注意力

1980年5月26日

英国多利士山(Dollis Hill)

今天我要跟大家谈谈注意力。注意力是甚么？它如何作用？怎样可以提高我们的注意力？大概就谈这几个问题。但当我谈及这些问题时，你要知道，我是对你们个别讲的，不是在谈论其他人。人类很喜欢这样做，当我对他们说话的时候，他们总是找寻究竟母亲在向谁说话。这是把你们的注意力转移到别的事情上的最好方法。如果你把注意力放在自己身上，认为「这是为我说的，只是为我说的。」那样，便能生出作用，因为我的说话都是些口诀──含有生命能量的语句。如果你不把注意力放在自己身上，那你会把一切浪费掉，把应属于你的投往他人。注意力是你唯一可以知道真理的途径。你对自己的注意力才是最重要的，不是他人的注意力或你对他人的注意力。你要清楚明白这一点。如果你能明白，你便能享有这一切，通过你的注意力，你便能提升至更高的境界，一切都会顺利成就。否则，就像给你食物，但受到滋养的却是他人，而你竟一无所得。同时那个人也未必真能得到滋养，因为他不知道你把一切投向他。

今天我要跟你们谈谈注意力。你要知道，你的注意力要吸收我所说的一切。你应说：「那不是为他人而说的，是专为我而说的。」你最好进入无思无虑的入静状态，那是最好的方法，这样，生命能量便进入你，否则，我的说话便变成纯粹是演讲，你听了也不会有作用。我每次说话都能令你们改变，因为那些话是由我说出的。但许多时你们老是想着别人，或者自己的问题。这许多都是无意义的，这只会使你的注意力负荷过重，令我说话的力量不能进入你。所以，现在你们要运用你的注意力，要知道那些无意义的担忧都是没有价值的。你的注意力要生长起来，变得更高。

注意力是你存在的整块画布。你生命里存在的整块画布便是你的注意力。当然，你能够进入多少，能够发现多少，能够提高多少，那是另一个问题。

梵文中注意力叫“Chitta”，神便是注意力。你的注意力能受多少启发那是另一个问题；但如果你能受启发至一定程度，你的注意力便是神。注意力就好像一幅画布，你的性格上的取向，或者可以说，你注意力的运动都会展现在这张画布上。我不知道英语中“Vritti”叫甚么，它不仅是性格上的取向，而是说一个人的注意力被牵引到某些事物上，我不知道英语中是否有这个字。

首先我们要知道，注意力就好像一幅完全纯洁的画布，然后人类存在的三种状态(the three gunas)为它填上色彩。你们知道这三种状态，一是过去，一是将来，一是现在。你过去对于事物或某情境的经验，都储存在记忆之中。例如，你看见黑色。由于所有与黑色相关连的事物都存在于你记忆之中，当你再看见黑色的时候，过去的记忆便呈现出来了。意思是说，你以注意力来观看外界，因此你的注意力会被过去所看见黑色的经验混入和着色，你的行为也会受到这注意力的左右。例如，现在有某东西被火烧掉，你们每个人都看得很清楚，那么当你们下一次看见火时，第一个反应便是要万分小心。其实事情不会再次发生，但由于你的注意力「知觉」到火的危险，你便会小心翼翼，同时警告他人。因为你的注意力由过去的记忆找出了这些映像，投射到画布上。这是一张活的画布。有时我们会想到一些将来的事情。例如，我们想起某个人，同时想，如果下次看见他，应和他说些甚么话。当你真的遇见那人时，你的注意力便会像冒出肥皂泡般、显现出想过关于那人的一切，于是你便向他说出预先想好了的话。这些都是储存在你们内部的，无论是过去的还是将来的，都是通过注意力气泡状的过程。这要看你受它的牵引有多大，如果你受到牵引，那便叫做“Vritti”，但我不知道英语中我们被牵引到这意思叫做甚么。

“Vritti”是个中性的字，没有坏的意思。它的意思是被牵引或倾向于。”Vritti”是指你有被牵引到某物的性向。无论你的性格上的取向怎样，注意力都会被牵引到某个方面去。例如，你看见有个盲人走在路上，第一个可能生他气，第二个可能心生怜悯，第三个可能上前帮忙他。性格上的取向便是你由三种状态（three Gunas即三德)发展而成的。此所以你的注意力认同于你，而当你的注意力认同于这个，即你的性格上的取向，你的脾性，那么你还是在错误的认同当中。我们举个例说，有个人曾被鬼附，后来他练习霎哈嘉瑜伽，消除了鬼附，但他记忆之中还会存留曾被鬼附的印象。如果那个人很倾向于左边，他的记忆会延绵下去，有一天，当他遇见与过去鬼附有关的事情，一瞬之间，那过去的事便立即浮现，他以为自己又被鬼附了。这是记忆令得我们如此。这只是一种幻相。只是记忆在告诉你说：「噢！我又被鬼魂附体了。」全因为这人左边过弱，经常活于记忆之中，意思即是说记忆比他还要强。如果你能强于你的记忆，那么任何鬼魂都不能附着于你。但在得到自觉之后，你还不认同于一种新的意识状态，知道自我和超我都是幻相，那么你仍然会被自我和超我逮住，你的注意力还是一团糟。

在一种纯粹而又简单的注意力当中，一个天真无邪的小孩子是「如其所如」（Pratyaksha）地观看这个世界，真真实实地体验事物。因为孩子初生时是没有记忆的，所以要火真正烧伤他的手，他才知道火会伤人。他要真正接触过才知某东西是凉的。因为他的记忆还未建立。因此小孩子能生活在真实的经验当中。但如果那真实的经验变成了记忆，越来越强大的话，他的性格便开始受到记忆的左右了。所有那些社会制约都是从记忆那里来的。你读过的书，甚至生存的整个环境都会积累在你之内。有时候你嗅到某种肥皂的气味，或玫瑰花的香气，与此有关的记忆便呈现出来，令你感到开心或不开心。因为无论你有过甚么经验，都成为你记忆的一部分。这记忆可能助长你的超我，也可能助长你的自我。如果是自我的话，你会感到快乐，相反的话，便是助长了你的超我。因为不快乐的受迫害经验都是储存于超我的。快乐或不快乐这两种状态，都表示你仍生活在幻相之中。一天幻相还存在，你仍然要向上升进。因此如果你因某些事而感到快乐，你要知道那只是得到自觉以前的事，因为快乐的感受会助长你的自我。若是不快乐的感受，虽然会压抑你的自我，但却会助长你的超我。

这两种情况对你都是没有帮助的，对你的升进没有帮助。如果你向这两个方向发展太过，便越来越远离真实的经验。你不能得到真实的经验，因为你注意力陷于一团糟。如果你的注意力倾向于左边，你便陷于恐惧、痛苦、绝望、沮丧之中。如果你倾向于右边，你便会变得得意洋洋、兴高采烈、过份宰制。左脉是蓝色的，太过时便变成黑色。右脉是浅黄色的，也可说是金色，太过时变成黄色，然后橙色，跟着红色。倾向右脉，你变得富侵略性。倾向左脉，你变得能量衰竭，甚至到达冰冻的状态。因此走向极端，一边会冰封，另一边会过热，两者都是错误的方向。

即使你能将注意力保持在中央，你也只是更多地将注意力放在中央而已。因为中央是个很敏感的地方，注意力很难停留在那里。举个例说，我们可以用火来烧掉房屋，也可以用火来产生烟雾，但我们也可以更适当地用火，用火来煮食，或者照明。然而太过的话，火便不受控制，太小的话，却只发出烟雾。要是我们知道如何平衡，便能保持在中庸之道，用火来达到我们的目的，用来煮食、照明，甚至用来作崇拜。

同样，如果我们能平衡体内的三种状态，我们便能成为一切的主宰。我们的注意力不会陷入所做的事情当中，也不会陷入记忆当中。同时不会被牵引到右边，使我们过份宰制别人。如果走得太右，右脉会像血般殷红。有时我们很难明白，那些教徒，像伊斯兰教的教徒可以走到那样极端，做出各种各样残害别人的行为，大肆杀戮。基督徒也是一样。在印度，婆罗门教亦是一样，甚至反对暴力的佛教也陷于杀戮之中，那是因为他们都陷入了右边的缘故。

倾向于左边会使你疲弱和走向黑暗。那些倾向于右边的人就像那些强邦大国一样，他们是先进国家，能把战争合理化。他们说：「我们要有武器来防备别人。」但从神的观点来看，所有人都是同一的。他们为甚么要互相攻击？有甚么需要这样做？为甚么不能好好坐下来谈判，听取对方的意见？人们为甚么要战斗？如果说为了土地，土地是属于你们的吗？土地是属于神的，神创造大地，人们有甚么理由要战斗？可是人们的注意力往往是这样，他们会立即说：「不，那是我们的土地，是我们祖先的土地，我妈妈的土地，我爸爸的土地，我兄弟的土地。」但那在你们之内的土地又如何呢？那土地是否属于你的？

如果我们劝解那些人，叫他们不要战争，他们是听不进去的。唯一的方法是让他们得到自觉。得到自觉之后，你的注意力便会升进，脱离自我和记忆可以渗入的层面。你们现在明白我的意思了吗？你们会进入更高的层面，注意力会升得更高。在这个更高的层面，那些由右边带来的迷惘混乱（Vidshepa）将不复存在。那些知识分子，无论多么精明，都是陷于迷惘混乱之中的。他越迷惘，他便越喜欢肯定某些事物，因为他不能肯定自己，于是他便去肯定某些事物。「事情是如此这般」等等。如果事情真是如此，要甚么肯定它。但那些知识分子不停地去肯定事情是如此这般的，终有一天，他们会进入疯人院。他们不断重复肯定，那只表示他不能真的肯定。他们好像被鬼附了身的人。他通过大脑去解释一切事情，说：「事情便是如此这般，这是正确的，我们应该这样做……」等等，他们能说服许多跟他同样迷惘的人。他们都相信和依赖这些知识分子。知识分子成为人们的领导，因为人们更加迷惘，他们需要一些表面看来不是那么迷惘的人。人们会附着于这些人，甚至被带往战争，屠杀，因为他们变成嗜血、冷漠、没有爱心的人。

另一个是走向蓝色的左脉，左脉的蓝色就好像月光的蓝色。于是这些人喜欢罗曼蒂克的情调，喜欢坐在月光之下。这些都是从诗人拜伦那里来的。这些观念走进你的注意力以后，便成为很强烈的情绪。你便会去想：「噢，我要找寻我的爱人。」你于是到处去找寻男女间的爱情。然而这种爱往往不是带来喜乐的，此所以诗歌中常说爱情是最令人痛苦的事，比死亡更可怕。许多诗歌都这样说，你们为甚么还要陷入其中呢？我是说，一本又一本的书籍已说过同样的话，你们为甚么还要涉足其中呢？那些书籍经已警告过你们说：「不要追逐爱情，爱情只是种欺骗，是非常短暂的…..。」如果某人能和另一个很好的人结婚，而且双方都知道恋爱和婚姻要合乎中庸之道，就像厨房里的火、庙堂中的火，小心照顾，不走向极端，那么这是对他们有利的。

同理，右脉是太阳脉，那些人认为太阳是很重要的。我们要使室内有阳光，但不能太过。好像有些人赤裸身体，羞辱太阳，曝晒至患皮肤癌为止。计划这，计划那，亦会产生许多问题。因此你要平衡两边，保持在中央，在平衡之中。

平衡这个字不存在于我们日常生活之中，它往往用于文学作品或科学研究。对人类而言，他们不知平衡为何物。由于这个原因，即使在得到了自觉，注意力升高以后，他们还会走向左边或右边，依他们的性格上的取向下堕到左边或右边。如果这种认同仍在他们里面，注意力就很容易被牵引下去，过去的问题一一再现。

得到自觉以后，你们应该变得轻松些，你应该这样想：「我们已经把过去的东西抛下了，为何仍存在呢？」我们应该变得轻松，如释重负，因为你的注意力会越升越高，最后与神的注意力结合在一起。你的注意力已受启发，因为你已经知道自己的问题何在，他人的问题何在，也知道自己处于甚么位置。但如果你不知道注意力应该是纯粹的，反而让那些虚幻的事物进入注意力，那么你的升进便会减慢。如果你能逐渐排除那些幻相，能知道那些是幻相，不附着于快乐或不快乐，你的注意力便能起飞，停留在很高的位置。那时你便不会每时每刻走向这边或那边，你的注意力会持续，再向上升进的余地便越小。

但即使在智慧状态（萨埵Sattwa-Guna），向上升时，你也可能发生很坏的情况。例如，如果你说：「我要尝试停留在智慧状态。」当你这样想时，你便开始以你的辨知能力来看世界，而不是通过生命能量本身。你会想：「我们应该把注意力放在这事上吗？」我们应该继续做这事吗？我们应该慈善为怀吗？我们应该服务人群吗？」这类人是存在的，他们经常想：「噢，我们要成就伟大的工作。」他们就像救世军那样。且让他们拯救自己，我看不出他们能做甚么救世的工作。这些观念会令你停留不动，能令你彻底僵化。这些观念可以很狡猾地作用于你，有些你亦不能知道。所有这些善心好事的观念只会使我们想：「且让我们办一个慈善团体。」于是一切都完了，你的注意力也完了。

但如果你的注意力升得更高，例如，我的注意力不是甚么，就是善心本身，我的意思是说，那能量就这样自然地流通。你们就变成善心本身。一个得到自觉的人和一个未得自觉的人有很大分别。前者的注意力能去除一切幻相，到达更高的境界。这注意力能清楚看见甚么是幻相。同时，你能清楚看见你自己，能不陷于其中。当然我会尽力推你们一把，但你们也要知道那些幻相一定要排除掉，否则你便不能生长升进。你们要排除一切的幻相，最好的方法是进入无思无虑的状态。在这个状态之中，你能超越三态。你还需要通过宽恕轮。当你通过宽恕轮以后，你便成为一个超越三态的人（Gunatit），这时你不需要刻意地去做任何事，事情只是自然地成就。

但西方一个大毛病是事事去分析。你们要分析些甚么？问问你们自己。我对现在整个分析性的知识啼笑皆非。他们会坐下来，扯下一条头发，然后把头发再分成一百条。现在有许多具有分析性知识的人，但他们说不出为甚么染色体有螺旋状的运动。我的意思是说，他们不知道在微观层面，事物是如何运作的。他们也说不出细胞如何分裂。那么他们坐着究竟是分析些甚么？

如今他们已为了一个目的来分析，是为了事奉神。通过分析性的知识，我的说话和行事才能被记录下来，通过分析性的知识，我才能上电视，当然还要他们许可我占用时间。但由于我不符合他们分析性的知识，他们或许不邀请我，这是可想见的。但试想像一下，如果你们不是发明了这许多东西，例如没有科学，你们的注意力也许会更好。由于科学的发展，你们的注意力变得很混乱。因此我不知道那一种情况较好──科学昌明抑或是原始生活。当你们的科学越发达，你们便进入另一个极端。你们的注意力不被整个地烧掉，你们也不会停止。我的意思是说，如果你们维持科学的平衡的话，那是对你们有帮助的，但现在却失去了平衡。不论给人们甚么，他们都会把它弄得很坏，走向极端。例如你给他们一匹马，他们不会好好地骑，一定要把马驱策至衰竭倒毙为止。无论是甚么事情，他们都行之过甚。所以第一件事是你们要安静下来，对自己说：「我不会让这些虚幻的事情进入我的注意力。」

这些统统都是幻相，但你们将太多注意力放在这些幻相上，你们太过认真，其实它们都是虚幻的。例如，在你得到自觉以后，你会觉得那些坐在月光之下的人可笑。但那个人会说：「你真是冷漠无情。」他也许还会给你念诵诗篇。如果你看见一个春风得意，趾高气扬的人，你心里也会发笑。但他们会说：「你这个人一无是处，游手好闲，浪费光阴。」所以你是不同的，你已得到自觉，要知道，你的注意力要升得更高更高，到达一个很高的境界。

现在我谈谈在得到自觉之后，你会有甚么不同。首先你的灵量会上升，就像发丝那样微小的，然后穿过自觉轮。之后上天的恩赐便会进入。这是一个很微妙的改变，但都是真正发生的。但你的轮穴还未完全打开。灵量只穿过轮穴的中央，还有许多注意力是未曾触动的。事实上，由于未受触动，你甚至不会感到能量中心被穿透。跟着你要扩大那管道，让更多的灵量可以上升，打开那些能量中心。通道打开后，便能将幻相排除至两边。在每一个能量中心，由于光的通过，会唤醒我们的注意力。但有时这光与我们积累的黑暗相比是太小。特别是西方人，你们一定要排除你们的迷惘。但你们还是认同于迷惘。如果我问你：「你好吗？」那表示你还是陷于迷惘之中，这些都是要排除的。其中一种迷惘是：「我真的是得到自觉了吗？」我希望你们不会再有这些问题。至低限度你要相信这是真的得到了自觉。我曾经对一些人解释说：「你是真的得到自觉了。」但他们还是不能安心，说：「不，母亲，这样子怎可以算是得到自觉呢？我们以为是能够『这样』或者『那样』的，我们以为得到自觉以后，便可以从窗户飞出外面去。」还有其他许多荒谬的说法，幸好这些想法今天都不存在了。

在得到自觉以后，便有光进入我们身体，我们便要使这光生长，方法是把那些幻相排除于注意力之外。那统统都是幻相。有时我也会捉弄你们。因为除非你能真正肯定自己，我才不会给你对自己有错误的看法，我想知道你们的注意力是否还会动摇。我知道你们还是不能肯定自己的，此所以你们还没有信心。

首先你们要学习驾驶，然后参加考试。试场上会放五块大石，相距不过仅容一辆汽车通过的距离。考官要你绕过所有大石，这是有意为难的，为甚么？因为他要你成为师傅。如果能看见那些幻相把你往下拉，那你便能驾御你的注意力了。你只要把那些幻相丢掉，抛弃那些幻相，你便会明白你是那永恒的注意力（the Eternal Attention），你是永恒的生命（Eternal Life）。唯一隔绝你的事物是无明，所谓无明便是你把幻相看成为真实。你尽管抛弃它，那只是幻相。当你这样做时，你便会惊奇你的注意力可以升得多高，那些过去令你惊慌害怕、或令你兴奋莫名的无聊事物都会隐退，而你亦只会一笑置之。在这个状态，你才能真正享受自己，因为你的注意力已在「真我」的喜乐当中。我说你们会在，而且已在那喜乐当中，要保持在那里。

跟着谈谈如何达到这个境界。在日常生活中，我们如何消除过去的记忆呢？那是要去建立新的记忆。你要记着你是何时得到自觉的，经常想着这个经验。每当有不好的记忆呈现时，你只去想你是如何得到自觉的。任何带来麻烦，甚至令你得意的记忆呈现时，你只是回想你是如何得到自觉的。当你感到自己有攻击性或发怒的时候，你只是回想当初你顺服时所感到的喜悦。只是回想你放弃自我时的喜悦。这样子新的记忆便能建立。如果你建立起这个新的经验，便能使其他类似的经验联系到这个记忆上面去。例如关于你帮助别人提升灵量的经验。当你为别人提升灵量时，你自己是在无思虑的入静状态中，不会有任何思想，但此时你却能记录提升灵量时的喜悦。如果你能够记录提升灵量时的喜悦，你便能积累那些快乐的时刻，那些令你迷惘、恐惧、快乐或不快乐的经验都会被排除，剩下纯粹的喜乐。因为这时你有的经验都是喜乐的经验，喜乐中没有思维，那只是一种直接的经验（Pratyaksha）。这便是我说你们要张开眼晴的原因。

希望你们每个人都能明白我的说话。

愿神祝福你们。

I think let us meditate today. Maybe this meditation will help us.

Please close your eyes.

(break in recording)

..all of you, these things, put it on the fire. Douglas [Fry], take these two, these things, and take them on the fire.

(break in recording)

…without paying attention here or there or without worrying. Worry and all these things are vikshepas, are all confusions, comes from confusion. You have known about me that I can sit for nine hours in one pose. I mean I have done that but I can do even more. So one has to develop a baithak, is a sitting posture, for some time. You must settle down in some position. Alright? Should try to do that, and whatever is required for that is to be done because that’s the only way you can do it. If you are walking, still your attention will be moving about. Anyway, if there’s a movement then the time, space comes into play. But if you can settle down, if you can have a place where you can sit down.

And that’s why the photograph helps. If you can see the photograph continuously, with a relaxed eyes, not all the time staring but relaxed eyes. You can close your eyes with respect [then] again you can open your eyes. This settling down of the position – you will be surprised how your attention will gradually rise, you will feel it.

Just now you are all in thoughtless awareness so go into meditation.

No, if you cannot sit you can take a seat, you see, down below. But as I said it, clothes should be a little lighter.

Alright, put your hands towards me.

You have to sit for about now, five minutes. I will not make you [sit] much. But I hope you will develop it next time your sitting.

Right hand on the heart I think will help. Right hand on the heart.

Now do it with your heart. Do – it – with – your – heart.  Right hand on the heart. Think within that, “I am the Eternal Life, I am the Spirit”

Hold your breath. Leave it.

This time when you hold your breath you should know that I am the Mother of the Universe and the most powerful personality. And I am your Mother and you are all protected.

Hold your breath. Haa! Leave it. Good.

Hmmm. You are still children I must say. Don’t you know that I’m very powerful? Have I to tell you? Even the small children know that.

Alright? Relax. Let’s have some music and something. Now, any questions anywhere?

Yogi: I have a question. Could you explain the difference between joy and happiness?

Shri Mataji: Oh! Very simple you know. Joy doesn’t have a double thing like happiness and unhappiness. Joy is singular, absolute. It’s absolute. It is thoughtless. It’s fulfilment. Happiness is always shadowed by unhappiness, is the double coined stuff, double faces of a coin. Happiness will be followed by unhappiness, unhappiness by happiness. It’s a relative terminology. But joy is absolute, absolute. It’s beyond thought. It’s bliss.

Yogi: It’s more like contentment.

Shri Mataji: Contentment can be relative still. But it’s all that in one. Joy is where you do not ask anything anymore, you’re just there. It just emits then. Just emits. You don’t want anything, it just goes overflowing. It has nothing to do with your rationality, cannot be perceived through your rationality. It’s beyond, you just feel it.

Hmm. Jeremy?

Jeremy: Why do we dream? What makes us dream?

Shri Mataji: Dreams? Now dreams are you see: there are three stages of our consciousness in the normal way – not the fourth one (turiya) that, now, you are in the fourth one – but normally there are three stages. And the third stage is called as shushupti, where you are in a stage where you are deep asleep. That time you come in contact with the unconscious, Unconscious actually enters your attention, and you start getting the information from that. But a person who is not yet Realised is not yet quite awake in that state, in the sense that, whatever he records gets again clouded when he is coming back through those stages of…he comes through subconscious areas, lots of areas we can say, that he comes out of all the subconscious areas that he has got within him, and the supraconscious areas within him, and then he comes to conscious mind.

So lots of things cloud it, like covered it, so the interpretation or even the memory of the dream could be quite confused. But after Realisation you touch even deeper because you enter into unconscious. Not that The unconscious has to do anything, but you enter into the unconscious. Your attention goes into the attention and it records what it sees. The more you become Realised, the dream state will go away. For example I never dream. I mean actually I am in dream. I never dream in the sense that when I am so-called dreaming, I am actually there working it out. And I can verify it with others that I was that time with you. He says, “Yes, this happened.” So, you see, it’s a different state of mine. But actually this happens, you never have a dream, you are always in reality. But that’s a different thing. But at least whatever you record in that from the unconscious, at least should be your own. But mostly the dreams of the people are clouded, so the dream doesn’t have much meaning.

But with Sahaja Yoga you are enlightened so much that, in your dreams also, you see what unconscious has to say actually. Which is not confused, which is not clouded, which is absolutely with that you are awakened. I mean, for example, you might see Me, many a times, in dreams. And suggestions you will get from Me. I mean, I work through dreams only, through the unconscious. But some people always will say, “Oh, I have seen you somewhere. I have seen you many a times. I don’t know where I have seen. Were you in New York?” I said, “No.” “Then where did I see you?” They saw Me in their sleep, you see. But they cannot connect that it was in the sleep [that] they had seen Me. They are not Realised people but they have seen Me.

Sahaja Yogini: Can you give people Realisation in their sleep?
Shri Mataji: No. No. I cannot. I do not even want to give Realisation to people when they are not facing Me, either my photograph or Sahaja Yogis. That should not be. Because recognition is the only point in Sahaja Yoga. Modern Sahaja Yoga is only going to work out if you recognise Me. If you do not recognise Me, it’s not going to work out. This is the only way. This is the only key. Because so far you have never recognised. Only on recognition all your past things will be forgiven, everything will be done. But if you refuse to recognise Me or you go slow with it, your progress will be slow. Which I have told you frankly. Though it’s rather [an] embarrassing job, but I have to tell you. This is a fact.
So, in dream you cannot give Realisation. But in dream you might see the situation in which will be giving thing, how you should give. Your solutions will be suggested to you, how to approach a particular person. But you cannot give Realisation to anyone. They have to know that they have got Realisation through Mataji Nirmala Devi. As it is, when you give them Realisation, they have no value [for it]. If they don’t know Me, they will have no value.

But I would still suggest that one should not go on analysing the dreams too much.

Again, the same problem will start. Because I know Jung and all these people did that. But that was all right at that stage because they were not Realised people, or they were Realised of a very confused manner, in the sense that they were not sure of themselves. But you people do not go on bothering about dreams so much. The dreams are coming to you to give you a solution of a problem. The unconscious is helping you in dreams. For example, when I go to India most of them dream that Mother is coming. I mean it’s like, acts like, what you call, television?

Sahaja Yogi: I dreamt of you after the first time I came here.
Shri Mataji: After you came here? Not before? But there are people who have come to Me because they dreamt about Me also. Now, that’s a good thing. To dream about Me means you’ve gone very deep. You see, the verification comes in.

Sahaja Yogi: When I was here, you put your hand over on this eye, when I dreamt about it. It was as though something was pulled out of it, something like crystal. And this fell on the floor and this sort of grew legs and ran away. (laughter).
Shri Mataji: What happened? You felt?
Sahaja Yogi: I used to suffer from headaches and since that time I haven’t.
Shri Mataji: You see! That’s true. That’s true. I mean, actually it is done like that. I’ll tell you another example, a very concrete example of this.
One man who used to come to Sahaja Yoga and was very deep into it. One day he was- you see some of the Rajneesh’s disciples wanted to sort of harm him. So, they called him and they said, “We’ll offer you a paan (leaf)” – you see, that we eat and all that. And they really mesmerised him and gave him a paan. He ate the paan and all that. That was after the programme, say about 10.30 or so and he went into his subconscious areas. But he was coming to consciousness little bit.
And then they took him in the taxi and beat him. But they could not beat, you see? He could see that they used to come and beat him and their hands were held by somebody. He could not feel the beating on him at all. And he used to come to consciousness, again unconscious, and then he became absolutely conscious, you see.
He saw them beating him and they said they were getting the pain as if beaten but he was never beaten up. And then they left him in one place. And they took out his chain, a gold chain, and he had one ring of a real ruby in his fingers, they took out all that, and they left him in one place somewhere.
And then he walked all the way from there to his house. So, I saw all this happening to him and that I was trying to slap, bang these people and all that. I saw all that, I was doing it, you see. So, early in the morning I got up at six o’clock and I telephoned to his house and I said that, “How is he now? ” His wife said, “He came very late. I mean he came really in the morning time about five o’clock. And now he’s sleeping.” I said, “Let him sleep. He has had a very bad time last night and he suffered a lot and these Rajneesh people have troubled him a lot,” I told her.
She was quite surprised, you see. She didn’t know all these things! When he got up she asked, “Where did you go?” And he told all the story about it. Then he telephoned to Me and he said, “Mother, you were there to save Me!” I said, “All right.” I told him, but normally I don’t tell you, you see, but that day, I just wanted to find out.

Then he said that, “I’ve lost my ring that was given to me by my father and I really feel sad about it.” So, I said, “All right you will find it. Both the things you are going to get it.” And when he was getting down from the staircase, he found a red kind of a bundle lying there. And his wife said, “What is this red bundle lying here for?” So, he picked it up. Inside was the ring and inside was his chain. Then he immediately telephoned to Me, “Mother I have found both the things, how did you manage?” You see it can be done.
So, all that was done for them because, you see, one can work it out. It can happen like that. But you must know that everything is done through the power of Brahma, that’s the glow of Adi Shakti. It’s all done through that. The rest is all myth! If you are not frightened of the myth, and if you do not recognise the myth, you are above it! But you still recognise it. This is the problem.

Sahaja Yogi: If you are a scientist say, are you saying that you shouldn’t continue scientific work?

Shri Mataji: No, no, no. If you are a scientist then, after Realisation, what you should do is to bring science and Realisation together. You can explain science and Realisation together. You have to explain Realisation through scientific method. This should be your effort, a new direction, because you have found out that you are Realised, you have found out that there is All-pervading Power, now, if you can put it in the scientific language you can talk to them. So that knowledge is not wasted. Supposing you are a geologist, you can explain many things of geology which you have not explained so far, through Realisation. So you give actually the science it’s fulfilment itself! There are so many questions they cannot answer.

Every thing, politics, everything – why it has failed, what has happened, what is the reason – everything can be explained through science of Sahaja Yoga. Everything! why it works out, why it doesn’t work out,  what’s the thing, what is the failure is – everything can be explained. Human behaviour, everything. So use your knowledge to enlighten the knowledge which is covered with ignorance.

For example, see now, you have developed films, cinemas, this, that – use it for Sahaja Yoga. How can you use it for Sahaja Yoga you should try to find out ways and methods. Supposing you are a dramatist: use that drama. Make a drama on Sahaja Yoga. Put your mind to that and you can do it.

For example, supposing somebody is doing a course in journalism, then he should use his journalism for to propagate Sahaja Yoga.

You should try to find out in geology also, or in any subject whatsoever: the light of Sahaja Yoga which is being missed so far by the scientists, by the geologists, by the psychiatrists, by everyone, because it’s all a science which is secluded, which is in darkness, which has no connection with the whole.

Now you see your fire is here alright? Now, when I put my hand there, what happens is this fire is enlightened. This power sucks in from you, or any one of you who are Realised-souls, whatever is within you which can be burnt away by fire, and it burns it off. This fire you have analysed in ignorance but now you are enlightened. I gave realisation in India to some scientists who were working on the agriculture. They started using vibrations for agriculture and they were surprised that they could produce ten times more yield. I mean, you can see the difference between the types of things that are being produced and they are doing tremendous work on that. They’ll be publishing papers and things and they are doing that.

You can see also how vibrations work on say a nucleus of an atom. They will be acted through mesotrons (an elementary particle responsible for the forces in the atomic nucleus). If you see that, mesotrons will immediately react to it because they are arbitrary and you will be amazed you can handle them and manoeuvre them through your vibrations, if you see them under microscope. If you want to go into it you can go into it, because first of all you have to convince these horrible people what else could be, and give up everything else and just accept it, be within it. We are curing people without any science with us. We are curing mad people without any science. After all, everything is for the betterment of human beings. We are improving food problem. We are improving even material problem, I mean, Lakshmi tattwa is improved in them. All these things can be done. And scientists can show that science taken to extreme can take [us] to destruction, which is not related to the whole.

If you move in one direction, a linear movement, it just coils back and comes back to you. But if you are related to the whole then you know how to balance it, otherwise the nose starts growing or the ears start [growing] – it’s malignant. The growth of science, the modern science, is malignant. Even on Earth, if part of Earth starts growing, for example, on one side, the whole balance and equilibrium will be gone of the Earth, isn’t it! I mean if you see The Nature in its real completeness then you will see there’s such a balance existing. Science just moves like a blind horse in one direction. What is the use? Then you go to atom and from atom you go to atomic energy and from there to the destruction part.

But if you had kept to the truth and to the complete, then you would not have gone that far. Alright, it’s useful for us, use it. Analysis destroys you, destroys all our character, everything. If you start analysing you, yourself, you’ll be destroyed. Take yourself as a whole. There are people I have known who analyse me also. Such silly fools I have seen. Haa, there are. It’s so fantastic, the way human beings go about with there small little brain! Anything they cannot explain in Sahaja Yoga. When you have the higher science to discover, forget the lower sciences. I mean, when you were a frog, you were only worried about the well where you lived but now today you are a human being, you are worried about other things. Now, if you become a super-human being, you should be worried about higher sciences.

Now what have you achieved through science we can achieve in a second through Sahaja Yoga. Your material welfare can be, in a second we can improve it. If you get your Realisation, materially you will be better off.

Most of the people they declare as coma and dead or lunatic and gone cases…they have not been able to cure any lunatic whatsoever. Once he goes to the lunatic asylum he just comes [out] as a corpse. He never comes back as a sane person. What your science has achieved so far? And in which way? Take to anything: political problems, anything. You try to have political, say democracy – you have created demonocracy. You wanted to have communism – it is nothing but killing everyone. Everything is a topsy turvy.

Hello! How are you? Come here you come here! You’re daddy has come?

Child: Yes.

Shri Mataji: Where is he?

Child: In there.

Shri Mataji: Oh, I see, I see. Sit down, sit down, sit down. Good!

Now any other question?

Should we have some music?

Yogi: Mother, what is the true meaning of your name ‘Shri Bhagawati’? I have seen several different translations of the name entirely different to each other.

Shri Mataji: You see, ‘Bh’ ‘ga’: “Bhaga” means six things all together. They are the six attributes of God and Bhagawati is the power of God, that’s why She’s called that. Six basic attributes of God. First is innocence, second is creativity, third is…fatherliness, you can say, but is the one which nourishes. You see if you put the gardener and the Mother Earth together then what is the quality of them, is nourishment to grow, looking after, called as ‘palanhaar’. In English must be a word somewhere. The ‘Patron’? But ‘patron’ doesn’t mean all that, isn’t it.

Yogi: Husbandry?

Shri Mataji: Husbandry? ‘Husbandry’ is a funny word! (laughter)

Yogi: ‘Paternal’ Mother. ‘Paternal’

Shri Mataji: But it is also maternal, you see.

Yogini: Guardian?

Shri Mataji: Guardian is only in control. You see all these things put together is ‘palanhaar’.

Yogi: Sustainer.

Shri Mataji: Sustenance is also there. But the kindness, the control, the looking after, the weeding out. All the beauties of that and the enjoyment of seeing your creation. The growth. The One who makes our growth possible. Then He is Almighty. Almighty. Nobody is more powerful than Him. He’s the most powerful. And He encompasses everything. He’s All-pervading and He knows everything – Sarvarupa. He knows everything, omniscient. This is ‘Bhaga’. And Bhagawati is the power of God. Without Bhagawati, God has no meaning. It’s like moon and moonlight, it’s like sun and sunlight. You cannot differentiate. They are just one and the same.

Yogi: Is Bhagawati Adi Shakti then?

Shri Mataji: Adi Shakti is the same as Bhagawati. She’s called by many names. One of them is Nirmala also.