Confucius(551-479BCE) was a Chinese sage, teacher and administrator, whose ideas have profoundly influenced Chinese society through 2,500 years. His observations and teachings are to be found in the Analects (Li chi), which were mostly compiled by his disciples and successors in later years. There are alternative versions of his life in the later Mengzi by Mencius, and also in the later Zuozhuan.
His family and personal name was Kong Qiu. He is also known as Kongzi or Kong Fuzi (lit: Master Kong). The Latinized name, Confucius, is derived from Kong Fuzi, and was first used by the Jesuit missionaries to China in the sixteenth century.
Shri Mataji Nirmala Devi has stated that Confucius was an incarnation of the Primordial Master, who “taught the humanity how we can improve our relations with other human beings” (1995-0913), and who “wanted to establish a quality of people, a category of people who would have a feeling for others and we say in samajikata or the public-minded people” (1986-1009).
In 1990 in Hong Kong, Shri Mataji observed that Lao Tse was working out the left side, and that Confucius was working out the right side. (reported by Alex Henshaw)
Bibliography
The Analects of Confucius, translated by Burton Watson (New York: Columbia University Press, 2007)
Mark Cartwright, ‘Confucius’
http://www.ancient.eu.com/Confucius/
Raymond Dawson, Confucius (Oxford: Oxford University Press, 1981)
Alex Henshaw, ‘The left and right side’ in Eternally Inspiring Recollections of our Divine Mother, edited by Linda J.Williams (London: Blossomtime Publishing, 2nd ed., 2013), vol.5:125
Jeffrey Riegel, ‘Confucius’ [2002; rev. 2013] Stanford Encyclopedia of Philosophy
http://plato.stanford.edu/entries/confucius
Mary Evelyn Tucker and John Berthrong, eds., Confucianism and ecology: the interrelation of heaven, earth, and humans (Cambridge, Mass: Harvard University Press, 1998)
Tu Weiming and Mary Evelyn Tucker, eds., Confucian spirituality (New York: Crossroad, 2003)
Showing posts with label Primordial Master. Show all posts
Showing posts with label Primordial Master. Show all posts
12.6.20
23.8.16
Abraham
Abraham was a Jewish leader in the 2nd millennium BCE. Regarded as the first patriarch of the people of Israel, his teachings are accepted by three faiths - Judaism, Christianity, and Islam.
Shri Mataji Nirmala Devi has described Abraham as being an incarnation of the Primordial Master (eg. 1979-1202) who "had problems of talking to people who were really very, very ignorant." (1989-0524)
"Abraham had a son. One son he had after a long time. And God asked him that he should sacrifice his son. His wife said, 'I also was feeling terrible that he has to sacrifice his son.' So he went down to the place where the child was to be sacrificed. He made a fire, everything and he was about to put the child on that pyre of fire when the voice came: 'This is Mahakali, you don’t have to sacrifice your child.'" (1993-0711)
Bibliography:
'Abraham', Encyclopedia Judaica (Jerusalem: Keter, 1971) v2:111-125
Bruce S.Feiler, Abraham: a journey to the heart of three faiths (New York: W.Morrow, 2002)
Genesis 11:26 to 25:10
Jon Douglas Levinson, Inheriting Abraham: the legacy of the patriarch in Judaism, Christianity, and Islam (Princeton: Princeton University Press, 2012)
John Van Seters, Abraham in history and tradition (New Haven, CT: Yale University Press, 1975)
from Saints, Sufis and Yogis, 3rd ed, v.1
Shri Mataji Nirmala Devi has described Abraham as being an incarnation of the Primordial Master (eg. 1979-1202) who "had problems of talking to people who were really very, very ignorant." (1989-0524)
"Abraham had a son. One son he had after a long time. And God asked him that he should sacrifice his son. His wife said, 'I also was feeling terrible that he has to sacrifice his son.' So he went down to the place where the child was to be sacrificed. He made a fire, everything and he was about to put the child on that pyre of fire when the voice came: 'This is Mahakali, you don’t have to sacrifice your child.'" (1993-0711)
Bibliography:
'Abraham', Encyclopedia Judaica (Jerusalem: Keter, 1971) v2:111-125
Bruce S.Feiler, Abraham: a journey to the heart of three faiths (New York: W.Morrow, 2002)
Genesis 11:26 to 25:10
Jon Douglas Levinson, Inheriting Abraham: the legacy of the patriarch in Judaism, Christianity, and Islam (Princeton: Princeton University Press, 2012)
John Van Seters, Abraham in history and tradition (New Haven, CT: Yale University Press, 1975)
from Saints, Sufis and Yogis, 3rd ed, v.1
22.10.10
Lord Vishnu
Advice given by H.H.Shri Mataji Nirmala Devi:
Today I was thinking that we'll have the puja of Shri Vishnu, who was the basis of dharma. So far we have never worshipped anyone who were the basics, except for Shiva. We only worshipped the incarnations because they became as incarnation; Ganesha came as incarnation, the Goddess came as incarnations, Rama, Shri Krishna, Gurus, Christ, Buddha, all of them came as incarnations on this earth. And we worshipped the incarnations who came on earth specially. But today, as Sahaja Yoga is established as dharma, we have to know about Shri Vishnu who is the basis of dharma. Later on He came on this earth as Shri Ram, then as Shri Krishna, and ultimately as Kalki. It is a beautiful evolution of Shri Vishnu. So, one has to understand what is the basis of dharma. If you know, in the matter they are eight valencies. They are negative, positive and neutral. But in human beings there are ten valencies, and these ten valencies are created by Shri Vishnu, within us . They are protected, looked after, and nourished by Shri Vishnu. And whenever He finds human beings falling down in their dharma, He takes His birth on this earth. Ultimate stage is the Virat. At that stage, this Vishnu principle divides into two: one goes to Virat, another to Viratangana. But the third principle is what you call as the Mahavishnu, which incarnated as Lord Jesus Christ. So all these three principles act, at this time, in Sahastrara mainly.
(extract from Shri Vishnu Puja, Paris, 1994) (1994-0713)
On the day of Shri Krishna Puja, I'm going to tell you about Shri Krishna. But before that, we should know how the whole thing evolved from Shri Vishnu's evolutionary process. So, as you know there were ten[unclear: sounds like Avataras], ten incarnations of Shri Vishnu. Now Vishnu is the one which grows to be the Virat, to be the [unclear: may be macrocosm or microcosm], as they call it, and this Vishnu principle is very well established within us. As a result of that only, we also seek and we seek money, power, love, families, children, all kinds of things we seek. That is only through, because of the Vishnu principle within us. But the biggest thing about the Vishnu principle is that it gave us evolution by which we evolve. Also, we evolved at the social structure, the political structure, the economic structure. We also evolve. India, I mean, I would say, India was once upon a time, you see, a slave country. Then democracy came in, and the English had to give up India, because they learned that if they have to make a majority rule in India, then there are more Indians than English. So they had to give up, in any case. So, wisdom came over and they gave up, you see. ...
So the wisdom is the kind of a light that comes in our understanding. But as human beings have evolved, even the deities have evolved themselves accordingly. So it was a fish, and then a tortoise and like that, it went on, till we come to the stage of Wavana avatara where it was a small man, then a big man, a tall big man, a Greek, who we call as Zeus, Parashurama. And then came Shri Ram. Shri Rama was the one who was wise, extremely wise, cautious, careful, a very formal, beautiful person and he had forgotten that he was the incarnation of Vishnu. He was made to forget that he was an incarnation. But he knew about his powers, but he did not know that he was an incarnation of Vishnu. But he knew he had all the powers and he could do all these things, that he knew. So, the ... because he was to become a Maryada Puroshottama means he had to become a man who was observing all the maryadas, all the boundaries of dharma, and that he had to be the best person.
(Pre-Shri Krishna Puja Talk, Ipswich, UK, 1990) (1990-0817)
Today we are here to worship Shri Krishna. As you know Shri Krishna is the incarnation of Vishnu. And Vishnu is the one who is the preserver of this universe. When this whole world was created it was necessary to create a preserver also because this world would have been destroyed and completely if it is left alone without a preserver, then the way human beings are, they could have done anything to this world. But so, Vishnu is the preserver. He's the preserver and He's the only one really incarnates. Of course, sometimes Brahmadeva also incarnated, but He only takes forms. In our evolutionary process He has taken different forms. He came on this earth in different ways. But still He had, as you say, twelve - up to twelve was Shri Rama and up through ten He was there. So He created also an atmosphere of the many great prophets around Himself so that they could preserve the dharma of this universe. So the basis of preservation was dharma, which has got, as you know, the most important basic foundation for spiritual life. In this dharma whatever was to be established was to be established balance. Was a habit with people to go to extremes in anything. So He created a balance within us. The first principal of dharma was to create balance. If a person doesn't have a balance then he cannot achieve his ascent. As simple as that. If you don't have a balance in your airplane it cannot ascend. If you don't have a balance, say on a ship, it won't move. In the same way, first the human beings had to achieve the balance. But they are born with different capacities, with different capabilities. I said that, Ya Devi sarva bhuteshu Jhati rupena samstita, means the aptitudes are different. They are born with different aptitudes, with different faces, with different colors, because variety was to be created. If everybody looked the same, you see they would be looking like some robots or something. So everybody was created in a different way, according to the country, according to the parents. All this was organized by the principal of Shri Vishnu, that He created this world in different varieties. He gave variety, and Shri Krishna is the master of it.
(Shri Krishna Puja 1994) (1994-0828)
Sahaj A-Z: Virata
TempleNet: Dasaavataaram - The Ten Incarnations of Vishnu
Today I was thinking that we'll have the puja of Shri Vishnu, who was the basis of dharma. So far we have never worshipped anyone who were the basics, except for Shiva. We only worshipped the incarnations because they became as incarnation; Ganesha came as incarnation, the Goddess came as incarnations, Rama, Shri Krishna, Gurus, Christ, Buddha, all of them came as incarnations on this earth. And we worshipped the incarnations who came on earth specially. But today, as Sahaja Yoga is established as dharma, we have to know about Shri Vishnu who is the basis of dharma. Later on He came on this earth as Shri Ram, then as Shri Krishna, and ultimately as Kalki. It is a beautiful evolution of Shri Vishnu. So, one has to understand what is the basis of dharma. If you know, in the matter they are eight valencies. They are negative, positive and neutral. But in human beings there are ten valencies, and these ten valencies are created by Shri Vishnu, within us . They are protected, looked after, and nourished by Shri Vishnu. And whenever He finds human beings falling down in their dharma, He takes His birth on this earth. Ultimate stage is the Virat. At that stage, this Vishnu principle divides into two: one goes to Virat, another to Viratangana. But the third principle is what you call as the Mahavishnu, which incarnated as Lord Jesus Christ. So all these three principles act, at this time, in Sahastrara mainly.
(extract from Shri Vishnu Puja, Paris, 1994) (1994-0713)
On the day of Shri Krishna Puja, I'm going to tell you about Shri Krishna. But before that, we should know how the whole thing evolved from Shri Vishnu's evolutionary process. So, as you know there were ten[unclear: sounds like Avataras], ten incarnations of Shri Vishnu. Now Vishnu is the one which grows to be the Virat, to be the [unclear: may be macrocosm or microcosm], as they call it, and this Vishnu principle is very well established within us. As a result of that only, we also seek and we seek money, power, love, families, children, all kinds of things we seek. That is only through, because of the Vishnu principle within us. But the biggest thing about the Vishnu principle is that it gave us evolution by which we evolve. Also, we evolved at the social structure, the political structure, the economic structure. We also evolve. India, I mean, I would say, India was once upon a time, you see, a slave country. Then democracy came in, and the English had to give up India, because they learned that if they have to make a majority rule in India, then there are more Indians than English. So they had to give up, in any case. So, wisdom came over and they gave up, you see. ...
So the wisdom is the kind of a light that comes in our understanding. But as human beings have evolved, even the deities have evolved themselves accordingly. So it was a fish, and then a tortoise and like that, it went on, till we come to the stage of Wavana avatara where it was a small man, then a big man, a tall big man, a Greek, who we call as Zeus, Parashurama. And then came Shri Ram. Shri Rama was the one who was wise, extremely wise, cautious, careful, a very formal, beautiful person and he had forgotten that he was the incarnation of Vishnu. He was made to forget that he was an incarnation. But he knew about his powers, but he did not know that he was an incarnation of Vishnu. But he knew he had all the powers and he could do all these things, that he knew. So, the ... because he was to become a Maryada Puroshottama means he had to become a man who was observing all the maryadas, all the boundaries of dharma, and that he had to be the best person.
(Pre-Shri Krishna Puja Talk, Ipswich, UK, 1990) (1990-0817)
Today we are here to worship Shri Krishna. As you know Shri Krishna is the incarnation of Vishnu. And Vishnu is the one who is the preserver of this universe. When this whole world was created it was necessary to create a preserver also because this world would have been destroyed and completely if it is left alone without a preserver, then the way human beings are, they could have done anything to this world. But so, Vishnu is the preserver. He's the preserver and He's the only one really incarnates. Of course, sometimes Brahmadeva also incarnated, but He only takes forms. In our evolutionary process He has taken different forms. He came on this earth in different ways. But still He had, as you say, twelve - up to twelve was Shri Rama and up through ten He was there. So He created also an atmosphere of the many great prophets around Himself so that they could preserve the dharma of this universe. So the basis of preservation was dharma, which has got, as you know, the most important basic foundation for spiritual life. In this dharma whatever was to be established was to be established balance. Was a habit with people to go to extremes in anything. So He created a balance within us. The first principal of dharma was to create balance. If a person doesn't have a balance then he cannot achieve his ascent. As simple as that. If you don't have a balance in your airplane it cannot ascend. If you don't have a balance, say on a ship, it won't move. In the same way, first the human beings had to achieve the balance. But they are born with different capacities, with different capabilities. I said that, Ya Devi sarva bhuteshu Jhati rupena samstita, means the aptitudes are different. They are born with different aptitudes, with different faces, with different colors, because variety was to be created. If everybody looked the same, you see they would be looking like some robots or something. So everybody was created in a different way, according to the country, according to the parents. All this was organized by the principal of Shri Vishnu, that He created this world in different varieties. He gave variety, and Shri Krishna is the master of it.
(Shri Krishna Puja 1994) (1994-0828)
Sahaj A-Z: Virata
TempleNet: Dasaavataaram - The Ten Incarnations of Vishnu
21.7.10
Guru Puja 1980: Conclusion
But today I authorize you to be the gurus, so that through your own character and through your own personalities, the way you practice Sahaja Yoga in your own life and manifest the light, others will follow you. And that you will establish the Statutes of the Lord in their hearts and emancipate them, give them their salvation, because you have got your salvation. You are the channels. Without the channels, this all-pervading Power cannot work out, that's the system. If you see the sun, its light spreads through its rays. From your heart the blood flows through arteries; they become smaller and smaller. You are the arteries which is going to flow this blood of My Love to all the people. If the arteries are broken, it will not reach the people. That is why you are so important; very, very important. The bigger you become, the bigger artery you become, then you encompass more people. By that also you are more responsible.
Guru must have the dignity, as I have told you last time. Guru means the weight, is the gravity. Gurutwa means gravity. You must have the gravity, by your weight. 'Weight' means the weight of your character, weight of your dignity, the weight of your behavior, the weight of your faiths, and your light. You become the guru not through frivolousness and vanity, cheapness, vulgar language, cheap jokes, anger, temper: all must be avoided completely. With the weight of your sweetness, of your tongue, the dignity will attract people, just like the flowers when loaded with nectar attract the bees from all over; in the same way you'll be attracting people. But be proud of that; be very, very proud of that, and have sympathies for others and care for others.
Now in short I have to tell you how you have to do it yourself, this, of the Guru's working. You have to work out your Void clearly. First of all, you have to know that the Void catches when you have a wrong type of a guru - you have had. You must know about your Guru entirely. Try to find out the character of your Guru. Rather difficult, because your Guru is very elusive, She's Mahamaya, not easy to find out. She behaves in a very normal way, and sometimes you are outwitted. But you see how in small things also, how She behaves, how Her character is expressed, how Her love is expressed, try to remember all that; Her forgiveness. And then you should know that you have the Guru which many people must have desired to have, which is the Source of all the Gurus. It is the ardent desire of even Brahma, Vishnu, Mahesha to have a Guru like that, and They must be all jealous of you. But this Guru is very elusive. So to improve your Void, say that: 'Mother, You are our Guru'. Because of this elusiveness, that fear or that awe which is necessary, that respect which is necessary for the Guru is not established. Unless and until you develop that awe, complete awe within you, your Guru principle wont develop. No liberty is to be taken. I am telling you myself, but I am extremely elusive. Next moment I'll make you laugh and forget about it, because I'm testing your freedom to do it, complete freedom. I'll play with you in such a manner that you'll be forgetting every moment that I'm your Guru, every moment.
So first of all you must find out about your own Guru. Establish Her in your heart. I mean you have a wonderful Guru otherwise, I must say, I wish I had one like that! And She is desireless and sinless, absolutely sinless. Whatever I do, its not a sin for me. I can kill anyone, do whatever intrigue or do anything. I really tell you, that's a fact. Do anything, I am above sin, but I see to it that I do not do anything like that in your presence, so that you do not get one of these things, because that is My quality.
You have a very supreme Guru, no doubt, but still you must know that those powers of supremacy you don't have. I am above all these things. I dont know what are temptations are, nothing! I mean, I'll do whatever I like, its all my whim. But despite that, I have made myself very normal, and because I must appear before you in such a manner that you understand what is the Statutes. For me there are no Statutes. I make all the Statutes, isnt it? Because of you I do all these things and teach you every small, small thing, because you are still children.
In the same way, you must remember that when you are talking to other people about Sahaja Yoga, remember that they will see you all the time, and try to understand how far you are in it. As I understand you, you try to understand them. As I love you, you try to love them. I definitely love you, no doubt, but I am Nirmama, I am beyond love: its a different state altogether.
Under these circumstances you are better off, much better off, because no guru ever goes to that extent. Apart from that I am the Source of all the shaktis, of all the powers. So you can have all the powers from me, whatever you like. I am desireless, but whatever desire you have will be fulfilled. Even about me you have to desire, look at that: how much I am bound by you. Unless and until you desire my good health, I'll have bad health; it is to that extent. But to me, what is bad health and good health? And under these beautiful conditions you should really prosper so well. There should be no problem for you to be gurus.
Now, the Void is to be established. First of all you must know your Guru, and She is on every chakra working - imagine! What a tremendous Guru you have! With that you'll feel the confidence. And because it is such a tremendous Guru, everybody is getting Realization so easily. If you go to a rich man, for him he's not going to give you two pasa [pennies]. Because She's so powerful, you are getting your powers just like that. So you have to feel very happy about it, extremely happy and beautiful that you have got all these powers. At least, those who have been in Sahaja Yoga will know this, for some time; those who have come for the first time may be little bit puzzled with my lecture. All of you know, all of you know for definite what it is.
So to understand your own Guru power, you must know Who is your Guru: Sakshat Adi Shakti! Oh God, its too much! Then establish your Void. A guru does not bend his head before anybody else, and specially my disciples. Except for mothers and sisters and, you see, in some relationship if it is so, so you bow to that. But they do not bow to anybody else.
And secondly, you must know that your Guru has been the Mother of very great people. The thought of them itself should establish your Guru tattwa. What tremendous sons I have had, what great personalities. No words can describe them, and so many of them, one after another. And you are in the same tradition, my disciples. Keep them as your ideals. Try to follow them. Read about them, understand them, what they have said, how they have achieved such heights. Recognize them, respect them. You will establish your Guru tattwa.
Imbibe all the Statutes within you, and be proud about it. Don't be misguided by what people are talking, multitudes are talking. We are going to pull the whole multitude towards ourselves. First of all let us establish our weight, the gravity. As Mother Earth keeps everybody pulling towards Earth, we'll be pulling all of them to ourselves.
Today all of you must, within yourself to your Spirit, promise that you will be a guru, worthy of your Mother.
May God bless you.
Guru Puja 1980: Statutes of the Lord
second extract: Statutes III and IV
Guru must have the dignity, as I have told you last time. Guru means the weight, is the gravity. Gurutwa means gravity. You must have the gravity, by your weight. 'Weight' means the weight of your character, weight of your dignity, the weight of your behavior, the weight of your faiths, and your light. You become the guru not through frivolousness and vanity, cheapness, vulgar language, cheap jokes, anger, temper: all must be avoided completely. With the weight of your sweetness, of your tongue, the dignity will attract people, just like the flowers when loaded with nectar attract the bees from all over; in the same way you'll be attracting people. But be proud of that; be very, very proud of that, and have sympathies for others and care for others.
Now in short I have to tell you how you have to do it yourself, this, of the Guru's working. You have to work out your Void clearly. First of all, you have to know that the Void catches when you have a wrong type of a guru - you have had. You must know about your Guru entirely. Try to find out the character of your Guru. Rather difficult, because your Guru is very elusive, She's Mahamaya, not easy to find out. She behaves in a very normal way, and sometimes you are outwitted. But you see how in small things also, how She behaves, how Her character is expressed, how Her love is expressed, try to remember all that; Her forgiveness. And then you should know that you have the Guru which many people must have desired to have, which is the Source of all the Gurus. It is the ardent desire of even Brahma, Vishnu, Mahesha to have a Guru like that, and They must be all jealous of you. But this Guru is very elusive. So to improve your Void, say that: 'Mother, You are our Guru'. Because of this elusiveness, that fear or that awe which is necessary, that respect which is necessary for the Guru is not established. Unless and until you develop that awe, complete awe within you, your Guru principle wont develop. No liberty is to be taken. I am telling you myself, but I am extremely elusive. Next moment I'll make you laugh and forget about it, because I'm testing your freedom to do it, complete freedom. I'll play with you in such a manner that you'll be forgetting every moment that I'm your Guru, every moment.
So first of all you must find out about your own Guru. Establish Her in your heart. I mean you have a wonderful Guru otherwise, I must say, I wish I had one like that! And She is desireless and sinless, absolutely sinless. Whatever I do, its not a sin for me. I can kill anyone, do whatever intrigue or do anything. I really tell you, that's a fact. Do anything, I am above sin, but I see to it that I do not do anything like that in your presence, so that you do not get one of these things, because that is My quality.
You have a very supreme Guru, no doubt, but still you must know that those powers of supremacy you don't have. I am above all these things. I dont know what are temptations are, nothing! I mean, I'll do whatever I like, its all my whim. But despite that, I have made myself very normal, and because I must appear before you in such a manner that you understand what is the Statutes. For me there are no Statutes. I make all the Statutes, isnt it? Because of you I do all these things and teach you every small, small thing, because you are still children.
In the same way, you must remember that when you are talking to other people about Sahaja Yoga, remember that they will see you all the time, and try to understand how far you are in it. As I understand you, you try to understand them. As I love you, you try to love them. I definitely love you, no doubt, but I am Nirmama, I am beyond love: its a different state altogether.
Under these circumstances you are better off, much better off, because no guru ever goes to that extent. Apart from that I am the Source of all the shaktis, of all the powers. So you can have all the powers from me, whatever you like. I am desireless, but whatever desire you have will be fulfilled. Even about me you have to desire, look at that: how much I am bound by you. Unless and until you desire my good health, I'll have bad health; it is to that extent. But to me, what is bad health and good health? And under these beautiful conditions you should really prosper so well. There should be no problem for you to be gurus.
Now, the Void is to be established. First of all you must know your Guru, and She is on every chakra working - imagine! What a tremendous Guru you have! With that you'll feel the confidence. And because it is such a tremendous Guru, everybody is getting Realization so easily. If you go to a rich man, for him he's not going to give you two pasa [pennies]. Because She's so powerful, you are getting your powers just like that. So you have to feel very happy about it, extremely happy and beautiful that you have got all these powers. At least, those who have been in Sahaja Yoga will know this, for some time; those who have come for the first time may be little bit puzzled with my lecture. All of you know, all of you know for definite what it is.
So to understand your own Guru power, you must know Who is your Guru: Sakshat Adi Shakti! Oh God, its too much! Then establish your Void. A guru does not bend his head before anybody else, and specially my disciples. Except for mothers and sisters and, you see, in some relationship if it is so, so you bow to that. But they do not bow to anybody else.
And secondly, you must know that your Guru has been the Mother of very great people. The thought of them itself should establish your Guru tattwa. What tremendous sons I have had, what great personalities. No words can describe them, and so many of them, one after another. And you are in the same tradition, my disciples. Keep them as your ideals. Try to follow them. Read about them, understand them, what they have said, how they have achieved such heights. Recognize them, respect them. You will establish your Guru tattwa.
Imbibe all the Statutes within you, and be proud about it. Don't be misguided by what people are talking, multitudes are talking. We are going to pull the whole multitude towards ourselves. First of all let us establish our weight, the gravity. As Mother Earth keeps everybody pulling towards Earth, we'll be pulling all of them to ourselves.
Today all of you must, within yourself to your Spirit, promise that you will be a guru, worthy of your Mother.
May God bless you.
Guru Puja 1980: Statutes of the Lord
second extract: Statutes III and IV
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
16.4.10
Lord Shiva
Advice from H.H.Shri Mataji Nirmala Devi:
1977-0222 About different Chakras and their Deities by Sahaja Library
God Shiva is existence. And this is the first form which emerges into all these forms. Like the seed emerges into the whole tree and becomes the seed, and ultimately at the dissolution point also it becomes Shiva. That is why it is known as Shiva, means the permanent form. It doesn’t go into any formations. It doesn’t incarnate. It is a witness which watches. That’s the aspect of God. So you have got three aspects of God. The first one which is the Shiva, which is the existence, the second one which is the creator, which is Brahmadeva and the third one which is Vishnu, which is the sustenance, which evolves, which gives evolutionary movement, which incarnates, which has incarnated ten times.
(extract from Talk on Chakras and Deities, Delhi, 1977-0222)
1979-0611 How Aspects of God are expressed within us by Sahaja Library
So I would like to give you a little idea about this picture that we have in front of us. Now whom we call as God Almighty, the One who is eternal, who doesn’t incarnate, who is all the time there watching the play of His power, the Primordial Mother, is manifested through Her Power into His three aspects here, clearly, within ourselves and within the Primordial Being who is the ultimate which all the created people have to reach. Now theres a difference between the two, the Almighty - God, as you call Him, the One who never incarnates, and the One who incarnates on this earth and occupies a position like this, just like a human being, and He's called as a Primordial Being or you can say the Virata. You can call Him the Virat. Actually, though He's called as Primordial Being, He's an aspect of God. So these are two things if you understand, I will be able to explain to you how the aspects of God are expressed in us.
So the first aspect of God is His desire to create, His desire to create and in His desire to create. ... So His desire to manifest, His desire to create, that's the aspect within us which is represented by this blue-colored line which is called as the Adi Ida Nadi, or you can call it the primordial Ida channel by which He desires. Now as the desire can be born and can be finished off, can be switched off, in the same way, His desire to create also can be over. His desire to create any more may be over. His desire not to create for the time being could be there. So if you understand your desires, you can understand His desire also to create and thats why when He does not desire to have it anymore, the creation He can destroy.
So He is the One through which we exist and through which we are destroyed, too. So He’s the One who manifests existence and destruction of creation. That’s why He is called as Destroyer. This aspect is represented by the principle of Shiva, which never incarnates because this principle is the one which is the germ, which is the beginning and which the end of everything. Like a seed becomes the seed ultimately, in the same way this Shiva tattwa, this principle of Shiva, germinates, creates and then it again becomes the same principle. That’s why the principle of Shiva never changes. It is called as Shiva, means it is permanent, it is eternal.
(extracts from Talk 'How Aspects of God are experienced within us', Caxton Hall, London, 1979-0611)
1977-0222 About different Chakras and their Deities by Sahaja Library
God Shiva is existence. And this is the first form which emerges into all these forms. Like the seed emerges into the whole tree and becomes the seed, and ultimately at the dissolution point also it becomes Shiva. That is why it is known as Shiva, means the permanent form. It doesn’t go into any formations. It doesn’t incarnate. It is a witness which watches. That’s the aspect of God. So you have got three aspects of God. The first one which is the Shiva, which is the existence, the second one which is the creator, which is Brahmadeva and the third one which is Vishnu, which is the sustenance, which evolves, which gives evolutionary movement, which incarnates, which has incarnated ten times.
(extract from Talk on Chakras and Deities, Delhi, 1977-0222)
1979-0611 How Aspects of God are expressed within us by Sahaja Library
So I would like to give you a little idea about this picture that we have in front of us. Now whom we call as God Almighty, the One who is eternal, who doesn’t incarnate, who is all the time there watching the play of His power, the Primordial Mother, is manifested through Her Power into His three aspects here, clearly, within ourselves and within the Primordial Being who is the ultimate which all the created people have to reach. Now theres a difference between the two, the Almighty - God, as you call Him, the One who never incarnates, and the One who incarnates on this earth and occupies a position like this, just like a human being, and He's called as a Primordial Being or you can say the Virata. You can call Him the Virat. Actually, though He's called as Primordial Being, He's an aspect of God. So these are two things if you understand, I will be able to explain to you how the aspects of God are expressed in us.
So the first aspect of God is His desire to create, His desire to create and in His desire to create. ... So His desire to manifest, His desire to create, that's the aspect within us which is represented by this blue-colored line which is called as the Adi Ida Nadi, or you can call it the primordial Ida channel by which He desires. Now as the desire can be born and can be finished off, can be switched off, in the same way, His desire to create also can be over. His desire to create any more may be over. His desire not to create for the time being could be there. So if you understand your desires, you can understand His desire also to create and thats why when He does not desire to have it anymore, the creation He can destroy.
So He is the One through which we exist and through which we are destroyed, too. So He’s the One who manifests existence and destruction of creation. That’s why He is called as Destroyer. This aspect is represented by the principle of Shiva, which never incarnates because this principle is the one which is the germ, which is the beginning and which the end of everything. Like a seed becomes the seed ultimately, in the same way this Shiva tattwa, this principle of Shiva, germinates, creates and then it again becomes the same principle. That’s why the principle of Shiva never changes. It is called as Shiva, means it is permanent, it is eternal.
(extracts from Talk 'How Aspects of God are experienced within us', Caxton Hall, London, 1979-0611)
26.8.09
Shri Mahalakshmi Puja 1986
Shri Mahalakshmi Puja 1986 (Sangli) from Sahaja Library on Vimeo.
This is an English translation from a Talk given in Marathi by H.H.Shri Mataji Nirmala Devi during the Mahalakshmi Puja, Sangli, India, January 6th, 1986.
Today’s Puja is very important as it is a Mahalakshmi Puja and Mahalakshmi in Sahaja Yoga is more important than any other Shakti because Mahalakshmi Shakti - which we also call Sushumna Nadi - resides there and She deals with Parasympathetic nervous system. To make this Mahalakshmi Shakti powerful there have been many changes in human evolution. Mahalakshmi took different avatars and She was very courageous to take birth in this world in a human form and do Her work. It is surprising that no one has yet given us much information about the importance of Mahalakshmi’s avatars, or no one has a deep knowledge of Her whole explanation.
Now, the Mahalakshmi’s principle depends on Lakshmi’s principle, because Mahalakshmi should be considered as the mother of Lakshmi. Lakshmi’s mother means, when Lakshmi came amongst human beings, She took also the form of a balanced woman. She stands in balance on a lotus and in both hands She holds two lotuses: a pink and delicate one. The meaning of the pink lotus is that a person who is wealthy (Lakshmipati), his nature should be “pinkness” (sweetness, loving), he should not be rude. The second lotus can give protection to the beetle. In spite of its thorns, still it can make its abode in it, he is welcome. Like this, a person who is a Lakshmipati should welcome any type of person, he should behave like a lotus. He should enquire about the well-being of the other persons.
Moreover, when you look at Her hands, one is like this [giving, left hand] and one is like that [protecting, right hand]. The person who is not giving cannot be a Lakshmipati. There is no joy like the joy of giving. Only the generous person should be recognized as great in this world. The left hand gesture is for giving. As Shri Lakshmi shows by using the left hand, a Lakshmipati should also use his left hand for giving. Using the left hand means that the right hand should not know about it. The left hand means Sahaj, without putting any effort. The desire should be of giving. All things in this world are only important to be given to others, to show our love to others by giving. That’s why things are important. Amongst all the Swayambhus we, in Sahaja Yoga, give special respect to that of Mahalakshmi. Only because of Her our Kundalini finds the way up on the path [of Shushumna], She prepares the Nadi for Her to rise. This Nadi of Mahalakshmi.
When the right hand is like this [protection gesture] it gives Ashraya [shelter]. It has two meanings. She gives protection [Rakshana] to everyone and shelter [Ashraya]. But on the opposite side, the Lakshmipati (rich man) gets all the trouble and fear from the others.
Lakshmi stood up on the lotus without putting pressure, She doesn’t show off Her qualities, but the other men show their properties, cars or other futile things, to impress others with their wealth. She is standing lightly on the lotus, not putting the weight on others. She doesn’t disturb others like this. The true Lakshmipati will sit very quietly with confidence in himself [Shraddha] and leave without disturbing others. He may make some donation but insists that his name is not mentioned. “I leave it at your feet, but please don’t write down my name.” “But Baba, we have to register the donations for the Trust…” But that man says : “ You may put anyone’s name, but please, not mine. If there is any legal trouble I will face it.” A very polite man, that is a true Lakshmipati.
Her [right] hand is upward, means our attention should be always upward [gesture like crossing the Agnya]. A person who is Lakshmipati is conscious of being very rich but really wonders how to meet Parameshwara [God Almighty]. When he feels like this, then the principle of Mahalakshmi starts awakening in him.
In that principle of Mahalakshmi the awakening of the Kundalini takes place and it is to make the Kundalini rise that people sing Ude, Ude Ambe. “Kundalini, please rise”. We pray in that way in the temple of Mahalakshmi, because in this form of Mahalakshmi only Kundalini can rise. And then the Kundalini in the form of Mahalakshmi rises through all the Chakras and crosses them up to Sahastrara Chakra where the complete breakthrough takes place.
Now, this Mahalakshmi has taken birth so many times amongst us. Let’s see. First of all there is a very close relation between the principle of Mahalakshmi and the Guru. In this relationship there is love and purity. Now, if you look from the beginning, all those great Gurus had a daughter or a sister. As one of those relations Mahalakshmi took birth. Like Janaka’s daughter, Sita, was the incarnation [Swarupa] of Mahalakshmi, She was the principle [tatwa] of Mahalakshmi. Sita was Mahalakshmi and the daughter of Janaka. Then Nanaka’s sister, Nanaki, was also Mahalakshmi. Her relationship was that of a sister. Moreover, Mohammad Sahib’s daughter, Fatima, was Mahalakshmi too. Again, Radha. Radha was Mahalakshmi’s incarnation [swarup]. Then again Mary was Mahalakshmi and Her relationship was that of Purity. She was so pure that She gave birth to Christ. She gave him birth as a Virgin. And as the incarnation of the Virgin, because of Her purity, She got a pure son like Christ. Also She was Mahalakshmi.
And by these Avatars of Mahalakshmi our chakras got fixed [bandh]. Like the chakra of Rama is on the right heart. [pointing to the Chakras] At this level, She is in the form of Shri Sita. There She is in the form of Radha, there She is in the form of Mary. At this place [Agnya] the three Chakras meet : Mahakali, Mahalakshmi, Mahasaraswati. Then these three Shaktis meet and when those three Shaktis meet, then only one Shakti which is the Adi Shakti takes form. That’s why on Sahastrara Chakra, the Adi Shakti resides, but it is said that “Sahastrare Mahamaya” : She is the Adi Shakti, but She is in the form of Mahamaya. Owing to the existence of these three Shaktis the Adi Shakti who is in the form of Mahamaya [Mahamayaswarup] came in this world in order to open all the Sahastraras. And She is in front of you, you know about it, so there is no need to tell you more.
So out of those three, why is it Mahalakshmi who becomes the Adi Shakti [pudhe Adi Shakti avatarit zhali]? Because She [Mahalakshmi] has two Shaktis. In Her, Mahalakshmi, Mahasaraswati, Mahakali, these three Shaktis are incarnated. The principle of Mahalakshmi itself, is our Pure Desire, that is Amba. In fact it is Mahakali Shakti and with this She has the power of elevation [Tar Tiche utthan hou Shakte, ti karu Shakte]. That’s why Adi Shakti is important. Though these three Shaktis are important, only the Adi Shakti can do the ultimate work. It happens when the three combine. And for this, though this work is spontaneous, you as well should work hard, otherwise the work cannot be done, it’s too difficult. If it could be done by Adi Shakti alone there would have been no need for all the trouble [pasara].
You people should put in big efforts. In this process your cooperation is also needed. Now you are on the stage, not me. Take my powers and use them. But you have to be on the stage. That’s why you are [worthy of worship, adorable: pujaniya]. You are special [wishesh ahat]. As the Adi Shakti, I have already done this work since long times. There is nothing special for me. But you have to use it, you have to get it. You have to master it, you have to be impressive. This is the true desire of the Adi Shakti. This is Her pure desire [Shuddha Iccha], that you should all reach this level, accept it with pleasure, progress in it, then I’m satisfied. In this satisfaction I forget all the troubles. How much trouble I had to go through, in those earlier times how much I had to go through, as Sita, Radha or Mary how much trouble I got. All these past stories I forget. Now nothing is left of this, what is happening now only matters.
We should remember in this present incarnation that Mahalakshmi’s principle took a human form. Manavi swarupat means in human form. But the Goddess, which is Mahakali, doesn’t incarnate in human form, but only as a Goddess. It is easy to come in the form of Goddess, but it is a difficult work to incarnate in the human form. To reside amongst the people, struggle with them, to pay attention to all the human limitations [maryadas] is extremely difficult. All this work has been done in human form by these Goddesses, and today is the time we see the result of it.
It is my pure desire to have programmes in Ganapatipule and I would like to tell you to continue it for at least three or four years. And you can’t imagine how perfect the work is going to be from Ganapati to the Sahastrara. It is so great that you cannot express it in words. It is my pure desire that you take all my powers. If it can work out I don’t need anything else.
31.7.09
Raja Janaka
The Janakas were a lineage of sage-kings of Mithila or Videha in ancient northern India. The best known was Seeradhwaja Janaka, more popularly known as Raja Janaka or King Janaka. He is mentioned in the Ramayana as the father of Sita. The Ashtavakra Gita is a dialogue between the sage-guru, Ashtavakra and his disciple, King Janaka.
H.H. Shri Mataji Nirmala Devi has stated that Raja Janaka was the first of the ten incarnations of the Primordial Master:
I will tell you a story of Raja Janaka who was a great king in India. He was called as Bidehi - means an ascetic. And he was a king and whenever he went to any ashram the saints used to get up and touch his feet. So one disciple of a guru got very angry ─ his name was Nachiketa ─ and he said, “How can you all touch his feet when he is a king and enjoying the life like a king, living like a king, wearing a crown? How can you touch his feet?” So the guru said that. “He is the Primordial Master.” To him it does not matter whether he lives in a palace or on the street. (1983-0910)
For background information on Mithila and its wisdom-kings, see chapter 4, esp pp69-71, of Geoffrey Samuel, Origins of yoga and tantra: Indic religions to the thirteenth century (Cambridge University Press, 2008)
H.H. Shri Mataji Nirmala Devi has stated that Raja Janaka was the first of the ten incarnations of the Primordial Master:
I will tell you a story of Raja Janaka who was a great king in India. He was called as Bidehi - means an ascetic. And he was a king and whenever he went to any ashram the saints used to get up and touch his feet. So one disciple of a guru got very angry ─ his name was Nachiketa ─ and he said, “How can you all touch his feet when he is a king and enjoying the life like a king, living like a king, wearing a crown? How can you touch his feet?” So the guru said that. “He is the Primordial Master.” To him it does not matter whether he lives in a palace or on the street. (1983-0910)
For background information on Mithila and its wisdom-kings, see chapter 4, esp pp69-71, of Geoffrey Samuel, Origins of yoga and tantra: Indic religions to the thirteenth century (Cambridge University Press, 2008)
29.7.09
Moses
Moses had (a) problem with people who were very indulgent people, so he had to pass laws of Shariat. ... Moses had to pass these laws … to make the people follow religion precisely. So he did not argue, he did not say why you should do it, didn’t give any explanation. “You do it!” Like that. … So the people who were at the time of Moses, when he had gone to get the Ten Commandments, started indulging into very, very immoral character, extremely immoral character. They were very immoral and were doing such horrible things that nobody can believe that anybody who tried to escape from the Egyptians were worse than the Egyptians themselves. So he gave this Shariat to them, to change.
H.H.Shri Mataji Nirmala Devi, Puja in Greece, 1989
(1989-0524)
H.H.Shri Mataji Nirmala Devi, Puja in Greece, 1989
(1989-0524)
13.3.09
Virata
Today we have decided to have a puja of Virata in the land of Shri Krishna. As you know, in the growth of Shri Vishnu's manifestation, He comes into ten incarnations and ultimately He manifests Himself as Virat. Virat is the brain of the being which can call as God Almighty, so the whole central nervous system is worked through by Shri Krishna as Vishnu, then all this incarnations, then Shri Krishna and ultimately as Virat. This is the development of our brain and when we are worshipping Virat, we have to know that within us also we have got the manifestation of this power of Virat. That manifestation which we have we can call it as Virat if Shri Krishna is Mahavirata.
You all know about Virat much more than I can tell you today because It’s the whole, It’s the totality. And the totality of everything, if that is Virat, then that is in your brain, but reality is in your heart. So the totality you may see, you may witness, the reality is the subtlety behind it. So the brain which is not ruled by the heart, which is not nourished by the heart, is a very dangerous thing, because it creates extroversion, and such a person who is without any heart tries to do things, becomes very ruthless and can be very dangerous. It could the other way also within us; that if we allow our heart to rule us, only live with our emotions and not to use our rationality, then we can become really very dangerous people to ourselves. In the sense, we become lethargic, we become indulgent into wrong sort of things. And today what one feels that in America there's more dominance of the left side than of the right. Right side is our attention and the right side of attention is we can say is the liver of God Almighty. So now when we have to talk of the totality, when we are part and parcel of the totality and now we are awakened to that existence of ours as the part and parcel of the whole, then we have to realize to become the whole we have to do something about it. Specially in the land of Shri Krishna we have to work out this tremendous task of creating Viratas out of Sahaja Yogis.
H.H.Shri Mataji Nirmala Devi, extract from Shri Virata Puja, USA, 6/11/89
So thus today we have to worship Virata, he is nothing but Akbar who is Shri Krishna himself becoming Virata.
(Virata Puja, Melbourne, Australia, 10/4/91)
So this is what it is today, as it is, the situation, that: you have become part and parcel of Virata already. You have not seen the Virata (as Arjuna did), but you are part and parcel of it. You are not watching it, you are inside it. So that anymore of not watching yourself, only thing will be that, you’ll be thrown out of Sahaja Yoga. Or else you better watch yourself and correct yourself and be one with the body of the Virata.
(Shri Krishna Puja, Cabella, 1991)
You all know about Virat much more than I can tell you today because It’s the whole, It’s the totality. And the totality of everything, if that is Virat, then that is in your brain, but reality is in your heart. So the totality you may see, you may witness, the reality is the subtlety behind it. So the brain which is not ruled by the heart, which is not nourished by the heart, is a very dangerous thing, because it creates extroversion, and such a person who is without any heart tries to do things, becomes very ruthless and can be very dangerous. It could the other way also within us; that if we allow our heart to rule us, only live with our emotions and not to use our rationality, then we can become really very dangerous people to ourselves. In the sense, we become lethargic, we become indulgent into wrong sort of things. And today what one feels that in America there's more dominance of the left side than of the right. Right side is our attention and the right side of attention is we can say is the liver of God Almighty. So now when we have to talk of the totality, when we are part and parcel of the totality and now we are awakened to that existence of ours as the part and parcel of the whole, then we have to realize to become the whole we have to do something about it. Specially in the land of Shri Krishna we have to work out this tremendous task of creating Viratas out of Sahaja Yogis.
H.H.Shri Mataji Nirmala Devi, extract from Shri Virata Puja, USA, 6/11/89
So thus today we have to worship Virata, he is nothing but Akbar who is Shri Krishna himself becoming Virata.
(Virata Puja, Melbourne, Australia, 10/4/91)
So this is what it is today, as it is, the situation, that: you have become part and parcel of Virata already. You have not seen the Virata (as Arjuna did), but you are part and parcel of it. You are not watching it, you are inside it. So that anymore of not watching yourself, only thing will be that, you’ll be thrown out of Sahaja Yoga. Or else you better watch yourself and correct yourself and be one with the body of the Virata.
(Shri Krishna Puja, Cabella, 1991)
28.2.09
Understanding "I am the last Prophet"
...it comes quite often that we do not understand: like Prophet Mohammad said that “I am the last prophet.” All right, He did say that He was the last prophet. Supposing I say, I am the last person to come here. All right I would say just to frighten you that you better take to it otherwise this is the last time I am telling you. But it is never that because when He died He found out that, you see, these people are mad cap. “I didn’t tell them this, what are they doing out of me?” So he said, “I better go back again,” and He came as Nanaka and He told them that “Hindu and Muslims are same people, following the same religion, why are you fighting among yourselves?” He came for that unity. Then as Nanaka He came; so in Nanaka’s system also the Sikhism came in and they started a warrior class and this and that. I mean imagine, the Sikhism ended up by having wars within Muslims and Hindus. So then He came as Shirdi Sai Nath to teach them. Now this is not a very important thing that, say Mohammad Sahib said, “I am the last.” Say He is the last, all right, even take that position. Who are you to him? How are you related? Through what? What is your authority? How do you appropriate Him to yourself? Because you say you are Muslims. So what? How did you become Muslims? Did you get your certificate from God?
H.H.Shri Mataji Nirmala Devi, extract from 'World of Bliss and Joy', talk at Caxton Hall, London, 30/5/79
H.H.Shri Mataji Nirmala Devi, extract from 'World of Bliss and Joy', talk at Caxton Hall, London, 30/5/79
15.11.08
Guru Nanak's Birthday
Guru Nanak spoke of one religion and through his life was a true example of an universal being. Where ever he travelled, he took on the form of his surroundings, preaching the same message, but in the language of the local people. He was also known to perform many miracles. When you read his teachings you see clearly that he is speaking of vibrations, of the paramchaitanya. In Sahaja Yoga we know Guru Nanak as one of the ten Primordial Masters.
Additionally Guru Nanak is known as the founder of the Sikh religion. Sikh actually means to learn. The Guru Granth Sahib which is the holy book of the Sikh religion contains much of the teachings of Guru Nanak, as well as those of earlier saints such as Kabir and Namdev.( Mohan)
Guru Nanak's Birthday 1999 Delhi
Guru Nanak's Birthday 1982 London
Guru Nanak's Birthday 2008 Delhi (report and video)
Guru Nanak and Sahaja
12.12.07
Socrates
Advice given by H.H. Shri Mataji Nirmala Devi:
"Every word that Socrates has said is absolute truth."
(Talk, Caxton Hall, London, 24/5/79)
"Socrates came here [Greece] in such a condition when people were really, absolutely ignorant, in the complete darkness of ignorance, they could not understand Him, they could not understand Socrates at all and so like any other Primordial Master was treated by the people who were surrounding Him, He was also very much ill-treated and nobody listened to Him. But of course, as you know, He was Primordial Master and His wisdom is well-known, and He created out of Him disciples, but none of them could go anywhere near His wisdom, and they started their own theories, own styles, and that’s how we find the accent from philosophy that was Socrates’ aim, gradually came into political and then into economic side. So the attention was moved from philosophy to economics today, not towards the philosophy which was established by Socrates.
We can say Socrates was the one Primordial Master, after Abraham and Moses, who really made it very clear-cut understanding about spirituality. ...
Socrates talked in a very open way, in an open discussion, in open understanding. That shows only that the people could understand what He was saying. But still He was also killed; Socrates also was given poison and He was also killed. So that shows that, at that time also, the people in charge, or at the helm of affairs, didn’t know what was reality. ...
He is the master of logic, you can call Him; the whole logic system comes from Him, He’s a master of logic. But despite that, it did not appeal to the logic of the people who were at the helm of affairs. So they have no logic in their heads, you see, they are just rationalist. Rationality is blindness but there’s no logic. So because there is no logic they killed Him.
At Socrates’ time, I think, He was the only wise man going around. There was nobody else, seems to Me, had any wisdom. Even His disciples, you see, like Plato - he went off his head, then Aristotle went off his head. Both of them, really, tried to have their own arbitrary additions which were all absolutely. But He talked absolutely, Socrates talked absolutely about gods and everything, and talked so openly.
(Puja in Greece, 25/5/89)
"Every word that Socrates has said is absolute truth."
(Talk, Caxton Hall, London, 24/5/79)
"Socrates came here [Greece] in such a condition when people were really, absolutely ignorant, in the complete darkness of ignorance, they could not understand Him, they could not understand Socrates at all and so like any other Primordial Master was treated by the people who were surrounding Him, He was also very much ill-treated and nobody listened to Him. But of course, as you know, He was Primordial Master and His wisdom is well-known, and He created out of Him disciples, but none of them could go anywhere near His wisdom, and they started their own theories, own styles, and that’s how we find the accent from philosophy that was Socrates’ aim, gradually came into political and then into economic side. So the attention was moved from philosophy to economics today, not towards the philosophy which was established by Socrates.
We can say Socrates was the one Primordial Master, after Abraham and Moses, who really made it very clear-cut understanding about spirituality. ...
Socrates talked in a very open way, in an open discussion, in open understanding. That shows only that the people could understand what He was saying. But still He was also killed; Socrates also was given poison and He was also killed. So that shows that, at that time also, the people in charge, or at the helm of affairs, didn’t know what was reality. ...
He is the master of logic, you can call Him; the whole logic system comes from Him, He’s a master of logic. But despite that, it did not appeal to the logic of the people who were at the helm of affairs. So they have no logic in their heads, you see, they are just rationalist. Rationality is blindness but there’s no logic. So because there is no logic they killed Him.
At Socrates’ time, I think, He was the only wise man going around. There was nobody else, seems to Me, had any wisdom. Even His disciples, you see, like Plato - he went off his head, then Aristotle went off his head. Both of them, really, tried to have their own arbitrary additions which were all absolutely. But He talked absolutely, Socrates talked absolutely about gods and everything, and talked so openly.
(Puja in Greece, 25/5/89)
6.12.07
Sai Nath
"If you see how the Brahmins of Hammed Nagar tortured him, you'd be surprised. They brought a snake charmer with a snake to kill him, but he caught hold of the snake, and talked to the snake. So the snake went away and bit the charmer. Then he was the one who got up and saved the charmer and said, "now don't do all this." The charmer said that he would not have, but they had given him money."(H.H.Shri Mataji Nirmala Devi, Talk, Wellingborough, England, 8/6/79. sahajvidya.org)
"Those who think I reside at Shirdi do not know the real Sai, for I am formless and everywhere." (Shri Sai Nath)
"Oh, my dear friend, do not be anxious. I shall immediately show you the Brahman: all my dealings are in cash and never on credit. So many people come to me and ask for wealth, health, power, honour, position, cure of diseases and other temporal matters. Rare is the person who comes here to me and asks for Brahma-Jnana.
There is no dearth of persons asking for worldly things, but as persons interested in spiritual matters are very rare, I think it a lucky and auspicious moment when persons like you come and press me for Brahma-Jnana. So I show to you, with pleasure, the Brahman with all its accompaniments and complexities..." (Shri Sai Nath)
Sai Nath (Sai Baba) lived in the village of Shirdi, now in the state of Maharashtra, India, for some sixty years. He left no authentic record of his birth and early life before first arriving at Shirdi as a young man of sixteen (c.1850) although it has been suggested that he was an itinerant Sufi, later returning to the village, c.1859, and remaining there until his passing in 1918. One of the persons who first came in contact with him at Shirdi addressed him spontaneously as ‘Sai’ which means Master. The Naths were/are yogis who maintained the tradition of Kundalini awakening through the centuries. ‘Baba’ means father as an expression of reverence.
12.11.07
Guru Nanak
"....the Primal Master is always placed in looking after our Void, in sustaining us, and giving us a model of an ideal master. And he always took birth either in the most difficult places like hills and dales and mountains, or they took places - which are even more difficult thing, among the people who were horrid, and who needed their help. So in India, that time somehow Punjab was regarded as the place where people did not respect God or traditional Hindu idols, or you can say the statues that were regarded as the vibrating ones. But they worshipped money (even now) and they worshipped power. And as at that time there was a King who was very anxious to convert people to Islamic religion by giving them money, many were taking to Islam. As a result the Hindus started hating the Muslims and a big hatred developed among Muslims and Hindus. That's how, in those circumstances where there was a quarrel going on between the followers of Mohammad and followers of Hinduism, Mohammad himself took his birth on this earth, though he had decided not to take any more births, he thought that it would solve the problem. Although, this incarnation is such that it never dies. Even if they leave the body, they are always around. And they are the ones who perform lots of miracles when any other incarnation comes on this earth. They help support and guide the seekers to go to the incarnations. So, to celebrate his birthday on such a date is also a myth, because he never died. He is eternally living. They never grow and they never die.
But his birth is important, because symbolically he came on this earth not to propagate any particular type of the void - as Mohammad did or say Moses did, and before that Abraham, Lao Tse, or Socrates - which followed into a religion. But he came to create amity - we can say, to create understanding, to create unity between religions. This was a very big step for Sahaja Yoga."
(H.H.Shri Mataji Nirmala Devi, Talk on Nanak's Birthday, London, 1/11/82)
Source: guru-nanak.blogspot.com
But his birth is important, because symbolically he came on this earth not to propagate any particular type of the void - as Mohammad did or say Moses did, and before that Abraham, Lao Tse, or Socrates - which followed into a religion. But he came to create amity - we can say, to create understanding, to create unity between religions. This was a very big step for Sahaja Yoga."
(H.H.Shri Mataji Nirmala Devi, Talk on Nanak's Birthday, London, 1/11/82)
Source: guru-nanak.blogspot.com
11.11.07
Confucius and Lao Tse
"Confucius has taught the humanity how we can improve our relations with other human beings. But Lao Tse in China has very beautifully described Tao, meaning the Kundalini. And I have had a voyage through the Yangtze River through which Lao Tse had gone many times. I know he was trying to show that this river which is the Kundalini, is flowing towards the sea and one should not be tempted by the nature that is around. The nature around the Yangtze River is very, very beautiful, no doubt, but one has to go through the river. Also there are lots of currents which flow and can be quite dangerous and we need a good navigator who should take his ship across to the point where it is nearer the sea. At that stage it becomes very silent and extremely simple in its flow.This country [China] has been endowed with great philosophers, I would say the greatest was Lao Tse, because humanism was for the preparation of human beings for their ascent about which Lao Tse had spoken. But because of the subtle subject it was not described in such a clear-cut manner as I am talking to you. It is such a pleasure for me to talk to this august gathering here. After traveling all over the world, I realise that China is one of the best countries as far as spirituality is concerned."
(H.H.Shri Mataji Nirmala Devi, Talk to the Inter-regional Round Table Fourth World Conference on Women, Beijing, 13/9/95)
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