Habarini Wote,
Ninashiriki nanyi tafsiri hii kutoka kwenye kitabu 'The Art of Dying' cha OSHO, sura ya kwanza: Know How to Live (Jua namna ya Kuishi); nikiwa na imani ya kwamba kufanya hivi kunaongeza mwangaza katika jukwaa hili -- kuhusu mengi ambayo yamekuwa yakiuliziwa uliziwa, kujadiliwa jadiliwa na kuzungumzwa.
Hii inaendana sambamba na michango mingine miwili mitatu iliyotangulia--kutoka kwangu; yenye kusadifu mawaidha juu ya nafsi, mtu, dini na mapokeo.
Kazi hii ni ndefu kuisoma na kuifuatilia, lakini kwa yeyote asiye na pupa kwa lolote ataing'amua haki yake.
Ahsanteni
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The Art of Dying
Chapter #1
Chapter title: The Art of Dying
11 October 1976 am in Buddha Hall
WHEN RABBI BIRNHAM LAY DYING, HIS WIFE BURST INTO TEARS.
HE SAID, 'WHAT ARE YOU CRYING FOR?
MY WHOLE LIFE WAS ONLY THAT I MIGHT LEARN HOW TO DIE.'
RABI BIRNHAM ALIPOKUWA AMELALA AKIFA, MKEWE ALILIPUKA MACHOZI, YEYE AKASEMA, 'UNALILIA KITU GANI?
MAISHA YANGU YOTE YALIKUWA NI TU KWAMBA INGALINIPASAJE KUJIFUNZA JINSI GANI YA KUFA.'
LIFE is in living. It is not a thing, it is a process. There is no way to attain to life except by living it, except by being alive,by flowing, streaming with it. If you are seeking the meaning of life in some dogma, in some philosophy, in some theology, that Is the sure way to miss life and meaning both.
UZIMA upo katika kuishi. Si kitu, ni mchakato. Hakuna namna ya kufikia kuupata uzima isipokuwa kwa kuuishi, isipokuwa kwa kuwa mzima, kwa kutiririka, kupita mkondo mmoja na huo. Ikiwa unatafuta maana ya uzima katika dogma, katika falsafa fulani, kwenye teoljia fulani, huko kwa hakika ni namna ya kuvikosa vyote viwili uzima na maana.
Life is not somewhere waiting for you, it is happening in you. It is not in the future as a goal to be arrived at, it is herenow, this very moment -- in your breathing, circulating in your blood, beating in your heart. Whatsoever you are is your life, and if you start seeking meaning somewhere else, you will miss it. Man has done that for centuries. Concepts have become very important, explanations have become very important -- and the real has been completely forgotten. We don't look to that which is already here, we want rationalisations.
Uzima hauko mahala fulani ukikusubiri, unatukia kuendelea katika wewe. Hauko kunako mbele wakati kama vile lengo la mwisho lakufikiwa, ni uko hapa-sasa, wakati huu huu – katika kupumua kwako, ukizunguka damuni mwako, kudunda moyoni mwako. Chochote vile ulivyo wewe ni uzima wako, na ikiwa utaanza kuitafuta maana kungineko, utaikosa. Mtu amekuwa akifanya hivyo kwa makarne. Dhana na dhana zimekuja kuwa muhimu sana, maelezo yamekuwa muhimu sana – na kile halisi kimesahaulika kabisa kabisa. Hatuangalii kile kilichopo tayari hapa, tuna kule kutaka kujiuliza uliza na kujijibu jibu akilini.
I have heard a very beautiful story.
Nimepata kukisikia kisa cha kupendeza.
Some years ago a successful American had a serious identity crisis. He sought help from psychiatrists but nothing came of it, for there were none who could tell him the meaning of life -- which is what he wanted to know. By and by he learned of a venerable and incredibly wise guru who lived in a mysterious and most inaccessible region of the Himalayas. Only that guru, he came to believe, would tell him what life meant and what his role in it ought to be. So he sold all his worldly possessions and began his search for the all-knowing guru. He spent eight years wandering from village to village throughout the Himalayas in an effort to find him. And then one day he chanced upon a shepherd who told him where the guru lived and how to reach the place.It took him almost a year to find him, but he eventually did. There he came upon his guru, who was indeed venerable, in fact well over one hundred years old. The guru consented to help him, especially when he learned of all the sacrifices the man had made towards this end. 'What can I do for you, my son?' asked the guru. 'I need to know the meaning of life,' said the man.
Miaka kadhaa nyuma bwana mmoja Mmarekani mwenyemafanikio alikuwa na tatizo kubwa la kutojing'amua uyeye wake. Alitafuta msaada kote kwa matabibu wa maradhi ya akili na hakuna chochote kilichojitokeza, kwani hakukuwa na hata mmoja ambaye angaliweza kumwambia maana ya maisha – kitu ambacho yeye alitaka kujua. Kidogo kidogo akaja kutia akilini kuwapo kwa guru anayeheshimiwa sana na mwenye busara aliyekuwa akiishi maisha yasiyojulikana vizuri na sehemu isiyofikika ya milima ya Himalayasi. Ni guru huyo pekee, yeye alikuja kujisadikisha, atalimwambia maisha yana maana gani na yeye nafasi yake katika hayo ni inapaswa kuwaje. Hivyo akauza kila kilicho chake cha kidunia na kuanza kumtafuta guru mjua-yote. Aliitumia miaka nane akitangatanga kijiji hadi kijiji kote kwenye milima ya Himalayasi katika jitihada za kumpata yeye. Na kisha siku moja kwa bahatisha tu kwa mchungakondoo ambaye alimwambia aliko guru na namna ya kukufikia mahala. Ilimchukua karibia mwaka kumpata lakini mwishowe alifanikiwa. Hapo akafika kwa guru wake, ambaye kwa hakika alikuwa akipewa sana heshima, ambaye kiukweli apata umri wa kuzidi miaka mia moja. Guru aliridhia kumsaidia, hususani alipotia akilini yote ya mtu kujitoa muhanga hadi mwisho wake. 'Nikufanyie lipi, mwanangu? Aliuliza guru. ' Nahitaji kujua maana ya maisha,' alisema bwana.
To this the guru replied, without hesitation, 'Life,' he said, 'is a river without end.' 'A river without end?' said the man in a startled surprise. 'After coming all this way to find you, all you have to tell me is that life is a river without end?'
The guru was shaken, shocked. He became very angry and he said, 'You mean it is not?'
Kwa hili guru akamjibu, pasipo kusita, 'Maisha.' akasema. 'ni mto usio na mwisho.' 'Mto usio na mwisho?' akasema bwana huku na kigugumizi cha kutatizwa na mshangao. 'Baada ya kuja kote huku kukutafuta, ulichonacho kuniambia ni tu kwamba maisha ni mto usio na mwisho? Guru alitetemeka na kushtushwa. Akawa na hasira na kusema, 'Unamaanisha hayako hivyo'?
Nobody can give you the meaning of your life. It is your life, the meaning has also to be yours. Himalayas won't help. Nobody except you can come upon it. It is your life and it is only accessible to you. Only in living will the mystery be revealed to you. The first thing I would like to tell you is: don't seek it anywhere else. Don't seek it in me, don't seek it in scriptures, don't seek it in clever explanations -- they all explain away, they don't explain. They simply stuff your empty mind, they don't make you aware of what is. And the more the mind is stuffed with dead knowledge, the more dull and stupid you become. Knowledge makes people stupid; it dulls their sensitivity. It stuffs them, it becomes a weight on them, it strengthens their ego but it does not give light and it does not show them the way. It is not possible.
Hakuna mtu awezaye kukupa maana ya maisha yako. Ni maisha yako, maana haina budi kuwa ya kwako vile vile. Himalayasi haitasaidia. Hakuna mtu isipokuwa wewe mwenyewe awezaye kuikaribia. Ni maisha yako na inaweza kufikiwa na wewe. Ni kwa kuishi tu fumbo lake litafunuka kwako. Kitu cha kwanza ningependa kukwambia ni: usiitafute kungine kokote. Usiitafute kwangu, usiitafute kwenye maandiko, usiitafute katika maelezo mahiri – yote hayo huelezea mbali, hayaelezi. Yenyewe yanashindilia tu akili yako tupu, hayakufanyi uwe macho ni kitu gani hasa. Na vile zaidi akili yako inavyoshindiliwa na maarifa mfu, ni zaidi unakuwa mzitomzito na aliyepumbaa kiakili. Maarifa hufanya watu kuwa waliopumbaa kiakili; hudhoofisha nguvu ya uwezo wao wakuhisishika fahamu. Huwashindilia, nayo yajakuwa uzito kwao, huimarisha nguvu mabichwa yao lakini lakini haitoi nuru na haioneshei wao njia. Haiwezekani.
Life is already there bubbling within you. It can be contacted only there. The temple is not outside, you are the shrine of it. So the first thing to remember if you want to know what life is, is: never seek it without, never try to find out from somebody else. The meaning cannot be transferred that way. The greatest Masters have never said anything about life -- they have always thrown you back upon yourself. The second thing to remember is: once you know what life is you will know what death is. Death is also part of the same process. Ordinarily we think death comes at the end, ordinarily we think death is against life, ordinarily we think death is the enemy, but death is not the enemy. And if you think of death as the enemy it simply shows that you have not been able to know what life is.
Uzima tayari uko hapo ukipovukapovuka ndani yako. Unaweza kuwasilinianika hapo tu. Hekalu haliko nje, wewe ni madhabahu yake. Kwa hiyo kitu cha kwanza kukumbuka ikiwa unataka kujua maisha ni nini, ni: itafute nje yako kamwe, jaribu kuitafuta nje ya mwingine yeyote kamwe. Maana haiwezi kuhamishishika namna hiyo. Watu wakuu wakubwa kabisa kamwe wamepata kusema chochote kuhusu maisha – daima wamekurejesha kukutupia kwako mwenyewe. Kitu cha pili kukumbuka ni: Ukishajua maisha ni kitu gani utajua mauti ni kitu gani. Mauti pia ni sehemu ya mchakato ule ule. Kwa kawaida huwa tunafikiri mauti huja mwishoni, kwa kawaida huwa tunafikiria mauti ni hasimu wa maisha, kwa kawaida tunafikiri mauti ni adui, lakini mauti si adui. Na ikiwa wafikiria mauti kama adui kwa namna rahisi inaonesha kwamba haujaweza kujua maisha ni kitu gani.
Death and life are two polarities of the same energy, of the same phenomenon -- the tide and the ebb, the day and the night, the summer and the winter. They are not separate and not opposites, not contraries; they are complementaries. Death is not the end of life; in fact, it is a completion of one life, the crescendo of one life, the climax, the finale. And once you know your life and its process, then you understand what death is. Death is an organic, integral part of life, and it is very friendly to life. Without it life cannot exist. Life exists because of death; death gives the background. Death is, in fact, a process of renewal. And death happens each moment. The moment you breathe in and the moment you breathe out, both happen. Breathing in, life happens; breathing out, death happens. That's why when a child is born the first thing he does is breathe in, then life starts. And when an old man is dying, the last thing he does is breathe out, then life departs. Breathing out is death, breathing in is life -- they are like two wheels of a bullock cart. You live by breathing in as much as you live by breathing out. The breathing out is part of breathing in. You cannot breathe in if you stop breathing out. You cannot live if
you stop dying. The man who has understood what his life is allows death to happen; he welcomes it. He dies each moment and each moment he is resurrected. His cross and his resurrection are continually happening as a process. He dies to the past each moment and he is born again and again into the future.
Mauti na uzima ni ncha mbili za nishati ile ile, ya finomena ile ile – kupwa na kujaa, mchana na usiku, kiangazi na kipupwe. Hazijatengana na si mkabala, si hasimu; hizo ni kamilishianifu. Mauti si mwisho wa uzima, kiukweli, ni ukamilisho wa uzima wa mtu, kibinuko cha juu cha uzima cha mtu, kilele, fainali. Na pale ujuapo maisha yako ni mchakato, basi tena wajua mauti ni kitu gani. Mauti ni kiungo kifanyacho sehemu ya uzima kamili na msimamo wa uzima, ni kitu rafiki sana na maisha. Pasipo hicho maisha hayawezi kuwepo. Maisha yanakuwepo kwa sababu ya mauti; mauti huipa mgongo wa picha. Mauti ni, kiukweli, mchakato wa kujiupyaisha. Na mauti yatokeo kila mmoja wasaa. Wasaa upumuapo ndani na wasaa upumuapo nje, vyote viwili vyatukia. Pavutwavyo pumzi, uzima watukia; patolewavyo pumzi mauti yatukia. Ndiyo maana mtoto azaliwapo cha kwanza akifanyacho ni kuvuta pumzi, kisha maisha huanza. Na pale mzee anapofariki, cha mwisho akifanyacho ni kutoa pumzi, kisha uhai waondoka. Kutoa pumzi ni mauti, Kuvuta pumzi ni uhai – hivyo ni kama magurudumu mawili ya mkokoteni. Unaishi kwa kuvuta pumzi kadri sawa na kutoa pumzi. Kutoa pumzi ni sehemu ya kuvuta pumzi. Hauwezi kuvuta pumzi ikiwa wasimama kutoa pumzi. Hauwezi kuishi ikiwa wasimama kufa. Mtu ambaye kaelewa uzima wake ni kitu gani huruhusu mauti kutukia; huikaribisha. Yeye afa kila mmoja wasaa na kila mmoja wasaa yeye afufuliwa. Msalaba wake na ufufuko vyatukia kiuendelevu kama mchakato. Afa katika kila mmoja wasaa na azaliwa tena na tena kunako mbele wakati.
If you look into life you will be able to know what death is. If you understand what death is, only then are you able to understand what life is. They are organic. Ordinarily, out of fear, we have created a division. We think that life is good and death is bad. We think that life has to be desired and death is to be avoided. We think somehow we have to protect ourselves against death. This absurd idea creates endless miseries in our lives, because a person who protects himself against death becomes incapable of living. He is the person who is afraid of exhaling, then he cannot inhale and he is stuck. Then he simply drags; his life is no longer a flow, his life is no longer a river.
Ukiuangalia uzima utaweza kujua mauti ni kitu gani. Ikiwa waelewa mauti ni kitu gani, ni hapo tu utaweza kujua uzima ni kitu gani. Vyenyewe ni viungo vya kimwili mmoja. Kwa kawaida, kutokana na hofu, tumefanya mgawanisho. Tunafikiri uzima ni mzuri na mauti ni mbaya. Tunafikiri uzima hauna budi kuwa ni matakwa na mauti kuepukiwa. Tunafikiri kwa namna fulani inatubidi kujikinga dhidi ya mauti. Fikara hili la kipuuzi latengeneza bila mwisho unyonge mwingi maishani mwetu, kwa sababu mtu anayejikinga dhidi ya mauti aja kuwa asiyejiweza kuishi. Ni mtu anayeogopa kutoa pumzi, na basi hawezi kuvuta pumzi na amekwama. Basi yeye anajiburuta tu; maisha yake si utiririko, maisha yake si tena mto.
If you really want to live you have to be ready to die. Who is afraid of death in you? Is life afraid of death? It is not possible. How can life 4e afraid of its own integral process? Something else is afraid in you. The ego is afraid in you. Life and death are not opposites; ego and death are opposites. Life and death are not opposites; ego and life are opposites. Ego is against both life and death. The ego is afraid to live and the ego is afraid to die. It is afraid to live because each effort, each step towards life, brings death closer. If you live you are coming closer to dying. The ego is afraid to die, hence it is afraid to live also. The ego simply drags.
Ikiwa kweli kabisa unataka kuishi hauna budi kuwa tayari kufa. Ni nani anayeogopa mauti ndani yako? Je, ni uzima unaigopa mauti? Haiwezekani. Uzima unawezaje kukiongopa kilicho mchakato wa mwili wake mmoja kusimama? Ni kitu kingine chenye kuogopa ndani yako. Bichwa lako linaogopa ndani yako. Uzima na mauti si hasimu; bichwa na mauti ni hasimu. Uzima na mauti si mbili zinazokabiliana; bichwa na uzima ni mbili zinazokabiliana. Bichwa liko kupingana na vyote viwili uzima na mauti. Bichwa linaogopa kuishi na bichwa linaogopa kufa. Linaogopa kuishi kwa sababu kila jitihada, kila hatua kuelekea uhai, yaileta mauti karibu zaidi. Uishipo unakuja karibu zaidi na kufariki. Bichwa linaogopa kufa, hivyo basi linaogopa kuishi vile vile. Bichwa linajiburuta tu.
There are many people who are neither alive nor dead. This is worse than anything. A man who is fully alive is full of death also. That is the meaning of Jesus on the cross. Jesus carrying his own cross has not really been understood. And he says to his disciples, 'You will have to carry your own cross.' The meaning of Jesus carrying his own cross is very simple, nothing but this: everybody has to carry his death continuously, everybody has to die each moment, everybody has to be on the cross because that is the only way to live fully, totally.
Kuna watu wengi hawako hai na wala hawajafa. Hili ni baya zaidi kuliko chochote. Mtu aishiye kikamilifu amejaa mauti pia. Hiyo ndiyo maana ya Yesu msalabani. Yesu kuuchukua masalaba wake mwenyewe haijapata kueleweka vema hasa. Na anasema kwa wafuasi wake, 'Itawabidi kuchukua misalaba yenu wenyewe.' Maana ya Yesu kuchukua msalaba wake mwenyewe ni rahisi sana, si chochote ila hivi: kila mtu inambidi kuichukua mauti yake kwa kudumu kuendelea, kila mtu yampasa kufa kila wasaa, kila mtu yambidi kuwa msalabani kwa sababu hiyo ndiyo namna pekee ya kuishi kikamilifu, jumla jumla.
Whenever you come to a total moment of aliveness, suddenly you will see death there also. In love it happens. In love, life comes to a climax -- hence people are afriad of love. I have been continuously surprised by people who come to me and say they are afraid of love. What is the fear of love? It is because when you really love somebody your ego starts slipping and melting. You cannot love with the ego; the ego becomes a barrier. and when you want to drop the barrier the ego says, 'This is going to be a death. Beware!' The death of the ego is not your death. the death of the ego is really your possibility of life. The ego is just a dead crust around you, it has to be broken and thrown away. It comes into being naturally -- just as when a traveller passes, dust collects on his clothes, on his body, and he has to take a bath to get rid of the dust.
Kila ambapo unakuja kwenye wasaa jumla wa uishivu, ghafla utaiona mauti hapo pia. Katika penzi hutukia. Katika penzi, uzima hufika kileleni – ndiyo basi watu wanaogopa mapenzi. Nimekuwa nikishangazwa wakati wote na watu wanaonijia na kusema wanayaogopa mapenzi. Hofu ya mapenzi ni kitu gani? Ni kwa sababu pale unapompenda hasa mtu bichwa lako linaanza kuteleza na kuyeyuka. Hauwezi kupenda ukiwa na bichwa; bichwa lawa kizingiti. Na pale ambapo unataka kutupia chini kizingiti bichwa lasema, 'Hichi kitakuja kuwa mauti, kuwa macho!” Mauti ya bichwa si mauti yako, mauti ya bichwa ni hasa uwezekano wa uzima. Bichwa ni tu udongo wa juu kukuzunguka, hauna budi kuvunjwa na kutupwa mbali. Huja kuwa katika sura kwa asili ya kawaida – kama vile tu msafiri apitapo vumbi lajikusanya katika nguo zake, mwilini mwake, na yampasa yeye kuoga ili kuondokana na vumbi.
As we move in time, dust of experiences, of knowledge, of lived life, of past, collects. That dust becomes our ego. Accumulated, it becomes a crust around you which has to be broken and thrown away. One has to take a bath continuously -- every day, in fact every moment, so that this crust never becomes a prison. The ego is afraid to love because in love, life comes to a peak. But whenever there is a peak of life there is also a peak of death -- they go together.
Kadri tujongeavyo katika wakati, vumbi la mapitio, la maarifa, la maisha yaliyoishiwa, hujikusanya. Vumbi hilo laja kuwa bichwa lako. Kujilundika, lajakuwa udongo kukuzunguka ambao hauna budi kuvunjwa na kutupwa mbali. Mtu yampasa kuoga wakati wote unaoendelea – kila siku, kiukweli kila wasaa, ili kwamba dongo hili la kumzunguka kamwe kuwa kifungo. Bichwa laogopa kupenda kwa sababu katika mapenzi, uzima waja kileleni. Lakini popote panapo kilele cha kuishi pana poa kilele cha mauti – huwenda kwa pamoja.
In love you die and you are reborn. The same happens when you come to meditate or to pray, or when you come to a Master to surrender. The ego creates all sorts of difficulties, rationalisations not to surrender: 'Think about it, brood about it, be clever about it.' When you come to a Master, again the ego becomes suspicious, doubtful, creates anxiety,because again yhou are coming to life, to a flame where death will also be as much alive as life.
Katika mapenzi unakufa na unazaliwa upya. Hicho hicho hutukia unapokuja kwenye umiditishifu au uombevu, ama unapokuja kwa Mkuu ili kusalim. Bichwa lafanya kila namna ya magumu, maswali swali na majibu jibu ili kutosalim: 'Kukufikiria, kukuwaza na kuwazua, kuwa mjanja mjanja kuzunguka hilo.' Unapokuja kwa Mkuu, bichwa tena linaanza kutilia mashaka, kujaa wasiwasi, kufanya kutotulia akili, kwa sababu tena unakuja uzimani, kuja kwa moto ambako mauti itakuwa kadri hai sawasawa na uzima.
Let it be remembered that death and life both become aflame together, they are never separate. If you are very, very minimally alive, at the minimum, then you can see death and life as being separate. The closer you come to the peak, the closer they start coming. At the very apex they meet and become one. In love, in meditation, in trust, in prayer, wherever life becomes total, death is there. Without death, life cannot become total. But the ego always thinks in divisions, in dualities; it divides everything. Existence is indivisible; it cannot be divided. You were a child, then you became young. Can you demark the line when you became young? Can you demark the point in time where suddenly you were no longer a child and you had become young? One day you become old. Can you demark the line when you become old?
Ikumbukwe kwamba mauti na uzima vyote viwili vyawa kuwaka pamoja, havijatenganika. Ikiwa wewe uko chini chini sana, chini hasa, basi unaweza kuona mauti na uzima kama vimetengana. Kadri unavyokuja karibu na kilele cha juu, kwa nguvu zaidi vyaanza vyaja. Kileleni kabisa vyakutana na kuwa kitu kimoja. Katika mapenzi, katika miditisha, katika aaminio, katika sala, popote pale maisha yanapokuwa jumla, mauti iko hapo. Pasipo mauti, maisha hayawezi kuwa jumla. Lakini bichwa daima hufikiri kwa mgawanyiko, katika uwiliwili; inagawanya kila kitu. Uwepo haugawanyikiki; hauwezi kugawanywa. Ulikuwa mtoto, halafu ukawa kijana. Je, unaweza kuweka mpaka pale ulipokuja kuwa kijana? Je, unaweza kuweka mpaka, nukta ile ya wakati ambapo ghafla haukuwa tena mtoto na ukaja kuwa ni kijana? Siku moja unakuwa mzee. Je, unaweza kuchora mstari wa mpaka pale ambapo unakuwa mzee?
Processes cannot be demarked. Exactly the same happens when you are born. Can you demark when you are born? When life really starts? Does it start when the child starts breathing -- the doctor spanks the child and the child starts breathing? Is life born then?
Or is it when the child got into the womb, when the mother became pregnant, when the child was conceived? Does life start then? Or, even before that? When does life start exactly?
Michakato haiwezi kuchorewa mstari wa mpaka. Ndivyo hivyo hasa hasa kinachotukia ulipokuwa unazaliwa. Je, unaweza kuchora mstari wa mpaka ni lini ulizaliwa? Je, ni lini hasa uhai ulianza? Je, huwa unaanza pale ambapo mtoto anaanza kupumua – daktari anamzabua mtoto na mtoto anaanza kupumua? Je, uzima ndiyo basi unazaliwa? Au si je, mtoto anapoingia tumboni, pale mama anapokuja kuwa mjamzito, pale mtoto anapotungwa? Je, uzima ndiyo basi unaanzia hapo? Je, uzima wapi ile kihasa hasa?
It is a process of no ending and no beginning. It never starts. When is a person dead? Is a person dead when the breathing stops? Many yogis have now proved on scientific grounds that they can stop breathing and they are still alive and they can come back. So the stopping of the breathing cannot be the end. Where does life end?
Ni mchakato usio na mwisho na usio na mwanzo. Kamwe huanza. Je, ni lini mtu awa mfu? Je, mtu awa mfu pale ambapo pumzi yake yasimama? Mayogi wengi wamethibitisha katika misingi ya uwanja wa kisayansi kwamba wanaweza kusimama kupumua na hali wao bado wako hai na wanaweza kurudi kawaida. Kwa hiyo kusimama kwa pumzi hakuwezi kuwa ni mwisho. Je, ni wapi uzima unafikia mwisho?
It never ends anywhere, it never begins anywhere. We are involved in eternity. We have been here since the very beginning -- if there was any beginning -- and we are going to be here to the very end, if there is going to be any end. In fact, there cannot be any beginning and there cannot be any end. We are life -- even if forms change, bodies change, minds change. What we call life is just an identification with a certain body, with a certain mind, with a certain attitude, and what we call death is nothing but getting out of that form, out of that body, out of that concept.
Hauishiagi kokote, hauanziagi kokote. Tumeingiliana na milele. Tumekuwapo hapa tangu mwanzo mwanzo hasa – ikiwa kulikuwako na mwanzo wowote – na tutaendelea kuwapo hadi mwisho, ikiwa kutakuja kuwa na mwisho. Kiukweli hasa, haiwezekani kukawapo na mwanzo wowote na hakuwezi kuwapo mwisho wowote. Sisi ni uzima – hata kama namna za kimaumbile zabadilika, miili yabadilika, akili zabadilika. Kile tukiitacho ni uzima tunakitambulishanisha na mwili fulani, na akili fulani, na namna fulani ya hali za kitabia, na kile tunachokiita mauti si chochote ila kutoka nje ya namna za maumbo, nje ya ule mwili, nje ya hiyo dhana.
You change houses. If you get too identified with one house, then changing the house will be very painful. You will think that you are dying because the old house was what you were -- that was your identity. But this doesn't happen, because you know that you are only changing the house, you remain the same. Those who have looked within themselves, those who have found who they are, come to know an eternal, non-ending process. Life is a process, timeless, beyond time. Death is part of it.
Unabadili nyumba na nyumba. Ikiwa utajitambulishanisha na nyumba moja, basi kubadili nyumba kutakuwa ni uchungu sana. Utajifikiri unakufa kwa sababu nyumba ya zamani ilikuwa ni kile wewe ulikuwa – hiyo ilikuwa ni utambulisho wako. Lakini hili halitukii, kwa sababu unajua kwamba wewe unabadilisha tu nyumba, unabakia yule yule. Wale ambao wamejiangalia ndani yao, wale ambao wamejipata wao ni akina nani, waja kuijua milele, mchakato usiokuwa na mwisho. Uzima ni mchakato, usio na chembe ya wakati, kupitilizia mbali wakati. Mauti ni sehemu yake.
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... Inaendelea ....