心的四條經脈，神的知識，涅盤(上)

---心的四條經脈，神的知識，涅盤(上)---

心(heart)是靈(Spirit)的住所，靈就是住在我們内裏的濕婆神(Shiva)，我們必須多知道一些有關心的種種，這是非常重要的。

我們内在的精微系統有左、右、中三脈，但在心有四條經脈(nadis)。這四條脈通往四個地方，當你超越了你的分際(maryadas)時，你就會走向毀滅。所以在這四個方向，已埋藏了可能的毀滅。這就為什麼有人也把濕婆神稱為毀滅者。其實是人自己走向毀滅的，是人自己尋求毀滅而獲致毀滅的。

心的四條脈之一是走向根輪(Mooladara, 譯者：Shri Mataji 此處是指"性")，假如人超越了性應該有的分際，那麼就會走進地獄。我們如何避免因性而走向毀滅呢？濕婆神的一個特質即是"純真"，祂就如小孩子一般純真。所以我們可以將肉體的慾望溶化在純真之中、在純真的海洋之中。純真是讓我們欣賞、理解與享受的。你看，動物是純真的，小孩子是純真的，花朶也是純真的。我們應該將我們的注意力轉移到這些純真的小孩子及動植物，這就為什麼我說走路時，你的目光應在三呎高之下，在這三呎高之下，你可以看到美麗的花朶、草地及可愛的小孩，你不需去看三呎高之上的人們，目光在三呎高之下，你只會看到大人的腿，而不會看到他們不純真的眼神。

克里希納(Shri Krishna)有一萬六千零五個妻子，但他在性方面卻是完全純真的(請看註一，本譯文不再重述此故事)。所以我們住在這世上，不論你是妻子或丈夫，不論是否結婚，你可以是純真，在根輪保持完全純真，這純真是你純潔的一個表徵。

心的第二條脈是通往欲望(desire)，這欲望也可能把你帶向毀滅，這就是為什麼佛陀(Buddha)說人要無欲。欲望表示 "我要這個東西" ，欲望也不只針對物質的東西，它也包括心智上的佔有，如 "我要擁有這個女人"、"我要擁有這個小孩"。想擁有許多東西是來自你的欲望，當你擁有更多的東西，你並不會因此感到快樂或滿足，因為這些欲望都不是純潔的欲望。這欲望是可能走到極端，就像海珊(Saddem Hussein), 或希特勒(Hitler)，他們就是人的欲望走到超越極限的例子。

對於人的欲望，我們可以做什麼呢？我們可以將對物質的欲望轉移到美麗的物品，即我們來擁有真正有美感的東西。正是濕婆神賜予萬物以美感，濕婆神的工作就是祂美化了梵天婆羅摩(Bramadeva)所創造的、毗濕奴(Vishnu)所演化的萬物。是濕婆神來做這賦予美感的精微工作，使萬物更美麗，更令人賞心悅目，這正是濕婆神的特質。所以當你有欲望，希望擁有某樣東西，你可以去尋找有美感、手工製作的產品。逐漸地你會發覺你最終是找到有能量(vibrations)的物品，因為所有有美感的物品都是有能量的。你必須有純潔的欲望才可能追尋到有能量的物品。若你如此做，那些令你瘋狂的物欲會逐漸變成純潔的欲望，你會開始只希望買有能量的東西，你不再買沒有能量的東西，甚至你不想和一個没有能量的人談話。
假如你繼續追求你那些不純潔的欲望，那你最終是走入毀滅，但說濕婆神是毀滅者只是講對了一半(註二)，祂也給你能力(power)去追求能量(vibration)。

註一：請看克里希納(Shri Krishna)完整的故事："一個有關完全抽離、不沾染 (detachment) 的故事" (  http://sahajataiwan.blogspot.co.nz/2016/03/detachment-guru.html    )。

註二：此談話中，Shri Mataji 亦談到：濕婆神代表毀滅者是有另一個含義，花朶被摧毀了，是為了果實的到來。在霎哈嘉中，你的制約、自我、種族偏見、教義狂熱等等都會被摧毀，這是為了那美麗的成果(譯者：即自覺)的到來。

註三：由於文長，所以分成上下。這是一個很重要的談話，Shri Mataji 談到連接心的四條經脈，更重要的是在最後的第四條經脈，談到了頂輪完全開啓的狀態、神的知識、涅盤的境界。江瑞凱摘譯自Shri Mataji 在 Mahashivaratri Puja 的談話 1991-02-16。JSM ! 敬請霎哈嘉兄弟姊妹們指正.

.............And heart is the abode of the spirit – is the Shiva within us. So we have to know more about heart, and that is very important.

You know about these three nadis we have: Ida, Pingala, Sushumna; but in the heart there are four nadis. And the one nadi goes to Mooladhara, and if you cross the limits of Mooladhara it goes to hell. That’s why they say that Shiva is a destroyer. Actually you ask for your destruction. And when you ask for your destruction, you have it. Even if it destroys everything, as I was telling, it’s like when a fruit has to come, the petals look as if they’re destroyed – as I have destroyed, I would say, many of your things: you can call it like your conditionings, your ego, your racialism, your fanaticism. All this has been destroyed in Sahaja Yoga. This has to be destroyed for the beauty to come out.

So when your maryadas you cross beyond certain point, you go to your destruction. In four directions there are destructions built, as there are four nadis. So now, what is to be done? How are we to stop this destruction of the, through the first nadi, going to hell?

One of the qualities of Shiva is that He’s innocence. He’s extremely innocent. He’s innocent like a child. He is innocence personified.

So we have to put our carnal desires, dissolve them, dissolve them into the innocence, the ocean of innocence. You have to dissolve it in the ocean of innocence. Innocence is something to be appreciated, to be understood, to be enjoyed. Like you see animals, they’re innocent; you see children, they’re innocent; flowers, they’re innocent. Divert your attention to all these things. You see, on walking on the street, what is there to see best is all at three feet height. You see at three feet height all the flowers, all the beautiful grass, all the children who are about three feet are the best.

You need not see people who are above that. Just see on three feet level. You can see the legs of somebody, that’s all right. But you don’t see the eyes of a person who are not innocent.........................

Like once the wives of Shri Krishna – He had sixteen thousand wives to begin with, and the five more. The sixteen thousand were His powers, and five were the elements. They were wanting to go to pray to some big well-known, I should say, saint had come, a maharshi had come. So they wanted to go and see him and pay respects. So they asked Shri Krishna’s permission, but when they went they found the river was all in spate, so flooded they could not cross over. They came back, they said, “How can we cross over this river? It’s all in spate.”

So this Krishna said, “All right, you just go and say, ‘If Shri Krishna is Yogeshwara, and if He is absolutely innocent about sex, you go down.’”

They said, “How can we? We are so many wives. What is He talking about?”

So they went down and said this to the river, and the river went down, and they were surprised that “this husband of ours is saying all these things.” They went across and worshipped that rishi and they were coming back, again the river was in floods. So they went back to the rishi, said, “Now how are we to cross over because it’s in floods?”

He said, “How did you come?” So they told the story of Shri Krishna. Now they had fed this rishi with food and fruits and he had eaten such a lot. “All right, you go and tell this river that this rishi has not eaten at all anything.”

They said, “How can it be? Just now you ate before us.” He said, “Just go and see.” They went back and told this to the river. The river again went down.

So to live in this world, to be a wife or to be a husband, to be married, whatever it is, you can be innocent, absolutely innocent about it. That’s the sign of your purity.

The second nadi, the second channel that can take you to destruction is desire. That’s why Buddha has said that desirelessness is the only way that people do not get old, nor sick, nor worried.

Now this desire that we have, “I want this,” ................

Desires can be of any kind, not only material. The desires could be also quite mental, “I must possess this woman, I must possess this child.” All kinds of possessions that work into you as desires. But I wouldn’t say it is because of attachment. It’s not attachment, but it is just to have more. Go on adding up things, getting things – still one doesn’t feel happy and satisfied. What is the reason for this kind of a desire is that it’s not pure desire. It’s an impure desire. It’s an impure desire, and when such a desire starts working you can go any far, like Saddam Hussein, like Hitler, like anything is nothing but absolutely desire beyond any limitations. You want to dominate others is also another desire.

All these desires lead you ultimately to a destruction, because there’s no joy, there’s no happiness. .........

So what should we do as far as the desire is concerned?

The desire for beautiful things – we can shift our desire, material desire into aesthetics, and have one thing but which is really aesthetically rich; because that’s the quality of Shiva, that He gives aesthetics to everything. Now supposing this looks very plain, simple and one may say that mechanical. But if it was Shiva’s job He would have done something beautiful about it.

So the quality of Shiva is that He beautifies everything that is created by Brahmadeva, evolved by Vishnu. He’s the one who does the subtle work of creating aesthetics........................

Everything that is created is made beautiful, is joy-giving, by Shiva – that’s His quality.

So whatever you desire, if you start working it out, desiring for something aesthetically handmade, nice thing, gradually you’ll find you’ll end up with vibrations, because all beautiful things have vibrations. And to have the vibrations you’ll have to go to pure desire.

So this desire which is madness, which makes you mad, which is so much dull and boring becomes pure desire, because you have to dissolve all your desires into vibration. You start desiring nothing but vibrations after some time. You’ll not buy anything which has no vibrations. You’ll not talk to a person who has no vibrations. ..................

So then what happens, all desire ends up into chaitanya, into vibrations. And if it does not, then you must know there’s something still missing. But if you do not do this, then you end up into your destruction.

So to say that He’s a destroyer is a very one-sided statement. He has both the powers. He has the power to give you vibrations. He gives you vibrations......................

錫呂格涅沙( Shri Ganesha )

-----錫呂格涅沙( Shri Ganesha )-----

錫呂格涅沙是坐在所有的輪穴上，從這一點來說，祂其實是宇宙的總管。若没有祂，這世界是無法運作，因為祂代表的是神聖的本身(holiness)。當昆達里尼(Kundalini)升到某個位置，正是錫呂格涅沙將祂的神聖本質灑遍此處，也正是祂用祂的潔淨力量來清理你的輪穴。

所以了解錫呂格涅沙的美德，知道祂如何在你的輪穴內運作、如何幫助你等等，是非常重要的。我們除了崇拜祂、唱頌祂的拜贊外，我們也應該想到我們從祂身上獲得的種種好的特質，如純潔高尚的品德(chastity，註一)、純潔(purity)及智慧(wisdom)。我們必須了解我們的智慧並不是經由反覆的教導而獲得，智慧是無法被操縱學習的，它是屬於天生的，它是經由人變得成熟而獲得的。而這成熟只有經由適當地將注意力放在你的昆達里尼，讓這無所不在的神聖力量(all-pervading power)來調整、來修補你的昆達里尼，要經由如此才能達到。而這必須靠著規律的靜坐來達成。靜坐並不是每天必做的儀式(ritual)，它是在你覺得喜歡需要時來做的。一段時間後，你會發現你無時無刻都在靜坐，甚至平時你不靜坐時，亦處在靜坐的狀態。

錫呂格涅沙的風格是如此偉大，甚至找不出適當的詞彙來描述祂。唯一我可以說的是：祂是一個小小孩，祂是一個永遠的小孩。這永遠處在小孩狀態是給予祂小孩子般的純真(innocence)。一般人是無法強迫自己變成純真，因為我們已長大，我們已經學了許多種種的奸巧與做作。但是當内在的昆達里尼開始上升時，她會開始祝福我們的輪穴，我們會自動地找回我們的純真。慢慢地，我們會有純真的心(heart)、純真的心智(mind)與純真的愛。這種簡單純真的人格特質正是一個好的練習者的表徵。這樣子的練習者會經由他的經驗知道：他是被錫呂格涅沙的眾多仙眾(ganas)所照顧的。不論你在那裏，這些仙眾都是跟隨在左右看顧你、指引你、幫助你。你應該有許多奇特的經驗，你也知道其他人也談及(寫下)許多的奇蹟與體驗，我們甚至無法用一本書來編篡全部的故事。

雖然這些仙眾是跟隨在旁邊，且非常和藹可親，但是他們也一直監督著你，看著你的行為舉止。假如你試圖從霎哈嘉中謀取私利，你有可能會被處罰，這些仙眾有可能攻擊你。我已經警告你們不要剝削霎哈嘉來獲取你的私利，你已經獲得你的自覺，你不應該利用或剝削霎哈嘉，你應該來享受霎哈嘉.......。

註一：譯者常年翻譯Shri Mataji 談話的理解：Shri Mataji 用"chastity"這個字，表達的不只中文的"貞潔"，而是"純潔高尚的品德"。

註二：江瑞凱摘譯自Shri Mataji 在錫呂格涅沙普祭（Shri Ganesha Puja）的談話1991-12-31. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

He is actually the chancellor of all the universities, I would say, in the sense that He is sitting on all the chakras. Without Him, nothing can work out, because He is the one who is holiness. So wherever the Kundalini goes, it is He who pours the holiness and the cleansing power of Shri Ganesha cleanses your chakras.

So it is very important to understand the virtue of Shri Ganesha, how He works within your chakras and how He helps you. We may worship Him; just we may sing His praise and all that, but we should also think what qualities we have got from Him of great chastity, great purity, also of wisdom. We have to understand that our wisdom is not something that could be inculcated. It cannot be something that can be maneuvered. It is something very innate thing and it comes through our maturity.

So this maturity can only come through the proper attention to your Kundalini, to fixing up your Kundalini with the all-pervading power. This has to be done through regular meditation. It’s not a ritual, but it should be done whenever you feel like, and after sometime you’ll find that you are all the time in meditation. You don’t have to even meditate, but you are in meditation.

His style is so great that it has no words to be described. But only thing I would like to say that He is a little child. He is an eternal child and the eternal childhood gives Him that innocence of a child. We cannot force ourselves to be innocent because we have grown and we have learned lots of cunning things. But when the Kundalini starts rising and She starts blessing our chakras, automatically we start thinking our innocence has come back. Now we have got innocent heart, innocent mind and innocent love. This simple innocent personality is the sign of a good Sahaja Yogi. And then he also knows, for definite through his experience, that he’s looked after by the ganas of Shri Ganesha. Whether you are in Russia or in England or in India, they’re all over and the way they are watching you and the way they guide you and the way they help you, you have these experiences and you know that how many people have written about their experiences that we could not even compile them in a book.

But all these ganas are there and they are so kind and so nice, but apart from that, they are also watching you. They’re seeing how is your behavior. If you try to take advantage of Sahaja Yoga by any chance, it may be punished, it may act against you. I have warned you many times not to exploit Sahaja Yoga for your advantage. It is for the advantage of others and not for your advantage. You already have got your own Realization. But exploitation should not be there at all. On the contrary, the enjoyment of Sahaja Yoga is the best way to know Sahaj Yoga. ...........

攻擊與謙和

-----攻擊與謙和-----

攻擊好鬥的個性(aggressiveness)是集體性(collectivity)最大的敵人，有些人本質上是極具有侵略性，他們談話的方式就極端富有攻擊性。這或許是由於某些因素：可能是受較多的教育，或可能是他來自一個非常具有侵略性的家庭，或許是他有一種優越的情結(superiority complex)，或一種自卑的情結(inferiority complex)，或是一種缺乏安全感在作祟，或是他被一些亡靈附身。
他們往往試圖主導與掌握，對別人表現出一種強烈的優越感。這或許是源於他們的自卑感，當然也不一定如此，但是這種行為(在集體内)是必須被制止的。如何做呢？即其他人要來練習謙和(humility)。

有一個笑話說：兩個人在樓梯相遇，上樓的人說：請讓路。下樓的那一位答道：我不讓路給儍瓜(I don't move for fools !)。上樓者往旁邊一靠説：但我會的(But I do !，譯者：英文的" I do "是用很簡潔的話語來表示 "我會讓路給傻瓜 "，但是又沒有說出 "傻瓜" 的字眼)。

這個笑話正顯現出謙和是如何作用。你必須以謙和的態度來應對他人。........謙和是指你絕不可以壓迫別人，假如別人以侵略性、壓迫性的態度來對待你，你應該把它當成一種像小孩子、一種愚笨的行為，不值得你去介意。因為你是如此有容量、有能力，你可以承擔這些。

註一：江瑞凱摘譯自Shri Mataji 的談話1991-04-10. JSM ! 敬請 Sahaja 兄弟姊妹們指正.

Now the worst enemy of collectivity is aggressiveness. Some people are basically aggressive; their style of talking is extremely aggressive, the way they say things is aggressive. May be because anything, may be they are better educated, may be they come from a very aggressive family, may be they are having a kind of a superiority complex or an inferiority complex or a sense of insecurity, or maybe they are possessed.

They try to dominate and show their very strong feelings towards people – of superiority. They may be inferior, it’s not necessary, but they do and this is something is to be curbed. So what you have to practice here is humility. Try to be humble.

There was a joke like this, that: one gentleman was going on the staircase and another was coming from the top. So this gentleman who was going up there said to the another that “Please move.” So he said, “I don’t move for fools!” The person who was climbing up, he said, “But I do” and he moved out.

That’s how the humility works. You have to be humble in your approach to others. ..............Humility is that in no way you try to aggress others, and if others are aggressive you accept it as a childish thing, as a stupid thing, as a foolish thing, has no meaning: because you are so powerful, you can bear it.

靜坐與完成你自己

----靜坐與完成你自己----

霎哈嘉瑜伽有一個重要的原則，那即是：假如我們要成長，我們必須要靜坐。靜坐表示在那個時候我們是處於無思慮的覺知狀態，那個時候既不是未來，也不是過去。在靜坐時，我們對無所不在的神聖力量敞開自己，讓這力量用靈感及美麗的念頭來充滿我們，如同樹木的汁液滋養了整棵大樹一般。在這同時，我們也可以體驗到上帝(譯者：或用上天)的大愛，體會到我們是上帝(上天)大愛的工具，感受到這大愛如何流通在我們身上。

所以我一再告訴大家早晚要靜坐，五分鐘或十分鐘都可以。我們不必放一個鬧鐘，五分鐘一到功課就結束了，並不是這樣，而是我們要去享受靜坐。去享受你内在的真我(Self)的美麗與光彩，但就静静地往内看著自己，這本身就是一件很美麗的事。

當我説你要靜坐，並非指你要把它當成一種紀律。而是要把靜坐當成一條道路、一個方法，藉由這個方法你可以抵達無思慮的覺知狀態。在那狀態下，你知道你真正的自己，我並不是指你的輪穴的狀況，而是指你知道你是一個靈(Spirit)，你是一個純潔的靈，而且是一個充滿榮耀與光輝的靈。這個靈正如同你和上帝(上天)之間的一個承諾與約定------在你誕生成為人類之前的約定，而你在靜坐當下，你回到了你自己最真實的那一部分，你完成了這個承諾。我們的靜坐就是要完成這一點，這是一個人關於自己最需要知道、最重要的事情。

註一：江瑞凱摘譯自Shri Mataji 的談話1992-02-12. JSM ! 敬請 Sahaja 兄弟姊妹們指正.

And the one of the principle of Sahaja Yoga is that, we have to meditate, if we have to grow.
Meditation means at that time we are in thoughtless awareness. That time neither future nor past. So we open out ourselves, to the Primal Force, to this all pervading power, to fill us up, with inspiration, with, beautiful ideas. Actually like the nourishment of the tree which is achieved by the sap of the tree. And to feel
the love of God. To feel how we are instruments of that love, and how the love can flow through us.
So in the morning I’ve told them to, meditate about five minutes, or say ten minutes. But we shouldn’t put the watch, now five minutes, and a bell rings. Oh, finished. That’s not the, you should enjoy. I have told some people five minutes, they go on sitting for one hour. They enjoy. It’s an enjoyment. Is the inner enjoyment
of the inner beauty of your Self, the inner glory of yourself. Watching yourself within, is beautiful.   ....................................

So when I say you meditate, I do not mean that it’s a discipline for you, no, no way. But it’s a path, it’s a way, out for you to get to your thoughtless awareness.
Where you know yourself, means you know, not on your chakras, not the chakras of others, but you know that you are the spirit, that you are the pure spirit, and that you have been glorified.
As if there’s a covenant with God, before you were born as human beings, and now we are fulfilling that, and going back to that which was put within us. We are achieving that. And that’s what is the most, important understanding about oneself.

無思慮的覺知與當下

----無思慮的覺知與當下----

試著來到無思慮的狀態，試著將你的注意力放在無思慮的層面，然後(你的)成長就會開始，因為無思慮的狀態正是當下，而不是過去，也不是未來。假如你駐足在無思慮的覺知狀態，你會開始看見許多超越表面你所能看到的。

舉個例子，我看到前面的這些玫瑰花，我看到了什麼呢？我立刻可以看到漂亮的顏色，也聞到花的芬芳，我的思緒會被帶到這花給我的愛。花所要表達的正是愛，這是花的本質。而我看著花時，我即刻看到它所要表達的愛，而我也享受它的愛。這是一個重點，在無思慮的覺知狀態，你立即處在愛之中。

例如你在大自然裏，立即你感受到上帝(譯者：或用上天)的愛，你會驚訝到上帝(上天)為我們創造這麼美麗的世界，賜與這麼多美麗的事物給我們。在那當兒，所有一切可怕的、競爭的念頭都會消失退去。只在這當下，你才能享受你所擁有的，而不是在未來或是過去。

註一：江瑞凱摘譯自Shri Mataji 的談話1992-02-12. JSM ! 敬請 Sahaja 兄弟姊妹們指正.

Try to come to a state where you are thoughtless. Try to, put your attention on a thoughtless awareness level. Then the growth start. Because that’s the present, not the past, nor the future.
So if you stop at, thoughtless awareness you start seeing something much beyond that exists you see.
Now for example I see these flowers. See it.
Now what does it relate to Me, I should see. Of course the beautiful color the fragrance immediately, the thought goes to the love, with which it is given. Immediately. Jumps onto the essence of it. These are not given, just for any, expression of expectations. But just to express the love. And I see that love immediately. And that I enjoy. This is, a very important point.
That in thoughtless awareness, you immediately jump, onto a relationship with love.

Say you see the nature around. Immediately, you feel, look at the love of God, how He has created this beautiful world for us. How He has given so many things to us.
And then this, horrible competitiveness just drops out. Because in the present only you can, enjoy what you have achieved. Not in the past or the future.