Devotee: Srila Prabhupada, does the soul, the ghost, enter into the other man's

body? The soul is occupying one body, and the ghost, as another soul, does he en
ter that body? There's two souls in the one body?
Prabhupada: Not exactly enters, but he catches the body. But because the ghost h
as no gross body -- he has got his subtle body, mind, intelligence, and ego -- y
ou cannot see him, how he has attacked that body. You cannot see the body of min
d, intelligence. You know I have got my mind; I know you have got your mind. But
you do not see my mind; I do not see your mind. So ghost is within the subtle b
ody: mind, intelligence, and ego. So with that subtle body, he attacks the man,
but you cannot see. He does not enter into him. The enter is the soul within the
body. Therefore sometimes ghost is walking in the room. We cannot see. But he t
akes away something. We see that the thing is going away. (laughter) Because you
cannot see his gross body. And because he hasn't got gross body, he can move ve
ry swiftly. Now he is here; he can go ten miles away immediately. But there is g
host. And they attack specially woman.
Paramahamsa: Is that because the women are weaker?
Prabhupada: No. Woman is attractive for any man, even in ghostly life. The other
day, who was telling that a big poet of India, he said that "God's most wonderf
ul creation is woman's body"?
Srutakirti: I think Brahmananda Maharaja mentioned? Acyutananda.
Prabhupada: So, everyone is attracted with the woman's body. In your country I h
ave seen the advertisement: "bottomless," "topless..." That is the material attr
action. Everyone is in this material world on account of attachment. And similar
ly, for woman, the man's body is beautiful. So in this way both of them are atta
ched to one another. That is the basic principle of material life. Yan maithunad
i-grhamedhi-sukham hi tuccham kanduyanena karayor iva duhkha-duhkham [SB 7.9.45]
. They become attached. On account of sex life, they become more attached, and t
herefore both of them remain almost perpetually in this material world, and to s
atisfy different desires they transmigrate from one body to another. And on acco
unt of accepting this material body, there is always miserable condition. Theref
ore everyone requires the psychiatric treatment so that the mind may be transfer
red from matter to spirit soul. Then he will be cured. The disease is of the min
d. Harav abhaktasy kuto mahad-guna mano-rathena. Everyone is riding on the chari
ot of mind. And the mind is taking him here and there, here... And the yoga prac
tice is also treatment. This is also yoga, bhakti-yoga, and this ordinary hatha-
yoga, that is also treatment of the mind. Treatment of mind means controlling th
e senses. Yoga indriya-samyamah. Mind is the leader of the senses. So if the tre
atment of the mind is done properly, then the senses work properly. The example
is the madman. Because the madman's mind is not controlled, he is acting in a wa
y -- people say, "Here is a madman." So everyone is more or less a madman in thi
s material world, or, in other words, you can say anyone who is in the material
world, he is a madman. He requires treatment. Just like anyone who is in the pri
son house, it is to be accepted that he is a criminal. Without any study, withou
t any exception we can accept all the prisoners as criminals. [break] ...gradual
ly appreciate. Ceto-darpana-marjanam [Cc. Antya 20.12]. This treatment is in the
beginning just cleansing the mirror of the heart. That is the treatment. Just l
ike a mirror, when it is overcast with dust, it requires cleansing. So the menta
l mirror is covered with material dust. So it has to be cleansed. That is the tr
eatment. And when it is cleansed, you can see your real face in the mirror. Simi
larly, as soon as our heart disease, contaminated by the modes of material natur
e, is cleansed, you can understand what is your real position. That is the succe
ss of psychiatric treatment. One comes to know, "What I am." Aham brahmasmi: "I
am spirit soul; I am not this body." That is called brahma-bhutah stage. Brahma-
bhutah prasannatma [Bg. 18.54]. He becomes immediately happy. And happiness mean
s na socati na kanksati: "He does not lament, neither he desires." Our present d
isease is we hanker after things which we do not possess, and when that thing is
lost, we lament. So hankering and lamenting. So when one is cleansed in the hea
rt, he has no more hankering or desire. This is the symptom. And samah sarvesu b
hutesu: "Then he becomes equal to everyone." Everyone means every living being,
man and animal, trees, plants, lower or higher. Panditah sama-darsinah [Bg. 5.18
]. Then he enters into the sphere of devotional service. This is the symptom. Th
en he is perfectly in his original position. Then he is happy. Just like a disea
sed man. So long the disease is there, he is unhappy. And as soon as the disease
is cured, he will be happy. So this material disease, as soon as it is cured, o
ne becomes happy, because he is, by constitution, spiritual being. People have n
o knowledge even, his..., even about his spiritual identity. Therefore they are
unhappy. So if you forget what you have written, then?