濕婆神

*** 濕婆神 ***

錫呂濕婆神(Shri  Shiva)是至高濕婆神(Sada  Shiva)在我們内裏的反映。至高濕婆神就是全能的上帝(God  Almighty)，正是祂靜靜地觀賞太初之母(Adi  Shakti)所主導的這一齣戲。祂是天父(Father)，祂仔細地注視著祂的每一個創造(His Creation)，或說她(即太初之母)的創造(Her  Creation)。

祂對太初之母是全力支持的，祂對太初之母的能力也毫不懷疑的。但是當祂發現在太初之母的這齣戲裏，這些人或這個世界是嘗試騷擾太初之母，或是破壞她的工作，此時祂會變成充滿憤怒的狀態，祂會毀滅這些人，或甚至可能毀滅整個世界。

毫無疑問在某一方面，祂會是充滿憤怒；但在另一方面，祂(猶如)是慈悲與喜樂的海洋。這就為什麼，當祂反映在人們身上，人們就獲得自覺、人們得到靈的光、人們進入這喜樂的海洋。而且祂也是知識(knowledge)的海洋，所以那些得到自覺的人也會獲得上天(Divine)力量的知識。這上天的力量是非常精微，它滲透到每一個原子和分子。

在祂的慈悲裏，祂甚至原諒非常殘忍的惡魔(rakshasas)，只要他們對祂虔誠奉獻即可，這是祂的行事風格，因為祂的慈悲是没有極限，所以甚至那些來騷擾太初之母的崇拜者的惡魔，有時候也會被衪祝福。其實這只是要創造出一齣戲劇、一個事件，因為除非有一些戲劇，否則人們無法了解(真理)。(所以)我們必須有Ramayana、Mahabharata等惡魔，我們會有耶穌基督被釘上十字架、有穆罕默德被迫害等戲碼在歷史上出現，因為若没有這些事件，人類是會遺忘而無法記住(remember)。所以在人類的靈性歷史裏，人們已看過許多濕婆神的祝福與太初之母的大能之間(爭鬥)的戲碼。

註一： 江瑞凱摘譯自Shri Mataji在Mahashivaratri  Puja的談話1996-03-03. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

Today we are going to do puja to Shiva, Shri Shiva. As you know, Shri Shiva is the reflection of Sadashiva within us.

I’ve already told about the reflection. Sadashiva is the God Almighty, the one who sees the play of Adi Shakti. But He is the Father who is watching each one of His Creation or Her Creation.

His support to Adi Shakti is entirely, fully strengthening. There’s no doubt in His mind about the capability of the Adi Shakti. But when He finds that in the play of Adi Shakti, the people or the world as such, try to disturb Her, or to spoil Her work, then He gets into His wrathful mood, and He destroys all such people, and maybe, He destroys the whole world.

On one side He’s wrathful, no doubt, on the other side, He is the ocean of compassion and joy. That’s why, when He is reflected within us, we get our Self-Realization, we get the light of our Spirit and we get into the ocean of joy.
Also He is the ocean of knowledge, so those who get Self-Realized get the knowledge of the Divine, which is very subtle, permeating into every atom and molecule, the power of this knowledge is there.

His style is such that, in his compassion, He forgives even very cruel rakshasas, if they dedicate themselves to Him. Because His compassion has no limits and sometimes the same people who are blessed by Him try to trouble the devotees of Adi Shakti – but it is just to create a drama, an event. Unless and until there is some drama, people won’t understand. We had to have Ramayana, we had to have Mahabharata, we had to have Christ being crucified, we had to have Mohammed being tortured. All that drama was there because without events, people don’t remember.

So in the spiritual life of human beings, they have seen lots of dramas between the blessings of Shiva and the powers of the Adi Shakti.

如何穩固你的注意力

*** 如何穩固你的注意力 ***

體驗到無思慮的覺知是非常簡單、容易，但是維持在那狀態則是困難的。看到外事外物，你仍然會起反應、會起思慮，此時要如何回到無思慮的覺知狀態呢？首先即是要改變你的注意力。
舉例來說，有一次我和家人去看某個山頂的寺廟，一路上是數不盡的階梯，到達之後大家都十分疲憊，而不得不躺下來，他們抱怨連天說：這是什麼(鬼)寺廟！我告訴我的女婿說："你有没有看到頭上罩蓬式的天花板的石雕大象，每一隻大象都有不同的小尾巴？"，他答道："母親，我們都累死了，您怎麼能看到大象的小尾巴呢？"，此時你就必須將你的注意力從疲累轉移出來，為什麼不去看這些各式各樣的小尾巴呢？(註一)

當你(平常)總是將注意力放在外面的種種，首先你也必須試著轉移你的注意力。譬如你看到這地氈，你的注意力可能跑到：它是多貴、它值多少錢。假如它是你的，則頭腦想的更是：會不會有人弄髒它、我要不要去買個保險。這些都是人們的正常反應，但假如你就觀看著它，不要去想，你將會驚訝到，你會(開始)看見它内在的美麗，你會看見這位藝術家投注在這地氈上的喜樂，以及他洋溢的才華等等。這些將充滿了你，一種清涼的鬆弛感覺將降臨你，此時你的昆達里尼會上升，你就變成穩住在你的無思慮靜觀中(註二)。所以當你看任何事物時，甚至像今天的選舉(結果)，只需靜靜地看著被選上的這個人，光是靜靜地看著他，這就會帶給他祝福，給他種種更好的(治國)構想。而你也會獲得更好的構想，如：如何使這個當選人成為一個成功的人、如何使這個國家成為一個成功的民主國家。這些構想都是從真實而來，(而非從虚幻的自我或非我來的)。當你將你的注意力從批評、反應等轉移出來，這些(好的構想)就會自然發生。 你只需要靜觀，成為一個旁觀者，就試著去靜觀每一件事。但是(大部份的)練習者並没有如此去練習，在得到自覺之後他們仍不了解應該去靜觀每一件事。當你經由你的靈開始來靜觀，你就不會看到他人不好之處，而是只會看到他人的優點。所以一旦你的靜觀狀態擴大，你會開始享受每一個人，享受你碰到的每一件事。假如你有很大的深度，甚至連一片小小的草，你也可以去享受它。

在日本，禪宗的體系發展出類似的方法，菩提達摩(Bodhidharma) 開創了這種庭院花園的藝術。在一個很小的花園内，他利用苔癬、小花、小樹等來創作，觀賞者站在高處來欣賞。當你開始看這庭院時，你的思緒會(瞬間)停止，因為當你將注意力放在這個創作品，這個令人讚嘆的庭院時，你的思緒就停止。

所以你必須去練習，去發現什麼會停止你的思緒，什麼會讓你變成靜觀的狀態。一旦你發展出此習慣，你就會優雅地將自己穩固在無思慮的靜觀狀態。然後你將開始看到霎哈嘉如何幫助你，你是如何經由霎哈嘉獲致這些，這是何等的祝福。
當你只是靜觀外在的一切，你會驚訝到這無所不在的力量(Paramchaitanya)是如何在每一個角落運作 !

註一：Shri  Mataji 在談話中提及這個故事多次，請同時參考另一譯文：大象的尾巴(上)：（ http://sahajataiwan.blogspot.co.nz/2016/10/palitana-whatever-is-deep-is-simple.html ）

註二：如何靜觀地氈？在Shri Mataji 的談話亦出現多次，此處譯文亦參考其他的談話。

註三： 江瑞凱摘譯自Shri Mataji在Mahashivaratri Puja的談話1996-03-03. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

Now this happening of achieving thoughtless awareness is very simple and easy, but to maintain at that point is difficult, we still react and we think. Anything you see, you react. To get to that point in thoughtless awareness is first to change your attention.

Now, for example, once we were climbing a very high mountain to see one temple called Palitana – Myself, My son-in-law and My daughter. And we were really tired because we had to climb – I don’t know how many steps – and when we went up we were tired and there was a little canopy made of beautiful marble carving, so we just lay down there ourselves. They were very tired and they said : “What is this kind of a temple?” They were grudging. While I looked up and I saw lots of beautiful elephants were carved. So I told My son-in-law : “Look at these elephants, they all have tails of different types.” He said “Mummy, we are all dying, how can you see the tails of elephants?” [Sahaja Yogis laugh]. But is just to divert their attention from that tiredness, I told them that – why not see the tails of the elephant, which is very different.

So what happens that, when you are putting your attention so much to outside all the time, then you must first of all also divert your attention. For example, you see these beautifully made things here. Your attention is something else – just try to enjoy the beauty of that. See, there are beautiful carpets here, just look at them without thinking, because they don’t belong to you, so no headache, they belong to somebody else, is very good! Otherwise, if it belongs to you, you start thinking ; “Oh, My God, I have spread them here, what will happen, they have to be insured!” Or some sort of a thing like that. That’s common human reaction. But if it doesn’t belong to you, you can watch it nicely. Now you watch it and don’t think. You’ll be amazed, when you see the beauty that is put inside this, you’ll see the artist who has put his joy, his exuberance into it, and you’ll be amazed, after Realization, that, this exuberance will fill into you and a cool kind of a relaxation will come into you, and this Kundalini will rise, and you’ll become steady in your thoughtless awareness.

So whenever you look at anything, look at any beautiful thing, even say, today’s election, just watch the man who is elected. Watching him itself, gives him blessings, gives him better ideas. You get also ideas, which are coming from reality, which are there : how to make this man a successful person, or this country a successful democracy.
All these things happen when your attention is diverted from criticising, from reacting. Just you watch, become the witness, try to witness everything. It’s not so very yet practised. So far, I’ve seen, that whenever even we get our- achieve our Realization, we don’t realize that we have to witness everything. When you start witnessing through your Spirit, then you don’t see the bad points of another, but you see the good points. You just pick up the person with very good points.
So once you see that the witness state enlarges, and you start enjoying another person, you start enjoying every thing that is there, even a small blade of grass you can enjoy, if you have that capacity.

In Japan, Zen system started on these lines. And he made, Bodhidharma was the person who started it, he made a garden out of moss, different moss, and very small. Then there were little, little flowers also. And hardly about five feet of the garden, which looks like a shape of a question mark you can say. You have to go on a lift, and you reach that platform on top of a hill, or a mountain, where you see this. All little, little mosses are there, and you see, differently arranged, a beautiful garden. When you start seeing it, your thought stops, because such a marvellous thing, when you put attention to it, to its creation, your thoughts stop.
So you must practise as to find out what stops your thoughts, what makes you the witness.
Once you develop this habit, you will station yourself nicely in the thoughtless awareness. Then you start watching how Sahaja Yoga has helped you, how it has been blissful, what you have achieved through Sahaja Yoga. You will be amazed, if you just start watching it, everywhere you’ll be amazed how this Paramchaitanya acts.

用無思慮靜觀來超越你的想法

*** 用無思慮靜觀來超越你的想法 ***

譯者說明：此談話可說是霎哈嘉靜坐的方法論，即為何霎哈嘉要先追求無思慮的靜觀。這簡單的說明可以用來滿足某些初學者，即要先知道理論才能學靜坐的人。

人類的想法與觀念(mind, 註一)，不論是說出來的或據以行事的，往往都是一種虚構的東西(myth)。人的頭腦是真實存在的，但是諸多想法、觀念却不是真實的。這些想法觀念往往是對外面的反應，來自對"自我"(ego)的反應，或是對"非我"(superego, 或譯"超我")的反應而產生的。所以這些想法是猶如真實(reality)的海洋產生的氣泡，它們並不是真實的。(人類的)這些想法是非常有侷限性的(limited)、虚幻的，甚至有些是令人非常震驚的。由於這些想法並無真理在其中，所以根據它來行事，往往最後會有回彈的效應，即產生很大的破壞力或帶給人們很大的震撼。

根據這些想法、觀念，人們去做了許多事，但是它並無法帶來滿足，它不是一個解決的方案，它也無法幫助你。而且當人們太過倚靠這些(人創的)想法，人們會產生各種身體、心理及情緒的問題，压力可以說是最新的問題，人們對於压力是没有什麼解決方法。這些(人創的)想法就如同一個很大的阻礙，阻擋人類前進。

所以人類必須找尋一個方法來擺脫這些想法的主宰，昆達里尼(Kundalini)即是答案。當她被喚醒時，她帶你超越你的這些想法、跨過這些想法。即首先你先達到無思慮的覺知狀態，在這狀態下你已超越、跨過你的種種想法、觀念，它們再也無法影響你，即此時你的昆達里尼帶領你的注意力跨越你的(固有的)種種想法。

人類之所以會對外界產生反應，是因為人有一個稜鏡(prism)般的大腦，或說有一個稜鏡般的頭殼，當能量經過大腦時，它產生折射的分叉，因此我們的注意力會往外，所以會產生反應，這在我的書已解釋過(註二)。當人們對外界有太多反應時，就可能產生一個可怕的想法或觀念，這想法可能將人類帶到難以想像的境地。這些想法會替自己合理化、正當化，這些想法也會寵壞你的自我，創造出這些想法的自我或非我也會利用這些想法來自圓其說，雖然這些想法是完全没有根據的、也沒有真理在其中。這就像如下的情形：人類創造了電腦，但却變成電腦的奴役；人類製造出手錶，但却成為手錶的奴役。這些想法就是如此來宰制人類。假如一個人有很強烈的想法，想去毁滅(他人)，例如像希特勒，就會對人類的文明、對人類的靈性造成可怕的災難。

註一：mind這個字是此談話的關鍵字眼，但並不容易找到合適的中譯。綜觀全文，譯者以為Shri  Mataji此文所講的mind最接近"想法、觀念"。譯者嘗試列出一些Shri  Mataji曾提過的"人類的想法"，以恊助讀者明瞭本談話。例如：科學能証明的才是真的；神是不存在的；曰耳曼民族是最優秀的種族；人應該不要受任何拘束來做任何他想做的事；女人也可以做男人做的任何事，這才叫男女平等；人要拚命賺錢；流行就是對的；人類社會就要追求經濟成長。

註二：應是指：太初之母的書(The Book of Adi Shakti)。

註三： 江瑞凱摘譯自Shri Mataji在Mahashivaratri Puja的談話1996-03-03. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

First of all, I have to tell you, the mind about which we speak and depend upon is a myth. There’s nothing like mind. Brain is reality, not the mind. Mind is created by us reacting to outside, either we react to conditionings or ego. Thus this mind is created like bubbles in the ocean of reality, but that’s not reality.
This mind, whatever we decide, we know, is very limited, illusive and sometimes shocking. The mind always move in a linear direction, and because there’s no reality in it, it recoils, and boomerangs. Thus all the enterprises, all the projections so far we have done, it seems, come back to us. Whatever they discover, comes back to us as a big destructive power or a very big shock.
So one has to decide what to do, how to be out of this track of our mind. Kundalini is the solution. When She’s awakened, She takes you, with that awakening, She takes you beyond your mind. The first thing is to go beyond your mind.

With mind, you’ll do many things, but it will not be satisfying, it will be not a solution, it will not help you. And when we start depending too much on our mind we develop all kinds of physical, mental, emotional problem. Now the latest is the stress, stress, and this stress has no solution they say, but in Sahaja Yoga we find the solution by crossing over this mind. It’s like a barrier for our advancement.

So, when you get your Realization, you must understand that your Kundalini has taken your attention beyond the mind. Now, this reaction to outside has come because we human beings have a prism-like brain, or we can say a prism-like skull, and when the energy passes into it, I’ve explained it in My books, it goes into bifurcations, or you can say, refractions, by which our attention goes out, and we react.
If we react too much, then these bubbles create a very horrible mind which can lead to any kind of thing. It justifies itself, it pampers your ego. The ego and the conditioning that creates this mind start using this mind for the purpose of their fulfilment of their- all the accumulation of ideas and thoughts, which has no backing, which has no reality with it.
It’s like, we make the computer. Ultimately we become slaves of the computer, we make the watches ourselves, and then we become slaves of the watches. That’s how it dominates human beings. And when a person who has a very strong mind decides to destroy, like Hitler did, with some idea, he can go on destroying which has a very far fetched effect on our culture, on our spirituality.

Now the first step is to become thoughtlessly aware, where you cross your mind, you go above your mind. Mind cannot affect you, this is the first stage, as we call, is thoughtless awareness.

發揮運用你的注意力

*** 發揮運用你的注意力 ***

前言：本談話前段主要講注意力及無思慮靜觀的注意力等等，接著Shri  Mataji更進一步談到運用注意力，譯者特別翻譯此部分。

當你經常可以保持靜坐般的注意力(譯者：即無思慮、靜觀一切的注意力)，你就會開始(更進一步)成長，此時你的注意力會變成被喚醒、被點亮(enlightened)的注意力。現在你的任務就是更進一步運用你的注意力，不要只是説我在享受，也要運用、發揮(motivate)你的注意力，將它用在各種問題上。例如你們有一個全國性的問題，你們大家可以(一起)將注意力放在那問題，如此是可以解決那個問題。因為你們是無所不在的神聖力量的管道(the channel of this All-pervading Power)，而這個力量一直試圖為你們新人類創造一個新世界。假如你們都決定要運用你們的注意力、導引它來發揮其作用，那麼外在世界的演進變化是可以很快速的。

你們的注意力是不應該被擺放在一旁，而不去運用它，那是太可惜了！它是你們的珍寶，不應該被忽略不用而浪費掉。

註一： 江瑞凱摘譯自Shri Mataji在Mahashivaratri Puja的談話1996-03-03. JSM ! 敬請霎哈嘉兄弟姊妹們指正.

But now, once you start growing by meditative attention, what happens’ that your attention becomes enlightened. Now the job is to motivate your attention. It’s not just to enjoy, but to motivate it, to put it to problems. Now supposing you have some problem on a national basis – you all can put your attention to that and things will work out. Because you are the channel of this All-pervading Power which is trying to create a new world for you, new human beings. And this evolution can take place very fast if you all decide that: “whatever we have now within ourselves, we should motivate it, we should direct it and put this attention to some use.” It should not be wasted. Whatever wealth we have, it should not be wasted.