真誠與內外的整合

***  真誠與內外的整合 *** 

完全徹底的整合(integration) 是非常重要，除非你有內在的整合，否則是無法來進行外在的整合。完全的內在整合是來自專注奉獻在自己的改善昇進之上，最重要的是：你必須將時間用在你的(靈性)發展上。做此事並不是為了給我看或給他人看，這是你和你自己之間的事。你必須努力來清潔你自己，當然你可以很輕鬆、很舒坦地和你那些阻塞嚴重的輪穴共存，但是你最好是有很暢通乾淨的輪穴，這是很享受的狀態，也不難做到。

如何做到呢？首先就是要真誠(sincerity)，要完全的真誠！你對你自己真誠嗎？ ......你的真誠必須是完全的，任何的不真誠的想法對你都是有極大的傷害。如同你的母親是真誠的對待你，你也必須真誠對待你自己，如此你就可以開始享受霎哈嘉。這對你內在的整合是非常重要的，因為假如你是真誠的，那麼這是來自你的心，假如來自你的心，那麼你的身體、腦袋、智力及所有一切都會努力來完成它；但假如不是來自你的心，那麼將只是一件表面的作為而已。所以你必須試著從你的心來感覺一下，這就是所謂的真誠。你不能靠任何人，不論是你的妻子、丈夫、小孩、母親、父親都不行，這是你自己的事，所以你必須如此來做，才能達成你內在的整合。而達到整合狀態的原動力就是非常簡單的一樣：真誠。若是如此，你將會自動達到(內在的)整合。

另一個重要因素是耐心，你必須耐心對待別人，因為假如你沒有耐心，你會懷疑你自己的真誠，所以你必須有耐心。假如你知道你過去是如何、從過去到今天你又經歷了那些才到今天的階段，如此你就會對他人有很大的耐心。當你對他人有耐心時，你的真誠就是無時不刻都是完整的。只有經由你自己的真誠，你才會有完全的整合。

我們更進一步來談真誠。如何來維持你的真誠呢？首先你必須下定決心，即要發誓來當一個真誠的人，然後你必須去發掘你在何時、因何事而變得不真誠。你是很會分析的，你可以發現你如何變得不真誠？在那個情況下你變得不真誠？如何來矯正自己呢 ？你要監看控制你的頭腦心智，看它如何變得不真誠。

你會驚訝地發現以真誠來行事是遠比不真誠來的容易，最簡單的方式其實就是真誠，而不是去欺騙，因為你根本不必傷腦筋。你不用花腦筋就可以真誠，但是你必須動腦筋才可以不真誠，你必須計劃這個那個，你必須想一些辦法、找漏洞、找藉口等等。假如你完全忠於你的真誠，你就不必去擔心任何事，而且這真誠本身就會帶給你許多好處。你不必去要求任何人對你的真誠給予回報，真誠本身就會給你回報，此時你就會開始享受你自己的真誠。假如你可以用一個旁觀者的角色來看這些，你會發現你的真誠讓你變得如此優美、尊貴，及你的自尊又是如何地在這過程中逐漸上升。你將會驚覺到真誠本身就是一個巨大的力量，它在你身上展現了活生生的動力，而且你將會是一個完全轉換的人。

你內在的轉換將會來改變這整個世界。人們將會看到你不是一個充滿混亂疑惑的人，你既不是一個懷疑古代聖人的人，也不是一個狂熱的基本教義派(註一)，你也不是一個有盲目信仰的人，而是一個清醒、有覺知，而且能比別人更看清楚世事的人。上天只對這種人有興趣，我告訴過你們上天對一隻有警覺的蟲的興趣，是遠超過一個行屍走肉的國王。當你内心更清明警覺，無所不在的神聖力量就會對你放更多的注意力。這種清明警覺的心，其實就是被你的真誠所喚醒的。真誠就是表示你忠於你自己，在真誠之下你必須忠於自己，而無法不忠於自己。忠於你自己就是真誠，我就是以此來經營霎哈嘉，但是真誠是我的本質，我不需要任何努力，即我本來就是如此，我也無法不真誠。假如我是你的模範，那麼你應該嘗試在你的内裡吸收我的本質，如此你就會驚訝地發現你是如何地和我連結在一起。然後我們就可以如同一個波浪、一個共同體、一個共同的人格來前進移動，這就是這個頂輪紀念日所要達成的。......

當你的轉換開始有所成就，假如人類能開始逐漸被轉換，那麼明天你們將會是社會中各個事務的領導者。不論你是社會中那個階層類別，試著去接觸、影響你的層級中的人，如此你就可以創造出一個進化圈，這就是 "外在的整合" (outside integration) ，如此這個社會就會得到整合。不同宗教的人都會來到霎哈嘉，因為它就是所有宗教的成果。政治、經濟、各種意識形態也將整合在一起，因為它們的本源其實是同一個。只是因為人為(錯誤)的認同，它們才變成今天分離的局面。這就是我們如何來整合全世界成為一個美麗、統合的文明，讓其中的每一個人都可以來享受。

註一：就是譯文 "古代的聖人" 最末段中提到的當代的兩種人。

註二：江瑞凱摘譯自Shri Mataji在頂輪普祭(Sahastrara Puja)的談話1980-05-05。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

The second very important point is of complete integration within and without. Within, unless and until there is integration, we cannot bring forth the outside integration. The complete integration within, comes by dedicating yourself to your own improvement. First and foremost is: time must be given for your development. Not to show me or not to show anyone! It is between you and yourself. You have to work hard to cleanse yourself. Easy to live comfortably with all the horrible chakras within us, but it is easier also and the best, most enjoyable is, to have very clean chakras.

And it comes [by], first of all, is sincerity. First of all is complete sincerity. Are we sincere to ourselves?  ...... and the sincerity must be full, must be complete. Any kind of insincerity which comes into you is extremely detrimental. So you must know that, as your Mother has sincerity about you, you must also have sincerity about yourself. Then you will start enjoying Sahaj Yoga. That is very important to create integration within you because if it is sincerity, it comes from your heart. If it is coming from your heart then your body, your mind, your intelligence, everything will work hard to fulfil it. But if it is not coming from your heart it is going to be a superficial thing.

So you try to feel it from your heart. That’s what it means: sincerity. Do not depend on anyone – your wife, husband, children – nothing – mother, father. It’s your own. So you have to work in such a way that you get complete integration and the driving force towards integration is a very simple one: is sincerity. Thus you will know that automatically you are getting integrated.

The another factor [which] is important is patience. You must have patience with others, because if you do not have patience your sincerity will start doubting itself. So you must have patience and to get patience you must know what you have been so far and where are you. When you will know what you were, you will have patience with others, tremendous patience. And by having patience with others your sincerity will be all the time complete. By your sincerity you will be completely integrated.

So we come to the point of sincerity. Now let us go deeper into it: how the sincerity is to be maintained. First of all we have to make some determinations, sankalpas (vows), of being sincere. Then we have to act by finding out how do we get insincere on what points. You are good at analysing [so] you can find it out: how do you get insincere, on what points you get insincere, what are the correcting points. Keep a control on your mind to see how does it become insincere.

You’ll be amazed that it’s simple to be sincere than to be insincere. Is the easiest thing is to be sincere than to be deceiving because you don’t have to think. To be sincere you don’t have to think. If you have to be insincere you have to think, plan out and to find out methods, all the loopholes and escapes, by which you have to run away. If you have to be captive of your sincerity you don’t have to worry about anything and that sincerity itself is rewarding. This principle must be written down in your hearts that sincerity itself is rewarding. You don’t have to go to anybody else to ask for the reward of sincerity, sincerity itself rewards you. And that’s why you start enjoying your own sincerity. If you start seeing all these things as a witness, that how your sincerity has made you so beautiful, so dignified and how you have started rising in your self-esteem, you’ll be amazed how sincerity itself is a big force which will manifest its living dynamism in you and you’ll be a transformed person.

This transformation within you is going to change the whole world. People are going to see that you are no more a confused person, you are not a person who is doubting and neither you are a person who is a fanatic. You are not a blind person and you are a person who is alert and aware and who can see things better than others. So, Divine is only interested in such people. As I have told you before that Divine is more interested in a little worm which is alert and aware than in a palace of a king which is dead. The more alert you become the more Divine takes interest in you. But this alertness is nothing but the enlightenment of your sincerity. You’ll be amazed how sincerity is the thing. That means you are loyal to yourself. You have to be loyal and not disloyal. The loyalty to yourself is sincerity and that is how I have managed Sahaj Yoga. But sincerity is my nature, I don’t have to strive for it. I cannot get out of it. While, if I am your ideal you should try to imbibe my nature, within yourself. And then you will be amazed how you are connected with me. Then we all move like one wave, one being, one personality. That is the achievement of this Sahastrar Day.  ......

Once your transformation starts working out, if human beings start getting transformed, tomorrow you will be placed at the helm of affairs everywhere in the society. Try to contact other people at your own level. Whatever may be the category of life you are leading please try to contact them. By doing so you create an atmosphere which starts another circle of evolution which is the outside integration where the societies get integrated. All the people who profess different religions come to this Sahaj Yoga which is today the fruit of all the religions. The integration between political and economic situations, complete ideologies, will integrate because the source of all these is the same. It has gone into disintegration because of its artificial identifications. That’s how we’ll integrate the whole world into a beautiful integrated Creation, with the purpose of blissful existence for all of us to enjoy!

錫呂瑪塔吉談到她的工作

***  錫呂瑪塔吉談到她的工作 *** 

我降世的時間，正是人類的混亂疑惑開始顯出惡果，甚至在身體的層面都顯現出來，在生理上、心理上、情緒上及靈性上都顯出種種的不平衡。我環顧四周我是非常震驚，(人類的)無明竟然使人類變得幼稚愚蠢，好像他們都被無明的烏雲覆蓋著。在以前人類至少有足夠的理解力與靈敏度來知道什麼是對的、什麼是錯的，縱使犯錯了，他們也知道錯是錯、對是對；但是在我來的這個混亂疑惑的時代，(則完全不是這樣子)。我知道我是要來打開頂輪，在這個震驚之後我開始我的工作，我決定不告訴任何人關於我的工作，而是過著一個普通人的正常生活，而不是從一個顯眼的角色開始......，因為假如你以一個惹人注目的方式來降世，那些負面力量立即可以發現你......。

我必須真正的非常非常努力來進入人類裡面，來發掘人們的各種不同的排列組合。首先我必須發覺人類的根本問題，一旦我可以處理這些根本問題，我就可以應付各種不同的排列組合。在明瞭這些根本問題之後，我開始去了解人類的各種不同的排列組合，我是頗為驚訝人類如何處在這個世上、如何對外事外物做反應。而且我也發現人類內在有(各種)不同的排列組合，在其上又加上他們的許多認同，如他們所成長的社會、國家給他們的認同，及種種來自社會國家的觀念，所有這些加總起來變得比他們原本的存有來得更重要。最原本的存有原是普世一致的，是存在人的内裡，結果每一個人都變成一種很奇怪、可笑、荒謬的形態，讓我(一開始)不知道如何來減少人類的這些(奇怪之處)，如何來導引他們可以到達一種能(往上)成長的境地。

這是一件非常非常辛苦的工作，我必須夜夜來工作，同時我也必須表現得像一個很普通人，過很正常的生活......。我也發覺人類的一個很大的問題即是家庭生活，這就是為什麼我也結婚，我想來(親身)研究家庭生活中的種種問題。當我親身來面對這些問題，我逐漸明瞭為什麼人類會有這樣子、那樣子的行為......。其他像政治、經濟等各種問題，這些也是我試圖去研究的，因為它們已變成人類很重要的一部分，雖然它們究竟只有人為的價值，(而沒有真實的價值)，但是它們確實影響人類很多，所以我必須去深入了解，去了解為什麼人類會做這個、做那個。可以說我必須研究人類行為科學很多年。就這樣我如同逐步釐清纏在一起的一團線，並解開各種結，直到剩下最後一個結，那就在1970年5月5日被解開了。當頂輪打開之後，這集體的現象開始運作，這最偉大的集體現象就是Shri Chakra 在地球上，即你從手指上可以感覺到。在這之前從未如此，從未有人的手指是被啟發，從未有人可以從手指如此感覺到能量。但是以前的修行者是可以在他們體內感覺到能量，這是來自昆達里尼的上升，及他們在内裡所做的種種修行與發展。古代的修行者是比較關注他們自己，他們修煉他們個人的內在遠比集體存有來得多。

由於宇宙的頂輪已被打開，每一個人開始可以用他們自己的雙手感覺到周遭的能量，這表示從以前可以感覺能量的輪穴擴展到手指，即在輪穴之內對神聖力量的靈敏度已拓展到週邊，拓展到人類可以用手指來感覺到能量，這是非常奇特的。

所以我的工作可以說是將這感知能力，從(輪穴)中心推移到週邊(的手指)。在這推移的過程，無論碰到什麼障礙，我都必須逐一將它清除。當所有的障礙都清除掉，這整個系統就適當地完成了......。

註一：江瑞凱摘譯自Shri Mataji在頂輪普祭(Sahastrara Puja)的談話1980-05-05。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

I took my birth at a point where these confusions had started showing its results even on the physical plane. All imbalances of life react – physically, mentally, emotionally, also spiritually. When I started looking around I was amazed how ignorance had made people naïve, like a cloud of ignorance which came on them. Formerly people had this much understanding, this much sensitivity to know what is right and what is wrong. Even if they were wrong they knew that wrong was wrong and right was right. But in this [world’s] confused state I was born, and I knew I was to open the Sahastrara. So I started my work after my first shocks. I decided not to talk about it to anyone and lead a very, very normal life of a very ordinary person, not to be very striking. ...... If you are born with any striking signs the negativity immediately finds you out. ......

I had to really, really work, very, very, very hard to enter into your being to find out the different permutations and combination. First of all I had to find out your basic problems, what are your basic problems are. Once you handle the basics then you can handle the permutations and combinations. After finding the basic problems I started finding out your permutations and combinations and I was amazed how human beings were placed to their outside world and how they reacted to their outside world. And I identified that these permutations and combinations which formed within themselves were also capped by their other identifications, like the society in which they were born, like the nation in which they were born, like the ideas that were there. All these things became much more important than the Original Being, which is Universal, within you. And every individual had taken a very odd, funny, awkward type of a shape which I didn’t know how to reduce and how to bring it to proper growth level by which they start their growth.

It was a very, very hard work and the nights after nights I used to work, while leading a very, very ordinary life of a very normal person.  ......

Then this working started and one of the biggest major problems of human beings I found was the family life and that’s why I married. I wanted to study what are the problems of family life. And then I started facing these problems as if they were my own and started understanding why people behave in this manner and that manner. ......

Then other problems like political, economic and all these problems also I tried to study because they became so important for human beings, which are of absolutely artificial value, but they did. So I had to see to that, what makes them do this and what makes them do that. Sort of a Human Behaviour Science I had to study for years. And then as you start unfolding or you can say unentangling or disentangling, or taking out the knots of a bundle, you reach a point where all the knots are opened out and one knot is still left, you see, which is to be opened out. And that was done on the 5th of May 1970. And once that had [been] done, the collective phenomena started working. And the greatest collective phenomena was that the Shri Chakra being on this Earth, could be felt through your fingers. This was never before so, nobody felt the fingers enlightened, nobody felt the vibrations on the fingers as such, but they felt it within themselves because the rising of the Kundalini and everything and the way they developed themselves inside, they were more concerned about one individual. They developed their inner being much more than their collective being.

But now because the Sahastrara of the Universe was opened out, everybody started feeling the vibrations around them with their own hands. That means the chakras themselves were feeling before [but] now the fingers, which are manifested from the power of a particular chakra or chakras, could feel the vibrations. That means the sensitivity of the Divine, which was in the chakras, spread out to peripheries to such an extent that the human being could feel it on the fingers. This was fantastic!

So my job was to move from the centre to the periphery. While moving that, whatever are the obstacles I met, I had to clear them out, one after another. And then, once all the obstacles are cleared out and all the network is properly done,

關於九步驟 （非譯文）

*** 關於九步驟 ***（非譯文）

九步驟是帶領新人獲得自覺的關鍵動作，本文整理YouTube 可以看到的Shri Mataji 帶自覺的影片，就一些有爭議或常被忽略的點，整理出如下的結論：

(大家大致有共識的部分就不列在這裡)

1.閉眼。做九個步驟的過程眼睛要閉起來，這是避免新人注意力跑掉。為了怕有人頻頻張開眼睛來看到底右手要放那個位置，所以 Shri Mataji 在正式帶九步驟之前，往往先逐一告訴大家是那九個位置( 此時當然是張開眼睛)。正式帶九個步驟時，常常一再提醒新人不要張開眼睛。

2. 脫掉鞋子。讓腳掌直接接觸大地，因為大地可以吸掉一些不好的東西，有助於獲得自覺。

3. 兩腳要稍微分開，而不是靠在一起。

4. 拿掉眼鏡。有時候Shri Mataji會建議拿掉，因為對眼睛有幫助，但是Shri Mataji 並不是一定有這樣要求，也沒有說非這樣做不可。

5. 針對左臍輪要講幾次？霎哈嘉有兩個版本 ：一. 先講3次，再講10次 ；二. 先10次，之後再3次。從YouTube 可以找到的影片來看，幾乎都是先講3次，再講10次。雖然筆者的經驗兩種的效果好像沒有差別，但是仍是建議遵循大多數：先3次再10次。

6. 右手掌要壓緊各個位置，而不是只是輕放接觸。Shri Mataji 在許多影片中都有強調這一點。

7. 針對前額及後腦勺兩個位置，頭部都要儘量彎下來或往後仰。

8. 針對頂輪時，是否要往前低頭？大部分都有強調要低頭，但是也有少數影帶是沒有低頭在做這個動作。仍是建議遵循大多數：頭要低下來。

9. 右手掌壓頂輪的時候，手指必須向手背撑開，如此掌心才有適當的壓力用來壓頭皮。

10. 針對前額及後腦勺時要講幾次？大致看來是幾次都可以，所以建議講兩三次。

11. 是對誰講這些問句、肯定句及請求呢？由於影片都是Shri Mataji 在帶自覺，所以Shri Mataji 都要求新人講"母親"或"Shri Mataji" (譬如："母親，我是一個靈嗎？") 。依筆者之經驗，在華人世界直接這樣要求第一次的新人這樣講，恐怕會造成更多的疑惑，讓昆達里尼更難通過額輪，所以直接來對內在的昆達里尼來做祈求也是一個很好的方式，即講"靈量母親"或是"錫呂昆達里尼"應該都是很好的選項。

註一：江瑞凱自YouTube搜尋 "self realization by shri mataji" 得到的影片，歸納整理出的結論。敬請霎哈嘉兄弟姊妹們指正。

特別推薦：

https://www.youtube.com/watch?v=Krs4pjFqzog

https://www.youtube.com/watch?time_continue=2&v=fiaZSXbE8x0

https://www.youtube.com/watch?v=K2vlktnywQo

https://www.youtube.com/watch?v=H3NyRViH8pA

古代的聖人

***  古代的聖人 ***

在(1970年5月5日)以前，神降臨人類身上的祝福都是以個別的恩寵方式來呈現，這些人是個別地獲得自覺，是這邊一個、那邊一個，他們個別獲得自覺的方法是和集體(獲得自覺)剛好相反。首先他們必須先建立他們的正法(dharma)，完全清潔他們自己、隨時期盼獲得解脫、將他們的注意力放在解脫上面、隨時想到上帝、請求祂的恩典，而且要以小心謹慎、合乎正法的方式來行事，以此來保持自己的純潔無暇。他們必須控制他們的心智、慾望、行動等，即以這種方式來使他們處在中脈。當他們可以通過所有的試煉，當他們(被認為)值得來獲得自覺時，這時候母親的恩寵才會降臨，才會給他們自覺。這種方式持續了好一段時間。

那些少數獲得自覺的人為(今日的)霎哈嘉做了許多不凡的預備工作。這些人在各階層都有，但是只有極少數，也十分突出。譬如在古代的印度及世界各地，這些人發現了母親大地所產生的特別贈禮，即是人們所謂的 "聖石" (swayambus)。這些石頭或石頭聖像是從母親大地所拋出來產生的，再被這些聖人所發現。他們將聖石放在神殿之中，來崇拜它，藉著崇拜也讓這些聖石有更多的能量，也給予周遭地區能量。全世界都有這樣子的聖石，但是只有聖人可以發現它們。

這些聖人倡導並建立道德在人類生活中的重要性，即合乎道德的生活如何帶給人健康、財富及昌盛，即道德是可以帶給人光輝，而不是另外那些將人拉向低下或帶來毀滅的東西。這些聖人也建立學校......。他們教育年輕人，以使他們可以走向符合正法的生活，可以享受美好的婚姻。希望有朝一日，他們成長升進到可以獲得自覺，而有一個完全享受的人生。這些聖人就是以身作者、以自己的行為、以自己與眾不同的享受態度、以自己喜樂的人生，來吸引人們將注意力從外面移向內在、更深層的價值。聖人的所行所為、生活態度充滿了一種對神、對宗教、對平衡美好的人生的信心。他們首先為日後的霎哈嘉大廈搭好了一個堅固的鷹架，他們可說是這偉大演化工作的重要螺絲。他們想建立正法的願望是如此堅定，以至於整個摩訶迦俐的神聖力量(Divine force of Mahakali)都經由他們來運作，然後他們以無比的理解及智慧，將這願望的力量付諸行動，人類許多偉大的經典都是出自他們的筆下，數千年來這些聖人和經典都是人類的行為準則。

只有到了大約這一千年的近代，人類才開始懷疑這些聖人。在這之前人類只會懷疑自己："我們還是做不到，我們不夠好，我們就是無法做得更好；但是聖人是完美的，聖人所說的都是正確的"。那時候的人類對轉世神祇及聖人及他們所說的是沒有任何懷疑的，只是對自己屢屢犯錯、無法走上聖人講的正軌有所疑惑而已。......

但是隨著人類"自我"(ego)的逐漸發展及來自"非我"(superego)的持續挑戰，這一切都崩潰了。混亂疑惑進入人類的腦袋，人類開始懷疑這些偉大的覺者，而不是懷疑自己。或許這是因為聖人對人類而言是遙不可及，另外一些人則受周遭惡魔力量的影響，而受其操控，開始懷疑這些聖人及這些偉大的經典。結果一邊是這些對聖人充滿懷疑的人們，另外一邊則是堅持要做更多更多的教導，這些人變成了(基本教義派的)狂熱份子 。

註一：江瑞凱摘譯自Shri Mataji在頂輪普祭(Sahastrara Puja)的談話1980-05-05。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

So far the blessings of God came to human beings individually as grace. And they received their Self-realisation individually, one by one. And the method for individual realisation was just the opposite of the collective. First they had to establish their dharma, cleanse themselves fully, desiring all the time for their salvation, putting their attention to their salvation, as you call it Ishwara Pranidhan (desire for God), thinking of God, asking for His grace and acting in a scrupulous, dharmic ways to keep themselves pure. They had to control their mind, control their desires, control their action in such a manner that they absolutely kept to the centre path. And when they could get through all that testing and immunity, and when they deserved [it], then only the grace of Mother gave them realisation.

This pattern was on for some time. These few people who got realisation did lots of wonderful things to prepare for Sahaj Yog. They were in every field of life, but very few and unique. For example, in India and in many other places in ancient times, they discovered the unique gifts of the Mother Earth; what you call as the swayambhus – created by themselves. These stones or stone images, which were thrown out by the Mother Earth, were discovered by these saints. They put shrines there, they worshipped them and, by worshipping, they made these images vibrate – more of vibrations and vibrate that area. All over the world there are such stones, but only the saints could discover them.

Then they established the importance of virtue in life: how virtue can give you health, wealth and prosperity which is glorifying and not which is degrading or which is destructive. They established schools and universities, specially in India.  ......They prepared young children, educated them, in such a manner that they led a very dharmic life, enjoyed their married life fully and then they matured in such a manner that they got their realisation and lived a life of complete enjoyment. Thus they distracted the attention of people which was outside, to inner, deeper values, by their own example, by their own behaviour, by their own style of enjoyment, by leading a very cheerful and a happy life. All this permeated a kind of confidence in God, religion, and a very good, balanced life. They have really done a great job of first building the scaffoldings of the huge, great building of Sahaja Yoga which is going to come now. They are just like nuts and bolts in our whole working. Their desire to establish dharma was so great that complete Divine force of Mahakali was working through them. Then they put it to the action with such understanding and such wisdom. Great scriptures were written by them and for many years, thousands of years, they were the guiding lines (guidelines) for people.

Only in the modern times, if you say about a thousand years or so, people started doubting them. Before that people used to doubt themselves. They used to doubt that, “We are not yet capable. We are not good enough. We cannot do it better, but they are perfect. Whatever they have said is all right.” There was no doubting about the incarnations or about these saints, what they said. But the doubting was about themselves that, “How is it that this is the good path, we know, this is the real path, we know; still we are going in the wrong direction?” ......

but all this started toppling down with the ego developing and the super-ego challenging. Confusion started coming into the minds of people and they started doubting those great realised souls instead of doubting themselves. Because they could not reach anywhere near these great saints, some of them were influenced by many satanic forces around and played into their hands and started doubting those realised people and all these great scriptures.

So, [on] the one side we have the doubting people, the another side the fanatics. Those who tried to adhere more and more to the teachings had to become fanatics, so they became fanatics.

從物質的迷思談到普祭

*** 從物質的迷思談到普祭 ***

當你發展出靜觀的狀態(witness  state)時，你不會將東西保為己有，你會很樂意給予他人，或和他人分享共用。在這種階段你變成一個靜觀者，因為你開始享受(這一切)。靜觀狀態就是錫呂克里希納(Shri Krishna)的狀態，也是處在大我(Virat)的狀態。當你開始和別人分享共用你的東西，這表示你已走入正軌。

普祭的精髓也是要如何來克服我們對東西、對物質粗糙面的迷思，做普祭就是要知道如何來超越我們對物質表象的執著依戀。當我們想要擁有一樣東西，我們應該要知道：是神給我們這樣東西，所有的東西都是屬於神的。假如你獻花給神，畢竟花是神自己所創造的，你又獻給神什麼呢？人對神獻祭光(light)和對神做搖燈禮(aarti)， 這些都是神(所創造)的光，那麼人做這個儀式又是在做什麼呢？當我們對神獻祭光，我們所做的是在崇拜我們內在的光，我們內在的光元素就會被喚醒。光元素就在額輪的位置。當你做搖燈禮，或你將光放在神之前、將光獻給神，那麼你內在的光元素就會被喚醒。當你獻祭花朵時，根輪就得到喚醒。當你獻祭蜂蜜，你的注意力就得到照亮。畢竟神是不需要任何東西，我們為什麼要給神東西。

神是享受者(enjoyer)，人並不是享受者，人無法(像神一樣)享受，享受者就是神。當神在人的内裡，人就可以享受，這享受者就是靈(Spirit)。所以任何可以取悅你的靈的東西，都用在普祭的獻祭中。譬如你獻給女神稻米，稻米要放在女神的膝上，這一點稻米給女神有什麼用呢？藉著獻祭稻米，你內在來自食物的滿足感就得到照亮。但是這並不表示你將稻米灑在我身上，不是這樣！而是要心存恭敬與理解，要如此來獻稻米給我。一般人是不了解為什麼要獻祭稻米給神。

為什麼獻祭棕櫚樹葉給耶穌基督呢？祂拿這個做什麼？假如祂是上帝的兒子，那麼給祂棕櫚樹葉有什麼用處呢？或是給祂油、油浴，或用油按摩祂的腳有什麼用處呢？這完全是為了你的益處，其實在霎哈嘉這也被證實了，假如當你按摩我的腳，你是會感到更舒服，而不是我。當你按摩我的手，是你感到更舒服。當你在我足前頂禮，是你感到更舒服。像那位女士上次主動要幫我做足部反射區按摩，結果不是我感到更放鬆，而是她感到更放鬆。她越按摩她越放鬆。當你為神工作，這祝福會降臨你，你是被祝福的，無論是什麼麻煩，神都來幫你解決。你獻給神任何會讓你滿足的東西，這滿足感(反而)降臨你身上。

當你將這些花獻給我，會來帶給你兩種好處：根輪及腹輪，這就是為什麼(獻祭)花這麼重要。假如花是美麗的，那會帶給腹輪(好處)，假如花是芬芳的，那它們會治療你的根輪，你做這些是為了改善你的輪穴。再譬如像酥油，酥油是對喉輪好，錫呂克里希那是非常喜愛酥油及奶油。假如你用奶油來按摩我的腳，你的喉輪就會改善，而不是我的喉輪。我沒有任何問題，我唯一的問題就是你們都在我裡面，當你有問題，我就會有問題。(我身上的)這些能量必須到你身上，我準備了這些能量，就像解毒劑一樣，它們必須流動，這是一個你們應去了解的非常精微的知識。

人要從(物質的)粗糙面移動到靈(的精微面)，是依循下面的過程。首先你是喚醒照亮你的輪穴，藉著喚醒輪穴，你輪穴上面的神衹變得高興，當輪穴上面這些神衹高興時，輪穴上就會有一個通道可以讓昆達里尼通過，當有這個通道時，昆達里尼就可升高(到頂輪)，然後你的注意力就可以開始逐漸和靈成為一體。就是這樣一步一步前進，你從物質(matter)移動到更精微的物質(subtler matter)，然後從更精微物質到你的輪穴，再從輪穴到(輪穴上的)神衹，再從神衹到靈體，然後靈體本身就享受祂自己。所以(在這過程)你不必去做什麼，你只需要將你的精神及注意力放在靈體上面。

這就為什麼在普祭上，這些獻祭會如此安排。現在的人並不知道這其中的連結，所以他們會想："為什麼我們獻祭這些東西給神？這些東西不都是神自己的東西嗎？"，他們會質疑："為什麼我們放燈？沒有必要！"。

你處在那裡？在什麼階段？你要知道你是處在這個階段：你必須將自己從物質中抽離出來。

說明：這是一個很長的談話及閒聊，錫呂瑪塔吉主要是談英國人的懶散(lethargy)，再談到人對物質的依戀，再以普祭為例，來談如何從物質抽離出來。談普祭的這一部分早有人翻譯(Sahaj-vidya網站的中文通訊2003年8月第12期)，也被轉載在台灣集體的進階班教程中"母親說普祭"中的後半段。 該譯文略去了許多片段，恐怕會使讀者無法了解這段的精義，所以試著重新翻譯。

註一：江瑞凱摘譯自Shri Mataji在倫敦靜室的談話1980-09-27。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

When you develop your witness state this will come to you that you will not keep things to yourself but you would like to give and share, sharing. That is the time you should know you have become a witness, because you are enjoying. Witness state is the state of Shri Krishna, of Virat. When you start sharing your things then it is a proper thing.

Now the essence of puja is also how to overcome our material grossness. Puja is nothing but is how to overcome our material grossness. When we want to have a matter to ourselves, we must know that it is given to us by God. Everything belongs to God. Supposing we give flower to God, after all it is God’s own creation, what are we giving? We show light to God or do ‘aarti’ to God. What? It is all God’s light only, what do we do?

But by showing light to God, what we do is to, we worship light within us. The light element gets enlightened within us. The light element is here on the Agnya. When you do aarti, or when you put light before God, when you show light to God, the light element within you gets enlightened. When you give flowers, Mooladhara gets enlightened. When you get honey, then your attention gets enlightened.

So, why we give it to God, after all God doesn’t need anything.

But God is the enjoyer. You are not the enjoyer, you cannot enjoy. Enjoyer is God. In you, when God is there that enjoys, that is the Spirit. So whatever pleases your Spirit is used in the puja to be given. Now you give rice – all these things are discovered – that you give rice to the Devi. Rice should be put in Her lap. Now what is rice, a little rice to a Devi? Is, by putting rice, in you the satisfaction of getting food or food that gives you satisfaction is enlightened.

But that doesn’t mean you start showering things on Me, that doesn’t mean that. What I am trying to say, do it with dignity and understanding. That you give Me rice. Now, rice giving – these people don’t understand why rice is to be given to God? After all, why give Him palm leaves? What is He going to do? If Christ was the Son of God. What was the use of putting palm leaves for Him? Or to give Him oil, oil bath or to rub His feet with oil?

It is for you to get the advantage. Now in Sahaj yoga it is proved now. When you rub My feet, you feel better, not Me. You rub My hands, you feel better. When you fall at My feet, you feel better. She, she is a great – what was, what is, what were you doing?

Lady: Reflexology.

Shri Mataji: Reflexology. Big name, ah? Reflexology. And she is supposed to know about the feet and things like that.

One day she said, “Mother I want to come and massage Your feet. I know this and all that.”

So I said, “All right, come along.” So she came to rub My feet. Instead of I feeling, becoming relaxed, she was becoming relaxed. The more she was rubbing she was getting relaxed.

So you see when you do for God, the blessings comes to you. You are blessed. Whatever is the problem with you, you give to God to solve. Also whatever satisfies you, you give to God. The satisfaction comes to you.

Now, these flowers when you give it to Me, Mooladhara. They give you two things, Swadishthana and Mooladhara. Flowers that’s why are very important. They give Swadishthana, if the flowers are beautiful, then they give Swadishthana and if they are fragrant they cure your Mooladhara. Now, I mean there is no end to flowers also. But think about it, that you are doing it to improve your chakras.

Then other things that are used like say ghee. Ghee is used. It is for Vishuddhi. Shri Krishna is very fond of ghee and butter. So when you rub My feet with say butter, your Vishuddhi will improve, you know that. Not Mine, I have no problem. I have only one problem that you are within Me and when you have problem I have problems. Because these vibrations have to go to you. So I prepare vibrations here as an antidote and they have to flow. It’s a very subtle thing to understand.

To move from gross to Spirit, this is the thing by which you move, because first you enlighten your chakras. By enlightening your chakras, your deities get happy, prasanna. By making the deities happy, you keep; get a passage for the Kundalini to pass through.

By making the passage for the Kundalini, the Kundalini goes up and then your attention starts becoming one with the Spirit. It is step by step, you move from matter to subtler matter, from subtler matter to your chakras, from chakras to deities, from deities to the Spirit. Then Spirit enjoys itself. So there you do not have to do anything. Just give your Spirit to Spirit.

That’s why these things were prescribed. Now people could not see this linkage. They thought that, “Why should we give anything to God? After all it is all His own.” The argument started. “Why should we put lights? There is no need.” But this is an escape. Where are you, at what stage? You are at a stage; you are at a stage where you have to detach yourself from matter.