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“Deeper Meditation”, London, 20 February 1978
Cooly (Tony Paniotou) have you written it down?
Shri Mataji: Hello, How are you?
Yogi: Very well, thank you.
Shri Mataji: May God bless! You can sit on the chair. Be comfortable.
Yogi: Oh, that’s very kind!
Shri Mataji: Ask Cooly to write it down for him.
Yogi: He is doing it.
Hello! How are you Douglas? How are you?
Douglas Fry: Very well!
Shri Mataji: Looking very fine! Just like a flower beautiful! See what beautiful children I have, just like these petals over here.
Can you open a window for a while. Just open the window for five minutes.
Sit comfortably. Be comfortable, like this. I mean. Yes, be very comfortable. One has to be very, very comfortable, very comfortable.
She got it even before she had seen me! Because that shows that it’s flicking in the air.
Today I want to tell you about further meditation: how we have to go and how we have to understand ourselves.
You see the thing is, so far you have had habits of dealing with things, and your practices: how you have dealt with the worldly problems, with your personal problems, your physical problems, body problems, but now as you have entered into the Kingdom of God and the power of God is flowing through you, you must know that your solutions and your styles have to be different now; that is, you have to put your attention at the disposal of God. Actually in your attention His light is flooded.
I will try to explain it, because it’s just the opposite of what you have so far known.
You always thought that you have to put your attention to a point and then you have to move, then you have to attack the subject or attack the problem, put all your energies, divert to it and to then take upon yourself the responsibility, the complete technique of the whole thing, how to work it out. And that was a, sort of a, life’s experience for you. You would use all your experiences that you have had about such a problem, a particular type of problem, all others, whatever they have had, all the books that are available and even out of these enterprises that have been for a particular problem. All right. Then you attack it, that problem. And then you find that, when you try to attack, it just slips out of your hands, you just can’t find it, and you don’t understand how you have missed it.
Now, this Sahaja is a very different system. Now you have entered into a Kingdom of God, you are saints, and everything that was built so far is for your good.
You have to experiment and see for yourself. But the thing is: you must give it a chance. Your attention itself is now flooded with light. You don’t have to go to any books, you don’t have to go anywhere. Your attention itself is flooded with that light which is dynamic. Now, if anything comes in your attention, you just connect your attention with the Divine’s attention. How? By saying, “All right, let it be done. Let this be done as your wish.” “Thy will be done!” This is what you should say: Thy will be done. You just say this, you will be surprised. And then the whole mechanism, that enlightened attention of yours is the part of the attention of God Itself. So the whole thing will work out, the whole force. As you have worked for your personal problem before, now the whole of it will work out and it will happen. It’s such a wonderful thing.
And the attention has to be there, has to be in the subtle. Because your attention is in the gross that’s why you attack the problem in this manner. If your attention is somehow or other made more attracted towards the subtle then, what happens [is] the effect of that will be shown. Otherwise also, you will see it. But then you will see it very clearly how it acts.
For example now, say, I come in my room and you have done all these things so beautifully, it’s all worked out so nicely, then when I come in here and I see all that, now I don’t see every minute part of it, I don’t see how it is done, this, that, everything, but I just stand here, and I feel the whole thing within me, bubbling. It works, and it gives me joy, gives me joy, fills me with joy. Different types of joys start flowing in my body, in my being. In my full understanding it’s flowing and it’s making me happy. Now I don’t judge it on the way the people who judge [would]. They would immediately come, supposing it’s another level of person, he would come and see in a very gross way. He’ll say, “Oh this one, it would be nice. And this is a stone and this is the thing.” and “This should not have been here and that should not have been there!” and “How much you paid for that?” and “Why did you give so much money?” It goes on, on like that. But a person who is Divine, he may talk the way you are talking, but in that also it’s playing, the Divine is playing its part. It is just playing its part just to make a little, sort of a, hallucination for you. But inside that flow of the Divine is just to give you joy, to get you all right. Even when such a person scolds you or says something it has that way.
In the same manner if you make yourself very, very subtle. How? That any gross ideas come into you, “You just shut up! I don’t like you.” Gradually your mind will be so trained, I mean, it would be so much understanding the nectar of subtleness that it would reject automatically. You will live with this world but you will not feel it, you will not be involved. You’ll be eating food, all right very good and very nicely this, that, but then you don’t know what you are eating. You are just enjoying the love that is in that food.
So to be subtle and to be that love, your attention has to be on love. If your attention is guided by the price of the thing, the quality of the thing and all that, then that subtleness cannot be in you.
So to be subtle is also a mental activity after Sahaj Yog. Now many people think Sahaja is a standstill stuff, which it’s not true. Sometimes you misunderstand the meaning of ‘sahaj’. That is like a, first I say that the car will start sahaja, all right? But you put the accelerator on. You have to manoeuvre the thing, That is most sahaja because you have become a Sahaj. If your attention is sahaja then automatically you’ll manage. When you have mastered the manoeuvring of the car you just do it automatically, sahaj.
But to be that Sahaja you have to first of all try. If you don’t learn that, then that will mean that you are just at a standstill. “Oh I have left it to Sahaja, when the vibrations will come, they’ll come!” It won’t! Because there are still problems with you. You are not yet that subtle. So to remove that, now you can remove, to make yourself Sahaja.
To cleanse yourself, absolutely, you have to work out a little. For example, now with vibrations like this you have an imbalance in the body, supposing, then you have to remove it. You know how to remove it. This is what has happened with Sahaja Yoga, that you know there is an imbalance, you know that my such chakra is catching, that this has happening. Now you bring it to the subtle point, [which] is first of all you have to work on it physically. All right?
To make yourself absolutely clean there are so many ways. First and foremost is to feel the vibrations of different hands, seeing them, how it works out. Which is more, which is less, how it’s coming. Why is it this thing? Then finding out, “How? Where did I catch it?” “All right, Such and such person!” Beat him with shoes.
These are all gross things and have to be taken away by gross things. You beat them. For me I don’t need any beating or anything: just looking at it, it runs away.
If I have been there only itself runs away. I don’t have to bother. But for you people, you do catch. So for that reason you have to be careful: physically you have to work it out.
So there’s so many ways. Like even, many people now were speaking, “Oh we are now Realised, why should we sit in the water?” No! Everyday as we have a bath, we have to do it. Mother knows many things, you know! It’s a very good idea, you see. Just to avoid what is there? “Now we are all right, you know, the vibrations we are getting in our had!” But you are not subtler! Still you catch from others.
So all these physical things are to be done still, really, because still it is, we should say, paralysis still. It’s not yet an absolutely perfectly a healthy person. So you have to do it. That’s one thing. Physically, whatever is the physical thing you know about.
Even if you want you can take it out, like that, if there’s a problem. Now this fellow was nearly taken out like that. You can! You want to pull it out. It does! It does work. Every action after all is a sahaja action. Nobody does like this. You do it. Because it’s hot and terrible you just take it out.
If you see a realised-soul, a small little child, you’ll be amazed. They will go to an airport, they will be going on like this. All the time they will be going on like this, on their own! You don’t have to tell them. But for you, you must understand that, that state is still there, so that you must feel it. And you should really throw it away. Physically it has to be done. It’s an exercise and you cannot be ‘sahaja’ about it, no.
There is a difference between me and you, so you have to work it out. Those who think, “We are realised all right, finished! Now we are on top of the world!” You should grow, evolve in understanding, and respect ourselves, that, “No, we have to still rise and still rise and still rise.” This is the physical side which is very important.
Then the second side is the mental side. Now mentally also all of the time we are bombarded with things from all over. You read the newspaper in the morning, its finished! You catch on your agnya, catch on your mooladhara — horrible thing it is. It’s a sadistic thing. If you see that you just get a fright, the way things are described.
So what you have to do, mentally, you must understand these are horrid things. Now, you cannot say that, “I am innocent, I am reading this, it’s all right!” No, you catch. So what you [should] do is to put a bandhan to the thing . And if you want today to read it, you read two lines, and if you think it’s worth it, read it. Otherwise what’s the use reading pornography? That’s not meant for us. We are different people. You must know we are a different class. This is not meant for us at all. So what’s the use of reading anything that’s not going to give us pleasure? Read something pleasurable, something nice. Like the lecture of Sadat, I can say or something like that. Then you go to say, such things, or something like that, then you go ahead. And when you read it you support that person inside. But if you read pornography, you are caught and you become one of them. Because of the habits, just the old habits, you see. These are old habits. Anything that you see must you read? Not necessarily.
People have habits of reading all the advertisements on the way. If they miss one they’ll turn round to see that they didn’t miss it. Another they’ll see this and this. These are the habits we have. So we have to make our attention subtler: “Oh where are you going?” So be alert about it. So mentally we have to be alert.
Then another thing of mentally is to see what thoughts are coming to you. Still negative thoughts come to you, [there’s] no denying of the fact. May not be about Sahaj Yoga, but may be it’s about something else, may be about something in life. You might be dreaming about such things. At that time what you have to do is to sit down and do a push with positive thoughts like, as I said a very good way they say [is] that, count your blessings one by one. Say, “How fortunate am I? In this world there are so many people. Out of that even in this London there are so many. Out of that I am the one who has found out really the Truth. How fortunate I am! And I am the one who is going on the right path, I feel it. And I am moving. If I have to move it on this path, let me be very, very positive. So let me move on this way.”
When you start doing that you will be amazed that gradually these negative ideas will go away. Because even now you are attacked. You are very much attacked. And the ideas come to you. And then, as your habits are, because you are all the intelligent people, and brought up with this intelligent atmosphere, there are styles I have seen. The intelligent styles are very dangerous, they are more dangerous than foolish styles. The intelligent styles are that you take it in such a way that you cheat yourself. All the time you start accepting things and you start cheating yourself. And these ideas get sedimented in your being, gradually. And suddenly you find a big thing in your head and you say, “Oh, from where this has come in? What has happened to me?” So be careful! Because these sedimentations will be settling down in you, gradually. And you have had those habits of intelligent way of doing things.
When you do intelligently? Actually what is intelligent doing, so many times, is just to push it upside down and bring it inside you. You can see this is something so funny but it is so, that when you deal with something intelligently you know how to escape it, and how to avoid it and how to make it look different to yourself. You yourself, with intelligence, deceive yourself and make it look different and then you accept that thing, and that becomes a part and parcel of you and you are not aware of it. Isn’t it Gregoire? It’s a common style, so be careful!
When you start clearing out your Vishuddhi part of it, you will be surprised the subtleness will start flowing in you, the subtleness will appear before you. The subtleness is a state. It is a state of your attention.
Your attention is gross outside. Now you think of some sort of a moon which is just a stone you can call it. Then it starts little bit moving, becomes little, I should say, mobile, then gradually it becomes subtle. The core is melting away, the outside is still hard. It’s like that is your attention. It starts melting in you.
Now you are in the core, you are not outside, but whenever you come in contact, the core part contacts with the gross, suddenly you start becoming one with it, then the crust starts again becoming an immobile stuff and the core starts becoming strong. Again you increase the core, it starts again to go out to periphery and the things stars melting. That is how the attention, if you can understand, is. And that attention, which is enlightened in you, has to be kept all the time enlightened: no justification with yourself! With others also we don’t have to justify. It’s all right.
You think that we must grow, we must be all right, we must be very good and when we find somebody is troubling us, it’s rather difficult to tolerate a nonsense like that, it’s true. But, for that, I am sitting down, and you just tell me and I can manage it! You have seen [how] we have solved one problem very nicely, and we can solve all the problems. (laughing) It’s a very clever way, isn’t it? That’s the subtle way! It just gets solved!
So you don’t have to worry about anything. You don’t have to think [a] hundred times! Though I am the person who has put you in problems! You see, I’ll tell you, “Do like this! You should have done like this! You should have put in effort like this!” But the problem I will be solving myself, you see. But I will make you run up and down to see that. On the contrary when you see me doing like that you should understand I am I am playing tricks with you!
So the problems can be solved just like that (Mother clicks her fingers), if your attention is subtle. But if it is not the basic problem is that you cannot approach this. The approach to the problem is only possible if you are a subtle being. If you are not a subtle being you cannot approach any problem.
So, to be subtle and to be there, to be Divine, one has to understand the grossness that is covering you. Through Kundalini you can because you can raise your Kundalini, see where it is hanging. “Now it’s very heavy here. It’s like a stone here. It’s thumping here. It’s doing all these things.” Now, it’s a very gross way of looking at it, very gross way of looking at it. It is suggesting to you, something. So what you have to do is to see for yourself now, at Sahasrara – that’s the place for Somebody we know – then you just sit down and say, “Now what have I done? Why these problems I myself am having? And if I have done anything like that, please forgive me!” It works out. It’s a simple way.
But first of all, foremost thing, is that, what is the substance you gave me? Is it a subtle substance that’s speaking or the gross one? From which point are you speaking is the thing. Supposing you are speaking from that point where you are a governor general, everybody has to obey you! But if you are speaking from the point where you are a peon, nobody is going to obey you.
So where is the attention is the thing.
So mentally you have to work it out in your meditation.
Now you sit down for meditation, all right, mostly trying to be thoughtlessly aware. But if there are thoughts you should try to keep it down by saying, “How fortunate that I have felt these vibrations, I felt it. And how happy I am about it! Now you get away all the negative thoughts!” That’s how you can fight it out. Now whatever you do will lead you to Sahaja, not before. Before Realisation it has no meaning. It was a dead car standing there, but now the car has started moving. And whatever you do whatever you try, it will make you subtler and subtler.
Simple things like the declaration that, “Yes, I am going to do this! I have decided to do it.” Put your mind to positive thinking: What are we going to do? How are we going to do it? How are we going to work it out?
You will be surprised how the things will come. But normally our habits are for our gross problems.
Now I would say Bombay Sahaja Yogis are quite developed and they are quite good but still sometimes they really tumble down very badly. This time I thought they were a little bit proud than anything else because Delhi people were not so good at things and they had to come and do it. And I think that Bombay people did feel that they were sort of lending a hand to Delhi people. It happened. But then they found themselves quite low and and all of them Humpty Dumpties sitting down there! You see, so it can happen.
So anyone who feels that, “I have achieved everything!” or, “I have reached anything!” can have a Humpty Dumpty fall. Because it was so beautifully played. I’ll tell you what happened: They came down and then in the Old Delhi we had no place to stay properly so I said, “All right, you arrange my place in the guesthouse and they can stay in the boys hostel and the girls can stay in the girls hostel.” They said, “All right it can be done.” So then the gross thing came in: so one of the persons said that, “You see but the food in that boys hostel is full of oil and how can we eat there?” And I didn’t know about it, nobody told me. And then they had to arrange it with somebody and they had to suddenly purchase all the food and everything and then to arrange a cook and they stayed with somebody. And where they stayed was all full of bhoots! And they were all caught up in the head, terrible and this and that and they came to me.
So they said, “Mother what has happened to us? We came all the way and this is what has happened. Now we are all vomiting and this has happened. ” I said, “Why? Where are you eating these days? Not in that oily place?” They said, “No, we have our own cook we have our everything, but the problem is the house is full of bhoots and we are all finished with that!” So I said, “Who had asked you to suggest that? Can’t you eat that food? So many thousands of boys are eating here. You are Sahaja Yogis you can’t eat that food? Your attention is on the oily food. What is so special about yourselves that you can’t eat? I mean you should be able to eat even the stones. That’s what Sahaja Yoga is. But you can’t eat the ordinary food that all so many thousands of boys are eating? And you wanted to stay away – such importance of yourself, so go ahead!” And it was all done by satanic forces. You should have thought once at least that, “Why are we wanting to go away from here to that place? And where it is all organised, let us be here!” That is Sahaja. That part also they didn’t understand — discrimination also of what is Sahaja and what is asahaja? Where are you Sahaja and where are you not, you should discriminate it. That point at least one should reach.
So the so called, the high, top class Sahaja Yogis fell down – dlaap! – like that, and they felt very shy and bad. I said, “It’s all right, don’t you worry.” But it’s a simple thing. It’s a lesson now. Because you can overcome [the] food problem but what about the bhoots? Why should you go in with somebody, a person who has just come to Sahaja Yoga, and you don’t know what sort of person he is? They said, “Mother, it’s your Maya!” I said, “But what about you? You people were thinking that you are great and you are the greatest Sahaj Yogis ever born, and you are the topmost among all the world! So don’t think like this.” And this is what happened.
So it plays on you, just to test you and it works on you. So, ‘sahaja’ means whatever comes your way you take it, no doubt, but you do it yourself with positiveness. That is very necessary. That doesn’t mean that you go on accepting everything ‘sahaja’ : “The bhoots coming onto me, I’m accepting. Everything coming onto me I’m accepting!” That is not the way it is Sahaja, that’s the point. When we start doing like that, then actually ‘sahaja’ what you will get is bhoots, and what you will get is all the negativity, and also you’ll get all the sickness, illness, everything. You have to be careful.
So mentally you should be alert.
Physically you should work it out.
And physically there’s another point: is that you must look after your bodies, physically. [It’s] very much necessary, because this body is the temple of God. It is definitely now the temple. It’s a shrine. See how beautiful a shrine you have got. And I love to reside in this place.
Let it be so beautiful that God should reside in that. Beautiful it is. Look after your body, look after your hair, look after yourself. If you treat yourself, there’s no harm. People might say that, “Why should I treat myself? I must take all the burdens on myself!” All these out of date ideas of sufferings are useless for Sahaj Yog. Nobody has to suffer. You have to be very, very healthy people.
Like somebody said, “Why is it that Ramkrishna Paramahansa did not cure himself?” Because he did not know how to cure himself, first of all. But Ramkrishna said, “I want to take all the burdens on my head.” You don’t get sick if somebody is sick; you do not get sick. But, the only thing is that, if you look after your body, if you respect your body, then your body also respects you. You body understands! If you don’t care for your body, you neglect your body, then body also says, “All right I’ll have my way!”
So you have to look after your body. You have to know how to keep it all right. I think we should really write it down, all the things that are to be done to look after your body. That is very important, because in these modern times or in these modern societies, of course you have devised ways of comfort that you press here, then you get everything coming down, you press there and you get food inside your stomach and all that is there. Not everywhere this is! That is all comfort they call it but I call it lethargy, or can call it laziness. It is not going to give you good health.
Good health is possible only if you understand the balancing and have every understanding about how the body acts and what happens to body: small, small things like hot and cold, cold and hot. This is very important for Sahaj Yoga.
Sahaja Yogis have to be perfect, absolutely perfect. And you don’t have to do with the norms of the modern times that everybody should be thin and everybody should be absolutely TB patients going around for some sort of a beauty parade!
You should be all very healthy people and impressive. Whenever you sit there people should literally be frightened of you that, “From where these wrestlers have come?” (laughing)
So this is the sign of attending to your health attending to yourself and your mental health also. And that’s why I say that you [should] be that you careful as to what you read and what you see and what you hear and how much attention you pay to it.
You see supposing now a person like David comes in: you pay too much attention to a man like that. Everything is filled with that, the whole atmosphere is talking about it. Everybody is worried about it, it’s all going on. It’s negative. I think you talked more about David than about me at that time. Because I have also come, but David was there. But [this] sort of thing, it happens. Because we are used to seeing a thing like a sensational thing coming up, you see. Like newspapers will always publish something sensational. We are used to sensational things, so Mr. David was quite important. But just see how unimportant he was — he’s just disappeared. So if you had just neglected him and not bothered very much paying attention to him…
I hope Cooly is not too long with the fellow, please call him. You see, I don’t want Cooly to be curing him and getting into trouble. All right.
So the regular habits of sitting in the water and all that should be done.
Also regular habits about your mind: is not to read this. Just avoid! You don’t want to read any more of these things. There are so many beautiful books you can read. If you have to read and if you are used to it, you can read beautiful books. I have told you so many of them are there. You can read The Bible and see for yourself that it is all Sahaja, every word. You can find out so many quotations and so many things which can help us to tell these Christians, otherwise they are not going to listen to us. They are such conformed sort of things, that you have to tell something from The Bible. You can read Koran, you can read other books like Khalil Gibran and things, which are supporting you, which are also helping you which are giving you ideas.
Are you all right? You sure? I think better put your left hand towards me and right hand outside.
So you can close it now (turn off the recording).