什麼都是可能的 ------一個上帝的故事

*** 什麼都是可能的 ------一個上帝的故事 ***

有一個人要去見上帝(God)，在途中他碰見一位苦行者。這位修行人住在森林中，每天從事諸如倒立、單腿站立等等的苦行。這位苦行者得知這個人要去見上帝，就請他代為稟告上帝。他說："我一直祈望能有看見上帝的福德(darshan, 註一)，我每天這麼努力做這麼多的苦行，但是為什麼我還是看不見上帝，我什麼時候可以看到上帝呢？"，他回答道："好，我一定代爲轉告。"。之後他又繼續前行，他又碰到另一個人。這個人懶散地躺在樹旁，揮手對他說："你過來，你過來！我聽說你要去看上帝，請你幫我告訴上帝，祂今天還沒送食物給我，我肚子已咕嚕咕嚕在叫了。"，雖然有些訝異，但他也答應代為轉達。

他終於看到上帝，辦完他的事情後，他稟告上帝："我來的途中碰到一位苦行者，他有如此如此的疑問。"，上帝答道："你告訴他要再努力一些，他需要更多的苦行。"。他接著問："我另外還有碰到一位肚子餓的人.......。"，上帝說："什麽！他還沒有收到食物？ "，上帝立即叫來服務人員，吩咐他們即刻送去食物。上帝接著說："我知道你一定有些疑惑，你回去之後只要告訴那兩個人如下的故事，你就會明白了。你告訴他們你在這裏看到我將一隻駱駝穿過一個針眼。"

他下山之後先碰見那個苦行者。他依舊很努力在做那些瑜伽動作。
"上帝如何回答你呢？"
"上帝說你仍是要再努力一些。但是我在上帝那裏看到了一個奇蹟，上帝將一隻駱駝穿過一個針眼！"
"將一隻駱駝穿過一隻針的針孔？這怎麼可能？那隻駱駝是多大？"
"正常的大小啊！"
"那針孔又多大？"
"也是正常的大小啊！"
"那麼駱駝怎麼穿過針眼呢？"
"就是這樣穿過去！"

他接著又去拜訪那位飢餓的人。他正快樂地享受他的食物。
"哦！你回來了。我以前只是和你開玩笑！上帝從來都不曾忘記我的食物。又，你在上帝那裏有没有看到什麼有趣的？"
"我看到一個奇蹟！上帝把一隻駱駝穿過一個針眼！"
"這叫什麼奇蹟！祂是上帝，祂是無所不能的上帝！祂可以將整個宇宙穿過一個針孔！以祂的大能，什麼都是可能的！"

註一：印度文化裏有這種的說法，即人若可以看見聖人或神祇，那是一個很大的福德。

註二 : 這是一個Shri Mataji 講過許多次的故事，是印度的一個古老的故事。

註三：江瑞凱摘譯自Shri Mataji 的談話1988-07-27. JSM ! 敬請霎哈嘉兄弟姊妹們指正。

I have told you the story about My father’s aunt. She told Me once a story, very nice story about God. She said that there was one gentleman who was going to see God. I mean, it’s a grandmother’s story, so you can understand. And he was going, on his way he met a gentleman who was doing lots of tapasya, standing on one leg, one foot, one head, like that. He was going on and on. So he said, “You are going to see God?” “Yes.” “Will you tell God that I want to take Your darshan, when will You come? I am working very hard, I am doing all these things. I have done all the rituals, everything, when will I see You?” He said, “All right. I’ll tell Him.”

So then he met a gentleman who was lying down near the tree on the way and he said, “Oh. Come along, come along. You are going to see God?” “Yes.” “Please tell Him, He has not sent my food so far, I am waiting for Him.” He was quite amazed – look at this lazy lump sitting there and ordering God.

So he went to God and saw Him. And then all his work was done, whatever it was.

And while coming, he said that “Sir I have a problem. There are two people. One is working very hard and he is doing fasting and doing all kinds of things and he wants to know when will You meet him.” He said, “Tell him still to work little more. Still he needs working.” And then he said that, “I met another one, a lazy lump, he just said he has not yet received the food, and what about the food?” He said, “No. He hasn’t received? Oh God!” He called people, come along, this that. “You must arrange, immediately. How is it he has not received the food?”

He was quite amazed, this fellow. God said, “Now you see why I was worried. You will not understand. But you do one thing. When you go down you tell them one story. Tell them that when you went to God, you saw that He passed one camel through the nose of a needle. And see, you will get your answer.”
He went down. First he met this man who was doing all these exercises and this and that. He said, “What did God say to you?” “He said yes, you have to do some more and still work hard. Still not all right.” So he said, “But what did you see, you had been there?” He said, “I saw a very great miracle that God passed a camel through the eye of a needle.” “Passed through the eye of a needle? How can it be? It’s impossible. What was the needle size?” “Just normal size.” He said, “How can that be? What was the size of the camel?” “Just normal size.” “How did it pass?” “He did.”
So he went to another man, and he said, “Oh, I have got the food. I just wanted to test you. It’s all right. I know God will look after me.” So he said, “What did you see?” He said, “I saw a miracle that a camel was passed through the eye of a needle.” He said, “What is there a miracle? It’s God. You know He is God. He is God almighty. What is there for one camel? He can pass universes after universes. He is God after all.”
That’s what He is, God. And He is God almighty. Anything is possible.

最重要的是看顧自己

-------最重要的是看顧自己-------

對霎哈嘉練習者來講，最重要的是看顧(watch)自己，而不是注意到別人是如何，尤其當你還沒有昇進到某一個程度。霎哈嘉的大門是對所有人開放，所以一些有負面能量的人也會進來，他們可能仍然在霎哈嘉的邊緣遊走。當你看到這種人，你可能會想：" 這怎麼可能？霎哈嘉裏面怎麼會有這種人？這個人的行為是如此如此，他怎麼會是一個霎哈嘉練習者呢？"。其實當你看到一個練習者的行為達不到標準，或他的行事和一般世俗大眾無異，或甚至更糟糕，這時只有一點是確定的，那即是：他並不是一個霎哈嘉練習者！他的行為舉止是和霎哈嘉無關！

但是他是他，你是你，你必須當一個霎哈嘉練習者。不要以這些人的行為來衡量、來論斷霎哈嘉！你應該以你自己的昇進、以你自己的自覺(enlightment)來衡量霎哈嘉。當你内在沒有光、還没有自覺時，你無法看清楚外界的種種。甚至當你内在只有一絲絲光，但並未完全自覺時，你只會看見別人的問題。你應該看顧自己，而不是去看顧別人。你來霎哈嘉是為了你自己的昇進，而不是為了別人的昇進。當你學會看顧自己，你會慢慢變得更有覺知、更清醒。當這覺知更進一步成長，真理就會如其所如地呈現在你的眼前。

這些只注意到別人的練習者，其實他們的注意力是有問題的。他們的注意力放在這裏、那裏，他們試圖發現出什麼，然後他們就開始論東論西。他們會結成一個小羣体，他們講的都是一些流言(gossip)，他們正是耶穌基督講的成日東家長西家短的靈魂(murmuring souls)。這些人不只在集體内會造成一些問題，他們也會樂於毀滅你的自覺，因為這是他們無法達到的。有時他們也會以一種方式來和你談話，造成你開始懷疑自己、懷疑霎哈嘉。或是他們對别人談論你，從而給你製造一些麻煩。這就是為什麼耶穌基督兩千年前就警告我們：" 小心這些東家長西家短的靈魂(Beware of the murmuring souls !)"。

註一：江瑞凱摘譯自Shri Mataji 的談話1988-07-27. JSM ! 敬請霎哈嘉兄弟姊妹們指正。

You can be quite deceived about it because we have all kinds of people in Sahaja Yoga. The door is open to everyone. We get many negative people also. They are still lingering on the periphery. And you are also on the periphery, then you meet those people, and you think, “How can that be? This person was so bad. He says he’s a Sahaja Yogi, but he’s like this, like this, like this.” That shows one thing for definite, that if you see somebody of that kind, of that mentality, which is not Sahaja, if you see someone who is not up to the mark, and who behaves in a very mundane manner, or may be in a very ridiculous manner, know that that person is not a Sahaja Yogi.

But you have to be Sahaja Yogi. Don’t judge Sahaja Yoga by other people. You judge it by your own ascent and by your own enlightenment. If you are not enlightened you cannot see anything. Even if you are slightly enlightened and not enlightened fully, then you see other people. Don’t see other people. See yourself. Seeing yourself, you will become more aware and more conscious. And once this awareness grows, you start seeing the truth as it exists. So for Sahaja Yogis it is important, first of all to watch themselves.

Now we discovered that, you see, in the groups that will form a collective and when we start living together, see some of the old style things still linger on. The common thing is the gossip. This is, Christ has called then, “Beware of the murmuring souls.” He knew that these will be coming back on the stage again when I will be here to tell you about Sahaja Yoga. So He already told that, “Beware of the murmuring souls.”

And these murmuring souls, first of all their attention is not all right. Their attention is here and there and they’re trying to find out something. And then they start talking about things. Then they start creating problems. And they are somehow, like to destroy your Realization. They want that you should not achieve what you are achieving because they cannot achieve it. So then they see that somehow you should be destroyed, so they talk to you in a manner that you start doubting yourself. You start doubting Sahaja Yoga. Or else, they start talking about others and try to create a problem for you.

現代人的注意力與如何鞏固注意力

------現代人的注意力與如何鞏固注意力------

 

練習者問：我們應如何鞏固我們的注意力(attention)? 我的注意力非常散漫(weak)。

 

Shri Mataji：你的注意力有問題，我一點都不訝異。因為這問題是源自這個國家(指英國)、源自西方世界的生活及種種。因為這西方世界的經濟發展就建立在破壞你的注意力。從發明機器開始，機器本身就像惡魔-----一個不得不製造產品的惡魔。當機器生產這麼多的產品，這些資本家必須吸引你的注意力來購買(消費)這些產品，所以他們發明了廣告，各式各樣的廣告來讓這些產品十分有吸引力，從而他們可以順利賣出這些機器製造的大量產品。慢慢地，他們發覺廣告的效果逐漸鈍化，於是他們就在廣告加上一些可怕的畫面，如裸体的男女或一些浴室内的鏡頭。這些都是為了吸引你的注意力。於是你内在的格涅沙(Ganesha) 開始變得對你生氣，你的注意力就受到干擾了。在西方文明中，為了產業的發展，多少類似的事都一再被推動，人的注意力當然被擾動了。這是一點都不奇怪的。

要使你的注意力回到正常，首先即是要反觀自己的注意力跑到那裏去了？

 

我過去常告訴人們走路時要看著大地的青草，要感謝大地母親給我們如此柔軟、美麗的草地。你也可以看樹、看小孩，但是不要將你的目光放於三尺之上的事物。你大可不必擔心這三尺的視野會看不見迎面而來的汽車或大象。在三尺高之下，你可以看到各式各樣漂亮的花朶及小孩，如此你的注意力就會慢慢鞏固下來。

 

我常常看見現代人持續不斷地東張西望，好像在找什麼似的，不斷地找，又不知道該做什麼。他們的注意力正被外面的事物抓著團團轉。有時我真會擔心他們的脖子是否會斷掉？這真是現代人的一大咀咒，他們的喉輪如何能好呢？

 

註一：Shri Mataji 在許多談話都常提及現代人的注意力問題，此段落的談話正好對此問題的來由做了一個簡潔的說明。Shri Mataji 常用的 attention 不完全等於中文的注意力。中文的注意力常指眼光所及的外在之處，Shri Mataji 的 attention 則更包括内在的思緒、想像、情緒等等，即泛指"腦筋轉到的那裏"。

註二：江瑞凱摘譯自Shri Mataji 的談話1988-06-19. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

Sahaja Yogini : Can you tell us how to strengthen our attention ? My attention is weak…
Shri Mataji: I’m not surprised, you see, that your attention is weak. The attention is weak because of this country, of this Western life, the all thing. You see, if you try to understand what is it : the all economic is based in spoiling your attention. First of all, the machinery started. The machinery is like a rakshasa, a devil which has to create. Now when they create, they have to attract your attention. If they don’t attract your attention, how will they sell? So they create advertising, this, that, all kinds of, they work it out. They make it very, very attractive, that they can sell their things. Then, they find you are insensitive to their attractions, so they put horrible things, like nude men and nude women, bathrooms, something. I mean, bathrooms should shock normally a person to vomit, but somehow or other, it’s very much appreciated, bathroom scenes, to attract your attention. So the Ganesha starts becoming angry with you and the attention gets disturbed. So many things are done all the time in Western culture, these days, because of the industrial values, that your attention gets disturbed. So I’m not surprised at that.
But to put the attention right, is to see for yourself where does your attention go. Where does it move?
I had told people that when you walk, look at the grass, thank the Mother Earth that she has given us such a soft, nice velvety grass, for us to see. Look at the trees and look at the children. But don’t raise your eyes beyond 3 feet [one meter]. In 3 feet you can see if there’s a car [which] is coming, elephant is coming and an ant is moving. So only up to 3 feet, you should keep your eyes. Try to keep it at 3 feet, and the best things you see are the children and the flowers. Most of the beautiful flowers are grown at the height of 3 feet. So you need not raise your eyes higher and your attention will settle down. It is very simple to do.

This is the curse of modern times. I’ve seen people, the way they go on looking, sometimes I feel their neck will break, you see, the way they go on looking, looking, looking, looking, looking. Just don’t know what to do, their Vishuddhis, how can they be alright?

我想更上昇進，但却没有進步，怎麼辦？

-----我想更上昇進，但却没有進步，怎麼辦？------

練習者問：我想往上昇進、更上一層樓，但是都没有進步，我應該如何做呢？
Shri Mataji：當我們説我們想更上層樓，我們指什麼呢？
練習者：即更能享受喜樂(joy)。
Shri Mataji：對！假如你没有喜樂的感覺，你應該問自己：我有將母親擺在我心中嗎？我是否將母親置於其他事物之上？  許多假導師都會問他的門徒：你們願意為我犧牲你的性命嗎？我不會如此要求，我的要求只是小小的一點-----你必須要敞開你的心。只需要將我放在你的心中即可! 我隨時如你所願、為你服務。你可以將我放在你心中或頭裡面，你希望我在那裏，我就會到那裏。但是比較好是將我放在你的心中，因為我有太多的知識，如放在你頭腦中，對你而言可能無法承受。假如你的腦袋有太多的問題，最好是將母親放在你的頭腦和心中兩者。假如你的肝有麻煩，你可以將母親放在你的頭腦、心及肝。我可以變成小中之小、微中之微，你相信嗎？我如何進入你的心中呢？我確實可以做得到！

 

註一：江瑞凱摘譯自Shri Mataji 的談話1988-06-19. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

Sahaja Yogi: …I want to get deeper, but I can’t. I don’t know how to make that happen.
Shri Mataji : Now, sit down.
Now to- we have concepts, you see, about our depth also. When we say, we want to go deeper, means what?
Sahaja Yogi: which leads to the joy.
Shri Mataji : It’s the joy. Now, If you don’t feel the joy, then you should find out within yourself: have you put your Mother into your heart? More than anyone body else.
As the gurus ask a question as soon as you go to them: “Will you sacrifice your life for me?” Of course, I don’t want you to- but they ask a question: “Will you sacrifice your life for me?”
It’s a little bit, you have to open out [your heart].
Just put Me in your heart. I’m at your service, whenever you ‘ll say, I’ll sit there. If you want, you can put it in your head or in your heart, anyway you want Me to go I’ll be there.
But, better to be in the heart because, in the brain, I’ve too much knowledge – maybe, it’s too much for you.
But if your brain is too much, then it’s better you put Me in your brain and the heart, both.
If the liver is too much, then you can put Me in your heart, brain and in your liver. I can become the minutest of a minute. Can you believe that? How can I go into your heart? I do … Alright? Good. Now what else? There should be some nice questions like that.

錫呂瑪塔吉的一道考題-----什麼是你昇進的必要條件？

***  錫呂瑪塔吉的一道考題-----什麼是你昇進的必要條件？ ***

錫呂瑪塔吉: 我現在來考你們一個問題，這是霎哈嘉裏頭一個十分精微的關鍵，你們試著來回答看看。
為什麼你在霎哈嘉裏無法昇進？什麼是你在霎哈嘉裏昇進的必要條件(compulsion, 註一)？這條件並非以前的降世神祇、先知或導師所必須具備的。

練習者A：是制約造成我們無法昇進。
錫呂瑪塔吉：不！不！我問的是什麼是昇進的必要條件。
練習者B：我們的行為達不到理想的標準。
錫呂瑪塔吉：不。有不少練習者的行為已達標準。
練習者C：我們的思緒太多了。
錫呂瑪塔吉：不，這不是重點。什麼是昇進的必要條件？
練習者D：全心奉獻(dedication)。
錫呂瑪塔吉：有一點接近，但仍有一點差距。
練習者E：服從(obedience)。
錫呂瑪塔吉：不。每一個人都可以對某一個人服從。
練習者F：愛與享受喜樂(enjoyment)。
錫呂瑪塔吉：享受喜樂是結果，但什麼是必要條件呢？什麼是你必須付出的？
練習者G：完全投入(devotion)、愛與全心奉獻(dedication)。
錫呂瑪塔吉：愛？你也可以對某一個人有很深的愛，愛有什麼偉大之處？但有一點接近了。
練習者H：順服(surrender)。
錫呂瑪塔吉：順服是不錯，但仍未完全對。
練習者 I：認出祢是太初之母(Adi Shakti)。
錫呂瑪塔吉：完全正確！這是重點！除非你認出我，否則你靈性的昇進是不可能的！當你越向上昇進，你就越認出我是誰。這兩樣是携手並進的。這也是在這個時代最困難的一點。你必須到達一個很敏鋭的靈性階段，你才可能從你的內心深處認出我。這認出不是一種心智上的認出而已，這是一種完全整合的認出。有些人可能從内心認出我，但是他的理智却無法認同，即未達到整合，如此兩者之間就會有衝突。或是有些人就是無法接受太初之母有如此的外貌。
其實認出我本身就會帶給你很多的喜樂，你只要想到："太初之母正坐在我前面，這是何等快樂的事！我是做了什麼，竟有此奇遇？"。當你認出我，這認出會讓你在霎哈嘉中知道如何正確行事，換言之，你會有完全的紀律。

 

註一：compulsion 指"強制、一定要有"的意思。

註二：江瑞凱摘譯自Shri Mataji 的談話1988-06-07. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

The another very subtle point is there in Sahaja Yoga and which I think I’ll ask you the question. So why Sahaja Yoga does not progress in you, what is an essential compulsory condition? Who can answer? They’re all thoughtless, that’s the problem. (Shri Mataji laughing & laughter) So now let’s have it, what is the compulsion, that’s important. Which was never for any incarnation nor for any prophet nor for any gurus or anyone.

Sahaja Yogi: It’s the combination of the Brahma Shakti Herself and it has never been before that the Brahma Shakti Herself has incarnated.

Shri Mataji: That’s it, but what is the compulsion?

Sahaja Yogi: It’s the conditioning.

Shri Mataji: No, no, no what is the condition for you? There is one compulsion for you Sahaja Yogis.

Sahaja Yogi: That we have not our ideal behaviour.

Shri Mataji: No, no, not at all. There are many with ideal behaviours, yes.

Sahaja Yogi: We think too much, he says.

Shri Mataji: No, that’s not, what I’m trying to say, that’s not the point, I’m saying there is one little compulsion in Sahaja Yoga.

Sahaja Yogi: Dedication.

Shri Mataji: Yes, little closer, but still.

Sahaja Yogi: Obedience.

Shri Mataji: That’s not. Obedience anybody can have for anyone.

Sahaja Yogi: Love and enjoyment.

Shri Mataji: Enjoyment is the result but what is the compulsion? What do you have to pay?

Sahaja Yogis: Devotion, love, dedication.

Shri Mataji: Love, love you have for everyone. What is so great? (Laughter) Still, still, little, little closer. (Shri Mataji laughing & laughter)

Sahaja Yogis: Recognition, open heart.

Shri Mataji: What is the compulsion, what is the fees you have to pay, let us see, what is the position you have to come to? What is the need? What is she saying?

Sahaja Yogi: We have to surrender, she says, Shri Mataji.

Shri Mataji: No, that’s all right, surrender, but still. (Laughter) You’re there but not there inside.

Sahaja Yogini: Recognize You as Adi Shakti.

Shri Mataji: Correct. That’s it. That’s it, that’s the important point. Unless and until you recognize Me spiritual progress is not possible. As you progress the recognition increases, it goes hand in hand, sort of thing. And this is the most difficult, very difficult problem of modern times, very difficult. Because we cannot recognize anyone unless and until he is elected or put in a position or branded. But from your heart to recognize you have to have a very sensitive spiritual attainment. It’s not a mental recognition, it’s an integrated recognition. Some may recognize Me from their hearts but will not recognize Me from their intelligence – so they’ll be fighting. Or they do not accept Me physically that one has to do certain things physically. But this recognition itself is joy giving. Just you think, and if I have to think that, “I’m sitting before the Adi Shakti, I would be so very happy, and I’ll bless my soul, that oh God, this is what has happened to me, what have I done so great?” So that recognition when it comes in it disciplines you in Sahaja Yoga, completely.

霎哈嘉瑜伽的政治學觀點

-------霎哈嘉瑜伽的政治學觀點------

人類在政治上也發展出兩種不同的理論，一種是偏向左邊的，另一種是偏向右邊的。偏向左邊的是民主政治。在民主体制下，個人(individual)是較重要的，每一個人可以做他喜歡的事，他有完全的自由去追求他所喜歡的，而且別人也不應該去阻止。所以結果就演變成個人可以割自己的鼻子、割自己的眼睛，大家忙著把自己的根基(root)割除。因為個人就是至高無上，在此理念之下，集體(collective)完全喪失了。民主主義(democracy)變成了魔鬼主義(demonocracy)，每一個人都是魔鬼(demon)。

和民主相對的則是比較有紀律、比較有侵略性、有較多的控制、比較右脈，我們叫它是共產主義。在這之下，個人受到較多的控制，因為強調集體(指國家、民族)，所以個人必須犧牲。在這種情形之下，個人反而變得比較脆弱(weak)。個人比較脆弱，那麼集體也不可能強壯。舉例來說，你看那些共產國家或回教國家出來的個人，一旦他們來到西方世界，一旦他們没有這些控制，他們反而比西方人喝更多的酒。他們在原來的社會只是因為恐懼，而偏向比較有紀律的右邊，但是他並不是真的較有紀律，他的内在並没有被轉化。他並不是真正如此，他並没有能力控制他自己。一旦有機會，他就會陷入其中(如酒醉)而摔倒。這就爲什麼我説共產世界的個人比較脆弱。

強調個人主義、你可以盡情地做你喜歡的民主社會最終會走向頹廢墮落，因為個人並無能力去承擔這麼多的自由、權力與金錢。他們甚至無法承受愛與仁慈，他們也無法了解内在真正的平靜(peace)，因為他們只是一個個人-----與集體分離的個人。

在霎哈嘉裏，人經由中脈而昇進，個人變成集體的一部分。當個人變成集體時，他會給集體帶來更大的力量，集體也反過來照顧、保護與引導這個個人。這就是霎哈嘉的政治學。個人必須在霎哈嘉裏變成集體的人格。當你行事如集體的一分子，你就與無所不在的神聖力量 (Divine)合而為一。此時太陽也會照顧你，月亮也會照顧你，母親大地及所有的基本元素都會照顧你。祂們都會為你工作，你也會被完全保護與祝福，讓你能完全去享受這喜樂。

註一：江瑞凱摘譯自Shri Mataji 的談話1988-04-03 . JSM ! 敬請霎哈嘉兄弟姊妹們指正.

In politics also these people have developed two types of theories. One is left-sided, one is right-sided. The left-sided theories are democratic — where you can indulge into anything you like. It’s the individual that’s important. The individual indulges into everything and you should not stop him from doing whatever he likes. He is an individual so he has a right to cut his nose, he has a right to cut his eyes, to do what he likes. An individual is allowed to do what he likes to do, and then what happens? That we find this democracy becomes a demonocracy. Everybody is a demon.
Everybody is busy cutting throats, cutting all the basis and the roots of life because everybody is Brahma, becomes a great personality, because the individual is so great and the collective is lost, completely lost.
But on the other side, where it is more disciplined, more aggressiveness, more controls and everything the right side, which we can call as communism, where people have control all the time. Now why? Because for the collective the individual must sacrifice. In that case, the individuals become weak and if the individuals are weak, then the collective cannot be strong. It cannot be strong. Individual has to be strong. For example, if you wil see that the people who come from communist countries, they drink more than people who can drink here. Or those who come, say from Islamic countries, where they don’t touch anything, can drink more than even Sardarjis. So you can imagine what is the situation of human beings is that out of fear if you try to control him he goes to the right side. But he is in no way perfect. He is not transformed, he doesn’t accept the situation. He doesn’t become that, he doesn’t have that power to control himself. He doesn’t get over his sitting aptitudes. He’s still there. As soon as he gets a chance he falls into it. So that fails. So the individuals are weak in that case.
And where there is complete abandonment, do what you like, live the way you like, indulgences, all kinds of things. So you find, I mean, all, everyday you see and you say, “Oh God, this is a decadent society, this is happening.” Decadency is because an individual whom you have given all these powers has no power to bear them. An individual cannot bear money. He cannot bear power of any kind. He cannot bear love. He cannot bear kindness. He cannot understand peace because he’s still an individual.
But when an individual becomes the collective this is the ascent through the central path. When he become the collective, in his strength he strengthens the collective and also the collective looks after, protects, and guides the individual. This is what Sahaja Yoga is. So the politics of Sahaja Yoga is that you have to become the collective personality and there where we feel that still we are something great, we are different, we are Indians or we are from England or France, still if we are identified then you are not collective.
In collective sense we are all one, part and parcel of one being. Then you are really acting as collective being and you are one with the Divine. Where the sun is looking after you, the moon is looking after you, the winds are looking after you and the Mother Earth and all these elements — they are working. Ether, everything is working for you and you are so well-protected and blessed by this special quality to enjoy the joy.

基督與復活(Christ and Resurrection)

------基督與復活(Christ and Resurrection)------

耶穌基督的復活對所有霎哈嘉練習者是有很大的意義。我們必須了解因為祂的復活，所以我們才可能再重生。耶穌這一生所要傳達的訊息是祂的復活，而不是祂的十字架。祂已為我們背負十子架，我們不必再承擔這十字架了！但是背負十字架的戲碼卻持續不斷，許多人以為背負這十字架就表示他們繼續在做耶穌的工作，好似耶穌仍有未完成的工作，留待給這些人來繼續演這齣劇碼。其實在復活節重現背負十字架的戲碼只是欺騙你自己，也欺騙他人。去重現耶穌背負十字架的痛苦，這是完全没有任何意義。耶穌這一生並不是藉著祂的痛苦來讓你感動哭泣。祂的受苦是希望你能享受上帝的國，所以你應該高興，你應該過一個完全受祝福的人生，且對上帝充滿感激之情的人生。上帝從未希望你不快樂，一個父親怎麼可能希望他的孩子不快樂呢？

耶穌來地球的一生帶來的訊息是"復活"------重生。假如祂没有死後再復活，那麼我們霎哈嘉的工作也不可能開展。祂不止在祂身上顯現了復活，祂也讓你們重生。現在則輪到你們來給别人重生。你們可以給其他人重生，經由我或經由你的昆達里尼(Kundalini)，你們是擁有這個能力。

註一：江瑞凱摘譯自Shri Mataji 的談話1988-04-03 復活節普祭(Easter Puja). JSM ! 敬請霎哈嘉兄弟姊妹們指正.

Today we are here to celebrate the resurrection of Christ. Resurrection of Christ has the greatest significance for all the Sahaja Yogis. And we have to understand that He resurrected Himself so that we could resurrect ourselves. The message of His life is His resurrection and not His cross. He bore the cross for us and we don’t have to bear anymore. I see lots of people having this drama going on. They are carrying the cross across to show as if we are going to do the job for Christ, as if He has left some work to be done by these people who play a drama. But all this drama is to deceive yourself and to deceive others. There’s no sense in playing such useless things to show how Christ suffered. To make you weep and to make you cry Christ did not suffer. He suffered that you should enjoy, that you should be happy, that you should lead a life of complete bliss and gratitude to the Almighty who has created you. He would never like you to be unhappy. Which father would like his son to be unhappy?
So we have to understand that His message of His life, why He came on this earth to do the greatest job is that of resurrection. If He had not resurrected Himself, I could not have worked out Sahaja Yoga. So we have to be eternally thankful to His life and to Him. That the way He did all these difficult tasks, taking upon Himself. That we cannot do, we human beings, cannot do it. It’s only He being the divine, He being the Aum, He being the Logos, He being the Brahma could do it.
But now you all have ascended. I can see on your faces Christ writ large on your faces, beautifully shining in your eyes and twinkling. He’s there within us, in our hearts, in our eyes, and He has resurrected Himself and He has resurrected you, too. But now it is for you to resurrect other people. You can resurrect other people. This is the power. You have got it. Through Him maybe, or through your Kundalini, but you have this power to resurrect other people.