CHAPTER 1 What is death

Mortal Nature

页码 54

一旦你接受了死亡，你意识到你将会死去，你会想让你生命中的每一刻都尽可能的美丽。那些不断意识到存在的致命性和脆弱性的人，不想错过任何一个时刻; 他们自然会意识到。他们不能认为任何事情都是理所当然的，他们会非常有目的地生活

页码 55

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.

佛陀乔达摩规定他的僧侣必须这样做。 在他向任何来找他的人发出邀请之前，他要求他们去最繁忙的火葬场坐三个月，只是看着尸体燃烧。

页码 59

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.

一旦深深地接受了死亡，那么生命就会以巨大的比例发生在你身上。 只是因为你试图让死亡远离你，生命也远离了你。 这就是为什么几乎每个瑜伽士在一生中的某个时刻都会在火葬场度过大量时间。

Exploring Death

页码 68

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.

在某种程度上，死亡是无知的人们编造出来的。死亡是无意识的创造，因为如果你有意识，它就是生命、生命和独立的生命ーー从存在的一个维度移动到另一个维度。

Is Death a Calamity

页码 69

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.

人们认为死亡是一场悲剧。不是的。人们一生都没有经历生活是一个悲剧。如果你死了，就真的没有悲剧了。这就是你生活中遇到的问题的终结。但是如果你还活着，却没有体验到生命的全部，那才是真正的悲剧

页码 69

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 or joy. But ‘maranam’, or death, is ‘karunam’, or compassion. Death is compassion because it relieves you.

这在梵文诗句中得到了非常优美的表达。 上面写着：“Jananam Sukhadam Maranam Karunam”。 “Jananam”的意思是出生或生命。 它说生活是一种乐趣或快乐。 是这样的。 如果你学会正确地处理你的身体和心灵，你的生活体验将是一种乐趣或快乐。 但“maranam”（死亡）就是“karunam”（慈悲）。 死亡是慈悲，因为它让你解脱。

页码 70

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.

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，那么生命就变得完全不费力的过程。

页码 76

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经历生与死的时刻。 这些是你意识到生与死同时存在的时刻。 它们不是两个独立的事物。 他们是一个在另一个里面。 生活就这样被挤满了。 创造物与造物主、生与死——全都紧密结合在一起。 需要注意力——大量的注意力——才能看到它。 否则，人就只是活在表面，半死不活。 如果你不能同时知道生与死，你就只知道生命的一半。 半死不活总是一种折磨。

Stop Inviting Death

页码 78

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 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 death-oriented. Unknowingly, you will seek death.

生命本身没有安全可言。就像我之前说的，明天早上你可能就死了，不管你给自己创造了多少安全感。我不是这个意思，但不管你现在有多健康，有多好，明天你可能就死了。很有可能。所以生活中没有安全感这回事。当你开始寻求安全感的时候，自然而然地，你就变得以死亡为导向。在不知不觉中，你将寻求死亡。

页码 82

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.

让新的事情发生在你身上。 如果你在自己内心制造出这种“什么都不应该发生在我身上”的情况，你就会变得停滞不前。 停滞就是死亡。 如果生活不再继续，如果你内心没有出现新的可能性，你就已经死了。

CHAPTER 2 The process of death

What Makes Us Tick

页码 104

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 nature of your thought, emotion and activity is far easier than taking charge of time. Even Adiyogi2 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.

现在，除了记忆和能量之外，还有第三个维度——时间——决定着一个人生与死的持续时间和性质。 生与死都发生在时间范围内。 时间一直在流逝。 你既不能减慢它的速度，也不能加速它的速度。 你可以保存你的能量，你可以把它扔掉，你可以开发它，你可以让它变得异常巨大或平淡，但时间，它只是不断溜走。 它有自己的智能，并且根据业力信息的某些参数和一个人的系统中可用的能量分配而流动。 那么我们能不能对此无能为力呢？ 我们可以，但这是生命中比其他两个更难以捉摸的维度。 另外两个更容易管理并在生活中体现。 产生能量并按照你想要的方式使用它，而不是让你的倾向决定你的思想、情感和活动的本质，这比掌控时间要容易得多。 即使是阿迪瑜伽（Adiyogi2）也只有在处于某些状态时才掌管时间。 当他处于掌控时间的状态时，我们称他为Kalabhairava。

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.

一个人掌握了自己的信息，或者掌握了信息引起的倾向，就掌握了自己的生活质量。 他或她可以决定自我是否变得愉快或不愉快。 一个人能够掌控自己的能量，他就能决定一个人活动的性质以及一个人的生活方式。 他们对自己的生有绝对的掌控权，但对自己的死却无法掌控。 但掌握时间的人将决定一个人的生死本质。 他们可以决定自己是想活还是想死。 这就是构成你生命的三个维度与你的死亡的联系。

A Bubble of Life and Death

页码 116

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—you want to become one big bubble because dissolution is an imminent possibility for a sufficiently big bubble.

如果你把记忆完全取出来，如果你拔掉它的插头，它就会完全崩溃，然后气泡就无法容纳空气了。 在这里，你所说的空气，就是最基本的生命能量。 你可以称之为意识。 意识是一种品质，而不是一种物质。 这是宇宙的本质。 你只是吹了一个泡泡，然后就抓住了一些。 我们在有意识的生活或修行中试图做的就是尽可能多地捕捉空气，这样你就成为一个大气泡，并且气泡的壁变得非常薄。 你不想成为一个微小的泡沫，你想成为一个大泡沫，因为对于一个足够大的泡沫来说，解散是迫在眉睫的可能性。

页码 120

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.

灵性道路上通常规定进行大量活动的原因是，如果你无法从内部吹破你的泡沫，你就会试图从外部将其磨破。

页码 122

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灵性生活背后的想法，以便一个人能够不断地活动，但这不是关于自己。当它与我有关时，业力就会增长; 立刻，业力之墙就会聚集物质。它的墙壁会变得越来越厚。一旦它是关于我的，我就会有一种强烈的喜恶感ーー我能做到，我不能做到; 我能和这个人说话，我不能和那个人说话; 我想爱这个人，我想恨那个人，等等。这些事情一旦涉及到我，就会成为我自然的一部分。

页码 124

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.

你看，并不是每个进行灵性修行或灵修的人都会突然开悟。 但他们之所以这样生活，是因为他们正在消耗他们的业力身体。 到时候，如果气泡无法容纳遗传记忆和进化记忆，那么它就无法夺回另一个身体。 具体化是不可能的， 它已经结束了。 这一切可能还没有消失，但泡沫卷土重来的能力已经结束了。

Understanding Life and Death

页码 132

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.

当一个人倒地死亡时，只有他们最外层的鞘——Annamaya Kosha（物质身）和 Manomaya Kosha（精神身）的意识部分——丢失了。 一个人不会完全死去。 其余结构仍然完好无损； 它会寻找另一个子宫并再次在物质层面显现出来。 这就是为什么死亡不是解体——你很快就会回来。

Pancha Pranas: The Five Vital Energies

页码 133

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.

如果你想进一步了解死亡时肉体的分离是如何发生的，你需要对Pranamaya Kosha（掌管生命的生命能量）有一些了解。 在瑜伽中，我们称之为普拉那（prana）。 它体现在五个基本维度上。 这些被称为 Pancha Vayus 或 Pancha Pranas。

Samana Vayu

页码 133

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 kriyas or mastering certain mantras, you can activate the Samana Vayu and create 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.

这些 Pancha Prana 负责您体内的各种活动或过程。 第一个是 Samat Prana 或 Samana Vayu。 这位 Samana Vayu 负责维持你身体的温度。 通过激活 Samana Vayu，你可以激活你的能量，让你越来越难以接触到大自然中的外部元素。 如果你去过喜马拉雅山的某些地区，特别是如果你去过像Gomukh或Tapovan这样的地方，你会看到一些苦行僧生活在那里，在极度寒冷中，穿着最低限度的衣服。 这些都是冰川、低于零温度的地区，但你可以发现这些苦行僧赤脚行走。 这是因为，通过练习某些克里亚或掌握某些咒语，您可以激活 Samana Vayu 并在自己周围创建一个 kavacha 或盾牌。 你可以用自己的能量创造一个茧，这样外部元素就不会再打扰你了。 这不仅与寒冷有关，而且与寒冷有关。 即使炎热也不会打扰你。 这就像你有一个内部空调，炎热和寒冷都不会再打扰你了。

页码 135

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.

在体内产生热量是 Samana Vayu 的一方面，但它本质上也非常具有治疗作用。 如果你的 Samana Vayu 很高，你的存在就会对其他人产生治愈作用。 Samana Vayu 还负责您的消化过程。 如果你的 Samana Vayu 很高，你会发现无论你吃什么，你的胃都会在大约一个半小时内变空。 你的胃应该始终是空的，因为只有当胃是空的时候，你的生理和思维才能发挥最佳状态。 所以瑜伽修行者总是希望保持胃空。 空腹并不意味着你会挨饿。 你只需尽快烧掉食物即可。

Prana Vayu

页码 137

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 Vayu. Prana Vayu is related to the Earth. It is earthy in nature.

prana的下一个方面称为Prana Vayu，它负责您的呼吸过程和思维过程。 如果你仔细观察，你所生起的每一种念头，你的呼吸都会发生微妙的变化。 你坐在这里思考海洋，你会发现你的呼吸将是一种方式。 你想想山，那就是另外一种方式了。 你想想老虎，那将是另一种方式。 思想和呼吸如此直接相连的原因很简单，因为它们都是由称为Prana Vayu的相同能量处理的。 Prana Vayu与地球有关。 它本质上是土质的。

Udana Vayu

页码 138

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

prana的下一个方面称为Udana Vayu。 Udana 的意思是飞翔。 您可能在体重秤上称重 70 或 80 公斤，但您感觉不到 70 或 80 公斤，因为 Udana Vayu 会产生浮力，使您不易受到重力影响。 有瑜伽练习可以激活它。 中国有完整的乌达那瓦尤流派，那些掌握了这种普拉那的人可以在那里漂浮一点。 你可能在电影里见过这样的场景，有点夸张。 但由于体内浮力更大，身体变得更轻

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.

对于武术选手来说，保持轻快的状态很重要。 在许多案例中，某些芭蕾舞演员、足球运动员和武术专家通过跳跃到令人难以置信的高度，完成了所有物理学家都认为根本不可能的事情。 它们仅仅通过在体内产生更多的浮力来对抗重力。 如果你完全掌握了乌达那，他们说你甚至可以飞。

页码 139

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 还负责你的沟通能力。 现在，如果你的 Udana Vayu 活跃，你与人沟通的能力就会自然而然地显现出来。

Apana Vayu

页码 140

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.

普拉纳的下一个方面称为“Apana Vayu”。 “Apana Vayu”负责您的排泄系统和感觉功能。 只有当排泄系统在细胞水平上有效时，您才会具有感官知觉所需的敏感性。 因此，瑜伽的净化方面受到如此重视。

Vyana Vayu

页码 141

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.

普拉纳的下一个方面称为Vyana Vayu。 Vyana Vayu 是将所有数十亿个细胞编织成一个有机体的东西。 在某些情况下，某些瑜伽修行者的尸体在死后几个月内没有表现出任何腐烂的迹象，尽管没有尝试保存。 这在藏族僧人中尤其常见。 这是可能的，因为当它们死亡时，它们会在体内留下一定量的Vyana Prana，从而将其保存很长时间。

页码 142

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.

你可能听说过轮回，即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经，就可以随意离开自己的身体。 现在，这种离开身体并不是瑜伽的顶峰, 这只是瑜伽的一个简单方面。 如果你激活体内的Vyana Vayu，你的体内就会慢慢变得放松。 现在，与身体认同的问题不会在你内心出现。 这会给你的生活带来一种完全不同的自由感，因为保持“我不是身体”的意识对你来说是很自然的。 这就像如果你的衣服很紧身，慢慢地，你就会倾向于认为那就是你。 但如果你穿宽松的衣服，你就会更清楚这些是衣服，而不是我。

页码 143

There are many more aspects to pranas or vayus, 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.

能量或气力还有很多方面，但从根本上来说，这就是它们影响身体的方式。 要了解死亡是如何发生的，必须对pranas有基本的了解，因为在死亡的那一刻，每一种pranas的消退程度都不同，对死者的影响也不同。 死亡的过程或脱离身体的过程远远超出了呼吸停止的程度。

The Sequence of Death

页码 146

In reality, there is no such thing as meditation. There is only stillness—many 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

事实上，并不存在冥想这回事。 只有静止——许多层次的静止。 由于教导人们静止非常困难，因此使用“冥想”一词作为媒介。 所以我说，‘如果你愿意，我就坐着不动。 各个层面都完全静止

页码 147

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.

你的呼吸停止、心脏停止或你的大脑在显示器上表现为一条直线，这并不是死亡。 只有当 Pancha Pranas 完全离开肉体时，才是死亡。

页码 150

• Samana Vayu 一旦呼吸停止，五种生命能量逐渐离体的缓慢过程就会开始。其中，萨马纳·瓦尤负责维持体温。死亡后首先发生的事情是体温开始下降。由于大气温度与体温之间的差异显著，萨马纳·瓦尤比生命能量 (Prana Vayu) 退出得更快。从呼吸停止到萨马纳·瓦尤完全离开身体，大约需要二十一到二十四分钟。

• Prana Vayu 一旦呼吸停止，生命能量也开始离开身体。这意味着呼吸作用和思维过程将随着生命能量的退出而开始衰退。根据死亡的性质不同，生命能量在呼吸停止后四十八到九十分钟内完全离开身体。如果是因老年自然死亡，应在六十四分钟内完成。但如果是年轻且活跃的身体，则可能延长至九十分钟。直到这时，呼吸和思维过程仍在继续，即使不是以通常的方式，也是以一种模糊的方式。这就是为什么火葬至少应推迟一个半小时。

如果你将停止呼吸的人的身体放在地面或开放土壤上，外界稍微干预一下就有可能复苏。如果系统的其他方面有利，那么土壤和元素可以重新点燃必要的能量以复苏生命。这就是为什么在古时候，人们把临死的人放在屋外地面上，希望能复苏。但是，如今，由于身体被放在床上或混凝土地面上，复苏的可能性非常小。

• Udana Vayu 在呼吸停止后六到十二小时之间，乌达纳·瓦尤离开。一旦乌达纳·瓦尤离开，身体的浮力也消失了。突然间，身体变得沉重。体重并没有增加，但你可以更明显地感受到体重，这是因为乌达纳·瓦尤已经离开。这就是为什么人们感觉搬运一个活人和一个死人有很大的不同。

• Apana Vayu 在呼吸停止后的八到十八小时之间，阿帕纳·瓦尤离开身体。一旦阿帕纳·瓦尤开始大幅衰退，那么身体的感官部分也就消失了。即使某人的呼吸已经停止并被宣布死亡，他们仍然可以感觉到感觉。有许多情况下，人们因为死尸稍微动了一下而感到恐惧。身体可能会有轻微的抽搐，因为感官活动仍在进行。

• Vyana Vayu 维亚纳·瓦尤，即生命能量的保持特性，是离开速度最慢的。如果死亡是因为老年和生命变得虚弱，它将持续退出达十一到十四天。如果死亡是由于事故造成的，当生命仍然充满活力时，除非身体完全被压碎，这种生命的振动将持续从四十八天到九十天。在这段时间内，某些过程将继续进行，仍然会有一些生命元素存在。在那时，你可以做一些事情来协助那种生命。这就是印度文化中死亡仪式试图利用的机会。

页码 153

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

精通瑜伽和精神转化的技术的人对生命有更深刻的理解。他们拥有更微妙的工具和技术来获得这种生活并可能恢复它。所以他们仍然不会宣布他们在精神上已经死亡。但是，如果离体的过程已经超过了一定程度，那么即使是他们也无法恢复体内的生命。

Chakras: The Gateways of Exit

页码 156

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.

对于一个非常粗鲁的人来说，或者如果有人因为恐惧而离开(很多人都会遇到这种情况) ，他们最终会通过位于会阴的海底轮(Muladhara Chakra) 离开。这就是为什么你会看到，在死亡的时候，许多人会用一定的力量排泄尿液和粪便。这不是因为失禁，正如人们所认为的，而是因为能量已经通过海底轮离开。

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.

一个穿过生殖轮(Swadhishthana Chakra位于生殖器官之上)出来的人，可以以非凡的创造力获得重生。从肚脐下面的脐轮(Manipura Chakra) 出去的人可以做出非常有条理的行动。一个人可以成为一个伟大的商人，也可以成为一个伟大的将军。本质上来说，他或她来生是一个组织的天才。如果一个人从心轮(Anahata Chakra) 离开，那里是胸腔的交汇处，他就能成为音乐或艺术方面的奇才。一个人也可能成为一个非常敏感的诗人或奉献者谁可以启发许多。心轮也有可能找到进入所有其他维度的途径，所以一个人可能是潜在的博学者。

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 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.

对于一个人来说，通过位于咽喉深处的喉轮出去是非常罕见的。但是如果发生这种情况，一个人将会拥有一种难以置信的对这个世界和未来的感知。这样的人也将以一种绝对的冷静和无畏地参与生活各个方面的感觉存在。一种非凡的清晰感将在他们中占主导地位。尽管位于眉心之间的眉心轮(Agna Chakra)级别更高，但是人们通过眉心轮而不是喉轮离开的情况更为普遍。

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

一个完全清醒的人会通过顶轮从头顶离开。这是最好的离开方式。

CHAPTER 3 The Quality of Death

Types of Deaths

页码 167

Traditionally, in India, people classified deaths as only two kinds—timely death (Su-mrutyu) and untimely death (Akaal Mrutyu).

传统上，在印度，人们只将死亡分为两种——及时死亡（Su-mrutyu）和过早死亡（Akaal Mrutyu）。

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.

当某人有求生的意图时，我们称之为不合时宜的死亡，也就是说，他们还有 Prarabdha Karma 需要解决，但突然有什么东西击倒了他们，他们就死了。

页码 170

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

你清空你的分业(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和某人恋爱，你的分业(Prarabdha Karma)就不会耗尽。 如果到了八十岁了，你还没有摆脱十六岁、十八岁该做的事，你还想坐在路边看女人走过，那么你的果业就不会耗尽。 现在，即使你活到一百岁也没关系，你仍然会非自然死亡，因为身体会耗尽，但分业(Prarabdha Karma)不会。 如果一个人自然死亡，他清楚地知道自己要死，你会看到他会表现出非凡的智慧。 这种可能性在所谓的现代社会中正在被彻底抹杀，因为每个人都在不惜一切代价地试图获得永生，他们会因此而死得很惨。 只有接受死亡，你才能死得好

Predictions of Death

页码 176

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.

那么有可能预测死亡吗？是的，这是可能的，但它是非常有限和高度夸大。如果我看到一棵椰子树，看看这棵椰子树的年龄和健康状况，我就知道它什么时候会开花，什么时候会结果。我还能预测它大概什么时候会死。我现在可以告诉你这一切，但在此期间，如果你把椰子树砍倒，预测就会变成错误的。对人类来说也是如此。不管占星术怎么说，有人可能就这么死了

页码 181

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 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.

通过详细的计算，我们可以说这是你的身体能持续多少年。但是在这两者之间，如果你开始做内部工程，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的生活轨迹，而他无法考虑这个因素。这就是为什么，传统上，占星家说: “如果你在精神道路上，我们不会为你做预言。因为在精神修行中，你们篡改了这些计算。你迟早会死的。他所说的其他事情也可能发生，也可能不发生。

页码 191

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着死亡。你应该以这样的方式生活，即使下一刻你就死了，你仍然可以合理地结束它。你试图在最后一刻处理它不是正确的方法。而且，如果你知道自己是凡人，你就会一直看着它。如果你一直看着它，你会注意到它。到时候，你会知道如何坐在一个有益的地方，然后死去。这是最好的办法

Negative Energies

页码 201

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.

页码 201

如果一个人已经受到黑魔法的不良影响，那么什么是摆脱这些影响的最好方法呢？有很多方法可以解决这些问题，一个简单的方法就是在迪阿纳灵伽的空间里呆三天。如果你注意到，在迪阿纳灵伽的入口处有两个神龛ーー瓦纳什里神龛和帕坦贾利神龛。它们一起与迪阿纳灵伽形成15度角。这是创造这些负面影响只是照顾当人们进入空间，甚至在他们寻求其他任何东西之前。如果人们只是在那个空间里朝着迪阿纳灵伽走60或70英尺，这些负面影响就会被消除。

Suicide: A Perspective

页码 209

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，他们觉得自杀是因为生活没有按照他们想要的方式发生。除了医学上的原因，其余的很大程度上是因为不切实际的期望。你只是这个世界上的一个小尘埃。如果你把自己看作一个整体，那么你什么都不是。如果你明白自己什么都不是，你将会非常高兴事情正在发生，不管它们发生在什么程度上。当你什么都不是的时候ーー当你什么都不知道的时候，当你坐在这个星球上，在这个无所适从(电影)里，在这个广阔的存在里ーー至少你还在呼吸，你的心脏还在跳动，你还活着，一切都很好。你什么都不知道，也不能控制它，也不能管理它，但它仍然发生得很好。因此，如果你理解了生活的真正背景，你会非常高兴活着。

页码 216

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!

还有一些在精神道路上的人认为他们应该结束这一切。当一个人在精神上进化的时候，这样的时刻就会到来，因为你的智力无法理解发生在你身上的经历的深刻性。所以，今天，让我们说，你坐下来冥想，感觉自己完全没有身体。然后你头脑里想的第一件事就是，‘也许我已经准备好离开了。’。它会试图将其解释为，‘这就够了，一切都已经发生了。’真的吗！瑜伽中心的人每六个月都会给我写信，说‘我想我已经准备好离开了。’。但是当我要求他们不要吃一顿饭的时候，他们甚至为此而挣扎！

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，他们对正在发生的事情的解释是完全错误的，因为他们没有一个能够理解他们内心正在发生什么的智力。对于身体之外的每一个小体验，你的头脑或智力可能会开始说，‘哦，我准备好死了。’。不，你还没准备好去死。只不过，对于超越肉体的任何经验维度，你都认为它是死亡。你不明白存在有一个完整的维度，它在身体之外，是为了活着的人，而不是为了死去的人。不幸的是，大多数人进入那个领域只有死亡，这是另一回事。但是智力的本质是这样的: ‘好吧，如果这不是生命，那还能是什么？这一定是死亡。所以这些人认为他们应该死。

页码 219

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.

通常情况下，那些在困境中努力奋斗的人永远不会自杀。即使一千件事情没有按照他们想要的方式发生，他们会更加努力工作，但是他们不会自杀。但是那些坐在一个地方，认为生活没有按照他们想要的方式发展的人会自杀，因为他们总是纠结于此。也许，我生命中有更多的事情没有按照我想要的方式发生，比你的生命还要多。但我不会纠结于此，因为我还有成千上万的事情要做。如果你独自坐在一个房间里，继续思考有多少事情没有按照你的方式发生，你会觉得想结束自己的生命。就是这样。

Succour for the Suicidal

页码 230

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 in a way connected. ‘I became a yogi’ means, in a way, consciously, I killed myself.

真正想自杀的人一般都会变得沉默。 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。 两者在某种程度上是有联系的。 “我成为一名瑜伽士”在某种程度上意味着我有意识地自杀了。

页码 231

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.

那么，对于那些长期有自杀倾向的人，我们能做些什么呢？西方科学往往只从心理学和生理学的角度来看待自杀倾向。尽管他们的干预措施越来越好，但他们本质上局限于这两个领域。在瑜伽中，生理学和心理学只是更深层次的东西的结果。单独治疗后果就像是治疗症状而不是疾病。在瑜伽中，自杀倾向被认为是人的能量水平偏差或扭曲的结果。对于这些人来说，只有给他们的能量带来一定程度的活力，他们才能走出来。有很多工具和方法可以做到这一点，并且有可能把大多数人从中拉出来。时间、精力和组织是唯一的障碍。

页码 233

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.

此外，无论生活是好事还是坏事，如果你有一个更大的目标，每件事都是你最终幸福的垫脚石。

The Consequences of Suicide

页码 236

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.

社交的角度来看，你可能认为领导十个人是一件很棒的事情，但是这种生活并不是这样想的。你是在为自己创造一个愉快的经历，还是一个不愉快的经历ーー这就是生活所关心的一切，结果也会随之而来。

页码 237

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.

现在，如果你杀死了肉身，那么身体的其余部分，仍然完好无损，就会试图再寻找一具肉身。 它将有自己的范围和限制——因此，它将选择新的肉身。 它可能立即选择，也可能十年后选择，也可能一百年后选择。 持续时间取决于某些因素。 直到某些事情结束，它才会一直存在； 它无法寻找另一个身体。 它到处徘徊，不是因为你死于自杀、意外死亡或心脏病，而是因为你死前分配的业力尚未完成。

页码 239

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.

就生命而言，你的分业耗尽了吗？ 这是唯一重要的因素，并决定了之后会发生什么。

CHAPTER 4 Can Death Be Hacked

Cheating Death

页码 250

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 samadhi1 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.

成功的瑜伽修行者有时会做一些事情来避免死亡。他们通过放慢系统中的一切并进入三摩地状态来做到这一点。他们说这发生在印度圣人西尔迪 · 赛巴巴的一生中。他当时患有严重的哮喘，有一天，当他感觉自己快要死去的时候，他遭受了严重的发作。因此，他决定完全摆脱自己的疾病，进入三摩地。他告诉他的门徒，在他的身体里将有一段时间没有生命的迹象，他们应该保护它三天。如果三天后没有他回来的迹象，那么他们应该把尸体埋在一个特定的地点。那天晚上他进入了三摩地。他的呼吸和脉搏都停止了。第二天，村民们来了，他们担心他已经死了，想至少把他安葬在他指定的地方。幸运的是，赛巴巴的一个弟子没有动，阻止了他们，一直把他师父的身体放在他的膝盖上。最后，三天后，爸爸显示出生命的迹象，并恢复正常。此后他又活了三十二年，因为他进入三摩地，为自己的生命体系充电，从而设法在指定的时间避免了死亡。

Seeking Immortality

页码 294

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.

就修行而言，哈他瑜伽非常重要，因为你需要一个良好的身体基础。此外，如果你处于这样一种状态，当你闭上眼睛时，你没有时间感，那么时间就被你欺骗了。如果细胞活力保持在年轻的方式，身体可以持续，因为它可以使自己年轻化

CHAPTER 5 Mahasamadhi

Mukti and Mahasamadhi

页码 315

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.

Mukti 意味着你想从生与死的过程中解脱出来，而不是因为你在受苦。正在受苦的人不能得到Mukti。你很好，你很快乐，但是你已经受够了幼儿园，你想继续前进。无论你的学校生活多么美好，难道你不想去上大学吗？仅此而已。死亡意味着身体的终结; 其他一切都在继续，并很快找到另一个身体; 而在 Mukti 中，一切都将结束。在某种程度上，Mukti 是死亡的终结，也是出生的终结。

页码 315

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.

Mukti 也被称为 Mahasamadhi。摩诃三摩地意味着一个人能够有意识地走出自己的身体，而不损害它。一般来说，如果你想离开这个身体，做你想做的事情，除非你以某种方式伤害了这个身体，否则你不可能从中走出来。除非你使身体不适合摇篮里的生命，否则生命不会离开。当事情变糟时，人们会说，‘我想死,’但他们不会，因为他们不能。摩诃三摩地的意思是不使用任何其他外在手段，你离开身体随意。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联系，他们解开身体就离开了。

页码 316

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.

摩诃三摩地就是当你也超越了个体的区别，所以没有你和他人这样的东西。完全结束了。现在，当你坐在这里，这是你和其他东西。这是一定程度的现实。但是摩诃三摩地意味着个体的存在已经结束，你是谁不再存在了。

CHAPTER 6 Preparing for a Good Death

Does Death Need Preparation

页码 357

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 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.

每个人都应该知道如何独自死去。我一直在告诉人们，当我死的时候，我会确保没有人会把我带进坟墓。我会走进坟墓。你知道，很多年前在瑜伽中心，他们为我做了一个三摩地。它还在瑜伽中心。我们总是计划在某个时间离开，一旦迪阿纳灵伽完成。所以我们准备了这个。我们讨论过很多次，比如，‘不要走太多的台阶，因为到时候我可能爬不下去太多,’等等。我们想出了门，门栓和锁定装置的细节，让我最后一次从里面把门锁上。我们这么做是因为我打算自己走进坟墓这样那四个人就不用劳动了。但是三摩地结构没有被使用，金钱被浪费了ーー这是另一回事。

页码 359

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，我希望教会全体人民一种方式，让他们能够生活得美好、幸福，享受生命中的每一刻。然后，很自然地，一个人会以最好的方式离开。但随着年龄的增长，我意识到这需要花费大量的时间和精力。所以，如果这不可能，我想至少教他们如何死得好，这样他们至少可以理智地度过生命中的最后一刻。我的愿望是，出于某种原因，如果人们不能幸福地生活，他们至少必须死得好。但是，如果朝着这个方向努力，可能会发生更多的事情。这种可能性不仅适用于成功的瑜伽修行者，也适用于任何愿意接受超出自己理解范围的指示的明智的人。

页码 363

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.

有些人可能在家人的陪伴下死去，但在最后一刻，他们可能只是看着自己邪恶的亲人。你可能认为他们在床上安详地死去，但是，不，他们可能已经变得恐惧和死于暴力！有些人可能死于车祸，他们的身体被撞成碎片，但在最后一刻，他们可能只是说，“湿婆”，或其他什么东西，平静地死去，我们不知道。死亡的暴力程度并不取决于身体发生了什么，而是取决于那个人体内发生了什么。

页码 365

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.

这就是为什么在你的生命中培养这种意识很重要，所以不管死亡如何降临到你身上ーー你将有能力死得很好。有些人只有在好的情况下才能生活得很好。有些人无论遇到什么情况都能过得很好。死亡也是如此

Sleep, Ojas and Death

页码 368

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.

如果你能在保持完全意识的情况下从清醒状态进入睡眠状态，那么你就可以毫不费力地从生到死也是完全意识状态，因为它的本质并没有什么不同。它只是从动态转向惯性。如果你能够在这些从 Shakti 到 Shiva 的循环中有意识地从一个状态转移到另一个状态，那么你已经超越了很多事情

页码 368

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.

你今晚可以在睡觉的时候试试这个。当你入睡时，当你从清醒状态进入睡眠状态时，看看你是否能在那一刻意识到。如果你可以在那一刻意识到，那么你就可以在那一刻意识到，当你从身体到无身体的状态。大多数人在没有任何意识的情况下睡觉。但是当你从清醒过渡到睡眠的最后一刻，如果你能简单地意识到，你将在睡眠中清醒。如果你能管理好这种意识，一些惊人的事情将会发生。

页码 372

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 non-physical. Now, she cannot claim it back. She cannot recognize it. This non-physical thing is known as ojas.

在瑜伽文化中，这种行为被亲切地或恶作剧地称为“从地球上偷窃”。这个身体是你从地球母亲那里借来的。她在这方面非常慷慨，但在回收方面，她非常严格。她不会让你拿走哪怕一个原子作为纪念品。她会把所有的原子都收集回来。所以瑜伽士们学会了如何从地球上偷东西。也就是说，他们将物质转化为非物质。现在，她不能要回来了。她认不出来。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, 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.

有时，有人在进行某些类型的修行，在那段时间里，他们会吃大量的食物。 通常，它都是秘密处理的，所以人们看不到这些东西。 它们吃的量是人体无法消耗的。 他们吃了十个人的食物，但他们不会增加一盎司，也不会有任何健康问题。 如果你吃那么多食物，你的胃就会破裂。 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，你吃的食物会变成血肉。 但如果你用你的系统做某些事情，它就会把物质转化为非物质。 你会发展活力，而不是身体。 如果你周围有足够的ojas，你的从生到死之路就会变得非常轻松。 您将顺利完成整个过程。

页码 375

Right now, the brahmacharis are doing various sadhanas of Surya Kriya. If you do that, ojas will develop. The kumbhaka sadhana6 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.

现在，修行者正在做各种苏里亚克里亚（Surya Kriya）练习。 如果你这样做，ojas就会发展。 他们所修习的闭气练习(守满或者守空)将会产生大量的能量。 当你发展ojas时，如果你仔细观察，你不会有清晰的影子。 由于光的存在，光线会变得混乱或发散。 不是通过伤害而是通过用能量包裹自己来消除身体界限，这也是瑜伽或联合。

How to Deal with the Fear of Death

页码 389

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.

此外，当你的生命体验局限于肉体时，你不仅害怕死亡，而且害怕生命，寻求安全感。而这种对生命的恐惧反过来又使你招致死亡，因为寻求安全就是招致死亡。你有没有注意到，如果人们感到不安全，他们就会蜷缩着睡觉？它们又回到了胎儿的姿势。需要的是回到子宫里。子宫实际上不在母亲体内，子宫实际上在死亡之中。生理上的母亲只是一个很小的表现，但真正的子宫是在死亡。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个小表现。

页码 398

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.

恐惧不是因为某种情况，而仅仅是因为你自己的心理系统不在你的手中。这本质上就是你如何保持头脑清醒的本质。不幸的是，人们试图在不了解原因的情况下处理结果。恐惧是你内心某种状态的结果。当你试图处理恐惧时，你就是在试图处理后果。我们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，如何产生情绪，如何管理我们的身体，如何管理我们的化学反应。

页码 399

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.

那么，你是否仍然可以做一些特定的练习，在你周围创造一些特定的氛围，这样你就可以逐渐控制你的能力，即使在死亡的那一刻？你可以做的一件事就是提醒自己死亡ーー你的死亡。每天，只要花五分钟提醒自己，你是凡人，今天你可能会死。只要提醒自己这么多美好的事情会发生在你身上

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，但它也提醒你死亡。每天，当你坐下来进行 Shoonya 冥想时，你会看到你的个性已经消失，只有一种存在。在冥想期间，你认为是“我自己”的一切都将变得一无所有。就好像你死了一样。当你睁开眼睛，一切又回来了。所以一天两次，每一天，你都有意识地死去。如果你只是有意识地练习这个，当真正死亡的时刻到来时，这将不再是一个大问题。这会让你从对死亡的恐惧中解脱出来。

The Wisdom of Vanaprastha Ashrama

页码 412

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，当情侣们开始学习 Vanaprastha Ashrama 时，他们经常一起退出，过着一种非常简单的“回归基本”的生活，直到他们去世。这是为了确保他们死得其所或死得其所。现在，对于现代人来说，这听起来可能非常苛刻和不合逻辑。毕竟，看起来当你年轻健康，当你能够度过艰难时期，你可以生活在舒适的房子里，生活在社会中间，但是当你接近老年，当你生病和虚弱的时候，你被要求放弃一切，生活在森林里，照顾自己？但是如果你深入地观察它，你会发现这个实践中蕴含着很多智慧。这是一个简单的方法，可以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。

页码 413

This practice has its origins in the Varnashrama system, where they looked deeply at human nature.

这种做法起源于 Varnashrama 体系，他们深入探讨人性。

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	During this period, the 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.
Grihastha (Householder)	24–48	This stage of life is dedicated to earning a living and raising a family.	Wealth and progeny.
Vanaprastha (Hermit in Retreat)	48–60	In this stage, a person hands over the household responsibilities to the next generation and withdraws from the affairs of the world. Most of their time is dedicated to gaining spiritual knowledge and wisdom.	Wisdom.
Sanyasa (Renunciation)	60+	The stage was marked by the renunciation of material desires and prejudices and dedication to the full-fledged pursuit of spirituality.	Mukti/Liberation.

阶段或生活期	年龄（年）	描述	目标
巴拉瓦斯塔（童年）	0–12	旨在使身体和大脑充分发育。重点是在这个阶段吃饭、玩耍和睡觉。	身体和大脑的全面发展。
婆罗门查里雅（学生独身期）	12–24	在这个时期，学生通常离开家到导师那里以获取灵性和实践知识。学生有两个职责：学习生活技能以及对老师的坚定奉献。	知识。
格里哈斯塔（家庭持有者）	24–48	这个人生阶段致力于赚钱和养家。	财富和后代。
瓦纳普拉斯塔（隐居者）	48–60	在这一阶段，一个人将家庭责任移交给下一代，并从世俗事务中抽身。他们大部分时间致力于获得灵性知识和智慧。	智慧。
萨尼亚萨（出家）	60+	这个阶段的特点是放弃物质欲望和偏见，并致力于全面追求灵性。	解脱/自由。

页码 417

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.

我们在这里看到过这种情况ーー一头母象在瑜伽中心大门附近产下了一头小象。她就这样围着孩子站了三天之后，他们俩都走进了丛林。这对他们来说是很自然的事情。人类小孩不是这样的。人类的孩子需要几年的养育和保护。所以我们做了一些事情，比如建造一个家，为了这种保护。我们加强了保护措施。我们做了过度保护和过度保护，那是另一回事。但是，从根本上说，想要建造一个家的想法来自于孩子们无法忍受户外活动。

页码 420

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.

我在登山运动员身上看到了这一点ーー他们身上有一种特质，除此之外很难得到。最近，我遇到了一群欧洲和美国的登山者，他们攀登过南美和阿尔卑斯山的许多山峰。当我见到他们时，我只是感觉到他们的样子，这在经过大量的灵修之后的人(到达那里需要很多工作)有一些共同之处，他们有一种特定的平静和安逸。但是，每天冒着生命危险，每天不知道自己是否能活到今天，给他们带来了某种宁静和安逸。你知道你是凡人; 你知道如果你想犯一个错误，你就死定了

页码 422

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 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.

Vanaprastha Ashrama 开始实践的另一个原因是，人们不应该在家中与家人和亲戚一起死去。现在，在这个世界上，人们认为无人照料的死亡是不好的。人们认为当他们死的时候，整个家庭都应该在他们身边。这是最糟糕的死亡方式，因为你看着所有这些熟悉的面孔，仍然连接到相同的现实，你现在正在离开。

页码 426

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.’

班加罗尔有两位女企业家。有一天，他们两个喝咖啡时相遇了。在谈话过程中，其中一人说，“我坚持要求所有为我工作的人每六个月必须休一周的假。”。另一个人问道: “哇！为什么会这样，这样做不是很昂贵吗？她说: “不，不，只有这样我才能知道谁是我不需要的人。

So every once in a while, after every stage of your life, it is good to re-examine 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，在你人生的每个阶段之后，重新审视一下自己的处境是有好处的。检查自己与周围环境的相关程度，生活中优先考虑的事情，以及是否到了退出的时候，这些都是有益的。正如我们之前所看到的，搬到 Vanaprastha Ashrama 并不意味着要去死，而是要带着某种意识和准备去生活，这样死亡才能以最好的方式发生。这不是死亡的邀请，而是对人类状况的深刻接受。

页码 431

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. 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.

在过去，人们在这种文化中处理问题的方式是不同的。让我们说，你不知道任何瑜伽，你是超过八十岁，仍然没有问题。你最多还能再活十到十五年。但是，知道身体正在变得虚弱，让我们说，你做了一个决定，‘这是我有意识地运行它的时间。不管怎样，你本来是要把身体慢下来的; 你只是决定有意识地去把身体慢下来。所以从一天两顿饭，减少到几年一顿饭。然后从一餐，你使它成为半餐，以此类推。这可以极大地提高你的寿命，或者使你的寿命下降，这取决于你的业力和能量状况。但它肯定会确保免受长期痛苦的自由。在过去，当人们去 Vanaprastha Ashrama，他们通常从水果到新鲜的叶子，新鲜的叶子到干燥的叶子，干燥的叶子到只是水，然后他们也停止了水。在那之后，三到五天，他们退出，因为他们不想作为一个罗吉死去

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.

这是自杀吗？绝对没有。自杀是出于沮丧、愤怒、恐惧或无法忍受痛苦。这既不是自杀也不是安乐死。这是关于如何意识到你知道什么时候生命已经完成它的循环，你走出它。这是关于发展足够的觉知，将你自己从你所聚集的物质层中分离出来。在那种意识水平，一个人可以离开。如果你没有达到这样的觉知水平，那么你至少应该让最后一刻变得非常优雅、愉快、快乐和幸福。如果您事先管理某些事情，就可以做到这一点。如果这些都不可能，那么至少有一个人可以做出决定，不选择过度的医疗干预。这对你有好处，对地球也有好处。

—–here—–

Chapter 7 Assistance for the Dying

Helping Suffering People Die

页码 475

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.

如果一个人有一个增强的知觉，就有可能根据生命能量体(Pranamaya Kosha)的活力来评估一个病人的生命机会。我们可以说，一个人的生命能量是否足够强烈，以至于能够恢复。另一方面，即使身体没有明显的不适，但病人的生命能量处于低潮，无论采取什么干预措施，恢复都是不可能的。这是一个软件问题。如果软件用完了，无论你做什么，它都不会自我更新。但并不是每个人都有做出这样决定的意识。因此，最好让生活顺其自然，而不是让人们为活着的人签发死亡证明。

页码 476

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.

有两种植物人状态。在一种情况下，身体变得如此迟钝，以至于你无法让它运转起来，但是头脑是活跃的，情绪是活跃的，所有的感知都是完整的。这对于一个人来说是种折磨，因为他的身体拒绝移动。这会导致很多痛苦，因为他们能看，能听，能闻，能理解，但他们缺乏做任何事情的能力。他们想要站起来走路，但是身体已经变得迟钝。这对任何人来说都是个艰难的决定。此外，很多时候，一个人能够理解周围所说的一切ーー是否要拔掉插头等等ーー这是一个非常糟糕的情况。它不应该发生在任何人身上，但当它发生时，如何处理它？这是一个艰难的决定ーー没有特别的方法，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 continuing to meddle with them. But those who just want to serve bills to you would be interested in kicking the can.

另一种是身体看起来相当活跃，消化食物，一切都在发生，但是大脑已经变得迟钝。所以身体无法行动。身体仍然活着，因为你保持它继续所有的医疗过程。这就像一个活着的空壳ーー没有任何反应。如果是这种情况，您可以等待五个周期的21天，然后接听电话。在那之后，如果事情还是一样，你可以拔掉插头。你可以100% 肯定，生命无法复苏。好吧，这听起来可能非常激烈，但这些天，许多诚实的医生要求亲属把病人带回家，当他们知道没有必要继续干预他们。但是那些只想给你送账单的人会对踢罐子感兴趣。

页码 479

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.

所以当一个人快死的时候，可以用止痛药吗？如果它是一种非镇静止痛药，如果你能够保持一个合理的数量的意识，它是完全没有问题的采取他们。如果没有医学上的必要，你为什么要忍受痛苦？但是，如果止痛药过于镇静，你甚至几乎没有意识，那么这不是最好的方式离开。

About Dying at Home

页码 482

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，即使一个人在医学上已经死亡，他们也不是存在性死亡，因为死亡是缓慢发生的。因此，我们可以做一些准备工作，以减少当下的波动，并在那段时间内协助生命的退出。如果你要死在家里，你最好躲进一个干净的、有着淡蓝色光线的白色房间。没有照片，什么都没有。如果你周围有一点蓝色，这将帮助你死得好。另一个你可以帮助的简单的事情是让一盏灯一天24小时都在那个人的身边燃烧。酥油灯更好，但你也可以使用黄油。这就创造了一种特定的氛围，使得撤退的波涛汹涌的性质可以在一定程度上得到调节。

页码 488

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，垂死的人可能不能自己念经。在死亡的那一刻，一个人需要有足够的意识来说出他想说的话。大多数人死于无意识。所以在这种文化中，如果有人快死了，周围的人总是会开始吟唱“ Ram，Ram”或者“ Aum Namah Shivaya”，或者其他他们知道的，因为他们希望死去的人也能发出神圣的声音来创造意识。所以当有人在家里或者其他地方死去的时候，你可以用一种非常温和的音量来吟唱这些咒语。如果他们已经选择他们自己的圣歌或内化它，这可以使用。如果他们没有选择一个，婆罗门南达施瓦鲁帕可以发挥为每个人。这将确保可以避免生命的断断续续的退缩。

页码 491

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 theirs—something 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或类似的地方奄奄一息，医生不允许有灯光和圣歌之类的东西，该怎么办？首先，人们不应该去重症监护室等死。但是，如果这种情况是不可避免的，你可以在家里做一些事情，但是他们没有那么有效。例如，你可以保留他们的一些衣服ーー一些他们用过的东西ーー用白布包起来，放在他们的照片前面，然后点一盏灯。你可以在那里演奏圣歌。它会产生一些影响，但不同于物质存在。

Rituals from Death to the Disposal of the Body

页码 497

Even after death has happened, it is good to place the body in a north–south 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. 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.

即使在死亡发生之后，将身体放置在南北走向的一条直线上也是好的，头朝向北方。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，体验自己是身体。突然，他们跳出来，他们感到困惑。生存困惑，而不是心理困惑。他们没有区别性的思维。他们没有意识到一切都结束了。他们在附近徘徊，因为尸体还在那里。他们倾向于尝试回到身体里，这是不适合维持生命的。这可能会导致在那个地方产生某种能量，这种能量对人和生活在那个空间周围的人都没有好处。

页码 499

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就是把大脚趾绑在一起。这是因为当你活着的时候，生命的能量被深深地注入到你身体的每一个细胞中。当死亡发生时，这些能量会慢慢消退。在功能上，它可能已经死亡，但它并没有完全死亡; 它缓慢死亡是因为身体中的所有细胞还没有死亡，它们仍然在努力活着。他们会试图从外部获取能量。当它们试图吸收能量时，某些力量可能会进入身体。为了防止这些事情发生，人们把两个大脚趾绑在一起，使大脚趾的外表面相互接触。

页码 511

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.

当一个人死了，与他的身体密切接触的衣物，如内衣，必须立即烧毁。其他衣服、珠宝和其他物品在三天内不仅分发给一个人，而且分发给许多人。一切都被尽可能快地分配，以便存在被混淆。它将不知道在哪里逗留了。如果你把一捆他们的东西给一个人，这个人会去那里，因为他们自己身体的能量仍然存在于衣服中，他们被衣服吸引。这样做不仅是为了安置死者，也是为了安置家人和亲属，使他们也明白一切都结束了。不管你是如何参与或依附于某人，当它完成时，游戏结束了。

页码 523

People who have a lot of hair have static—it 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.

头发多的人有静电ーー在某些天气里有时会发出劈啪声。头发有这种能力。同样地，如果你曾经在死亡发生的房子里，或者你和那个人有关系，你会收集到死亡的气息，特别是在你的头发里。它就在你身边。

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.

因此，如果你有很多头发，你剃掉它，这样光环就消失了。这也是他们为什么要给新生儿剃头的原因。当你还在你母亲的子宫里的时候，你收集了那种气场。出生后，这种光环依然存在。如果它留在你身上，你不会长得很好。因此，他们等待4至5个月，以便婴儿是合理的成长和稳定的健康，然后他们剃光头。剃光孩子的头发也有助于大脑的发育，因为它可以将能量转移到头部区域。

页码 524

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，它可能需要长达四十天的存在完全离开身体。即使你焚烧了肉体，他们也会寻找身体的某些元素，比如灰烬，或者他们用过的衣服，或者属于他们的东西。它可能是身体的汗水或气味，因为，仍然没有意识到它已经结束。这是不可取的，所以我们要消除它。为此要做的事情之一就是尽可能广泛地撒布骨灰。

Is It All Right to Donate Organs

页码 528

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.

如果你从技术上来看，人们可以死于任何一个脉轮。在这些维度中的任何一个都可能死亡。如果一个人以某种方式死去，通过有意识地离开身体，那么肢解他的身体是不好的。但是如果人们以正常的方式死去，这样做是正常的

Dematerializing the Body

页码 536

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，也有一些关于这种非物质化的报道。1873年，一位名叫拉马林加 · 阿迪加尔(Ramalinga Adigal)的泰米尔圣人发表了最后一篇演讲，宣布他将“离开”。1874年1月，他回到了自己的一居室住所。在退休之前，他把自己用来照亮房间的那盏灯放在外面，让人们用那盏灯打坐。他要求任何人都不要打开他的房间，如果他们这样做了，他们就不会在那里找到他。当时的英国政府在五月份强行打开了这个房间，而且，意料之中的是，这个房间是空的。有很多这样的例子，圣人和瑜伽修行者选择不用他们的身体来打扰人们。

页码 539

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 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.

这也发生在另一个时间，当时我们正准备献祭迪阿纳灵伽。这又发生在迈索尔。我的一个朋友开了一个新的手表陈列室，并邀请我去参观。维吉和我决定有一天去那里。我把车停好，然后我们穿过马路。当我们正要进入商店时，一个男人向我们走来。他腰上也只围了一小块布。他来请求施舍。我看了他一眼，立刻知道他不是个乞丐。于是我掏出钱包，把里面所有的钱都拿出来，放在他手里。我甚至都没看到里面有多少钱。我只是把它们都拿走，放在他手里。下一刻他就消失了，就这么消失了。

Chapter 8: Assistance for the Disembodied

Why Are After-death Rituals Needed

页码 545

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和处于短暂的状态时，他们更容易接近。这就像是当你在生活中遇到一些真正的大问题时，你来到我面前，恳求我，‘萨古鲁，请做点什么。’。现在，你在那个时候很容易对付。但是，当你做得稍微好一点，在舒适，没有人可以跟你说话！这些生物也是如此。14天后，他们将在新的住所安顿下来，之后就很难说服他们了。

Runanubandha—The Web of Debt

页码 553

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 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.

如果你想了解死人是如何影响我们的生活的，你首先应该了解 runanubandha 是什么。它是这样的: 它需要很多东西，使一个人他或她是谁。其中，结合的方面是一个很重要的方面。然而，现代社会严重忽视了这一点。我们的五个感官所接触到的一切，以某种方式，有意识或无意识地，有意识或无意识地，我们与它建立了某种联系。不仅仅是我们周围的人，还有我们走过的这片土地，我们呼吸的空气，以及我们看到的、听到的、闻到的、尝到的和触摸到的一切。这是因为，如果不投入一定的精力，这些事情都不会发生。除非你投入一些精力，否则你是看不到东西的。你不可能真的听到一些东西，除非你投入一些精力。你不能品尝或触摸任何东西，除非你投入一些东西。这笔投资带来了联系。按照传统的说法，这叫做 runanubandha

页码 555

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.

在印度，传统的人们从来不从别人手里拿某些物质，比如盐、芝麻或油，因为他们想避免发育成runanubandha。如果你只是用了别人的衣服，你可能会发展出runanubandha。在瑜伽中心，所有的 Brahmacharis 都会分开洗衣服。这是因为他们都在做灵性练习，每个人都有自己的特点

页码 558

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.

你必须打破这种与死者的关系，你才能活得好，因为生命的本质是这样的，有时你会变得容易受到影响; 那么正确和错误的事情都会进入你的身体。如果这个如意算盘没有被正确地打破，就像在现代社会中发生的那样，它肯定会影响你的生理结构。它会削弱你的身体和心理结构，这样你不仅会遭受悲伤，它还会导致某些生活的紊乱。这就是为什么印度文化在仪式中进化了许多方法，这些仪式是在死后进行的，目的是有意识地溶解 runanubandha。

Kalabhairava Karma—An After-death Ritual at Isha

页码 561

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.

现在，在瑜伽中心，我们进行一个合适的仪式，叫做卡拉比哈拉瓦因果报应。这将极大地帮助和协助这个离去的存有现在必须完成的旅程。只需要一张死者的照片和他们用过的一块布。如果这个人的血亲在瑜伽中心进行仪式的时候在场就好了。

页码 566

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 energies as well. So one important aspect of death rituals is that you must become free of this, it is very important.

一个人死后，也许他们获得了穆克提，或者他们去了别的地方，我们不知道，但是不管是因为你出生在他们身边，还是因为你以某种方式与他们接触，他们的记忆印记在你身上。这些印记不仅存在于你的头脑中，也存在于你的身体和能量中。所以死亡仪式的一个重要方面就是你必须摆脱这个，这非常重要。

页码 575

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.

迪阿纳灵伽不在乎你是生是死。他只知道把谷壳和谷粒分开。他想把你和不是你的东西分开。他不在乎你有没有身体。因此，如果那些对死者有着深刻记忆的亲属在迪阿纳灵伽(例如，满月或新月前后的两三天)呆上足够长的时间，那么对死者来说，这种方法可能会很有效

The Scope of Kalabhairava Karma

页码 580

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.

我们能用这些仪式解放人们吗？所以我们可以通过Kalabhairava Karma给予某人摩诃三昧吗？这是可能的，但并不总是如此。它有各种各样的方面。除非这个泡沫已经如此之薄，否则它未必是一个摩诃三昧。如果有这样一个存在，它是如此巨大的泡沫，但不知何故，它自己的本性不能破裂，Kalabhairava Karma可能会将其破裂，它可能会成为摩诃三昧。但是，否则，它使泡沫非常薄和脆弱，因此，它会希望尽快找到一个肉身，因为它不能长期持续自己。无论如何，我们一定可以加快他们的旅程。

页码 633

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.

现在，对于那些被我启蒙的人来说，确实没有必要进行任何死亡仪式

Training People for Death Rituals

页码 641

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.

One reason was in those times a woman would be pregnant at least eight to twelve times in her lifespan

Even if a woman is free from pregnancy and breastfeeding, she may still have her menstrual cycles, which again makes her vulnerable.

But if she is free from all of these situations, then there is no issue in her doing these rituals.

在某些文化中，传统上禁止妇女进入火葬场或进行这些仪式，因为她们可能容易受到某些不良影响。

原因之一是在那个时代，女性一生中至少会怀孕八到十二次

即使女性没有怀孕和哺乳，她可能仍然有月经周期，这再次使她变得脆弱。

但如果她摆脱了所有这些情况，那么她进行这些仪式就没有问题。

The Death of Infants

页码 650

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 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.

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。 它仍在探索是否扩张或收缩以及做什么和多少。 如果存在非常具有威胁性和困难的情况，它可能会收缩，从而在更少的 Prarabdha Karma 和更坚固的表面下感觉更安全。 它不想伸展自己。 这就是为什么，无论你来自哪种文化，他们都坚持如果你遇到一个孩子，无论你有什么烦恼，你都必须对孩子微笑，你必须与孩子有爱地互动。 即使在最偏远的部落文化中，这种意识也存在，因为你必须创造这种舒适感，使其尽可能扩大。 如果你制造了一点不利于，它可能会选择收缩。 我们不希望这种情况发生。 这些不是任何人有意识地做出的决定。 这是生命自己的智慧在做出这些决定。

The Parent–Offspring Connection in the Afterlife

页码 655

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.

但是一旦你生了一个孩子，你是谁的某个空间就被你称为你的孩子的那个存在所占据，因为你为这个存在提供了一个身体。正是因为这种父母与孩子之间的联系，我们才能做一些事情，这些事情可以在父母死后帮助他们。如果孩子在父母死后做了正确的事情，他甚至可以通过这种联系解放父母。那些完全没有意识到自己的存在，也没有为自己做任何事情的人，依靠他们的孩子来解放他们。这本身就成了一个传统。

页码 656

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, 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.

在孩子四十到四十八个月之间的某个时候，生理上，你和孩子的联系急剧增加，并且这种联系发生在你的身体里。大多数人都无法破译。他们在四岁之前就经历了一些事情。但四年之后，他们卷入了许多与儿童有关的问题ーー他要去哪里，他在哪里，他的入学申请，这个和那个。因为这些事情，他们错过了这次经历。否则，在那个时候，他们会注意到有些东西在他们身体里发出咔哒声，因为身体里的某些东西在发出咔哒声。当它点击进来，你会感到一定的轻松，因为它成为你的一部分，你不必有意识地持有它，一种自然的持有发生了。

页码 657

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，你只是你孩子身体的提供者，你不能创造一个存在。人类无法创造生命。当它真正点击到你提供的身体时，某些东西就会在你体内点击，并在你自己的系统中占据一定的空间。这就是如何，如果我们只是检查一个人的能量，我们知道他们是否有孩子。这就是为什么，有时候，一个印度的占星家能够告诉你你有多少个孩子，不管他们是否幸存。他们会给你一个关于你孩子的简要概述，他们的特点，他们的名字和一切，因为你的孩子在你心中占有一定的空间。如果你愿意观察，那个人身上就有很多这样的特质。

页码 658

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，这种生理联系非常强烈，直到孩子21岁。之后，它又开始消散。正是因为如此，当一个孩子长大，接近二十一岁，如果你看着他们，他们看起来像绝对陌生人。真不敢相信你让他们厌烦了。你会想，这些是我的孩子吗？这是我养大的那个小宝宝吗？你不能认识到他们在做什么，因为你在他们中没有住所，但他们在你中有住所。这是一个美丽的自然系统，照顾后代，养育它，也能够释放它，当你不得不。

页码 660

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 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.

这就是为什么，如果你的父母死了，我们可以通过你为他们做点什么。但是，如果你的孩子死了，我们不能利用你为他们做更多的事情，因为他们没有那么小的空间在他们身上是由你占据的。总是这样，未来的一代在过去占有一点空间，但过去的一代不会也不能在未来的一代占有任何空间。这就是事物的本质。

页码 661

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.

你可能在许多失去孩子的人身上看到过这种情况: 直到某一刻，他们都不敢相信自己会从孩子的死亡中恢复过来，但突然有一天，这似乎不再重要了。一切看起来都很正常。如果父母观察他们的身体行为，如何呼吸，他们的头发，他们的指甲，他们的皮肤质地，他们会知道，当这个存在已经找到另一个身体

The Importance of Death Anniversaries

页码 665

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.

灵性发展的一个重要方面是你必须远离你的基因记忆和进化记忆。如果你不与自己保持距离，同样的事情会重复发生。在你祖父的生活中发生的事情可能会在你的生活中重演。

Of Heaven and Hell

页码 676

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.’

天堂和地狱作为来世目的地的大规模营销是世界各宗教为了控制社会而做的。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，我们将带你到那里。’。因为你们表现出来的所有善良，如果我们不能在这里奖励你们，我们将在那里奖励你们。

Chapter 9: Of Grief and Mourning

The Essential Nature of Grief

页码 694

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.

悲伤也可以有一个存在的基础。但这只是在父母失去孩子的情况下。比起父亲，母亲更是如此。如果母亲失去了一个21岁以下的后代，那么这是有存在基础的。除此之外，这只是纯粹的心理问题。如果儿童年龄在4岁至21岁之间，那么失去儿童的痛苦最大。

Large-scale Death and Its Consequences

页码 731

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 that would have this gore of death in their samskara.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.

今天，他们说，因为这个地方被鲜血浸透了，死在古鲁格舍德拉是件好事。人们去那里是为了死，因为他们相信那是个死的好地方。也许是有人编的，也许是好事，我不知道。但是在那个时候，在那之后的几代人在他们的轮回中肯定会有这种血淋淋的死亡。所以他们永远不会真正体会到与人交往的快乐，也不会体会到生活的简单快乐。他们会艰苦奋斗，他们会建设，他们会做一些事情。他们会到处笑，他们会活下去，他们会知道一切，但是他们不会有真正的快乐。我觉得欧洲国家就是这样，除了南部

Mourning Period

页码 736

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.

同样地，在一个地方做对整个氏族有益的事情，跨越几代人，也是可能的。例如，当 kulas 被维护的时候，kula 的每个人都不需要去寺庙。如果一个人去祈祷，或者完成一个大的仪式，每个人都会受益，不管他们是否在那个空间里，因为他们所有人都连接在一起，能量通过那个连接传递。

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 caste and we just react to some atrocities that have been committed in that name. We think everything must be dismantled.

几千年来，人们以自己的方式维持着基因轨迹。永远不要混在一起，永远不要做任何会扰乱赛道的事情，这样子孙后代才能得到很好的保养。他们有完整的制度，如何结婚，通婚和不结婚在自己的氏族。所有这些事情创造了一个非常强大的 runanubandha，这确保了该氏族的生存和福祉。今天，库拉被理解为种姓，我们只是对以这个名义犯下的一些暴行作出反应。我们认为所有东西都必须拆除。

页码 739

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.

当库拉制度仍然有效的时候，如果库拉里发生了死亡事件，所有与死者有某种关系的库拉成员在死后四十天内都被要求不要去神庙。这只对 Kula Devata 寺庙有意义。这是因为他们想要避免这种可能性，即神会混淆人与死者，因为遗传物质与死者非常相似。神可能认识到你和死者的能量是一样的，它可能会扰乱你的系统; 它可能会导致你身体的不稳定。在极端情况下，它甚至可能导致死亡。所以当能量在你周围时，你不会去你的 Kula Devata，但你可以去湿婆神庙或卡拉比哈拉瓦神庙。

Memorials, Samadhis and Pyramids

页码 750

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.

印度还有很多这样的地方。有些人保持着一定的尊敬，但大多数是匿名的和不修边幅。如果你想在更大的尺度上，更多维度上体验这样的能量，你必须登上韦连吉里山脉的第七山。萨古鲁室利梵天通过所有七个脉轮将他的身体留在那里。所以即使在今天，这个地方的能量也是爆炸性的。这是一个人必须经历的事情。这是一个巨大的维度和可能性。

页码 754

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.

金字塔的工作原因是它们的几何形状。即使你做一个纸质金字塔，其角度正好是51.5度，在所有四面和顶部，它将工作。你可以把一个蔬菜放在里面，你会发现通常在三天内就会腐烂的东西，即使在三周后也不会腐烂。它会缩小，萎缩，但不会腐烂。这是因为如果你创造了一个金字塔形式，维亚纳瓦育就会自然而然地被困在那里。Vyana Vayu 负责身体的防腐功能。所以有些东西可以保存很长时间，如果你能保存它的话。木乃伊就是这样保存了几千年的。

Chapter 10: The Life of a Ghost

What Are Ghosts

页码 764

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？一切众生都是时间、记忆和能量的结合体。三者之中，时间不在你的手中，但你如何生活将决定你收集或消耗多少记忆和能量。让我们说，有了大量的活动和一定的注意力，你会很快地消耗掉大量的记忆ーー其中的 Prarabdha Karma 部分。现在，如果你无法打开 Sanchita Karma 的仓库，那么你可能会过早地死去，因为能量仍然很强烈，但你已经失去了记忆。一旦你失去记忆，你要么死掉，要么变成植物人。但一般来说，你会死，因为如果记忆崩溃，有许多东西不能运作。然而，如果你的能量耗尽，而记忆仍然存在，那么你也将死去，但你将继续作为我们称之为鬼魂的存在。

页码 766

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 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.

让我们说，这个已经死去的人在他们死的时候有一些未完成的业力。如果他们在物质身体里，也许他们的 Prarabdha Karma 会再持续20年。既然没有物质身体，业力的消解只是由于趋势，而不是由于有意识的行动。因此，寿命可能会持续200或2000年，而不是持续20年。

页码 767

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.

一个鬼魂通常不可能有意识的意图，因为智力已经消失了。但它们可以通过趋势发挥作用。这么说吧，当一个人还活着的时候，他的倾向就是掐人。即使他的身体消失了，他还是会想掐。不管是谁，他都会想掐我一下。这么说吧，有个人一辈子都在傻笑。他的鬼魂也会咯咯笑。这种行为是通过趋势而不是通过有意识的意图发生的。如果你碰巧看到鬼魂，由于你自己的抑制和限制，你可能会变得非常偏执。主要是你的心理反应。跟那个东西没关系。假设你看到一个人漂浮在你的周围，而不是行走，你会经历各种奇怪的情绪。这是没有必要的，与这些存在没有任何关系。不幸的是，他们因此得到了很多负面报道。

页码 770

Traditionally, different levels of bodiless existence are referred to as bhoota, preta, pisachi, chaudi, yakshas, 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, 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.

传统上，不同层次的无身体存在被称为 bhoota，preta，pisachi，chaudi，yakshas，kinnara，gandharva，deva，等等。他们处于不同的进化水平，或者我们可以说他们处于不同类型的假期。有人在第一课堂，有人在第二课堂，有人在另一课堂，而其他人在一个糟糕的情况下，你称之为地狱。本质上，他们都在某种类型的假期，但他们的假期将结束的某个时候，他们将采取另一个物质身体。没有人会永远是一个 Bhota 或者 Preta 或者夜叉，或者 gandharva，甚至是一个天神。他或她享受或忍受它一段时间，然后再次变成一个物质形态

页码 774

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 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.

这里的问题是要解释什么只是一种心理现象，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或鬼附身。完全否认是愚蠢的。虽然这些生物没有意图，但是他们可能会强迫性地做一些事情。有一种趋势是寻找他们自己的遗传记忆。他们可能在别的地方感到不舒服。他们想寻找自己的基因记忆。所以它们可能会出现在这些记忆所在的地方。但他们会伤害你吗？完全没有。这些生物没有与人类互动的倾向。他们没有歧视性的智力去选择，‘我想和这个人或那个人互动。’。这来自于你自己的心理过程。

页码 775

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.

我认为这整个问题是因为人们一直在投射这些鬼魂在等待，他们会扑向你或者以某种方式伤害你。这些都是想从中获利的人编造出来的ーー你可以称他们为商业幽灵。这是因为所有这些电影已经制作的人谁死是在云等待，想要和你说话或听到你说什么。所有这些事物都深深地影响着人类的心灵，以至于他们无法在现实和他们的想法之间划清界限。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个真理。这些东西让你听到的那些鬼故事变得流行起来

页码 780

Speaking of cobras and their impact, I have experienced both positive and negative ones. Once it killed me,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 function was starting to fail. We could have fixed it, but I needed time—at 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.

说到眼镜蛇及其影响，我既经历过正面的，也经历过负面的。它曾经杀了我，但是它立刻在很多方面改变了我的生活。在迪阿纳灵伽神圣化之后，我的健康状况相当糟糕。我们做了很多能量恢复的工作，一些人真的把他们的生命奉献给了让我恢复健康，但是我身体的某些部分ーー特别是右边，就在我肚脐旁边ーー就像一个真空，制造了很多问题。肿瘤开始在那里形成。他们通常在一天之内形成，几天之后就消失了。医生说我的红细胞计数过高是因为我的肝功能开始衰竭。我们本可以修好它，但我需要时间ーー至少给自己一两个月ーー但由于我的日程安排，我一直没有时间。所以情况越来越糟。我们时不时地做一些小的修补工作，但是我们从来没有真正关注过这个系统。

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，我躺在伊沙瑜伽中心的卧室里。大约是凌晨4点45分，当我睁开眼睛的时候，我看到一条巨大的没有躯体的眼镜蛇在我身边。它比正常的比例要大。它的引擎盖被掀开了。我一直在床边放着一条小黄铜眼镜蛇，它们每天都跟我说早上好，现在那儿有一条带着巨大兜帽的大眼镜蛇。我正看着它，然后它朝我走来，咬了我，就在肚脐旁边。我闭上了眼睛。它在那里停留了一段时间，然后就离开了，再也没有被看见。

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.

这一咬在我的腹部造成了伤口ーー四个尖牙印，鲜血流了出来。我甚至给一些人看过。然而，从那天起，空间或真空消失了; 这次与神秘或天体眼镜蛇的相遇把它从我身边夺走了。

Ghost Troubles

页码 783

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.

大多数虚无缥缈的存在都无法拥有自己的任何意图。所以他们不能伤害一个人。然而，你可能会因此受到伤害。他们不能通过直接行动杀死你，但大多数情况下是通过附身某人，或者仅仅通过创造某些可怕的情况，他们可能是致命的。当一个人被这样的存有附身，通常，死亡将很快发生，因为他们将创造一个情况，那里的人将走进一口井或走下一座山，或类似的东西。这个存在将拥有一切，你的智慧，情感和你的身体。你的一部分可能仍然在挣扎，但他们可以只是走下山，直接下降。那不是他们的身体，那不会伤害他们，而是你在这个过程中死去。就好像别人开你的车，他们根本不在乎。他们把所有东西都砸了，然后就走了。

页码 784

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.

这并不是说，他们可以对任何人这样做，他们希望。那个人需要有一些脆弱的感觉。如果一个人站稳了脚跟，所有这些事情都不会对他产生任何影响。

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.

你走出去，你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，它就足够了。如果有人站在那里，双手抱着自己的头，这足以让你抓狂，不是吗？如果你是非常平衡的，你可能只是看着他，然后离开。那他就无能为力了。

页码 787

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.

传统上，人们说，当一个人死了，你永远不应该戴他们的戒指。如果有人与强大的 Prarabdha 业力已经死亡，你戴着他们的戒指在你的无名指，它变得非常容易进入你。

页码 788

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 Rudraksha4 or a Linga Bhairavi pendant on your body. These are some simple things that can protect you.

如果你变得冥想，他们对你无能为力。事实上，他们是很好的伙伴。如果你不是，你可以在你的身体上佩戴 Rudraksha 或灵伽贝拉维吊坠。这些简单的东西可以保护你

页码 789

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.

如果你在拇指上戴一个戒指，你会吸引一些你可能无法处理的力量。这些吸引你的力量不一定是令人愉快的。他们超出你的理解和能力处理，所以他们很容易带来疾病，事故或只是一个严重的干扰一个人的生活。所以拇指上不应该有金属磨损。永远不会。只有那些积极从事巫术或黑魔法的人才会在拇指上戴金属。

Ghost Solutions

页码 790

Disembodied beings can be trapped. A tantrik, or one who is well-accomplished 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 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.

脱离躯体的生物会被困住。一个密宗，或者一个在神秘学方面很有造诣的人，可以做到这一点。这就像在英国时代，即使是像萨古鲁 · 斯里 · 梵天这样伟大的圣人，也被一个不成熟的社会体系关进了监狱。同样地，在不同的层面上，你也可以困住这些生物。如果我身边有一个没有身体的人，他不需要交通工具从这里到那里，你能想象我能通过他们完成多少事情吗？但我绝不会以任何方式使用它们。我唯一感兴趣的是他们的解放; 我与他们的关系只是在这个层面上。但还是有人在使用它们。他们会把这个无形的存在放进某个人身体里，他们想从这个人身体里提取出一些东西。那个人会为所欲为。

页码 796

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，就溶解那个存在而言，我们所做的只是打破业力。怎样才能打破别人的因果报应呢？业力储存在你的心灵、肉体、感觉和能量的层面上。一旦有人摆脱了肉体，感觉就不存在了。思想是存在的，但是它已经失去了它的逻辑本质。因此，从根本上说，对于一个脱离实体的存在来说，业力在能量体中。在古代，妓女们常戴精致的珠宝。就这样，他们和来找他们的人玩了一个精心设计的游戏。他们全身都会被珠宝覆盖。那个男人会满怀渴望地来找这个女人，但他却无法把这些珠宝摘下来。要花好几个小时才能把它弄下来。不管他用什么方法，都不会成功。但是女人会知道诀窍的。只有一个别针，当她取笑他足够多的时候，她就会拉下那个别针，所有的珠宝都会掉下来。

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, 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. 。不一定只有七个脉轮，还有其他点。所以我们要做的就是拔掉那些插头，因果体就会崩溃

页码 799

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.

有的生命都在寻求解体，不管他们是否意识到这一点。出于他们的局限、恐惧和误解，他们可能认为他们不是在寻求它，而是每个存在都在寻求解体

Nirmanakaya

页码 865

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, 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.

因此，这些 nirmanakayas 处于微妙的状态，并且使用复杂的过程。他们选择了这种状态。他们的生活方式很简单。他们选择处于这种状态，要么是出于同情，要么是被他们的主人指定，他们的主人告诉他们，‘不要担心你的穆克提，只要这样做。’。偶尔，他们会制造一个恶心的身体回来做一些特定的事情。他们只能做最少量的工作，因为每次他们创造他们的身体，他们有一定的跨度和活动的限制。大多数时候，这只是他们能够应付的表象。从正常人的角度来看，它们这样做的时间可能非常长。它可能是几千年甚至一万年，但即使这样也有一定的时间跨度。最终，它们会完全溶解。

页码 866

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，他们这么做是为了保护自己的血统。他们希望出现，以便在他们的血统可以作出微小的更正。他们对普通民众无能为力。举个例子，伊莎是瑜伽的一种，是一种血统。因为随着时间的推移，人们可能会偏离轨道，一些扭曲将悄然出现。我不会这么做的，所以你不用担心我会再回来。我不会的。但是让我们说，我们希望确保每100年发生一次修正。所以每隔100年，我可以重新出现，做一些修正，然后回到过去。有一个非常短的时期，你可以出现和做这样的事情。

Downloading Beings

页码 870

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 terrified—terrified and petrified! We allowed those things for a certain time because we were working on the consecration of the Dhyanalinga.

我们不是为了这个。只是有那么多高高在上的众生，他们不断地追求我们，为他们做些事情。有一段时间，我们甚至在自己的身体里容纳了一些。在某一时刻，当我们在某种类型的灵性修持和某种状态下，没有我们的允许，其中一些存有进入我们，并与我们在一起一段时间。我们带着他们走了很长一段时间，身体上并不容易，因为他们非常渴望找到某种表达方式。在那个时候，有时候我们周围的人会感到非常困惑。很多时候，这只会让维吉发疯，因为我们只是坐在椅子上，当她看向别处，转过身去，我们会成为完全不同的人。她会被吓坏的，吓坏了！我们允许这些事情发生一段时间，因为我们正在为迪阿纳灵伽的神圣化而努力。

页码 871

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想下载一些这样的东西。这些是高度进化的生物，他们不愿意接受一个新的身体。他们有那么多的选择ーー他们不能强迫自己进入子宫。他们已经充分意识到这是一个选择的问题，所以他们正在寻找一个合适的车辆，通过它，他们可以完成他们生命的最后阶段。因此，如果你让你的身体可用ーー只有在你做了足够的工作和准备，并且绝对愿意的情况下ーー它们才能被下载到你的身体中。它将需要大量的准备和灵修，使人们接受足够的东西喜欢这样。他们必须足够强壮，但不能太强壮。它们必须足够脆弱，但又不能太脆弱。这是一个完全不同的灵修层次。

Chapter 11: The Riddle of Reincarnation

Taking on a New Body

页码 880

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 forty-eight days after conception.

一般来说，子宫里的身体在四十天后就可以被占据了。大多数时候，我可以说99.9% 的时间，生命进入子宫，在受孕后40到48天之间进入肉体。有时，在极少数情况下，可能需要更长的时间。

页码 881

During pregnancy, there are many signs which clearly indicate whether life has entered the womb or not. A mother can easily feel this if 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.

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。如果我们稍加训练，母亲很容易就能感觉到。如果在怀孕48天后，生命还没有进入子宫，那么这个孩子肯定会发生一些不寻常的事情。毫无疑问。你一定听说过有人看到乔达摩的母亲说，‘你将要生下一个非凡的人。’。这些事情之所以可以预言，仅仅是因为有人可能会注意到，在怀孕48天后，生命并没有进入子宫，而是晚了一点。这是一个非凡存在到来的标志。正是由于某些特性，它保护子宫，但不进入它。它将等待身体发展一点点，然后才进入。

页码 883

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.

在怀孕45到65天之间，如果你注意到眼泪没有任何特别的原因涌出，除了正常的母性情绪，或者看到明亮的蓝色的闪光，或者以一种非常温和的方式梦到蛇，这意味着一位圣人、一位巫师或者一位伟大的征服者正在来的路上

页码 884

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，在八十四到九十天之间的某个地方，这个生命与身体的契约才真正开始。在那之前，生命只是在觅食，它会检查这个子宫是否适合它。这不是一个有意识的选择。这是一种无意识的选择。就倾向性而言，它是在检查子宫，看它是否与之匹配。传统上，我们称这些倾向为瓦萨纳。根据你的体式，你寻找一个合适的身体。在这段时间里，取决于存在的意识程度，他或她选择什么样的身体有一点点的选择。

页码 890

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. But if you can leave through the brahmarandhra, it is the best way to leave.

顶轮通常在大多数婴儿出生时并不发达。然后慢慢发展。正如前面提到的，在头顶上，有一个被称为婆罗门的地方。Randhra 是一个梵文单词，它的意思是一个通道，像一个小洞或隧道。这是身体中的空间，生命通过它进入胎儿。当一个孩子出生时，有一个脆弱的部位，这个部位的骨头直到孩子长到一定年龄才会形成。这是因为生命过程有意识保持它的选择开放，关于这个身体是否有能力维持它。所以它在一段时间内保持活板门打开，以防万一它发现身体不适合它的存在，它可以离开。它不想从身体里的任何其他通道离开; 它想从它来的方式离开，就像一个好客人总是从前门进来，从前门出去。即使有一天你离开了，如果你有意识地通过身体的任何一个部位离开，那也没关系。但是如果你可以通过婆罗门离开，这是最好的方式离开。

The Arithmetic of Reincarnation

页码 892

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是，如果世界人口增加，是否会有更多的动物变成人类？这就是世界上动物数量在最近一段时间里下降的原因吗？世界人口ーー动物和人类的总和ーー是一个固定的数字吗？这些问题来自于对存在的无知和对存在的数学思考。当你谈论生命能量的时候，它不是以数字的形式出现的。你不能想，‘好吧，只有一个人死了，但是今天怎么会有十个人出生呢?’？不是这样的数字。数字只对身体有效。生命不是以数量形式发生的。当你谈论无界时，没有这样的算术

页码 894

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.

在现实中，如果你愿意，这个人现在坐在这里作为一个人，可以承担一百万个身体与他或她现在拥有相同的业力内容。有可能。在很多情况下，瑜伽士占据了两个身体。用同样的业力物质，他们承担了两个身体。所以关于数字的问题不是一个相关的问题。这是一个逻辑的，数学的，算术的问题。但生活不是这样的

页码 895

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 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.

生命只有一个。数字只存在于你的脑海中。存在中没有这样的东西。比方说，有一个满是水的池塘，你把你的水桶浸在里面，取出里面的水。你能说我喝了这种水吗？只是些水而已。再说一次，如果你把桶浸入池塘，你就会得到更多的水。但是根本就没有这样的水或那样的水。生命也是如此。基本的生命力不在于数字。一个就够了。一个可以繁殖整个种群。我们所指的存在是超越物质的。一旦没有物质，就没有边界。没有界限的，就没有一个、两个、一千个、百万个。所以这根本不是思考的方式。

页码 898

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.

我们不必做我们能做的一切。这太幼稚了。这就是这个星球的毁灭之源。作为一个种族，我们人类的精神尚未成熟。我们必须能够根据需要而不是根据我们能够做什么来决定做什么和不做什么。

Exploring Past Lives

页码 908

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，这种对过去生活的了解不会帮助我解决目前人际关系中的困难吗？现在，你与过去联系的唯一方式就是通过思想、情感、经历和人际关系。无论是在另一个身体里，还是在这个身体里，都没有关系ーー这就是你记忆的方式。这么说吧，你和我现在一直在为某件事争吵。我们可以回顾一下，看看在我过去的生活中你是如何打扰我的，所以现在我试图打扰你。这么说吧，我们发现了这个。我们该怎么办？也许，我们会延长争吵到另一种生活！真的吗！假如它揭示了你在我前世对我做过的所有可怕的事情，我会从中解脱出来，还是我会更坚决地在这一生中打扰你？

页码 913

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，在我刚才提到的四件事情中，爱、恨、怨恨、情感，你可以把爱和情感这两件事情算作是积极的。事实上，它们都是负面的，因为它们都是强迫性的。如果我对你怀有深深的怨恨ーー“我恨你，我恨你，我恨你”ーー你就会明白这是不好的。但是如果我对你有不必要的感情ーー“我爱你，我爱你，我爱你”ーー这也是不好的。假设我们只是两个走在街上的人。你不认识我，我也不认识你，但是我对你有很深的感情，你会喜欢吗？如果我对你有很多怨恨，你不在乎。好吧，伙计，你的怨恨让你燃烧。我有什么问题？但是如果我对你有太多的感情，你不会喜欢的。

页码 916

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.

我们所说的穆克提并不是印度教徒的发明。穆克提是这种生物的愿望。这个生物想成为造物主。这是 Mukti。它不想成为创造的产物，而是想成为创造本身。它想合并。这既不是印度教的观念，也不是印度的观念。这就是生命。我们希望生命在最少的障碍中前进; 在这种情况下，强迫性的爱和强迫性的恨都是问题。

页码 918

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. All my lamentations are because you are looking for solutions in past lives when we are teaching you a simple process called Inner 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

追求前世的目的是什么？问题是，你是想找到原因，还是想找到解决办法。我所有的哀叹都是因为当我们教你们一个叫做内部工程的简单过程时，你们正在前世寻找解决方案。解决办法就在这里。如果你足够关注它，它就能处理所有的问题。让这件事深入你的内心ーー只要看到我是百分之百、绝对、绝对负责的ーー它就会处理你的过去、现在和未来。一旦你的反应能力是没有限制的，你将知道如何应对任何情况，无论是什么原因。事实上，过去和未来都会在你的经历中打开。现在，如果你处于这样一种无限制的反应状态，即使过去打开了，即使十世打开了，也没有问题。即使未来是开放的，也没有问题。但是如果你处于一种选择性的反应状态或者一种歧视性的反应状态，那么如果过去打开了，就会引起一种问题，如果未来打开了，就会引起另一种问题。

页码 923

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的和无缝的时候，你才有能力处理它。如果你的回应是选择性的，那么你只会加倍业力。假设你意识到十辈子前我对你来说是非常珍贵的，那么你会以一种方式回应我。假设你意识到很久以前我是你的敌人，你会开始对我有不同的反应。你不能就这样把它拿走，因为你的反应能力是有限的。一旦你的反应能力受到限制，你的记忆就是一个麻烦，你打开的越多，麻烦就越多。现在，如果你没有这样的东西，你会立刻做出必要的反应，那么即使你记得十辈子前你认识我，这也没有关系，因为你还是会是同样的方式。否则，如果过去为你敞开大门，你的业力只会成倍增加。

Baby Hitler

页码 929

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.

如果一种特殊的品质在你身上占据了主导地位，你的业力将寻求任何一种身体和物理状况对你来说最好的来满足这种品质。假设你的全部事情就是吃-你想吃，吃，吃。假设你死的时候没有吃东西，没有得到满足，甚至在临终的时候还在想着食物。下一次，你可能回来作为某人的宠物猪，并得到真正的良好喂养。人们认为变成猪回来是一种惩罚。这不是对你的惩罚。大自然不会考虑惩罚或奖励。取决于你的倾向，无论你内在有什么没有实现，你都会得到一种最适合实现这些倾向的身体。它不一定是一种动物形态; 它可以在那种情况下，在那种可以实现它的环境中，选择那种人类形态。但可能是任何一种方式。

页码 931

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.

当你把全部注意力集中在自己身上的那一刻，你就会发现你是这里发生的一切的源头。当这个觉知进入你的时候，你不能再建立任何业力，它已经完成了。现在，您只需处理存储的内容。很简单。否则，你将继续从一边倒空，从另一边填充。没有尽头。因此，保持专注于你的目标，创造超越所有这些限制的渴望，是确保大自然不知道该拿你怎么办的最好方法。

Life beyond a Thousand Moons

页码 949

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ーー一个是超越所有身份的自我转变，第二个是确保尚未出生的生命的质量，第三个是进化，或者为已经离开的生命找到一个绝对的解脱。在完成所有这三个最重要的方面，月亮的周期有一个重要的作用。如果我们利用满月和新月的情况有一定的了解，我们就不需要逆流而上。

页码 953

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 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

如果你超过了八十四岁，但是你已经失去了与造就你的物质的联系，你将变得像一个鬼魂或者活死人，因为是业力的质量使你成为这样的人。Prarabdha Karma，或者说这辈子唯一的一碗记忆，已经结束了，但是你不知道如何浸入桶中，或者 Sanchita Karma，然后再拿一碗让你继续下去。如果你知道如何拿起另一个碗和另一个碗的业力，或者如果你能打开整个桶并使用它，那么你可以活200年，没有问题

Birth: Always a Beginning

页码 956

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!

就是这样，我们说，你从监里释放了一个囚犯，他就被释放了。他走了。他再也不想回监狱了。但也有一些人野心勃勃或愚蠢到不仅想从监狱中获得自由，而且还想管理监狱。他是一个囚犯，但现在他想成为一个监狱官员。只有当你有这样的问题，你保留你的身体。否则，普通囚犯的愿望就是想办法逃出去。他不会在监狱里找工作。只有我这样的傻瓜才会这么做！

页码 956

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生来就是开悟的吗？如果你拿一棵芒果树苗，它具有芒果树的所有特性ーー它能够生产芒果。但它不会在芒果从地里发芽的那一刻就长出来。这需要时间。大自然允许这个时间芒果树苗成长到一定的坚固，力量，成熟，平衡和能力举行它的地面。只有那时它才开花结果。当两片叶子发芽的时候，如果芒果出现了，这棵树就会死掉。所以它会等到它达到一定的高度和坚固，只有那时芒果才会出来

页码 961

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.

但在真正意义上，它不可能是错误的。它总是朝着正确的方向前进，因为大自然不会用思想和情感来决定事物。它只是根据你的倾向来决定事情。这不是一个想法。有了思想，你总是可以犯错误，但有了倾向，就不会有错误。

The Rebirth of Lamas

页码 964

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.

当时，来自印度的佛教僧侣像侵略性的传教士一样出入西藏，使大量人口皈依了佛教。潜在的密宗文化仍然存在，但他们成为佛教徒。他们取代了他们的偶像，但基本的密宗文化仍然存在。因此，藏族文化成为佛教和密宗生活方式的混合体。事实上，两者截然相反。坦陀罗充满了各种仪式，但是乔达摩和各种仪式不能同时进行。乔达摩的主要工作是摧毁所有的仪式，使生活冥想。今天，藏传佛教徒是仪式佛教徒。他们的仪式比印度教仪式更加复杂。

页码 965

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.’ 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.

在那种文化中，一些人绝对有能力有意识地决定他们的转世之类的事情，而一些大师选择一次又一次地回来。显然，在某些情况下，有记录显示，同一个人回来了多达三十辈子。一般来说，在这样的人死之前，他会说，‘在我来生，我将带着这些迹象出生在这里。’。你一定要认出我来。所以他们会去寻找他，不管他在世界的哪个角落，把孩子带回修道院。但不是所有的马斯特斯都这么做。其中许多只是溶解和消失。但是随着时间的推移，这种对转世的预测和对转世的识别都变成了一种强迫性的文化。

页码 966

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.

现在，慢慢地，随着时间的推移，他们形成了一个传统，每当一个大师或高僧死了，他也会以一种特殊的方式转世。如果没有这样的事情发生，你要么必须承认血祖不是一个进化的生物，要么你必须创造一个奇迹，继续传奇。通常，人们选择创造奇迹是因为他们不能让修道院的名声毁于一旦。所以这成了一个传统。不幸的是，全世界都相信这些奇迹。

页码 967

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

一个活生生的精神过程变成一个死亡的传统的悲剧不是孤立的任何一个地理或群体。在许多文化中，这都是不幸的现实。努力保持它作为一个活的过程，而不是一个死气沉沉的传统，是所有精神过程都需要努力争取的挑战。藏传佛教产生了许多伟大的大师，其价值是巨大的。

My Past Lifetimes

页码 979

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.

世界的物质方面，不同种类的人，需要以适当的方式处理。否则，它不会工作。这对每个人来说都是一个美妙的教训ーー这个教训我在我的生命中一刻也没有忘记ーー即使你把神圣之光带在身上，你的身后仍然会有黑暗。因此，除非你已经创建了很多小灯在你身后，你需要不断回头，并检查发生了什么

Chapter 12: Final Rounds

One Drop Spirituality

页码 1008

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 you 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，生活好就是如果你能够坐在这里，一切都不重要; 不管你有没有东西吃，甚至有没有食物吃，对你来说都不重要。你很好。这并不是说你没有能力赚取食物和其他东西，但这并不能决定你现在是谁。你穿什么样的衣服并不能决定你现在是谁。你住在什么样的房子里并不能决定你现在是谁。别人如何对待你并不能决定你现在是谁。别人对你说什么并不能决定你现在是谁。你如何被尊敬或被看不起并不能决定你现在是谁。如果你是这样，你肯定活得很好。无论你坐在哪里，你的人生经历都将是美好的。

词汇

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 bhootas—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.

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 : 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 : 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 : 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 : 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.

Samyama: 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.

Sanchita Karma: The whole volume of karma of a person.

Santara: An ancient Jain practice of progressively fasting to death.

Sanyasa: On the path of spirituality, a stage of life as per the Varnashrama Dharma. The withdrawal from the world in search for Self-Realization.

Satsang: Literally, ‘in communion with Truth’; a congregation of seekers.

Savikalpa: Literally, ‘with qualities’. Used to refer to a type of samadhi, or equanimity, with qualities or attributes.

Shakti Chalana: A kind of Yogic practice taught at the Isha Yoga Center.

Shambhavi Mahamudra: A Yogic practice taught by Sadhguru.

Sharira: Literally, ‘body’.

Shivayogi: A name borne by Sadhguru in two of his previous lifetimes.

Shoonya: Literally, ‘emptiness’. An effortless process of conscious non-doing, Shoonya meditation is an extremely powerful and unique form of meditation taught by Sadhguru in a ‘live form’ at the Isha Yoga programmes.

Shraadha: Annual death ritual of the Hindus for one’s ancestors.

Siddhasana: A dynamic Yogic posture or practice. The mainstay sadhana of brahmacharis at the Isha Yoga Center.

Smashana: Hindu cremation ground.

Tantra: Literally, ‘technology’; in this context it refers to the technology of spiritual transformation. Commonly refers to a spiritual path in India.

Tantrik: A practitioner of Tantra.

Tapovan: A place above Gomukh, on the banks of the Gangotri, the glacial origin of the river Ganga.

Taraka Mantra: A secret and powerful mantra for Liberation that is whispered by Kalabhairava into the ears of those who die in Kashi.

Teerthakund: A consecrated body of water at the Isha Yoga Center.

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.