舌頭在靈性演化的角色

 

*** 舌頭在靈性演化的角色 *** 

 

我以前說過要同時是一個母親及導師是非常困難的，因為這兩者的功能有相當的衝突。尤其是對一個想救贖你們的人，即Moksha Dayini，這是非常困難的。因為這(求道的)路上是如此精微與變幻莫測，以至於你們必須自己走過來。假如你們掉到這一邊或那一邊，對你們都會有很大的災難。我以母親的心與用著導師的手，我注視著你們往上爬，我看你們一路上來。當我瞥見有人掉下去時，我試著告訴他們"上來"，有時候我是用叫喊的，有時候我拉他們上來，有時候我給他們關愛、照顧他們。你們可以在你們的内裡自行評斷，我在你們身上花了多少功夫，我有多愛你們。但是你們愛你們自己多少才是重點！

 

我告訴過你們，對一個霎哈嘉瑜伽士而言，最重要的關鍵是靜觀的力量，這靜觀的力量是安靜的，它不會出聲。假如你是一個非常愛講話的人，那麼這種個性是不會對你有多大的幫助，你必須回到平衡。在我這次的來世，我是第一次開始用談話的方式，我是碰到了一些困難，因為我還不習慣這種談話方式。對你們而言，應該(盡量)不要說話，除非是覺得非說不可，而且要儘量用較少的句子，且要用結論性的說詞。

 

如同我以前告訴過你們，舌頭是造成所有器官注意力分散的主要來源，假如你可以掌控你的舌頭 ，那麼你便可以某種程度掌控所有的器官。因為所有的事物都必須是令人愉快的，(如此你才可能去做)。譬如你看到一個女人，假如她不會令人感到愉快，或許她可能長得漂亮，但是你不會想再看她一眼。就是舌頭來決定一個人(的許多作為)。假如你想吃某些食物，但若是它看起來不是美味的、不令人愉快的，那麼你不會想吃那個食物，它必須是令人感到愉悅的。再者，一個想法也是如此，一個想法必須是令人愉悅的，假如它不會令人愉快的，你不會想擁有它，所以這決定的因素是舌頭。舌根直抵喉輪，喉輪控制你的自我(ego)及超我(superego)，或你可以說舌頭以某種方式反映自我及超我。經由你的舌頭，當你說話的時候，他人可以分辨出你是否處在自我或超我的領域，舌頭會表達出這些，舌頭會決定一切。

 

假如你了解舌頭，那麼你就知道如何控制它，它是你的朋友，而且Sarasvati就住在你的舌頭内。假如你知道如何控制你的舌頭，那麼霎哈嘉瑜伽可以升到很高的境地，因為當人們碰到你這個霎哈嘉瑜伽士，他們也會看到你講話的方式，你吃東西的方式，及你待人處事的愉悅心態。

 

是舌頭決定一切，假如你真正已經相當進化，你會驚訝到假如你在某地吃到一些食物，你的舌頭立即將它吐出來，假如這是有問題的食物，它不會容許這些食物進入體內。假如某些"prasad"的食物給你，而它們是來自某些不對勁的人，你的舌頭會立即將它們吐出來，是不可能吃進去的。縱使你吃下去了，硬將食物吞到胃裡，這個舌頭仍然會通知大腦："將它吐出來"，然後大腦會通知胃："將它吐出來"，(當然)這(嘔吐)會是一個令人不快的經驗。所以這個在胃裡來自喉輪的反應，來自錫呂克里希納的行動，我的意思是這兩者是相同的，都是由你的舌頭所判斷的。所以你必須知道你的舌頭應該要達到何等的純潔及聖潔！尤其當你用這個舌頭來唸誦你的母親的名號時，你應該知道它必須是神聖中的最神聖。

 

如何使用你的舌頭是非常重要的，那些直言不諱和甜美說話的人都是一樣的：是你的意圖造成這些話從你(的嘴巴)跑出來！

 

如我所說的，舌頭控制自我及超我，甚至霎哈嘉練習者都了解靜觀也是來自喉輪，所以你的靜觀力量也會根據你的舌頭來增加或減少。

 

當然，喉輪控制16瓣的次神經叢，它控制眼睛的肌肉，它控制所有這些肌肉，它控制顎，它控制牙齒，它控制耳朵。但是你用耳朵來聽聲音，你是不能控制這個作用，但是你可以控制你的舌頭，因為舌頭是釋放的功能，它會向外給出；用耳朵則不能給他人任何東西，耳朵只是單向的。舌頭則是雙向的：你可以吃進東西，也可以吐出去。它有兩種功能，它是一個非常重要的器官，這就是為什麼我們必須照顧好我們的舌頭。

 

 

註一：江瑞凱摘譯自Shri Mataji在印度德里的談話1976-04-02。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

 

I was telling about how difficult it is to be a Mother and a Guru, because both are very contradictory functions. And specially for a person who wants to be in charge of your salvation, to be the Moksha Dayini, it is extremely difficult. Because the path is so delicate and so treacherous that all of you have to come yourself, walk across. And if you fall this side or that side there is disaster for you. I am watching your climbing, and I see you coming up, with a Mother’s heart and a Guru’s hand. And then I get the glimpses of people falling. I try to tell them, “Come up”. Sometimes I shout, sometimes I pull them up, sometimes I love them, caress them. You can yourself judge, within yourself, how much I have worked on you, how much I have loved you. But how much do you love yourself is the point.

I have told you that, for a Sahaja Yogi, the whole thing should be decided by the witnessing power. Now the witnessing power is silent, it doesn’t talk. If you are a very talkative person, then it’s not going to help you much. You have to come in balance. For the first time in this incarnation I have started talking, and I get so troubled because I am not used to this kind of talking. So, for you people, it is necessary that you should not talk unless and until you feel like talking. And very few sentences, conclusive.

As I told you before, the tongue is the master of all the organs of distractions. If you could master your tongue you have mastered all of them, in a way. Because everything has to be palatable. For example, you look at a woman: if she is not palatable, then she may be beautiful but you don’t want to look at her. She decides, the tongue decides, about a person.

If you want to eat some food, if it is not palatable, then you don’t want to eat that food. It has to be palatable.

Then a thought also. A thought has to be palatable. If it is not palatable, you are not going to have it.

So, the deciding factor is the tongue. The root of the tongue goes up to the Vishuddhi chakra, which controls your ego and superego. Or you can say that the tongue is reflected in superego and ego in a way. Through your tongue, when you speak, one can make out whether you are in the realm of ego or superego. She expresses, she decides.

But if you understand her, then you know how to handle her. She is your friend. And Sarasvati Herself resides in your tongue.

If you know how to handle your tongue then Sahaja Yoga can rise very high up. Because when others meet you, as Sahaja Yogis, they also see the way you talk, the way you eat, the way that things are palatable to you.

It is the tongue that decides. If you are really very much evolved, you will be amazed that, if you eat some food somewhere, immediately the tongue will immediately throw it out. It won’t have it if it is something wrong.

If some “prasad”, so-called, is given to you, which is given by some wrong type of a man, immediately your tongue will throw it away. It won’t be able to take it in. And even if you take, somehow or other, and it’s forced down in the stomach, still the tongue will inform the brain that, “Throw it out!” and the brain will inform the stomach that, “Throw it out!” It will be unpalatable.

So, the reaction of Vishnu in the stomach, up to the action of Shri Krishna – I mean, the same personality – is all judged by your tongue. So, you must know how pure, holy, your tongue should be. But when you take the name of your Mother with this tongue, you must know it has to be the holiest of holy.

It is very important how you use your tongue. Those who talk very bluntly are just the same [as] those who talk very sweetly: to get something out of you is the intention.

As I have told you, it controls ego and superego. Even the Sahaja Yogis understand that The Witness is also here at the Vishuddhi chakra: so your witnessing power will increase and decrease according to your tongue.

Of course, it controls sixteen sub-plexuses. It also controls the muscles of the eyes, it controls all these muscles, it controls the palate, it controls the teeth. It controls the ears. But [with] ears, you hear something [but] you cannot control it. With tongue you can, because that is the thing which releases, which goes out. With the ear you cannot give anything to others, that is just one way. This [tongue] is double way thing: you take in something and also can throw out something. It has a double purpose. It is a very important organ and that’s why we have to look after our tongues.

 

 

消融情緒的靜坐方法

 *** 消融情緒的靜坐方法 ***

 

當一個人的情緒受到較大的干擾，如過度驚嚇、過度悲傷，這時不只左脈會沉重，也會影響到右脈，例如呼吸會變得急促等等，因為左脈的情緒和右脈的生理反應是相關聯的。在這種狀況下，左脈的情緒及右脈的生理反應( 如呼吸急促)必須被消融(dissolved)，如何在靜坐的時候來消融這兩者呢？

 

在靜坐開始的時候，我們可以先張開雙掌來感覺自己是否有偏左或是偏右，然後用撥能量的方法( 如偏左的時候由右撥左)，讓自己恢復平衡。在給自己平衡之後，就可以將注意力放在你的這些情緒，就靜靜地觀察它們。藉著想到母親，你可以啟發點亮(enlighten)你的情緒，即母親會來解決這些問題。當你在靜坐的時候來觀看這些情緒，你會觀察到它們在你内裡逐漸放大，假如你將它們交給你的母親，即如同放置在母親的蓮足之前，它們就會逐步被消融，你會感覺到你可以控制這些情緒，然後造成這些情緒的背後原因也會被解決。

 

也可以在靜坐時練習如下的呼吸法。當你覺知到你的這些情緒是在那裡，此時你觀看你的呼吸，試著減少你的呼吸------即你呼出氣，然後屏氣一小段時間，再帶著你的情緒吸氣，將注意力放在情緒上，如此左脈的情緒和右脈的呼吸動作就連結在一起，吸氣後也屏氣一段時間，然後再呼氣。如此進行多個循環之後，你的呼吸就會減少、緩慢下來。然後你會發覺昆達里尼上升了！你也會發覺你整個人沉澱、緩和下來了。此時左右脈的兩個力量合而為一，就是左脈的情緒及右脈的生理反應(呼吸急促)都被消融了，當下你也會發覺你現在沒有思慮了。這個方法會帶給你無思慮的覺知狀態。

 

註一：江瑞凱摘譯自Shri Mataji在Bramham Court Ashram(英國)的談話片段1981-10-29。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

 

 

The first thing we have got is the left side – you see – is the Mana-Shakti, is the power of your emotions. All right? Now, emotions are connected with your right side, also – prana. Say for example if you are emotionally disturbed, just now we got disturbed, so our shva, our breathing also increased and we felt the whole body was sort of, say reacting and the, we were feeling the reaction of the Prana, right side also. That it was trying to express itself. Like we started the tears, is the water-element and all that came in and the whole emotion was so much pouring out and with that our Prana was also involved.

Say for example if you are frightened, if you are frightened – [aside: {INDIST.}, it’s all right] – if you are frightened too much then what happens? [aside: this is all right] If you are frightened than also you get your breathing very fast – isn’t it? So it is connected. [aside: Yes, come in, come in!] So it is connected. If you are frightened it is connected – with your Prana, in your breathing and your whole system is connected with your emotions, physical system. If you cry too much, or if you weep too much, or if you are a sad person – that shows on your face, your Vishuddhi-Chakra also shows, and not only Anahata but also Vishuddhi. Then also your Agnya goes out. So all the Chakras reflect the left side in such a way that physical manifestation is also there. So it proofs that both are very much connected.

So to, if you have to, somehow or other, dissolve these two sides within us, the left and the right side – because if you do not dissolve it you are left half way here – so you have to dissolve these two things. And to dissolve these, what should we do? What can we do – in meditation?

[aside:] Can you suggest?

Say we have got Prana and Mana. Now Prana represents the right side and the Mana-Shakti is the left side. All right? These two have to be dissolved – in the air, means dissolved. Now how do we do it? To dissolve these two things, they are connected with each other. After realization, not. So before meditation We give ourselves a balance, all right? Which side is more resided left at the time. Supposing you are emotionally – at that time – disturbed, then you put your right to the left. If you are that time disturbed on the left side – ah, I mean disturbed in that sense that if a left side is frozen, then you raise your left side and give yourself a balance before meditation.

Now let us see, which side is less, first of all. Put your hands like that. ……

So once you have given yourself a balance then the best thing is to pay attention to your emotions, to Manas-Shakti. Watch them. You can enlighten your emotions by thinking of your Mother. All right, just enlighten them. Just She will solve the problem. Whatever are the problems in the Mana, all right? So once you get connected with those emotions and you start looking at them in your meditation you will see these emotions are rising within you and if you try to put these emotions on your Mother, as put at the Lotus-Feet of your Mother, they will start also dissolving those emotions and they’ll become sort of – ah – expanded. Expanded, you see.

You will extern(?) that in such a way that, you will feel you are in control, these emotions. You are in control of them and by that controlling those emotions your emotions – which are expanded, enlightened – are powerful. And these emotions, when you feel that way, then the cause of those emotions can be solved. For example just now you got emotionally stirred up because I talked about – say – these children. Naturally, anybody would be. Now when you are stirred up with that you put that problem and those feelings that are rising in you, that those waves of feelings that are coming at the Lotus-Feet of your Mother.

So they get touched, say by that power you can say. Then these emotions become enlightened and when these emotions become enlightened they have a power to solve the problem. Do you see the point? As if they had reached the shore where they got the light and this problem can be solved. Because now you are not in an individual self, you are in the expanse, you are in the samashti and because you have entered into that position, that’s why you have got these powers of entering to another person’s body, to see the vibrations of another person, to raise the Kundalini. Otherwise you could not have done it.

So for you it is very easy to do because I am also sitting here in Person. So easy to put these emotions just there so that they get enlightened and your wish is fulfilled, because emotions are nothing but wishes. These are unfulfilled wishes. Now how they do it otherwise is also this way that you take up these emotions and put them, so that is, these emotions are actually – the left side, as I said, is the desire.

So the desire is taken, any desire, and is put in the Prana. Now how do you put it on the Prana? That you control your Prana – that’s why they do Prana-yamas, you see? Like you sit down now, very comfortably, now you have a desire, you put your attention to that. Attention is very important – you see? Now this attention is to be put onto the Prana, so the emotions are there and then bring those emotions and put them into your attention, means they are now, you are aware of them.

Now what you do is to watch your breathing. See now, try to reduce your breathing, reduce it. In the sense that you have breathed out, wait for a while, then breath in – for a long time. Then you breathe out. So in one minute your breathing will be less than normal. All right? Try that. Breathe in – now with the emotions, keep the attention on the emotions – you see? – so that the connection is established.

Hmm. Better? You see the Kundalini rises? Now when you are breathing you find that there is a space in-between, which you just leave it vacant. Breathe in! Now leave it vacant. Now breathe out. Now leave it vacant. Breathe in. Keep it there. Then leave it. Keep out-side. Now breathe in. Now start breathing in such a way that you stop your breathing. Your attention should be on the heart, or could be on the emotions.

It’s better? Keep the breathing inside for a while, then bring it out, then outside for a while. Then again, then you’ll find that for a while you will not breathe. Hmm. You see, you settle down. The layer takes place between your Prana and your Mana. Both the Shaktis become one. Now at this stage when you are silent, now you think of your intellect – it’s lost. Now just think of it, it’s lost, it’s no more there. So what is happening, actually that this layer – the attention goes into the intellect and enlightens the intellect.

Aha, now see, the thought is not there – try to find your intellect within yourself! Now see! See, where is my intellect? Try to find it! It’s not there, it’s not working. Again try it! It is working, but it has become the samashti, has become the collective now. Ha! See now! Did you follow that? There is no thought. This exercise will give you this thoughtless awareness, establishes in you the thoughtless awareness. There is no thought. 

 

有智慧的人生

 *** 有智慧的人生 ***

 

說明：這個在靜室(ashram)的對内談話提及許多，末段Shri Mataji談到有人因為讀拜倫(Lord Byron)的作品，而偏向左邊、整天哭泣等等。本譯文就是翻譯接下去的部分。

 

譯文：

一個人應該要有一種非常有智慧(wise)、有理性(sane)的生活態度，即：

人有一個永恆的生命，人是一個永恆的存在，人來到地球是為了享受所有上帝為人所準備的一切祝福，並不是為了傷心哭泣或是感到有罪惡感，這些並不是人應該去承擔的。這是最重要的一點，這種態度才是有智慧的。

 

再者，人也不要為了一些生活中的小事而把自己弄得十分可憐。譬如前幾天我聽到一個很可笑的故事：一位先生和他太太吵嘴，最終鬧到離婚，這位可憐的先生沒有地方住，就去他的兄弟的房子。他的嫂嫂是一個凡事非常挑剔的人，又養了三隻寵物。這位先生找不到任何位置來放攜帶來的箱子，因為他嫂嫂會說："不不不！不能放這裡！這個位置是給寵物的！"，這位無家可歸的先生將箱子放到另外一個位置，他嫂嫂又說："不不不！不能放那裡！有另外一隻寵物！"。(有些人)就是像這樣，成天為一些生活中不重要的小事擔心，這種生活態度也會衍生出"自我"(ego)的問題。人應該活在一種悠閒、少煩憂的人生，那些小事一點都不重要！但是這並不意味著懶惰、散漫的人生，絕對沒有這個含義！人生必須要認真辛苦工作，但要去享受人生，而不要陷在一些完全不重要的事或無用的事。

你的人生應該是去散播喜樂，所以為什麼去在乎這些小事呢？那些不是你人生的目的吧！

 

 

註一：江瑞凱摘譯自Shri Mataji在靜室(Dollis Hill ashram，London)的談話1980-04-24。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

 

So one has to take a very, very wise and sane attitude towards life: that you are the eternal life, that you are the eternal being and you have come on this Earth to enjoy all the blessings that God has created for you, and not for weeping and crying and feeling guilty. That’s not your job. First thing is that. This is wisdom. And you are not going to make miserable about small, small things of life also.

 

Like the other day I saw a very interesting story of a husband [and] wife quarreling ending up into a divorce and poor husband had no house so he went to his brother’s place. The brother’s wife was very particular about everything. She had three pets, so he could not put the box anywhere because she would say. “No no no no no! There’s another pet!” Like that. Again, poor thing would leave the box, then, “No no no no no, not there! There’s another pet.” Then another there. Like that, all the time worried about small, small petty things of life. Also that can create a problem of ego-orientation. Live in a very carefree manner. It’s not so important.

 

But that doesn’t mean laziness. I must tell you that doesn’t mean LA–ZI–NESS! Spell it with capital letters, all of you! By any chance it doesn’t mean that! It means hard work. But [to] enjoy it and not to be involved into things which are of no importance at all, useless things.

 

Here it is joy spread for you so why are you bothered about these things? They are not meant for you. Isn’t it? Ha!

 

 

 

無為的靜坐

 *** 無為的靜坐 ***

 

無所不在的能量(vibration) 是向你發射過來，你所需要做的是對它敞開自己，最好的方法是不要有任何的用力與作為(effort)。不要擔心你有什麼問題，譬如我發覺很多人在靜坐的時候常去照顧他們有阻礙的部位。其實你不必去擔心，你只需要讓能量自由運行，它會自行來解決問題、來成就。就是這麼簡單！

 

所以你不必有任何努力，這就是所謂的"靜坐"。靜坐是將你自己置於上帝的恩寵之中，這恩寵的力量自己知道如何來療癒你，它知道如何修補你、如何在你裡面運作、如何點亮你的靈(Spirit)。它知道所有的事情，所以你不用去擔心你必須做什麼，或你必須唸什麼(神祇的)名號，或什麼口訣(mantras)。在靜坐的時候你必須完全的不要有所作為(effortless，即 "無為" )，將你自己完全敞開，而且必須在當下處在完全的無思慮的狀態。

 

有時候你可能不是無思慮(thoughtless)的狀態，這時候你只需要去靜觀你的思緒，但不要牽扯進去。你會發覺正如同太陽升起來，黑暗會逐漸消退，而太陽光最終會照到每一個裂縫及每一個部分，讓整個大地都明亮起來。靜坐也是如此，整個你(最終)會完全被點亮啟發。但是假如靜坐時你去用力，或試圖阻止內在的某些運行，或試圖給它一個班丹，那麼這個光照反而無法抵達你身體的每一個部分。

 

無為是達到真正靜坐的唯一道路，但是你不能變成毫無精神的昏睡狀態(lethargic)，你必須是處在清醒(alert)及靜觀(watch)周遭的狀態，否則有些人甚至會睡著了，這是不對的，你必須是清醒的。假如你打瞌睡，那麼這種靜坐是不會有效果的，那是另外的一種狀態。假如你是以懶惰的心態來靜坐，那不會有效果的。你必須是清醒，而且敞開自己，處在完全有覺知的狀態，完全不去用力。當你完全不去用力時，靜坐的效果會是最佳的。

 

不論你那一個輪穴有阻塞，完全不要去擔心這些問題，只需要對無所不在的能量敞開自己。你看當太陽普照大地時，自然界的一切就將自己暴露在陽光之中，毫不用力地來吸收太陽的恩賜。在陽光中大自然的植物並沒有任何作為與努力，而只是接受太陽光，如此太陽光就開始來運作，來啟動(光合作用)。

 

同樣的，這無所不在的力量(All-Pervading Power)也是如此來運作，你不必去操縱它，你不必對它做任何事，只需要不去用力，完完全全的不作為。你不需要去唸誦(某一個神衹的)名號，也不要去擔心你的額輪是否阻塞，或那邊有阻塞，這個力量會自行去處理這些問題。只要它做得到，它就會持續去處理。而且當有必要時，它也會展現出種種的奇蹟。你完全不用去擔心這些，它知道它的工作。但是當你去費心、用力時，事實上你反而給它製造出一個障礙。所以沒有任何努力是需要的，就完全的無為，只需要說："就讓它自行運作！讓它自行運作！"。就是這樣！

 

不需要去唱誦什麼口訣，假如你發覺靜坐不順利，你可以唱誦我的名字，但是這其實也不需要，(因為)當你將雙手朝向我(譯者註：雙掌向上、手指朝向相片) 就像一個口訣，這就很足夠了！這個姿勢本身就是口訣。你沒有需要去說出來，但你的內心、你的情感必須就像伸出手來(祈求)，如此就會有成就。當你內在(的祈求)情感完整足夠時，就沒有必要去唸任何口訣，此時你已經超越口訣了！你必須完全不要用力！完全的無為！重點就是如此！

 

靜坐是為了你自己的昇進，為了你自己必須有的益處。一旦你進入靜坐狀態，你也會獲得自己的大能(powers)。如同當你成為總督時，你就有總督的各種權力。靜坐的時候不必去想到其他人，不要將你的注意力放到其他人，而只是來接收能量，不要去想任何的煩惱和問題，只需要不用力，完全的無為。

 

若只是單純來接收能量，靜坐的效果會是最好的。一般人都有一些毛病及問題，這就是為什麼你會在這裡(來學靜坐)。但是你並無法解決這些問題，這些問題必須由上天的力量(Divine Power) 來解決，這一點你必須完全理解，即人無法解決人的問題，人的問題是超出人的能力所能解決的，所以要交給上天的力量來處理，人只需要完全毫不用力，讓自己處在上天的大能之中。

 

就舒服地坐著，將雙足接觸在大地，雙手如此放鬆地張開(註一)。姿勢要完全輕鬆舒適，不要有任何的不舒服。(姿勢)一定要非常舒服，因為你將靜坐一段時間。試著將在你内裡的注意力放在我，假如做得到則將注意力放在我的昆達里尼。你(的注意力)可以到我的昆達里尼裡面，那麼一切都會自然成就。雙手必須如此放著(註一)。

 

無為是靜坐的關鍵要點，完全不要去用力，不論你是在我面前或是在相片前靜坐。

 

 

註一： 此談話只有音檔沒有影像 ，手的擺放姿勢是參考其他談話。 霎哈嘉靜坐姿勢就是：雙手張開，掌心向上，輕鬆地放在大腿上，手指朝向相片。

註二：江瑞凱摘譯自Shri Mataji在倫敦的談話1980-01-01。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

 

In the same way the vibrations, the vibrations are coming, they are radiated. What you have to do is to expose yourself to it. The best way is not to put in any effort. Don’t worry at what point you have a problem. Say, many people during meditation, I have seen if they catch somewhere they go on looking after it. You just don’t have to worry. You just let it go and it will work by itself. It’s very easy.

 

So you don’t have to put in any effort. This is what meditation is. Meditation means exposing yourself to God’s grace. Now the grace itself knows how to cure you. It knows how to mend you, how to settle down itself into your own being, keep your Spirit kindled. It knows everything. So you don’t have to worry as to what you have to do or what name you have to take, what mantras you have to do. In meditation you have to be absolutely effortless, expose yourself fully and you have to be absolutely thoughtless at that time.

 

Supposing there’s a possibility, you may not be thoughtless. At that time you have to just watch your thoughts, but don’t get involved into them. You will find gradually as the sun rises, the darkness goes away and the sun’s rays go into every crevice and every part and makes the whole place lighted. In the same way your being will be completely lighted, but if you put in an effort that time or try to stop something within you or try to give it a bandhan it will not.

 

Effortlessness is the only way to meditation, but you should not be lethargic about it – should be alert and watch it. The other side could be people just doze off. No! You have to be alert. If you doze off, nothing will work. That’s another side of it is. If you are lazy about it, nothing will work. You have to be alert and opened, absolutely aware, completely effortless – absolutely effortless. If you are absolutely effortless, meditation will work the best.

 

Don’t think of your problems at all, whatever chakras you have, anything. Just expose yourself. See when the sun shines all the nature exposes itself to the sun and receives the blessings of the sun, effortlessly. It doesn’t put in any effort it just receives itself when it receives the sun’s rays then the sun’s ray’s start acting and activating.

 

So, the same way, the All-Pervading Power starts working. You are not to manoeuvre it. You are not to do anything about it. Just be effortless, absolutely effortless. Don’t take any names. Do not bother if your Agnya is catching, this is catching, that is catching. It is working out. It will go on working as long as it can and it will do the miracle that it has to do. You don’t have to worry about it. It knows its job. But when you put in an effort actually you create a barrier for it. So no effort is needed, be absolutely effortless and say ‘Let it go, let it go’ – that’s all.

 

No mantra’s to be chanted, in case you find it’s impossible – then you can take my name, but there is no need even. When you put your hand towards me that’s the mantra, sufficient, this gesture itself is the mantra. You see there’s no need to say it more, but the thought, in the mind, the emotion should be that we have to spread our hands to that and it should work. When this emotion is absolutely complete, there is no need to say any mantra, and you go beyond it. So, one has to be absolutely effortless, absolutely effortless. That is what it is.

 

Meditation is for your own ascent, is for your own capital gains that you have to have. But once you get into it, you also achieve your powers. Like, you become a governor then you get the powers of the governor. At this time you don’t have to think about anybody else. You are not put your attention to anybody else but just receive it, just receive it. Do not think of any other problem, but that, that you have to be effortless, absolutely effortless.

 

It would work best on the people who are just receiving it. You have problems – that’s why you are here, but you cannot solve them, they are to be solved by Divine Power. This must be understood fully, that we cannot solve our problems. It is beyond us to solve our problems. So leave it in the hands of the Divine Power and expose yourself effortlessly, absolutely effortlessly.

 

Sit in comfort, and properly with both the feet on the ground, with both the hands relaxed like this. Be comfortable, you should not be uncomfortable at all. Be very comfortable because you will sit for quite some time. And you try to put your attention to me, within yourself, if you can, to my Kundalini if you can. You can come into my Kundalini and it will be done, just like this the hands should be like this.

 

So effortlessness is the key word, absolutely effortlessly, whether you are meditating before me, or before my photograph. (註：譯者有根據原音及字幕更正Amruta的一些原文)

 

摩訶拉希什米的力量與水的力量

 *** 摩訶拉希什米的力量與水的力量 ***

 

說明：在這個光明節普祭談話的中間，錫呂瑪塔吉從水的特性來談一個已得到摩訶拉希什米原理的人會有那些力量。摩訶拉希什米原理是屬於臍輪，而臍輪的元素就是水，所以從水的特性可以知道一個有摩訶拉希什米原理的人會有那些力量。

譯文：

什麼是你內在 "摩訶拉希什米原理"(Mahalakshmi Principle)的力量呢？所謂力量是指你可以用這個力量來做一些事。 

首先，你有潔淨(purify)(他人)的能力。你是如何治療他人呢？是靠著潔淨對方吧！試著想你是如何潔淨對方？你是藉著談話來潔淨對方；藉著用手來接觸對方，你可以潔淨對方；藉著看著對方，你也可以潔淨對方。一個自覺的靈可以潔淨整個場域的氛圍。

再來，(猶如水可以讓人解渴)，這個力量會消除靈性的飢渴，你有能力消解(quench)人們對靈性追求的渴望。這是一個很大的力量！因為一旦你給人自覺，這個人累世的追求就宣告結束了！

另一個力量是什麼呢？你只需想想水！你可以滋養(nourish)他人。經由你的力量你可以給人們靈性的滋養，甚至你只是站在這裡，也會滋養他人。

再來，正如水是一個溶劑，你可以消融(dissolve)人們的自我(ego)及非我(superego)，在得到自覺之後你就擁有這個能力。

再者，你變成一個冷靜的人，你的人格特質變成冷靜(cool)，你有冷卻安定他人的效用，(猶如水一般。)

另外一個是非常不凡的特質，即水可以散佈成最小的分子，可以抵達根部，它從根部進入。所以擁有摩訶拉希什米力量的你，可以知道每個人的深處根部，你可以知道他的問題是來自何處，你直搗這核心。事實上這就是覺知及智力受到啟發，所以你知道問題在那裡。可以說你(的覺知)如水一般擴散接近根部，然後輕易滲透進入(問題的)根部。譬如當你坐在某人旁邊，然後你告訴我："母親，這個人就是背部有感染，他自己都不知道"。你的覺知已滲入這個人內部，但他不知道。你已經滲透進入這個人，並感知最深處的問題之所在。覺知的水已流入這個人，這個神聖的水流入這個人，而且阻礙之處已被這個神聖的水所感知！ 所以你能知道這裡有感染、那裡有感染。這就是散佈滲透 (permeate)的力量。

另一個(特性)就是水的閃耀(glisten)，所以得到自覺後，你的皮膚開始閃閃發亮，你的皮膚變成非常容光煥發。

另一個重要的特性是反射(reflection)。一個看到你的人，(可能)從你身上看到他們自己的反射，有時他會嚇一跳。對我而言這時常發生，我其實不會有什麼惡意，但人們常不由自主的被我嚇到，因為他們看到了自己的影子。所以當他們看到得到自覺的你，他們也可能看到自己的影子。他們可能變得非常有攻擊性、對你非常不友善，只因為他們看到自己的影子。假如你是如同清澈的水，那麼你就可以看到他人的深處。假如你是一個清澈的瑜伽士，你就可以清楚地感覺 (他人)內在深處，你可以看透這個人的靈性。以上這些都是水的特質。.......

水的力量也有其他的型態。當(淚)水從你的眼睛流出來，它表示你的慈悲、你的愛或你的情感。水是五個元素中唯一可以表現情感的，這也是一種水的力量。

水也有其他的特質，物理學家知道水會形成水壓，即水會產生一種壓力。當一個霎哈嘉瑜伽士在場，毫無疑問會給其他人一種壓力，並不是他會咄咄逼人，而是會對其他人產生一種壓力。假如對方接受這種壓力，那麼他會從這位瑜伽士獲得一些益處。假如他不願意接收，那麼他會感覺被壓迫，或有一點被主導。......

水是非常神聖的，在普祭中我們特別用這個東西(註：Shri Mataji手指旁邊的水瓶)來尊崇昆達里尼，這是表示昆達里尼是水瓶或水瓶座(Aquarius)時代的承載器。現在正是水瓶座的時代，所以水是非常重要的，而且水是上天神聖的愛(Divine Love)的承載器，也是最佳的承載器。現在正是水瓶座的時代，這正意味著昆達里尼是由神聖的水所構成的。

 

註一：江瑞凱摘譯自Shri Mataji在光明節普祭(Diwali Puja)的談話1981-11-01。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

 

 

What is the Mahalakshmi principle within you? ......
Power means, you have that power to do something. ……
The whole thing I told you just now, is to purify. You have the power to purify. How do you cure people? By purifying them. All right?
Now just think how you purify others, by talking to others you can purify them. By touching others, you can purify them. By looking at them, you can purify them. One person who is a realized soul, purifies the whole atmosphere.  ……

Shri Mataji: Now coming to the part. It quenches the thirst, the spiritual thirst. You can quench the spiritual thirst of people, tremendous power it is, because when you give Realization, done, the seeking is over. All right?
Then another one. Now come along. What other power?
Think of the water – Nourishment –
You nourish. You give spiritual nourishment to people through your power; even if you are standing there, you are nourishing others.
Then it’s a solvent, you dissolve their ego and you dissolve their super ego. All these powers are your own after Realization. Just think of it. What else? ……
Shri Mataji: You become a cool down person. Very good- laughs- very good. You become cool, cool personality. You have cooling effects. Very good, what else? ……
It has another very great quality that water permeates into the smallest particle. It goes to the roots, and it sucks into the roots. So Mahalakshmi power you just see the roots of the person. You just know where the problem comes from. You jump at it . Actually it is the awareness, it is the intelligence, which sucks the truth part of it, which gets enlightened. And you understand that now where is the problem, you just go near the root and you suck and you can be easily sucked, you permeate.

You see, when you are sitting near a person then you tell Me, “Mother, this is catching at the back, the person doesn’t know.” You have permeated. Your personality has permeated into that person. He doesn’t know. You have permeated into that person and you are feeling the roots, where is the problem. The water is flowing into that being. The divine water is flowing into that being and the obstruction is felt through that divine water and you can say that this is catching that is catching. So permeate, permeating. And then another one, is the glistening of the water. So your skin starts glistening your skin becomes very radiant. And the last of all is the reflection. A person, who sees you, sees his own reflection. He gets frightened. With me, it happens sometimes. I don’t mean anything bad to anyone but people are unnecessarily frightened of Me because they see their reflection. So when they meet you they see their reflection, they can be very aggressive because they see their reflection. They can be very hard on you because they see their reflection and if it is clear-cut water, then you see the depth of that person. If you are clear-cut sahaja yogi you feel the depth clearly and they can see through – the spirituality. These are the qualities of water.  ……

there are other types of powers of water, which we know about when it comes out of your eyes it expresses your compassion, your love, your emotions. That is the only thing out of all the elements which expresses emotions, water power, I mean.
Water has other qualities also which physics people know hydrostatics water, the pressure. It was the pressure and a person who exists like a sahaja yogi will definitely put a pressure on others. He will not, he will not aggress but there will be a pressure and pressure. And another person if he receives one then he will gets the advantage of you, but if he doesn’t want to receive it then he feel pressurize and feels little bit dominated.  ……

So today for water should really know that the water is a very holy thing and in our pujas also we use specially this thing dignifies the Kundalini that means the Kundalini is the water jar or the carrier of Aquarius. And this is the age of the Aquarius.
So how important is this water and the water is the carrier of divine love, is the best carrier. And this is the time of Aquarius means the Kundalini is made of divine water. (註：譯者有根據影帶原音及字幕更正Amruta的一些原文)