對 Mata Vaishno Devi 的承諾 （ Promise to Mata Vaishno Devi ）

Papaji Yogi Bhajan 的父親

對 Mata Vaishno Devi 的承諾是 Yogi Bhajan 的父親在1976年分享的故事，講述了嬰兒 Harbhajan Singh（Yogi Bhajan）來到這個世界發生了什麼事。 Siri Singh Sahib 的父親 Kartar Singh Puri 被 3HO 同修親切地稱為「Papaji」。 這是Papaji分享的故事：

期待中的孩子

 1928年，我從查謨和克什米爾的吉爾吉特退伍回來。在炎熱的夏天，我無法繼續我的（醫學）治療。 由於病得很重，有人建議我去旁遮普省古爾達斯普爾地區的達爾豪斯山站。 

當我離開時，在我的小村莊哈爾卡姆（現在的巴基斯坦），我的兒子出生了。我收到訊息說一切都很好，為了我自己的健康，我應該待在那裡（在山站）。日期為 1929 年 8 月 26 日。

我父親特別高興，在比我還小的叔叔誕生後27年，這是27年來家族的第一個男性。 （27年來沒有男孩 — 最後一個是 Papaji 的叔叔）。 神和古魯大師如此祝福他（嬰兒），儘管那個小村莊裡沒有訓練有素的Dai（助產士），但他沒有遇到任何麻煩，分娩後他完全沒事。 在我（返回）吉爾吉特之前，我碰巧在距離查謨 20 英里的 Siri Najar 團的第二次停留處停了下來。

Mata Vaishno Devi 神廟

                                 

承諾

我坐在高速公路的一側，突然我碰巧看到了被稱為 Mata Vaishno Devi* 的3座山峰。 我向 Mata Vaishno Devi 承諾：如果你在第一個女兒（當時）1歲（當時）之後生下一個兒子，我會在他出生後 40 天內把那個孩子帶到你的 Darbar（山上的神殿）。 

當我從達爾豪斯回來時，我告訴我妻子我對 Mata Vaishno Devi 的承諾。 她非常難過。 她說：「 沒有人允許新生兒在分娩後40天之前外出，你說要去Vaishno Devi 洞穴，那裡沒有交通工具。 Hathi Matha的斜坡令人恐懼。 我不知道你是怎麼做出這個承諾的。」 我很抗拒，聽到這個承諾的每個人都嘲笑我的想法。 沒有人支持我的提案。 當我失去所有的希望，沒有任何幫助時，我再次向Mata Vaishno Devi 祈禱，希望她能創造機緣，幫助我履行承諾。

通往 Mata Vaishno Devi 神殿的路

                                    

信守諾言

我去看望我的岳父母。 剛好當時五六個家庭成員正在制定一個去Vaisno Devi的計劃。 當我告訴他們我在25天大時帶嬰兒去洞穴（一路帶著25天大的嬰兒）的問題時，他們只是笑了。 但他們提供了一切可能的幫助來兌現承諾，Mata Vaishno Devi 將幫助自己完成這項任務。

旅程

在到達查謨後，我們出發前往卡特拉，那裡是斜坡的起點。 走了一段距離後，太陽開始下山了。 這個小男孩開始哭哭啼啼。 我妻子變得不安，說：「 我沒有要求你把這個計畫推遲到孩子幾個月大之後嗎？」 突然，一對夫婦在看到洞穴後回來了。 這名男子用一條綁在脖子上的布抱著他的孩子。 我詢問他攜帶了什麼。 他說他是我的兒子，他只有18天大，在Vaishno Devi的恩典下，我兌現了我的承諾。 我告訴我妻子，妳兒子都已經20天大了。 他們的少了2天。 注意保持妳的勇氣。

Mata Vaishno Devi 神聖洞穴

                               

神聖的洞穴

我們走上去，到達陡峭的高度後，我們到達了Adh Kauri，在那裡我們睡了一晚。 第二天早上，我們在聖洞的Darshan之後開始了。 然後我們帶著精神飽滿健壯的嬰兒回來了。 

在他的學校生活中，他（幾近）溺水了兩次；一次在運河裡，一次在 Hardwar 的恆河。 但神總是幫助他，他得救了。

* 神聖母親的聖地，隱藏在神聖的特里庫塔山上一個美麗的古老洞穴中。 神聖的母親以Vaishno Mata的崇高形式安息在這個地方。 它被認為是MahaKali、MahaLakshmi 和 MahaSaraswati 女神的化身。 Vaishno Mata的神社由Shaktas（作為神聖母親的崇拜者）極其尊重，是罕見的Shakti Peethas之一。 這是印度次大陸最高權力的住所。 Mata Vaishno Devi 神廟非常古老。 傳說Mata Vaishno Devi 在《Treta Yuga》中化身為一位美麗的公主。 為了人類的福利，她作為Parvati、Saraswati 和 Lakshmi 母親的Shakti 而來。 她在特里庫塔山的洞穴裡懺悔。 洞穴裡沒有雕像，遊客被要求保持沉默。

此篇文章由Sat Bachan Kaur編輯（即新標題），以便於在網站上閱讀

Promise to Mata Vaishno Devi is a story which the father of Yogi Bhajan shared in 1976 about the circumstances in which baby Harbhajan Singh (Yogi Bhajan) came into the world. The Siri Singh Sahib’s father, Kartar Singh Puri was fondly referred to by the 3HO Sangat as “Papaji”. Here is the story Papaji shared:

Expecting the child

In 1928 I came back from Gilgit in Jammu and Kashmir after I left my military service.  During the heat of the summer, I could not continue my (medical) practice. And being very ill, I was advised to go to the hill station, Dalhousie, in Gurdaspur region in Punjab.

While I was away, at my small village in Harkarm (now in Pakistan), a son was born. I received information that everything was alright, and I should stay there (at the hill station) for the sake of my own health.  Dated August 26, 1929.

First male in the family after 27 years

My father was especially happy that there was a male child in his family after 27 years after the birth of his uncle in my younger brother. (It was a span of 27 years that there was no male child – that last one being Papaji’s uncle).

God and Guru blessed him (baby) so much that in spite of no trained Dai (mid-wife) being available in that small village, he did not get any trouble and the delivery and after he was quite alright.  Before my going (back) to Gilgit, I happened to stop at a second halt of the regiment going to Siri Najar 20 miles from Jammu.

The Promise

I was sitting on one side of the highway and suddenly I happened to see the 3 peaks known as Mata Vaishno Devi*.  I promised Mata Vaishno Devi: if you give a son after the first daughter, (who) was 1 year old (at that time), I will bring that child in your Darbar (the shrine at the mountain) within 40 days of his birth.

When I reached back from Dalhousie, I informed my wife about the promise I made to Mata Vaishno Devi.  She was very upset.  She said “nobody allows the new born to go out before 40 days after the delivery and you speak of going to visit Vaishno Devi cave where there is no means of transport. 

The slopes of the Hathi Matha is frightening.  I don’t know how you made this promise.”  I resisted and everyone who heard this promise laughed at the idea of mine.  Nobody seconded my proposal.  When I lost my every hope and no help came from any quarter, I again prayed to Mata Vaishno Devi that she should create such circumstances that may help me fulfill my promise.

Keeping the Promise

I went to see my in-laws. Five or six members of the family were making a program of going to Vaisno Devi. When I told them my problem of taking the infant to the cave at 25 days old (to take the 25-day old infant) they just laughed. But they offered all the help they could to make the promise fulfilled and Mata will help herself in this mission.

The Journey

We started, after reaching Jammu, we started for Katra, where the slope begins.  After going a little distance, the sun was beginning to set.  The little (baby) boy began to weep and weep.  My wife became restless and said: “Did I not ask you to postpone this program ‘til the boy was a few months old?” 

Suddenly a couple was returning after seeing the cave.  The man was carrying his child by a cloth tied over his neck.  I inquired what he was carrying. He said he is my son, who is only 18 days old, and I have by Vaishno Devi’s grace fulfilled my promise.  I told my wife your son is 20 days old. Theirs is 2 days less. Keep courage.

The Sacred Cave

We walked up and after coming to the steep height, we reach Adh Kauri where we slept for the night.  Next morning, we started after having the Darshan of the sacred cave. Then we came back with the baby hale and hearty.

During his school life, he happened to (almost) drown twice; once in (the) canal and once in the Ganges at Hardwar. But God always helped him and he was saved.

*The holy shrine of the Divine Mother is tucked into a beautiful, ancient cave high up on the sacred Trikuta  Mountain . The Divine Mother rests at this place in the exalted form of Vaishno Mata. It is believed to be an embodiment of Goddess MahaKali, MahaLakshmi and MahaSaraswati.

Held with utmost regard by the Shaktas (worshippers of God as Divine Mother), the shrine of Vaishno Mata is one of the rare Shakti Peethas. This are the abodes of supreme power in the Indian subcontinent. The temple of Mata Vaishno Devi is very ancient. Legend has it that Mata Vaishno Devi had incarnated as a beautiful princess in Treta Yuga. And that she came as a Shakti of Mother Parvati, Saraswati and Lakshmi for the welfare of mankind. She performed penances in the cave on Trikuta Mountain. There are no statues in the cave and visitors are asked to remain silent.

This post was edited by Sat Bachan Kaur (i.e. adding headings), to make it easier to read on the website

本文選自 StudentsofYogiBhajan

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Baba Siri Chand 與瑜珈士文化 （ Baba Siri Chand & the Yogic Culture ）

由 Ek Ong Kaar Kaur Khalsa 攝影 ( 日期未知 )

正如帕坦伽利所描述的那樣，圍繞瑜伽的教導和技術得到了錫克大師的尊重。 然而，瑜伽士的文化是Guru Nanak挑戰的。 Yogi Bhajan 是這樣描述的：「 你說，好吧，我被創造出來了，然後我必須思考我被創造的原因。'所以你跑到叢林和山頂去冥想。 假設你跑到山頂，並在山洞裡生活，你意識到神創造你是有充分理由的 — 行善事？ 假設你意識到這一點時已經八十六歲了，你不能再走下那座山了？ 你能做什麼好事呢？ 這就是為什麼Guru Nanak去了大成就者（siddhas）的瑜伽教派。 他們問他，'我們的世界怎麼樣呢？ 樓下又是如何呢？

Guru Nanak 說：「 如果大師們都已經逃到了山頂。 如果沒有嚮導，下面會發生什麼呢？」 他說：「 你們所有人都應該指導那些生活在黑暗時代的人。 但相反的，你正坐在山頂上，從空中創造食物。 所以實際上，你不在乎他們發生了什麼事。」 
當部門負責人不在乎分支機構發生了什麼事時，無論如何，你可以想像分支機構會發生什麼。 Guru Nanak說：「 黑暗就在這裡。 你應該把神的意識賦予人們。 你太有神性意識了，以至於你逃避了責任，躲在了這些巨大的山洞裡。 當你們這些開悟的人不面對黑暗時，黑暗怎麼面對黑暗呢？

Guru Nanak 說：「 瘋狂的傢伙呀，聽我說。 逃避生活不是你被賦予生命的原因。 生活著就是你被賦予生命的原因。 知道真理，然後住在山洞裡，對你來說沒有任何意義。 在我們正常的生活方式中，瞭解真理並活出世界上的真理，這就是真理所在以此為名原因。」 ~ Yogi Bhajan，1973年4月30日

在 Guru Nanak 開悟前的經歷，他和他的妻子有了孩子。 他的一個兒子叫Siri Chand。 一些古老的故事表明，Guru Nanak知道他的兒子註定要成為一名偉大的瑜伽士。 Yogi Bhajan談到了Guru Nanak如何指導他的兒子與瑜伽士一起工作，以幫助徹底改變他們的意識。

「 如果你必須活下去，一百年是徹頭徹尾的業力。 唯一超過這個年齡組的人是Baba Siri Chand，這是出於特殊原因。 那麼發生了什麼事呢？ 為什麼Baba Siri Chand活了150年，152年，然後他的身體就alope了？ elope意味著逃跑。 但alope也是一個旁遮普語單詞，意思是完全與元素分離。 

在 Baba Siri Chand 時代，有 Riddhee Siddhee Yogis（擁有神秘力量的瑜伽師），他們老把把居家人嚇死。 他們會來對居家人、村民和普通人做奇怪的事情。 因此，Guru Nanak 將這份工作派給他的兒子Baba Siri Chand，在他，Baba Siri Chand 離開地球之前，看看所有瑜伽士都得到了校正。 Baba Siri Chand為了做那件事不得不活了150多年。 Guru Nanak 開始的第一個宗教是Udhaasee Panth。 然後，Guru Nanak 讓 Baba Siri Chand 在有生之年成為 Udhaasee Panth 的首領。 跟隨 Guru Nanak 到 Guru Gobind Singh 時代的人都被稱為 Nanak Panthee, 的名字，那些跟隨 Nanak 道路的人。」——Yogi Bhajan，1978年7月24日。

「 Guru Nanak 授予Baba Siri Chand  烏達西的古魯頭銜。 這就是我們成立3HO的原因，我們的責任是教導昆達里尼瑜伽，直到獲得經驗。」-Yogi Bhajan，2002年10月3日。 

我們喜歡認為宗教以線性方式發展。 但事實並非如此。 每個偉大的精神領袖都會留下各種各樣的經驗和思想。 當你深入瞭解錫克傳統的歷史時，有許多相互交叉和相交的線。 

Guru Nanak徒步旅行多年，過著一個棄世者的生活。 他的同伴是一位名叫Mardana的穆斯林音樂家。 他們會一起唱出透過Guru Nanak的神聖音流 Shabd。 這些歌曲有助於治癒人們並提高他們的意識。 

當 Guru Nanak 從旅行中退休時，他派他的長子 Baba Siri Chand 去「糾直」瑜伽士。 然後，Guru Nanak拿起犁，繼續教學，並作為一個農民和在家居士。

隨著Guru Nanak 離開塵世的時刻到來，每個人都想知道誰會接替他。 由於 Baba Siri Chand 對瑜伽的深刻掌握，許多人認為他會取代他父親的位置。 但 Guru Nanak 的經歷既包含又超越了瑜伽科學。 他需要一個瞭解古魯的Shabd 聲流的繼任者。 

「 Guru Nanak 自己的兒子 Baba Siri Chand 和 Baba Lakshmi Chand 很完美。 不要以為他們身上有什麼更少的東西。 但 Guru Nanak 想給予在家居士恩典。 一個 gadee或稱為靈性寶座，被授予Baba Siri Chand，用於 Udhaasee mat（思想流派），這是當時獨立的教派。 因此，另一個寶座就交給一個弟子，那就是成為 Guru Angad 的 Lehna。」-Yogi Bhajan，1982年7月5日。

Baba Siri Chand 保留了 Udhaasee Panth 烏達西道路負責人的職位，但被略去了成為 Guru Nanak 所有學生的下一個Guru。 所以 Baba Siri Chand 和瑜伽士們待在一起。 

相反地，Guru Nanak 任命服務他的人為繼承人。 Lehna 被稱為 Guru Angad，他達到了奉獻、愛、服務和臣服的程度，使他的意識透過Shabad與Guru Nanak融合。 這是 Guru Nanak 決定的繼承權。 幾十年來，那些練習 Shabad 的人，以及那些在Baba Siri Chand 手下練習瑜伽科學的人，都以自己的風格發展。 但這兩條道路都起源於 Guru Nanak。




Baba Siri Chand & the Yogic Culture
The teachings and technology surrounding yoga, as described by Patanjali, were honored by the Sikh Masters. Yet, the culture of the yogis was something Guru Nanak challenged. Yogi Bhajan described it this way:
“You say, ‘Well, I have been created and I have to think about why I have been created.’ So you run to the jungle and to the top of the mountains to meditate on it. Suppose by going on the top of a mountain and living your life in a cave, you realize God created you for a good reason—to do good deeds? Suppose you are eighty-six by the time you realize it and you can’t walk down that mountain anymore? What good deeds are you going to do?
That’s why Guru Nanak went to the sect of yogis who were siddhas. They asked him, ‘How is it going with this world of ours? What is happening downstairs?’

Guru Nanak said, ‘The Gurus have run away to the top of the mountains. What will happen down there when there is no guide?” He said, ‘All of you folks were supposed to guide those people living in the dark ages. Instead, you are sitting here on the top of the mountain, creating food from the air. So practically speaking, you do not care what is happening.’

When the head of the department does not care what is happening in the branches, you can imagine what is happening in the branches, anyway. Guru Nanak said, ‘There is darkness. You were supposed to give God consciousness to people. You are so God conscious that you have run away from your responsibility and have taken shelter in these huge mountain caves. When you, the enlightened ones, are unable to face the darkness, how can the darkness face the darkness?’

Guru Nanak said, ‘Crazy guys, listen to me. Running away from life is not what you are given life for. Living life is what you are given life for. Knowing the truth and living in a cave does not mean a thing to you. Knowing the truth and living the truth in the world, in our normal way of life, is what truth is to be known for.’”  ~ Yogi Bhajan, April, 30, 1973
Before Guru Nanak’s enlightenment experience, he and his wife had children. One of his sons was named Siri Chand. Some of the old stories indicate that Guru Nanak knew his son had a destiny to become a great yogi. Yogi Bhajan talked about how Guru Nanak directed his son to work with the yogis to help shift their consciousness.

“One hundred-years is a total karma, if you have to live. The only body which surpassed that age group was Baba Siri Chand, and that was for a special reason. What happened? Why did Baba Siri Chand live 150, 152 years and then his body aloped? Elope means to run away. But alope is also a Punjabi word and means to totally get disintegrated into the tattvas.
At the time of Baba Siri Chand, there were Riddhee Siddhee Yogis (yogis with occult powers) who would scare the householders to death. They would come and do weird things to the householders, the villagers and the common folks. So Guru Nanak assigned the job to Baba Siri Chand, his son, to see that all yogis were straightened out before he, Baba Siri Chand, left the planet Earth. Baba Siri Chand had to live for 150 plus years to do that stuff. 

The first religion that Guru Nanak started was the Udhaasee Panth. Then Guru Nanak made Baba Siri Chand the head of the Udhaasee Panth in his lifetime. People who followed Guru Nanak up to the time of Guru Gobind Singh were all called by the name of Nanak Panthee, those who followed Nanak’s path.”

– Yogi Bhajan, 7/24/78.

“Guru Nanak bestowed on Baba Siri Chand the Guruship of the Udhaasee side. That is why we have 3HO, the responsibility to teach Kundalini Yoga to the point of experience.” 
-Yogi Bhajan, 10/3/02.

We like to think that religions develop in a linear way. But that is not the case. Every great spiritual leader leaves behind a diversity of experience and thought. When you go deeply into the history of the Sikh tradition, there are many threads that cross and intersect with each other. 
Guru Nanak traveled on foot for years, living the life of a renunciate. His companion was a Muslim musician named Mardana. Together they would sing the sacred Shabads that came through Guru Nanak. These songs helped heal people and raise their consciousness.

When Guru Nanak retired from his travels, he sent his eldest son, Baba Siri Chand, to “straighten out” the yogis. Guru Nanak then picked up the plow and continued teaching, but as a farmer and a householder. 
As the time for Guru Nanak’s earthly departure arrived, everyone wondered who would succeed him. Because of Baba Siri Chand’s profound mastery of yoga, many assumed that he would take his father’s place. But Guru Nanak’s experience both contained and surpassed the yogic sciences. He needed a successor who understood the Sound Current of the Shabad Guru. 

“Guru Nanak’s own sons, Baba Siri Chand and Baba Lakshmi Chand, were perfect. Don’t think that there was anything less in them. But Guru Nanak wanted to give the grace to the householder. One gadee or throne of spirituality was given to Baba Siri Chand for the Udhaasee mat (school of thought), the unattached sect of that time. Therefore the other throne was to be given to a disciple, and that was Lehna who became Guru Angad.” 
-Yogi Bhajan, 7/5/82 .

Baba Siri Chand retained his position as head of the Udhaasee Panth, but was passed over to become the next Guru for all of Guru Nanak’s students. So Baba Siri Chand stayed with the yogis. 

Instead, Guru Nanak named his servant as the successor. Lehna, who came to be known as Guru Angad, had attained a level of devotion, love, service and surrender that allowed his consciousness to merge with Guru Nanak, through the Shabad. This was the succession that Guru Nanak decided upon. For many decades, those who practiced the Shabad, and those who practiced the yogic sciences under Baba Siri Chand, developed in their own style. But both paths originated with Guru Nanak. 

 

本文選自 StudentsofYogiBhajan

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太陽耀斑冥想（Meditation for Solar Flares）

 

太陽耀斑可能會導致耐力低下、舌槍唇戰和沒有容忍力。 這種冥想培養了複雜性 — 仁慈和有意識的能力 — 這樣你就可以無所畏懼地對待生活，也不會陷入負面和情緒反應中。

練習

姿勢：單盤坐直脊椎。 

眼睛：眼睛閉著。 

手印：將雙手放在你面前，彼此相對，相距約10英寸，肘部向下放鬆。

動作：在4個動作中用力移動手臂位置：

1. 旋轉手臂，右手越過肩膀，左手下降到腹部。 兩掌心面對面。 
2. 雙手對角線移動，彷彿要拍手，右手在左手上方，在胸部前面，但不要讓它們碰到。 
3. 翻轉雙手，讓左手放在右手上。雙手仍然沒有觸碰。 
4. 回到起始位置。

你使用的力量越多，你就越能刺激腦下垂體，這有助於你發展複雜性，並無所畏懼地應對生活。

繼續11分鐘。 最後，深吸氣，握住手，雙手握在心臟前面，手指環繞著手背，手掌並在一起。 擠壓並用力按壓。 砲筒式吐氣。 再重複2次。 放鬆。

從「 我 」到「 我們 」 （Me to We）

「 我的經歷回憶 — 女子精選步槍訓練隊」，由 Siri Atma Kaur Khalsa 撰寫，最初在 www.harisingh.com 上分享

我在 1978 年卡沙 Khalsa 純潔婦女訓練營從「 我到我們」的徹底轉變。 

我的位置處離我兩側的每位女士都只有一臂之遙。 我們要按高度排隊，我想我應該排在 Prem Siri Kaur 之前，但她的頭巾就像煙囪一樣，所以讓她比我高一英寸左右。 我十二歲了。 

「 看過去，對！」 鑽頭指揮員呼叫著。 

我們把頭向右偏了，稍微調整了一下自己，所以我唯一看到的是我自己的肩膀和隔壁一個人的身體。

「 注意！」 他繼續呼叫。 

我們肩膀向後，雙臂向下，眼睛向前。 今天，我們將開始選擇步槍演習隊。 整個營地只有十五位女士，每天會和 Hari Singh一起工作幾個小時，學習緊張的動作和花哨的步驟，如何遵循指令，開啟完全不同的視野，並處理那些漂亮的白色遊行步槍。 每天早上，在靈修練習薩達納之後，在夏令營的第一週，所有女士都會在 Hari Singh 的節奏中分隊行進。 Siri Singh Sahib，又名 Yogi Bhajan，說我們應該掌握這種行軍（「 如果你們不能一起走，你們就無法一起工作。」），這樣讓我們的頭腦有紀律和清晰，這樣我們就可以毫不猶豫地準確地服從命令。 大多數女士都討厭它。 我聽到她們呻吟抱怨著，有時是會雙倍時間，從修道院沿著 Shady Lane 和土路，越過被拖拉機壓扁的死青蛙，穿過紅塵雲。 昨天，當我們都站在隊形中時，甚至有人暈倒了。 我猜他們認為這很難 — 要麼是體力消耗，要麼是精神專注。 很明顯，他們不喜歡被「 那個人」命令。 除了 Siri Singh Sahib之外，Hari Singh 是唯一被允許進入營地的人。 也許這就是他們不喜歡它的原因，因為在這些神聖的、僅限女性的幾週裡，他們必須接受男人的命令。

每天，精選步槍演習隊，我們這十五個人使用遊行步槍，與 Hari Singh 多工作了兩個小時。 通常是在上午的課上。 我不介意錯過古魯木看文課 — 因為我已經能發音了。 我也沒有從與其他女士的討論小組中得到什麼，她們總是在談論她們的丈夫是如何這樣那樣做的。 我還沒有丈夫，謝天謝地，很長時間都不會有了。 所以我繼續行軍。 有一天，Hari Singh 讓我們在 Shady Lane 上來回遊行，儘管當時是中午，（不是在靈修Sadhana後的清晨，當時路上沒有任何汽車）。 他命令我站崗，注意，堵住道路，這樣就沒有車能經過。 團隊在街上來來去去進行複雜的演習。 另一位女士站在最後方，以阻擋來自另一個方向的任何交通。

我當時非常緊張。 「 如果一輛汽車來了，就想通過呢？」 我認為。 「 這些埃斯帕諾拉人不會忍受的。 我們正在封鎖住交通耶。 我們應該離開街道吧。」 但我的指揮官給了我一個命令，我必須保持堅定。 在遊行姿勢中，我的雙腳牢牢地固定著，保持肩寬，雙手斜角在胸前，拿著步槍。 我直視前方，專注於地平線，沿著街道向與高速公路的交叉口走去。 很快，一輛汽車就轉向了我們。 這是一輛紫色的重型機車，慢慢地向我爬升行來。 我能聽到低音貝司的立體音響聲聲。 我能感覺到佔據路面者對著我表示驚訝與難以置信，甚至討厭我。 

「 站穩立場！」 我聽到 Hari Singh 對我大叫。

我繼續我的決心。我不看機車騎士，只是緊緊抓住我的步槍。 這是只木頭做的，但也許司機會認為它是真的槍。 他大聲地按著喇叭，並對我大喊大叫。 他會碾壓我嗎？ Hari Singh 會過來和他談談，還是把女士們挪開？ 喇叭聲、喊叫聲和我的猴子腦袋一直在繼續。 我的身體因害怕而顫抖。 看似這情況似乎保持永恆之後，紫色車倒車，快速掉頭，加速離開那裡，留下一團塵埃。 我保持專注，發出巨大的解脫和感激的吐氣聲。 

Hari Singh把團隊停住，並命令我回到陣型中。 在注意力中，我們都聽著他讚揚我的堅定、專注，以及我如何導致黑幫型的低階騎手撤退，因為他們知道他們沒有機會對抗一個強壯的卡沙 Khalsa 女人。 我瞬間感覺自己有11英尺高。

Me to We

“Women’s Select Rifle Drill Team Memories of My Experience”, written by Siri Atma Kaur Khalsa as originally shared on www.harisingh.com

My transformation from “Me to We” at Khalsa Women’s Training Camp 1978.

I take my place an arm’s length distance from each lady on both sides of me. We are to line up by height and I think I should be before Prem Siri Kaur but her turban is such a smokestack it makes her about an inch taller than me. I am twelve years old.

“Eyes, right!” The drillmaster calls.

We snap our heads to the right, adjusting ourselves ever so slightly so the only thing I see is my own shoulder and the next person’s body at firm attention.

“Attention!” He calls.

We snap back, arms down and eyes front. Today we are starting the Select Rifle Drill Team. Only fifteen ladies from the whole camp will work with Hari Singh for hours each day, learning tight maneuvers and fancy steps, how to follow orders on the clip, turn on a dime, and handle those beautiful white parade rifles. Every morning after Sadhana, for the first week of camp, all the ladies march in formation to the call of Hari Singh’s cadence. The Siri Singh Sahib, aka Yogi Bhajan, says we should master this marching (“If you cannot walk together, you cannot work together.”) to get our minds disciplined and clear so we can follow orders precisely, without hesitation. Most of the ladies hate it. I hear them groan and moan about the forced marches, sometimes at double time, up Shady Lane and down the dirt road from the ashram, over the dead frogs squashed by the tractor and through clouds of red dust. Yesterday, somebody even fainted while we were all standing in formation. I guess they think it’s hard – either the physical exertion, or the mental focus. It’s clear they don’t like being ordered around, by “that man”, no less. Hari Singh is the only man allowed in camp, other than the Siri Singh Sahib, that is. Maybe that’s why they don’t like it, because they have to take orders from a man during these sacred, women-only weeks.

Every day, the Select Rifle Drill Team, those fifteen of us that got to use the parade rifles, worked with Hari Singh for an additional two hours. Usually it is during the morning classes. I don’t mind missing gurmukhi class – I can already sound out the phonetic script. I don’t really get much out of the discussion groups with the other ladies either, they are always talking about how their husband does this, or their husband does that. I don’t have a husband yet, and thank God, won’t for a very long time. So I march. One day, Hari Singh has us marching up and down Shady Lane, even though it was the middle of the day, (not early morning after Sadhana, when there aren’t any cars). He orders me to stand guard, at attention, blocking the road so no cars can come by. The team is marching up and down the street moving to the complicated drill calls. Another lady is stationed at the far rear to block any traffic from the other direction.

I am incredibly nervous. “What if a car comes and wants to get through?” I think. “These Espanola people won’t put up with this. We’re blocking traffic. We should get out of the street.”

But my commander has given me an order and I have to stay firm. In parade stance, with my feet firmly planted, shoulder width apart I hold the rifle with both hands diagonally across my chest. I look straight ahead, focused on the horizon, down the street towards the intersection with the highway. Soon, a car turns our way. It is a purple low-rider, crawling slowly towards me. I can hear the stereo pumping a low base. I can feel the surprise, incredulity, even hate, seep from the occupants towards me.

“Stand your ground!” I hear Hari Singh shout to me.

I continue my resolve. I don’t look at the driver, just hold firm to the rifle. It is solid wood, but maybe the driver will think it is real. He blares his horn and yells at me. Will he run me over? Will Hari Singh come over and talk to him or move the ladies out of the way? The honking, the shouting, and my monkey mind keep going. My body is shaking with fear. After what seems like an eternity the purple car backs up, does a quick U-turn and speeds out of there leaving a cloud of dust. I stay at attention and let out a huge exhale of relief and gratitude.

Hari Singh calls the team to Halt, and orders me back to the formation. At attention, we all listen as he praises my steadfastness, my focus, and how I caused the gangster-type, low-riders to retreat since they knew they had no chance against a strong Khalsa woman. I feel eleven feet tall.

本文選自 StudentsofYogiBhajan

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