Chết Để Thoát Khỏi Luân Hồi (Tiếng Anh)

Chào các bạn,

VinhL xin tặng một tài liêu quý và hiếm cho các bạn nào có duyên, ngộ được những gì trong những đoạn trích văn này có thể giúp bạn tìm thấy chân lý giải thoát luân hồi.

Trích lại trong bản dịch từ tiếng Ấn của buổi thuyết pháp tại trại Thiền ở Dwarka, Gujurat, India 1969

Birth and death are simply stations where vehicles are changed -- where the old vehicles are left behind, where tired horses are abandoned and fresh ones are acquired. But both these acts take place in our state of unconsciousness. And one whose birth and death happens in this unconscious state cannot live a conscious life -- he functions in an almost half-conscious state, in an almost half-awakened state of life.

What I wish to say is that it is essential to see death, to understand it, to recognize it. But this is possible only when we die; one can only see it while dying. Then what is the way now? And if one sees death only while dying, then there is no way to understand it -- because at the time of death one will be unconscious.

Yes, there is a way now. We can go through an experiment of entering into death of our own free will. And may I say that meditation or samadhi is nothing else but that. The experience of entering death voluntarily is meditation, samadhi. The phenomenon that will automatically occur one day with the dropping of the body -- we can willingly make that happen by creating a distance, inside, between the self and the body. And so, by leaving the body from the inside, we can experience the event of death, we can experience the occurrence of death. We can experience death today, this evening -- because the occurrence of death simply means that our soul and our body will experience, in that journey, the same distinction between the two of them as when the vehicle is left behind and the traveler moves on ahead.

I have heard that a man went to see a Mohammedan fakir, Sheikh Fareed, and said, "We have heard that when Mansoor's hands and legs were cut off he felt no pain... which is hard to believe. Even a thorn hurts when it pricks the foot. Won't it hurt if one's hands and legs are cut off? It seems that these are all fantastic stories." The man also said, "We hear that when Jesus was hanged on the cross he did not feel any pain. And he was permitted to say his final prayers. What the bleeding, naked Jesus -- hanged on a cross, pierced with thorns, hands stuck with nails -- said in the final moments can hardly be believed!"

Jesus said, "Forgive these people, they don't know what they are doing." You must have heard this sentence. And the people all over the world who believe in Christ repeat it continuously. The sentence is very simple. Jesus said, "O, Lord, please forgive these people, because they know not what they are doing." Reading this sentence, people ordinarily understand Jesus is saying that the poor people didn't know they were killing a good man like him. No, that was not what Jesus meant. What Jesus meant was that "These senseless people do not know that the person they are killing cannot die. Forgive them because they don't know what they are doing. They are doing something which is impossible -- they are committing the act of killing, which is impossible."

The man said, "It is hard to believe that a person about to be killed could show so much compassion. In fact, he will be filled with anger."

Fareed gave a hearty laugh and said, "You have raised a good question, but I will answer it later. First, do me a little favor." He picked up a coconut lying nearby, gave it to him and asked him to break it open, cautioning him not to break the kernel.

But the coconut was unripe, so the man said, "Pardon me, I cannot do this. The coconut is completely raw, and if I break open the shell the kernel will break too."

Fareed asked him to put that coconut away. Then he gave him another coconut, one which was dry, and asked him to break that one open. "Can you save the kernel of this one?" he asked.

And the man replied, "Yes, the kernel can be saved."

Fareed said, "I have given you an answer. Did you understand?"

The man replied, "I didn't understand anything. What relation is there between a coconut and your answer? What relation is there between the coconut and my question?"

Fareed said, "Put this coconut away too. There is no need to break it or anything. I am pointing out to you that there is one raw coconut which still has the kernel and the shell joined together -- if you hit the shell, the kernel will also break. Then there is the dry coconut. Now how is the dry coconut different from the raw coconut? There is a slight difference: the kernel of the dry coconut has shrunk inside and become separated from the shell; a distance has occurred between the kernel and the shell. Now you say, even after breaking open the shell, the kernel can be saved. So I have answered your question!"

The man said, "I still don't get it." The fakir said, "Go, die and understand -- without that you cannot follow what I am saying. But even then you will not be able to follow me because at the time of death you will become unconscious. One day the kernel and the shell will be separated, but at that moment you will become unconscious. If you want to understand, then start learning now how to separate the kernel from the shell -- now, while you are alive."

If the shell, the body, and the kernel, the consciousness, separate at this very instant, death is finished.

With the creation of that distance, you come to know that the shell and the kernel are two separate things -- that you will continue to survive in spite of the breaking of the shell, that there is no question of you breaking, of you disappearing. In that state, even though death will occur, it cannot penetrate inside you -- it will occur outside you. It means only that which you are not will die. That which you are will survive.

This is the very meaning of meditation or samadhi: learning how to separate the shell from the kernel.

They can be separated because they are separate. They can be known separately because they are separate. That's why I call meditation a voluntary entry into death. And the man who enters death willingly, encounters it and comes to know that, "Death is there, and yet I am still here."

In meditation, too, one has to enter slowly within. And gradually, one after another, things begin to drop away. A distance is created with each and every thing, and a moment arrives when it feels as if everything is lying far away at a distance. It will feel as if someone else's corpse is lying on the shore -- and yet you exist. The body is lying there and still you exist -- separate, totally distinct and different.

Once we experience seeing death face-to-face while alive, we will never have anything to do with death again. Death will keep on coming, but then it will be just like a stopover -- it will be like changing clothes, it will be like when we take new horses and ride in new bodies and set out on a new journey, on new paths, into new worlds. But death will never be able to destroy us. This can only be known by encountering death. We will have to know it; we will have to pass through it.

Because we are so very afraid of death, we are not even able to meditate. Many people come to me and say that they are unable to meditate. How shall I tell them that their real problem is something else?

Their real problem is the fear of death... and meditation is a process of death. In a state of total meditation we reach the same point a dead man does. The only difference is that the dead man reaches there in an unconscious state, while we reach consciously. This is the only difference. The dead man has no knowledge of what happened, of how the shell broke open and the kernel survived. The meditative seeker knows that the shell and the kernel have become separate.

What we call life and what we call death -- both are part of one greater life. I am breathing. A breath comes out; a breath goes in. The same breath that comes out goes back in after a while, and the breath that goes in comes out after a while. Breathing in is life, breathing out is death. But both are steps of one greater life -- life and death, walking side by side. Birth is one step, death is another step. But if we could see, if we could penetrate inside, then we would attain the vision of the greater life.

These three days we shall do the meditation of entering into death. And I shall speak to you on many of its dimensions. Tonight we shall do the first day's meditation. Let me explain a few things about it to you.

You must have understood my point of view by now: we have to reach a point within, deep inside, where there is no possibility of dying. We have to drop the whole outer circumference, as happens in death. In death the body drops, feelings drop, thoughts drop, friendship drops, enmity drops -- everything drops. The entire external world departs -- only we remain, only the self remains, only the consciousness remains aloof.

In meditation too, we have to drop everything and die leaving only the observer, the witness within. And this death will happen. Throughout these three days of meditation, if you will show the courage of dying and drop your self a phenomenon can occur which is called samadhi.

Samadhi, remember, is a wonderful word. The state of total meditation is called samadhi and a grave built after a person's death is also called a samadhi. Have you ever thought about this? -- both are called samadhi. In fact, both have a common secret, a common meeting point.

Actually, for a person who attains to the state of samadhi, his body remains just like a grave – nothing else. Then he comes to realize that there is someone else within; outside there is only darkness.

Following a person's death we make a grave and call it a samadhi. But this samadhi is made by others. If we can make our own samadhi before others make it, then we have created the very phenomenon we are longing for. Others will have the occasion to make our grave for certain, but we may perhaps lose the opportunity of creating our own samadhi. If we can create our own samadhi, then, in that state, only the body will die and there will be no question of our consciousness dying. We have never died, nor can we ever die. No one has ever died, nor can anyone ever die. To know this, however, we will have to descend all the steps of death.

I would like to show you three steps we shall follow. And who knows, that phenomenon might occur on this very seashore and you may have your samadhi -- not the samadhi others make, but the one you create of your own will.

There are three steps. The first step is to relax your body. You have to relax your body so much that you begin to feel as if your body is lying far away from you, as if you have nothing to do with it. You have to withdraw the whole energy from your body and take it inside. We have given the energy to our bodies -- whatever amount of energy we pour into the body goes into it; whatever amount we withdraw gets pulled inward.

Have you ever noticed something? When you get into a fight with somebody, where does your body get the additional energy from? In that state of anger you can lift a rock so big that you couldn't even budge it when you were calm. Although it was your body did you ever wonder where the energy came from?

You put the energy in -- it was needed, you were in trouble; there was danger, the enemy was facing you. You knew your life could be in danger unless you picked up the rock, and you put all your energy into the body.

Once it happened: a man was paralyzed for two years and was bedridden. He could not get up; he could not move. The physicians gave up, declaring the paralysis would remain with him for the rest of his life.

Then one night his house caught fire and everyone ran out. After coming out, they realized the head of their family was trapped inside he could not even run; what would happen to him? Some people had brought torches with them, and they found that the old man was already out. They asked him if he had walked out of the house. The man said, "How could I have walked? How did it happen?" But he certainly had walked; there was no question.

The house was on fire; everybody was leaving it and for a moment he forgot his paralysis; he put his entire energy back into the body. But when people saw him in the torchlight and asked how he had managed to come out, he exclaimed, "Oh, I am paralyzed!" and fell down. He lost the energy. Now it is beyond him to comprehend how this phenomenon occurred. Now everyone started explaining to him that he was not really paralyzed, that if he could walk that much he could walk the rest of his life. The man kept saying, "I could not lift my hand; I could not even lift my foot -- then how did it happen?" He couldn't say; he did not even know who had brought him out.

No one had brought him out; he had come out on his own. He did not know, however, that in the face of danger his soul had poured all his energy into his body. And then, because of his feeling of being paralyzed, the soul drew its energy inside again and the man became paralyzed once more.

Such an incident has occurred not with one or two people, on this earth hundreds of instances have happened where a man stricken with paralysis has come out of his condition, where he has forgotten his condition in the event of a fire or in the face of another dangerous situation.

What I am saying is that we have put energy into our body, but we have no idea how to withdraw it. At night we feel rested because the energy is drawn inside and the body lies in a relaxed state, and in the morning we are fresh again. But some people are not even able to draw their energy inwards at night.

The energy still remains locked in the body and then it becomes difficult for them to sleep. Insomnia is an indication that the energy put into the body earlier cannot find the way to return to its source. In the first stage of this meditation the entire energy has to be withdrawn from the body.

Now, the interesting thing is that just by feeling it the energy returns. If, for a while, someone can feel that his energy is withdrawing inside and his body is relaxing, he will find that his body is continuing to relax and relax. The body will reach to a point where the person will not be able to lift his hand even if he wants to -- everything will be relaxed. Thus, through feeling it, we can withdraw our energy from the body.

So the first thing is the returning of the vital energy, the prana, back to its source. That will make the body lie still -- just like a shell -- and it will be observed throughout that a distance has been created between the shell and the kernel within the coconut -- that we have become separate and the body is lying outside us, just like a shell, just like cast-off clothes.

Then the next thing is to relax your breath. Deep inside the breath contains the vital energy, the prana, and that's why a man dies when the breath discontinues. Deep down, the breath keeps us connected to the body. Breath is the bridge between the soul and the body; that's where the link is. Hence, we call breath prana. As soon as the breathing stops, the prana leaves. Several techniques are applied in this respect.

What happens when a person relaxes his breath completely, allows it to be still and quiet? Slowly, the breath comes to a point where a man doesn't know whether he is breathing inside or not. He often begins to wonder whether he is alive or dead, whether the breath is happening or not. The breathing becomes so quiet one doesn't know if it is moving at all.

You don't have to control breathing. If you try to do so, the breath will never be controlled -- it will try to force itself out, and if you control it from outside, it will try to force itself in. Hence, I say, you don't have to do anything from your side, just let it be more and more relaxed -- more and more quiet. Slowly, at one point, the breath comes to rest. Even if it comes to rest just for a moment, then in that moment one can see an infinite distance between the soul and the body -- in that very moment the distance is seen.

It's as if lightning were to strike right now and I were to see all your faces in one moment. Afterwards, the lightning might no longer be there, yet I have seen your faces.

When the breath pauses for a moment, exactly right in the middle, then in that moment a lightning strikes within one's entire being and it becomes apparent that the body is separate and that you are separate -- then death has happened. So in the second stage you have to relax your breath.

In the third stage the mind is to be relaxed. Even if the breath is relaxed but the mind is not, the lightning will of course strike, but you won't be able to know what happened because the mind will remain occupied with its thoughts. If lightning should strike right now and I were to remain lost in my thoughts, I would only come to know of it after it had happened. In the meantime, however, the lightning has occurred and I have been lost in my thoughts. The lightning will strike, of course, as soon as the breath pauses, but it will only be noticed if thoughts have ceased; otherwise it won't be noticed and the opportunity will be lost. Hence, the third thing is to relax the mind.

We shall go through these three stages and then, in the fourth stage, we shall sit silently. If you wish, you may either lie down or sit. It will be easier lying down -- this is such a beautiful beach; it can be put to good use. Everyone should make a space around himself and lie down. It is all right if someone wants to sit, but the person should not control himself if his body begins to fall -- because the body may fall once it becomes completely relaxed, and then your controlling it will not allow the body to be totally relaxed.

So we shall follow these three stages and then in the fourth stage we shall remain in silence for ten minutes. These three days, during that silence, there will be an effort on your part to see death, to let it descend. I will give suggestions for you to feel that the body is relaxing, that the breath is relaxing, that the mind is relaxing -- then I will remain quiet, the lights will be turned off, and, lying down quietly, you will remain for ten minutes. You will remain still, in silence, watching whatsoever is going on inside.

Make enough space around you so that in case the body drops, it won't fall on anyone. Those who wish to lie down should make a space around themselves. It would be better if you were to lie down on the sand quietly. Nobody should talk... no one should leave in the middle.

Yes, be seated. Be seated wherever you are or lie down. Close your eyes... close your eyes and relax your body. Let it be loose. Then as I give suggestions, begin to feel with me. As you keep feeling, your body will become more and more relaxed -- then the body will be Lying down, totally relaxed, as if there is no life in it.

Begin to feel. The body is relaxing... keep relaxing it.... Keep relaxing your body and feel that it is relaxing. The body is relaxing... feel it... relax every part of your body. And feel inside... the body is relaxing. Your energy is returning inside... the energy from your body is withdrawing, turning in... the energy is withdrawing. The body is relaxing... the body is relaxing... the body is relaxing... the body is relaxing. Let go completely, as if you are not alive anymore. Let the body drop as it is... let it be totally loose. The body has become relaxed... the body has become relaxed... the body has become relaxed. Let go... let go.

The body has become relaxed. The body has become totally relaxed, as if there is no life in it. The entire energy of the body has reached inside. The body has become relaxed... the body has become relaxed... the body has become relaxed... the body has become relaxed... the body has become relaxed. Let go, let go completely, as if the body is no longer there.

We have moved within. The body has become relaxed... the body has become relaxed... the body has become relaxed. The breath is quieting down... relax your breathing also... relax it completely. Let it come and go on its own... let it be loose. No need to stop it or slow it down; just let it be relaxed. Let the breath come in as much as it can... let it come out as much as it can. The breathing is becoming relaxed... the breathing is becoming calm.... Feel it like this: the breathing is becoming calm... the breathing is becoming calm and relaxed... the breathing is relaxing... the breath is calming down. The breath has calmed down... the breath has calmed down... the breath has calmed down. Now let the mind be relaxed and feel that thoughts are calming down... thoughts are calming down... the mind has calmed... the mind has calmed.... Meditation is an experiment in how one attains to a gradual, voluntary death. It is an experiment in how one moves within and then leaves the body. If one meditates throughout his life, he will attain to total meditation at the moment of death.

When death happens in full consciousness, the soul of the person takes its next birth in full consciousness. Then the very first day of his new life is not a day of ignorance but of full knowledge.

Even in the mother's womb he remains fully conscious. Only one more birth is possible for one who has died in a conscious state. There is no other birth possible for him after that -- because one who has experienced what birth is, what death is and what life is, attains liberation.

One who has taken birth in awareness, we have called him avatara, tirthankara, Buddha, Jesus, Krishna. And the thing that distinguishes them from the rest of us is awareness. They are awakened and we are asleep. Having taken conscious birth, this becomes their final journey on earth. They have something we don't have, which, painstakingly, they continue to bring to us. The difference between the awakened ones and us is simply this: their previous death and the birth thereafter happened in a state of awareness -- hence they live their entire life in awareness.

People in Tibet do a little experiment called bardo. It is a very valuable experiment, carried out only at the time of death. When someone is about to die, people who know gather around him and make him do Bardo. But only he who has meditated in his life can be made to go through Bardo -- not otherwise.

In the experiment of Bardo, as soon as a person dies, instructions are given from the outside that he should remain fully awake. He is told to keep watching whatever follows next, because in that state, many times things happen which the dying person can never understand. New phenomena are not so easy to follow right away.

If a person can stay conscious after death, for a while he will not know that he is dead. When people carry his dead body and start burning it at the cremation ground only then will he come to know for certain that he is dead -- because nothing actually dies inside, just a distance is created. In life, this distance has never been experienced before. The experience is so novel it cannot be grasped through conventional definition. The person merely feels that something has separated. But something has died, and that he only understands when people all around him start weeping and crying, falling over his body in grief, getting ready to carry the body away for cremation.

There is a reason why the body is brought for cremation so soon. The reason for burning or cremating the body as soon as possible is to assure the soul that the body is dead, that it is burned to ashes. But this a man can know only if he has died in awareness; a man dying in an unconscious state cannot know this. So in order for a man to see his body burning in Bardo, he is prompted, "Take a good look at your burning body. Don't run or move away in haste. When people bring your body for cremation, make sure you accompany them and be present there. Watch your body being cremated with perfect attention, so that next time you do not get attached to the physical body."

Once you see something burning to ashes, your attachment for it disappears. Others will, of course, see your body being cremated, but if you also see it, you will lose all your attachment for it. Normally, in nine hundred and ninety-nine cases out of a thousand, the man is unconscious at the time of death; he has no knowledge of it. On the one occasion when he is conscious, he moves away from watching his burning body; he escapes from the cremation ground. So in Bardo he is told, "Look, don't miss this opportunity. Watch your body being cremated; just watch it once and for all. Watch that which you have been identifying your self with all along being destroyed totally. Watch it being reduced to ashes for certain, so that you may remember in your next birth who you are."

As soon as a person dies he enters into a new world, one we know nothing about. That world can be scary and frightening to us because it is neither like nor unlike any of our experiences. In fact it has no connection with life on earth whatsoever. Facing this new world is more frightening than it would be if a man were to find himself in a strange country where everyone was a stranger to him, where he was unacquainted with their language, with their ways of living. He would obviously be very perturbed and confused .

The world we live in is a world of physical bodies. As we leave this world the incorporeal world begins -- a world we have never experienced. It is even more frightening, because in our world, no matter how strange the place, how different its people and their ways of living, there is still a bond between us and them: it is a realm of human beings. Entering into the world of bodiless spirits can be an experience frightening beyond imagination.

Ordinarily, we pass through it in an unconscious state, and so we don't notice it. But one who goes through it in a conscious state gets into great difficulty. So in Bardo there is an attempt to explain to the person what kind of a world it will be, what will happen there, what kind of beings he will come across.

Only those who have been through deep meditation can be taken through this experiment – not otherwise.

Lately, I have often felt that those friends who are practicing meditation can be taken into the Bardo experiment in some form or other. But this is possible only when they have gone through deep meditation; otherwise, they would not even be able to hear what is being said to them. They would not be able to hear what is being said at the moment of death, or follow what is being told to them. In order to follow what is being said, a very silent and empty mind is needed. As the consciousness begins to fade and disappear, and as all earthly ties start being severed, only a very silent mind can hear messages given from this world; they cannot be heard otherwise.

Remember, it can be done only in respect to death, if anything; nothing can be done with respect to birth. But whatsoever we do with death, it consequently affects our birth as well. We are born in the same state in which we die.

An awakened one exercises his choice in selecting the womb. This shows that he never chooses anything blindly, unconsciously. He chooses his parents just as a rich man chooses his house. A poor man cannot have a house of his choice. You need a certain capacity to choose. One needs a capability to buy a house. A poor man never chooses his house. One should say that actually the house chooses the poor man; a poor house chooses a poor man. A millionaire decides where he should reside, what the garden should look like, where the doors and windows should be fixed -- the sunlight should enter from the east or west; how the ventilation should be, how spacious the house should be -- he chooses everything.

An awakened one chooses a womb for himself; that is his choice. Individuals like Mahavira or Buddha are not born anywhere and everywhere. They take birth after considering all possibilities: how the body will be and from which parents it will be conceived; what the energy will be like, how powerful he will be; what kind of facilities will be available to him. They take birth after looking into all of this. They have a clear choice of what to choose, where to go; hence, from the very first day of their birth they live the life of their own choice.

The joy of living a life of one's own choice is altogether different, because freedom begins with having a life of one's own choice. There cannot be the same kind of joy in a life which is given to you because then it becomes servitude. In such cases one is merely pushed into life and then whatever happens, happens -- the person has no role to play in it.

If such an awakening becomes possible then the choice can definitely be made. If the very birth happens out of our choice, then we can live the rest of our lives in choice. Then we can live like a jeevan-mukta.

One who dies in an awakened state is born in an awakened state and then he lives his life in a liberated state.

We often hear the word jeevan-mukta, although we may not know what the word means. Jeevan-mukta means: one who is born in an awakened state. Only such a person can be a jeevan-mukta; otherwise he may work his whole life for liberation, yet he can attain freedom only in his next life -- he will not be free in this life. In order to be a jeevan-mukta in this life a man must have the freedom to choose from the very first day of his birth. And this is possible only if one has attained to full consciousness in the dying moment of one's previous life.

But at this point that is not the question. Life is here, death has not arrived yet. It is sure to come; there is nothing more certain than death. There can be doubt regarding other things, but about death nothing whatsoever is in doubt. There are people who have doubts about God, there are others who have doubts about the soul, but you may never have come across a man who has doubts about death. It is inevitable -- it is sure to come; it is already on its way. It is approaching closer and closer every moment.

We can utilize the moments which are available before death for our awakening. Meditation is a technique to that effect. My effort in these three days will be to help you understand that meditation is the technique for that very awakening.

Tên nghe quái lạ còn mớ chữ bên dưới thì tịt hẳn không rõ nội dung - không biết ngoại ngữ thiệt thòi thật. Bạn nào biết dịch hộ chút xem nội dung thế nào.

VÂng ạ. cháu cũng vote cho ý kiến của bác Liêm Trinh đấy ạ. hihi

Tên nghe quái lạ còn mớ chữ bên dưới thì tịt hẳn không rõ nội dung - không biết ngoại ngữ thiệt thòi thật. Bạn nào biết dịch hộ chút xem nội dung thế nào.

Chào bạn Liêm Trinh,

Như vậy bạn và bạn Moonlover chắc không có duyên rồi nhỉ? :-))

Thôi để VinhL tóm tắt như sau:

Linh hồn không chết, thể xác chỉ là phương tiện như chiếc xe. Khi ta chết, bình thường thì ta không còn chi giác (unconcious), vì vậy ta không có thể tự chủ mà chuyển sang một thể xác khác, một chiếc xe mới. Nếu tập luyện thiền để đạt đến chổ có thể tác rời linh hồn và thể xác mà vần còn tri giác thì khi chết bạn dùng thiền để tác rời linh hồn và thể xác ra. Theo như bài trên nói sau khi ta chết, mà ta vẫn còn chi giác (concious) thì ta đã thoát khỏi vòng luân hồi. Khi làm được như vậy thì ta chỉ có thể đầu thai thêm 1 kiếp nửa thôi, do mình tự quyết định.

Dì nhiên tóm tắt thì mất đi nhiều chi tiết, và phương pháp chỉ dẫn tập thiền để tách rời linh hồn và thể xác, mong bạn thông cảm.

Thân

Edited 26 Tháng 8, 2009 by VinhL

chào bạn VinhL

Chào bạn Liêm Trinh,

Như vậy bạn và bạn Moonlover chắc không có duyên rồi nhỉ? :-))

Thôi để VinhL tóm tắt như sau:

Linh hồn không chết, thể xác chỉ là phương tiện như chiếc xe. Khi ta chết, bình thường thì ta không còn chi giác (unconcious), vì vậy ta không có thể tự chủ mà chuyển sang một thể xác khác, một chiếc xe mới. Nếu tập luyện thiền để đạt đến chổ có thể tác rời linh hồn và thể xác mà vần còn tri giác thì khi chết bạn dùng thiền để tác rời linh hồn và thể xác ra. Theo như bài trên nói sau khi ta chết, mà ta vẫn còn chi giác (concious) thì ta đã thoát khỏi vòng luân hồi. Khi làm được như vậy thì ta chỉ có thể đầu thai thêm 1 kiếp nửa thôi, do mình tự quyết định.

Dì nhiên tóm tắt thì mất đi nhiều chi tiết, và phương pháp chỉ dẫn tập thiền để tách rời linh hồn và thể xác, mong bạn thông cảm.

Thân

Cám ơn bạn đã hướng dẫn tóm tắt, Liêm trinh liên hệ với các truyền thuyết về các thiền sư thấy cũng đúng. Nhưng không được luân hồi nữa thì nghĩ cũng tiếc, cuộc sống ở thế gian rất tươi đẹp. Đêm gió mát trăng thanh ngắm vầng trăng lên bên ấm trà thật thi vị nếu biết làm thơ bút tre tòe ngòi thế nào cũng nảy ra ý thơ. Ngày chủ nhật rỗi rãi mấy người bạn rủ nhau làm vài ly riệu với món thịt cầy hàn huyên về thời cắt Cỏ chăn trâu "ai bảo chăn trâu là khổ" thật đầm ấm tình nghĩa. Hơn nữa nếu có luân hồi thật mà cụ nào thấy cần đầu thai xuốn để giúp nòi dống lại không đầu thai được nữa thì cũng bất tiện và khó chịu.

Kính bạn

chào bạn VinhL

Cám ơn bạn đã hướng dẫn tóm tắt, Liêm trinh liên hệ với các truyền thuyết về các thiền sư thấy cũng đúng. Nhưng không được luân hồi nữa thì nghĩ cũng tiếc, cuộc sống ở thế gian rất tươi đẹp. Đêm gió mát trăng thanh ngắm vầng trăng lên bên ấm trà thật thi vị nếu biết làm thơ bút tre tòe ngòi thế nào cũng nảy ra ý thơ. Ngày chủ nhật rỗi rãi mấy người bạn rủ nhau làm vài ly riệu với món thịt cầy hàn huyên về thời cắt Cỏ chăn trâu "ai bảo chăn trâu là khổ" thật đầm ấm tình nghĩa. Hơn nữa nếu có luân hồi thật mà cụ nào thấy cần đầu thai xuốn để giúp nòi dống lại không đầu thai được nữa thì cũng bất tiện và khó chịu.

Kính bạn

Còn tiếc thì còn được luân hồi dài dài, bạn Liêm Trinh khỏi lo xa.

Sống như người… chết suốt 23 năm

(24h) - Đúng lúc người thân, bạn bè “kiệt sức” và không còn hy vọng vào cuộc sống của Rom Houben thì người ta phát hiện ra anh vẫn “sống” bình thường suốt 23 năm qua ngay bên cạnh họ.

Rom Houben, 23 năm trước là một sinh viên người Bỉ, sau một tai nạn xe hơi, anh bị liệt toàn thân.

Các bác sĩ đã tiến hành một loạt các thao tác test hôn mê và kết luận Rom Houben không thể tỉnh lại nữa.

Tuy nhiên, sự việc không phải như vậy, Rom Houben vẫn tỉnh táo và anh có thể nghe hết được những điều mọi người nói nhưng anh bị liệt hoàn toàn nên không thể nói cho ai biết được là anh không hề bị hôn mê, nguồn tin trên Dailymail cho hay.

"Tôi đã cố gắng hét lên, gào lên nhưng đành bất lực bởi không ai nghe thấy tiếng tôi”, Houben hiện đã 46 tuổi kể lại.

Sau 20 năm hôn mê (vào năm 2006) và người nhà gần như đã “kiệt sức” nên đã cho tiến hành kiểm tra 1 lần nữa sức khỏe và khả năng sống của Houben. Các bác sỹ đã sử dụng các kỹ thuật quét não công nghệ cao và họ phát hiện thấy não của anh hoạt động gần như một người bình thường.

Houben kể: “Thời khắc đó giống như tôi được sinh ra lần thứ 2 vậy bởi những liệu pháp ý tế đã cho phép tôi gửi các thông điệp lên một màn hình máy tính”.

“Tôi không thể tin được rằng, một ngày nào đó tôi lại được “sống” bởi tôi đã hết hy vọng. Tối cứ nghĩ mình sẽ nằm như vậy cho đến chết”.

Tiến sĩ Steven Laureys, một chuyên gia sinh lý thần kinh hàng đầu đã nghiên cứu trường hợp của Houben và cũng được xem là người đã "cứu sống anh" nói: "Có rất nhiều trường hợp tương tự trên thế giới bị hiểu lầm là hôn mê và các tiến bộ y học đã bắt kịp với anh ấy để đưa anh ấy trở lại với cuộc sống”.

Trong báo cáo nghiên cứu của tiến sỹ Laureys khẳng định, nhiều bệnh nhân bị liệt vào giai đoạn sống thực vật thường bị chẩn đoán nhầm. Nếu như không có kỹ thuật chụp ảnh não thì chính ông cũng không thể phát hiện ra não của Houben vẫn đang hoạt động bình thường.

Laureys cho biết, ông đang có kế hoạch lấy ca bệnh này để cảnh báo cho những trường hợp tương tự trên thế giới.

"Mỗi năm chỉ tính riêng tại Đức có khoảng 20.000 bệnh nhân bị xếp vào trạng thái thực vật kéo dài trong 3 tuần hoặc hơn. Một số người chết còn số khác hồi phục sức khỏe và sống lại bình thường".

"Tuy nhiên, lại có khoảng 3.000 đến 5.000 người mỗi năm lại bị sống trong trạng thái không bao giờ tỉnh lại", ông Laureys nói.

Còn Houben, sau 23 năm bị chẩn đoán nhầm, và vì anh bị liệt nên vẫn phải nằm 1 chỗ, tuy nhiên anh đã có thể nói chuyện với mọi người qua máy tính. Tất cả người thân, bạn bè của Houben rất hạnh phúc với sự “trở lại” này dù đã muộn đến 23 năm.

Houben tâm sự: “Tôi muốn được đọc sách, tôi muốn được nói chuyện… và nhất là tôi muốn tất cả mọi người cùng biết rằng, tôi chưa bao giờ chết”.