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.

無法感覺到涼風

*** 無法感覺到涼風 ***

練習者問：有些練習者在霎哈嘉已經好一段時間，但是他們仍然無法感覺到涼風，或手指感覺不到任何的阻塞(catches)，有些人則隨時(手指)都非常脹熱，有些人則在頭上感覺到這些阻塞，或是在身體、腳趾頭、手等感覺到這些。是我們每一個人都會發展出身體都可以感覺到這些？或是不同人會有不同的感覺？

錫呂瑪塔吉回答：不是這樣！這是和每一個人的神經系統相關，假如你的神經系統被干攪了，你或許就完全感覺不到。對神經系統而言，(最好的改善方法)就是去按摩它，有些人應該按摩他的背部、手......。我也告訴你們許多次，你們要常用能量化的橄欖油來摩擦按摩手(譯者：指掌心、手背及手指)，來按摩這些地方，如此它們就會變得敏感。這些問題可能來自不太敏感。假如某些人身體可以感覺到一些阻塞，( 而手感覺不到)， 那麼表示他們的狀況是ok的，只是他們的喉輪比較有問題而已，這種情形就需要用油摩擦喉輪、做各種改善喉輪的治療方法，來清潔喉輪。對喉輪而言，假如你可以用牛油來按摩頸部一帶的肌肉(譯者：影片上指的是：後頸部的肌肉，及左右下顎和脖子之間這一帶)，那樣子問題就會解決，手就會有感覺。

但是假如沒有涼風從頭頂出來，那麼表示自覺並未建立完成。其他人可以來幫忙感覺那個人的(頭頂)是否有涼風，因為那個人可能自己無法感覺到。假如他無法感覺，但是旁人可以感覺到(涼風出自頭頂)，那麼就表示那個人已得到自覺，只是他的輪穴需要再好好清潔......。另外有些許久未婚的人，他們可能從未在手上感覺到涼風，所以就有一些麻煩，但是他們是已得到自覺的靈，只是可能手上無法感覺而已。因為婚姻會帶給人一種柔軟、一種平衡，他們缺乏這個，這就為什麼他們當中有一些人無法(在手上)感覺到。另外有各式各樣的原因，有些人因為自我太大，這種人就要將能量由左撥右，要做很多次。這種人可能從他們兩手但大小可以察覺出來，即一隻手會比較大，一隻手比較小，這種(自我太大的)人的左手比較小，需要將能量由左撥右，或右手向相片左手舉高向後，用這些方法來矯正.....。但是也不要因為如此(譯者：即感覺不到涼風)，而造成左喉輪(因愧疚感的)阻塞，這將是最糟糕的事.....。(縱使無法從手上感覺)，這些輪穴阻塞造成的毛病大部分還是會表現在外，你也可以從個性來看出輪穴的阻塞。有些人就是無法感覺到能量，對這些人而言，這是很大的麻煩。

註一：江瑞凱摘譯自Shri Mataji在倫敦靜室的談話1982-08-06。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

Sahaja Yogi [Derek Ferguson]: Mother, I was going to ask, some Sahaja Yogis who’ve been in Sahaja Yoga for a long time don’t feel cool breeze; they don’t feel any catches. Some people feel burning all the time; some people feel these things in their head, in their body, toes, hands. It’s the way we’re gonna develop, where you can feel things – all of us, all over – or is it just some people feel different things?

Shri Mataji: No no. You see, to begin with, you see, it has something to do with your nervous system. All right? So, if your nervous system is disturbed, you may not feel, at all. For the nervous system, best thing is to do massage. You see, somebody should massage their back, hands… Also, I’ve told many a times that you rub your hands with vibrated olive oil, quite a lot, and rub these things, so they become sensitive. Could be with insensitivity. But if they can feel the catches in the body, that means they are all right, only the Vishuddhi is not all right. Rub the thing on the Vishuddhi, work on Vishuddhi, clear it out. And for Vishuddhi, if you can use, say, butter to rub on the- here [neck], and rub all these muscles, you see, with that. All these things will work out, for your hand.

But supposing there’s no cool breeze coming out of the head, possibly. Then the Realization yet not has established. See, other people should say whether there is a cool breeze coming, because the person who is not realized may not feel it. Supposing he does not feel it, and you feel it, then he is realized; only thing, his chakras are to be cleared out. It’s a different different category of people. Then, there are some people whose Kundalini has not risen; they are still Sahaja Yogis. Like that. Maybe. I don’t know if there are any. Those people who are unmarried for long, they are very difficult people because they never feel the cool breeze in the hand, quite a lot. Like that. But it is not so. They are realized souls in any case. They may not feel it, but they are realized souls, you see. Because a kind of a softness, a kind of a balance is developed after marriage – which is not there. And that’s how some people don’t feel it. There are various reasons. Some people who are ego-oriented more – they should turn their left to the right many a times. They should find out… from the hands, you see. One hand is bigger, one hand is smaller. That means the left hand – if it is smaller – that means you have to raise left to the right. You see, from the size of the hands and all that you can see it. Putting one hand towards the photograph, another hand outside… Work it out in so many ways, because you have permutations and combinations of certain mistakes. But that doesn’t mean you develop this Left Vishuddhi by any chance. Because that’s the worst thing that can happen. If you develop the Left Vishuddhi, then it’s a very difficult situation for you. Now, for this kind of a thing, I think I’ll give you a complete lecture on one day. Complete. As to see what permutations and combinations of different chakras can create. All right? But symptoms are outside. The symptoms are mostly outside; there’s no need to… from a personality you can see what it is he is catching, you see. Is a very… problem, great problem with people, that they don’t feel the vibrations; some people just don’t feel it.

注意力的訓練------Abhyasa

*** 注意力的訓練------Abhyasa ***

練習者問：錫呂瑪塔吉，能否請您談關於如何維持我們的注意力 ，讓注意力維持在它應該的地方，而不會漂移到一些不重要的小事。

錫呂瑪塔吉答：他問了一個很實際的問題，確實是要將注意力維持在應該的地方。對於此，你必須隨時做一些abhyasa的練習(註一)，這是在自覺之後做的，不是之前。(其中)最好的途徑就是學習如何靜觀你自己，就像現在你坐在這裡，讓自己處在一種(靜觀的)狀態，來觀察你自己："我現在正在做什麼？"，這就是abhyasa，這是一種(自我的)探索。除了口訣和其他種種方法，abhyasa 是一種實作的練習方法，練習成為一個靜觀者的方法。這種處在靜觀的狀態，就是一種靈的狀態，此時注意力不會在外奔馳，即你可以看見所有的外物，它們就在那裡，但是注意力卻是在内裡，試著去練習這個："(現在)我是一個靜觀者嗎？"。

譬如有人說："我的天啊！我有一個很可怕的際遇，母親，發生了這個事情，又發生了那個事情"，這表示你不是一個靜觀者，假如你是一個靈，你如何會有可怕的遭遇呢？只有當你不是一個靈時，你才會有可怕的經歷。假如你可以把整件事情當成外面上演的一齣戲，那麼你就不會有可怕的經歷，而只是你的身體之外發生了一件可怕的事情，它只是你觀賞的一齣戲。......

假如你練習 abhyasa，隨時練習成為一個靜觀者，那你的注意力就可以被訓練得很好。譬如你外出看到某事，試著只是去看它，而不要有任何的想法，在整個過程只當一個靜觀者，如此你將是處在隨時享受的狀態，你也會有完全平靜的心情，你的注意力也會被徹底啟發，而你獲得的靈感啟示也會是無可比擬的。

假如你知道如何去靜觀，你的注意力可以有非凡的記憶容量。對我而言，這靜觀所看到的外界就如同我腦海中的一部電影，譬如我看這個房間，我知道房間內有什麼：它的設計、房間內所有的東西、你們如何坐著、你們的坐姿、你們的穿著，每一樣都像一個圖案與設計，它們進入我眼簾就如同一幅畫，而且並不只是這一世，而是很多世。(註二)

我們的覺知就像一個錄影系統，在這種(靜觀)狀態下可以錄得最清楚，假如你有一些思緒，那麼就像物體和眼睛之間有東西遮擋。就如同那位練習者目前正在錄影我的談話，假如鏡頭和我之間有東西，那麼就沒辦法錄到我的影像；假如中間沒有遮擋，那就可以看透，可以錄下所有重要的一切。

而且會更令你驚訝的是，(若沒有這些干擾的思緒，)你不會錄到不重要的東西。譬如人們到鄉村去，他們看到的、錄到的是："哇！我的天！這裡很髒，又發生這事，到那邊又只有水泥地可以睡覺"、"房子裏面也沒有適當的椅子可以坐，椅子是如此硬，弄得我的背部都痛了"，這些是他們所記憶的(、所錄下的)，每一樣看到的都是不好的......。但是對一個真正的自覺的靈，他看不見、聞不到這些髒的東西，他總是聞到香的東西。他不會聞到，或他不認為有什麼東西是髒的，他去的每一個地方都是漂亮美麗的。甚至只是光秃秃的不毛砂地，他也看到其上美麗的圖案。

我對那些去Maharashtra的人說："你們有看到Maharashtra美麗的山？"，他們回答說："那有什麼漂亮？山上都沒有覆蓋著綠樹！"，我說："這才是漂亮之處！你們沒有看到眾山的型態嗎？"，他們看不見我所看到的那些山形走勢。假如你問我某座山是什麼型態，我也知道，因為我知道所有山的型態------山形走勢是如何變化、那些型態是如何形成等等。因為他們只是看到缺點，所以他們無法看到這些美麗之處。或者他們會掉入相對的觀點，如："英國的樹比這些樹漂亮，所以這裏不怎麼樣"，這就是相對比較的陷阱。但是靜觀者是立足在絕對與純粹，正是看到事物的原原本本的絕對實相。所有的一切都源自你自己，為什麼要去批判評斷呢？

註一：abhyasa是梵文，意思為實做練習(practice，見1988-12-30 及1986-02-20)，但是Shri Mataji 談話中似乎特別指這種練習，所以譯文中保留原文。

註二：譯者以為Amruta編輯的英文可能有誤，應是"lifes"，請見所附英文。

註三：請也參考類似的談話：導師與無思慮(之一) ( https://sahajataiwan.blogspot.com/2017/07/guru-state-master-faculties-thoughtless.html )

註四：江瑞凱摘譯自Shri Mataji在倫敦靜室的談話1982-08-06。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

Rustom: Shri Mataji, could You say something about maintaining our attention so that it stays where it should and it doesn’t get diverted into trivial things?
Shri Mataji: Rustom has asked a very practical question, it’s true – that “to keep the attention where it should be.”
You see, for everything you have to do some exercise – abhyasa – not before Realization, after Realization. The best way is to learn how to watch yourself. Just now, sitting here, just put yourself into a position from where you watch yourself: “Now what am I doing?”
This is the abhyasa, this is the study. Apart from mantras, apart from anything, the abhyasa is the practice, practice of becoming a witness. And the witness is the Spirit state. There attention will not go. I mean you will see everything, it is there, but attention will be inside. Try to practice this: “Am I a witness?”
Now, say, some people say:” Oh God! I had a horrible time, Mother. This happened, that happened.” You see, you are not a witness. How can you have a horrible time if you are the Spirit? You only have a horrible time when you are not the Spirit.
If you can watch the whole thing as a drama that is played, then you are not having a horrible time, but this outside of you is having a horrible time, which you are watching.

That’s how the attention can be fixed very well if you practice abhyasas, practice all the time to be witness. Say, you go out, you see something, just try to see it, not to think about it. Be a witness of the whole thing. The joy will be complete, and also you will become absolutely peaceful. Your attention will be completely enlightened.
And then the inspiration you will get will be tremendous.

See, it’s working out. Working out. Try to watch. And it has such a tremendous memory, if you know how to watch. I mean, to Me, if I see something – I mean, to Me it is just like a film in My mind. If I have seen this room, now I know what is in this design. Everything I know: how you are sitting, what pose you have taken, how you were(ware?), what was it – everything is like a design. You see it comes to Me, just like a picture – absolutely. Not of this life, but of lives(lifes?).

Because that’s a recording system that records best. If there are thoughts it’s like something in between, you see. Now he is trying to record Me on the film, and if there is something in between moving, nothing will come in. But when there is nothing in between and you are just seeing through, you are recording everything that is important. Moreover you will be amazed, you don’t record unimportant things.
Like for people now, they go to a village, or any place. They will be recording: “Oh God, it was very dirty, and this happened and we went there and there were cement to sleep, for example, we get.” Or: “Then we went inside, and there was no proper chair to sit down. And the chair was so hard, and my back started aching.” All these things they will remember.
And then what happened? “Oh God! I couldn’t get Realization.”
Everything that bad, you see, just like newspaper – all bad news. But to a person who is a Realized soul in a real way, he doesn’t see, I mean, you don’t smell anything dirty. You always smell something good. You never smell, you do not think of anything dirty. Everywhere you go, it’s beautiful. Even if you see just the sand, you see the pattern. Even if you see a barren hill.

I saw some people who had gone. I said, “Look at the beauty of these hills, in Maharashtra.” They said: “Mother, what is the beauty? It’s not covered with trees.” I said, “That’s the beauty, just see the patterns.” They couldn’t see the patterns that I was seeing. But if you ask Me, “What is this hill?” I also know that. Because I know the patterns of all the hills, how it has moved, how it has made patterns and things like that. Because they don’t see that, you see, they cannot see the beauty because they are looking out for defects. Or relatively, you see, “English trees are better than say X, Y, Z trees. So then this is not better.” The relative they start. But you are at absolute point, you are getting the absolute of everything. Everything is your own. What is there to judge?

如何對付自我(Ego)及非我(Superego)

*** 如何對付自我(Ego)及非我(Superego)  ***

練習者問：母親，可不可以談一些關於如何用靈(Spirit)來反擊我們的自我。

錫呂瑪塔吉回答：你不應該去反擊自我，假如你想去打擊自我，那麼它會更進一步騎在你頭上。並不是說有一個自我，你就去打擊它，這不是對抗自我的方法。假如你對自我說："我要打扁你"，那麼你的自我會長得更大，所以絕對不要和自我對抗，對付自我的唯一方法就是去靜觀它。你的注意力是非常重要，你的注意力現在已經被照亮喚醒了，你(的注意力)所觀照的東西，它會(自動)回復到正常的大小。假如你的自我長得太大，你只要觀看你的自我，即只要對鏡子中的自己說："嗨！自我先生，你好嗎？"，如此你的自我就會消退下來。不要去打擊它，只要去觀看它。人有各式各樣的自我，教育程度高的人有他的自我，教育程度低的人也有他(自以為傲)的自我，因為人們總是想表現出他是重要的、他是不凡的，就是有這些各種型態的自我。所以最好的方法是：看到你的真我(Yourself)，這就是為什麼我常說的：面對你的真我(Self)，你的真我就是你(內在)的靈。

練習者問：您剛才所說的也可以同樣用在 "非我" (superego，或譯"超我")嗎？

錫呂瑪塔吉回答：是的，幾乎是如此。面對非我，你不必害怕，你只需要說："滾出去！我可以很清楚看見你，你在那裡，你現在滾出去！你斗膽敢來嚇我！我是一個靈！我是一個靈！你未免太大膽了，竟敢來影響我！"，就是如此做。

自我會讓你變成一個不折不扣的笨蛋，非我則讓你變成一個懦夫。如何去對抗它們呢？假如你說："我不想成為一個笨蛋"，自我就會跑掉。假如你想成為一個笨蛋，那麼自我會出來幫助你。假如你想當一個笨蛋，只要召喚自我先生，那麼你直接就變成一個大笨蛋，這是最簡單的方法。至於非我，假如你是一個懦夫，它就騎在你頭上，你可以說："我不想當一個懦夫......"。或說："Ham，Ksham"，這是額輪的口訣，面對非我，你說："我是(一個靈)"；面對自我，你說："我原諒"。(註一)

註一： 從其他的談話，譯者整理出如下：Ham 的意思是 "I am"(我是)，或 "To know Thyself" (知道真我)，或 "To know you are a Spirit" (知道你是一個靈)。

Ksham 的意思就是 "forgive"(原諒)，或 "I forgive"(我原諒)。

註二：江瑞凱摘譯自Shri Mataji在倫敦靜室的談話1982-08-06。JSM ! 敬請霎哈嘉兄弟姊妹們指正。

Sahaja Yogini: Mother, would You please tell a little bit how… how we fight our ego with the Spirit? How would you do…
Shri Mataji: How do we fight the ego…
Sahaja Yogini: … ego with the Spirit.
Shri Mataji: You see, you should never fight ego. If you try to fight, it will sit more on your head. That’s not the way to fight it, that there is ego and you fight your ego: “Oh, I’m going to box you” – then it will grow more, you see. The more you box it, the more it will grow. Never fight your ego. Only way is to see it. Your attention is very important, your attention is now enlightened. Whatever you see, it comes to its right size. It comes to its right side… size. Say, ego – if it is overgrown, you just watch your ego. That is, it is to watch yourself in the mirror, and you say, “Oh, Mr. Ego, how do you do?” Then it will come down. But don’t fight it. Just to be seen. All kinds of egos could be there. If you are overeducated, you are egoistical. If you are uneducated, you are egoistical – because you must try to show that you are something. All sorts of egos are there. So best thing is to see for yourself; that’s why I say, “Face yourself.” “Yourself” means your Spirit.

Sahaja Yogi: Mother, that goes the same for the superego?

Shri Mataji: Yes, very much so. For superego also – not to be frightened. You should just say, “Get out! I can see you very clearly, you are there. You get out from here! How dare you frighten me? I am the Spirit. I am the Spirit, how dare you can do that?” That’s how. You see, ego makes you idiotic. Absolutely. Ego makes you idiotic, makes an idiot out of you, absolutely. And the superego makes you a coward. It makes you a coward. Now, how to fight it? “I’m not going to be an idiot” – if you say that, ego will go away. If you want to be an idiot, then he’ll be there to help you. If you want to be an idiot, all right, call Mr. Ego. You’ll become an idiot, straightforward.

Is the easiest way. Easiest way. If you want to become an idiot, simple thing is to call the ego. “You come, Mr. Ego, and settle down in me” – and immediately… this is a very simple composition. And superego… if you are a coward, then it sits on your head. Say, “I am not going to be…” Ham Ksham, as I told you, the mantra on the Agnya is. Either you have to say, “I am”; the other, I say, “I forgive you.”