亲是谁而评价你；我们看重的是你是谁。你现在成就了什么才是重要的，而不是你父亲是谁。这是我们从封建生活方式转变为现代社会的重大变化。如果你在五十到一百年前来到印度，没有人会看你的脸问你是谁。他们只会问你父亲是谁。这一点已经发生了显著的变化。我们有些混乱，但这仍然是一个相当重要的步骤。
Now, asking what were you in your previous life is worse than asking who your father is. What you are right now, what you have made out of your life right now is the most significant thing. So don’t waste your time and life digging into the past. Unless needed for spiritual reasons or to perform a task that would not be possible without the involvement of certain people with past associations, this dimension should not be opened up at all. Most people are unable to handle the memories, thoughts and emotions of one lifetime. So opening many will not bring well-being. 现在，问你在前世是什么比问你父亲是谁更糟糕。你现在是什么，你从现在的生活中创造了什么是最重要的事情。所以不要浪费时间和生命去挖掘过去。除非出于精神原因或执行某项没有某些与过去有联系的人参与的任务，否则这一维度根本不应该被打开。大多数人无法处理一个生命的记忆、思想和情感。因此，打开许多生命不会带来幸福。
The Only Enduring Relationship 唯一持久的关系
In spiritual lore, it is often said that if you have a Guru in your life, then if you are born again, you will become the disciple of the same Guru. So, in general, if other relationships do not continue across lifetimes, how is this an exception to the rule? 在灵性传说中，常常说如果你生活中有一位导师，那么如果你重生，你将成为同一位导师的弟子。那么，通常情况下，如果其他关系在不同的生命中不继续，这为什么是一个例外呢？
First of all, you need to understand what a relationship is and why there are human relationships. Now, you may have formed various types of relationships in your life for different purposes. Some are for your emotional needs, some for physical needs, some for financial needs, some for social needs, some for psychological needs, some for comfort, etc. In so many ways, you have formed relationships. Whatever kind of relationship you form, whether it is emotional, psychological, social, financial or physical, fundamentally, it is concerned with the body. When the relationship is based in the body, when the body drops, the relationship just evaporates. That is the end of it. 首先，你需要理解什么是关系以及为什么会有人际关系。现在，你可能在生活中出于不同的目的形成了各种类型的关系。有些是为了满足你的情感需求，有些是为了满足身体需求，有些是为了满足经济需求，有些是为了满足社交需求，有些是为了满足心理需求，有些是为了寻求安慰，等等。你以如此多的方式形成了关系。无论你形成什么样的关系，无论是情感的、心理的、社交的、经济的还是身体的，根本上，它都与身体有关。当关系建立在身体之上时，当身体消失时，关系就会蒸发。这就是它的结束。
Only if a relationship transcends the physical limitations, then there is a possibility of this relationship extending beyond the limitations of the physical body. Such a relationship can extend beyond lifetimes or extend across lifetimes. Only when you in some way transcend the physical limitations, it can extend across lifetimes. When I say physical, I am referring to the mental structure also as physical and the emotional structure also as physical. There have been husbands, wives and lovers who have come together again for lifetimes because their love was so strong that it transcended the foundation of a need-based relationship. There could be a few examples of other relationships going beyond the physical limitations, but all these are very rare. Generally, it is only the Master-disciple relationship which gets carried for lifetimes. All the other relationships come together for the convenience of the physical; once it is over, it just breaks apart. 只有当一种关系超越了身体的限制时，这种关系才有可能超越身体的限制延续下去。这样的关系可以超越生命，或者跨越生命。只有当你以某种方式超越身体的限制时，它才能跨越生命。当我说身体时，我也指的是心理结构和情感结构。曾经有丈夫、妻子和情人因为他们的爱如此强烈，以至于超越了基于需求的关系的基础，而再次相聚于多个生命中。可能还有一些其他关系超越身体的限制，但这些都是非常罕见的。一般来说，只有师徒关系能够延续多个生命。所有其他关系都是为了身体的便利而结合在一起；一旦结束，它们就会分开。
Even if the disciple has no idea of the Master’s being, the Master’s business is only with the disciple’s being. This relationship is always energy-based. It is not emotion-based, it is not mind-based, nor is it body-based. An energy-based relationship does not even realize whether the bodies have changed or not over lifetimes. It continues until the 即使弟子对师父的存在毫无概念，师父的事务仅与弟子的存在有关。这种关系始终是基于能量的。它不是基于情感的，也不是基于思维的，更不是基于身体的。基于能量的关系甚至不会意识到身体在不同生命中是否发生了变化。它会持续到
energy reaches dissolution. For the energy, there is no rebirth. It is only the body which is reborn. The energy just continues as one flow and accordingly carries the relationship. 能量达到溶解。对于能量来说，没有重生。只有身体会重生。能量只是作为一个流动继续存在，并相应地承载着关系。
There are many people here with us at Isha who were connected with us in the past. But not all of them are connected in the Master-disciple manner. Some are connected in some karmic way from close to 400 years ago too. It is not only those who supported us but even those who persecuted us, who tormented us, they are also somehow mostly in Coimbatore today. All of them are not our meditators, but they are with us. It is like that. That is the way life functions. 在 Isha 这里有很多人曾与我们有过联系。但并不是所有人都是以师徒的方式相连。有些人是以某种业力的方式相连，甚至可以追溯到近 400 年前。不仅是那些支持我们的人，还有那些迫害我们、折磨我们的人，他们今天大多也在 Coimbatore。所有这些人并不是我们的冥想者，但他们与我们同在。就是这样。生活就是这样运作的。
Now, why do all these people land up in one place? Do you know why the breeze is blowing in a particular direction and not the other way? The whole momentum of the wind in the world is just this: it moves from high-pressure and high-density spots to low-pressure and low-density spots. During the day, when the land gets heated up, the density becomes low. Wherever the density is low, the wind rushes in there. Then it cools or sometimes even rains and then that becomes high-density and the wind moves backwards. In Nature, wherever there is emptiness, everything rushes there. 现在，为什么所有这些人会聚集在一个地方？你知道为什么微风朝一个特定的方向吹而不是相反的方向吗？世界上风的整体动量就是这样：它从高压和高密度的地方移动到低压和低密度的地方。白天，当土地被加热时，密度变得很低。无论哪里密度低，风就会涌向那里。然后它会降温，有时甚至会下雨，然后那里就变成高密度，风又会向后移动。在自然界中，无论哪里有空虚，一切都会涌向那里。
This is so with karma also. When someone’s karmic bag is empty, all those other bags of karma which have been one way or the other connected to that for so many lifetimes tend to move towards that direction, knowingly or unknowingly-mostly unknowingly-because for all of them there is a possibility now. When one bag empties, every bag that is connected has the opportunity to become empty. But unless there is some spiritual significance to these things, we do not pay attention to the past connections. 这在业力上也是如此。当某人的业力包空了，所有那些与之在许多生命中以某种方式相连的其他业力包往往会朝着那个方向移动，无论是有意还是无意——大多数情况下是无意的——因为对它们来说，现在都有了可能性。当一个包空了，所有相关的包都有机会变空。但除非这些事情具有某种精神意义，否则我们不会关注过去的联系。
Most of them coming towards me is due to their past karma of another lifetime, not by conscious choice. Many times, their present mindset and arrangements of life that they have made are in confrontation with their helpless longing to be here. Many, after they fulfil their karmic role, are bewildered as to why they are here. Those who have earned something of the beyond here in this life will continue, those who are here because of their old stock of food may, unfortunately, have to go. My 他们大多数朝我走来是由于他们前世的业力，而不是出于自觉的选择。很多时候，他们现在的心态和生活安排与他们无助的渴望相对立。许多人在履行完他们的业力角色后，对自己为何在这里感到困惑。那些在这一生中获得了超越之物的人将继续留在这里，而那些因为旧的食物储备而在这里的人，可能不幸地需要离开。我的
commitment is only to fulfil the spiritual obligation but I cannot always fulfil the emotional and social aspects of these enduring relationships. 承诺只是履行精神义务，但我无法始终满足这些持久关系的情感和社会方面。
Life beyond a Thousand Moons 千月之外的生活
People who die after the age of eighty-four years or, in other words, those who have witnessed more than 1008 full moons will die a death that is very different from other kinds of deaths. Even if such a person has lived a stupid life, even if they never looked up to the sky when they were alive, such a person will not be reborn. Once we were visiting one of our neighbours in the United States. We had gone unannounced, so when we entered the gate, the neighbour came out with a shotgun to see who had come. He was a very elderly man, and it was a little strange to see him come out with a shotgun. So I asked him, ‘Why do you bring a shotgun to check who has come? Do you have a lot of enemies?’ He just shrugged and said, ‘No, all the buggers are dead.’ So if you just live long enough, you can even score over your enemies! This is like that. 在八十四岁之后去世的人，换句话说，经历过超过 1008 个满月的人，他们的死亡与其他类型的死亡截然不同。即使这样的人过着愚蠢的生活，即使他们在世时从未仰望过天空，这样的人也不会重生。曾经我们去美国拜访邻居。我们没有提前通知，所以当我们走进大门时，邻居拿着猎枪出来看看是谁来了。他是一个非常年长的老人，看到他拿着猎枪出来有点奇怪。所以我问他：“你为什么带着猎枪来检查谁来了？你有很多敌人吗？”他只是耸耸肩说：“没有，所有的家伙都死了。”所以如果你活得够久，你甚至可以胜过你的敌人！这就是这样的道理。
When one crosses 1008 full moons of time, which amounts to nearly eighty-two years of age, something wonderful starts happening within a person. Somewhere between eighty-two to eighty-six years of age, suddenly, a certain loosening happens within people who live that long. You will notice that many of them suddenly become very sweet. Their grumpiness is gone, they are not complaining, they are quite fine because the karmic grip on their life will loosen up. This process reaches a substantial level of maturity when one crosses eighty-four years of age. Organically, eighty-four years of age is related to the basic integrity of the elemental and pranic organization of the physical structure. Crossing these milestones, healthfully and consciously, always leads to an unusual sense of wisdom and balance in an individual, which is essentially the consequence of obliterating the illusion of life and death. 当一个人跨越 1008 个满月的时间，这大约相当于八十二岁的年龄时，某种奇妙的事情开始在一个人身上发生。在八十二岁到八十六岁之间，生活得如此长久的人们，突然之间，内心会发生某种松动。你会注意到，他们中的许多人突然变得非常温和。他们的脾气消失了，不再抱怨，他们感觉很好，因为对他们生活的业力束缚会松动。当一个人跨越八十四岁时，这个过程达到了相当高的成熟水平。从有机的角度来看，八十四岁与身体结构的基本完整性和元素及气的组织有关。健康而有意识地跨越这些里程碑，总是会导致个体产生一种不寻常的智慧和平衡感，这本质上是消除生与死的幻觉的结果。
The physicality of our birth is a conspiracy hatched between the moon and the Earth. Our very birth is rooted in the menstrual cycles of our mother, and that cycle is linked to the lunar cycles. The sun then provides the basic energy and ambient atmosphere that is needed to hatch life. The cycles of the feminine and the cycles of the moon have come to such a concurrence in the human system that we cannot aspire 我们出生的物质性是月球和地球之间策划的阴谋。我们的出生根植于母亲的月经周期，而这个周期与月球周期相连。然后，太阳提供了孵化生命所需的基本能量和环境氛围。女性的周期和月球的周期在人体系统中达成了如此一致，以至于我们无法渴望。
for further physical evolution. So this has naturally resulted in evolution in terms of consciousness or attempts to evolve in ways other than physical. 为了进一步的身体进化。因此，这自然导致了在意识方面的进化或尝试以其他非身体的方式进化。
Of the many things that we do as life upon this planet, there are three most vital aspects-one is that of self-transformation that one transcends all identities, the second is to ensure the quality of the yet-to-be-born and the third is to evolve or find an absolute release for the life that has departed. In fulfilling all these three most vital aspects, the cycles of the moon have a significant role. If we utilize the full moon and new moon situations with some understanding, we need not be swimming against the current. 在我们作为地球上的生命所做的许多事情中，有三个最重要的方面——一个是自我转变，超越所有身份；第二个是确保尚未出生的生命的质量；第三个是进化或找到已逝生命的绝对解脱。在实现这三个最重要的方面时，月亮的周期发挥着重要作用。如果我们以某种理解利用满月和新月的情况，就不必逆流而泳。
Even during our life cycle, the moon’s cycles play a significant role in many aspects of our physical and psychological status, but the impact of the moon cycles is really huge in conception. A couple who are conscious will make efforts to conceive twelve to sixteen days ahead of the full moon so that the being that enters the womb can do so on the next full moon day. There are many more aspects to factor in. If one is willing to approach facilitating the life process as a sacred duty, not just a consequence of one’s passions for each other and longing and the fulfilment of pleasure, we can go into a lot more details about timing and the nature of conception. 即使在我们的生命周期中，月亮的周期在我们身体和心理状态的许多方面也发挥着重要作用，但月亮周期对受孕的影响确实很大。一个有意识的夫妻会在满月前的十二到十六天努力受孕，以便进入子宫的生命能够在下一个满月日诞生。还有许多其他方面需要考虑。如果一个人愿意将促进生命过程视为一种神圣的责任，而不仅仅是彼此之间激情、渴望和享乐的结果，我们可以更详细地探讨时机和受孕的性质。
It also has a similar impact on the process of death. When the body has seen 1008 full moons, the energy body comes to a certain level of instability. When I say instability, I am talking in a positive way. It is not able to retain that structure very clearly. The bubble’s walls are thinning because it has gone through its full cycle. So when the person dies, he or she cannot seek another womb because they do not have the necessary karmic fire in them. So they hang around. Now, it is very easy to liberate them. Even if it takes a body, it will definitely be a much larger bubble than the way it was. But it is possible it will just hang around for a while and burst. This is true for a whole lot of them. But some may hang around and take a body as a much bigger bubble, more significant life. If people hang on till they are eighty-four years old, regardless of how they lived their lives, it is possible-I am not saying it is guaranteed-it is 它对死亡过程也有类似的影响。当身体经历了 1008 个完整的月亮周期时，能量体会达到一定程度的不稳定。当我说不稳定时，我是以积极的方式来讲的。它无法非常清晰地保持那种结构。气泡的壁在变薄，因为它经历了完整的周期。因此，当一个人去世时，他或她无法寻找另一个子宫，因为他们体内没有必要的业力之火。所以他们会徘徊。现在，解放他们是非常容易的。即使需要一个身体，它肯定会是一个比之前大得多的气泡。但也有可能它会在一段时间内徘徊然后破裂。这对很多人来说都是如此。但有些人可能会徘徊并以一个更大的气泡、更加重要的生命来获得一个身体。如果人们坚持到八十四岁，无论他们如何生活，他们都有可能——我并不是说这是保证的——它是
possible that they attain Mahasamadhi. The possibility is much higher now, simply because the fools endured long enough! 他们有可能达到大圆满。这个可能性现在大大提高，仅仅因为那些愚蠢的人坚持了足够长的时间！
Many times, people lose the natural advantage of crossing 1008 full moons because, by then, they become completely unconscious in terms of memory or access to the Karmic Memory bank. If you are beyond eighty-four, but you have lost connection with the substance that makes you, you will become like a ghost or the living dead, because it is the karmic mass that is making you this kind of a person. The Prarabdha Karma, ^(1){ }^{1} or the one bowl of memory that was taken out for this life, is over, but you don’t know how to dip into the bucket, or the Sanchita Karma, and take another bowl for you to keep going. If you knew how to take another bowl and another bowl of karma or if you could open up the entire bucket and use it, then you can live for 200 years, there is no problem. Now, when you have exhausted everything, you will attain to mukti, and you will go. But if you are unable to take out the next bowl and you still keep the body going, then you will become ghostlike. This is why the pursuit of immortality and longevity through unnatural means is fraught with too many dangers. 很多时候，人们失去了跨越 1008 个满月的自然优势，因为到那时，他们在记忆或接触业力记忆库方面变得完全无意识。如果你超过八十四岁，但你失去了与构成你的物质的联系，你就会变得像一个幽灵或行尸走肉，因为正是业力的质量让你成为这样的人。Prarabdha Karma， ^(1){ }^{1} 或为这一生而取出的那一碗记忆，已经结束，但你不知道如何从桶中取出，或者 Sanchita Karma，并取出另一碗以便继续下去。如果你知道如何再取出一碗又一碗的业力，或者如果你能打开整个桶并使用它，那么你可以活 200 年，没问题。现在，当你耗尽一切时，你将获得解脱，然后你就会离开。但如果你无法取出下一碗，而你仍然保持身体运转，那么你就会变得像幽灵一样。这就是为什么通过不自然的手段追求不朽和长寿充满了太多危险。
Birth: Always a Beginning 出生：永远是一个开始
If Enlightened people are reborn, are they born Enlightened? Does Enlightenment also get carried on to the next birth? And specifically, in my case, people ask if I had two Enlightened lives behind me, why did the experience on Chamundi Hills have to wait until I was twenty-five years of age? 如果开悟的人重生，他们是以开悟的状态出生吗？开悟是否也会延续到下一个生命？具体来说，在我的情况下，人们问如果我有两个开悟的生命在我身后，为什么在查穆恩迪山的经历要等到我二十五岁才发生？
We already saw that for most people, their moment of Enlightenment and their moment of leaving the body is the same. When their energies reach a certain pitch, they leave the body. That moment of leaving the body is also Enlightenment for them. So unless they have a certain mastery over the mechanics of the body, and they manage to retain their body because they have some specific work to do, the question of coming back does not arise. If your objective is just Liberation, then Enlightenment and leaving the body will always be together. If you have 我们已经看到，对于大多数人来说，他们的觉醒时刻和离开身体的时刻是相同的。当他们的能量达到某种高度时，他们就会离开身体。对他们来说，离开身体的那一刻也是觉醒。因此，除非他们对身体的机制有一定的掌握，并且因为有一些特定的工作要做而设法保留他们的身体，否则回来的问题就不会出现。如果你的目标只是解脱，那么觉醒和离开身体将始终是一起的。如果你有
other objectives of wanting to do something else with what freedom you have found within yourself, then there is something more to be done. 如果你想用自己内心找到的自由去做其他事情，那么还有更多的事情需要去做。
It is just like this: let us say, you release a prisoner from the prison; he is liberated. He goes away. He never again wants to get back to the prison. But there are some who are ambitious enough or stupid enough to want to not only become free from the prison but also run the prison. He is a prisoner, but now he wants to become a prison officer. Only when you have this kind of a problem, you retain your body. Otherwise, the normal prisoner’s aspiration is to somehow get out. He will not seek employment in the prison. It takes an idiot like me to do that! 这就像这样：假设你释放了一名囚犯；他获得了自由。他离开了。他再也不想回到监狱。但有些人足够雄心勃勃或愚蠢，想要不仅摆脱监狱，还想管理监狱。他是一个囚犯，但现在他想成为监狱官员。只有当你有这种问题时，你才会留住你的身体。否则，普通囚犯的愿望是以某种方式出去。他不会在监狱里找工作。像我这样的傻瓜才会这样做！
So will a person who is Enlightened be born Enlightened? If you take a mango sapling, it has all the qualities of a mango tree-it is capable of producing mangoes. But it does not spring out mangoes the moment it sprouts out of the ground. It takes its time. Nature allows this time for the mango sapling to grow to a certain sturdiness, strength, maturity, balance and capability to hold its ground. Only then it flowers and fruits. The moment two leaves sprout, if the mangoes appear, the tree could die. So it will wait for it to come up to a certain height and sturdiness, only then the mangoes will come out. 那么，一个开悟的人会天生就是开悟的吗？如果你拿一棵芒果幼苗，它具备芒果树的所有特性——能够结出芒果。但它并不会在从地面冒出来的那一刻就结出芒果。它需要时间。大自然允许这段时间让芒果幼苗成长到一定的坚固、力量、成熟、平衡和扎根的能力。只有这样，它才会开花结果。两片叶子刚冒出来时，如果芒果就出现了，树可能会死去。因此，它会等到长到一定的高度和坚固，只有这样芒果才会出现。
Similarly, an Enlightened being has certain qualities which are enshrined in him or her, which cannot be taken away. But when he is born, he is born like anyone. The qualities are still there, inherent in him. It will wait for a certain time and space where it can find expression. This is the intelligence of Nature. It knows exactly when it should flower to find maximum fruit. If it flowers too early, it will not find its full fruit. So it will wait. Depending on what type of work he intends to take up, accordingly, he will develop. 同样，一个开悟的存在具有某些品质，这些品质在他或她身上是不可剥夺的。但当他出生时，他和任何人一样出生。这些品质仍然存在，内在于他。它会等待一个特定的时间和空间，以便找到表达。这是自然的智慧。它确切知道何时应该开花以获得最大的果实。如果它开花太早，就无法获得完整的果实。因此，它会等待。根据他打算从事的工作类型，他会相应地发展。
We have seen this in India for a long time: many bala yogis ^(2){ }^{2} become Enlightened by the age of six or seven. Most of them never cross the age of twenty-five or thirty. Before that, they will go because they cannot sustain the body at that intensity of existence. So if Nature gives sufficient space that the mind, body and emotions develop and mature in a certain way before the dimension becomes alive in that person, they can hold it much better. 我们在印度已经看到这一点很久了：许多 bala yogis ^(2){ }^{2} 在六七岁时就获得了启蒙。他们中的大多数人从未活过二十五或三十岁。在那之前，他们会离开，因为他们无法在那种强度的存在中维持身体。因此，如果自然给予足够的空间，使得心智、身体和情感以某种方式发展和成熟，然后这个维度在那个人身上变得活跃，他们就能更好地承受它。
This is true of me also. Although there was an experience of living an Enlightened life for two lifetimes, I still had to wait until the age of twenty-five before the reminder hit me. This is because the very reason why this body was taken this time was fundamentally for the consecration of the Dhyanalinga. For this, it is not just Enlightenmentyou need a perfect body in many ways. When I say perfect, I am not referring to athletic perfection, but a perfect body in terms of management of your energies and what you can do with it. This is not possible in a child. When I look back at those twenty-five years, the way activity happened in my life, the kind of activity that happened, it all occurred in perfect progression for my purpose. Everything happened in such a way that everything that was necessary for the development of this body and this mind and stabilizing my emotions naturally happened as a process of living. 这对我来说也是如此。尽管经历了两世的觉醒生活，我仍然不得不等到二十五岁才意识到这一点。这是因为这次身体的存在根本上是为了 Dhyanalinga 的奉献。为此，不仅需要觉醒，还需要在许多方面拥有一个完美的身体。当我说完美时，我并不是指运动上的完美，而是指在管理你的能量和你能用它做什么方面的完美。这在儿童身上是不可能的。当我回顾那二十五年时，我生活中的活动方式，以及发生的活动类型，都是为了我的目标而完美地进行的。一切都以这样的方式发生，以至于为这个身体和这个心智的发展以及情绪的稳定所必需的一切，自然地作为生活的一个过程发生。
For example, at the age of twelve, though I was someone who was wild, playing, climbing trees, trekking and doing things like this, the best Yoga teacher that was available in southern India came to me and somehow inspired me to learn Yogic practices. ^(3){ }^{3} And without a single word or thought, I just took it on. Some twelve years later, big things happened to me. So this process of when it should happen is Nature’s intelligence. You never question Nature’s intelligence, because your intelligence is too small to question the intelligence of Nature. Whatever happens naturally is always right, there is no question about it. It is just that your short-term goals and objectives may not be in tune with what is happening, so you struggle with it. But in the real sense, it cannot be wrong. It always moves in the right direction because Nature does not decide things with thoughts and emotion. It just decides things as per your tendencies. This is not a thought. With thought, you can always make a mistake, but with tendencies, there can be no mistake. 例如，在我十二岁的时候，尽管我还是一个狂野的人，玩耍、爬树、徒步旅行和做这些事情，但南印度最好的瑜伽老师来到了我身边，以某种方式激励我学习瑜伽练习。 ^(3){ }^{3} 而我没有说一句话或产生任何想法，我就这样接受了。大约十二年后，我经历了重大的事情。因此，这个过程发生的时机是自然的智慧。你永远不会质疑自然的智慧，因为你的智慧太小，无法质疑自然的智慧。无论自然发生什么，都是正确的，这没有疑问。只是你的短期目标和目的可能与正在发生的事情不一致，所以你会与之挣扎。但从真正的意义上讲，这不可能是错误的。它总是朝着正确的方向发展，因为自然并不是通过思想和情感来决定事情的。它只是根据你的倾向来决定事情。这不是一个思想。通过思想，你总是可能犯错，但通过倾向，就不可能犯错。
See, today you may think something is the right thing to do. But tomorrow if you just start thinking in the opposite direction, at the end of that day, you can clearly come to a conclusion that this is not the best thing to do. This is the nature of thought. With thought, you can always make a mistake as it functions with very limited data. And most of the thoughts are just a mistake. But Nature operates out of tendencies. A 看，今天你可能认为某件事是正确的做法。但明天如果你开始朝相反的方向思考，到那天结束时，你可以清楚地得出结论，这并不是最好的做法。这就是思维的本质。通过思维，你总是可能犯错，因为它的运作基于非常有限的数据。而大多数思维只是一个错误。但自然是基于倾向运作的。
mango tree does not think how to produce a mango. Its tendency is like that. It just moves in that direction and just does what it has to do and everything happens at the right moment. 芒果树并不考虑如何结出芒果。它的倾向就是这样。它只是朝那个方向移动，做它必须做的事情，一切都在恰当的时刻发生。
In my youth, I was not a person who was drawn towards spirituality. But at that time in my life, simply, accidentally, here and there, I just began to meet people on the spiritual path. At that time, just like that, things fell into place because the tendencies were slowly coming to the surface and the necessary support to manifest that also came. So for an Enlightened being who is reborn, it depends on what type of work that person has as an objective for his life. Accordingly, at the right time, things will happen. Enlightenment is about going beyond individuality and becoming available to Universality. 在我年轻的时候，我并不是一个向灵性倾斜的人。但在我生命中的那个时候，简单地、偶然地，我开始陆续遇到走在灵性道路上的人。那时，事情就这样自然而然地发生了，因为这些倾向慢慢浮现出来，而实现这些倾向所需的支持也随之而来。因此，对于一个重生的开悟者来说，这取决于那个人在生活中作为目标的工作类型。因此，在合适的时机，事情就会发生。开悟是超越个体性，变得可用于普遍性的过程。
The Rebirth of Lamas 喇嘛的重生
One group of people who give a lot of importance to the reincarnation of Masters is the Tibetans. You must understand that Tibetan lamas are basically tantriks in the upper Himalayan regions who converted to Buddhism. Theirs is a Tantric culture. Nepal is a country full of Tantra. ^(4){ }^{4} It has five temples to do Tantric rituals and processes. The Buddhist monks from India went out to Tibet like aggressive missionaries at that time and converted large populations. The underlying Tantric culture remained, but they became Buddhists. They replaced their idols, but the basic Tantric culture remained. So Tibetan culture became a mixture of Buddhism and the Tantric way of life. Actually, the two are diametrically opposite. Tantra is full of rituals, but Gautama and rituals just cannot go together. Gautama’s main work was to destroy all rituals and make life meditative. Today, Tibetan Buddhists are ritualistic Buddhists. They practise rituals that are more elaborate than Hindu rituals. 重视大师转世的一群人是藏族人。你必须明白，藏传喇嘛基本上是上喜马拉雅地区的密宗修行者，他们皈依了佛教。他们的文化是密宗文化。尼泊尔是一个充满密宗的国家。 ^(4){ }^{4} 它有五座寺庙用于进行密宗仪式和过程。那时，来自印度的佛教僧侣像激进的传教士一样前往西藏，改信了大量人口。潜在的密宗文化依然存在，但他们成为了佛教徒。他们替换了自己的偶像，但基本的密宗文化依然保留。因此，藏族文化成为了佛教与密宗生活方式的混合体。实际上，这两者是截然相反的。密宗充满了仪式，但乔达摩与仪式根本无法共存。乔达摩的主要工作是摧毁所有仪式，使生活变得冥想。今天，藏传佛教徒是仪式化的佛教徒。他们的仪式比印度教的仪式更为复杂。
Some people in that culture were definitely capable of consciously determining their reincarnation and such things, and some Masters chose to come back over and over again. Apparently, in some cases, there are records where the same person came back for up to thirty lifetimes. Generally, before such a person died, he would say, ‘In my next life, I will be born here with these signs. You please come and recognize me.’ 在那个文化中，有些人显然能够有意识地决定他们的轮回和类似的事情，一些大师选择一次又一次地重返人间。显然，在某些情况下，有记录显示同一个人重生了多达三十次。通常，在这样的人去世之前，他会说：“在我的下辈子，我将在这里出生，并带有这些标志。请你们来认出我。”
So they would go in search of him wherever in the world he may be and get the child back into the monastery. But not all Masters do this. Many of them simply dissolve and disappear. But over time, this prediction of reincarnation and identifying the reincarnation all became a compulsive culture. 所以他们会在世界的任何地方寻找他，并把孩子带回修道院。但并不是所有的师父都会这样做。他们中的许多人只是溶解并消失。但随着时间的推移，这种关于转世的预言和识别转世的行为都变成了一种强迫性的文化。
Let us say, it happened in a particular monastery that a Master died, and on the eleventh day after his death, he happened to communicate in some way about his reincarnation. Now, slowly, over time, they made it a tradition that whenever a Master or a senior monk died, he would also reincarnate in a particular way. If nothing like that happened, you either had to admit that the Master was not an evolved being or you just had to create a miracle and carry on the legend. Usually, people chose to create a miracle because they could not let the reputation of the monastery run into the ground. So it became a tradition. It is unfortunate that the world is sold on these miracles. 让我们说，在一个特定的寺院里，一位大师去世了，在他去世后的第十一天，他以某种方式传达了关于他转世的消息。随着时间的推移，他们逐渐形成了一种传统，即每当一位大师或高级僧侣去世时，他也会以某种特定的方式转世。如果没有发生这样的事情，你要么不得不承认这位大师不是一个进化的存在，要么就必须创造一个奇迹并继续传承这个传说。通常，人们选择创造奇迹，因为他们无法让寺院的声誉受到损害。因此，这成为了一种传统。不幸的是，世界对这些奇迹深信不疑。
The tragedy of a living spiritual process turning into a dead tradition is not isolated to any one geography or group. This has been the unfortunate reality in too many cultures. The effort to keep it as a live process and not a lifeless tradition is the challenge that all spiritual processes need to strive for. Tibetan Buddhism has produced many wonderful Masters and the value of that is immense. Padmasambhava who in many ways is the key to that tradition walked around with a trident and two wives. People refer to him as Tibetan Shiva, definitely not a Buddhist monk of a tradition. 活生生的精神过程变成死去的传统的悲剧并不局限于任何一个地理区域或群体。这在太多文化中都是不幸的现实。保持其作为一个活生生的过程而不是无生命的传统的努力，是所有精神过程需要努力追求的挑战。藏传佛教产生了许多伟大的大师，这一点的价值是巨大的。 Padmasambhava 在许多方面是这一传统的关键，他手持三叉戟，身边有两个妻子。人们称他为藏族湿婆，绝对不是某个传统的佛教僧侣。
My Past Lifetimes我的前世
There are any number of my lifetimes which are there in my memory but I don’t pay attention to any of that. I have a piece of life in Zambia, for example, but I pay attention only to that which has been spiritually significant in some way. The rest of it is of no consequence. There are many things around me today which are a legacy of my past. But I have carried only those things which are of spiritual significance. Who my mother was, who my father was, who my brothers were, who my sisters were, who my children were in all those past lives, I can pursue them very easily—but I will not. I have not even paid any attention to them. 在我的记忆中有无数个我的生命，但我并不关注这些。例如，我在赞比亚有一段生活，但我只关注那些在某种程度上具有精神意义的东西。其余的都无关紧要。今天我周围有许多东西是我过去的遗产。但我只携带那些具有精神意义的东西。我的母亲是谁，我的父亲是谁，我的兄弟是谁，我的姐妹是谁，我的孩子在所有那些前世中是谁，我可以很容易地追溯他们——但我不会。我甚至没有关注过他们。
Only those who were with me in spirit-not in flesh or blood-I nurture them. Those who were with me in flesh and blood, I leave them to the Earth, because it is to the Earth that they belong. In that sense, I consider only my last four lifetimes significant. 只有那些在精神上与我同在的人——而不是在肉体或血液上——我才会珍惜他们。那些在肉体和血液上与我同在的人，我将留给大地，因为他们属于大地。从这个意义上说，我只认为我最后的四个生命是重要的。
Bilva
In the early 1600s, there lived a young man in a small village (the present-day city of Raigarh) in the central Indian state of Chhattisgarh. His name was Bilva. He was a tribesman who lived a wild and intense life. There is a certain tradition in India where some people called the budubuduku s just walk through the streets, usually very early in the morning, when it is still dark. They wake you up with their drumbeats. Intuitively, if they see something, they will tell you. They may say, for example, that death will occur in such and such house in two weeks’ time, or someone will fall ill somewhere, and so on. Generally, people paid attention to these spontaneous utterances because they were known to come true. If nothing came to them that day, they would simply sing songs in praise of Shiva. After this, they would go and sit in a temple for some time, where people would go and make some offerings to them. 在 17 世纪初，中央印度查蒂斯加尔州一个小村庄（现今的拉伊加尔市）里住着一个年轻人，他的名字叫比尔瓦。他是一个部落成员，过着狂野而激烈的生活。在印度有一种传统，一些被称为 budubuduku 的人通常在清晨很早的时候走在街上，当时仍然很黑暗。他们用鼓声唤醒你。直觉上，如果他们看到什么，他们会告诉你。例如，他们可能会说，在两周内某个房子会发生死亡，或者某人会在某个地方生病，等等。一般来说，人们会关注这些自发的言论，因为它们被认为会成真。如果那天没有什么事情发生，他们就会唱赞美湿婆的歌曲。之后，他们会去寺庙坐一段时间，人们会去那里给他们献上一些供品。
This was a tradition within the Shaiva culture, where this particular tribe of people is also involved in snake charming. Snakes and Shiva are deeply connected. Bilva belonged to a tribe like that. Bilva was deeply in love with what he was doing. These were people who lived totally, loving life for what it is. They were not the kind to accumulate anything. They had no sense of money, property or possessions. They simply lived and Shiva was the most important aspect of their lives. 这是沙伊瓦文化中的一种传统，这个特定的部落也参与蛇魅术。蛇与湿婆有着深厚的联系。比尔瓦属于这样的一个部落。比尔瓦对他所做的事情深深着迷。这些人完全投入生活，热爱生活本身。他们不是那种积累任何东西的人。他们对金钱、财产或拥有物没有概念。他们只是生活，而湿婆是他们生活中最重要的方面。
Bilva loved snakes. Mind you, snakes are generally poisonous creatures. If you are the kind who loves poisonous creatures, you have to be a different kind of person. To kiss a snake, you must be very courageous. He was a person for whom love meant everything; the rest was secondary. Being alive itself was secondary. That is the kind of person he was. He was someone who could not fit into the social structure and was looked upon as a rebel. For one of the many rebellious acts he did-not respecting the prevalent caste distinction-he was put to death at a very young age by a cobra’s bite, while he was tied to a tree. 比尔瓦喜欢蛇。请注意，蛇通常是有毒的生物。如果你是那种喜欢有毒生物的人，你必须是另一种人。要亲吻一条蛇，你必须非常勇敢。他是一个对他来说爱意味着一切的人；其他的都是次要的。活着本身也是次要的。他就是这样一个人。他是一个无法融入社会结构的人，被视为叛逆者。由于他所做的许多叛逆行为之一——不尊重普遍的种姓区别——他在很年轻的时候就被一条眼镜蛇咬死，那个时候他被绑在一棵树上。
At that time, you could not really call him a spiritual person; he was a devotee of Shiva. But during those last few moments of his life, he watched his breath. There was nothing else he could do and breath watching just happened. The cobra’s venom entered his body and his breathing became very laboured. Death was just a few minutes away. During this time, he watched his breath. It was more of a consequence than a conscious awareness. Bitten by a cobra and left to die, he was lying face down, almost dead. Yet he managed to be aware of those last few minutes of life. This was more out of Grace rather than any sadhana. From those few minutes of breath watching, a new spiritual process began which changed that person’s future in so many ways. 那时，你不能真的称他为一个灵性的人；他是湿婆的信徒。但在他生命的最后几分钟，他观察着自己的呼吸。他别无选择，呼吸的观察就这样发生了。眼镜蛇的毒液进入了他的身体，他的呼吸变得非常困难。死亡就在几分钟之内。在这段时间里，他观察着自己的呼吸。这更多是一个结果，而不是一种有意识的觉察。被眼镜蛇咬伤，任其死亡，他面朝下躺着，几乎快死了。然而，他设法意识到生命的最后几分钟。这更多是出于恩典，而不是任何修行。从这几分钟的呼吸观察中，一个新的灵性过程开始了，这改变了那个人未来的许多方面。
Shivayogi
In his next two lifetimes, he was a very intense seeker of the Ultimate Nature. Shiva was his way. Both the times he was known as Shivayogi. In the first life of sadhana, he died at the age of thirty-seven. He had no disease, just hunger and the intensity of his sadhana did him in. He did not die Enlightened, but he died in full dignity. He died not screaming, yelling or crying, but just trying to do sadhana, to be meditative and die. The second time over, he fared better. He lived up to fifty-five years of age. He went through heartbreaking sadhana, but still final Realization had not happened. At this point, he was bestowed the Ultimate Grace. 在他接下来的两个生命中，他是一个非常强烈的终极本质追求者。湿婆是他的道路。两次他都被称为 Shivayogi。在第一次修行的生命中，他在三十七岁时去世。他没有疾病，只有饥饿和修行的强度让他不堪重负。他并没有以开悟者的身份去世，但他以完全的尊严离开了。他没有尖叫、呼喊或哭泣，而只是努力修行，保持冥想状态去世。第二次他过得更好。他活到了五十五岁。他经历了令人心碎的修行，但最终的觉悟仍未发生。在这一点上，他得到了终极恩典。
Usually, I don’t talk about my Guru. He was called Sri Palani Swami and was a being beyond proportions. That was not his real name, but he was so called because he had attained to a certain samadhi state near the town of Palani in Tamil Nadu. He remained in this state for about two-and-a-half years. After that, he wandered all over the country, enlightening many people. He came to Shivayogi, in the second lifetime, and bestowed his Grace upon him, a forlorn sadhaka. 通常，我不谈论我的导师。他被称为 Sri Palani Swami，是一个超凡的存在。那并不是他的真实名字，但因为他在泰米尔纳德邦的帕拉尼镇达到了某种三昧状态，所以被称为这个名字。他在这种状态中持续了大约两年半。之后，他游历全国，启迪了许多人。他在第二世时来到 Shivayogi，并将他的恩典赐予了这个孤独的修行者。
When this Shivayogi saw him, he recognized that this was the Guru. Until then, he would not accept any human being as his Guru. For him, Shiva was the only Guru. He wanted Shiva to come and initiate him, but when he saw Sri Palani Swami, he recognized that this being was at the very peak of consciousness and he offered himself. But somewhere there was still a little resistance because he could not offer himself to another 当这个 Shivayogi 看到他时，他意识到这就是 Guru。在此之前，他不会接受任何人作为他的 Guru。对他来说，Shiva 是唯一的 Guru。他希望 Shiva 来给他传授，但当他看到 Sri Palani Swami 时，他意识到这个存在处于意识的巅峰，他愿意奉献自己。但在某种程度上，他仍然有一点抵触，因为他无法将自己奉献给另一个人。
man. He would only offer himself totally to Shiva. So the Guru, out of compassion, took the form of Shiva himself. Shivayogi surrendered. Sri Palani Swami did not even touch him with his hand or foot; he just took his staff and tapped on Shivayogi’s Agna Chakra, or forehead. At that moment, Shivayogi attained to his Ultimate Nature. 人。他只会完全奉献给湿婆。因此，出于慈悲，古鲁化身为湿婆本人。湿婆瑜伽士屈服了。斯里帕拉尼斯瓦米甚至没有用手或脚触碰他；他只是用手杖轻轻敲击湿婆瑜伽士的阿格纳脉轮或额头。在那一刻，湿婆瑜伽士达到了他的终极本性。
This contact with the Guru lasted only a few hours. After that, they never met again, but they were constantly in touch. Sri Palani Swami attained Mahasamadhi in the Velliangiri Mountains. Somehow, he identified Shivayogi as a person suitable for establishing the Dhyanalinga and entrusted this work to him. Not in speech, not in words, but wordlessly he communicated the immense technology needed to consecrate the Dhyanalinga. So Shivayogi began working towards establishing the Dhyanalinga. He was not able to fulfil his Guru’s vision in that lifetime because of limited resources and lack of support. So the rest of his time in that lifetime he spent mostly with his eyes closed. 与古鲁的接触仅持续了几个小时。之后，他们再也没有见面，但他们始终保持联系。斯里帕拉尼斯瓦米在维利扬吉里山达到了大圆满。出于某种原因，他认定希瓦瑜伽士是建立冥想灵坛的合适人选，并将这项工作委托给了他。他不是通过言语，而是无声地传达了 consecrate 冥想灵坛所需的巨大技术。因此，希瓦瑜伽士开始致力于建立冥想灵坛。在那一生中，由于资源有限和缺乏支持，他未能实现他的古鲁的愿景。因此，他在那一生中大部分时间都是闭着眼睛度过的。
Sadhguru Sri Brahma萨古鲁·斯里·布拉赫玛
To continue the work of creating the Dhyanalinga, Shivayogi came back as Sadhguru Sri Brahma. He started the work towards this in Tamil Nadu. He travelled extensively in the state and established several small institutions but his work on the Dhyanalinga was centred around Coimbatore. Here he faced a lot of social resistance from people. As the Dhyanalinga is the highest manifestation of the Divine, it includes all aspects and manifestations of life. So consecrating it involved men and women in very intense processes. If a man and woman sit together, people can only think of one thing. So a lot of resistance came up and he was literally hounded out of the place. He became very angry that he could not fulfil his Guru’s will and left Coimbatore in great fury, as if on fire. 为了继续创建 Dhyanalinga 的工作，Shivayogi 以 Sadhguru Sri Brahma 的身份回来了。他在泰米尔纳德邦开始了这项工作。他在该州广泛旅行，建立了几个小机构，但他在 Dhyanalinga 上的工作主要集中在科印巴托尔。在这里，他遭遇了来自人们的许多社会抵制。由于 Dhyanalinga 是神圣的最高体现，它包含了生活的所有方面和表现。因此， consecrating 它涉及到男女在非常强烈的过程中。如果一男一女坐在一起，人们只能想到一件事。因此，出现了很多抵制，他实际上被迫离开了这个地方。他非常生气，因为无法实现他的 Guru 的意愿，愤怒地离开了科印巴托尔，仿佛在燃烧。
Those were the worst times in Sadhguru Sri Brahma’s life. But in many ways, the best came out at that time. After lifetimes of sadhana and then fired by a phenomenal Grace of the Guru, he was quite sure that what he set out to do would happen. 那是萨古鲁·斯里·布拉赫玛生命中最糟糕的时光。但在许多方面，最好的事情也在那个时候发生。在经历了无数次的修行后，受到导师的巨大恩典的激励，他非常确定自己所追求的目标会实现。
But he burned with fury when it was robbed away from him by very ordinary and mediocre people, whom he had underestimated. He realized 但当被他低估的非常普通和平庸的人抢走时，他愤怒得燃烧起来。他意识到
that the power of ignorance is never to be underestimated. It is very powerful and the world is ruled by it most of the time. You think your knowledge, your fire, your Enlightenment will do things, but the Enlightened are always an individual, the ignorant are in masses. There is a huge power to that. 无知的力量绝不可小觑。它非常强大，世界大部分时间都被它统治。你认为你的知识、你的热情、你的启蒙会有所作为，但觉醒者总是个体，而无知者则是大众。这其中蕴含着巨大的力量。
He did not do the cold calculations necessary to work in the world, not because he was incapable of it. He did not do it simply because he thought his fire and his knowing would carry. But that is not how the world always works. The material aspect of the world, the human beings of different kinds, need to be handled as it is fit. Otherwise, it will not work. And this is a wonderful lesson for everyone-a lesson I have not forgotten even for a moment in my life-even if you carry the Divine Light within you, there will still be darkness behind you. So unless you have created a lot of small lights behind you, you need to constantly turn back and check what is happening. 他没有进行在这个世界上工作所需的冷酷计算，并不是因为他做不到。他之所以没有这样做，仅仅是因为他认为自己的热情和智慧足以应对。但这并不是世界总是如此运作的方式。世界的物质方面，各种不同的人类，需要以适当的方式来处理。否则，它将无法运作。这对每个人来说都是一个美妙的教训——一个我在生活中甚至没有忘记过一刻的教训——即使你内心拥有神圣的光芒，身后仍然会有黑暗。因此，除非你在身后创造了许多小光芒，否则你需要不断回头检查发生了什么。
Sadhguru Sri Brahma was alone. There were people here and there that he had lit up, but he did not like anyone following him, so he was alone. Because he was alone, behind him there was darkness, and it followed him and did not allow him to fulfil the purpose of his life. This is a good lesson for anyone: even such a magnificent human being as Sadhguru Sri Brahma, who could do things which are not considered human or humanly possible, could not fulfil what he came for. And it does not matter how many things you do, if you cannot fulfil the purpose that you have stood up for, that is considered failure. Sadhguru Sri Brahma failed and he did not like it; he did not like it one bit. So knowing the only emotion that he knew-he got angry. He was always angry-not about anything or anyone, but anger was his vehicle for intense existence. 萨德古鲁·斯里·布拉赫玛是孤独的。这里和那里有一些他点亮的人，但他不喜欢任何人跟随他，所以他是孤独的。因为他是孤独的，身后有黑暗，它跟随着他，不允许他实现他生命的目的。这对任何人来说都是一个很好的教训：即使是像萨德古鲁·斯里·布拉赫玛这样伟大的人，他能够做一些不被认为是人类或人类可能的事情，也无法实现他所来到这里的目的。而且无论你做多少事情，如果你无法实现你所坚持的目的，那就被视为失败。萨德古鲁·斯里·布拉赫玛失败了，他对此不满意；他一点也不喜欢。所以他知道的唯一情绪就是愤怒。他总是愤怒——不是针对任何事情或任何人，而是愤怒是他强烈存在的载体。
In that anger, he started to walk in no particular direction. Seeing his fierceness, no one was able to go near him, except for one disciple by the name of Vibhuti who followed him. Sadhguru Sri Brahma walked without stopping to eat, sleep or even sit for three or four days. During this time, the disciple would follow him, try to gauge in which direction the Master was going, cook food and run to reach his Master and place 在愤怒中，他开始朝着没有特定方向走去。看到他的凶猛，除了一个名叫 Vibhuti 的弟子外，没有人敢靠近他。萨古鲁·斯里·布拉赫玛连续三四天没有停下来吃饭、睡觉或甚至坐下。在这段时间里，弟子跟随他，试图判断师父要去的方向，做饭并跑去找他的师父。
the food in front of him, step aside and wait in the hope that he would eat. 他面前的食物，退到一边，等待希望他会吃。
Where would he walk? He eventually began walking in the direction where the scent of Grace for him was. So he walked towards the town of Kadapa, in the state of Andhra Pradesh. Initially, when he set out, he did not even think where he was going. He was just walking blindly to cool his head a bit. But invariably he went in that direction because there is this temple in Kadapa ^(5){ }^{5} where Sri Palani Swami himself had spent a lot of time. Probably, it was re-consecrated by him. So Sadhguru Sri Brahma went in that direction. 他会往哪里走？最终，他开始朝着对他来说有格蕾丝气息的方向走去。因此，他朝安得拉邦的卡达帕镇走去。起初，当他出发时，他甚至没有想过自己要去哪里。他只是盲目地走着，以冷静一下头脑。但他总是朝着那个方向走，因为在卡达帕有一座寺庙 ^(5){ }^{5} ，在那里斯里帕拉尼斯瓦米自己花了很多时间。可能是他重新奉献的。因此，萨德古鲁斯里布拉马朝那个方向走去。
When he finally reached the temple in Kadapa, his anger had still not subsided. Even after four or five months, he was still angry. No one could go near Sadhguru Sri Brahma and his disciple. It is not that they did anything or harmed anyone, but they were so fierce-fiercer than wild animals-even if they were only sitting, no one wanted to go near them. Within a few days, all the priests in the temple left, as they could not stay there because of the intensity of that being. Sadhguru Sri Brahma knew that he did not have much time. He knew that because of certain karmic limitations, he would have to leave his body within the next two years. 当他终于到达卡达帕的寺庙时，他的愤怒仍然没有平息。即使在四五个月后，他仍然感到愤怒。没有人敢靠近萨德古鲁·斯里·布拉赫玛和他的弟子。他们并没有做什么或伤害任何人，但他们的气势如同野兽一般凶猛——即使只是坐着，也没有人想靠近他们。几天之内，寺庙里的所有祭司都离开了，因为他们无法忍受那种存在的强度。萨德古鲁·斯里·布拉赫玛知道他没有太多时间。他知道由于某些业力的限制，他将在接下来的两年内离开他的身体。
When his head got a little cooler and when he was able to put down the shame and resentment of failure a little bit, he settled down to make some very cold calculations. From being a fiery, exuberant, don’t-care-adevil kind of yogi, he came down to being a cold calculation, a highly pragmatic, controlled fire. He sat with his disciple and plotted how to make the Dhyanalinga happen in the next life. Many things were decided there-who should be involved in the consecration process, where they should be born, in which womb, how and at what time. He plotted every aspect that would be needed and determined solutions for many issues that could impede. Sadhguru Sri Brahma even decided what kind of a person he should be born as, how his physical body and state of mind should be. Everything was created right there. The fundamental blueprint for the Dhyanalinga was made in that Kadapa temple. 当他的头脑稍微冷静下来，并且能够稍微放下失败的羞愧和怨恨时，他开始进行一些非常冷静的计算。从一个热情洋溢、无所畏惧的瑜伽士，他变成了一个冷静的计算者，一个高度务实、控制自我的火焰。他与他的弟子坐在一起，规划如何在下辈子实现 Dhyanalinga。许多事情在那时被决定——谁应该参与加持过程，他们应该在哪里出生，在哪个子宫，如何以及在什么时间。他规划了所需的每一个方面，并为许多可能阻碍的事项确定了解决方案。萨古鲁·斯里·布拉赫玛甚至决定他应该以什么样的人出生，他的身体和心理状态应该如何。一切都在那时被创造出来。Dhyanalinga 的基本蓝图是在那个 Kadapa 寺庙中制定的。
Sadhguru Sri Brahma then came back to Coimbatore for the last time. He was heading up the Velliangiri Mountains, which also contained his 萨古鲁·斯里·布拉马随后最后一次回到了科印巴托尔。他正前往维利扬吉里山，那里的山脉也包含了他的
Guru’s samadhi. There were many people gathered at the foothills that day. To them, he declared, ‘This one will be back.’ He ascended the mountain for the last time. Now, Sadhguru Sri Brahma was supercharged with failure and, having been unable to fulfil his Guru’s will, he executed an extremely rare feat-of exiting through the seven chakras all at once. He was one of the very few Masters who had mastery over all the seven chakras and was referred to as Chakreshwara. 古鲁的涅槃。那天，许多人聚集在山脚下。他对他们宣告：“这个人会回来。”他最后一次登上山。现在，萨德古鲁·斯里·布拉赫玛充满了失败的能量，因未能实现他的古鲁的意愿，他完成了一项极为罕见的壮举——同时通过七个脉轮。他是为数不多的掌握所有七个脉轮的大师之一，被称为查克雷什瓦拉。
He was only forty-two years old at the time. He did this phenomenally rare thing as a preparation for the consecration of the Dhyanalinga. Though he knew his failure was that of mismanagement of social situations, he was ascertaining for himself that it was not a lapse of his own ability. Exiting the body through all the seven chakras meant this person had complete mastery over all the 114 chakras. It is because of that mastery that now we can have people blowing up everywhere with intense experiences like explosions. He chose the peaks of Velliangiri Mountains for this incredible feat, as his Guru’s samadhi was in these mountains-it was the lap of his Master. Thus, he assured himself that the next time around there would be no failure or mishit. 他当时只有四十二岁。他做了这个极为罕见的事情，以准备 Dhyanalinga 的 consecration。尽管他知道自己的失败是由于对社会情况的管理不善，但他在向自己确认这并不是他能力的失误。通过所有七个脉轮退出身体意味着这个人对所有 114 个脉轮有完全的掌控。正是因为这种掌控，现在我们可以看到人们在各处经历强烈的体验，如爆炸般的感受。他选择了 Velliangiri Mountains 的山峰来完成这个不可思议的壮举，因为他的 Guru 的 samadhi 就在这些山中——这是他大师的怀抱。因此，他向自己保证，下次不会再有失败或失误。
Even today, the place where he attained samadhi and shed his body exists. It is very vibrant; it pulsates with energy. People who go there can feel it and experience it. The quality of this place at the top of the Seventh Hill-just at the edge of the mountain where chilly, wild winds blow constantly-says everything about this man. That is where he felt most comfortable. It is a very powerful spot. If you are a meditator, if you are a little sensitive, when you go there, you will go crazy. It is like that because he left with a certain purpose. He has a certain purpose to fulfil, so he left in a particular way. It is not just about Liberation and dissolution. He used his energies and even his death for the future establishment or manifestation of how he wanted to be. 即使在今天，他获得三昧并脱离肉体的地方仍然存在。那里非常生机勃勃，充满能量。去那里的人可以感受到这一点并体验到它。这个地方位于第七座山的顶端——正好在寒冷、狂野的风不断吹拂的山边——一切都在诉说着这个人。这是他感到最舒适的地方。这里是一个非常强大的地点。如果你是一个修行者，如果你有一点敏感，当你去那里时，你会感到疯狂。之所以如此，是因为他带着某种目的离开。他有一个特定的目的要实现，因此他以一种特定的方式离开。这不仅仅是关于解脱和消散。他利用了自己的能量，甚至在他去世时，也为他想要的未来建立或显现而付出了努力。
Before Sadhguru Sri Brahma shed the body, he made one more futile attempt to achieve the work he had started. A certain yogi in central India had left his body at the age of twenty-six. He was a bala yogi who had attained Self-Realization at the age of eleven. This yogi spent about three-and-a-half years in samadhi. When he came out, he was eager to share his experience, but he only found five or six disciples to impart it 在萨古鲁·斯里·布拉赫玛舍弃身体之前，他又一次徒劳地尝试完成他开始的工作。印度中部的一位瑜伽士在二十六岁时离开了他的身体。他是一位在十一岁时获得自我实现的巴拉瑜伽士。这个瑜伽士在三年半的时间里处于三摩地状态。当他出来时，他渴望分享他的经历，但他只找到了五六个弟子来传授。
to. Even they were not sincere enough. So he got angry and he left his body. 甚至他们也不够真诚。所以他生气了，离开了他的身体。
Sadhguru Sri Brahma immediately took hold of this bala yogi’s body and tried to fulfil his purpose through it. He did this because he had no patience to be born again and go through the process of life all over again. For a few months, Sadhguru Sri Brahma was in two different physical bodies at the same time. In this attempt to create the Dhyanalinga, he gathered a few disciples around him and tried working with them with tremendous intensity, because the time span available was very limited. When people did not meet his expectations, he chose to shelve the effort and depart with a declaration, ‘This one will be back.’ 萨古鲁·斯里·布拉赫玛立即掌控了这个巴拉瑜伽士的身体，并试图通过它实现他的目的。他这样做是因为他没有耐心再次出生并重新经历生活的过程。在几个月的时间里，萨古鲁·斯里·布拉赫玛同时存在于两个不同的身体中。在创造迪扬灵的尝试中，他聚集了一些弟子，并以极大的强度与他们合作，因为可用的时间非常有限。当人们未能达到他的期望时，他选择搁置努力，并宣告离开，‘这个人会回来。’
Will I Come Back 我会回来吗
People ask me: ‘Many spiritual Masters in the Buddhist tradition have come back again and again for the sake of their followers. You yourself took two more births after Enlightenment to fulfil your Guru’s dream. So will you be coming back again, just for one last time, in case we do not make it this time?’ 人们问我：“许多佛教传统中的灵性大师为了他们的追随者一次又一次地回来了。你自己在开悟后又投胎了两次，以实现你的导师的梦想。那么，如果这次我们没有成功，你会再回来一次吗，最后一次？”
Let me confirm this to you once again: I am not coming back for sure, because my expiry date is long over. Some people who are a little more perceptive clearly see that I don’t even exist. This actually happened: every year we take a large group of Isha meditators to the Himalayas, and Tapovan is one of the places they visit. That year, for some reason, I stayed back at Gomukh. I did not accompany them to Tapovan. In Tapovan there is a lady called Bengali Maa. She has been living there for many years. She asked our meditators, ‘Who are you people? Where are you coming from?’ They said, ‘We are Isha meditators and we have come with our Guru.’ She said, ‘Can I see his picture?’ So they pulled out a picture of mine and showed it to her. She looked at it and said, ‘Oh, he is wonderful but he is gone, long time ago.’ They said, ‘No, no, he has come with us, he is walking with us.’ She said, ‘No way! He is gone.’ 让我再一次确认给你：我肯定不会回来，因为我的有效期早已过期。一些更敏锐的人清楚地看到我甚至不存在。这实际上发生过：每年我们都会带一大群伊莎冥想者去喜马拉雅山，塔波万是他们访问的地方之一。那一年，由于某种原因，我留在了戈穆克。我没有陪他们去塔波万。在塔波万有一位叫孟加拉母亲的女士。她在那里生活了很多年。她问我们的冥想者：“你们是谁？你们从哪里来？”他们说：“我们是伊莎冥想者，我们是和我们的导师一起来的。”她说：“我可以看看他的照片吗？”于是他们拿出我的一张照片给她看。她看了看，说：“哦，他真棒，但他早就走了。”他们说：“不，不，他和我们一起来的，他在我们身边走。”她说：“不可能！他已经走了。”
So these people came back to Gomukh. They thought that during the time they went up, I was gone. They were a little terrified when they saw me, and then they told me what happened. I thought I had covered myself pretty well, but if she was able to see it, obviously, it was not well 所以这些人回到了戈穆克。他们以为在他们上山的时候，我已经离开了。当他们看到我时，有点害怕，然后告诉我发生了什么。我以为我掩饰得很好，但如果她能看到，显然就不是很好。
enough. I am real or I have made myself more real than most people are. But from the account books of humanity, I am gone a long time ago. This gives me much freedom, though. But stretching it one more time is not a proper thing to do. Even this time it happened only because I got tangled up with the project of the consecration of the Dhyanalinga. Otherwise, this one would not be. 足够了。我是真实的，或者我让自己比大多数人更真实。但从人类的账本来看，我早已消失。这给了我很大的自由，尽管如此，再伸展一次并不是正确的做法。即使这次发生也只是因为我与 Dhyanalinga 的奉献项目纠缠在一起。否则，这个就不会存在。
As it is, all the basic infrastructure that is needed for life to continue has been dismantled, but I am still on. This is not good. Existentially, it is not considered good. Once the basic infrastructure that is necessary to keep this life going is gone, that person has no business here; they should be gone. In our longing for Liberation, we dismantled all the infrastructure. Then, since we landed up with an impossible project, we tried to continue on and on. Now that is also done, and no one knows why the hell we are continuing any more. Just to see some more full moons maybe! Not really, because I remember too many of them and the damn moon is not changing. 目前，维持生命所需的所有基本基础设施都已被拆除，但我仍然在继续。这不好。从存在的角度来看，这被认为不好。一旦维持这种生活所必需的基本基础设施消失，那个人就没有在这里的理由；他们应该离开。在我们渴望解放的过程中，我们拆除了所有基础设施。然后，由于我们陷入了一个不可能的项目，我们试图不断继续下去。现在这也结束了，没有人知道我们为什么还在继续。也许只是为了再看看几次满月！其实不是，因为我记得太多次了，那该死的月亮没有变化。
Once you have deciphered the fundamentals of how it happens, tomorrow, even if a totally new Creation happens, it would still not be interesting enough to go there. It is like this: let us say, there is a super hotel which has a million rooms. If you go there as a customer, they give you a key card which opens only your room. You are just entering one room, so you are very excited when you enter it. Now, if the hotel manager tells you there is another room with a better view and asks if you would like to take it, you say, ‘Yes, yes. I am excited.’ But there is a cleaning person there-she has one simple key which opens every room. But she is not excited about the new room with the view because she has seen plenty of rooms. She has seen all the superficial small decor changes from room to room and all that. 一旦你解读了它发生的基本原理，明天，即使发生了一个全新的创造，去那里也仍然不会有足够的趣味。情况是这样的：假设有一家超级酒店，拥有一百万个房间。如果你作为顾客去那里，他们会给你一张只打开你房间的钥匙卡。你只是进入一个房间，所以当你进入时非常兴奋。现在，如果酒店经理告诉你有另一个视野更好的房间，并问你是否想去，你会说：“是的，是的。我很兴奋。”但那里有一个清洁工，她有一把简单的钥匙，可以打开每个房间。但她对那个有美景的新房间并不兴奋，因为她见过很多房间。她见过每个房间之间所有表面的装饰变化等等。
I am sure even she has not opened all the million rooms, but because she has seen so many and she even cleans them every day, she is not excited about entering one more new room. This is so with SelfRealization also. Once you have this key, you can open any number of rooms. Have you opened everything? No. If you have the time and the inclination, it is possible to open every room, but one room is not so different from the other. Similarly, if you enter a new Universe, everything may look different but it is not so different. The fundamentals are all the same. So when you have seen enough, you start dismantling the fundamental infrastructure that is necessary to sustain life. 我相信即使她也没有打开所有的百万个房间，但因为她已经看到了这么多，并且她每天都在打扫这些房间，所以她对进入一个新的房间并不感到兴奋。自我实现也是如此。一旦你拥有这个钥匙，你就可以打开任意数量的房间。你打开过所有的房间吗？没有。如果你有时间和兴趣，确实可以打开每一个房间，但一个房间与另一个房间并没有太大区别。同样，如果你进入一个新的宇宙，一切可能看起来都不同，但其实并没有那么不同。基本原理都是一样的。因此，当你看得够多时，你开始拆解维持生命所需的基本基础设施。
There is a certain span a life can run. Even now, without the support that I take from a few people around me, I would not be able to keep my body intact. I am doing fine, but without a little bit of support around me, it would not be possible to maintain the integrity of my body at all, because it is well past its expiry date. Besides, technology-wise, me 一个生命可以持续的时间是有限的。即使现在，如果没有我周围几个人的支持，我也无法保持身体的完整。我过得还不错，但如果没有一点支持，我根本无法维持身体的完整，因为它早已过了保质期。此外，在技术方面，我
coming back is crude technology. We are establishing a slightly better way of doing things. Moreover, it is very wrong to think that if this person is not there, what will happen? This happened when Kamaraj ^(6){ }^{6} was the chief minister of Tamil Nadu. You should know that most of the infrastructure that you see in the state were all done during his time. We are still enjoying what he did. 回归是一种粗糙的技术。我们正在建立一种稍微更好的做事方式。此外，认为如果这个人不在了，会发生什么是非常错误的。这发生在卡马拉杰 ^(6){ }^{6} 担任泰米尔纳德邦首席部长的时候。你应该知道，你在这个州看到的大部分基础设施都是在他任内建成的。我们仍在享受他所做的事情。
Once Kamaraj was touring the state when he was the chief minister. He was somewhere near Madurai. It was some village and they had just transferred a police sub-inspector from there. That officer had been there for a few years and he had bonded well with the people and done many things for them. So he was a very popular sub-inspector and the people were very agitated by his transfer. In India, it is very rare that people love a policeman. But this policeman had earned the people’s love and they all protested. So when the chief minister came visiting, they said, ‘We don’t want this sub-inspector to be transferred.’ Kamaraj replied, ‘It is wonderful that there is such a wonderful sub-inspector here. But I want you to know, we are capable of producing many more wonderful subinspectors. You will see the next one will be even better.’ Even a political leader had such wisdom. Fortunately, we had wonderful people in the country, but unfortunately, they never had enough power in their hands to do anything. So don’t get into this mode, ‘Please come back, Sadhguru! Come back, Sadhguru!’ No. It is not necessary. The next generation we produce should be far better than us. 一次，卡马拉杰在担任首席部长时正在巡游该州。他在马杜赖附近的某个地方。那里是一个村庄，他们刚刚调走了一名警察副 инспектор。那位警官在那儿待了几年，与当地人建立了良好的关系，为他们做了很多事情。因此，他是一名非常受欢迎的副 инспектор，人民对他的调动感到非常愤怒。在印度，人们爱警察是非常罕见的。但这位警察赢得了人们的爱，他们都进行了抗议。因此，当首席部长来访时，他们说：“我们不想让这位副 инспектор 被调走。”卡马拉杰回答说：“这里有这样一位出色的副 инспектор 是很棒的。但我想让你们知道，我们有能力培养出更多优秀的副 инспектор。你们会看到下一个会更好。”即使是一位政治领袖也有这样的智慧。幸运的是，我们国家有很多优秀的人，但不幸的是，他们从未拥有足够的权力去做任何事情。所以不要进入这种模式，“请回来，萨德古鲁！回来，萨德古鲁！”不，这没有必要。我们培养的下一代应该比我们更优秀。
Whenever I leave-whenever that is-for eighty years after that, my presence will be stronger, much stronger than the way it is right now. This is to ensure that all of you are dead before I go! Yes. This is because once you start people on a certain process, there is a certain responsibility that you finish it. So I want to ensure that everyone who was in some way touched by me is cleaned up from the planet before I leave completely. Since they taught you all those tricks in Inner Engineering with which you may live 160 years, I am keeping it for eighty years after the body is gone-just in case you survive to become 160 ! That is why these eighty years. Eighty years is almost like another lifetime, but there will be no physical presence. For physical presence, we will establish enough systems but the presence will be much, much 无论我何时离开——无论那是什么时候——在那之后的八十年里，我的存在将比现在强烈得多。这是为了确保在我完全离开之前，你们都已经去世！是的。这是因为一旦你开始让人们进入某个过程，就有一定的责任去完成它。所以我想确保每一个在某种程度上受到我影响的人在我完全离开之前都被清理出这个星球。既然他们教会了你们在内在工程中那些可以让你们活到 160 岁的技巧，我会在身体消失后保留这段时间——以防你们活到 160 岁！这就是为什么有这八十年。八十年几乎就像另一个生命，但将没有身体的存在。为了身体的存在，我们将建立足够的系统，但存在感将会更加强烈。
stronger than the way it is right now because the burden of carrying a physical body will not be there. 比现在的状态更强，因为承载肉体的负担将不复存在。
So am I going to be a disembodied being? Obviously, if my body is buried or burned, I will be disembodied, if you want to call it that. But the body is on many different layers. What you pick up from the planet you have to put back. The rest of the body-to put it in modern terminology-is more like a software. The software still stays on a minimal platform. Right now, it is on a solid, physical platform. If this platform goes away, it will stay in a very minimal platform. It will not take another physical platform. This will be far more efficient than being in a physical platform because of various things. 那么我会成为一个无形的存在吗？显然，如果我的身体被埋葬或火化，我将是无形的，如果你想这么称呼的话。但身体有许多不同的层面。你从星球上获取的东西必须归还。身体的其余部分——用现代术语来说——更像是软件。软件仍然保持在一个最小的平台上。现在，它在一个坚固的物理平台上。如果这个平台消失，它将保持在一个非常最小的平台上。它不会再占用另一个物理平台。这将比处于物理平台上更高效，因为各种原因。
So why not stay forever? There is no such thing as forever, long or short. If it is needed, one can hang on and do that kind of thing. But it is not needed because we have set up a more sophisticated arrangement for that purpose. We will come out with many more spiritual processes which can be transmitted to the masses without much preparation. It is still a pure method, not some fake stuff. Right now, I thought it is not relevant to do that because I am still around; I can do the mass processes more intricately. I adjust a very intricate process to a particular mass that is there and make things happen. It is still very much possible for us to do it that way, but mass processes will slowly roll out of this after some time because that will be long-term insurance. Above all, there is the Dhyanalinga. So there is really no need to hang on forever. 那么为什么不永远停留呢？没有永恒这种东西，无论长短。如果需要的话，可以坚持下去，做那种事情。但这并不需要，因为我们已经为此设立了更复杂的安排。我们将推出更多可以在没有太多准备的情况下传递给大众的精神过程。这仍然是一种纯粹的方法，而不是一些虚假的东西。现在，我认为这样做并不相关，因为我仍然在这里；我可以更复杂地进行大众过程。我将一个非常复杂的过程调整到特定的大众身上，并使事情发生。我们仍然可以以这种方式进行，但大众过程在一段时间后会慢慢推出，因为那将是长期的保障。最重要的是，有 Dhyanalinga。因此，真的没有必要永远坚持下去。
Why do you care? You will be dead and gone, anyway. 你为什么在乎？反正你会死去。
CHAPTER 12第 12 章
Final Round决赛
Abstract摘要
We can make this life the last one for you but we cannot make this the most wonderful one. That only you have to do. For that, you must do sadhana. You must promise me that. 我们可以让这一生成为你最后的一生，但我们无法让这一生成为最美好的一生。那只有你自己才能做到。为此，你必须修行。你必须向我承诺这一点。
One Drop Spirituality一滴灵性
When I was twenty-five, suddenly, this big spiritual experience burst upon me. ^(1){ }^{1} After that, I thought I would teach the whole world how to live ecstatically-truly in ecstasy. I thought this is it, what is the problem in teaching it? Everyone can get it. But now as age is catching up and my hair is turning grey, I have matured. Now, I am thinking if we are not able to teach them to live well, at least let us see if we can teach them how to die well. I am very concerned about this because I see most people on the planet die badly. Those who learn how to live well, wonderful for them. But at least if other people learn how to die well, it would be great. 当我二十五岁时，突然，这个巨大的精神体验降临到我身上。 ^(1){ }^{1} 之后，我想我会教全世界如何真正地狂喜地生活。我认为这就是了，教它有什么问题呢？每个人都可以做到。但现在随着年龄的增长，我的头发开始变灰，我成熟了。现在，我在想如果我们不能教他们如何过好生活，至少让我们看看能否教他们如何好好地死去。我对此非常关心，因为我看到地球上大多数人死得很糟糕。那些学会如何过好生活的人，真是太好了。但至少如果其他人学会如何好好地死去，那就太棒了。
Teaching people how to live well takes a little more work; we may not be able to do it to everyone. But at least they must die well. This is important because the period of life in a disembodied state is much, much bigger than that in an embodied state. When a being is disembodied, whether their experience of life becomes heavenly or hellish largely depends on how they die. Not entirely, but largely. ^(2){ }^{2} So even if we cannot teach the whole population a way where they can live beautifully every moment of their life, if we can at least teach them to manage the last moment of their life sensibly, then this will see them through disembodiment very beautifully. 教人们如何过上好日子需要更多的努力；我们可能无法做到让每个人都如此。但至少他们必须好好地死去。这很重要，因为在无形状态下的生命阶段要比有形状态下的生命阶段大得多。当一个生命体处于无形状态时，他们的生活体验是变得天堂般美好还是地狱般痛苦在很大程度上取决于他们如何死去。并不是完全如此，但在很大程度上。因此，即使我们无法教会整个社会一种让他们在生活的每一刻都能美好生活的方法，如果我们至少能教会他们理智地管理生命的最后时刻，那么这将使他们在无形状态下度过得非常美好。
People may believe they are living well, but they are not. They live in good homes, drive good cars, wear good clothes, but they think they are 人们可能认为他们生活得很好，但实际上并不是。他们住在好房子里，开好车，穿好衣服，但他们认为自己是
living well because they look at other people who don’t have the same things and feel happy about it. This is not living well. This is a sick life. They feel happy by comparing themselves with someone who is not doing as well as them. This is all the joy most people have in their life. So I don’t call that as living well. 过得好是因为他们看到其他人没有相同的东西而感到快乐。这并不是过得好。这是一种病态的生活。他们通过与那些过得不如自己的人进行比较而感到快乐。这是大多数人生活中所有的快乐。因此，我不认为这算是过得好。
For me, living well is if you are able to sit here in such a way that nothing matters; whether you have something or not, even whether there is food to eat or not, it does not matter to you. You are just fine. It is not that you are incapable of earning your food and other things, but that does not decide who you are right now. What kind of garment you are wearing does not decide who you are right now. What kind of house you are living in does not decide who you are right now. How someone else treats you does not decide who you are right now. What someone says to you does not decide who you are right now. How you are looked up to or looked down upon does not decide who are right now. If you are like this, you are living well for sure. Wherever you sit, your experience of life will be beautiful. 对我来说，生活得好就是你能够以一种方式坐在这里，什么都无所谓；无论你是否拥有某样东西，甚至是否有食物可吃，对你来说都无所谓。你很好。并不是说你无法赚取食物和其他东西，但这并不决定你现在是谁。你穿着什么样的衣服并不决定你现在是谁。你住在什么样的房子里并不决定你现在是谁。别人如何对待你并不决定你现在是谁。别人对你说什么并不决定你现在是谁。别人如何看待你也并不决定你现在是谁。如果你是这样的，你肯定生活得很好。无论你坐在哪里，你的生活体验都会是美好的。
I have been particularly concerned about this because in the recent past, I have seen some people who were dear to me going in a very bad way. These were not people who had failed, but people who believed that they had lived very well. Everything that they wanted in life happened for them. They got educated, got a job, got married, had children, their children grew up, they got married and settled abroad and had grandchildren. For most people, this is their dream life. Their lives worked out according to their dreams, and when they came to the final phase of their life, the last mile of their life, they were completely out of sorts. They were completely broken people and died in a bad way. About 90 per cent of even those who believe that they are successful and are living well also die badly because modern societies are neither aware nor have they taken care of this important aspect as to how to die well. 我对此特别担忧，因为在最近的过去，我看到一些我亲近的人走上了非常糟糕的道路。这些人并不是失败者，而是那些相信自己过得很好的人。他们想要的一切都实现了。他们接受了教育，找到了工作，结了婚，生了孩子，他们的孩子长大了，结了婚，定居在国外，生了孙子。对大多数人来说，这就是他们梦想中的生活。他们的生活按照他们的梦想发展，当他们来到生命的最后阶段，生命的最后一段时，他们完全失去了方向。他们是完全崩溃的人，以糟糕的方式去世。即使是那些相信自己成功并过得很好的人，约有 90%的人也死得很糟糕，因为现代社会既没有意识到，也没有照顾到如何好好去世这一重要方面。
So I felt we should impart at least a simple spiritual process which can be imparted in a few minutes so that people can handle at least one moment of their life sensibly, wonderfully. My dream is still that people should live blissfully-it is possible. But, you know, many of them have given up, many of them are diehard miserable people. Do what you 所以我觉得我们应该传授至少一个简单的精神过程，这个过程可以在几分钟内传授，以便人们能够理智而美好地处理他们生活中的至少一个时刻。我的梦想仍然是人们能够幸福地生活——这是可能的。但是，你知道，他们中的许多人已经放弃了，许多人是顽固的痛苦者。你要做的就是
want, they are determined; they want to invest in their miseries. So now I am beginning to think, ‘Okay, if we cannot teach everyone how to live blissfully, at least they must be able to die well.’ It is a horrible compromise, but you know there are seven billion people. You can never get seven billion people for seven days, three hours a day, to sit, learn and do these practices in their life. It is not going to happen. We still hope that people will go for it. But in case they are diehard miserable people, at least let them have the dignity of dying well-not dying confused, not dying bewildered, not dying miserably. At least this must happen. 他们想，他们下定决心；他们想要投资于自己的痛苦。所以现在我开始想，‘好吧，如果我们不能教会每个人如何幸福地生活，至少他们必须能够好好地死去。’这是一个可怕的妥协，但你知道有七十亿人。你永远无法让七十亿人在七天内，每天三小时，坐下来，学习并在生活中实践这些。这个事情是不可能发生的。我们仍然希望人们会去尝试。但如果他们是顽固的痛苦者，至少让他们有尊严地死去——不是困惑地死去，不是迷茫地死去，不是痛苦地死去。至少这一点必须发生。
I thought I would never do this in my life, but you know I am getting practical. I am coming to terms with this reality because between possibility and reality there is a distance that not everyone is willing to walk. And unless someone is willing, there is no way you are going to do this. You can coax them, you can cajole them, you can, you know, push them around a bit; beyond that, you cannot do much. If you go beyond that, they will leave. I have no illusions about that. Almost anyone, if you push people beyond a certain point, they will all leave, I know that. 我曾以为我一辈子都不会这样做，但你知道我正在变得务实。我正在接受这个现实，因为可能性和现实之间有一段距离，并不是每个人都愿意走这段路。除非有人愿意，否则你是无法做到这一点的。你可以劝说他们，你可以哄骗他们，你可以，知道的，稍微推他们一下；除此之外，你不能做太多。如果你超越了那个界限，他们会离开。我对此没有幻想。几乎任何人，如果你把人推到某个极限，他们都会离开，我知道这一点。
If we had them in an airtight can, then I would not give up that possibility of making them live well, but we don’t have the whole world’s population in a can. Even at the Isha Yoga Center, it is not so. At the most, we can have a handful of people in the airtight can, whom we can push all the way. But I am sure we can teach everyone how to die well because it does not take so much time. It is simple, it is easy and I am finding ways where, whether they are willing or not, we can teach them. We can put something into them which will come into play when that moment approaches. 如果我们把他们放在一个密封罐里，那么我就不会放弃让他们过得好的可能性，但我们并没有把全世界的人口放在一个罐子里。即使在 Isha 瑜伽中心，也不是这样。最多，我们可以在密封罐里放一小撮人，我们可以全力以赴地推动他们。但我相信我们可以教会每个人如何好好地死去，因为这并不需要太多时间。这很简单，很容易，我正在寻找方法，无论他们是否愿意，我们都可以教他们。我们可以在他们身上放入一些东西，当那个时刻来临时，它就会发挥作用。
The spiritual process is about helping people to die well, not only to help people to live well. Helping people to die well does not mean assisting them to die as euthanasia supporters advocate. Helping people to die means helping people to manage the moment of passing from physicality to beyond, from being embodied to being disembodied, in utmost awareness and grace. If one wants to exercise this choice by oneself, a certain amount of preparation is needed. There are many methods to cultivate this awareness in life so that when the moment of 灵性过程是关于帮助人们好好地死去，而不仅仅是帮助人们好好地活着。帮助人们好好地死去并不意味着像安乐死支持者所倡导的那样协助他们死亡。帮助人们死去意味着帮助人们在极致的觉知和优雅中管理从有形到超越、从具身到无身的过渡时刻。如果一个人想要自己行使这个选择，就需要一定的准备。有许多方法可以在生活中培养这种觉知，以便在那一刻来临时。
death comes, it will carry you through in grace. But otherwise we can create that moment for every human being if that human being is willing to cooperate and willing to pay some attention to themselves now. 死亡来临时，它将优雅地带走你。但如果不是这样，我们可以为每一个人创造那一刻，只要那个人愿意合作，并愿意现在关注自己。
This is how most of the initiations were done in the past. A yogi would sit in one place and initiate people like this. What happened? Nothing. Someone may argue, ‘Nothing happened in my life.’ It does not matter. When that moment of passing approached, it would come into play. It is not that we have also not done this. We have, but not actively so. Now we want to do it actively on a massive scale so that there will be something in everyone’s life. If it does not play up right now, at least when that moment approaches, it will play up, for sure. 这就是过去大多数启蒙的方式。一个瑜伽士会坐在一个地方，以这种方式启蒙人们。发生了什么？什么都没有。有人可能会争辩，“我生活中什么都没有发生。”这并不重要。当那个传递的时刻来临时，它就会发挥作用。并不是说我们也没有这样做过。我们做过，但并不是积极地去做。现在我们想要积极地在大规模上进行，以便每个人的生活中都会有一些东西。如果现在没有发挥作用，至少当那个时刻来临时，它一定会发挥作用。
Many times, people who are very old and ailing ask me to visit them. Or sometimes there are people who find that their parents have reached a very ripe age and are suffering, who send me a picture of them. If I see there is enough maturity in them and they are asking me not to make them well but to release them, or if their Prarabdha Karma is nearly finished, then, if I visit that person, or if I look at the person’s picture, within seven to eight days they will be gone, as without software that life is anyway on the very edge. 很多时候，年纪很大且身体虚弱的人会请我去看他们。或者有时会有人发现他们的父母已经到了很高的年龄并且在受苦，他们会给我发一张他们的照片。如果我看到他们身上有足够的成熟度，并且他们请求我不是让他们康复而是释放他们，或者如果他们的 Prarabdha Karma 快要结束，那么，如果我去看那个人，或者如果我看那个人的照片，在七到八天内他们就会离开，因为没有软件，那种生命本来就处于边缘状态。
However, it works both ways too because sometimes it is good to stretch someone’s life and sometimes it is good to curtail their life. It is like this: let us say, you are travelling in a boat. Once you reach the other bank, you must get off the boat. If you still don’t get off the boat for some reason, then drifting will happen unnecessarily. So both may have to be done. Sometimes you stretch their life because this person has not reached where they should reach but has run out of steam, and sometimes they have reached but still have steam, so you have to release it. Both are needed in life. 然而，这两者都是相辅相成的，因为有时延长某人的生命是好的，有时缩短他们的生命也是好的。就像这样：假设你在一只船上旅行。一旦你到达对岸，你必须下船。如果由于某种原因你仍然不下船，那么漂流就会不必要地发生。因此，这两者可能都需要进行。有时你延长他们的生命，因为这个人还没有到达他们应该到达的地方，但已经精疲力竭；而有时他们已经到达了，但仍然有精力，所以你必须释放它。生活中两者都是必要的。
Is it possible that they will be liberated? Someone being liberated for good is possible only when someone has run the full course of prarabdha. Now when everything is over, they are in a certain space where there is a karmic break. There are many people who die of old age; they may have lived as utter fools, but in the final few days, suddenly, there is a new sense of wisdom within them, a new sense of awareness about them because their karma allotment has finished. ^(3){ }^{3} Just 他们会被解放吗？一个人被彻底解放的可能性只有在某人经历了全部的业力果报（prarabdha）之后才会出现。现在一切都结束了，他们处于一个有业力中断的特定空间。许多人死于老年；他们可能一生都过得愚蠢，但在最后几天，突然之间，他们内心产生了一种新的智慧感，一种新的自我意识，因为他们的业力分配已经结束。 ^(3){ }^{3} 只是
the minor things are left and the next quota of karma has not come in yet, so that is a blessed period. Even for a person who lived an ignorant life, you will see that suddenly they know, ‘In the next three days I will die.’ Such people can be dissolved very easily because they have come to that blessed state where there is no karmic burden. There is a stock somewhere else, but here there is a little space of no karma. We can help them die consciously rather than in an unconscious state. If there is a conducive atmosphere, dissolution is possible. They can be liberated. But when they die of disease before the Prarabdha Karma is complete, if one tries to dissolve them, it is not going to work. Nor will I do such a thing. All we can do for them is help them to die with awareness; then they will have a little enhanced life somewhere else. 小事已经结束，下一轮业力还没有到来，所以这是一个受祝福的时期。即使是过着无知生活的人，你会看到他们突然知道，“在接下来的三天里我将死去。”这样的人很容易被解脱，因为他们已经达到了没有业力负担的祝福状态。其他地方还有存量，但这里有一点没有业力的空间。我们可以帮助他们有意识地去世，而不是在无意识的状态下。如果有一个有利的氛围，解脱是可能的。他们可以被解放。但是当他们在业力完成之前因疾病而去世时，如果试图解脱他们，是行不通的。我也不会做这样的事情。我们能为他们做的就是帮助他们有意识地去世；这样他们将在其他地方拥有一点增强的生命。
Is it possible to do this even if this person does not know me? See, when I am talking on this level, I am not talking about myself as a person, as some bundle of habits and patterns and things. As a person, you may know me or not, but at this level, there is no one who does not know me, because here, that which I call ‘myself’ is you also. In that dimension, there is no individual person. So it does not make any difference whether as a person you know me or not. I have often said that I have initiated more people that I have not met than those I have met. This is also like that. 即使这个人不认识我，这样做可能吗？你看，当我在这个层面上谈论时，我并不是在谈论我作为一个人，作为一些习惯、模式和事物的集合。作为一个人，你可能认识我，也可能不认识我，但在这个层面上，没有一个人是不认识我的，因为在这里，我所称之为“我”的也是你。在那个维度上，没有个体的人。因此，作为一个人，你是否认识我并没有任何区别。我常常说，我所引导的更多人是我没有见过的，而不是我见过的。这也是这样的。
Once You Made a Mistake of . . . 一旦你犯了一个错误……
The moment of death is a tremendous possibility for someone to intervene. I could help you die well, but I could help you to live well too! It is better you live well, not just aim towards dying well. If you are planning on coming back a hundred times over, you can live a stupid life. But if you want this to be your last life, especially then you should learn to live well. The last lap must be the best lap, isn’t it? 死亡的瞬间是一个巨大的可能性，可以让人介入。我可以帮助你好好地死去，但我也可以帮助你好好地活着！你最好好好地活着，而不仅仅是追求好好地死去。如果你打算再回来一百次，你可以过得很愚蠢。但如果你想这是你最后的一生，尤其是那样，你应该学会好好地活着。最后一圈必须是最好的一圈，不是吗？
When things have come to a head, when the situation has matured to such an extent that it has become life and death and nothing else matters, then it is just one moment’s work for me. But how long you are going to take to get there is up to you. You could make it happen this evening, or you could wait for a few lifetimes. Once you have come to me, I will not give you the option of a few lifetimes. But you can wait until the end of 当事情发展到关键时刻，当情况成熟到生死攸关、其他一切都无关紧要的地步时，对我来说，这只是片刻的工作。但你要花多长时间才能到达那里，取决于你。你可以在今晚实现它，或者你可以等上几辈子。一旦你来到我这里，我不会给你几辈子的选择。但你可以等到结束。
your life. If you keep postponing it till then, when death comes knocking, you will be hopeless. When death comes knocking, all of a sudden, you will find this body does not mean anything. All your qualifications will not mean anything. Your husband, wife and children will not mean anything. Your fancy clothes will not mean anything. You will be hopeless. Like a vulture, I will wait for that moment, because, then, you will become willing. But if you are intelligent, if you have any sense in you, you will create that willingness right now. 你的生活。如果你一直拖延到那时，当死亡来敲门时，你将感到绝望。当死亡来敲门时，突然间，你会发现这个身体毫无意义。你所有的资格都毫无意义。你的丈夫、妻子和孩子都毫无意义。你华丽的衣服也毫无意义。你将感到绝望。像一只秃鹫，我会等待那个时刻，因为那时你会变得愿意。但如果你聪明，如果你有任何理智，你会立即创造这种愿意。
If you do not create that willingness within you, you will resist what needs to happen. When you have a discretionary mind, if you come here with walls of resistance, we will try to wear it down. It may not be completely gone, but we will wear it down. This is a long and tedious process. One who is dead does not have a discretionary mind, so it is very easy to influence him, compared to you. It is like this: you are a hardcore ghost with a body. A ghost without a body is easy to handle in comparison because he has no discretionary mind. He will receive whatever you say. The only thing is that you cannot speak in English with him because he will have lost his ears along with his body! So you need to speak to him in a different language, but he is willing to listen. He is absolutely willing because he has no discretionary mind. He cannot set up a resistance. So we say something sweet to him and he will become sweet immediately and we can do what needs to be done with him. But if you are willing, you need not wait till then. 如果你不在内心创造出那种意愿，你将会抵抗需要发生的事情。当你有一个自由的心智时，如果你带着抵抗的墙壁来到这里，我们会试图削弱它。它可能不会完全消失，但我们会削弱它。这是一个漫长而乏味的过程。一个死去的人没有自由的心智，因此与你相比，很容易受到影响。情况是这样的：你是一个有身体的硬核鬼魂。相比之下，没有身体的鬼魂更容易处理，因为他没有自由的心智。他会接受你所说的任何话。唯一的问题是你不能用英语与他交谈，因为他已经失去了耳朵和身体！所以你需要用另一种语言与他交谈，但他愿意倾听。他绝对愿意，因为他没有自由的心智。他无法建立抵抗。因此我们对他说一些甜蜜的话，他会立刻变得温柔，我们可以与他做需要做的事情。但如果你愿意，你不需要等到那时。
Those who have given themselves totally to me, even for a single moment, they do not have to worry about their Liberation. Liberation is assured. To live gracefully or not, that is not assured. That is something that you have to earn, but Liberation is assured. So how does this work? One common word which has always been prevalent in the spiritual arena of the East is the word Maya. We don’t use it, but it is a fantastic word. It says exactly what we want to say, but it has been so horribly abused over time that we generally refuse to use it. Maya means that the way you are existing right now, your perception and understanding of life, is illusory. The most essential part of this illusion is your idea of you as a being or an individual. It is illusory. Now, if I asked you, ‘Are you connected to the Earth?’ you say, ‘Yes.’ It is not true. It is true, but not 那些完全投入于我的人，即使只有片刻，他们不必担心自己的解脱。解脱是有保障的。优雅地生活与否，这并不是有保障的。这是你必须去争取的，但解脱是有保障的。那么这怎么运作呢？在东方的精神领域中，一个常见的词是“玛雅”。我们不使用这个词，但它是一个奇妙的词。它准确地表达了我们想要说的，但随着时间的推移，它被严重滥用，以至于我们通常拒绝使用它。玛雅意味着你现在的存在方式，你对生活的感知和理解，是一种幻觉。这种幻觉中最本质的部分是你作为一个存在或个体的观念。这是幻觉。现在，如果我问你，“你与地球相连吗？”你会说，“是的。”这并不是真的。确实如此，但并不是
true in your experience. It is true, not because you are plugged into the Earth, but because you are a piece of the Earth. But because of your inability to drop the illusory idea that you are only connected to the Earth and not a piece of the Earth itself-you exist as an individual. 在你的经验中这是事实。它是真的，不是因为你与地球相连，而是因为你是地球的一部分。但由于你无法放下那种虚幻的观念，即你只是与地球相连，而不是地球本身的一部分——你作为一个个体而存在。
At the Isha Yoga Center, the reason why all the brahmacharis are with heads shaved, all wearing the same clothes is because if they turn around, they should not know whether this is them or that is them. But even in the little things, like the way they apply the vibhuti on their foreheads, they want to do it in their own style, even though everything else is the same. In the process of living in the world, everyone is constantly trying to strengthen their fences, strengthen their boundaries. Brahmacharya means you are on the path of the Divine. What is the way of the Divine? The way of the Divine is that there is no individuality. It is a universal process. So if you sit here even for a moment, without strengthening your boundaries, it would be fantastic. You cannot do that with a tree. But you could easily do that with me, for various reasons. Nothing is wrong with a tree, but because neither the tree nor you are conscious, and two unconscious entities cannot come together, they will always remain two separate bubbles of their own, even though the atmospheric transfer between the two is happening. 在伊莎瑜伽中心，所有的梵行者都剃光头，穿着相同的衣服，是因为如果他们转过身来，就不应该知道这是他们还是那是他们。但即使在小事上，比如他们在额头上涂抹神圣灰的方式，他们也想以自己的风格来做，尽管其他一切都是一样的。在生活的过程中，每个人都在不断尝试加强自己的围栏，强化自己的界限。梵行意味着你走在神圣的道路上。神圣的道路是什么？神圣的道路就是没有个体性。这是一个普遍的过程。因此，如果你在这里坐上一会儿，而不加强你的界限，那将是非常棒的。你无法与一棵树做到这一点。但出于各种原因，你可以很容易地与我做到这一点。树没有错，但因为树和你都没有意识，而两个无意识的实体无法结合，它们将始终保持各自的两个独立气泡，即使两者之间的气氛转移正在发生。
So this illusion that you are a separate entity is a big problem. The idea of sitting with a Guru is that you sit without boundaries. If you simply sit, it will happen. So I said if you sit with me for even one moment, if you can be with me totally, then it is done. It could have happened in the form of an initiation or it could have just happened because of a look. It can happen even when they have never ever seen me but they just heard about me. There are many people like that. They have not even seen me physically. By just seeing a picture, they opened up. Any number of people have experienced this. 所以这种你是一个独立实体的幻觉是个大问题。与导师坐在一起的想法是你坐在那里没有界限。如果你只是坐着，它就会发生。所以我说如果你和我坐在一起哪怕只有一瞬间，如果你能完全和我在一起，那么就完成了。它可以以一种启蒙的形式发生，也可以仅仅因为一个眼神而发生。即使他们从未见过我，但只是听说过我，也可以发生。这样的很多人。他们甚至没有亲眼见过我。仅仅通过看到一张照片，他们就打开了。很多人都有过这样的经历。
The whole process of being with something means just this, that you did not fix your boundaries for a moment. If you can do it for a daythat you did not fix any boundaries, you are simply here-we will worship you because that which does not have boundaries is Divine. So not a whole day, if you have experienced this state without boundaries for even one moment, there will be no more rebirth for you. 与某事物在一起的整个过程意味着这一点：你没有在某一刻设定自己的界限。如果你能做到一天不设定任何界限，你就只是存在于这里——我们会崇拜你，因为没有界限的东西是神圣的。所以即使不是整整一天，如果你在某一刻体验到这种没有界限的状态，你将不再经历轮回。
I avoid saying certain things because I am afraid that you may turn lazy tomorrow morning. But if you have for one moment-not for hours and days-just for one moment if you have really been with me, this is your last life. But with this assurance, I don’t want you to turn lazy. Your last life should also be the most wonderful one. We can make this life the last one for you, but we cannot make this the most wonderful one. That only you have to do. For that, you must do sadhana. You must promise me that. 我避免说某些话，因为我害怕你明天早上会变得懒惰。但如果你有过一瞬间——不是几个小时或几天——只是片刻，如果你真的和我在一起，这就是你最后的生命。但有了这个保证，我不希望你变得懒惰。你最后的生命也应该是最美好的。我们可以让这一生成为你最后的一生，但我们无法让它成为最美好的一生。那只有你自己才能做到。为此，你必须修行。你必须向我保证这一点。
Once we were trekking to Mt Kailash. During the day we were trekking and in the evenings there were satsangs. ^(4){ }^{4} This was a small group of people, so the atmosphere was quite informal and we were talking about many things-life, the afterlife, alien life, and all that. So an American meditator asked, ‘Sadhguru, it has been great for us to be your disciples. How does it feel for you to be our Guru?’ Only an American can ask this! I said, ‘See, it is fantastic to be a yogi, I wouldn’t be any other way. But being a Guru is frustrating because what can be done in a moment, people make it a lifetime.’ If you give yourself to me for a moment, I can ensure that you are really dead. You know if someone shoots you with a gun, you will pop up again somewhere. But if you give me permission, I will shoot you in such a way that you can never pop up in another womb again. Just one moment-not lifetimes! 有一次我们在朝圣前往凯拉什山。白天我们在徒步旅行，晚上有灵修聚会。 ^(4){ }^{4} 这是一个小团体，所以气氛相当随意，我们谈论了很多事情——生活、来世、外星生命等等。于是一个美国的修行者问：“萨古鲁，成为您的弟子对我们来说太好了。您作为我们的导师感觉如何？”只有美国人才会问这个问题！我说：“你看，成为一个瑜伽士是非常棒的，我不会选择其他方式。但作为一个导师却令人沮丧，因为人们把可以在一瞬间完成的事情拖延成一生。如果你给我一瞬间的时间，我可以确保你真的死去。你知道如果有人用枪射你，你会在某个地方再次出现。但如果你给我许可，我会以一种方式射击你，让你再也无法在另一个子宫中复生。只需一瞬间——而不是一生！”
Once you made the mistake of sitting with me, in some ways you are already fixed, unless you really want to fall off and want to really go against it within yourself. Otherwise, in many ways, you are sorted. I don’t want to interfere with your life. But your death, I usually hold it in my hands… 一旦你犯了和我坐在一起的错误，在某种程度上你已经被固定了，除非你真的想要偏离并在内心深处真正反对它。否则，在许多方面，你是有条理的。我不想干涉你的生活。但你的死亡，我通常掌握在我手中…… ^(1){ }^{1} Spiritual practices. ^(1){ }^{1} 精神修炼。 ^(2){ }^{2} Some of the various programmes offered by Sadhguru under the banner Isha Yoga. ^(2){ }^{2} Sadhguru 在 Isha Yoga 名下提供的各种项目之一。 ^(3){ }^{3} One of the spots on the banks of the river Ganga, known for its round-the-clock cremation of dead bodies. ^(3){ }^{3} 恒河岸边的一个地方，以全天候火化尸体而闻名。 ^(4){ }^{4} The name Sadhguru was known by in his childhood. ^(4){ }^{4} 萨古鲁在他童年时的名字。 ^(5){ }^{5} Referring to the spiritual programme taught by Sadhguru. ^(5){ }^{5} 指的是萨古鲁教授的精神课程。 ^(1){ }^{1} Common southern Indian cry of distress. ^(1){ }^{1} 南印度常见的痛苦呼喊。 ^(2){ }^{2} The first yogi, one of the many epithets of Shiva. ^(2){ }^{2} 第一位瑜伽士，湿婆的众多称号之一。 ^(3){ }^{3} A fierce form of Shiva, where he has mastery over time. ^(3){ }^{3} 一种激烈的湿婆形态，他掌握着时间。 ^(4){ }^{4} A powerful energy form consecrated by Sadhguru at the Isha Yoga Center in Coimbatore. ^(4){ }^{4} 一种强大的能量形式，由萨古鲁在科印巴托尔的伊莎瑜伽中心祝圣。 ^(5){ }^{5} The word ‘memory’ in this discussion is used not just in a neurological sense. Any trace of influence from the past that is retained is being referred to as memory. 在本讨论中，“记忆”一词不仅仅是从神经学的角度使用。任何保留的过去影响的痕迹都被称为记忆。 ^(6){ }^{6} The incarnations taken by the Divine, according to Hindu scriptures. ^(6){ }^{6} 根据印度教经典，神所化身的形态。 ^(7){ }^{7} Referring to life energy that has taken on a certain form, i.e. human or rock. ^(7){ }^{7} 指的是以某种形式存在的生命能量，即人类或岩石。 ^(8){ }^{8} A solar cycle in the human system is 4356 days or approximately twelve years. This cycle has a strong bearing upon what happens in one’s life during that time. 人类系统中的太阳周期为 4356 天或大约十二年。这个周期对一个人在此期间发生的事情有很大的影响。 ^(9){ }^{9} See Chapter 8: Assistance for the Disembodied. ^(9){ }^{9} 请参阅第 8 章：无身者的援助。 ^(10){ }^{10} The seven main energy centres in the body, according to the Yogic sciences. 根据瑜伽科学，身体中的七个主要能量中心。 ^(1){ }^{1} Literally, worshipping the feet of someone. Traditionally, this is the highest kind of worship for a person you revere. ^(1){ }^{1} 字面意思是崇拜某人的脚。传统上，这被视为对你崇敬的人的最高崇拜方式。 ^(2){ }^{2} A great warrior and grandfather figure in the epic Mahabharata. ^(2){ }^{2} 《摩诃婆罗多》中的伟大战士和祖父形象。 ^(3){ }^{3} The six-month period from the winter solstice in December to the summer solstice in June. ^(3){ }^{3} 从十二月冬至到六月夏至的六个月期间。 ^(4){ }^{4} Another name for Varanasi-one of the oldest and most sacred pilgrimage towns in India, where people traditionally went to attain a good death. ^(4){ }^{4} 瓦拉纳西的另一个名字——印度最古老和最神圣的朝圣城镇之一，人们传统上前往那里以获得一个好的死亡。 ^(5){ }^{5} Practices taught by Sadhguru. ^(5){ }^{5} 由萨古鲁教授的修行。 ^(6){ }^{6} See the section ‘The Sequence of Death’ in Chapter 2. 请参见第 2 章中的“死亡的序列”一节。 ^(7){ }^{7} Referring to a particular practice taught to brahmacharis, where the eyeballs are focused between the eyebrows. ^(7){ }^{7} 指的是一种特定的练习，教给了梵行者，眼球集中在眉毛之间。 ^(8){ }^{8} Refers to the five fundamental fires in the body according to Yogic tradition. ^(8){ }^{8} 指的是根据瑜伽传统身体中的五种基本火焰。 ^(9){ }^{9} The four most sacred Hindu scriptures. ^(9){ }^{9} 四部最神圣的印度教经典。 ^(10){ }^{10} Cleansing of the five elements in the system. A fundamental form of Yoga. ^(10){ }^{10} 系统中五行的净化。一种基本的瑜伽形式。 ^(11){ }^{11} A form of the Divine Feminine, consecrated by Sadhguru near the Isha Yoga Center. ^(11){ }^{11} 一种神圣女性的形式，由萨古鲁在伊莎瑜伽中心附近祝圣。 ^(12){ }^{12} An energy form especially consecrated by Sadhguru to foster health, prosperity and spiritual growth. ^(12){ }^{12} 一种特别由萨古鲁奉献的能量形式，旨在促进健康、繁荣和精神成长。 ^(13){ }^{13} A spiritual practice taught to brahmacharis. ^(13){ }^{13} 一种教给梵行者的精神修炼。 ^(14){ }^{14} An aura-cleansing ritual conducted at Linga Bhairavi, near the Isha Yoga Center. 在 Isha 瑜伽中心附近的 Linga Bhairavi 进行的净化气场仪式。 ^(15){ }^{15} Consecrated bodies of water at the Isha Yoga Center. ^(15){ }^{15} 伊莎瑜伽中心的圣水。 ^(16){ }^{16} Referring to Sadhguru’s own peculiar predicament, where, having already dismantled his karmic structure, he has to strive to keep his body. ^(16){ }^{16} 参考萨古鲁自己独特的困境，在他已经拆解了自己的业力结构的情况下，他必须努力维持自己的身体。 ^(17){ }^{17} A part of an ancient Sanskrit invocation that means ‘Let us move from untruth to Truth.’ ^(17){ }^{17} 一段古老梵文咒语，意思是“让我们从虚假走向真理。” ^(18){ }^{18} See the section ‘My Past Lifetimes’ in Chapter 11. 请参见第 11 章中的“我的前世”一节。 ^(19){ }^{19} A spiritual practice taught by Sadhguru that involves gazing at something for long durations of time. ^(19){ }^{19} 一种由萨古鲁教授的灵性修行，涉及长时间凝视某物。 ^(1){ }^{1} More on this in the section ‘Samadhi and Death’ in Chapter 5. ^(1){ }^{1} 更多内容请参见第 5 章中的“三昧与死亡”一节。 ^(2){ }^{2} Referring to certain energy supports that Sadhguru draws from outside to keep his physical body intact. ^(2){ }^{2} 指的是萨古鲁从外部获取的某些能量支持，以保持他的身体完整。 ^(3){ }^{3} The teacher whose death was discussed in the section ‘Predictions of Death’ in Chapter 3. ^(3){ }^{3} 在第三章“死亡的预测”一节中讨论的那位老师的去世。 ^(4){ }^{4} One of the ascetic sects of the Shaivites. Their practices are often grisly and contradictory to that of orthodox Hinduism. ^(4){ }^{4} 沙维派的一个苦行宗派。他们的修行往往残酷，并与正统印度教相矛盾。 ^(5){ }^{5} More about this in the section ‘My Past Lifetimes’ in Chapter 11. ^(5){ }^{5} 在第 11 章的“我的过去生涯”一节中了解更多信息。 ^(1){ }^{1} His experience at Chamundi Hills. See the section 'Exploring Death’ in Chapter 1. ^(1){ }^{1} 他在查穆恩迪山的经历。请参见第一章中的“探索死亡”部分。 ^(2){ }^{2} One who is sick with disease. ^(2){ }^{2} 一个生病的人。 ^(3){ }^{3} A spiritual tomb. ^(3){ }^{3} 一个精神的墓碑。 ^(4){ }^{4} One of the names of Shiva, also a powerful mantra. ^(4){ }^{4} 西瓦的名字之一，也是一个强大的咒语。 ^(5){ }^{5} An adept in the path of Gnana Yoga-one of the four paths of Yoga. ^(5){ }^{5} 一位精通智慧瑜伽（Gnana Yoga）之道的人——瑜伽的四条路径之一。 ^(6){ }^{6} Referring to the legend where Kamadeva disturbs Shiva’s meditation by shooting an arrow of flowers at him. ^(6){ }^{6} 指的是传说中，卡马德瓦通过向湿婆射出花箭来打扰他的冥想。 ^(1)A{ }^{1} \mathrm{~A} non-physical force generated by spiritual practices. ^(1)A{ }^{1} \mathrm{~A} 由精神修炼产生的非物质力量。 ^(2){ }^{2} A fifteen-minute meditation offered by Sadhguru. ^(2){ }^{2} 由萨古鲁提供的十五分钟冥想。 ^(3){ }^{3} A simple eleven-minute daily meditative process designed by Sadhguru to help people gracefully pass through the process of disembodiment, when it is time. ^(3){ }^{3} 由萨古鲁设计的一个简单的十一分钟每日冥想过程，旨在帮助人们优雅地度过脱离肉体的过程，适逢其时。 ^(4){ }^{4} The original Tamil word from which the word ‘catamaran’ was derived. ^(4){ }^{4} “catamaran” 这个词源自的原始泰米尔语单词。 ^(5){ }^{5} A certain Yogic practice that involves forceful breathing. ^(5){ }^{5} 一种涉及强力呼吸的瑜伽练习。 ^(6){ }^{6} An advanced Yogic practice taught to brahmacharis, which involves holding the breath for long durations. ^(6){ }^{6} 一种高级瑜伽练习，教授给梵行者，涉及长时间屏息。 ^(7){ }^{7} Universal soul, according to Hindu tradition. ^(7){ }^{7} 宇宙灵魂，根据印度教传统。 ^(8){ }^{8} Refers to the Bhagavad Gita and six other holy Hindu scriptures. ^(8){ }^{8} 指的是《博伽梵歌》和其他六部印度教圣典。 ^(9){ }^{9} Ida and Pingala nadi s are the two main pranic channels of the body and also represent the feminine and masculine dimensions of pranic energy. Sushumna nadi is the third and central pranic channel, whose opening has always denoted spiritual awakening. ^(9){ }^{9} 伊达和平卡拉脉是身体的两个主要气脉，也代表了气能量的阴性和阳性维度。苏舒姆那脉是第三个也是中央的气脉，其开启一直象征着灵性觉醒。 ^(10){ }^{10} Linga Bhairavi, consecrated by Sadhguru, near the Isha Yoga Center. ^(10){ }^{10} Linga Bhairavi，由萨古鲁 consecrated，位于伊莎瑜伽中心附近。 ^(11){ }^{11} Famous Indian emperor who ruled India from 268-232 BCE . ^(11){ }^{11} 著名的印度皇帝，统治印度从公元前 268 年到公元前 232 年。 ^(1){ }^{1} Cries of distress. ^(1){ }^{1} 绝望的呼喊。 ^(2){ }^{2} Names of major Hindu deities. ^(2){ }^{2} 主要印度教神祇的名称。 ^(3){ }^{3} The last war in the Mahabharata. ^(3){ }^{3} 《摩诃婆罗多》中的最后一场战争。 ^(4){ }^{4} Crematoriums run by Isha. ^(4){ }^{4} 由 Isha 运营的火葬场。 ^(5){ }^{5} A type of incense. ^(5){ }^{5} 一种香。 ^(6){ }^{6} A cleansing ritual performed by people from the abode of Linga Bhairavi near the Isha Yoga Center, to cleanse a space. ^(6){ }^{6} 一种由来自 Isha 瑜伽中心附近的 Linga Bhairavi 居所的人们进行的净化仪式，用于清洁空间。 ^(7){ }^{7} In the Indian culture it is considered good fortune to be able to give alms to holy men. 在印度文化中，能够施舍给圣人被视为好运。 ^(1){ }^{1} See the section ‘The Sequence of Death’ in Chapter 2. 请参见第 2 章中的“死亡的序列”一节。 ^(2){ }^{2} Another ritual offered at the Linga Bhairavi, near the Isha Yoga Center. ^(2){ }^{2} 另一个在 Isha 瑜伽中心附近的 Linga Bhairavi 提供的仪式。 ^(3){ }^{3} See the section ‘A Bubble of Life and Death’ in Chapter 2. ^(3){ }^{3} 请参阅第 2 章中的“生与死的泡沫”一节。 ^(4){ }^{4} Referring to the initiation process of the brahmacharis at the Isha Yoga Center. ^(4){ }^{4} 指的是在 Isha 瑜伽中心的修行者入门过程。 ^(5){ }^{5} Formal renunciation. ^(5){ }^{5} 正式放弃。 ^(6){ }^{6} Refer to the section ‘Will I Come Back’ in Chapter 11. 请参阅第 11 章中的“我会回来吗”一节。 ^(7){ }^{7} A vessel. Here it refers to the Akshaya Patra, a vessel in Hindu lore that is said to provide an endless supply of food. ^(7){ }^{7} 一只容器。在这里它指的是阿克沙亚·帕特拉，这是印度神话中的一个容器，据说可以提供源源不断的食物。 ^(8){ }^{8} Refer to the section ‘The Importance of the Last Moments of Life’ in Chapter 7. 请参阅第 7 章中“生命最后时刻的重要性”一节。 ^(1){ }^{1} Literally, ‘illusion’. Refers to the illusionary perception of the world. ^(1){ }^{1} 字面意思是“幻觉”。指对世界的幻觉感知。 ^(2){ }^{2} The place where the final battle of Mahabharata took place. Often, the war is also known by the same name. ^(2){ }^{2} 《摩诃婆罗多》最终战斗发生的地方。通常，这场战争也以同样的名字而闻名。 ^(3){ }^{3} The residual tendencies of a being. ^(3){ }^{3} 一种存在的残余倾向。 ^(4){ }^{4} A slogan that was once used to popularize Isha Yoga in Tamil Nadu. ^(4){ }^{4} 一句曾用于在泰米尔纳德邦推广 Isha Yoga 的口号。 ^(5){ }^{5} See the section ‘Runanubandha-The Web of Debt’ in Chapter 8. ^(5){ }^{5} 请参阅第 8 章中的“Runanubandha-债务之网”部分。 ^(6){ }^{6} The founder of the Jain religion, a contemporary of Gautama Buddha. ^(6){ }^{6} 耆那教的创始人，与乔达摩·佛陀是同一时代的人。 ^(1){ }^{1} Refer to the section ‘The Scope of Kalabhairava Karma’ in Chapter 8. 请参阅第 8 章中的“卡拉巴伊拉瓦业的范围”一节。 ^(2){ }^{2} A certain kind of negative energy influence. ^(2){ }^{2} 一种特定的负能量影响。 ^(3){ }^{3} See the section ‘My Past Lifetimes’ in Chapter 11. 请参见第 11 章中的“我的前世”一节。 ^(4){ }^{4} Sacred beads worn by spiritual seekers in India. ^(4){ }^{4} 印度灵修者佩戴的神圣珠子。 ^(5){ }^{5} Referring to the gun culture in those areas. ^(5){ }^{5} 指的是那些地区的枪支文化。 ^(6){ }^{6} Mahavatar Babaji was a legendary Indian spiritual guru, believed to have lived in the 2nd century AD . ^(6){ }^{6} Mahavatar Babaji 是一位传奇的印度精神导师，据信生活在公元 2 世纪。 ^(1){ }^{1} See the section ‘What Makes Us Tick’ in Chapter 2. ^(1){ }^{1} 请参阅第 2 章中的“是什么驱动我们”。 ^(2){ }^{2} Child yogis who are adept from a very young age. ^(2){ }^{2} 从很小就很擅长的儿童瑜伽师。 ^(3){ }^{3} Referring to his first encounter with Malladihalli Swamiji, who started him on Hatha Yoga at the age of eleven years. ^(3){ }^{3} 提到他与 Malladihalli Swamiji 的第一次相遇，Malladihalli Swamiji 在他十一岁时开始教他哈他瑜伽。 ^(4){ }^{4} An esoteric Indian spiritual tradition. ^(4){ }^{4} 一种深奥的印度精神传统。 ^(5){ }^{5} Someshwara temple, Devuni Kadapa, in the state of Andhra Pradesh. ^(5){ }^{5} Someshwara 寺，Devuni Kadapa，位于安得拉邦。 ^(6){ }^{6} Kumaraswami Kamaraj (1903-75), a popular politician from southern India. ^(6){ }^{6} 库马拉斯瓦米·卡马拉杰（1903-75），一位来自印度南部的受欢迎政治家。 ^(1){ }^{1} Refers to Sadhguru’s experience of Enlightenment at Chamundi Hills in 1982. ^(1){ }^{1} 指的是萨古鲁在 1982 年于查蒙迪山的觉醒体验。 ^(2){ }^{2} See the section ‘Does Death Need Preparation’ in Chapter 6. ^(2){ }^{2} 请参阅第 6 章中的“死亡需要准备吗”一节。 ^(3){ }^{3} See Chapter 3: ‘The Quality of Death’. ^(3){ }^{3} 请参见第 3 章：“死亡的质量”。 ^(4){ }^{4} Spiritual gatherings in the presence of a Guru. ^(4){ }^{4} 在导师面前的灵性聚会。
Glossary术语表
Abhishekam阿毗舍克
Sprinkling or pouring of water, milk, etc. Often used in religious, Yogic or ceremonial contexts, particularly in Tantrism. A ritual of empowerment also used to denote initiation in general. 洒水或倒水，牛奶等。通常用于宗教、瑜伽或仪式场合，特别是在密宗中。这是一种赋权的仪式，也用于表示一般的入门仪式。
Adiyogi阿迪瑜伽
The first yogi, one of the many epithets of Shiva. 第一个瑜伽士，湿婆的众多称号之一。
Aghoris阿戈里人
One of the ascetic sects of Shaivites. Their practices are often severe and grisly and contradictory to that of orthodox Hinduism. 一个沙维派的苦行宗派。他们的修行往往严酷而可怕，与正统印度教的教义相悖。
Agna Chakra阿格纳脉轮
The centre of knowledge and Enlightenment, the Agna is one of the seven major energy centres of the human body. Physically located between the eyebrows, it is also known as the 'third eye'. 知识和启蒙的中心，阿格尼是人体七个主要能量中心之一。它位于眉毛之间，亦称为“第三只眼”。
Agnis阿格尼斯
Refers to the five fires of the body. 指的是身体的五种火。
Akaal Mrutyu阿卡尔·穆鲁图
Untimely death.猝死。
Aakash
Refers to the sky or ether. One of the five elements of Nature. 指的是天空或以太。自然五大元素之一。
Amma阿玛
Mother. A reverential way of addressing a woman. 母亲。对女性的一种尊敬称呼。
Anahata Chakra阿纳哈塔脉轮
The heart centre, one of the seven energy centres of the body. 心脏中心，身体七个能量中心之一。
Ananda阿南达
Bliss, unconditional joy. 幸福，无条件的快乐。
Anandamaya Kosha安那达玛雅·科莎
The innermost body or the bliss body. 最内在的身体或幸福身体。
Anatma阿那塔玛
Literally, 'the soulless one'. 字面意思是“无灵魂者”。
Annamaya Kosha安那玛雅·科沙
Food-formed sheath, or the physical body, made up of the five gross elements or bhoota s-earth, wind, water, fire, ether-which are restored again into their initial states after death. 由五种粗糙元素或 bhoota（地、水、风、火、以太）构成的食物形成的外壳，或称物质身体，在死亡后会恢复到它们的初始状态。
Antyeshti安提耶什提
The final ritual to be done for the deceased. 为已故者进行的最后仪式。
Apana Prana/Vayu阿帕那气/瓦尤
One of the five pranas in the human body. 人体内五种气之一。
Arjuna阿尔朱那
A hero of the great epic Mahabharata to whom Krishna imparted the Divine message of the Bhagavad Gita. 伟大史诗《摩诃婆罗多》中的一位英雄，克里希纳将《博伽梵歌》的神圣信息传授给他。
Atharvana Veda阿萨尔瓦那吠陀
The last of the four Vedas that expounds the technology of using physical energy to one's advantage. 四部吠陀中最后一部，阐述了如何利用物理能量为自己谋利的技术。
Atma
Individual being, the supreme soul, or Brahman. 个体存在，至高灵魂或梵。
Aum
The primordial sound made by chanting the sounds A-U-M. chanting A-U-M 发出的原始声音。
Avighna Yantra阿维赫纳仪器
A spiritual energy form to remove obstacles, available at the Isha Yoga Center. 一种用于消除障碍的精神能量形式，可在 Isha 瑜伽中心获得。
Aiyyo哎哟
Cries of desperation in southern Indian languages. 南印度语言中的绝望呼喊。
Abhishekam Sprinkling or pouring of water, milk, etc. Often used in religious, Yogic or ceremonial contexts, particularly in Tantrism. A ritual of empowerment also used to denote initiation in general.
Adiyogi The first yogi, one of the many epithets of Shiva.
Aghoris One of the ascetic sects of Shaivites. Their practices are often severe and grisly and contradictory to that of orthodox Hinduism.
Agna Chakra The centre of knowledge and Enlightenment, the Agna is one of the seven major energy centres of the human body. Physically located between the eyebrows, it is also known as the 'third eye'.
Agnis Refers to the five fires of the body.
Akaal Mrutyu Untimely death.
Aakash Refers to the sky or ether. One of the five elements of Nature.
Amma Mother. A reverential way of addressing a woman.
Anahata Chakra The heart centre, one of the seven energy centres of the body.
Ananda Bliss, unconditional joy.
Anandamaya Kosha The innermost body or the bliss body.
Anatma Literally, 'the soulless one'.
Annamaya Kosha Food-formed sheath, or the physical body, made up of the five gross elements or bhoota s-earth, wind, water, fire, ether-which are restored again into their initial states after death.
Antyeshti The final ritual to be done for the deceased.
Apana Prana/Vayu One of the five pranas in the human body.
Arjuna A hero of the great epic Mahabharata to whom Krishna imparted the Divine message of the Bhagavad Gita.
Atharvana Veda The last of the four Vedas that expounds the technology of using physical energy to one's advantage.
Atma Individual being, the supreme soul, or Brahman.
Aum The primordial sound made by chanting the sounds A-U-M.
Avighna Yantra A spiritual energy form to remove obstacles, available at the Isha Yoga Center.
Aiyyo Cries of desperation in southern Indian languages.| Abhishekam | Sprinkling or pouring of water, milk, etc. Often used in religious, Yogic or ceremonial contexts, particularly in Tantrism. A ritual of empowerment also used to denote initiation in general. |
| :---: | :---: |
| Adiyogi | The first yogi, one of the many epithets of Shiva. |
| Aghoris | One of the ascetic sects of Shaivites. Their practices are often severe and grisly and contradictory to that of orthodox Hinduism. |
| Agna Chakra | The centre of knowledge and Enlightenment, the Agna is one of the seven major energy centres of the human body. Physically located between the eyebrows, it is also known as the 'third eye'. |
| Agnis | Refers to the five fires of the body. |
| Akaal Mrutyu | Untimely death. |
| Aakash | Refers to the sky or ether. One of the five elements of Nature. |
| Amma | Mother. A reverential way of addressing a woman. |
| Anahata Chakra | The heart centre, one of the seven energy centres of the body. |
| Ananda | Bliss, unconditional joy. |
| Anandamaya Kosha | The innermost body or the bliss body. |
| Anatma | Literally, 'the soulless one'. |
| Annamaya Kosha | Food-formed sheath, or the physical body, made up of the five gross elements or bhoota s-earth, wind, water, fire, ether-which are restored again into their initial states after death. |
| Antyeshti | The final ritual to be done for the deceased. |
| Apana Prana/Vayu | One of the five pranas in the human body. |
| Arjuna | A hero of the great epic Mahabharata to whom Krishna imparted the Divine message of the Bhagavad Gita. |
| Atharvana Veda | The last of the four Vedas that expounds the technology of using physical energy to one's advantage. |
| Atma | Individual being, the supreme soul, or Brahman. |
| Aum | The primordial sound made by chanting the sounds A-U-M. |
| Avighna Yantra | A spiritual energy form to remove obstacles, available at the Isha Yoga Center. |
| Aiyyo | Cries of desperation in southern Indian languages. |
Babaji
Mahavatar Babaji, Indian saint and yogi, believed to have lived in the 2nd century AD . 马哈瓦塔尔·巴巴吉，印度圣人和瑜伽士，据信生活在公元 2 世纪。
Bala Yogi巴拉瑜伽士
Child yogi. Refers to someone who attains Enlightenment at an early age and usually does not retain the body for long after that. 儿童瑜伽士。指的是在年轻时获得觉悟的人，通常在那之后不会长时间保留身体。
Bhishma比师摩
The grand old patriarch of the Mahabharata. 《摩诃婆罗多》的伟大老族长。
Bhoota
A ghoul or ghost. Also refers to the five primary elements of Nature -earth, wind, fire, water and ether. 一个食尸鬼或鬼魂。也指自然的五大基本元素——土、风、火、水和以太。
Bhrumadhya
A Yogic practice where the eyeballs are focused between the eyebrows. 一种瑜伽练习，眼球集中在眉毛之间。
Brahmachari梵行者
Brahman means Divine and charya means path, so, one who is on the path of the Divine. Usually refers to one who has formally been initiated into monkhood through a certain energy process. Brahman 意味着神圣，charya 意味着道路，因此，指的是走在神圣道路上的人。通常指通过某种能量过程正式被引导入僧侣身份的人。
Brahmacharya梵行
The path of the Divine. A life of celibacy and studentship on the path of spirituality moving towards the highest modifications of the senses. One of the stages of life as per the Varnashrama Dharma. 神圣之路。过着独身和学习的生活，走在通往灵性之路的过程中，朝着感官的最高变化迈进。这是根据种姓制度（Varnashrama Dharma）所划分的生活阶段之一。
Buddhi
The faculty of discrimination, analysis, logical and rational thought; the intellect. 辨别、分析、逻辑和理性思维的能力；智力。
Budubuduku
A traditional gypsy soothsayer. 一个传统的吉普赛占卜师。
Chakreshwara查克雷什瓦拉
One who has attained mastery over all the chakras. 一个掌握了所有脉轮的人。
Chamundi Hills查蒙迪山
A hillock in Mysore, where Sadhguru had a deep spiritual experience. 迈索尔的一座小山丘，萨古鲁在这里有过深刻的灵性体验。
Chandala贱民
Someone who deals with the disposal of corpses. Also a Hindu lower caste, traditionally considered to be 'untouchable'. 处理尸体的人。也是一个印度的低种姓，传统上被认为是“不可接触的”。
Chaudi
A kind of disembodied being. 一种无形的存在。
Dhritarashtra德里达拉什特拉
The Kaurava king under whose rule the Mahabharata war took place. Also the father of Duryodhana. 在其统治下发生了《摩诃婆罗多》战争的考拉瓦国王。同时也是杜尔约达那的父亲。
Dhyana/Dhyanam禅定/禅念
Sanskrit for meditation. 冥想的梵语。
Dhyanalinga
A powerful energy form at the Isha Yoga Center in India, it was consecrated by Sadhguru exclusively for the purpose of meditation. 在印度的 Isha Yoga Center，一个强大的能量形式，它是由萨古鲁专门为冥想而 consecrated 的。
Dosha多沙
Defect or blemish. Specifically refers to defects in the physical, mental or energy bodies. 缺陷或瑕疵。特别指的是在物质、精神或能量体中的缺陷。
Gandhari甘达哈里
A prominent character in the Mahabharata. She was a princess of Gandhara and the wife of Dhritarashtra, the blind king of Hastinapura, and the mother of a hundred sons-the Kauravas. 《摩诃婆罗多》中的一个重要角色。她是甘达哈拉的公主，是哈斯廷阿普拉的盲王德里塔拉什特拉的妻子，还是一百个儿子——考拉瓦的母亲。
Gandharva甘达尔瓦
A class of celestial beings who are usually gifted with extraordinary talents such as music and dance. 一类通常拥有音乐和舞蹈等非凡才能的天体生物。
Ghat
The bank of a river, where people usually come to bathe, wash and swim. 河岸，通常人们来这里洗澡、洗东西和游泳。
Gita吉塔
Literally, 'song'. Here it refers to the seven holy books, of which Bhagavad Gita is the most famous one. 字面意思是“歌曲”。在这里它指的是七本圣书，其中《博伽梵歌》是最著名的一本。
Babaji Mahavatar Babaji, Indian saint and yogi, believed to have lived in the 2nd century AD .
Bala Yogi Child yogi. Refers to someone who attains Enlightenment at an early age and usually does not retain the body for long after that.
Bhishma The grand old patriarch of the Mahabharata.
Bhoota A ghoul or ghost. Also refers to the five primary elements of Nature -earth, wind, fire, water and ether.
Bhrumadhya A Yogic practice where the eyeballs are focused between the eyebrows.
Brahmachari Brahman means Divine and charya means path, so, one who is on the path of the Divine. Usually refers to one who has formally been initiated into monkhood through a certain energy process.
Brahmacharya The path of the Divine. A life of celibacy and studentship on the path of spirituality moving towards the highest modifications of the senses. One of the stages of life as per the Varnashrama Dharma.
Buddhi The faculty of discrimination, analysis, logical and rational thought; the intellect.
Budubuduku A traditional gypsy soothsayer.
Chakreshwara One who has attained mastery over all the chakras.
Chamundi Hills A hillock in Mysore, where Sadhguru had a deep spiritual experience.
Chandala Someone who deals with the disposal of corpses. Also a Hindu lower caste, traditionally considered to be 'untouchable'.
Chaudi A kind of disembodied being.
Dhritarashtra The Kaurava king under whose rule the Mahabharata war took place. Also the father of Duryodhana.
Dhyana/Dhyanam Sanskrit for meditation.
Dhyanalinga A powerful energy form at the Isha Yoga Center in India, it was consecrated by Sadhguru exclusively for the purpose of meditation.
Dosha Defect or blemish. Specifically refers to defects in the physical, mental or energy bodies.
Gandhari A prominent character in the Mahabharata. She was a princess of Gandhara and the wife of Dhritarashtra, the blind king of Hastinapura, and the mother of a hundred sons-the Kauravas.
Gandharva A class of celestial beings who are usually gifted with extraordinary talents such as music and dance.
Ghat The bank of a river, where people usually come to bathe, wash and swim.
Gita Literally, 'song'. Here it refers to the seven holy books, of which Bhagavad Gita is the most famous one.| Babaji | Mahavatar Babaji, Indian saint and yogi, believed to have lived in the 2nd century AD . |
| :---: | :---: |
| Bala Yogi | Child yogi. Refers to someone who attains Enlightenment at an early age and usually does not retain the body for long after that. |
| Bhishma | The grand old patriarch of the Mahabharata. |
| Bhoota | A ghoul or ghost. Also refers to the five primary elements of Nature -earth, wind, fire, water and ether. |
| Bhrumadhya | A Yogic practice where the eyeballs are focused between the eyebrows. |
| Brahmachari | Brahman means Divine and charya means path, so, one who is on the path of the Divine. Usually refers to one who has formally been initiated into monkhood through a certain energy process. |
| Brahmacharya | The path of the Divine. A life of celibacy and studentship on the path of spirituality moving towards the highest modifications of the senses. One of the stages of life as per the Varnashrama Dharma. |
| Buddhi | The faculty of discrimination, analysis, logical and rational thought; the intellect. |
| Budubuduku | A traditional gypsy soothsayer. |
| Chakreshwara | One who has attained mastery over all the chakras. |
| Chamundi Hills | A hillock in Mysore, where Sadhguru had a deep spiritual experience. |
| Chandala | Someone who deals with the disposal of corpses. Also a Hindu lower caste, traditionally considered to be 'untouchable'. |
| Chaudi | A kind of disembodied being. |
| Dhritarashtra | The Kaurava king under whose rule the Mahabharata war took place. Also the father of Duryodhana. |
| Dhyana/Dhyanam | Sanskrit for meditation. |
| Dhyanalinga | A powerful energy form at the Isha Yoga Center in India, it was consecrated by Sadhguru exclusively for the purpose of meditation. |
| Dosha | Defect or blemish. Specifically refers to defects in the physical, mental or energy bodies. |
| Gandhari | A prominent character in the Mahabharata. She was a princess of Gandhara and the wife of Dhritarashtra, the blind king of Hastinapura, and the mother of a hundred sons-the Kauravas. |
| Gandharva | A class of celestial beings who are usually gifted with extraordinary talents such as music and dance. |
| Ghat | The bank of a river, where people usually come to bathe, wash and swim. |
| Gita | Literally, 'song'. Here it refers to the seven holy books, of which Bhagavad Gita is the most famous one. |
Gnana Yoga智慧瑜伽
Knowledge, perception, discrimination; one of the four kinds of Yogas. 知识、感知、辨别；四种瑜伽之一。
Gomukh戈穆克
Literally, 'cow's mouth'; a place in the upper Himalayas, the location where the glacier forms the river Ganga. The glacial form has melted in a way that it resembles the face of a cow. 字面意思是“牛的嘴”；位于喜马拉雅山脉上部的一个地方，冰川形成恒河的地点。冰川的形状融化得像一张牛的脸。
Gyan/Gnana/Gnanam智慧/知识/智慧
Knowledge, perception, discrimination 知识、感知、辨别
Homa
A Hindu ritual in which oblations or offerings are made into fire. 一种印度教仪式，其中将供品或祭品投入火中。
Jeevasamadhi济瓦萨马迪
A Yogic practice where one ends one's life by burying oneself or immersing oneself in water. 一种瑜伽修行，通过埋葬自己或浸入水中结束自己的生命。
Kalabhairava卡拉拜拉瓦
One who has mastery over time; a fierce form of Shiva. 掌握时间的人；一种激烈的湿婆形态。
Kapalabhati卡帕拉巴提
A Yogic practice that involves forceful exhalation. 一种涉及强力呼气的瑜伽练习。
Kavacha
A shield.一个盾牌。
Kinnara
A kind of a celestial being. 一种天体生物。
Klesha Nashana Kriya克雷沙·纳沙那·克里亚
A cleansing ritual performed at the Isha Yoga Center to cleanse the aura. 在 Isha 瑜伽中心进行的净化仪式，以清洁气场。
Kriya
Literally, 'act, rite'; refers to a certain class of Yogic practices; inward action as opposed to karma, external action. 字面意思是“行为，仪式”；指的是某类瑜伽实践；内在行动与业力、外在行动相对。
Kumbhaka库姆巴卡
Breath retention during Yogic practice, especially in the practice of pranayama. 在瑜伽练习中，尤其是在调息练习中，屏息。
Kurukshetra库鲁克舍特拉
An extensive plain near Delhi, scene of the great war between the Kauravas and the Pandavas, as it took place in the Mahabharata. 德里附近的一片广阔平原，是《摩诃婆罗多》中考拉瓦族和潘达瓦族之间伟大战争的发生地。
Linga Bhairavi Yantra林伽·巴哈里维·扬特拉
A spiritual energy form for the well-being of the family, available at the Isha Yoga Center. 一个为家庭福祉而设的精神能量形式，位于 Isha 瑜伽中心。
Maha
An adjective or prefix meaning great, mighty, powerful, lofty, noble. 一个形容词或前缀，意为伟大的、强大的、有力的、高尚的、崇高的。
Mahabharata摩诃婆罗多
A historic Indian epic that took place almost 5000 years ago. 一部发生在近 5000 年前的历史印度史诗。
Mahamrutyunjaya Mantra大死亡胜利咒
A sacred Sanskrit chant that is supposed to ward off death. 一种神圣的梵文咒语，旨在驱赶死亡。
Mahasamadhi大圆满涅槃
The highest form of equanimity that entails the complete dissolution or neutralization of the personal in the universal, whereby all traits of individual nature are transcended. Also known as Nirvana and Mahaparinibbana in other Eastern spiritual traditions. 最高形式的平静，意味着个人在宇宙中的完全溶解或中和，从而超越所有个体特征。在其他东方精神传统中也被称为涅槃和大般涅槃。
Maya
Delusion, the veil of illusion which conceals one's true nature, or conceals reality. It is used in contrast with the absolute reality. 妄想，掩盖一个人真实本质或现实的幻象面纱。它与绝对现实形成对比。
Metti
Tamil word for toe ring worn by married women in India. 印度已婚女性佩戴的脚趾环的泰米尔语词。
Mrutyu
Sanskrit for death.死亡的梵语。
Mrutyunjaya
Victory over death.战胜死亡。
Mukti
Release, Liberation, the final absolution of the Self from the chain of death and rebirth. The highest goal of all spiritual seekers. 解脱，释放，自我最终从生死轮回的束缚中解放。所有灵性追求者的最高目标。
Gnana Yoga Knowledge, perception, discrimination; one of the four kinds of Yogas.
Gomukh Literally, 'cow's mouth'; a place in the upper Himalayas, the location where the glacier forms the river Ganga. The glacial form has melted in a way that it resembles the face of a cow.
Gyan/Gnana/Gnanam Knowledge, perception, discrimination
Homa A Hindu ritual in which oblations or offerings are made into fire.
Jeevasamadhi A Yogic practice where one ends one's life by burying oneself or immersing oneself in water.
Kalabhairava One who has mastery over time; a fierce form of Shiva.
Kapalabhati A Yogic practice that involves forceful exhalation.
Kavacha A shield.
Kinnara A kind of a celestial being.
Klesha Nashana Kriya A cleansing ritual performed at the Isha Yoga Center to cleanse the aura.
Kriya Literally, 'act, rite'; refers to a certain class of Yogic practices; inward action as opposed to karma, external action.
Kumbhaka Breath retention during Yogic practice, especially in the practice of pranayama.
Kurukshetra An extensive plain near Delhi, scene of the great war between the Kauravas and the Pandavas, as it took place in the Mahabharata.
Linga Bhairavi Yantra A spiritual energy form for the well-being of the family, available at the Isha Yoga Center.
Maha An adjective or prefix meaning great, mighty, powerful, lofty, noble.
Mahabharata A historic Indian epic that took place almost 5000 years ago.
Mahamrutyunjaya Mantra A sacred Sanskrit chant that is supposed to ward off death.
Mahasamadhi The highest form of equanimity that entails the complete dissolution or neutralization of the personal in the universal, whereby all traits of individual nature are transcended. Also known as Nirvana and Mahaparinibbana in other Eastern spiritual traditions.
Maya Delusion, the veil of illusion which conceals one's true nature, or conceals reality. It is used in contrast with the absolute reality.
Metti Tamil word for toe ring worn by married women in India.
Mrutyu Sanskrit for death.
Mrutyunjaya Victory over death.
Mukti Release, Liberation, the final absolution of the Self from the chain of death and rebirth. The highest goal of all spiritual seekers.| Gnana Yoga | Knowledge, perception, discrimination; one of the four kinds of Yogas. |
| :---: | :---: |
| Gomukh | Literally, 'cow's mouth'; a place in the upper Himalayas, the location where the glacier forms the river Ganga. The glacial form has melted in a way that it resembles the face of a cow. |
| Gyan/Gnana/Gnanam | Knowledge, perception, discrimination |
| Homa | A Hindu ritual in which oblations or offerings are made into fire. |
| Jeevasamadhi | A Yogic practice where one ends one's life by burying oneself or immersing oneself in water. |
| Kalabhairava | One who has mastery over time; a fierce form of Shiva. |
| Kapalabhati | A Yogic practice that involves forceful exhalation. |
| Kavacha | A shield. |
| Kinnara | A kind of a celestial being. |
| Klesha Nashana Kriya | A cleansing ritual performed at the Isha Yoga Center to cleanse the aura. |
| Kriya | Literally, 'act, rite'; refers to a certain class of Yogic practices; inward action as opposed to karma, external action. |
| Kumbhaka | Breath retention during Yogic practice, especially in the practice of pranayama. |
| Kurukshetra | An extensive plain near Delhi, scene of the great war between the Kauravas and the Pandavas, as it took place in the Mahabharata. |
| Linga Bhairavi Yantra | A spiritual energy form for the well-being of the family, available at the Isha Yoga Center. |
| Maha | An adjective or prefix meaning great, mighty, powerful, lofty, noble. |
| Mahabharata | A historic Indian epic that took place almost 5000 years ago. |
| Mahamrutyunjaya Mantra | A sacred Sanskrit chant that is supposed to ward off death. |
| Mahasamadhi | The highest form of equanimity that entails the complete dissolution or neutralization of the personal in the universal, whereby all traits of individual nature are transcended. Also known as Nirvana and Mahaparinibbana in other Eastern spiritual traditions. |
| Maya | Delusion, the veil of illusion which conceals one's true nature, or conceals reality. It is used in contrast with the absolute reality. |
| Metti | Tamil word for toe ring worn by married women in India. |
| Mrutyu | Sanskrit for death. |
| Mrutyunjaya | Victory over death. |
| Mukti | Release, Liberation, the final absolution of the Self from the chain of death and rebirth. The highest goal of all spiritual seekers. |
Muladhara根轮
Located at the perineum, the Muladhara is the foundation of the energy body. 位于会阴部，根轮是能量身体的基础。
Mumtaz
One of the wives of the medieval Indian emperor Shah Jahan, in whose memory the famous Taj Mahal was built. 印度中世纪皇帝沙贾汉的妻子之一，著名的泰姬陵是为了纪念她而建造的。
Naga
Literally, 'serpent'; a symbol of the Kundalini coiled at the base of the spine; one of the secondary types of life forces (prana). 字面意思是“蛇”；是盘绕在脊柱底部的昆达里尼的象征；是生命力（气）的次要类型之一。
Namaskaram你好
Traditional southern Indian greeting. 传统的南印度问候。
Nirmanakaya法身
Literally, 'one who has manufactured one's body'; refers to accomplished yogis who materialize and dematerialize at will. 字面意思是“制造自己身体的人”；指的是能够随意物质化和非物质化的成就瑜伽士。
Nirvikalpa
Literally, 'without qualities'. A type of samadhi, or equanimity, beyond all qualities or attributes, where a person's contact with their body is minimal. 字面意思是“无属性”。一种超越所有特质或属性的三昧或平静状态，在这种状态下，一个人与其身体的接触最小。
Ojas
Subtle energy.微妙的能量。
Palani帕拉尼
A southern Indian town that is famous for its Murugan temple. 一个以其穆鲁干庙而闻名的南印度小镇。
Pandavas潘达瓦斯
The protagonists of the Mahabharata. 《摩诃婆罗多》的主角。
Pisachi
A kind of disembodied being. 一种无形的存在。
Prana普拉那
The fundamental life force. 基本生命力。
Pranamaya Koshapranamaya 薄膜
One of the five sheaths of the human body. 人体的五个鞘之一。
Prana Vayu普拉纳风
One of the five pranas of the body. 身体五种气之一。
Prarabdha Karma业力果报
The portion of karma that is allocated for a particular lifetime. 为特定生命分配的业力部分。
Preta
A kind of ghost or being. 一种鬼魂或存在。
Rudraksha鲁德拉克沙
Sacred beads; the seeds of a tree (Elaeocarpus ganitrus roxb ) found mostly in the Himalayan region. According to the legend, a tear from Lord Shiva fell to the Earth and from it grew the Rudraksha tree. Known to have many medicinal and transcendental qualities, a Rudraksha mala is one of the few possessions of an Indian spiritual seeker. 神圣的珠子；一种树的种子（Elaeocarpus ganitrus roxb），主要分布在喜马拉雅地区。根据传说，湿婆神的一滴泪水落到地球上，从中长出了鲁德拉克沙树。鲁德拉克沙被认为具有许多药用和超越的特性，鲁德拉克沙念珠是印度灵修者为数不多的财物之一。
Runa
Literally, 'debt'; in this context, it refers to the debt of relationship. 字面上是“债务”；在这个上下文中，它指的是关系的债务。
Runanubandha
The bondage caused or the debt accrued due to the debt of relationships. 由于关系债务造成的束缚或产生的债务。
Sadhaka修行者
A spiritual seeker who has undertaken spiritual disciplines, usually under the guidance of a Master. 一个已经在大师指导下进行灵性修炼的灵性追求者。
Sadhana萨达那
Literally, 'tool or device'. Spiritual practices which are used as a means to Self-Realization. 字面意思是“工具或设备”。作为自我实现手段的精神实践。
Sahasrara Chakra顶轮脉轮
The chakra, or energy centre, of the human system located at the fontanelle, or crown, of the head. 人类系统的脉轮或能量中心位于头顶的囟门或顶冠。
Samadhi三昧
Deep state of equanimity, one of the eight limbs of Yoga. Greatly celebrated in the Indian spiritual tradition, the experience of samadhi is therapeutic and deeply transformative in nature. 深度的平静状态，瑜伽的八个分支之一。在印度精神传统中备受赞誉，三昧的体验在本质上具有治疗性和深刻的转变性。
Muladhara Located at the perineum, the Muladhara is the foundation of the energy body.
Mumtaz One of the wives of the medieval Indian emperor Shah Jahan, in whose memory the famous Taj Mahal was built.
Naga Literally, 'serpent'; a symbol of the Kundalini coiled at the base of the spine; one of the secondary types of life forces (prana).
Namaskaram Traditional southern Indian greeting.
Nirmanakaya Literally, 'one who has manufactured one's body'; refers to accomplished yogis who materialize and dematerialize at will.
Nirvikalpa Literally, 'without qualities'. A type of samadhi, or equanimity, beyond all qualities or attributes, where a person's contact with their body is minimal.
Ojas Subtle energy.
Palani A southern Indian town that is famous for its Murugan temple.
Pandavas The protagonists of the Mahabharata.
Pisachi A kind of disembodied being.
Prana The fundamental life force.
Pranamaya Kosha One of the five sheaths of the human body.
Prana Vayu One of the five pranas of the body.
Prarabdha Karma The portion of karma that is allocated for a particular lifetime.
Preta A kind of ghost or being.
Rudraksha Sacred beads; the seeds of a tree (Elaeocarpus ganitrus roxb ) found mostly in the Himalayan region. According to the legend, a tear from Lord Shiva fell to the Earth and from it grew the Rudraksha tree. Known to have many medicinal and transcendental qualities, a Rudraksha mala is one of the few possessions of an Indian spiritual seeker.
Runa Literally, 'debt'; in this context, it refers to the debt of relationship.
Runanubandha The bondage caused or the debt accrued due to the debt of relationships.
Sadhaka A spiritual seeker who has undertaken spiritual disciplines, usually under the guidance of a Master.
Sadhana Literally, 'tool or device'. Spiritual practices which are used as a means to Self-Realization.
Sahasrara Chakra The chakra, or energy centre, of the human system located at the fontanelle, or crown, of the head.
Samadhi Deep state of equanimity, one of the eight limbs of Yoga. Greatly celebrated in the Indian spiritual tradition, the experience of samadhi is therapeutic and deeply transformative in nature.| Muladhara | Located at the perineum, the Muladhara is the foundation of the energy body. |
| :---: | :---: |
| Mumtaz | One of the wives of the medieval Indian emperor Shah Jahan, in whose memory the famous Taj Mahal was built. |
| Naga | Literally, 'serpent'; a symbol of the Kundalini coiled at the base of the spine; one of the secondary types of life forces (prana). |
| Namaskaram | Traditional southern Indian greeting. |
| Nirmanakaya | Literally, 'one who has manufactured one's body'; refers to accomplished yogis who materialize and dematerialize at will. |
| Nirvikalpa | Literally, 'without qualities'. A type of samadhi, or equanimity, beyond all qualities or attributes, where a person's contact with their body is minimal. |
| Ojas | Subtle energy. |
| Palani | A southern Indian town that is famous for its Murugan temple. |
| Pandavas | The protagonists of the Mahabharata. |
| Pisachi | A kind of disembodied being. |
| Prana | The fundamental life force. |
| Pranamaya Kosha | One of the five sheaths of the human body. |
| Prana Vayu | One of the five pranas of the body. |
| Prarabdha Karma | The portion of karma that is allocated for a particular lifetime. |
| Preta | A kind of ghost or being. |
| Rudraksha | Sacred beads; the seeds of a tree (Elaeocarpus ganitrus roxb ) found mostly in the Himalayan region. According to the legend, a tear from Lord Shiva fell to the Earth and from it grew the Rudraksha tree. Known to have many medicinal and transcendental qualities, a Rudraksha mala is one of the few possessions of an Indian spiritual seeker. |
| Runa | Literally, 'debt'; in this context, it refers to the debt of relationship. |
| Runanubandha | The bondage caused or the debt accrued due to the debt of relationships. |
| Sadhaka | A spiritual seeker who has undertaken spiritual disciplines, usually under the guidance of a Master. |
| Sadhana | Literally, 'tool or device'. Spiritual practices which are used as a means to Self-Realization. |
| Sahasrara Chakra | The chakra, or energy centre, of the human system located at the fontanelle, or crown, of the head. |
| Samadhi | Deep state of equanimity, one of the eight limbs of Yoga. Greatly celebrated in the Indian spiritual tradition, the experience of samadhi is therapeutic and deeply transformative in nature. |
{:[{:[" Samat Prana/Samana "],[" Vayu "]:},{:" One of the five pranas of the body. ":}],[" Samskara ",{:[" Ritual, in the general sense. Denotes rites such as the birth ceremony, "],[" tonsuring, marriage, cremation, etc. In Yoga, it stands for the "],[" indelible imprints in the subconscious left behind by daily "],[" experiences. "]:}],[" A confluence of the states of dharana, dhyana and samadhi. Here, it "],[" refers to the eight-day meditation programme conducted by "],[" Sadhguru, where one is transported into explosive states of "],[" meditativeness. This programme is a possibility to shed lifetimes of "],[" karma and experience deep states of meditativeness and samadhi. "]}\left.\begin{array}{ll}\begin{array}{l}\text { Samat Prana/Samana } \\ \text { Vayu }\end{array} & \begin{array}{l}\text { One of the five pranas of the body. }\end{array} \\ \text { Samskara } & \begin{array}{l}\text { Ritual, in the general sense. Denotes rites such as the birth ceremony, } \\ \text { tonsuring, marriage, cremation, etc. In Yoga, it stands for the } \\ \text { indelible imprints in the subconscious left behind by daily } \\ \text { experiences. }\end{array} \\ \text { A confluence of the states of dharana, dhyana and samadhi. Here, it } \\ \text { refers to the eight-day meditation programme conducted by } \\ \text { Sadhguru, where one is transported into explosive states of } \\ \text { meditativeness. This programme is a possibility to shed lifetimes of } \\ \text { karma and experience deep states of meditativeness and samadhi. }\end{array}\right\}
Udana Prana/Vayu乌达那气/风
One of the five pranas of the body. 身体五种气之一。
Uttarayana乌塔拉亚纳
The period of the year from the winter solstice in December to the summer solstice in June. 从十二月冬至到六月夏至的这一年期间。
Vanaprastha Ashrama梵普拉斯塔阿斯拉玛
One of the stages of life according to the Varnashrama Dharma. People usually live away from their families during this stage, mostly in the forests. 根据种姓制度的生活阶段之一。在这个阶段，人们通常远离家庭，主要生活在森林中。
Vasanas瓦萨纳
Tendencies or inclinations; subliminal traits in a human being, the residue of desires and actions. 倾向或倾斜；人类潜意识中的特征，欲望和行为的残余。
Veda维达
Refers to the oldest portion of the Hindu scriptures. 指的是印度教经典中最古老的部分。
Velliangiri Mountains维利扬吉里山脉
The sacred mountain ranges in Tamil Nadu, in the foothills of which the Isha Yoga Center is located. 泰米尔纳德邦的神圣山脉，伊莎瑜伽中心位于其山脚下。
Vibhuti
Sacred ash that is made by burning cow dung; this is usually consecrated with the energies of a powerful deity before it is used. It is often smeared over certain parts of the body, especially the forehead and over the chakras. 神圣的灰烬是通过燃烧牛粪制成的；在使用之前，这通常会用强大神灵的能量进行祝圣。它常常涂抹在身体的某些部位，特别是额头和脉轮上。
Vignana
Science or special knowledge, in traditional terms. 科学或专业知识，按照传统的说法。
Vignanamaya Kosha维尼亚那玛雅·科沙
One of the five sheaths of the human body. 人体的五个鞘之一。
Vishesh
Special or extraordinary. 特殊或非凡。
Vishuddhi维舒迪
One of the seven major chakras, Vishuddhi is the centre of power and vision. It is located at the pit of the throat. 七大主要脉轮之一， Vishuddhi 是力量和视野的中心。它位于喉咙的底部。
Vyana Prana/Vayu维亚纳气/风
One of the five pranas of the body. 身体五种气之一。
Yaksha雅克沙
Celestial disembodied beings who are believed to inhabit secluded places. 被认为栖息在偏僻地方的天体无形生物。
Yamadoota
Agents of Yama, the Hindu God of death. 耶马的使者，印度教的死亡之神。
Yantra
Literally, a 'tool or a device'; in this context it refers to an energy form, which can be designed and consecrated in different ways to bring prosperity and well-being to one's life. 字面上是“工具或设备”；在这个上下文中，它指的是一种能量形式，可以以不同的方式设计和奉献，以带来繁荣和幸福。
Yatana
Suffering.痛苦。
Yatra
Travel, journey, pilgrimage. 旅行，旅程，朝圣。
Yudhishthira尤迪希提拉
The eldest of the Pandava princes, known for his virtues. 五位潘达瓦王子中年纪最大的，以其美德而闻名。
Udana Prana/Vayu One of the five pranas of the body.
Uttarayana The period of the year from the winter solstice in December to the summer solstice in June.
Vanaprastha Ashrama One of the stages of life according to the Varnashrama Dharma. People usually live away from their families during this stage, mostly in the forests.
Vasanas Tendencies or inclinations; subliminal traits in a human being, the residue of desires and actions.
Veda Refers to the oldest portion of the Hindu scriptures.
Velliangiri Mountains The sacred mountain ranges in Tamil Nadu, in the foothills of which the Isha Yoga Center is located.
Vibhuti Sacred ash that is made by burning cow dung; this is usually consecrated with the energies of a powerful deity before it is used. It is often smeared over certain parts of the body, especially the forehead and over the chakras.
Vignana Science or special knowledge, in traditional terms.
Vignanamaya Kosha One of the five sheaths of the human body.
Vishesh Special or extraordinary.
Vishuddhi One of the seven major chakras, Vishuddhi is the centre of power and vision. It is located at the pit of the throat.
Vyana Prana/Vayu One of the five pranas of the body.
Yaksha Celestial disembodied beings who are believed to inhabit secluded places.
Yamadoota Agents of Yama, the Hindu God of death.
Yantra Literally, a 'tool or a device'; in this context it refers to an energy form, which can be designed and consecrated in different ways to bring prosperity and well-being to one's life.
Yatana Suffering.
Yatra Travel, journey, pilgrimage.
Yudhishthira The eldest of the Pandava princes, known for his virtues.| Udana Prana/Vayu | One of the five pranas of the body. |
| :---: | :---: |
| Uttarayana | The period of the year from the winter solstice in December to the summer solstice in June. |
| Vanaprastha Ashrama | One of the stages of life according to the Varnashrama Dharma. People usually live away from their families during this stage, mostly in the forests. |
| Vasanas | Tendencies or inclinations; subliminal traits in a human being, the residue of desires and actions. |
| Veda | Refers to the oldest portion of the Hindu scriptures. |
| Velliangiri Mountains | The sacred mountain ranges in Tamil Nadu, in the foothills of which the Isha Yoga Center is located. |
| Vibhuti | Sacred ash that is made by burning cow dung; this is usually consecrated with the energies of a powerful deity before it is used. It is often smeared over certain parts of the body, especially the forehead and over the chakras. |
| Vignana | Science or special knowledge, in traditional terms. |
| Vignanamaya Kosha | One of the five sheaths of the human body. |
| Vishesh | Special or extraordinary. |
| Vishuddhi | One of the seven major chakras, Vishuddhi is the centre of power and vision. It is located at the pit of the throat. |
| Vyana Prana/Vayu | One of the five pranas of the body. |
| Yaksha | Celestial disembodied beings who are believed to inhabit secluded places. |
| Yamadoota | Agents of Yama, the Hindu God of death. |
| Yantra | Literally, a 'tool or a device'; in this context it refers to an energy form, which can be designed and consecrated in different ways to bring prosperity and well-being to one's life. |
| Yatana | Suffering. |
| Yatra | Travel, journey, pilgrimage. |
| Yudhishthira | The eldest of the Pandava princes, known for his virtues. |
Isha FoundationIsha 基金会
Founded by Sadhguru, Isha Foundation is a non-profit human-service organization, supported by over nine million volunteers in over 300 centres worldwide. Recognizing the possibility of each person to empower another, Isha Foundation has created a massive movement that is dedicated to address all aspects of human wellbeing, without subscribing to any particular ideology, religion or race. 由萨古鲁创立的伊莎基金会是一家非营利性人类服务组织，得到了全球 300 多个中心超过九百万志愿者的支持。伊莎基金会认识到每个人都有能力去赋能他人，因此创建了一个庞大的运动，致力于解决人类福祉的各个方面，而不依附于任何特定的意识形态、宗教或种族。
Isha is involved in several path-breaking outreach initiatives: Action for Rural Rejuvenation (ARR) enhances the quality of rural life through healthcare and disease prevention, community revitalization, women empowerment, the creation of sustainable livelihoods, and Yoga programmes. Isha Vidhya empowers rural children with quality education. Project GreenHands (PGH) initiates mass tree planting and creates a culture of care for the environment to keep this planet liveable for future generations. Rally for Rivers is a campaign to revitalize the rivers of India, which are in a serious level of depletion, and addresses one of the gravest crises facing our generation. Isha 参与了多个开创性的外展倡议：农村复兴行动（ARR）通过医疗保健和疾病预防、社区振兴、女性赋权、可持续生计的创造以及瑜伽项目提升农村生活质量。Isha Vidhya 为农村儿童提供优质教育。绿色行动项目（PGH）发起大规模植树活动，并创造关爱环境的文化，以保持这个星球对未来几代人可居住。河流集会是一个旨在振兴印度河流的运动，这些河流正面临严重的枯竭，并解决了我们这一代人面临的最严重危机之一。
Isha’s unique approach in cultivating human potential has gained worldwide recognition and reflects in Isha Foundation’s special consultative status with the Economic and Social Council (ECOSOC) of the United Nations. Isha 在培养人类潜能方面的独特方法已获得全球认可，并体现在 Isha Foundation 与联合国经济及社会理事会（ECOSOC）的特别咨询地位中。
The Foundation is headquartered at the Isha Yoga Center, at the base of the Velliangiri Mountains in southern India, and at the Isha Institute of Inner-sciences on the spectacular Cumberland Plateau in central Tennessee, USA. 基金会总部位于印度南部的维利扬吉里山脚下的伊莎瑜伽中心，以及位于美国田纳西州中部壮观的坎伯兰高原上的伊莎内科学研究所。
Isha Yoga Center, founded under the aegis of Isha Foundation, is located at the foothills of the Velliangiri Mountains. Envisioned and created by Sadhguru as a powerful sthana (a centre for inner growth), this popular destination attracts people from all parts of the world. It is unique in its offering of all aspects of Yoga-gnana (knowledge), karma (action), kriya (energy), and bhakti (devotion) and revives the Guru-shishya paramparya (the traditional method of knowledge transfer from Master to disciple). 伊莎瑜伽中心在伊莎基金会的支持下成立，位于维利扬吉里山的山脚下。由萨古鲁构思并创建，这个强大的圣地（内在成长的中心）吸引了来自世界各地的人们。它在提供瑜伽的各个方面——知识（gnana）、行动（karma）、能量（kriya）和奉献（bhakti）方面独具特色，并恢复了师徒传承（Guru-shishya paramparya，传统的知识传递方式）。
Isha Yoga Center provides a supportive environment for people to shift to healthier lifestyles, improve interpersonal relationships, seek a higher level of self-fulfilment, and realize their full potential. Isha 瑜伽中心为人们提供了一个支持性的环境，以便他们转向更健康的生活方式，改善人际关系，寻求更高层次的自我实现，并实现他们的全部潜力。
The Center is located 30 km west of Coimbatore, a major industrial city in southern India which is well connected by air, rail, and road. All major national airlines operate regular flights into Coimbatore from Chennai, Delhi, Mumbai, and Bengaluru. Train services are available from all major cities in India. Regular bus and taxi services are also available from Coimbatore to the Center. 该中心位于印度南部主要工业城市科印巴托尔以西 30 公里处，交通便利，拥有航空、铁路和公路连接。所有主要国家航空公司均定期从钦奈、德里、孟买和班加罗尔飞往科印巴托尔。印度所有主要城市均有火车服务。科印巴托尔到中心也有定期的公交和出租车服务。
Visitors are advised to contact the Yoga Center for availability and reservation of accommodation well in advance, as it is generally heavily booked. 建议游客提前联系瑜伽中心以查询住宿的可用性和预订，因为通常情况下，住宿非常紧张。
The Dhyanalinga is a powerful and unique energy form created by Sadhguru from the essence of yogic sciences. Situated at the Isha Yoga Center, it is the first of its kind to be completed in over 2000 years. The Dhyanalinga is a meditative space that does not subscribe to any particular faith or belief system nor does it require any ritual, prayer, or worship. Dhyanalinga 是由萨古鲁根据瑜伽科学的本质创造的强大而独特的能量形式。它位于 Isha 瑜伽中心，是 2000 多年来首个完成的此类项目。Dhyanalinga 是一个冥想空间，不属于任何特定的信仰或信念体系，也不需要任何仪式、祈祷或崇拜。
The Dhyanalinga was consecrated by Sadhguru after three years of an intense process of prana pratishtha. Housed within an architecturally striking pillarless dome structure, the Dhyanalinga’s energies allow even those unaware of meditation to experience a deep state of meditativeness, revealing the essential nature of life. Dhyanalinga 是在经过三年的强烈的 prana pratishtha 过程后，由 Sadhguru consecrated 的。Dhyanalinga 位于一个建筑上引人注目的无柱圆顶结构内，其能量使得即使是对冥想毫无了解的人也能体验到深度的冥想状态，揭示了生命的本质。
A special feature of the Dhyanalinga complex are the Teerthakunds, consecrated subterranean water bodies, energized by rasalinga s. A dip in these vibrant pools significantly enhances one’s spiritual receptivity and is a good preparation to receive the Grace of the Dhyanalinga. The waters of the Teerthakunds also rejuvenate the body, and bring health and wellbeing. Dhyanalinga 复合体的一个特殊特点是 Teerthakunds，这些是被祝圣的地下水体，由 rasalinga 激发。浸泡在这些充满活力的水池中显著增强一个人的灵性接受能力，并为接受 Dhyanalinga 的恩典做好良好的准备。Teerthakunds 的水还可以 rejuvenate 身体，带来健康和幸福。
The Dhyanalinga draws many thousands of people every week, who converge to experience a deep sense of inner peace. Dhyanalinga 每周吸引成千上万的人，他们聚集在一起体验深刻的内心平静。
Adjacent to the Dhyanalinga, near the Isha Yoga Center, is the Linga Bhairavi. Consecrated by Sadhguru, Linga Bhairavi is an exuberant expression of the Divine Feminine-fierce and compassionate at once. Representing the creative and nurturing aspects of the universe, the Devi allows devotees to go through life effortlessly; all physical aspects of their lives-health, success, and prosperity-will find nourishment. A variety of rituals and offerings are available for one to connect with the Devi’s outpouring Grace. 毗邻 Dhyanalinga，靠近 Isha Yoga Center 的是 Linga Bhairavi。Linga Bhairavi 由 Sadhguru 祝圣，是对神圣女性的生动表达，既强烈又富有同情心。代表宇宙的创造和滋养方面，Devi 使信徒能够轻松度过生活；他们生活的所有物质方面——健康、成功和繁荣——都将得到滋养。提供多种仪式和供品，以便与 Devi 的倾泻恩典相连接。
Inner Engineering, designed by Sadhguru, is offered as an intensive programme for personal growth. The programme and its environment establish the possibility to explore the higher dimensions of life and offer tools to re-engineer one’s self through the inner science of Yoga. Once given the tools to rejuvenate, people can optimize all aspects of health, inner growth and success. For those seeking professional and personal excellence, this programme offers keys for meaningful and fulfilling 内在工程，由萨古鲁设计，是一个旨在个人成长的强化课程。该课程及其环境为探索生活的更高维度提供了可能性，并提供通过瑜伽的内在科学重新塑造自我的工具。一旦获得了恢复活力的工具，人们可以优化健康、内在成长和成功的各个方面。对于那些追求专业和个人卓越的人来说，这个课程提供了实现有意义和充实生活的关键。
relationships at work, home, community, and most importantly, within one’s self. 工作、家庭、社区的关系，最重要的是，内心的关系。
Inner Engineering can be thought of as a synthesis of holistic sciences to help participants establish an inner foundation and vision for all dimensions of life and find the necessary balance between the challenges of a hectic career and the inner longing for peace and wellbeing. 内在工程可以被视为一种整体科学的综合，帮助参与者为生活的各个维度建立内在基础和愿景，并在繁忙职业的挑战与内心对和平与幸福的渴望之间找到必要的平衡。
The approach is a modern antidote to stress, and presents simple but powerful processes from the yogic science to purify the system and increase health and inner wellbeing. Programme components include guided meditations and transmission of the sacred Shambhavi Mahamudra. When practiced on a regular basis, these tools have the potential to enhance one’s experience of life on many levels. 这种方法是现代缓解压力的良方，提供了来自瑜伽科学的简单但强大的过程，以净化系统并提高健康和内在幸福感。项目组件包括引导冥想和神圣的 Shambhavi Mahamudra 的传递。定期练习这些工具有潜力在多个层面上增强一个人的生活体验。
Isha Kriya ^(TM){ }^{\mathrm{TM}} is a simple yet potent practice created by Sadhguru, which is drawn from the wisdom of Indian spirituality. The word kriya literally means ‘internal action,’ while ‘Isha’ refers to that which is the source of creation. The purpose of Isha Kriya is to help an individual get in touch with the source of one’s existence, in order to create life according to one’s wish and vision. Isha Kriya ^(TM){ }^{\mathrm{TM}} 是由萨古鲁创造的一种简单而强大的修行，源于印度灵性的智慧。kriya 这个词字面意思是“内在行动”，而“Isha”指的是创造的源头。Isha Kriya 的目的是帮助个人与自身存在的源头建立联系，以便根据自己的愿望和愿景创造生活。
Provided as a free guided meditation online and available with written instructions as well, Isha Kriya offers the possibility to experience the boundless energy within. 作为一种免费的在线引导冥想，并提供书面说明，Isha Kriya 提供了体验内在无限能量的可能性。
Daily practice of Isha Kriya brings health, dynamism, peace and wellbeing. It offers tools to cope with the hectic pace of modern life. 每日练习 Isha Kriya 带来健康、活力、平静和幸福。它提供了应对现代生活快节奏的工具。
INNER ENGINEERING: A YOGI'S GUIDE TO JOY 内在工程：瑜伽士的快乐指南
Abstract摘要
‘Inner Engineering is a fascinating read, rich with Sadhguru’s insights and his teachings. If you are ready, it is a tool to help awaken your own inner intelligence, the ultimate and supreme genius that mirrors the wisdom of the cosmos’-Deepak Chopra 《内在工程》是一本引人入胜的读物，充满了萨古鲁的见解和他的教导。如果你准备好了，它是一个帮助唤醒你内在智慧的工具，这种智慧是反映宇宙智慧的终极和至高无上的天才。——迪帕克·乔普拉
In his revolutionary new book, visionary, mystic and yogi Sadhguru distils his own experiences with spirituality and yoga and introduces the transformational concept of Inner Engineering. Developed by him over several years, this powerful practice serves to align the mind and the body with energies around and within, creating a world of limitless power and possibilities. Inner Engineering is your own software for joy and well-being. 在他革命性的著作中，先知、神秘主义者和瑜伽士 Sadhguru 提炼了自己在灵性和瑜伽方面的经验，并引入了内在工程这一变革性概念。这个强大的实践是他经过数年发展而成，旨在使心灵和身体与周围和内在的能量保持一致，创造一个无限力量和可能性的世界。内在工程是你自己获得快乐和幸福的软件。
Now available in Hindi. 现在提供印地语版本。
More from Sadhguru更多来自萨古鲁
FLOWERS ON THE PATH 小路上的花朵
A pragmatic mind may deem flowers unworthy of notice - devoid as they are of the nourishment and utility of fruit, leaf, bark and root. Yet these fragile and ephemeral blooms dare to flaunt the wonders of Nature. From heady fragrance to miraculous colours and intricate design, it is this spirited extravagance which draws, touches and inspires us in remarkable ways. 务实的头脑可能认为花朵不值得关注——因为它们缺乏果实、叶子、树皮和根的营养和实用性。然而，这些脆弱而短暂的花朵却敢于炫耀大自然的奇迹。从浓郁的香气到奇妙的色彩和复杂的设计，正是这种充满活力的奢华以非凡的方式吸引、触动和激励着我们。
A motley bouquet, the articles that comprise Flowers on the Path offer insights from Sadhguru that spark you with their incisive clarity, delight you with humour, or even render you in profound stillness within. Whether the subject covers social issues and worldly affairs, individual challenges, or dimensions of the beyond, Sadhguru’s ability to delve to the root and look at life in all its totality is evident. 一束五彩缤纷的花束，《Flowers on the Path》中的文章提供了 Sadhguru 的见解，这些见解以其深刻的清晰度激发你，以幽默让你愉悦，甚至让你在内心深处感到宁静。无论主题涉及社会问题和世俗事务、个人挑战，还是超越的维度，Sadhguru 深入根源、全面看待生活的能力显而易见。
As a flower can confound you with its brilliance and beauty, so too does each article hold the possibility to confuse you out of your conclusions, and pave the way towards true knowing. 正如花朵以其辉煌和美丽让你困惑，每篇文章也有可能让你对自己的结论感到困惑，并为真正的认识铺平道路。
More from Sadhguru更多来自萨古鲁
SADHGURU: MORE THAN A LIFE, ARUNDHATHI SUBRAMANIAM 萨德古鲁：超越生命，阿伦达提·苏布拉马尼亚姆
'He is living proof of an afterlife'-Deepak Chopra “他是来世存在的活生生的证明” - 迪帕克·乔普拉
This is the extraordinary story of Jaggi Vasudev or Sadhguru—a young agnostic who turned yogi, a wild motorcyclist who turned mystic, a sceptic who turned spiritual guide. It seeks to recreate the life journey of a man who combines rationality with mysticism, irreverence with compassion and deep self-knowledge with a contagious love of life. Pulsating with his razor-sharp intelligence and modern-day vocabulary, the book empowers you to explore your spiritual self and could well change your life. 这是贾吉·瓦苏德夫或萨德古鲁的非凡故事——一个转变为瑜伽士的年轻不可知论者，一个转变为神秘主义者的狂野摩托车手，一个转变为精神导师的怀疑者。它试图重现一个将理性与神秘主义、无礼与同情、深刻自知与对生活的热爱结合在一起的人的生活旅程。书中充满了他锐利的智慧和现代词汇，赋予你探索精神自我的力量，并可能改变你的生活。
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