Showing posts with label Attention. Show all posts
Showing posts with label Attention. Show all posts
21.7.10
Guru Puja 1980: Statutes of the Lord - III and IV
The third thing for a guru in Sahaja Yoga has to do, is to develop detachment. Gradually you do develop it, because you find that unless and until you develop that detachment, you are not receiving vibrations in full way. All kinds of detachments have to be developed, means your priorities change. Once your attention gets fixed up with your Spirit, the catch or the hold on things which are of no importance starts reducing by itself. For example, you have a father, you have a mother, you have a sister, this is a bigger problem in India. Here you are over-detached, but in India people are very much involved in their own children, in their own: 'This is my son', and others are all orphans. Only your sons are the real children: your daughter, your sons. 'My daughter', 'I must do this for my son, for my father, mother' here also. Two types of attachments are there, one through mohah, through involvement into them; that you want to do this for them and that for them, and give all the property to them, insurance for them, every sort of thing. And another could be, the way we have here, that you hate your mother, you hate your father, you hate everyone. Both things are just the same.
So a detachment must be developed. The detachment is that you are your father, you are your mother, you are everything, your Spirit is everything to you. You have to enjoy only your Spirit, as everything. Then the detachment comes from there, and then you really do good to them by detaching, because you see the complete vision about them and about what is to be done. For example, people have also attachments to certain crazes. Human beings always become crazy after something, I mean it can be anything. One has to understand there should be only one craze: is to be settled absolutely into your Spirit. All other crazes will disappear, because thats the greatest joy-giving thing, that's the most nourishing thing, that's the most beautiful thing. So the, all the other things fall off, you enjoy only that which is the source of all enjoyments.
So you get yourself attached to your Spirit: detachment starts working. Sometimes detachment is taken as a license for becoming dry to others, which is absurd. This is only human quality also: make everything ugly, whatever is beautiful. Actually, a person who is detached is the most beautiful person, is the extremely loving person, he's love. Look at the flowers, they are detached. They are dying, tomorrow they are not going to live, but every minute they live, they are emitting fragrance to you. The trees are not attached to anything, they will die tomorrow, doesnt matter; but anybody who comes to them, they give shadow, they give fruits.
Attachment means death of love, complete death of love is attachment. For example, in a tree, say, the sap rises, goes to all the leaves, goes to all the necessary parts, all the flowers, all the fruits, and goes back to the Mother Earth. He is not attached to anyone. Supposing the sap goes and gets attached into one fruit. What will happen? The tree will die, and the fruit will die. Detachment gives you the movement of your love, circulation of it.
For things now, things have no value unless and until there are emotions behind it. Now for example, a sari, this one I am wearing today, was bought for Guru day, Guru Purnima, but they had no sari. The other day they wanted to have a sari for Puja, so I said: 'All right, use this.' But I wore it again today, just to say that this was bought with that emotion that on a Guru day, Mother would like to wear something of a lighter shade: white, the pure color of silk, its complete detachment. But in white all the colors are mixed, then only it becomes white. In such a balance and unity it is, should be, that you become white, and whiter than snow.
Detachment is purity, is innocence. Innocence is such a light, I tell you, light that really blinds you to all that is filthy. You wouldnt even know that a person has come with bad intentions. You look at the person, you see, say somebody comes to you, you'll say: 'Oh, come along, what do you want?' You'll offer him tea and all that, and he'll say: 'I have come to rob you.' 'All right, rob me if you want to, its all right.' He may not at all rob you! That is what is innocence, which one can develop only through detachment. Detachment is of the attention. Do not allow your attention to get involved into something too much, even rituals of anything. ... If some mistakes are committed, what does it matter? If you see on the abstract plane, it's love. This is just a step forward. Like somebody ran very fast and fell down before reaching me, and he said: 'Mother, sorry I fell down before reaching You, I should have not done that. But see how I prostrated before You!' Its complete poetry, detachment.
So one has to develop that detachment to be a guru, and that detachment doesnt mean sanyas or anything like that. Yes, sometimes one has to wear those dresses to announce, because if you have to do lot of work in a short time, then you have to take such intensive behavior, like Christ, we can say, Adi Shankaracharya. All these people had a very, very short life, and in that short life they had to achieve such a tremendous task that they had to actually take a military uniform, just to avoid problems, not to impress others. Now-a-days people wear that dress just to impress others that they are detached, and do just the thing opposite of it.
So we understand that first, one is not to harm anyone, ahimsa, not to kill anyone. That doesnt mean that you shouldn't eat meat and fish and all that - thats all nonsense. Of course I mean, you should not hanker after food, no doubt about it. 'You dont kill anyone' means you do not kill a human being: 'Thou shall not kill'. So first thing is not to harm anyone. Second is to know that you have found the truth and give the testimony of the truth. Third is the detachment, the way I have told you about detachment: not to get attached to any one person because he's a relation or a something, but develop a universal feeling. And also not to hate anyone: that is even worse, thats a kind of a worse type of attachment. This word should go away from the mouth of all the Sahaja Yogis: 'I hate'. It is called as a dandak, is the Statute. You cannot hate anyone. Even rakshasas, you better not hate them, give them a chance.
Now the fourth thing, the fourth Statute of the Lord is to lead a moral life. These Statutes were given by all the Gurus, take them from Socrates onward, Moses, Abraham, Dattatreya, Janaka, up to, say, Nanak, Mohammed Sahib, and take up to the point where it was only about a hundred years back you can say, at the most, was Sai Nath. All of them have said that you have to lead a moral life. None of them have said that you do not get married, that you do not talk to your wife, that you have no relationship with your wife; all this is nonsensical. Lead a moral life. When you are young, not married, keep your eyes on the ground; Mother Earth gives you that innocence by which you develop that principle within you, is very important principle. Its such a pure principle, it really helps the society to develop its dignity. Now think, in a society where you do not know who is your sister, who is your brother, who is your mother, what complications it can create; what confusion, what unhappiness. It is one of the most essential things for human beings, to be moral. For animals it is not necessary.
Most of the confusions and problems, specially in the Western life, have come because they have thrown morality in the sea, and to accept morality as the very basis of society, its very difficult for them, its a complete reversion. But you have to do it, you have to turn the whole wheel back. So, many things were done in the beginning of the society to establish this pure relationship. There are laws which act, as if there are laws of, chemical laws are there, there are physical laws are there, in physics and chemistry. Indeed, there are human laws which one should understand. The relationships between each other, the sublimity of their relationship, the purity of their relationship must be understood, and then only you can have a very, very happy married life, which is the basis.
'Thou shall not commit adultery.' But Christ has said - perhaps He knew the modern people as they would be using their brains for this - He said: 'Thou shalt not have adulterous eyes.' What a vision, in those days to think; I mean, even I could not understand it when I was in India. After only coming here I could see that, what did it mean. Its a possession on the eyes, possession. It's a joyless, useless behavior, its tiring. Attention is frittered away completely; there's no dignity. Eyes should be steady. When you look at somebody steadily you should know that you have got Sahaja Yoga in you; with love, with respect, with dignity. Not staring at people and just playing into the hands of these possessions. The whole society is possessed. All the satanic forces have been let loose, I think, and the way people are possessed, they cannot see through these things. And they are supposed to be Christians! Attention is to be looked after. Thats the most important thing, because attention is the one which is going to be enlightened.
So we have to know what morality is. Let people laugh at us, let them say that: 'These are goodie-goodies', or this sort of thing. We are! We are proud of it. We are not ashamed of being righteous people. This is a very important part of righteousness. Those who do not follow this will lose their vibrations very fast.
Then, for a guru, he should not accumulate things, he should not have possessions, much possessions with him. If he has possessions, they should be just for giving away. A guru must give away his possessions. He should not have stamp collection, and all kinds of collections that people go on. Whatever things are useful, beautiful, which give happiness and joy to others, to their eyes: such things must be collected, such things which give the symbol to his life. Very symbolic things he should have, which suggest that he is a dharmic person. He should not have things which are symbolic of adharmikta, of irreligious life. Everything that he has or he wears, or he shows, should be representative of his dharmikta.
I dont know what was the situation here [London], but in India, when we were young, we were not allowed to listen to all kinds of music, not allowed, just not allowed. Not to see all kinds of filthy things and filthy documentaries and things, not allowed. Anything that is impure, giving bad vibrations should not be possessed, and even a, whatever you have, you should think whom you can give this. So it means you should have possessions to express your generosity. Sahaja Yogi has to be generous like the sea. A miserly Sahaja Yogi, I cannot think of that, it is like mixing of darkness with light. Miserliness is not allowed in Sahaja Yoga. Anybody whose mind goes: 'How much I can save money, or save my labour'; how? There are many labor-saving devices also, and money-saving devices. Or cheating others, or making money out of certain few things here and there: all such things are against Sahaja Yoga, they will pull you down. Enjoy your generosity! How many times I must have told you about generosity.
I remember once I wanted to give a sari that I had from abroad, you see, because in India people like that kind of a sari very much; though I mean, I dont understand why they like it, nylon sort of thing. And a lady said that: 'I havent got any sari from outside and I would like to have one imported sari.' And I had only one left with me, because I am quite good at giving away. So I told one of my niece-in-laws, I said: 'I want to give away this sari to her. On a holy day we can give it to elders, so I'll give it.'
She said: 'You have only one left now, why do you want to give away? You have given away all you had." I said: 'Now, I feel like giving. I'll give away. And we were discussing this in the kitchen, you see, and I said: '' Why do you tell me? I am not going to take your advice on this point.' And at that time the bell rang and a gentleman came. He had brought three saris for me from Africa, and one of them was exactly the same as the one I had. Because I had given some silk saris to this lady when she was going to Africa, she thought she should send Me some saris, so she sent. You are just standing in the center, from one door it comes and at the other door it goes. Its nice to see all that movement, its very interesting.
Apart from that, the way you give it, you see, the emotional side of it is so beautiful, you cant imagine. I met a lady after, say, twenty years of her married life, in London suddenly, and she said: 'Oh, what a coincidence!' I said: 'Why? 'You see, I'm wearing the same pearl necklace you had given me on my wedding day, today, and I should meet you! I mean, the whole thing, the whole drama changed, you know, that meeting. I mean it was something, nothing so great. It is how you give even a small thing, its the greatest art of giving, one has to learn in Sahaja Yoga. Give up the mundane type of things, you see, like if you go to somebody's birthday, you send a card: 'Thank you very much.' Make it a more deeper, significant thing. Let us see how you develop your symbols of love.
And when you'll have these things of vibrations and then you'll give it to a Sahaja Yogi, he will know what it is. Never lack in generosity, specially amongst Sahaja Yogis. Gradually you'll be amazed how through small things you win over, as if the vibrations flow through those things and work out on those people.
Then for a Sahaja Yogi it is important to use things which are more natural in their character; to give up artificialities, to be more natural. I dont say that you go and take out the roots and eat them, or you can eat the fish raw, I dont mean that. When going too far with things, always you must avoid. But try to lead a life which is more natural; natural, in the sense that people know that there is no vanity about you. Or some people can be the other way round, you see, they will dress up like a tramp just to attract more attention. I mean they can be both ways, you see. When I find some of the people, you see, coloring their hair and all that.
So you have to be natural person, very natural in your behavior. It can mean anything absurd also to some people who do not use their wisdom. Wisdom is very important in Sahaja Yoga, that one has to keep intact all the time. 'Natural' means you must wear natural dresses which are suitable to you. For example, in this climate there is no need for you to wear dress like Rama used to wear. He would not wear anything on top, you see. There is no need. You have to wear the dress to whatever country you belong, whatever suits you for the occasion. Whatever you think is dignified and good, which speaks for your more elegance and your personality. Whatever suits you, you should wear, not like all the people wearing that Moss Brothers dress, in the grey suit, horrible-looking, and absolutely making clowns out of them. No clownish things are necessary, no dandy stuff is necessary: simple, beautiful dresses should be worn, which give you dignity.
Actually in the East, people believe that God has given you a beautiful body, and it is to be adorned with the beauty of what human beings have created, just to respect it, just to worship your body. For example now in India people wear, women wear their saris. The saris are expressive of their moods of these women and of expression of their worship of their body, because you must respect your body. Dresses should be such that should be for utility as well as dignity. There is no need to have uniform clothes for Sahaja Yoga at all, you see, I do not like it. There should be variety, as the nature is. Everyone should look a different person. For a puja and all that you may wear something similar, doesn't matter, where your attention need not be on the variety, but outside, you should be a normal person. You are all householders, nobody has to announce something. Even you people, I do not tell you that you put on your red mark while walking on the street, because you should be like normal people, not to be pointed out. You need not be absurdly dressed or funnily dressed; in a normal way as others wear. To be normal is very important in Sahaja Yoga.
Then we have to know that Sahaja Yogis have to get over all kinds of discrimination and identifications according to races, color or different religions into you are born. Because you are born as a Christian, you do not belong to a church. You were not born in a church, thank God, otherwise all the spirits there would capture you immediately. But these identifications will linger on. To accept anything new, you are to be reborn, and you are reborn now. Now you are dharmatita - means you need not follow any particular type of religion. You are open to all the religions, and all the essence of religions you have to take. You are not to denounce any religion any time, to insult any religion any time, or to insult any religious Incarnation at any time: its sin, it is a great sin in Sahaja Yoga; any one of them, and you know who they are.
There should be no racial understanding of oneself. You could have been a Chinese or you could have been a Negro, you could have been anything. As long as we are all human beings, we should know that we laugh the same way, we smile the same way, we hold the same way. This is all conditioned in our mind of this society that you, some are untouchables, some are touchables: this is in our Indian community - horrible people. Brahminism of India has ruined India completely, and you learn from them. For example, who was Vyasa, the one who wrote Gita? Who was he? He was illegitimate son of a fisherwoman. That's why deliberately he was born like that. All these Brahmins who read Gita, tell them who was Vyasa? Brahmins are those who are realized souls, and for realized souls there's nothing like all these nonsensical things, like where are you born, in what caste and community you are born.
With all education and everything in the West, you find this nonsense of racialism; I just can't understand. If somebody is fair or dark, after all God has to make variety, in color, in every way. Who told you that you are the most handsome people going round? Maybe for some of the markets here, or maybe in the Hollywood it may fit in; but in the kingdom of God all these so-called handsome people will be denied entry; marrying seven husbands and all sorts of things. They will be all put in hell.
The beauty is of the heart, not of the face, and that shows and shines. I mean, people are a little bit aware of it, that's why they go and tan their faces. I dont know. They are quite aware that it is too much showing off we are doing. But to have vanity, to have such absurd ideas! Some people like red hair, some like black hair, some like this; I mean, there have to be different types of hair. And why do you like a particular type of hair? This I cant understand. There's nothing like 'like' and 'dislike', whatever God has created is all beautiful. Who are you to judge whether 'I like this' and 'I like that?', who is this 'I'? Who likes is Mr. Ego, which is being pampered by this society, which teaches you how to smoke cigars and how to have your lager, morning till evening.
All this training and all this conditioning has to be thrown away, just like filth, and see that God has created all of you as His own children. Its such a beautiful thing! Why do you want to make it ugly with these ugly ideas? All this ugliness of 'I like' and 'I dislike are nonsensical. Only there should be one word: 'I love'. Forget everything. There's no need to remember what British did to Indians and what Germans did to Jews: forget it. Those people who did anything are dead and finished; we are different people, we are different people. We are saints. This is for your Statutes, I have told you, which you have to imbibe.
Guru Puja 1980: Statutes of the Lord
Conclusion
So a detachment must be developed. The detachment is that you are your father, you are your mother, you are everything, your Spirit is everything to you. You have to enjoy only your Spirit, as everything. Then the detachment comes from there, and then you really do good to them by detaching, because you see the complete vision about them and about what is to be done. For example, people have also attachments to certain crazes. Human beings always become crazy after something, I mean it can be anything. One has to understand there should be only one craze: is to be settled absolutely into your Spirit. All other crazes will disappear, because thats the greatest joy-giving thing, that's the most nourishing thing, that's the most beautiful thing. So the, all the other things fall off, you enjoy only that which is the source of all enjoyments.
So you get yourself attached to your Spirit: detachment starts working. Sometimes detachment is taken as a license for becoming dry to others, which is absurd. This is only human quality also: make everything ugly, whatever is beautiful. Actually, a person who is detached is the most beautiful person, is the extremely loving person, he's love. Look at the flowers, they are detached. They are dying, tomorrow they are not going to live, but every minute they live, they are emitting fragrance to you. The trees are not attached to anything, they will die tomorrow, doesnt matter; but anybody who comes to them, they give shadow, they give fruits.
Attachment means death of love, complete death of love is attachment. For example, in a tree, say, the sap rises, goes to all the leaves, goes to all the necessary parts, all the flowers, all the fruits, and goes back to the Mother Earth. He is not attached to anyone. Supposing the sap goes and gets attached into one fruit. What will happen? The tree will die, and the fruit will die. Detachment gives you the movement of your love, circulation of it.
For things now, things have no value unless and until there are emotions behind it. Now for example, a sari, this one I am wearing today, was bought for Guru day, Guru Purnima, but they had no sari. The other day they wanted to have a sari for Puja, so I said: 'All right, use this.' But I wore it again today, just to say that this was bought with that emotion that on a Guru day, Mother would like to wear something of a lighter shade: white, the pure color of silk, its complete detachment. But in white all the colors are mixed, then only it becomes white. In such a balance and unity it is, should be, that you become white, and whiter than snow.
Detachment is purity, is innocence. Innocence is such a light, I tell you, light that really blinds you to all that is filthy. You wouldnt even know that a person has come with bad intentions. You look at the person, you see, say somebody comes to you, you'll say: 'Oh, come along, what do you want?' You'll offer him tea and all that, and he'll say: 'I have come to rob you.' 'All right, rob me if you want to, its all right.' He may not at all rob you! That is what is innocence, which one can develop only through detachment. Detachment is of the attention. Do not allow your attention to get involved into something too much, even rituals of anything. ... If some mistakes are committed, what does it matter? If you see on the abstract plane, it's love. This is just a step forward. Like somebody ran very fast and fell down before reaching me, and he said: 'Mother, sorry I fell down before reaching You, I should have not done that. But see how I prostrated before You!' Its complete poetry, detachment.
So one has to develop that detachment to be a guru, and that detachment doesnt mean sanyas or anything like that. Yes, sometimes one has to wear those dresses to announce, because if you have to do lot of work in a short time, then you have to take such intensive behavior, like Christ, we can say, Adi Shankaracharya. All these people had a very, very short life, and in that short life they had to achieve such a tremendous task that they had to actually take a military uniform, just to avoid problems, not to impress others. Now-a-days people wear that dress just to impress others that they are detached, and do just the thing opposite of it.
So we understand that first, one is not to harm anyone, ahimsa, not to kill anyone. That doesnt mean that you shouldn't eat meat and fish and all that - thats all nonsense. Of course I mean, you should not hanker after food, no doubt about it. 'You dont kill anyone' means you do not kill a human being: 'Thou shall not kill'. So first thing is not to harm anyone. Second is to know that you have found the truth and give the testimony of the truth. Third is the detachment, the way I have told you about detachment: not to get attached to any one person because he's a relation or a something, but develop a universal feeling. And also not to hate anyone: that is even worse, thats a kind of a worse type of attachment. This word should go away from the mouth of all the Sahaja Yogis: 'I hate'. It is called as a dandak, is the Statute. You cannot hate anyone. Even rakshasas, you better not hate them, give them a chance.
Now the fourth thing, the fourth Statute of the Lord is to lead a moral life. These Statutes were given by all the Gurus, take them from Socrates onward, Moses, Abraham, Dattatreya, Janaka, up to, say, Nanak, Mohammed Sahib, and take up to the point where it was only about a hundred years back you can say, at the most, was Sai Nath. All of them have said that you have to lead a moral life. None of them have said that you do not get married, that you do not talk to your wife, that you have no relationship with your wife; all this is nonsensical. Lead a moral life. When you are young, not married, keep your eyes on the ground; Mother Earth gives you that innocence by which you develop that principle within you, is very important principle. Its such a pure principle, it really helps the society to develop its dignity. Now think, in a society where you do not know who is your sister, who is your brother, who is your mother, what complications it can create; what confusion, what unhappiness. It is one of the most essential things for human beings, to be moral. For animals it is not necessary.
Most of the confusions and problems, specially in the Western life, have come because they have thrown morality in the sea, and to accept morality as the very basis of society, its very difficult for them, its a complete reversion. But you have to do it, you have to turn the whole wheel back. So, many things were done in the beginning of the society to establish this pure relationship. There are laws which act, as if there are laws of, chemical laws are there, there are physical laws are there, in physics and chemistry. Indeed, there are human laws which one should understand. The relationships between each other, the sublimity of their relationship, the purity of their relationship must be understood, and then only you can have a very, very happy married life, which is the basis.
'Thou shall not commit adultery.' But Christ has said - perhaps He knew the modern people as they would be using their brains for this - He said: 'Thou shalt not have adulterous eyes.' What a vision, in those days to think; I mean, even I could not understand it when I was in India. After only coming here I could see that, what did it mean. Its a possession on the eyes, possession. It's a joyless, useless behavior, its tiring. Attention is frittered away completely; there's no dignity. Eyes should be steady. When you look at somebody steadily you should know that you have got Sahaja Yoga in you; with love, with respect, with dignity. Not staring at people and just playing into the hands of these possessions. The whole society is possessed. All the satanic forces have been let loose, I think, and the way people are possessed, they cannot see through these things. And they are supposed to be Christians! Attention is to be looked after. Thats the most important thing, because attention is the one which is going to be enlightened.
So we have to know what morality is. Let people laugh at us, let them say that: 'These are goodie-goodies', or this sort of thing. We are! We are proud of it. We are not ashamed of being righteous people. This is a very important part of righteousness. Those who do not follow this will lose their vibrations very fast.
Then, for a guru, he should not accumulate things, he should not have possessions, much possessions with him. If he has possessions, they should be just for giving away. A guru must give away his possessions. He should not have stamp collection, and all kinds of collections that people go on. Whatever things are useful, beautiful, which give happiness and joy to others, to their eyes: such things must be collected, such things which give the symbol to his life. Very symbolic things he should have, which suggest that he is a dharmic person. He should not have things which are symbolic of adharmikta, of irreligious life. Everything that he has or he wears, or he shows, should be representative of his dharmikta.
I dont know what was the situation here [London], but in India, when we were young, we were not allowed to listen to all kinds of music, not allowed, just not allowed. Not to see all kinds of filthy things and filthy documentaries and things, not allowed. Anything that is impure, giving bad vibrations should not be possessed, and even a, whatever you have, you should think whom you can give this. So it means you should have possessions to express your generosity. Sahaja Yogi has to be generous like the sea. A miserly Sahaja Yogi, I cannot think of that, it is like mixing of darkness with light. Miserliness is not allowed in Sahaja Yoga. Anybody whose mind goes: 'How much I can save money, or save my labour'; how? There are many labor-saving devices also, and money-saving devices. Or cheating others, or making money out of certain few things here and there: all such things are against Sahaja Yoga, they will pull you down. Enjoy your generosity! How many times I must have told you about generosity.
I remember once I wanted to give a sari that I had from abroad, you see, because in India people like that kind of a sari very much; though I mean, I dont understand why they like it, nylon sort of thing. And a lady said that: 'I havent got any sari from outside and I would like to have one imported sari.' And I had only one left with me, because I am quite good at giving away. So I told one of my niece-in-laws, I said: 'I want to give away this sari to her. On a holy day we can give it to elders, so I'll give it.'
She said: 'You have only one left now, why do you want to give away? You have given away all you had." I said: 'Now, I feel like giving. I'll give away. And we were discussing this in the kitchen, you see, and I said: '' Why do you tell me? I am not going to take your advice on this point.' And at that time the bell rang and a gentleman came. He had brought three saris for me from Africa, and one of them was exactly the same as the one I had. Because I had given some silk saris to this lady when she was going to Africa, she thought she should send Me some saris, so she sent. You are just standing in the center, from one door it comes and at the other door it goes. Its nice to see all that movement, its very interesting.
Apart from that, the way you give it, you see, the emotional side of it is so beautiful, you cant imagine. I met a lady after, say, twenty years of her married life, in London suddenly, and she said: 'Oh, what a coincidence!' I said: 'Why? 'You see, I'm wearing the same pearl necklace you had given me on my wedding day, today, and I should meet you! I mean, the whole thing, the whole drama changed, you know, that meeting. I mean it was something, nothing so great. It is how you give even a small thing, its the greatest art of giving, one has to learn in Sahaja Yoga. Give up the mundane type of things, you see, like if you go to somebody's birthday, you send a card: 'Thank you very much.' Make it a more deeper, significant thing. Let us see how you develop your symbols of love.
And when you'll have these things of vibrations and then you'll give it to a Sahaja Yogi, he will know what it is. Never lack in generosity, specially amongst Sahaja Yogis. Gradually you'll be amazed how through small things you win over, as if the vibrations flow through those things and work out on those people.
Then for a Sahaja Yogi it is important to use things which are more natural in their character; to give up artificialities, to be more natural. I dont say that you go and take out the roots and eat them, or you can eat the fish raw, I dont mean that. When going too far with things, always you must avoid. But try to lead a life which is more natural; natural, in the sense that people know that there is no vanity about you. Or some people can be the other way round, you see, they will dress up like a tramp just to attract more attention. I mean they can be both ways, you see. When I find some of the people, you see, coloring their hair and all that.
So you have to be natural person, very natural in your behavior. It can mean anything absurd also to some people who do not use their wisdom. Wisdom is very important in Sahaja Yoga, that one has to keep intact all the time. 'Natural' means you must wear natural dresses which are suitable to you. For example, in this climate there is no need for you to wear dress like Rama used to wear. He would not wear anything on top, you see. There is no need. You have to wear the dress to whatever country you belong, whatever suits you for the occasion. Whatever you think is dignified and good, which speaks for your more elegance and your personality. Whatever suits you, you should wear, not like all the people wearing that Moss Brothers dress, in the grey suit, horrible-looking, and absolutely making clowns out of them. No clownish things are necessary, no dandy stuff is necessary: simple, beautiful dresses should be worn, which give you dignity.
Actually in the East, people believe that God has given you a beautiful body, and it is to be adorned with the beauty of what human beings have created, just to respect it, just to worship your body. For example now in India people wear, women wear their saris. The saris are expressive of their moods of these women and of expression of their worship of their body, because you must respect your body. Dresses should be such that should be for utility as well as dignity. There is no need to have uniform clothes for Sahaja Yoga at all, you see, I do not like it. There should be variety, as the nature is. Everyone should look a different person. For a puja and all that you may wear something similar, doesn't matter, where your attention need not be on the variety, but outside, you should be a normal person. You are all householders, nobody has to announce something. Even you people, I do not tell you that you put on your red mark while walking on the street, because you should be like normal people, not to be pointed out. You need not be absurdly dressed or funnily dressed; in a normal way as others wear. To be normal is very important in Sahaja Yoga.
Then we have to know that Sahaja Yogis have to get over all kinds of discrimination and identifications according to races, color or different religions into you are born. Because you are born as a Christian, you do not belong to a church. You were not born in a church, thank God, otherwise all the spirits there would capture you immediately. But these identifications will linger on. To accept anything new, you are to be reborn, and you are reborn now. Now you are dharmatita - means you need not follow any particular type of religion. You are open to all the religions, and all the essence of religions you have to take. You are not to denounce any religion any time, to insult any religion any time, or to insult any religious Incarnation at any time: its sin, it is a great sin in Sahaja Yoga; any one of them, and you know who they are.
There should be no racial understanding of oneself. You could have been a Chinese or you could have been a Negro, you could have been anything. As long as we are all human beings, we should know that we laugh the same way, we smile the same way, we hold the same way. This is all conditioned in our mind of this society that you, some are untouchables, some are touchables: this is in our Indian community - horrible people. Brahminism of India has ruined India completely, and you learn from them. For example, who was Vyasa, the one who wrote Gita? Who was he? He was illegitimate son of a fisherwoman. That's why deliberately he was born like that. All these Brahmins who read Gita, tell them who was Vyasa? Brahmins are those who are realized souls, and for realized souls there's nothing like all these nonsensical things, like where are you born, in what caste and community you are born.
With all education and everything in the West, you find this nonsense of racialism; I just can't understand. If somebody is fair or dark, after all God has to make variety, in color, in every way. Who told you that you are the most handsome people going round? Maybe for some of the markets here, or maybe in the Hollywood it may fit in; but in the kingdom of God all these so-called handsome people will be denied entry; marrying seven husbands and all sorts of things. They will be all put in hell.
The beauty is of the heart, not of the face, and that shows and shines. I mean, people are a little bit aware of it, that's why they go and tan their faces. I dont know. They are quite aware that it is too much showing off we are doing. But to have vanity, to have such absurd ideas! Some people like red hair, some like black hair, some like this; I mean, there have to be different types of hair. And why do you like a particular type of hair? This I cant understand. There's nothing like 'like' and 'dislike', whatever God has created is all beautiful. Who are you to judge whether 'I like this' and 'I like that?', who is this 'I'? Who likes is Mr. Ego, which is being pampered by this society, which teaches you how to smoke cigars and how to have your lager, morning till evening.
All this training and all this conditioning has to be thrown away, just like filth, and see that God has created all of you as His own children. Its such a beautiful thing! Why do you want to make it ugly with these ugly ideas? All this ugliness of 'I like' and 'I dislike are nonsensical. Only there should be one word: 'I love'. Forget everything. There's no need to remember what British did to Indians and what Germans did to Jews: forget it. Those people who did anything are dead and finished; we are different people, we are different people. We are saints. This is for your Statutes, I have told you, which you have to imbibe.
Guru Puja 1980: Statutes of the Lord
Conclusion
28.1.10
Spirit
Spirit is the most precious thing that we have within ourselves. The preciousness of your spirit is immeasurable, and that is why it is called the thing of eternal value. Because it is infinite, we cannot measure.
Now, God the Almighty we say is Sat-Chit-Anand. Sat means the truth. The truth we understand in human terminology is relative. But the truth I am telling you is the absolute, from where all the relations start. An example I will tell you, how to understand. This Earth has got oceans and rivers and all kinds of waters you can say, but the Earth is enveloping all of them. If the Mother Earth was not there, there could not have been any of this existing. So we can say that the Mother Earth is the support of all the things that exist on earth. She is enveloping us. In the atoms she exists, in the big mountains she exists because the elements are part of that Earth. In the same way is God Almighty. The Sat part of Him, the truth, is the support of all the things that are created or not created.
Another example you try to understand, how the Sat is the Purush, is the God who does not take actual part in the creation itself, but is a catalyst. The example can be like this: I am doing all the work, I am creating everything, but I have a light in my hand. Without the light, I cannot do anything. The light is the support of My work, but the light does not in any way do anything about what I do. In the same way, God Almighty is just the witness, like a light.
Another of His qualities is the Chit. It is attention. When it is excited, or when it is pulsated, then through His attention He starts creating. And He has a third quality which we call Anand. Anand is the feeling of joy that He gets by His perception, by His creation, the joy that He gets. All these three things - Sat-Chit-Anand - when they are at a zero point where they meet, then they become the Principle of Brahma. When these three things are one, where there is complete silence, nothing is created and nothing is manifested, but the joy is one with the attention because the attention has reached to merge into joy, and joy has become one with the truth.
This combination of three qualities separate and create three types of phenomena. Anand, the joy, inwards merged with His creation and with the truth. When joy starts moving with the creation, the creation starts, moving down from, first, the sat or truth stage to asat, that is untruth, to Maya, that is illusion. And at that time, the creation starts working out and when it starts working out, the joy, which is on the left-hand side, the emotional side of God, also starts becoming grosser and grosser, until they reach a stage where there is, we can say, a complete darkness of tamo guna, the complete cessation of the creativity and the complete sleeping of the joy.
Is it clearer? You will understand now Mahalakshmi, Mahakali and Mahasaraswati. That is why Christ said, "I am the light" - because He represents the Sat, the light of God. And when the light of God becomes absolutely gross, dormant or dead, then it reaches the second stage of creation. All these things go deeper and deeper and become grosser. That is one part of the parabola.
Now another part of the parabola starts when you are attaining back to God Almighty. That process now gradually starts becoming higher and higher, subtler and subtler, and finer and finer. In that refinement, ultimately the light works for the evolutionary process. Gradually the grosser parts start becoming enlightened. You find the lower animal is not much enlightened as the higher animal. Gradually even the joy starts becoming subtler and subtler. We can call it beautiful; human joys are much more beautiful than that of animals. So the joy also start changing their manifestation, in the sense you start more and more and wider range of joy comes into your hands. For example, to a dog beauty has no meaning, decency has no meaning. So at a stage when you reach when you are a human being, to that extent you develop your sat, which is awareness. To that extent you also develop your joy, and to that extent you also develop creative action. Now you see how the creativity of God passes into the hands of man, when he turns out, how the joy of God passes into the hands of man, and how His light comes into the heart of man as spirit.
It is beautiful. I have just touched when you have become a human being. People say human beings have a soul - not that others do not have - but light starts burning in a human being only. Because of that light we talk of religion, we talk of God and we talk of eternal things. But it is really a precarious stage that is to be human being, because at this stage you have to jump only a little bit that side, while you start jumping this side and that side. Because this jumping is not possible unless and until the awareness reaches that stage where you become independent, and in that independence you find your own course. This is the position. Because your Self cannot be yours until and unless you are independent. As long as you are slave or under bondage or something that is gross, how can you enjoy that eternal joy that is within you?
So it is for you to expose yourself more to that joy by opening out your Self more and more and getting subtler and cleaner, so that you feel that Divine. Once you know this point, that after getting Self-realization, unless and until these three things start merging together, you cannot feel that you have established yourself. The joy within you must be felt through your awareness, otherwise you cannot see it. Suppose you have no eyes, then how can you see? If you were not aware to see Me, how will you see Me? If you are not aware to hear Me, how will you understand Me? And once that awareness comes to you, then only the joy awakens within you; because only through these subtle feeling of the awareness you are going to absorb the joy.
Just now you felt, you said, "What a beautiful thing it is!" You felt very happy. You are feeling the joy of creation at this stage, and man is the summit of creation. But only the crown part is such a little thing, very little it is; very little distance it crosses in no time. But the only thing is that three things have to be combined. And that is why you find even if you get Self-realization you do not feel the silence, because you have not become the light. You do not feel the joy because you have not become the anand. That is the left side of you.
In everything there is joy as a human being. You start seeing joy in patterns. You see a key box, you open it out, you see the patterns, you call it the veneer. You call the roughness and things, the smoothness and the harmony of it. You start feeling the matter, the joy of His creation. But after realization you start feeling the joy of creation. The summit of creation is the human being, and that is why, for a Sahaja yogi, he must realize if he tries to be friendly or interested or involved in a person who is at a lower level, he can never get the joy from that person. The only thing that he can do is to raise that person higher to his own level, and make him also feel the same joy as you are getting. Supposing a man who is an artist marries a blind girl, what is the use? She cannot enjoy the arts created by this man. In the same way if you are interested in your family people, in your relations, in your friends, the first thing and the finest and greatest thing you can do is to give them Self-realization, which means the joy of your spirit.
Expose them to the joy of their spirit, which is the most precious thing. And this is the reason why people flicker and they fiddle and they feel uneasy, and they lose their joy very easily at small things that has parts of it, and finished.
It is like the ocean before you, where I am there and I want you all to come into it and enjoy. It is all for you. The whole thing was created for your enjoyment. You have to become subtler and subtler. You are wasting lot of time here on very gross things, you have noticed.
H.H.Shri Mataji Nirmala Devi, Nirmala Yoga, no.16, July-August 1983:10-12
Now, God the Almighty we say is Sat-Chit-Anand. Sat means the truth. The truth we understand in human terminology is relative. But the truth I am telling you is the absolute, from where all the relations start. An example I will tell you, how to understand. This Earth has got oceans and rivers and all kinds of waters you can say, but the Earth is enveloping all of them. If the Mother Earth was not there, there could not have been any of this existing. So we can say that the Mother Earth is the support of all the things that exist on earth. She is enveloping us. In the atoms she exists, in the big mountains she exists because the elements are part of that Earth. In the same way is God Almighty. The Sat part of Him, the truth, is the support of all the things that are created or not created.
Another example you try to understand, how the Sat is the Purush, is the God who does not take actual part in the creation itself, but is a catalyst. The example can be like this: I am doing all the work, I am creating everything, but I have a light in my hand. Without the light, I cannot do anything. The light is the support of My work, but the light does not in any way do anything about what I do. In the same way, God Almighty is just the witness, like a light.
Another of His qualities is the Chit. It is attention. When it is excited, or when it is pulsated, then through His attention He starts creating. And He has a third quality which we call Anand. Anand is the feeling of joy that He gets by His perception, by His creation, the joy that He gets. All these three things - Sat-Chit-Anand - when they are at a zero point where they meet, then they become the Principle of Brahma. When these three things are one, where there is complete silence, nothing is created and nothing is manifested, but the joy is one with the attention because the attention has reached to merge into joy, and joy has become one with the truth.
This combination of three qualities separate and create three types of phenomena. Anand, the joy, inwards merged with His creation and with the truth. When joy starts moving with the creation, the creation starts, moving down from, first, the sat or truth stage to asat, that is untruth, to Maya, that is illusion. And at that time, the creation starts working out and when it starts working out, the joy, which is on the left-hand side, the emotional side of God, also starts becoming grosser and grosser, until they reach a stage where there is, we can say, a complete darkness of tamo guna, the complete cessation of the creativity and the complete sleeping of the joy.
Is it clearer? You will understand now Mahalakshmi, Mahakali and Mahasaraswati. That is why Christ said, "I am the light" - because He represents the Sat, the light of God. And when the light of God becomes absolutely gross, dormant or dead, then it reaches the second stage of creation. All these things go deeper and deeper and become grosser. That is one part of the parabola.
Now another part of the parabola starts when you are attaining back to God Almighty. That process now gradually starts becoming higher and higher, subtler and subtler, and finer and finer. In that refinement, ultimately the light works for the evolutionary process. Gradually the grosser parts start becoming enlightened. You find the lower animal is not much enlightened as the higher animal. Gradually even the joy starts becoming subtler and subtler. We can call it beautiful; human joys are much more beautiful than that of animals. So the joy also start changing their manifestation, in the sense you start more and more and wider range of joy comes into your hands. For example, to a dog beauty has no meaning, decency has no meaning. So at a stage when you reach when you are a human being, to that extent you develop your sat, which is awareness. To that extent you also develop your joy, and to that extent you also develop creative action. Now you see how the creativity of God passes into the hands of man, when he turns out, how the joy of God passes into the hands of man, and how His light comes into the heart of man as spirit.
It is beautiful. I have just touched when you have become a human being. People say human beings have a soul - not that others do not have - but light starts burning in a human being only. Because of that light we talk of religion, we talk of God and we talk of eternal things. But it is really a precarious stage that is to be human being, because at this stage you have to jump only a little bit that side, while you start jumping this side and that side. Because this jumping is not possible unless and until the awareness reaches that stage where you become independent, and in that independence you find your own course. This is the position. Because your Self cannot be yours until and unless you are independent. As long as you are slave or under bondage or something that is gross, how can you enjoy that eternal joy that is within you?
So it is for you to expose yourself more to that joy by opening out your Self more and more and getting subtler and cleaner, so that you feel that Divine. Once you know this point, that after getting Self-realization, unless and until these three things start merging together, you cannot feel that you have established yourself. The joy within you must be felt through your awareness, otherwise you cannot see it. Suppose you have no eyes, then how can you see? If you were not aware to see Me, how will you see Me? If you are not aware to hear Me, how will you understand Me? And once that awareness comes to you, then only the joy awakens within you; because only through these subtle feeling of the awareness you are going to absorb the joy.
Just now you felt, you said, "What a beautiful thing it is!" You felt very happy. You are feeling the joy of creation at this stage, and man is the summit of creation. But only the crown part is such a little thing, very little it is; very little distance it crosses in no time. But the only thing is that three things have to be combined. And that is why you find even if you get Self-realization you do not feel the silence, because you have not become the light. You do not feel the joy because you have not become the anand. That is the left side of you.
In everything there is joy as a human being. You start seeing joy in patterns. You see a key box, you open it out, you see the patterns, you call it the veneer. You call the roughness and things, the smoothness and the harmony of it. You start feeling the matter, the joy of His creation. But after realization you start feeling the joy of creation. The summit of creation is the human being, and that is why, for a Sahaja yogi, he must realize if he tries to be friendly or interested or involved in a person who is at a lower level, he can never get the joy from that person. The only thing that he can do is to raise that person higher to his own level, and make him also feel the same joy as you are getting. Supposing a man who is an artist marries a blind girl, what is the use? She cannot enjoy the arts created by this man. In the same way if you are interested in your family people, in your relations, in your friends, the first thing and the finest and greatest thing you can do is to give them Self-realization, which means the joy of your spirit.
Expose them to the joy of their spirit, which is the most precious thing. And this is the reason why people flicker and they fiddle and they feel uneasy, and they lose their joy very easily at small things that has parts of it, and finished.
It is like the ocean before you, where I am there and I want you all to come into it and enjoy. It is all for you. The whole thing was created for your enjoyment. You have to become subtler and subtler. You are wasting lot of time here on very gross things, you have noticed.
H.H.Shri Mataji Nirmala Devi, Nirmala Yoga, no.16, July-August 1983:10-12
16.1.10
The negativity within
The negativity that is around you is not so dangerous as whatever is in you. Today it has become subtler. The negativity has become subtler. It's entered into your being, and be careful – it may anytime topple you. Even one step you do not put right when you are climbing up, you can go down. So one has to be alert, without tension. You have to be alert without tension. And the alertness grows. When the light goes within you start seeing it. Immediately you see, “Oh, that's it! So I, the so and so – that's it.” And you know how to correct it and you know how to put it right. And immediately you take to it. Like a good sari now has something fallen on it, immediately you clean it. In the same way we have to be very, very alert; “daksha” is the word for that.
Now this was the work of the Goddess before. Goddess used to give enlightenment, and Goddess used to be alert for you. She would sit like a tigress for Her children. They are praying, they are doing puja, they are doing some sort of a homa, havana, so the Goddess would sit down, protect them from all negativity coming, all rakshasas coming, kill them, this, do that. But that stage is gone now. Now She’s entered into you.
So you have to kill your negativity, you’ve become as powerful as your Mother. No negativity can touch you. So you can give realization, you’ve got that power very well; and you can watch your defects more than that of others. And you try to put them out because they’re not good, they’re not for your benevolence, they’re not for your ascent. By that nobody is going to gain. At the collective level it just works automatically. You don't have to worry. It comes to culmination and a person goes out; as if somebody runs up like a blind fellow on a cliff and jumps, jumps down. You don't have to worry too much about this. It just works. You have seen it has worked that way.
Now another quality that you have: to believe that the Goddess is working through you. In you She resides, you have got the powers, it’s penetrated into you – is that you can comfort people, you can cure them, you can give them peace, you can give them bliss. But then what Goddess has done in you is that She has given you the bliss, you have become bliss. Like there’s, say, a cool air-conditioner, you get the cool from there. In the same way if you are emitting bliss, you give bliss to others. But (if) there is no bliss within yourself, what bliss can you give to others? So a Sahaja yogi has to be blissful like the Goddess.
H.H.Shri Mataji Nirmala Devi
, extract from Navaratri Puja, Margate, England, 1989
(1989-1008)
Now this was the work of the Goddess before. Goddess used to give enlightenment, and Goddess used to be alert for you. She would sit like a tigress for Her children. They are praying, they are doing puja, they are doing some sort of a homa, havana, so the Goddess would sit down, protect them from all negativity coming, all rakshasas coming, kill them, this, do that. But that stage is gone now. Now She’s entered into you.
So you have to kill your negativity, you’ve become as powerful as your Mother. No negativity can touch you. So you can give realization, you’ve got that power very well; and you can watch your defects more than that of others. And you try to put them out because they’re not good, they’re not for your benevolence, they’re not for your ascent. By that nobody is going to gain. At the collective level it just works automatically. You don't have to worry. It comes to culmination and a person goes out; as if somebody runs up like a blind fellow on a cliff and jumps, jumps down. You don't have to worry too much about this. It just works. You have seen it has worked that way.
Now another quality that you have: to believe that the Goddess is working through you. In you She resides, you have got the powers, it’s penetrated into you – is that you can comfort people, you can cure them, you can give them peace, you can give them bliss. But then what Goddess has done in you is that She has given you the bliss, you have become bliss. Like there’s, say, a cool air-conditioner, you get the cool from there. In the same way if you are emitting bliss, you give bliss to others. But (if) there is no bliss within yourself, what bliss can you give to others? So a Sahaja yogi has to be blissful like the Goddess.
H.H.Shri Mataji Nirmala Devi
, extract from Navaratri Puja, Margate, England, 1989 (1989-1008)
12.1.10
Absolute truth in Nirvikalpa
So, the relationship with God if it has to establish, we have to become first of all the spirit; then only this relation can be established. One may certify oneself, “I am this, I am that” but it’s no good, it is of no use; because this human body is given to you. Imagine what this divine Power must have done to make you a human being – how gently, carefully, beautifully you are made a human being. And now, why this human body you have got it? What are we using it for? We must evaluate our human life, what is it for? Is it for just insurance or I don’t know what else they do; but is it for something, that we become the light of the world?
So this light of the spirit spreads in the attention, and the attention becomes dynamic, active, works out, it’s very alert and extremely punctual. Then this attention doesn’t get bored at all. People don’t know what is boredom is, because this boredom comes when your attention becomes tired. But here the attention is full of light, so they don’t know what is boredom is.
The second thing that is the nature of spirit is that it tells you the truth, the absolute truth, nothing but the truth. Anything that these chaitanya lahiris tell you, when you are matured enough, not before that; when your connection is complete – otherwise halfway you are connected and halfway you’re not, then no – but when you are mature: that is the state of nirvikalpa. When you become that, then your attention is absolutely correct, your vibrations are correct and the report is absolutely correct, and what information you get is hundred percent truth; so the truth about anyone.
H.H.Shri Mataji Nirmala Devi, extract from 2nd Public Program, Madras (Chennai
), 7/12/91
So this light of the spirit spreads in the attention, and the attention becomes dynamic, active, works out, it’s very alert and extremely punctual. Then this attention doesn’t get bored at all. People don’t know what is boredom is, because this boredom comes when your attention becomes tired. But here the attention is full of light, so they don’t know what is boredom is.
The second thing that is the nature of spirit is that it tells you the truth, the absolute truth, nothing but the truth. Anything that these chaitanya lahiris tell you, when you are matured enough, not before that; when your connection is complete – otherwise halfway you are connected and halfway you’re not, then no – but when you are mature: that is the state of nirvikalpa. When you become that, then your attention is absolutely correct, your vibrations are correct and the report is absolutely correct, and what information you get is hundred percent truth; so the truth about anyone.
H.H.Shri Mataji Nirmala Devi, extract from 2nd Public Program, Madras (Chennai
), 7/12/91
1.1.10
A subtler understanding
... we have to now jump into another realm of a subtler understanding of Sahaja Yoga.
First we are worried about our families, our children, our households; then, our marriages. One after another all these questions came up, and we were concerned about all these things; little, little things. Then we also got concerned about the ashrams which we were running: the problems of the ashram, what we have been doing, how we have been facing the problems, how people are creating problems. That’s how our humanity started acquiring a subtler understanding. And then we also realized that we are blessed by God, that there’s something great that is always looking after us, some higher Force, some special Attention is there about us. This is what we realized.
Today I was explaining how it happens, that how we realize that God is helping us too. Any problem is an effect of some sort of a cause – every problem. Like Mona wrote a letter that she was driving in a motorway and the car went out of control, and the brake would not act. And there was a car coming from the right, car coming from the left, cars going through in front and behind. And she felt that they’ll be finished – two of them were traveling, two Sahaja yoginis. So the cause was the car or the brake or whatever it was, the mechanism, and the effect was all the problem. So now, how to overcome that problem? Supposing you try to neutralize the effect, you cannot, because cause is still there. You try to improve the cause, it doesn’t work out. Then what to do? So the easiest thing is to cross the cause, to ascend over, to go beyond the cause; so the cause does not exist for you, so the effect does not exist for you. As long as the cause exists in your attention, the effect will be there. So what did she do? She just prayed to me, just thought of me that “Mother, now it’s my last chance” – that’s all. So the cause disappeared, because you go beyond it. And the effect also disappeared, and she was surprised.
So you must ascend away from the cause.
H.H.Shri Mataji Nirmala Devi, extract from Christmas Puja, England, 1984 (1984-1123)
First we are worried about our families, our children, our households; then, our marriages. One after another all these questions came up, and we were concerned about all these things; little, little things. Then we also got concerned about the ashrams which we were running: the problems of the ashram, what we have been doing, how we have been facing the problems, how people are creating problems. That’s how our humanity started acquiring a subtler understanding. And then we also realized that we are blessed by God, that there’s something great that is always looking after us, some higher Force, some special Attention is there about us. This is what we realized.
Today I was explaining how it happens, that how we realize that God is helping us too. Any problem is an effect of some sort of a cause – every problem. Like Mona wrote a letter that she was driving in a motorway and the car went out of control, and the brake would not act. And there was a car coming from the right, car coming from the left, cars going through in front and behind. And she felt that they’ll be finished – two of them were traveling, two Sahaja yoginis. So the cause was the car or the brake or whatever it was, the mechanism, and the effect was all the problem. So now, how to overcome that problem? Supposing you try to neutralize the effect, you cannot, because cause is still there. You try to improve the cause, it doesn’t work out. Then what to do? So the easiest thing is to cross the cause, to ascend over, to go beyond the cause; so the cause does not exist for you, so the effect does not exist for you. As long as the cause exists in your attention, the effect will be there. So what did she do? She just prayed to me, just thought of me that “Mother, now it’s my last chance” – that’s all. So the cause disappeared, because you go beyond it. And the effect also disappeared, and she was surprised.
So you must ascend away from the cause.
H.H.Shri Mataji Nirmala Devi, extract from Christmas Puja, England, 1984 (1984-1123)
27.11.09
Joy has no duality
To all the seekers of joy I bow.
I already told you that joy has no duality. It does not have happiness and unhappiness. It should never be confused with pleasures. Because the pleasure that looks today the pleasure tomorrow will turn into remorse.
The joy is absolute and eternal. It does not change. Only thing that how far we have been able to allow the Spirit to shine in our attention? And how far we have been able to get rid of our misidentification is the important point. Today I made an analogy of the sun to the Spirit. The sun is shining by itself, it doesn’t need enlightenment. By itself it is there. But to get the sunshine in the atmosphere we have to remove the clouds because the clouds are superimposing upon the sun.
The clouds that are superimposing cannot engulf the sun because sun is detached from them. Only the clouds can make the atmosphere dark. In the same way when we have superimpositions of our ignorance upon the Spirit then there is darkness in our life and we are in confusion.
As I told you the first day, whatever we achieve through our mental projections can create those clouds. Also our conditionings can create these clouds. For example say we are born in France. So we think we are French. Then anybody who is not French is not good. Same with Indian: if they are born in India they think the rest of the world doesn’t exist.
Then these identifications start becoming even smaller and smaller and smaller up to this point that we say that we belong to this road, then to this family, then myself. All these misidentifications with the names, with the so called powers, with the so called ideas about our history: all these things are nothing but conditionings.
H.H.Shri Mataji Nirmala Devi, extract from Public Program, Paris, 18/6/1983
I already told you that joy has no duality. It does not have happiness and unhappiness. It should never be confused with pleasures. Because the pleasure that looks today the pleasure tomorrow will turn into remorse.
The joy is absolute and eternal. It does not change. Only thing that how far we have been able to allow the Spirit to shine in our attention? And how far we have been able to get rid of our misidentification is the important point. Today I made an analogy of the sun to the Spirit. The sun is shining by itself, it doesn’t need enlightenment. By itself it is there. But to get the sunshine in the atmosphere we have to remove the clouds because the clouds are superimposing upon the sun.
The clouds that are superimposing cannot engulf the sun because sun is detached from them. Only the clouds can make the atmosphere dark. In the same way when we have superimpositions of our ignorance upon the Spirit then there is darkness in our life and we are in confusion.
As I told you the first day, whatever we achieve through our mental projections can create those clouds. Also our conditionings can create these clouds. For example say we are born in France. So we think we are French. Then anybody who is not French is not good. Same with Indian: if they are born in India they think the rest of the world doesn’t exist.
Then these identifications start becoming even smaller and smaller and smaller up to this point that we say that we belong to this road, then to this family, then myself. All these misidentifications with the names, with the so called powers, with the so called ideas about our history: all these things are nothing but conditionings.
H.H.Shri Mataji Nirmala Devi, extract from Public Program, Paris, 18/6/1983
13.11.09
Attention
In this song, saint Namdev
uses symbolism to emphasis the need for attention on the Divine during daily life. A variant of this poem has been refered to by Shri Mataji Nirmala Devi in several talks (eg. 1990-0506, 1995-0716, and others):
The name Ram has entered my heart,
placing a golden scale within.
A man makes a paper kite and flies it in the sky.
And though he keeps talking to his friends,
his mind is on the string.
The perfect princess balances a pot full of water on her head.
Laughing and joking she claps her hands.
[But] her mind is on the pitcher.
There is a house with ten doors [the subtle body]
from which the cows [the five senses] go to pasture.
Wandering, a cow grazes for ten miles, [but] her mind is on the calf.
The child lies in the cradle and the mother works in her room.
[But] her mind is on the child.
Listen to me Trilochan*,
Says Namdev.
*Trilochan was a contemporary of Namdev, originally from the Sholapur district of what is now Maharashtra. Little is known of him.
Source: The Hindi Padavali of Namdev
: a critical edition of Namdev's Hindi songs with translation and annotation [by] Winand M.Callewaert and Mukund Lath (Delhi: Motilal Banarsidass, 1989)
uses symbolism to emphasis the need for attention on the Divine during daily life. A variant of this poem has been refered to by Shri Mataji Nirmala Devi in several talks (eg. 1990-0506, 1995-0716, and others):The name Ram has entered my heart,
placing a golden scale within.
A man makes a paper kite and flies it in the sky.
And though he keeps talking to his friends,
his mind is on the string.
The perfect princess balances a pot full of water on her head.
Laughing and joking she claps her hands.
[But] her mind is on the pitcher.
There is a house with ten doors [the subtle body]
from which the cows [the five senses] go to pasture.
Wandering, a cow grazes for ten miles, [but] her mind is on the calf.
The child lies in the cradle and the mother works in her room.
[But] her mind is on the child.
Listen to me Trilochan*,
Says Namdev.
*Trilochan was a contemporary of Namdev, originally from the Sholapur district of what is now Maharashtra. Little is known of him.
Source: The Hindi Padavali of Namdev
: a critical edition of Namdev's Hindi songs with translation and annotation [by] Winand M.Callewaert and Mukund Lath (Delhi: Motilal Banarsidass, 1989)
10.7.09
New dimensions
In our own life we see that our surroundings change very slowly. Sometimes it is shocking; sometimes you are surprised how the surroundings are not changing. But, in a subtle way, there is a tremendous change that is happening within us and without. The whole atmosphere today is governed by human beings. I don't know how far Paramachaitanya works it out, but it is for us to open ourselves to new dimensions in our lives. ... Through our introspection we locate that we have these old, subtle, nonsensical things still hanging around us, we don't have to vow for it. You have to just witness it, and the destructive path it is taking you to. Immediately you will give up. You don't have to worry as to put a vow upon yourself, because now you are samarth, meaning now you are absolutely empowered. Whatever you think is wrong, your attention itself on it will slowly, gradually remove the doubts about having those problems, those connections, conditions and ego that are lingering still. Definitely you will drop them. With your attention, it will run away. Then you will realize that every day your attention is getting purified, getting powerful, getting compassionate. Normally, whatever reaction you have in your attention just disappears, and you start witnessing the whole thing, and your power of attention, through that witnessing force, acts and it works. It works not only on you, but on everything that surrounds you. Firstly, through your meditation, in that state of meditation, you expand within yourself. You stay in the present. ...
This reality of the vision is something beyond even My thinking and imagination. I cannot, even now sometimes, believe that there are so many Sahaja Yogis who have got this subtle knowledge. I never knew that there are so many seekers, to begin with. I never knew that there are such subtle people on this Earth. All over the world, wherever I went, whether I went to Nepal or to Brazil, suddenly I find facing so many beautiful seekers. ...
We have to understand that time is our slave. We are not slaves of the time. ...
Today ... it is an emergency, a very subtle emergency. That nothing is more important than spreading Sahaja Yoga. If some people will miss it, will not know about it, we will be responsible for that. At the time of Christ, Buddha, Mahavira or any one of them, there were no aero planes to travel. There were not these loudspeakers, also other communications and televisions and all those things. All these things have come now. That has been manifested now. It is the work of Paramachaitanya. Through scientists, through other knowledge, all this manifestation has taken place. Also, these people didn't have to face people, so many, nor did they… were supposed to give realization to people in such a big number. So all these inventions, all that you see today as modern ventures which we have got, they are all for Sahaja Yoga. Without Sahaj Yog, you cannot imagine what would happen to this world.
The first and foremost thing is we have no peace within our hearts. We talk of peace. I know of people who have got awards in peace, have no peace within their heart, no peace at all. Unless and until we human beings have peace, there cannot be peace in the whole world. It is we who create wars. It is we who do all kinds of violence. It is we… we ruin the possibility of people getting into the Kingdom of God. So, peace can be only achieved by establishing peace in the hearts of the people. And that is only possible, that you achieve the state of thoughtless awareness. You remain in the present. And there, where you'll be amazed, you will be standing like a rock, because you will have reality in your hand. You can work out the way you like. Actually, I don't work out anything whatsoever, really. You may say, "You do this and You do that." I don't. It's the Paramchaitanya, which works it. In the same way, it will work for you also. But you must have faith in yourself and absolute faith in Sahaja Yoga. Absolute. That's the only way we can achieve this, that many, many, many people, most of the people of the world - I wouldn't say all of them rather difficult to say that, but may be possible - should enter into the Kingdom of God with us. That's the most important thing, more than all these worldly things and more than all these nonsensical things.
So the attention should be, "How many people we are going to bring to Sahaj Yoga, how many we are going to save, what are we going to do about it?" ...
If we really want peace on this Earth, if we want really progress for ourselves, if we want all kinds of physical, mental and emotional problems being solved, all for our good, why not we come to Sahaj Yoga, where we don't have to do anything except for raising our Kundalini, except for meditating for it for very little time and to achieve that state of joy.
Today my feelings are really full of joy, full of joy, because now I can see how things are happening, how one person can produce thousands and thousands of Sahaja Yogis. I saw one miracle, I told once that one seed has all the thousand trees it is going to produce and when I saw a new technique of tissue culture, I was amazed that on one little seed there were so many little, little primules who had come out. In the same way, you are all capable, and you all can do it, but what is needed is faith in yourself and also complete sincerity about Sahaja Yoga. If that happens today, you have really celebrated my birthday. ... For me (what is) very important is that everybody gets their spiritual birthday.
May God bless you.
H.H.Shri Mataji Nirmala Devi, extracts from Birthday Puja 1994
This reality of the vision is something beyond even My thinking and imagination. I cannot, even now sometimes, believe that there are so many Sahaja Yogis who have got this subtle knowledge. I never knew that there are so many seekers, to begin with. I never knew that there are such subtle people on this Earth. All over the world, wherever I went, whether I went to Nepal or to Brazil, suddenly I find facing so many beautiful seekers. ...
We have to understand that time is our slave. We are not slaves of the time. ...
Today ... it is an emergency, a very subtle emergency. That nothing is more important than spreading Sahaja Yoga. If some people will miss it, will not know about it, we will be responsible for that. At the time of Christ, Buddha, Mahavira or any one of them, there were no aero planes to travel. There were not these loudspeakers, also other communications and televisions and all those things. All these things have come now. That has been manifested now. It is the work of Paramachaitanya. Through scientists, through other knowledge, all this manifestation has taken place. Also, these people didn't have to face people, so many, nor did they… were supposed to give realization to people in such a big number. So all these inventions, all that you see today as modern ventures which we have got, they are all for Sahaja Yoga. Without Sahaj Yog, you cannot imagine what would happen to this world.
The first and foremost thing is we have no peace within our hearts. We talk of peace. I know of people who have got awards in peace, have no peace within their heart, no peace at all. Unless and until we human beings have peace, there cannot be peace in the whole world. It is we who create wars. It is we who do all kinds of violence. It is we… we ruin the possibility of people getting into the Kingdom of God. So, peace can be only achieved by establishing peace in the hearts of the people. And that is only possible, that you achieve the state of thoughtless awareness. You remain in the present. And there, where you'll be amazed, you will be standing like a rock, because you will have reality in your hand. You can work out the way you like. Actually, I don't work out anything whatsoever, really. You may say, "You do this and You do that." I don't. It's the Paramchaitanya, which works it. In the same way, it will work for you also. But you must have faith in yourself and absolute faith in Sahaja Yoga. Absolute. That's the only way we can achieve this, that many, many, many people, most of the people of the world - I wouldn't say all of them rather difficult to say that, but may be possible - should enter into the Kingdom of God with us. That's the most important thing, more than all these worldly things and more than all these nonsensical things.
So the attention should be, "How many people we are going to bring to Sahaj Yoga, how many we are going to save, what are we going to do about it?" ...
If we really want peace on this Earth, if we want really progress for ourselves, if we want all kinds of physical, mental and emotional problems being solved, all for our good, why not we come to Sahaj Yoga, where we don't have to do anything except for raising our Kundalini, except for meditating for it for very little time and to achieve that state of joy.
Today my feelings are really full of joy, full of joy, because now I can see how things are happening, how one person can produce thousands and thousands of Sahaja Yogis. I saw one miracle, I told once that one seed has all the thousand trees it is going to produce and when I saw a new technique of tissue culture, I was amazed that on one little seed there were so many little, little primules who had come out. In the same way, you are all capable, and you all can do it, but what is needed is faith in yourself and also complete sincerity about Sahaja Yoga. If that happens today, you have really celebrated my birthday. ... For me (what is) very important is that everybody gets their spiritual birthday.
May God bless you.
H.H.Shri Mataji Nirmala Devi, extracts from Birthday Puja 1994
29.6.09
Iran
Some Advice by H.H.Shri Mataji Nirmala Devi:
When we really balance our gunas properly, then we become gradually the master of the whole situation. The attention doesn’t get dragged into things that we have been doing or that we have understood through our memories, or through our experiences or whatever it is. And is not also dragged towards too much on the right hand side that we try to overpower, or try to dominate someone. Because if you move too much that side you have seen it becomes blood. It is difficult for people to understand how, when people become very religious-minded, like now Iran, the movement is on the right - all the austerities, all that, everything. Now bloodshed.
(Talk on Attention, London, 26/5/80)
Iran, you know, is in a great trouble. ... But things will work out, you will see. It will work out and the country will change. Its all nonsense, will be over. As it is they are suffering too much. They are very poor and fundamentalism, it is eating them off. They are all fighting among themselves. This is no religion, this is no Islam, this is not what Mohammed Sahib wanted. It is very difficult to explain to them or to tell them about Islam, that this is Islam, and this is what is the truth.
(Talk, Cabella, 6/9/97)
When we really balance our gunas properly, then we become gradually the master of the whole situation. The attention doesn’t get dragged into things that we have been doing or that we have understood through our memories, or through our experiences or whatever it is. And is not also dragged towards too much on the right hand side that we try to overpower, or try to dominate someone. Because if you move too much that side you have seen it becomes blood. It is difficult for people to understand how, when people become very religious-minded, like now Iran, the movement is on the right - all the austerities, all that, everything. Now bloodshed.
(Talk on Attention, London, 26/5/80)
Iran, you know, is in a great trouble. ... But things will work out, you will see. It will work out and the country will change. Its all nonsense, will be over. As it is they are suffering too much. They are very poor and fundamentalism, it is eating them off. They are all fighting among themselves. This is no religion, this is no Islam, this is not what Mohammed Sahib wanted. It is very difficult to explain to them or to tell them about Islam, that this is Islam, and this is what is the truth.
(Talk, Cabella, 6/9/97)
18.4.09
Fixing the Attention
Sahaja Library
The quality of attention changes according to the state of yourcondition. So where is the attention placed in the human being? It is not a fixed point. You can say attention is the surface or the edge of awareness. Wherever we are made aware, the attention gets diverted to that point. If you can find some analogy, all the files of iron have got a power to be attracted towards the magnet. Where is that power, you can not locate it; it is all over. Wherever the magnet is placed the files are attracted. Our attention is also like that. That wherever we are attracted, our attention goes there. It is existing in the whole body, in the sense that it can be diverted anywhere outside the body. Also inside the body, in case if there is any pain or there is any trouble. It floats over the nerves. It floats over the whole nervous system. But there is a controlling center in the brain. If it is hit then we can remain conscious, but without any attention. Also if somebody is hit on the Vishuddhi Chakra, it can happen. It can happen even in the lower chakras if somebody is hit. That portion will lose its attention because you can not feel in that part.
The difference is this, that you can pay attention to those points, if you want to, even if they are numbed. For example, if my hand is numb I can pay attention to that, means I can look at it, I can think of it, but there is a point in our being, if that is hit then we can not even think, we are just lying unconscious they say, but eyes are open, hands are moving, legs are moving. That point is at the point of Vishuddhi Chakra here and if you can draw a line from here to the point where is the peetha of Vishuddhi Chakra is inside, inside the brain; along that line if you are hit anywhere you become attention-less, you cannot pay attention anywhere. This line passes through also Agnya Chakra. Because when this point is connected with Vishuddhi Chakra at the back, then here, and at the peetha inside, a kind of a triangle is formed and all this line, or this area can affect your attention.
Your heart is moving, your limbs are moving but you are not paying attention anywhere. So when you pay attention to something, actually you pay attention, normally – when you are not realized – through your brain centers. After realization, you can pay attention through your other centers also. You do pay. This is a very big difference between a person who is realized and who is not realized. Or you can say that you can become effective through your other centers by paying attention to them. You can feel the centers which are obstructed in your body, which you never felt before. Not only that, but you can feel the centers of other people. That means your central nervous system is being blessed by a new awareness by which it can convey to you, communicate to you, the attention paid by your centers and also it can take your attention in a subtler way into the centers of others.
So first thing that happens to you is that your attention becomes subtler. Attention becoming subtler means you start understanding deeper things. For example, a bird can see a flower but cannot feel the beauty of a flower. And a unrealized person can see the beauty of a flower, but cannot see the vibrations of the flower. So you become subtler; your attention becomes subtler. You definitely are at a higher evolutionary stage than the other people are.
Now we have to see how we use our attention. You have seen even when you were not realized, that supposing you start developing an art in your hand from your very childhood, then you develop the deftness of that particular art, because a kind of a myelin sheath grows on the nerves. In the same way, when you are realized, I would say when you are a newly born person, if you start respecting your attention then gradually you develop a deftness for Sahaja Yoga. But so many people, when they get realized, they hardly come second time. Even if they come second time they do not develop the feeling of vibrations more. They still go on being busy with their day-to-day work, wasting their attention on things which do not give you the subtler feelings. So the subtleness, the deftness of the art of Sahaja does not develop itself. ...
Nothing can be all right unless and until you develop the subtleties of your attention. And, they develop, by receding your attention from all that is gross. Recede your attention whenever it goes too much into any thought like that, “Oh! Forget it.” But into vibrations you pay full attention. Seeing vibrations, you pay full attention; seeing your own vibrations, pay full attention. Other things you need not worry, they will be all looked after. That is how your attention is subtler in the Kingdom of God. The style is different. When the lotus is in the mud and it has to come out. It finds its way through many crevices and many holes in that mud. But when it is out, out in the open, absolutely liberated, free, then it does not go on dashing here and there, but just opens out and receives the beautiful dew. And the dew melts the fragrance in the lotus; automatically the fragrance starts flowing. It’s a different style altogether, its different method; it’s a different way of life – that is being Sahaja. Just whether you are sleeping or you are awake, keep your attention.
H.H.Shri Mataji Nirmala Devi, Talk to yogis, Bordi, India, 27/1/77
The quality of attention changes according to the state of yourcondition. So where is the attention placed in the human being? It is not a fixed point. You can say attention is the surface or the edge of awareness. Wherever we are made aware, the attention gets diverted to that point. If you can find some analogy, all the files of iron have got a power to be attracted towards the magnet. Where is that power, you can not locate it; it is all over. Wherever the magnet is placed the files are attracted. Our attention is also like that. That wherever we are attracted, our attention goes there. It is existing in the whole body, in the sense that it can be diverted anywhere outside the body. Also inside the body, in case if there is any pain or there is any trouble. It floats over the nerves. It floats over the whole nervous system. But there is a controlling center in the brain. If it is hit then we can remain conscious, but without any attention. Also if somebody is hit on the Vishuddhi Chakra, it can happen. It can happen even in the lower chakras if somebody is hit. That portion will lose its attention because you can not feel in that part.
The difference is this, that you can pay attention to those points, if you want to, even if they are numbed. For example, if my hand is numb I can pay attention to that, means I can look at it, I can think of it, but there is a point in our being, if that is hit then we can not even think, we are just lying unconscious they say, but eyes are open, hands are moving, legs are moving. That point is at the point of Vishuddhi Chakra here and if you can draw a line from here to the point where is the peetha of Vishuddhi Chakra is inside, inside the brain; along that line if you are hit anywhere you become attention-less, you cannot pay attention anywhere. This line passes through also Agnya Chakra. Because when this point is connected with Vishuddhi Chakra at the back, then here, and at the peetha inside, a kind of a triangle is formed and all this line, or this area can affect your attention.
Your heart is moving, your limbs are moving but you are not paying attention anywhere. So when you pay attention to something, actually you pay attention, normally – when you are not realized – through your brain centers. After realization, you can pay attention through your other centers also. You do pay. This is a very big difference between a person who is realized and who is not realized. Or you can say that you can become effective through your other centers by paying attention to them. You can feel the centers which are obstructed in your body, which you never felt before. Not only that, but you can feel the centers of other people. That means your central nervous system is being blessed by a new awareness by which it can convey to you, communicate to you, the attention paid by your centers and also it can take your attention in a subtler way into the centers of others.
So first thing that happens to you is that your attention becomes subtler. Attention becoming subtler means you start understanding deeper things. For example, a bird can see a flower but cannot feel the beauty of a flower. And a unrealized person can see the beauty of a flower, but cannot see the vibrations of the flower. So you become subtler; your attention becomes subtler. You definitely are at a higher evolutionary stage than the other people are.
Now we have to see how we use our attention. You have seen even when you were not realized, that supposing you start developing an art in your hand from your very childhood, then you develop the deftness of that particular art, because a kind of a myelin sheath grows on the nerves. In the same way, when you are realized, I would say when you are a newly born person, if you start respecting your attention then gradually you develop a deftness for Sahaja Yoga. But so many people, when they get realized, they hardly come second time. Even if they come second time they do not develop the feeling of vibrations more. They still go on being busy with their day-to-day work, wasting their attention on things which do not give you the subtler feelings. So the subtleness, the deftness of the art of Sahaja does not develop itself. ...
Nothing can be all right unless and until you develop the subtleties of your attention. And, they develop, by receding your attention from all that is gross. Recede your attention whenever it goes too much into any thought like that, “Oh! Forget it.” But into vibrations you pay full attention. Seeing vibrations, you pay full attention; seeing your own vibrations, pay full attention. Other things you need not worry, they will be all looked after. That is how your attention is subtler in the Kingdom of God. The style is different. When the lotus is in the mud and it has to come out. It finds its way through many crevices and many holes in that mud. But when it is out, out in the open, absolutely liberated, free, then it does not go on dashing here and there, but just opens out and receives the beautiful dew. And the dew melts the fragrance in the lotus; automatically the fragrance starts flowing. It’s a different style altogether, its different method; it’s a different way of life – that is being Sahaja. Just whether you are sleeping or you are awake, keep your attention.
H.H.Shri Mataji Nirmala Devi, Talk to yogis, Bordi, India, 27/1/77
1.2.09
Sahaja yogis and the problems of the world
1988-0618 Introspection from Sahaja Library
Now as Sahaja Yogis, you are powerful entities. You are very powerful people. We have got problems in the whole world. You know that very well. It’s not necessary (that) you have to be great intellectuals, or you have to be people who are some sort of politicians, or something. But you must be on the lookout for the problems, which are troubling this world. You have to. You cannot live in your own world, that you are a saint, “Now I am in Niranand,” that’s not possible. You can’t just be in Nirananda. You have to know that you have to live in this world. And you have to know all the problems of this world. And you have to think about them, not only your problems that, “Mother how will I be able to do this and how will I be able to do that?” But you have to worry about the whole world. You have to think, what’s happening in the world. What are the problems of the world? You are responsible for that.
Not only that, but you have to pray. In your prayers you have to say, “Mother solve this problem.” Collectively, individually, you have to take your attention from yourself, from your smaller life, to a much wider thing. Then you are a saint. And you have to think that it is your duty to ask for Divine help, that all these problems should be solved. This is your job for which you are selected. Your asking is your going to work out because as you know, I am desireless. You have to desire for it. Whatever you desire will work out. The protection, the affection, the compassion of Mother is with you. But you have to look after this world and show the concern that you have, not to live with very limited areas, and with very limited ways. ... Your problems extend to all the places wherever there is Sahaja Yoga. And you have to worry about all of them. ...
You have to stretch your attention outside, not inside, just worried about yourself, about your family, about your house, about your children. As soon as you spread your attention outside, your problems are solved in the house, in the smallest circumstance. You have to pay attention outside. ...
There are important things that are happening which you can see for yourself. You can scan it out, what are the world problems, and you can see for yourself where you have to put your attention. You should become aware of your personality, it’s not a personality that can be completely involved into a very small area. Your personality such should get involved into all the problems of the universe, all the problems there are. And you’ll be amazed that everything can work out in a very collective way. ...
So stretch out your vibrations. Stretch out your attentions. And you’ll be amazed that all other stupid problems that you have will be finished.
H.H.Shri Mataji Nirmala Devi, extract from Introspection and Meditation, Shudy Camps, UK, 18/6/88
Also on this theme:
Global Attention
Sahaja yogis and Society
24.1.09
Advice on (not) watching the Eclipse
Advice given by H.H.Shri Mataji Nirmala Devi:
"A pregnant woman should never see the eclipse of the sun or the moon, because if they see the sun eclipse, they’ll have physical problems. The children will be born with hands like this, feet like that. And if they see the lunar eclipse, the moon’s eclipse, then they will have mental problems."
(Talk at Le Raincy, France, 17/8/87)
"The handicapped children are mostly created because the mothers do not know what is to be done during pregnancy. Say, if you see an eclipse during pregnancy you will get a handicapped child. If you see a setting sun during pregnancy for long period of times, then you will get children whose eyes that are very weak. ..."
(Public Program, Rome, Italy, 29/4/82)
"Now one has to realize that you have to become subtler. Then again the question, “How to become?” How to become subtler is the problem. For example, today, there was a question of having a puja in the morning time – today. They said that there is a Suryagrahana, means the eclipse of the sun and if today is such a great date, that if you do the worship or the puja you get blessings of thousands of such pujas on an eclipse day of the sun. Now, if you look at it, it looks very fine, good, yes it’s true, it is written in the astrological survey and all that - is a very great thing, and we start following it. You being Sahaja yogis, you must attack it from a subtler point. That is how your wisdom will also become subtler; your attitude also will become subtler. To attack such a question from subtle point of view, we have to first of all know that we are Sahaja yogis. No technique is needed, just see your vibrations on this question, to begin with - it’s very simple. Subtler things are the simpler things; gross things are complicated - it is very simple, very simple equation. Simple thing is to feel the vibrations on this point – whether today’s puja, is it really worth something or not. You’ll be amazed that your right side will become hot on this point."
(Talk: 'Open your Heart', Lonavala, India, 25/1/82)
"You saw the eclipse? No. That’s good. The moon was under eclipse, you see, when we were coming. And I gave, was giving it a bandhan. When the eclipse was over then only we reached here. Thank God. And you didn’t see it. I’m very happy."
(Talk at Ram Das Temple, Satara, India, 30/12/82)
"A pregnant woman should never see the eclipse of the sun or the moon, because if they see the sun eclipse, they’ll have physical problems. The children will be born with hands like this, feet like that. And if they see the lunar eclipse, the moon’s eclipse, then they will have mental problems."
(Talk at Le Raincy, France, 17/8/87)
"The handicapped children are mostly created because the mothers do not know what is to be done during pregnancy. Say, if you see an eclipse during pregnancy you will get a handicapped child. If you see a setting sun during pregnancy for long period of times, then you will get children whose eyes that are very weak. ..."
(Public Program, Rome, Italy, 29/4/82)
"Now one has to realize that you have to become subtler. Then again the question, “How to become?” How to become subtler is the problem. For example, today, there was a question of having a puja in the morning time – today. They said that there is a Suryagrahana, means the eclipse of the sun and if today is such a great date, that if you do the worship or the puja you get blessings of thousands of such pujas on an eclipse day of the sun. Now, if you look at it, it looks very fine, good, yes it’s true, it is written in the astrological survey and all that - is a very great thing, and we start following it. You being Sahaja yogis, you must attack it from a subtler point. That is how your wisdom will also become subtler; your attitude also will become subtler. To attack such a question from subtle point of view, we have to first of all know that we are Sahaja yogis. No technique is needed, just see your vibrations on this question, to begin with - it’s very simple. Subtler things are the simpler things; gross things are complicated - it is very simple, very simple equation. Simple thing is to feel the vibrations on this point – whether today’s puja, is it really worth something or not. You’ll be amazed that your right side will become hot on this point."
(Talk: 'Open your Heart', Lonavala, India, 25/1/82)
"You saw the eclipse? No. That’s good. The moon was under eclipse, you see, when we were coming. And I gave, was giving it a bandhan. When the eclipse was over then only we reached here. Thank God. And you didn’t see it. I’m very happy."
(Talk at Ram Das Temple, Satara, India, 30/12/82)
11.12.08
Sahaja yogis and society
So a Sahaja yogi is not a person who is just a sort of lives without any connection with the society, with the politics, with all that is happening. He has to be seeing all those things that are happening. He must read newspaper if not in the morning, in the evening time. Means, he must know what is happening. He must put his attention to all these things. Only putting attention to things, it works out. I have done that all the time. Even Hitler lost his success because of that attention. So one has to know that you have that attention that can work. That can really create what you want. But you must keep your attention alert. Not only limited to yourself. Not only up to say, ‘India tour’. Or we can say up to ‘Bhajans’. But must go beyond and put your attention everywhere, what’s happening. Supposing you go to any other country try to find out what is happening in this country, in that country what is happening. Because now you are international people and you have to bother about everything that’s happening in this world because we have to change everything, we have to transform everything. It’s a hazardous task. But I have done the biggest job, is to create the roots for you that you have been, you have become now the sprouted people, or we can say the elevated people, the special selected people. And now you cannot live like other ordinary stupid people. You have to be alert. You have to understand your responsibility. And every Sahaja yogi in this tour has to take a vow that 'I have to be responsible for Sahaja Yoga.'
H.H.Shri Mataji Nirmala Devi, addressing the western yogis, Brahmapuri, India, 20/12/88
H.H.Shri Mataji Nirmala Devi, addressing the western yogis, Brahmapuri, India, 20/12/88
27.9.08
Detachment
My idea of coming to Pandharpur for Shiv Puja was this: that Shiva represents the Spirit, and the Spirit is residing in all of you in your hearts. The seat of Sadashiva is on top of your head but is reflected in your heart. Now, your brain is the Vitthala. So to bring Spirit to your brain means enlightenment of your brain. Enlightenment of your brain means the limited capacity of your brain has to become unlimited, in its capacity to realize God. I will not use the word understand – to realize God - how powerful He is, how miraculous He is, how great He is. The another is that the brain of man can create, of course out of the dead; but when the Spirit comes into brain, then you create living things, living work of Kundalini. Even the dead start behaving like living, because you touch the Spirit in the dead.
Like the nucleus inside every atom or a molecule has the Spirit of that molecule. And if you become your Spirit - we can say the brain of a molecule and an atom is like the nucleus, body of the nucleus. But the one that controls the nucleus is the Spirit that resides within the nucleus. So now you have got the attention or the body - the whole body of the atom, then the nucleus, and inside the nucleus is the Spirit. In the same way - we have this body, the attention of the body, and then we have the nucleus - is the brain, and the Spirit is in the heart. So the brain is controlled through the Spirit. How? That around the heart there are seven auras which can be multiplied into any number, seven raised to power sixteen hundred, which are the ones which watch the seven chakras, raised to power sixteen thousand.
Now this Spirit is watching through this aura. Watching, I am again saying “watching” through this aura. This aura is watching the behavior of your seven centers in your brain. Is also watching all the nerves that are working in the brain - “watching”, again. But when you bring the Spirit into your brain, then you go two steps ahead, because when your Kundalini rises, She touches the Sadashiva and Sadashiva informs the Spirit. Informs in the sense - reflects in the Spirit. So that's the first state where the watching auras start communicating through your different chakras in the brain and integrating it. But when you bring your Spirit to your brain this is the second state. Then you really become self-realized, in the full way, in the full way, because then your Self, that is the Spirit, becomes your brain. Action is very dynamic, it opens then, the fifth dimension in the human being.
First when your become realized, collectively conscious, and start raising the Kundalini, you are in, you cross the fourth dimension. But when your Spirit comes into your brain, then you become the fifth dimension - means, you become the doer. Our brain, now, for example says, "All right, lift this thing up." So you touch it with your hand, you lift it up. You are the doer. But when the brain becomes the Spirit, the Spirit is the doer, and when Spirit is the doer, then you become a complete Shiva - self-realized.
In that state, if you get angry, you are not attached. You are not an attached person to anything whatsoever. If you possess anything, you are not attached. You cannot attach, because Spirit is detachment, complete detachment. You don't bother about any attachments whatsoever. Even for a second, you are not attached. Now I would say, to understand the detachment of Spirit, we should study ourselves very well, clearly. How are we attached? We are attached, firstly, by our brain, mostly by our brain, because all our conditionings are in our brain and all our ego is also in our brain. So all emotional attachments are through our brain and all our egoistical attachments also are through our brain. That's why it is said that after Realization one must try to practice the Shiva Tattwa by practicing detachment. Now how do you practice this detachment?
Because we get attached to something, of course through our brain, but through our attention. So we try to do what we call chitta nirodh, is to control your attention. Where is it going? In the practice of Sahaja Yoga, if you have to rise higher you have to improve your own instrument and not the instrument of others. This is one thing one should know, for definite. Now, you just watch your attention. Where is it going. Watch yourself. As soon as you’ll start watching yourself, your attention, you’ll become more identified with your Spirit. Because if you have to watch your attention, you will have to be your Spirit, otherwise how will you watch it? ...
The detachment is to be watched and seen through your own attachments. Now, because you are realized souls, not yet the Spirit, has not come into your brain of course, but still you are realized souls. So what you can do is at least to watch your attention, you can do that. You can watch your attention very clearly by seeing where your attention is going. And then, controlling your attention, also, you can do. Very simple. To control your attention you have to just remove your attention from this to that. Try to change your priorities, all this has to be done now, after Realization - a complete detachment.
So the body demands comfort, try to make body uncomfortable a little bit, try. What you think it to be comfortable, try to make it little uncomfortable. That's why people went to Himalayas. You see, coming to this place itself has caused us lot of problems. So going to Himalayas - you can imagine. So after Realization they used to take their body to Himalayas, "All right, go through all this. Let's see how you act." So what you call the penance side starts now. In a way, it's a penance which you can do very easily because now you are realized souls. With enjoyment, little, try to make this body. ...
So it is the ocean that is the Spirit, while your brain is limited. So the detachment from your limited brain has to be brought in. All limitations of brain should be broken so that when this ocean fills that brain it should break that little cup, and every bit of that cup should become colorful. The whole atmosphere, everything, whatever you locate, should be colorful. Color of the Spirit is the light of the Spirit and this light of the Spirit acts, works, thinks, coordinates, does everything.
This is the reason today I decided to bring Shiva Tattwa to the brain. The first procedure is to take your brain towards the Shiva Tattwa by telling it, "See where are you going, Mr. Brain? Putting attention to this, putting attention to that, getting involved! Now detach, become the brain yourself. Only the brain. Detach, Detach."
And then, take this detached brain, completely filled with the color of the Spirit. It will automatically happen. As long as you'll have these limitations to your attention, it will not happen. So one has to really, deliberately do this tapasya. Every individual. I'm with you, so you don't need any puja that way. But that state has to be achieved, and for achieving that state, you need the puja.
I hope so many of you will become the Shiva tattwas in my lifetime. But don't think I'm asking you to suffer. There is no suffering in this kind of an ascent. If you understand that this is the complete joyous state, that is the time when you become Niranand. That's the joy named in the Sahastrara, the name of the joy is Niranand, and you know your Mother's name is Nira. So you become Niranand.
H.H.Shri Mataji Nirmala Devi, Shivaratri Puja 1984, Pandharpur, India
Like the nucleus inside every atom or a molecule has the Spirit of that molecule. And if you become your Spirit - we can say the brain of a molecule and an atom is like the nucleus, body of the nucleus. But the one that controls the nucleus is the Spirit that resides within the nucleus. So now you have got the attention or the body - the whole body of the atom, then the nucleus, and inside the nucleus is the Spirit. In the same way - we have this body, the attention of the body, and then we have the nucleus - is the brain, and the Spirit is in the heart. So the brain is controlled through the Spirit. How? That around the heart there are seven auras which can be multiplied into any number, seven raised to power sixteen hundred, which are the ones which watch the seven chakras, raised to power sixteen thousand.
Now this Spirit is watching through this aura. Watching, I am again saying “watching” through this aura. This aura is watching the behavior of your seven centers in your brain. Is also watching all the nerves that are working in the brain - “watching”, again. But when you bring the Spirit into your brain, then you go two steps ahead, because when your Kundalini rises, She touches the Sadashiva and Sadashiva informs the Spirit. Informs in the sense - reflects in the Spirit. So that's the first state where the watching auras start communicating through your different chakras in the brain and integrating it. But when you bring your Spirit to your brain this is the second state. Then you really become self-realized, in the full way, in the full way, because then your Self, that is the Spirit, becomes your brain. Action is very dynamic, it opens then, the fifth dimension in the human being.
First when your become realized, collectively conscious, and start raising the Kundalini, you are in, you cross the fourth dimension. But when your Spirit comes into your brain, then you become the fifth dimension - means, you become the doer. Our brain, now, for example says, "All right, lift this thing up." So you touch it with your hand, you lift it up. You are the doer. But when the brain becomes the Spirit, the Spirit is the doer, and when Spirit is the doer, then you become a complete Shiva - self-realized.
In that state, if you get angry, you are not attached. You are not an attached person to anything whatsoever. If you possess anything, you are not attached. You cannot attach, because Spirit is detachment, complete detachment. You don't bother about any attachments whatsoever. Even for a second, you are not attached. Now I would say, to understand the detachment of Spirit, we should study ourselves very well, clearly. How are we attached? We are attached, firstly, by our brain, mostly by our brain, because all our conditionings are in our brain and all our ego is also in our brain. So all emotional attachments are through our brain and all our egoistical attachments also are through our brain. That's why it is said that after Realization one must try to practice the Shiva Tattwa by practicing detachment. Now how do you practice this detachment?
Because we get attached to something, of course through our brain, but through our attention. So we try to do what we call chitta nirodh, is to control your attention. Where is it going? In the practice of Sahaja Yoga, if you have to rise higher you have to improve your own instrument and not the instrument of others. This is one thing one should know, for definite. Now, you just watch your attention. Where is it going. Watch yourself. As soon as you’ll start watching yourself, your attention, you’ll become more identified with your Spirit. Because if you have to watch your attention, you will have to be your Spirit, otherwise how will you watch it? ...
The detachment is to be watched and seen through your own attachments. Now, because you are realized souls, not yet the Spirit, has not come into your brain of course, but still you are realized souls. So what you can do is at least to watch your attention, you can do that. You can watch your attention very clearly by seeing where your attention is going. And then, controlling your attention, also, you can do. Very simple. To control your attention you have to just remove your attention from this to that. Try to change your priorities, all this has to be done now, after Realization - a complete detachment.
So the body demands comfort, try to make body uncomfortable a little bit, try. What you think it to be comfortable, try to make it little uncomfortable. That's why people went to Himalayas. You see, coming to this place itself has caused us lot of problems. So going to Himalayas - you can imagine. So after Realization they used to take their body to Himalayas, "All right, go through all this. Let's see how you act." So what you call the penance side starts now. In a way, it's a penance which you can do very easily because now you are realized souls. With enjoyment, little, try to make this body. ...
So it is the ocean that is the Spirit, while your brain is limited. So the detachment from your limited brain has to be brought in. All limitations of brain should be broken so that when this ocean fills that brain it should break that little cup, and every bit of that cup should become colorful. The whole atmosphere, everything, whatever you locate, should be colorful. Color of the Spirit is the light of the Spirit and this light of the Spirit acts, works, thinks, coordinates, does everything.
This is the reason today I decided to bring Shiva Tattwa to the brain. The first procedure is to take your brain towards the Shiva Tattwa by telling it, "See where are you going, Mr. Brain? Putting attention to this, putting attention to that, getting involved! Now detach, become the brain yourself. Only the brain. Detach, Detach."
And then, take this detached brain, completely filled with the color of the Spirit. It will automatically happen. As long as you'll have these limitations to your attention, it will not happen. So one has to really, deliberately do this tapasya. Every individual. I'm with you, so you don't need any puja that way. But that state has to be achieved, and for achieving that state, you need the puja.
I hope so many of you will become the Shiva tattwas in my lifetime. But don't think I'm asking you to suffer. There is no suffering in this kind of an ascent. If you understand that this is the complete joyous state, that is the time when you become Niranand. That's the joy named in the Sahastrara, the name of the joy is Niranand, and you know your Mother's name is Nira. So you become Niranand.
H.H.Shri Mataji Nirmala Devi, Shivaratri Puja 1984, Pandharpur, India
26.9.08
Integration of Attention and Heart
As I said, Europe is the liver. That means all the attention is in Europe. But the attention, if does not have the heart [England] it is absolutely not integrated, nor it is enlightened. But when the heart is sleeping how to bring heart to the attention? But some tricks here and there played so well that the heart like a lion leaped and we are here. The joy of all the Sahaja Yogis is now going to fill the attention and new powers will be developed for all of you and you will all feel responsible for spreading Sahaja Yoga. It has to happen. Thus we realize that through effort we all can achieve the impossible. Brahmarandra is the heart, is the heart chakra and unless and until there is heart into our work we are not enlightened people. All our efforts will be futile. Without the attention the heart is useless. So this beautiful meeting that has taken place is writing in the skies with the warmth of the heart and light of the attention. That the glorious days have come for us to enjoy our complete freedom, freedom from all our enemies, all our ignorance.
H.H.Shri Mataji Nirmala Devi, Evening before Diwali Puja 1985, Italy
H.H.Shri Mataji Nirmala Devi, Evening before Diwali Puja 1985, Italy
19.3.08
Global Attention
Advice given by H.H.Shri Mataji Nirmala Devi:
"So now our attention should be global. If Sahaja Yogis put their attention, you see, global, you don't know your powers, how important it is. Just put your attention now, say, to South Africa in the Natal where they are having all these problems of suppression. It will help - very much help, you don't know. Things will subside because through you this all-pervading power, paramchaitanya, will focus itself there. You are the one who can focus. You should have your global attention there and you should see for yourself very serious problem. I'm doing on My own whatever is possible. For that you must read newspapers, but not all the nonsense of the newspaper, but see where is the problem is, what is happening. Because you're in Sydney , but you're responsible for the whole world. Wherever you are, you are responsible for the whole world."
(Talk at Picnic in Lane Cove River Park, near Sydney, Australia, 5/4/94)
“But it is important for you to know, that now you're not an individual but you have become a global personality, a global personality. You are not an individual, you are a global personality and sitting down here, you are working out all the global problems. You are not a small person now, who is only worried about your own children, about your family, about this and that - no. This mind of yours has expanded - expanded like this that it works automatically for all the problems of the world. You know for a woman, I read newspapers, especially women seldom read newspapers; they think it is stupidity to read newspapers. But I read and I read those where my attention is needed. I've seen it works, but all of you put together, if you understand, that it is your responsibility to correct all the destructive forces, to put them right, you just have to collectively meditate on the points where you find there is a big problem. Now the problem mainly is because of religions.”
(Easter Puja, Istanbul, Turkey, 1994)
Witness the Spark
"So now our attention should be global. If Sahaja Yogis put their attention, you see, global, you don't know your powers, how important it is. Just put your attention now, say, to South Africa in the Natal where they are having all these problems of suppression. It will help - very much help, you don't know. Things will subside because through you this all-pervading power, paramchaitanya, will focus itself there. You are the one who can focus. You should have your global attention there and you should see for yourself very serious problem. I'm doing on My own whatever is possible. For that you must read newspapers, but not all the nonsense of the newspaper, but see where is the problem is, what is happening. Because you're in Sydney , but you're responsible for the whole world. Wherever you are, you are responsible for the whole world."
(Talk at Picnic in Lane Cove River Park, near Sydney, Australia, 5/4/94)
“But it is important for you to know, that now you're not an individual but you have become a global personality, a global personality. You are not an individual, you are a global personality and sitting down here, you are working out all the global problems. You are not a small person now, who is only worried about your own children, about your family, about this and that - no. This mind of yours has expanded - expanded like this that it works automatically for all the problems of the world. You know for a woman, I read newspapers, especially women seldom read newspapers; they think it is stupidity to read newspapers. But I read and I read those where my attention is needed. I've seen it works, but all of you put together, if you understand, that it is your responsibility to correct all the destructive forces, to put them right, you just have to collectively meditate on the points where you find there is a big problem. Now the problem mainly is because of religions.”
(Easter Puja, Istanbul, Turkey, 1994)
Witness the Spark
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