Boz hastand khobhoe bo maqsadi albqa kardan bo shakhsi zinda va yo ruhi shakhsi murda. Dar khobbiny lahzahoe budand, ki shakhsi khobbinanda bo afrodi murda vomekhurd,ki in daleli qotehe bud ba jovidon budani ruh. Dar YUnoni qadim khudoi khob Morfey nom doshta barodari khudoi Marg meboshad.
Ruhi shakhsi murda metavonad bo shakhs dar qolati khob budanash aloqa namoyad. Va yo ki khudi shakhs metavonad bo khohishi khudash bo ruqi shakhsi murda aloqa namoyad.
Masalan muallifro ruhi boboyash(ruhashon shodu joyashon bihisht bod) qarib yak sol azob dod. Bori avval khob didam,ki boboyam murda va yake zinda shuda maro taqib mekunand. Va man az taqib khele bo dushvori kholos shudam. Vale dafahoi digar az usulhoi mamuli khalosi az ruhqo( jinu achrina va devu pariho) istifoda kardam: dor khud bo nugi anguiton davra kashidan,dar baynikhud va giakhsi murda khat kashidan, du khati harfi H-ro ifoda kunanda kaishdan dar daru tirezaho, ki metavon in amalhoro dar khob va ham dar bedory, yane dar khonai khob pesh az khobidan ba ijro metavon rasonid.
Agar dar khob shakhsi murda yagon chiz dihad alomati neki buda, vale agar az shumo chize girad alomati bad meboshad, ba fishori kamina hatto salom kardan niz ba dast. Masalan, yak bori digar boboyam dar khobam boz daromada budand. Dar miz nishasta khurok mekhurdam, ki yake boboyam dar muqobilam nishastand va dast daroz kardand, vale darrav fahmida dastamro qafo kashidam. Boboyam harchand khostand, ki salom kunand nakardam. Baroi az ruhi shakhsoni murda khalos shudan mardum ba sari qabr rafta az «Quron» yagon sura mekhonand yo ki shakhsi khobdidaro ba daruni tobut mekhobonand.
Darvoqe yak qonuni nonavshita ast, ki shakhsi murda mekhohad, ki hamon nafarero, ki uro bisyor dust medorad ba nazdi khudash ba on dunyo barad. Binobar in dar biser holatho badi murdani yak shakhs chand shakhsoni nazdiki u niz memurand. Mantiqi sukhan on asg, ki ba shakhsi murda in qadar sakht nasukhta, baraks ba «pshqdir» tan doda sabrro pesha kardan behtar ast.
YAk rohi muboriza bar ziddi jinu ajinavu devu parv in dodani adabi eshon ast ba vositai tarafi susti onho. Masalan meguyand, ki agar on kitobchae, ki dar zeri bagali Devu jin ast giri va badi qasam khurdani onho bargardony ba hafg pushtat digar tasir namekunand. Vale kamina to der az jinu devu part bezor shuda budam. Ajibya kor on ast, eshon khudro ba shakli har khela inson medarovardand va kaminaro norohat mekardand. Dar okhir fahmidam, ki shakl dorandu darunashon kholi budaast. Az on shab pas digar maro gam nadodand.
YAk nafar zanaki tojik menavisad, ki shavharash chand vaqt ast, ki murdaast, vale chand bor ast, ki shavharash dar khoba bo u aloqa mekunad va vay hatto orgazmro his menamoyad. mepursad, ki yake on shakhs jinu dev va I parie naboshad, ki simoi shavharashro girifta boshand. Ba fikri mo agar shavharash dar khobash misli odamon munosibati jinsi karda boshad vay ruhi shavharash ast. Vale agar aloqai vay misli «girdbod» boshad, pas yake az quvvahoi bady ast, chunki onho muvofiqi malumotho dar vaqti aloqa ruhashonro ba shakli girdbod darovarda aloqa mekunand.
Hangomi khob holathoe shudanash mumkin ast, ki mo khobro az haqiqat farq karda nametavonem, ki in norasoii nikurai maynai mo meboshad. Dar in guna holatho «nuqtai bekhatari»- i maynai mo osebe mebinad az in sabab khatogi, aniqgarash kasaly ba vujud meoyad. SHakhsoni chunin norasoy doshta dar khobashon badanashonro harakat mekunonand, ovoz mebarorand va qatto khesta roh megardand va g. Usuli malakai khobbini metavonad shakhsro az in kasali raho dihad. YAne, masalan dar khob shakhs yagon shakhsi favtidaro mebinad, vale uro hamchun shakhsi zinda qabul mekunad. Va agar hangomi bedor shudan vay chand bor takror kunad, ki on shakhs favtida ast va inro agar dar daftarash qayd namoyad pas badi in on shakhsi murda dar khobash ba namudi zinda paydo nameshavad.