關於能量測試(一)

*** 關於能量測試(一)  ***

 

說明：Shri Mataji 在演說中，很少談到如何感測能量及測試能量應注意那些點等等，但在此談話中則夾雜這個話題，一則談到一些測不準的人，另一則談到有些人測得準，但又沒有足夠的明辨力來運用它。

譯文：

我們來到霎哈嘉是想知道什麼是絕對的真理(absolute truth，註一)，現在經由你去感測能量(vibration)，你可以知道絕對的真理，即透過你的能量感測，你知道什麼是絕對的真理。然後你應該根據絕對真理來行事，你應該遵循你感測到的能量。

但是很不幸的，我看到很多練習者自認為他們的感測能力是很不錯的，他們感測到的是絕對正確的，(但是其實是完全不及格的)。如何來矯正他們自以為是的想法呢？這是非常困難的，因為他們這些想法都來自他們的''自我''(ego)，當人有自我時，他是無法發現自己有什麼錯誤，而且當掌上的能量告訴你某個答案時，其實那可能是''其他人'' (譯者：指並非"上天的力量"，註二)在告訴你，因為你並未到達那個程度，而是你的''自我''在告訴你(答案)！在這件事情的判斷與抉擇上，你的自我正在糟蹋你、指導你，原本這件事該如何做，你平常應可以清楚知道的，(但是反而讓你的自我誤導了！)......(註三)......。

我看到一些練習者常將能量測試用在小事，如看看這棵樹的能量是否不錯，或用在這些花、這塊土地等等，在這些物質的對象上去測試能量。你去測試這些東西的能量的目的是什麼呢？往往只是為了一些非靈性上的好處(material gain)，他們認為若這些東西的能量好，他們就很安全，他們就不會有什麼損失或傷害。這是不正確的想法！因為能量測試不應該用在判斷這些世俗的事及物，這樣子做完全貶低了能量測試，你不應該貶低能量測試。因為若你的出發點在此，你從能量測試得到的答案，可能會非常妨礙你的(靈性的)成長。

(我舉一個例子 )，有一次我要一個練習者去某個地方，後來他告訴我他並未去，我問他為什麼，他說："因為我感測到(那個地方)的能量是非常不好"，我說："這就為什麼我要你去的原因！假如那個地方能量好，那要你去做什麼呢？我要你去的理由就是希望你能去幫助。結果在你去之前，你先用你的能量測試做為判斷而不去！"。這就是許多霎哈嘉練習者的情形，他們只要輕鬆舒適的生活，希望霎哈嘉幫他們解決所有個人及家庭的問題，(這樣子你的靈性可以成長嗎？)

 

註一：Shri Mataji 在談話中提到用手去感知''絕對的真理''，有時候也用另一個名詞''真正的知識''(true knowledge)，指的是：知道自己輪穴的狀況(這才是自己的真實狀況)；知道別人的輪穴如何(而非表面感覺別人是如何)；知道某事的真假(如耶穌是上帝的兒子嗎？某人是聖人嗎？)。 

註二：當我們用雙掌來感知能量時，是無所不在的上天力量(Paramchaitanya)透過掌上的涼風來告訴我們答案，但前提是我們是和上天處在連結的狀態(即瑜伽)。

註三：這裏還有一小段文字，和能量感測較不相關，譯者將之放在此：''在平常的情形，你會知道：''我做錯事了，我不應該如此做''，藉著這種犯錯、改正的方式來逐步改善。當你(可能)陷在自我的狀況時，你應該去檢視一下自己是變得更''精微敏銳''還是更''遲鈍無知''(subtler or grosser)？這是一個判斷的好方法 (譯者：即若是後者，表示你可能被自我所操控。)''。

譯者：Shri Mataji在這一小段語義轉折多，Amruta英文稿中編者加註的標點符號未必正確。

註四：可以感測能量可說是霎哈嘉的一大特色，有不少練習者在此能力下產生出如下的"想法"：很多事情(或甚至"凡事")的決定都要依據測能量。這種想法正確嗎？Shri Mataji有如此說過嗎？

但是這種想法似乎忘記考慮如下幾點：

1. 什麼事情都可以測嗎？即上天的力量一定回答我們的每一個問題嗎？我們問對了問題嗎？Shri Mataji曾說過："不要對一些小事來測能量，如買個莎麗也要問能量好不好，上天是不會回答你這種問題"。

2. 感測者是否有能力測到正確的答案？難道有幾根手指會麻脹，就表示練習者的感測能力已完全可信了嗎？

3. 如何來詮釋得到的答案？我們是否用自己的''自我''或''制約''來解釋答案呢？

這篇譯文回答了其中的幾個問題。

 註五：江瑞凱摘譯自Shri Mataji在導師普祭(Guru Puja)談話1997-07-20。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

After all we have to know why we have come to Sahaja Yoga. To begin at the root of it, we have come to Sahaja Yoga because we wanted to know the absolute truth. And this absolute truth has been now known to you through your vibrations. You know it through your vibrations, what is the absolute truth. And you should work everything on that line, that absolute truth, whatever you feel on your vibrations you have to follow. But unfortunately I have seen many people who think that their vibrations are alright – they are alright, and whatever they are receiving on their vibrations is first class. Now how to correct that point is very difficult – it comes from ego. When you have ego you can never find anything wrong with you. And even if the vibrations are telling you something it might be somebody else who’s telling you something, because you are not there, your ego is there, and your ego is just spoiling you and teaching you things which normally you would see clearly that – “I`m doing something wrong, I should not have done it”. In this process of correction and improvement, when you indulge you should see, are you getting subtler or grosser? That is the best way to judge.

Now I have seen people who go on judging all these small things on vibrations, like whether these vibrations are alright or not in this tree, or on these flowers or on this land, all these material things they want to see the vibrations. But for what are you seeing the vibrations? You are seeing vibrations because of some sort of a material gain. You think that if you check the vibrations and the vibrations are alright, then you are quite safe. You’ll not lose this, you’ll not lose that. It’s not true. Because vibrations are not meant to judge all these worldly things and worldly matters. It’s absolutely cheapening the vibrations. You should not cheapen them, because vibrations can suggest things which may be detrimental to your growth, very much.

Once I wanted somebody to go somewhere and so he said, “I didn`t go Mother” I said “Why? “because I saw the vibrations were very bad”. I said “that’s why I asked you to go! If the vibrations were good, what was your use going there? I said “The reason I asked you to go there was so that you could help, but before that you judged yourself, judged your vibrations and then you didn’t want to go.” So what happens, we want to have an easy cosy life and all our problems must be solved by Sahaja Yoga otherwise we think Sahaja Yoga is of no use. Whatever is our desire must be fulfilled. So now the desires are mostly personal, my child is not well, so the child should be alright. My husband is misbehaving, so the husband should be alright, or I have no house, I must get a house. See how we are moving our mind. It’s still on a very consumer society, as they call it. We are all the time thinking now, I should have a son now instead of a girl, and then you get a son and you’ll blame Sahaja Yoga for that. Anything that according to your desire doesn’t work out, then you think that it is Sahaja Yoga that has done the harm and you are suffering because of Sahaja Yoga – or this faith in Sahaja Yoga gets a little moving, or we can say in a way, it’s not that deep. But if you are deeply embedded in Sahaja Yoga then what happens? What may come, I will be a Sahaja Yogi!

霎哈嘉狀態-----自然而然的境界

*** 霎哈嘉狀態-----自然而然的境界 ***

前言：這是一個很長的談話，主要是談到什麼是''自然而然的境界''(或直譯為"霎哈嘉狀態"，the state of Sahaja)，但也談及許多其他課題，譯者嘗試彙整此主題，翻譯其大要，做為大家看全文的幫助。

譯文：

這是霎哈嘉練習者必須要達到的境界，這種狀態在薄伽梵歌( Gita )中，錫呂克里希那( Shri Krishna )叫它是Sitha Pragya。格尼殊哇( Ganeshwara )則稱之為Sahaja Stithi，即是"霎哈嘉狀態"的意思。一個達到此境界的人，就如同一面鏡子一般，眾多臉孔在鏡中走過、許多人往鏡內注目、多少裝扮在鏡前進行，但是鏡子仍然是鏡子，完全沒有改變。所以達到自然而然的境界的人，他並不在乎是誰看著他、也不管是誰在看誰、不管他是在那裡，他只是安然自處，他就獨立在他自己(的真我)之內。雖然人有種種的感官與感覺，但他不在乎這些感覺，對他而言，這些感覺沒有太大的差異 ，他不會陷入這些感覺，他只是讓這些感覺漂流而過。你們都必須達到此境界，如此你才是一個真正的霎哈嘉瑜伽士。

(雖然許多人已得到自覺)，但是我仍然發現許多練習者迷失了，迷失在想從霎哈嘉撈一點錢、迷失在領導人之爭、迷失在忌妒及羨慕之中等等，這表示這些練習者仍有許多内裡的功課要做。但是你們也不須要走入放棄所有(外在)東西的苦修，這就是為什麼我總是說 ：你們要靜坐！因為當你靜坐時，那些將你往下拉的力量會褪去，慢慢地它們會消失，因為你變成真正的你自己，你為你的真我所包圍，此時你超越在這些之上，即在貪婪、慾望之上 ，你是一個靜觀者，你只是靜靜地看觀看，你不會迷失在這些將你往下拉的事物之中。在這靜觀狀態下，你會變得精微，變成(真我的)你自己，此時外物無法干擾你、影響你。

在你得到自覺之後，你開始可以將真正的你自己和其他東西分離開來，如有些人可能看到自己的自我及其造成的種種問題，有人看到自己臍輪不好和汲汲謀利的行為，即你開始會有關於自己的真正知識。在自覺之前，人是活在無明及黑暗之中，而沒有(關於自己的)真正知識。當你內在有光，便可以看見自己的問題時，你就可以將自己和這些問題分開來，來去除它們，來使自己更清潔、更完美。一旦你更往上到達自然而然的境界時，你也不需要這些知識了，即你不需要知道你的輪穴的種種狀況，這些都不再重要了。你就像一個石頭，這個石頭内裡有完整的大腦、心、肝，你不在乎任何事，任何外物也不會令你煩憂，你只是享受著愛與慈悲的流動，及享受從別人身上再折返的愛的迴響，甚至再一段時間後，連這些都不再為你所感知，你就自然而然消融在其中。

過去的聖人是可以達到此境界，但是他們並無法將此境界告訴或教導大眾，最後他們也消失了。在過去他們並未有今日霎哈嘉瑜珈的集體意識(collective consciousness)，在現代的霎哈嘉瑜伽之下，你們發展出來一個新的象度(dimension)，在此集體意識之下，你會想到他人，你會對他人有慈悲心，你也會想給他人自覺。

達到自然而然的境界的人就猶如太陽、猶如燈，太陽和燈給外界光明，但他們對此並不自知，我們也不能說它們在享受這個給予光明的過程，他們對此事毫無所知。同樣的，到達此境界的人，他並沒有任何願望(去成就什麼)，他也認為他沒有做什麼事，但是事情就這樣自然地成就。好像他們站在那邊，就自然散發出寧靜與祥和，就自然發出光，散發出一切好的東西。因為他們本身就是光源，他們不用刻意去照亮他人，他們就會自然地去照亮周遭的一切。

或許有人會說："(既然到達那境界後，並沒有做什麼事)，那麼我們也不做任何事，為什麼我們應該去傳播霎哈嘉呢？這應該不是我們的工作" ，你會如此問，表示你仍未到達那境界！你是要經由努力、去做，來昇進到那個境界。即你必須先去知道，先去擁有所有的相關知識，然後去給他人自覺，給他人光，去成就這些事，最後你才會變成燭火或是燈本身，此時你就只是散發出光，而並不知道自己本身就是燭火或是燈。那些並不去給他人自覺，只是來參加普祭，做這個、做那個的練習者，可說是平庸的人而已，他們無法昇進到很高的境界。或許去參加普祭他們可以往上升一些，但是之後他們又會掉下來。

至於那些努力為霎哈嘉工作、努力在傳播霎哈嘉、一步一步往上成長的練習者，我有信心在我的有生之年，就可以看到他們成為光，他們不必刻意去照亮他人，因為他們本身就是光。 在你達到自然而然的境界之前，你都可以更進一步往上昇進，到達此境界之後 你就達到完美的狀態了！或許很難向你們解釋什麼是這境界，一旦你到達這自然而然的境界，你就處在一個非常精微的狀態，這狀態就是無上的福份，你就是在那裏，甚至你也不曉得你有無上的福份。

註一：大家可能會有一個疑問：自然而然的境界又是相當於以前提到的靜坐的那個層次？

（Shri Mataji說過靜坐有三個階段，一. 無思慮的靜觀 (thoughtless awareness，即Nirvichara)，二. 無疑惑的靜觀 (doubtless awareness，即Nirvikalpa)，三. 完全的自覺。在這之上才是神的自覺(God's Realization)，亦有三階段(1977-02-15)。但也另有其他談話說三個目標是：一. 無思慮的靜觀，二. 無疑惑的靜觀，三. 神的自覺(1996-03-03)。）

譯者以為Shri Mataji在談話中從靜觀的狀態一路講到完美的階段，所以自然而然的境界應該是指''無疑惑的靜觀'' 或 ''完全的自覺''。請參見譯文 ''神的自覺'' ( http://sahajataiwan.blogspot.com/2017/10/gods-realization-self-realization-god.html  ) 。

註二：江瑞凱摘譯自Shri Mataji 在光明節普祭(Diwali Puja) 的談話1996-11-10 。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

But today I’m going to tell you about what is the state one has to achieve. As Shri Krishna has said it in the “Gita,” describes Sitha Pragya, the second chapter, but it’s very difficult to understand Him, He is not so clear cut as your Mother is.

So people don’t understand what He is saying. And they ask the question, “How, how do you reach that state of Sitha Pragya? How do you get to that stage?” But Ganeshwara, when he wrote his “Ganeshwari,” he called it as the Sahaja Stithi, means the state of Sahaj. He didn’t call Sitha Pragya. He called it as Sahaja Stithi, meaning the state of Sahaj. So he describes the Sahaj in a very beautiful manner and very subtle. Of course, Ganeshwara also, very few people understand, I think.

A person who reaches that state is like a mirror and so many faces pass over that mirror, so many look into that mirror, so many decorate in front of the mirror, but mirror is the same as it is. So the person who is a Sitha Pragya or the person who is Sahaja is not bothered about what is facing him, who is facing whom, where he is. He stays within himself. He contains within himself. Like the sun. If the sun plays with his different rays, he is not lost. All the rays again return to him. In the same way, all the senses that we have, all the senses that are there do play around, but for a person who is in a Sahaja state it doesn’t matter, it makes no difference. He’s not involved. He just plays around. Again, all of them come back to him. This is a state you all have to achieve. Then you are really Sahaja Yogis. But I still find people lost, getting money out of Sahaja Yoga, some people lost getting out of leaderships, some are lost in getting jealousies and envies and all that.

So that means a lot of work has to be done, still, within. There is no need to work as such if you leave everything. That’s why I always say meditate, because when you meditate, what happens, that all these things that are pulling you down are finished.

Gradually they disappear because you become yourself. You get contained by yourself and you are never bored.    .............

Another thing is you rise above all these things, like greed. Now people who are greedy are still involved making money here, making money there, all that thing. Those people who are still full of lust are still making, organizing, some things like that. But in a Sahaj Stithi you just watch. You are just a witness. You are not lost into anything that is pulling you down.   ............

Just watch and this watching state, this witness state is the Sahaja Stithi. In that you become so subtle, you become yourself, meaning so subtle that nothing can disturb you, nothing can change you.   ........

Now you start seeing yourself separating from all these things. Some people come and tell Me, “Mother, see, my ego is very bad, you just take it out.” He sees his ego, he sees what is the problem is. Somebody says, “Mother, my nabhi is very bad, I’m still busy with the money.” He sees it. First starts the knowledge about yourself, we call as self-knowledge. But one has to even go beyond self-knowledge. By that knowledge, what do you do, we have to see?

When you have the knowledge, first we say there’s no knowledge, people have no knowledge, they are ignorant, there’s darkness, all that. Now the light has come, you can see. You can know what’s wrong within you. Now you start separating yourself from all those things that you see as wrong with you. You see them getting out.

So many nonsensical things there are. Like, we have jealousies, envy, greed and lust. I mean, it’s horrible things to say on a Diwali function, see. So the Diwali is that one by one so many lights are enlightened and you start seeing it first. First you start seeing what is wrong with you and then, as you see it, you don’t want it. Then you work out to get rid of it, to become clean.

Now this also knowledge disappears. You don’t have to have any knowledge. You are there. You are there. There is no need to know about your chakras, you are just there. At that stage nothing matters. You become just like a stone, I can say. Stone with a brain intact and a heart intact and a liver intact.

You just don’t mind anything, don’t get upset with anything. You just enjoy the love and compassion that’s flowing. And the ripples that come back to you, even that is lost after some time and you are just nothing but Sahaj. That is the state people achieved. In those days they achieved this state.

But with that, what lacking happened, that they’d get lost. They all got lost. They couldn’t do anything to others. One person getting it, becoming great, finished. Or two persons at the most.  ...........

So now Sahaja Yoga stands first of all at the knowledge state, where you have the knowledge. First, you should first of all have full knowledge about yourself. The self-knowledge should be complete. Then in the third stage we should say that when the knowledge is full you should get rid of all those things that you know about yourself, which are useless, which are hampering your progress, which you know is wrong.

Like, I see some dirt falling on my sari, I’ll just clean it out like that. Then you start separating yourself into that Sahaja state. But still in Sahaja Yoga you develop another dimension which is collective consciousness. That is the modern Sahaja Yoga. In the olden days they didn’t have this, so they just all got lost. Now you have collective consciousness and in that collective consciousness you start feeling others, feeling for others, compassion for others and you start working out for others.  ........

And in that state only we can say you are in a Sahaja state, where you don’t desire anything, you don’t want anything.  ........

This is the state in which, once we rise, we call it as Sahaja Stithi. In the Sahaja Stithi you think you are doing nothing. Everything is working out.

But at this stage if I tell you, you say, “Oh, we are not doing anything. Why should we spread Sahaja Yoga, it’s not our job?” Just now, that’s not your stithi, that’s why.    ..............

it’s difficult to explain to you what is this stithi is because you have to achieve it. Once you achieve it then you are in a very subtle state and that subtle state is nothing but bliss.   ........

See it is such a simple thing one has to understand that the state in which one has to rise is a state where without doing anything, everything works out. If that is your state, all right. But it’s not so. So you have to rise up to that state by doing. First you have to do it. First you have to know and then knowledge has no need, you don’t have to know, but first that has to be worked out and brought to that level.

Now Diwali has the significance that on Diwali day, what we do, we put lights all over. So that we put Sahaja Yoga everywhere. But does the light know about itself? Does the candle knows about itself? She enlightens everything but she doesn’t know. Like the moon, which is giving moonlight, does it know itself? Does he enjoy? Nothing. In the same way it happens that on a Diwali day you are, what you are doing is enlightening people, you are enlightening them, you are doing all this for them, it’s a good idea. You must do it. But also know that you have to become the lamp yourself which doesn’t know yourself.

So there are two messages. The first one is that we have to enlighten the world, we have to enlighten others. This is the first one. Then we have to become that which is the light itself and light itself doesn’t know.   .........

But to get to that state you have to work. And work is to spread Sahaja Yoga. You have to enlighten many lights. That means you will realize that you are the light which is enlightening all that, and then in a subtle way you will realize that, “I am the light.”   .........

Those who do not give self-realization to others, who just come for the pujas, this thing, are mediocres. They cannot rise very high. This coming to puja is what, like, you just rise higher with the puja then again you go down.

But those who steadily grow will grow into this state, I am sure, in My lifetime I should be able to see such people who are such that if they stand here they emit peace, they emit light, they emit everything. Because they are the light. They don’t have to enlighten, but they are the light.   ........

Now you are gradually growing one by one, step by step, so now you understand this. You understand Christ, you understand all these people and at this stage you have still to work. Those who do not work for Sahaja Yoga cannot rise higher. You have to work for Sahaja Yoga, you have to spread it more, you have to work it out, enjoy each other, this brotherhood, everything. All the qualities of a beautiful personality should be there.

Unless and until you achieve that state, then you can only rise higher to that stage which I am describing is a Sahaja Stithi. In that state you will be perfect.   ..........

In the same way these people start allowing people to pass through but we have to understand, still we have to grow. We have to still grow by working it out. Those people who are working it out and spreading it all over are the ones which are really very much there and to them, I must say, the Paramchaitanya is just their servant.   .......

Then this bliss, knowledge, everything becomes one, nothing but bliss and you are in that state of bliss which you don’t even know, you are just there. The greatest bliss is that you don’t know even anything, you’re just there.

瘋子和婆羅門的顫抖

*** 瘋子和婆羅門的顫抖 ***

前言：這是一個霎哈嘉早年發生的故事，Shri Mataji 後來多次提到，但是每次都只約略提到一點點，但在1997兩次的談話中講得較詳細，所以翻譯出來讓大家了解故事的全貌。

譯文：

我曾經在Pune 有一個公開演講，他們安排了一個演講廳，但這個廳的所有人是一些婆羅門。他們說："我們無法讓她在此處演講，因為她不是一個婆羅門。"，一些比較鬼靈精的練習者就對他們說："好！我們會將上述的話告訴報紙，說因為她不是一個婆羅門，所以........。"，"不！不！不要這樣做！我們就讓你們在這裡舉行演講！"。當我到演講廳時，這群婆羅門就坐在講台正對面的座位，他們是來抗議或是監督或是什麼我也不知道，我當時甚至也不知道之前發生過不讓我演講的插曲。但只見這群人雙手開始顫抖，即雙手在胸前大幅顫抖(註一)，我對自己說："發生了什麼事？"，

他們說："母親請停止！我們知道你是力量(Shakti)，但請停止這顫抖，我們受不了！"

我說："我沒有做什麼啊！那你們做了什麼呢？"

"我們並沒有做什麼，我們只是之前說過這是一個婆羅門的場所，所以我們想妳不適合在此演講。"

"真的？就只是這樣？"

"對！就只是這樣。妳看，那邊另外一群人也因為妳的力量而顫抖！"

我就問那邊那一群人："你們也是婆羅門嗎？"

"不！不！我們是來自Thana精神病院的瘋子。"

"那你們為何在這裏呢？"

"因為妳曾經治好我們院裏的一個病患，所以我們的長官就帶我們到這裡來。"

我就對樓上的那群婆羅門說："你們看，你們顫抖，那群人也顫抖，現在你們和他們相當一致，你們是有什麼狀況呢？"

"難道我們也瘋了嗎？"

"你們是有一些不對勁的地方！"

因為他們認為婆羅門是最高等的族群(註二)，這些都是荒謬的觀念。婆羅門(Brahmin)原來是指知道Brahma(大梵)的人，是指知道無所不在的上天大能的人。當然這群婆羅門後來都明瞭了，因為他們都變成霎哈嘉練習者了。

註一：Shri Mataji 在談話中有模仿他們雙手的抖動 ，即手指來回抖動的幅度有5公分之多，詳見談話影帶5：45 處( https://www.youtube.com/watch?time_continue=4&v=fV1wvL3YqPY )。

註二：婆羅門是印度教的祭司貴族，是印度種姓制度下最高等的人。

註三：譯者綜合翻譯自兩次談話的共同片段1997-03-21、1997-04-06 。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

Once I had an experience in, long long time back, in Pune, where the people who were owning that “wara” said that: “We cannot have Shri Mataji’s program because She’s not a Brahmin”. So the Sahaja Yogis said: “Alright, we’ll give it in the newspaper that ‘because she’s not a Brahmin we cannot have her program’”. So, these people came to My program and the owner of that was sitting on the gallery, on top. He could not even walk he was suffering from some sort of a funny disease. So these people suddenly started – I didn’t know, they didn’t tell Me anything. They didn’t tell Me that these people have protested or whatever it is. So they all started shaking like this, doing like this, like this, like this. “Oh, Baba” I said [to Myself] “What is this?” So, I said: “What is it?” They said: “Mother stop it, we know You are Shakti but stop it, it’s too much, too much.” “But what did you do?”They said: “We didn’t do anything, we just said ‘this is a Brahmin staying and a Brahmin wara, and this area is mostly resided by Brahmins’, so we thought that You cannot have Your program”. I said: “Really, that’s all?” “Yes, yes, that’s all. But there’s, see, see on the other side, you see those people, they are also shaking with Your power.” So I asked them: “Who are you? You’re also Brahmins?”. They said: “No, no. We are certified mad people from Thana.” “And how are you here?” They said: “There was one fellow who was mad, who was cured by You.” “Really?” “So our superintendent is here, he has brought us here. We are certified mad, certified!” My goodness! These people looked at Me. I said: “See now, you tally: you are shaking and they are shaking, now you tally. Where are you?” They know now. [unsure] [Shri Mataji laughs].
And they all became Sahaja Yogis not only that but the gentleman who was sitting upstairs. I told him: “You get up and come down.” He came and since that day, he surrenders his life and did a lot of work in Pune.(1997-03-21)

Also it gives you a good idea about how you can show people, who is mad and who is not mad? Like I had a program in Pune in the beginning and they arranged it in a hall which was owned by some Brahmins. So when I went there, they said, “No, no, She is not a Brahmin so we can’t give Her the hall.”

So Sahaja Yogis were mischievous, they said, “All right, we will give it in the newspaper that they are refusing because She is not a Brahmin.”

“No, no, don’t do like that we will have it.”

So I didn’t know what was happening behind the back. When I went there, I was sitting there. Very interesting I saw about twenty-five people sitting in front of Me shaking like this you see.

“Mother, stop it, stop it, we know Your power, stop it.”

I said, “I am not doing any thing you are….”

They said, “Now, also there are people who are shaking like this.”

So I said, “Ask them, who they are?”

They said, “We are certified mad from Thane. We have come here with our superintendent because You had cured one mad man.”

So they said, “Are we also mad?”

“Yes, there is something wrong.”

So the thing was they were thinking the Brahmins are the highest or something like that. Is all nonsensical ideas because Brahmin is that which knows the Brahma which knows All Pervading Power and because of these funny ideas they have tortured all the saints. Specially in Maharashtra people have tortured all the saints all the time.(1997-04-06)

一個測試自我及制約的方法

*** 一個測試自我及制約的方法  ***

(那些愛批評的人)應該拿一張紙-----薄紙，放在手掌上，然後面對相片。假如你可以停止手掌的抖動(shaking)，那麼表示你是ok的。你們每一個人都可以來試驗看看，譬如先試試看右手，這是非常實際的方法，假如紙張在抖動，這表示你內在的"自我先生"(Mr. Ego) 在顫抖。在霎哈嘉你知道如何處理你的自我，感謝穆罕默德 ，他告訴我們如何處理自我。(即用鞋打法)

人的内裡有兩個問題，一個是制約(conditioning)，另一個是自我，我們的觀念及想法(minds) 就是來自制約及自我，其實我們是活在這兩者的掌控之下(註一)，所以你必須非常小心。你現在可以試試你的左手，假如你的左手會抖動，那麼表示你有一些制約，假如你的右手會抖動，那你是有一些自我。若有，你們就要去處理這兩個問題。

在我面前你可以感知能量(vibration)，因為我是你的母親，所以你能感受到能量，但這並不表示你是ok的、沒問題的，你必須在我的相片前測試(能量或是抖動)，那會更準確。.....(註二).....。在相片之前，在你的左手掌放一張報紙，或小一點的紙、薄一點的紙，在右手放另外一張紙，或左右逐一測試，來看看你自己是什麼樣的情形。畢竟你來到霎哈嘉，並不是來拯救解放我，你來到這裡是想讓自己更進一步演化，所以你必須面對你自己，自己來看你內在有什麼-----有那些點很強烈、有那些點是給你麻煩、有那些點正在將你往下拖、有那些點正在傷害你？

譯者整理：Shri Mataji談到的方法如下：以坐姿為例，將靜坐時放在大腿的雙掌往上提高約20公分，雙掌仍是向上，手掌上放一張紙(可用影印紙，或更薄一些的紙，大小約半張A4)，然後面對相片，看紙張是否會抖動？假如左手會抖動，表示你有一些制約，假如右手會抖動，那你是有一些自我。

註一：關於mind，Shri Mataji在1996的談話中多次談及此課題，請看如下譯文：你的想法與觀念都是虚構的(上)及 (下) ( http://sahajataiwan.blogspot.com/2018/05/shri-mataji-1996-03-21-mind-ego.html ) 及 ( http://sahajataiwan.blogspot.com/2018/05/conditionings-deformity-httpsahajataiwan.html )

註二：略去的這一小段談話和本文較不相關，譯者放在此：作為一個母親，你是知道我有時候會玩遊戲，我不知道如何說(來向你們解釋此點)，或許你未必知道此點。

註三：在此段譯文之前的談話，Shri Mataji 提到精神病院的病患在她前面雙手會大幅抖動 (即手指來回抖動的幅度有5公分之多)，詳見談話影帶5：45 處( https://www.youtube.com/watch?time_continue=4&v=fV1wvL3YqPY )。

註四：江瑞凱摘譯自Shri Mataji 在生日普祭(Birthday Puja) 的談話1997-03-21 。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

So what I’m saying that anybody who talks like that, that: “This is wrong in Sahaja Yoga, this should not happen, we should not have paid so much or this leader is not good”, should take a paper, thin paper on his hand and put it before the photograph. If you can stop the shaking, then you are alright.” All of you can try this. Then try on the right hand, very practical. If the paper is shaking, that means “mister ego” is shaking and you know how to treat your ego in Sahaja Yoga. Thanks to Mohammed Sahib. He has told us how to treat it [shoebeat].

Now these two problems are within us. One of them is our conditioning and another is this ego business. And we make our minds out of that and we are playing under the governance of these two things which we have used to make this mind. Now you have to be careful, you find out with left hand. Now, let’s see. If the left hand is shaking then you are conditioned, if the right hand is shaking then you are egoistical. So now you treat it. You treat these two things. Before Me you’ll get vibrations alright because you see, I’m your Mother, alright. But that doesn’t mean you are alright. You try on My photograph, that’s much more sharp. Being a mother, you know, I play around I think- I don’t know what I should say- but maybe you might not feel that. But before the photograph you put on the left hand side a newspaper, or a little paper or a thin paper. On the right had side another paper. One by one you try and judge yourself what are you. After all, you have not come here in Sahaja Yoga to emancipate Me. You have come here to evolve yourself. And because of that you have to face yourself and see for yourself what is within you, which is very strong, which is troublesome, which is dragging you down, which is killing.