注意力

London (England)

1980-05-26 Talk to Sahaja Yogis, Attention, Questions on Joy, Dreams, 75' Download subtitles: EN,FI,FR,HU,LT,PT,ROView subtitles:
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注意力

1980年5月26日

英國多利士山(Dollis Hill)

今天我要跟大家談談注意力。注意力是甚麼?它如何作用?怎樣可以提高我們的注意力?大概就談這幾個問題。但當我談及這些問題時,你要知道,我是對你們個別講的,不是在談論其他人。人類很喜歡這樣做,當我對他們說話的時候,他們總是找尋究竟母親在向誰說話。這是把你們的注意力轉移到別的事情上的最好方法。如果你把注意力放在自己身上,認為「這是為我說的,只是為我說的。」那樣,便能生出作用,因為我的說話都是些口訣──含有生命能量的語句。如果你不把注意力放在自己身上,那你會把一切浪費掉,把應屬於你的投往他人。注意力是你唯一可以知道真理的途徑。你對自己的注意力才是最重要的,不是他人的注意力或你對他人的注意力。你要清楚明白這一點。如果你能明白,你便能享有這一切,通過你的注意力,你便能提昇至更高的境界,一切都會順利成就。否則,就像給你食物,但受到滋養的卻是他人,而你竟一無所得。同時那個人也未必真能得到滋養,因為他不知道你把一切投向他。

今天我要跟你們談談注意力。你要知道,你的注意力要吸收我所說的一切。你應說:「那不是為他人而說的,是專為我而說的。」你最好進入無思無慮的入靜狀態,那是最好的方法,這樣,生命能量便進入你,否則,我的說話便變成純粹是演講,你聽了也不會有作用。我每次說話都能令你們改變,因為那些話是由我說出的。但許多時你們老是想著別人,或者自己的問題。這許多都是無意義的,這只會使你的注意力負荷過重,令我說話的力量不能進入你。所以,現在你們要運用你的注意力,要知道那些無意義的擔憂都是沒有價值的。你的注意力要生長起來,變得更高。

注意力是你存在的整塊畫布。你生命裡存在的整塊畫布便是你的注意力。當然,你能夠進入多少,能夠發現多少,能夠提高多少,那是另一個問題。

梵文中注意力叫“Chitta”,神便是注意力。你的注意力能受多少啟發那是另一個問題;但如果你能受啟發至一定程度,你的注意力便是神。注意力就好像一幅畫布,你的性格上的取向,或者可以說,你注意力的運動都會展現在這張畫布上。我不知道英語中“Vritti”叫甚麼,它不僅是性格上的取向,而是說一個人的注意力被牽引到某些事物上,我不知道英語中是否有這個字。

首先我們要知道,注意力就好像一幅完全純潔的畫布,然後人類存在的三種狀態(the three gunas)為它填上色彩。你們知道這三種狀態,一是過去,一是將來,一是現在。你過去對於事物或某情境的經驗,都儲存在記憶之中。例如,你看見黑色。由於所有與黑色相關連的事物都存在於你記憶之中,當你再看見黑色的時候,過去的記憶便呈現出來了。意思是說,你以注意力來觀看外界,因此你的注意力會被過去所看見黑色的經驗混入和著色,你的行為也會受到這注意力的左右。例如,現在有某東西被火燒掉,你們每個人都看得很清楚,那麼當你們下一次看見火時,第一個反應便是要萬分小心。其實事情不會再次發生,但由於你的注意力「知覺」到火的危險,你便會小心翼翼,同時警告他人。因為你的注意力由過去的記憶找出了這些映像,投射到畫布上。這是一張活的畫布。有時我們會想到一些將來的事情。例如,我們想起某個人,同時想,如果下次看見他,應和他說些甚麼話。當你真的遇見那人時,你的注意力便會像冒出肥皂泡般、顯現出想過關於那人的一切,於是你便向他說出預先想好了的話。這些都是儲存在你們內部的,無論是過去的還是將來的,都是通過注意力氣泡狀的過程。這要看你受它的牽引有多大,如果你受到牽引,那便叫做“Vritti”,但我不知道英語中我們被牽引到這意思叫做甚麼。

“Vritti”是個中性的字,沒有壞的意思。它的意思是被牽引或傾向於。"Vritti”是指你有被牽引到某物的性向。無論你的性格上的取向怎樣,注意力都會被牽引到某個方面去。例如,你看見有個盲人走在路上,第一個可能生他氣,第二個可能心生憐憫,第三個可能上前幫忙他。性格上的取向便是你由三種狀態(three Gunas即三德)發展而成的。此所以你的注意力認同於你,而當你的注意力認同於這個,即你的性格上的取向,你的脾性,那麼你還是在錯誤的認同當中。我們舉個例說,有個人曾被鬼附,後來他練習霎哈嘉瑜伽,消除了鬼附,但他記憶之中還會存留曾被鬼附的印象。如果那個人很傾向於左邊,他的記憶會延綿下去,有一天,當他遇見與過去鬼附有關的事情,一瞬之間,那過去的事便立即浮現,他以為自己又被鬼附了。這是記憶令得我們如此。這只是一種幻相。只是記憶在告訴你說:「噢!我又被鬼魂附體了。」全因為這人左邊過弱,經常活於記憶之中,意思即是說記憶比他還要強。如果你能強於你的記憶,那麼任何鬼魂都不能附著於你。但在得到自覺之後,你還不認同於一種新的意識狀態,知道自我和超我都是幻相,那麼你仍然會被自我和超我逮住,你的注意力還是一團糟。

在一種純粹而又簡單的注意力當中,一個天真無邪的小孩子是「如其所如」(Pratyaksha)地觀看這個世界,真真實實地體驗事物。因為孩子初生時是沒有記憶的,所以要火真正燒傷他的手,他才知道火會傷人。他要真正接觸過才知某東西是涼的。因為他的記憶還未建立。因此小孩子能生活在真實的經驗當中。但如果那真實的經驗變成了記憶,越來越強大的話,他的性格便開始受到記憶的左右了。所有那些社會制約都是從記憶那裡來的。你讀過的書,甚至生存的整個環境都會積累在你之內。有時候你嗅到某種肥皂的氣味,或玫瑰花的香氣,與此有關的記憶便呈現出來,令你感到開心或不開心。因為無論你有過甚麼經驗,都成為你記憶的一部分。這記憶可能助長你的超我,也可能助長你的自我。如果是自我的話,你會感到快樂,相反的話,便是助長了你的超我。因為不快樂的受迫害經驗都是儲存於超我的。快樂或不快樂這兩種狀態,都表示你仍生活在幻相之中。一天幻相還存在,你仍然要向上昇進。因此如果你因某些事而感到快樂,你要知道那只是得到自覺以前的事,因為快樂的感受會助長你的自我。若是不快樂的感受,雖然會壓抑你的自我,但卻會助長你的超我。

這兩種情況對你都是沒有幫助的,對你的昇進沒有幫助。如果你向這兩個方向發展太過,便越來越遠離真實的經驗。你不能得到真實的經驗,因為你注意力陷於一團糟。如果你的注意力傾向於左邊,你便陷於恐懼、痛苦、絕望、沮喪之中。如果你傾向於右邊,你便會變得得意洋洋、興高采烈、過份宰制。左脈是藍色的,太過時便變成黑色。右脈是淺黃色的,也可說是金色,太過時變成黃色,然後橙色,跟著紅色。傾向右脈,你變得富侵略性。傾向左脈,你變得能量衰竭,甚至到達冰凍的狀態。因此走向極端,一邊會冰封,另一邊會過熱,兩者都是錯誤的方向。

即使你能將注意力保持在中央,你也只是更多地將注意力放在中央而已。因為中央是個很敏感的地方,注意力很難停留在那裡。舉個例說,我們可以用火來燒掉房屋,也可以用火來產生煙霧,但我們也可以更適當地用火,用火來煮食,或者照明。然而太過的話,火便不受控制,太小的話,卻只發出煙霧。要是我們知道如何平衡,便能保持在中庸之道,用火來達到我們的目的,用來煮食、照明,甚至用來作崇拜。

同樣,如果我們能平衡體內的三種狀態,我們便能成為一切的主宰。我們的注意力不會陷入所做的事情當中,也不會陷入記憶當中。同時不會被牽引到右邊,使我們過份宰制別人。如果走得太右,右脈會像血般殷紅。有時我們很難明白,那些教徒,像伊斯蘭教的教徒可以走到那樣極端,做出各種各樣殘害別人的行為,大肆殺戮。基督徒也是一樣。在印度,婆羅門教亦是一樣,甚至反對暴力的佛教也陷於殺戮之中,那是因為他們都陷入了右邊的緣故。

傾向於左邊會使你疲弱和走向黑暗。那些傾向於右邊的人就像那些強邦大國一樣,他們是先進國家,能把戰爭合理化。他們說:「我們要有武器來防備別人。」但從神的觀點來看,所有人都是同一的。他們為甚麼要互相攻擊?有甚麼需要這樣做?為甚麼不能好好坐下來談判,聽取對方的意見?人們為甚麼要戰鬥?如果說為了土地,土地是屬於你們的嗎?土地是屬於神的,神創造大地,人們有甚麼理由要戰鬥?可是人們的注意力往往是這樣,他們會立即說:「不,那是我們的土地,是我們祖先的土地,我媽媽的土地,我爸爸的土地,我兄弟的土地。」但那在你們之內的土地又如何呢?那土地是否屬於你的?

如果我們勸解那些人,叫他們不要戰爭,他們是聽不進去的。唯一的方法是讓他們得到自覺。得到自覺之後,你的注意力便會昇進,脫離自我和記憶可以滲入的層面。你們現在明白我的意思了嗎?你們會進入更高的層面,注意力會昇得更高。在這個更高的層面,那些由右邊帶來的迷惘混亂(Vidshepa)將不復存在。那些知識份子,無論多麼精明,都是陷於迷惘混亂之中的。他越迷惘,他便越喜歡肯定某些事物,因為他不能肯定自己,於是他便去肯定某些事物。「事情是如此這般」等等。如果事情真是如此,要甚麼肯定它。但那些知識份子不停地去肯定事情是如此這般的,終有一天,他們會進入瘋人院。他們不斷重複肯定,那只表示他不能真的肯定。他們好像被鬼附了身的人。他通過大腦去解釋一切事情,說:「事情便是如此這般,這是正確的,我們應該這樣做……」等等,他們能說服許多跟他同樣迷惘的人。他們都相信和依賴這些知識份子。知識份子成為人們的領導,因為人們更加迷惘,他們需要一些表面看來不是那麼迷惘的人。人們會附著於這些人,甚至被帶往戰爭,屠殺,因為他們變成嗜血、冷漠、沒有愛心的人。

另一個是走向藍色的左脈,左脈的藍色就好像月光的藍色。於是這些人喜歡羅曼蒂克的情調,喜歡坐在月光之下。這些都是從詩人拜倫那裡來的。這些觀念走進你的注意力以後,便成為很強烈的情緒。你便會去想:「噢,我要找尋我的愛人。」你於是到處去找尋男女間的愛情。然而這種愛往往不是帶來喜樂的,此所以詩歌中常說愛情是最令人痛苦的事,比死亡更可怕。許多詩歌都這樣說,你們為甚麼還要陷入其中呢?我是說,一本又一本的書籍已說過同樣的話,你們為甚麼還要涉足其中呢?那些書籍經已警告過你們說:「不要追逐愛情,愛情只是種欺騙,是非常短暫的…..。」如果某人能和另一個很好的人結婚,而且雙方都知道戀愛和婚姻要合乎中庸之道,就像廚房裡的火、廟堂中的火,小心照顧,不走向極端,那麼這是對他們有利的。

同理,右脈是太陽脈,那些人認為太陽是很重要的。我們要使室內有陽光,但不能太過。好像有些人赤裸身體,羞辱太陽,曝曬至患皮膚癌為止。計劃這,計劃那,亦會產生許多問題。因此你要平衡兩邊,保持在中央,在平衡之中。

平衡這個字不存在於我們日常生活之中,它往往用於文學作品或科學研究。對人類而言,他們不知平衡為何物。由於這個原因,即使在得到了自覺,注意力昇高以後,他們還會走向左邊或右邊,依他們的性格上的取向下墮到左邊或右邊。如果這種認同仍在他們裡面,注意力就很容易被牽引下去,過去的問題一一再現。

得到自覺以後,你們應該變得輕鬆些,你應該這樣想:「我們已經把過去的東西拋下了,為何仍存在呢?」我們應該變得輕鬆,如釋重負,因為你的注意力會越昇越高,最後與神的注意力結合在一起。你的注意力已受啟發,因為你已經知道自己的問題何在,他人的問題何在,也知道自己處於甚麼位置。但如果你不知道注意力應該是純粹的,反而讓那些虛幻的事物進入注意力,那麼你的昇進便會減慢。如果你能逐漸排除那些幻相,能知道那些是幻相,不附著於快樂或不快樂,你的注意力便能起飛,停留在很高的位置。那時你便不會每時每刻走向這邊或那邊,你的注意力會持續,再向上昇進的餘地便越小。

但即使在智慧狀態(薩埵Sattwa-Guna),向上昇時,你也可能發生很壞的情況。例如,如果你說:「我要嘗試停留在智慧狀態。」當你這樣想時,你便開始以你的辨知能力來看世界,而不是通過生命能量本身。你會想:「我們應該把注意力放在這事上嗎?」我們應該繼續做這事嗎?我們應該慈善為懷嗎?我們應該服務人群嗎?」這類人是存在的,他們經常想:「噢,我們要成就偉大的工作。」他們就像救世軍那樣。且讓他們拯救自己,我看不出他們能做甚麼救世的工作。這些觀念會令你停留不動,能令你徹底僵化。這些觀念可以很狡猾地作用於你,有些你亦不能知道。所有這些善心好事的觀念只會使我們想:「且讓我們辦一個慈善團體。」於是一切都完了,你的注意力也完了。

但如果你的注意力昇得更高,例如,我的注意力不是甚麼,就是善心本身,我的意思是說,那能量就這樣自然地流通。你們就變成善心本身。一個得到自覺的人和一個未得自覺的人有很大分別。前者的注意力能去除一切幻相,到達更高的境界。這注意力能清楚看見甚麼是幻相。同時,你能清楚看見你自己,能不陷於其中。當然我會盡力推你們一把,但你們也要知道那些幻相一定要排除掉,否則你便不能生長昇進。你們要排除一切的幻相,最好的方法是進入無思無慮的狀態。在這個狀態之中,你能超越三態。你還需要通過寬恕輪。當你通過寬恕輪以後,你便成為一個超越三態的人(Gunatit),這時你不需要刻意地去做任何事,事情只是自然地成就。

但西方一個大毛病是事事去分析。你們要分析些甚麼?問問你們自己。我對現在整個分析性的知識啼笑皆非。他們會坐下來,扯下一條頭髮,然後把頭髮再分成一百條。現在有許多具有分析性知識的人,但他們說不出為甚麼染色體有螺旋狀的運動。我的意思是說,他們不知道在微觀層面,事物是如何運作的。他們也說不出細胞如何分裂。那麼他們坐著究竟是分析些甚麼?

如今他們已為了一個目的來分析,是為了事奉神。通過分析性的知識,我的說話和行事才能被記錄下來,通過分析性的知識,我才能上電視,當然還要他們許可我佔用時間。但由於我不符合他們分析性的知識,他們或許不邀請我,這是可想見的。但試想像一下,如果你們不是發明了這許多東西,例如沒有科學,你們的注意力也許會更好。由於科學的發展,你們的注意力變得很混亂。因此我不知道那一種情況較好──科學昌明抑或是原始生活。當你們的科學越發達,你們便進入另一個極端。你們的注意力不被整個地燒掉,你們也不會停止。我的意思是說,如果你們維持科學的平衡的話,那是對你們有幫助的,但現在卻失去了平衡。不論給人們甚麼,他們都會把它弄得很壞,走向極端。例如你給他們一匹馬,他們不會好好地騎,一定要把馬驅策至衰竭倒斃為止。無論是甚麼事情,他們都行之過甚。所以第一件事是你們要安靜下來,對自己說:「我不會讓這些虛幻的事情進入我的注意力。」

這些統統都是幻相,但你們將太多注意力放在這些幻相上,你們太過認真,其實它們都是虛幻的。例如,在你得到自覺以後,你會覺得那些坐在月光之下的人可笑。但那個人會說:「你真是冷漠無情。」他也許還會給你念誦詩篇。如果你看見一個春風得意,趾高氣揚的人,你心裡也會發笑。但他們會說:「你這個人一無是處,游手好閒,浪費光陰。」所以你是不同的,你已得到自覺,要知道,你的注意力要昇得更高更高,到達一個很高的境界。

現在我談談在得到自覺之後,你會有甚麼不同。首先你的靈量會上昇,就像髮絲那樣微小的,然後穿過自覺輪。之後上天的恩賜便會進入。這是一個很微妙的改變,但都是真正發生的。但你的輪穴還未完全打開。靈量只穿過輪穴的中央,還有許多注意力是未曾觸動的。事實上,由於未受觸動,你甚至不會感到能量中心被穿透。跟著你要擴大那管道,讓更多的靈量可以上昇,打開那些能量中心。通道打開後,便能將幻相排除至兩邊。在每一個能量中心,由於光的通過,會喚醒我們的注意力。但有時這光與我們積累的黑暗相比是太小。特別是西方人,你們一定要排除你們的迷惘。但你們還是認同於迷惘。如果我問你:「你好嗎?」那表示你還是陷於迷惘之中,這些都是要排除的。其中一種迷惘是:「我真的是得到自覺了嗎?」我希望你們不會再有這些問題。至低限度你要相信這是真的得到了自覺。我曾經對一些人解釋說:「你是真的得到自覺了。」但他們還是不能安心,說:「不,母親,這樣子怎可以算是得到自覺呢?我們以為是能夠『這樣』或者『那樣』的,我們以為得到自覺以後,便可以從窗戶飛出外面去。」還有其他許多荒謬的說法,幸好這些想法今天都不存在了。

在得到自覺以後,便有光進入我們身體,我們便要使這光生長,方法是把那些幻相排除於注意力之外。那統統都是幻相。有時我也會捉弄你們。因為除非你能真正肯定自己,我才不會給你對自己有錯誤的看法,我想知道你們的注意力是否還會動搖。我知道你們還是不能肯定自己的,此所以你們還沒有信心。

首先你們要學習駕駛,然後參加考試。試場上會放五塊大石,相距不過僅容一輛汽車通過的距離。考官要你繞過所有大石,這是有意為難的,為甚麼?因為他要你成為師傅。如果能看見那些幻相把你往下拉,那你便能駕御你的注意力了。你只要把那些幻相丟掉,拋棄那些幻相,你便會明白你是那永恆的注意力(the Eternal Attention),你是永恆的生命(Eternal Life)。唯一隔絕你的事物是無明,所謂無明便是你把幻相看成為真實。你盡管拋棄它,那只是幻相。當你這樣做時,你便會驚奇你的注意力可以昇得多高,那些過去令你驚慌害怕、或令你興奮莫名的無聊事物都會隱退,而你亦只會一笑置之。在這個狀態,你才能真正享受自己,因為你的注意力已在「真我」的喜樂當中。我說你們會在,而且已在那喜樂當中,要保持在那裡。

跟著談談如何達到這個境界。在日常生活中,我們如何消除過去的記憶呢?那是要去建立新的記憶。你要記著你是何時得到自覺的,經常想著這個經驗。每當有不好的記憶呈現時,你只去想你是如何得到自覺的。任何帶來麻煩,甚至令你得意的記憶呈現時,你只是回想你是如何得到自覺的。當你感到自己有攻擊性或發怒的時候,你只是回想當初你順服時所感到的喜悅。只是回想你放棄自我時的喜悅。這樣子新的記憶便能建立。如果你建立起這個新的經驗,便能使其他類似的經驗聯繫到這個記憶上面去。例如關於你幫助別人提昇靈量的經驗。當你為別人提昇靈量時,你自己是在無思慮的入靜狀態中,不會有任何思想,但此時你卻能記錄提昇靈量時的喜悅。如果你能夠記錄提昇靈量時的喜悅,你便能積累那些快樂的時刻,那些令你迷惘、恐懼、快樂或不快樂的經驗都會被排除,剩下純粹的喜樂。因為這時你有的經驗都是喜樂的經驗,喜樂中沒有思維,那只是一種直接的經驗(Pratyaksha)。這便是我說你們要張開眼晴的原因。

希望你們每個人都能明白我的說話。

願神祝福你們。

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.