CREMATION
火葬
(1) These taints to which humanity is prone, are found in the soil, and their presence there is largely due to burial, down the ages, of millions of corpses. By the increased use of the processes of cremation, this condition will be steadily improved. Gradually, very gradually, the taint will thus die out. It is therefore highly desirable that there be as much propaganda as possible for the use of this method of disposing of the discarded physical vehicles of the souls who are passing out of incarnation. As the soil becomes less tainted, and as soul contact is established, we can hope to see a steady decrease in the number of those who succumb to the inherited taints. (17 – 61/2).
1. 人类容易受到的污染存在于土壤中，污染的存在主要是由于世代以来埋葬的数百万具尸体。通过增加火葬的使用，这种情况将稳步改善。渐渐地，非常缓慢地，这些污染会消失。因此非常希望可以尽可能多地宣传使用这种方法，来处理离开转世的灵魂丢弃的物质载具。随着土壤中的污染减少，随着灵魂接触的建立，我们可以希望看到受遗传污染的人的数量稳定下降。
(2) Much good will be brought about through the growing custom to cremate those forms which the indwelling life has vacated; when it is an universal custom, we shall see a definite minimising of disease, leading to longevity and increased vitality. (17 – 249).
2. 居住的生命离开后形态就成为一具空壳，随着对这具空壳进行火葬习俗的养成，会带来很多好处；当它成为一种普遍的习俗时，我们就会看到疾病明确地减少，带来长寿和活力的增加。
(3) It is a fortunate and happy thing that cremation is becoming increasingly the rule. Before so very long, burial in the ground will be [Page 55] against the law, and cremation will be enforced, and this as a health and sanitation measure. Those unhealthy, psychic spots, called cemeteries, will eventually disappear, just as ancestor worship is passing out, both in the Orient – with its ancestor cults – and in the Occident – with its equally foolish cult of hereditary position.
3. 火葬逐渐成为常态，这是一件幸运和开心的事情。不久之后，土葬会是违法行为，火葬会被强制执行，这是一项健康和卫生措施。那些不健康的、有灵体出没的所谓墓地的地方，最终会消失，就像对祖先的崇拜正在消失一样，不论是在东方 —— 崇拜先祖 —— 还是在西方 —— 对世袭地位的崇拜是同样愚蠢，这些都会消失。
By the use of fire, all forms are dissolved; the quicker the human physical vehicle is destroyed, the quicker is its hold upon the withdrawing soul broken. A great deal of nonsense has been told in current theosophical literature about the time equation in relation to the sequential destruction of the subtle bodies. It should be stated, however, that the moment that true death is scientifically established (by the orthodox doctor in charge of the case), and it has been ascertained that no spark of life remains in the physical body, cremation is then possible. This complete or true death eventuates when the thread of consciousness and the thread of life, are completely withdrawn from the head and the heart. At the same time, reverence and an unhurried attitude have their rightful place in the process. The family of the dead person need a few hours in which to adjust themselves to the fact of the imminent disappearance of the outer and usually loved form; due care must also be given to the formalities required by the state or municipality. This time element has reference mainly to those who are left behind, to the living and not to the dead. The claim that the etheric body must not be rushed into the cremating flames, and the belief that it must be left to drift around for a stated period of several days, have also no true basis at all. There is no etheric need for delay. When the inner man withdraws from his physical vehicle, he withdraws simultaneously from the etheric body. It is true that the etheric body is apt to linger for a long time on the “field of emanation” when the physical body is interred, and it will frequently persist until complete disintegration of the dense body has taken place. The process of mummifying, as practised in Egypt, and of embalming, as practised in the West, have been responsible for the perpetuation of the etheric body, sometimes for centuries. This is particularly the case when the mummy or embalmed person was of an evil character during life; the hovering etheric body is then often “possessed” by an evil entity or force. This is the cause of the attacks and disasters which often dog the steps of those who discover ancient tombs and their inhabitants, ancient mummies, and bring them and their possessions to light. Where cremation is the rule, there is not only the immediate destruction of the physical body, and its restitution to the fount of substance, but the vital body is also promptly dissolved, and its forces swept away by the current of flame into the reservoir [Page 56] of vital energies. Of that reservoir it has ever been an inherent part, either in form or in a formless condition. After death and cremation these forces will exist, but are absorbed into the analogous whole. Ponder on this statement, for it will give you the clue to the creative work of the human spirit. If delay is necessary from family feeling or municipal requirements, cremation should follow death within thirty-six hours; where no reason for delay exists, cremation can be rightly permitted in twelve hours. It is wise, however, to wait twelve hours in order to ensure true death. (17 – 483/5). See also: (17 – 251, 470).
通过使用火，所有的形态都被瓦解；人体的物质载具毁坏得越快，它对从物质身体中撤离灵魂的束缚打破得也越快。就精微身体依次瓦解的时间差异而言，当前的神智学文献教导了大量无用内容。不过需要说明的是，当从科学角度来看真正的死亡被确定时（由正统的主治医师宣布），可以确定的是肉体中不再有生命的火花，然后就可以进行火化。当意识之线和生命之线完全从大脑和心脏中撤离时，就会发生这种完全或者真正的死亡。在这个过程中，尊重和从容不迫的态度应该有其一席之地。死者的家属需要几个小时来调整自己，以适应眼前的事实，即这具外在的、他们所爱的形态即将消失；还必须留意国家或者当局所要求的手续。这个时间因素主要是指那些留下来的人，活着的而非死亡的人。以太体不能着急地进入火化火焰的说辞，以及它一定要留下来规定让它飘荡几天时间的信念也根本没有真正的依据。就以太体而言不需要延迟。当内在的灵魂从他物质载具中撤离时，他也同时从以太体中撤离。的确，当肉体被埋葬时，以太体容易在肉体的“辐射范围”内逗留很长时间，而且它常常一直逗留在那里直至稠密的肉身完全地瓦解。在埃及实行的木乃伊制作，以及西方实行的防腐处理，是让以太体永存，有时候可以存在几个世纪。当被制作成木乃伊或者经过防腐处理的人若是生前性格恶劣时，状况尤其如此；逗留的以太体常常被邪恶的实体或者力量“附身”。这就是为什么袭击和厄运常常会跟随着那些发现古墓、其居住者以及古代木乃伊，并把他们和他们的财富公之于众的人。那些以火化为规则的地方，肉体不仅仅会被即刻毁坏，回归到组成物质的根源，能量身体也很快被瓦解，它的能量会被火焰冲刷到生命能量的储存库中。它一直都是那个储存库固有的组成部分，无论是处于形态之中，还是没有形态的时候。死亡和火化之后，这些力量仍然存在，但是会被吸收到相似的整体中。认真思考这句话，因为它会给你提供线索来理解人类灵性的创造性工作。如果出于家属情感或者当局要求需要延迟，应当在死亡后三十六小时内火化；如果没有延误，那么可以在十二小时内火化。不过，等待十二小时以确保死亡真正发生，这一举动是明智的。
