“Knots on the Three Channels,” public programme, Caxton Hall, London (UK), 2 October 1978.
[The Principle] of Brahma is there, is the principle of that pulsating part, that power within us, which we have to feel, and which pulsates in everything.
It happens with Sahaja Yoga, no doubt, that the Kundalini rises, but that is not the end of it, because [the] human being is the instrument in which this light is manifested. But once it is manifested it is not necessary that it would be all the time burning properly. There is a possibility, mostly it is a possibility, that the light can go out. If a wind upside is against it, then it can go out. It can also subside a little bit. It may come out it may flicker, it may dwindle a little bit. Because human beings, as they are, they have got into three complications.
As soon as they become human beings these three complications start in them. And because of three, these three complications, one has to know that if you have to get out of that you have to break certain knots — they are called as granthis in the Sanskrit language — which are giving you this falsehood — is the vitathat (वितथता —falsehood). Falsehood that we think that, “In this world, after all everything is science, and everything is what we see and everything beyond…” And all those sorts of things are really false because, unless and until you rise into Reality, you believe in them: After all what is God? And what is all this talk of religion? What is the talk of Christ? And what is the talk of all these things?
So all these problems become sort of identified with you. Absolutely you believe in the falsehood all the time. You are more concerned about the falsehood than about the truth. Even if you are concerned about the truth, when you are born with the seeker’s mind, then you try to seek and you try to think of something that is beyond, you try to understand that there must be something beyond and something must happen.
But still, you are bound by these three complications in life, by which we accept the world as it is. Because we do not know the Reality. The problem is we do not know the Reality. Till we come inside the Reality, we really do not know even what is Reality, what is the basic substance of our being, how do we live, what is the subtle being, how do we live and what is our aim, what we have to fulfil — all these questions are very vague in our mind.
Then we start seeking here and there, we go round here and there and try to find out. We talk to people, we read books and especially we go to books which are philosophical and try to find out about what must be done about Reality. Why are we drawn towards this? Why are we not happy? Why do we feel dissatisfied in life? Why do we all the time hanker after sometimes, something and we do not feel fulfilled within ourselves and, why don’t we understand the meaning of our own being? Why are we driven like this?
All these questions come to us…please come in!
All these questions come to us and we start seeking about it. And actually our priorities, before we get into it, are so false because we do not know Reality. So I mean, it’s not your fault, itself, if you do not know Reality, and then naturally…For example, [for] somebody, to catch the train itself is very important, then to go in time is very important, then to get some money is important and to get to a house is important, and then to have some children is important. All these things become very much more important than they should be. While the main thing, that is to seek within yourself [is neglected]: the point of what are we to seek and what is so important about it, that every scripture has talked about this, that you must seek within yourself, you must find out yourself who you are. What is the reason? Why all of them have been so much stressing? So until you enter into it you will not know.
It is such a vicious circle, because of these three complications I was telling you about. Because if, as it is described, that your Spirit is absolutely a detached personality, it’s a detached being; it is not contaminated by anything. It is absolutely complete by itself. It is joy, it is bliss, it is the truth. And where are we then? Why are we in such a mood that we have something very important for us in our life, very special for us? We think that, “Oh, this must be done. I must get myself insured! I must do these things.” Then why, if that Spirit is such a powerful thing, then what is the complication? What are the complications we have and how do we get rid of these complications?
Through your evolution from the amoeba stage, you can say, even from the absolutely from the, we call it the jad (जड), the dead, from the absolutely from the material stage to this state, it has achieved quite a lot of detachment in a way. The detachment has come in a way that you understand that you are not the dead; no, you are not. That much at least everybody knows, that you are not. There are so many things you are identified with but at least you know that you are not dead.
With the growth of materialism and by changing matter and its forms and all that, then you realise one more thing: that matter doesn’t give us happiness. I mean many people through evolution realise it: that matter is not the end of our lives and it is not going to give us happiness.
Then, in the subtler form, when you evolve even more, then you go into the arts and the beauty of the matter: then you start seeing [a] little deeper than what the matter means to you, and you start thinking about its beauty, its forms, its combinations and its harmony. So the subtleties about matter develop, up to a point, through your rationality and understanding, that you realise that this art, also has its finite nature: I mean how far can you go with it? And even if you have art and you become an artist and you are aesthetically very rich…there are people who can be called as masters of art and those who are really aesthetically evolved people, but if you go and see their lives you get a shock you realise what kind of artists are these? I mean, they are producing art and beautiful things and nothing goes inside! They are very materialistic, they can be mad people or they can be absolutely obnoxiously boring.
So why is it that these artists, those who are creating all this, [which is] supposed to be something which is joy-giving, are so boring themselves and nothing goes inside them! And apart from that they are so oppressive, and so much sometimes can be very egoistical or can be very, very methodical or meticulous and they could be absolutely mathematical about things. You start understanding that they are not that abstract, as they produce. They give some ideas, some projections they do, but they may not be so.
So again you start thinking: how is it that this matter, which has gone to this subtle state, which is called as art and artists, why is it that this matter has not anything in it to offer us of that eternal value or of that nature which is promised to us through our scriptures?
So some people do at this point, definitely they step over, I would say, or they just collapse on that point. In the sense then they think, “Oh, then there is nothing like scriptures. It’s all a mess. It’s all wrong. There may not be anything. It’s a tall story told to us. And there may not be any truth about it, that there is all pervading power and there is this God and you can become one with God. It cannot be true. After all you can see that there is so much of poverty in this world, there is so much of pain in this world, people are so unhappy, how can there be a God Who can tolerate all this?” I get letters of that kind many a times, you see, that, “How people are so unhappy and they are this and that and then how can you talk of God?”
So this is the one complication we have and this is the complication comes because the Atma, the Spirit, is enveloped by our attention into the matter; because the matter has risen, our attention has come from outward, and it has risen up to a point where there is a knot by which we cannot see the Spirit but we see the matter.
This knot, I mean there’s a big controversy about names. I would not like you to confuse it but we can say like that, this knot is the knot which is the knot between the Spirit and the matter which is called as jad-prakruti (जड प्रकृति) in the Sanskrit language. This is the first knot which is a very difficult knot. We think, “This jug is mine.” And we think, “This chair is mine.” Even if somebody offers you a chair, “Come along sit here!” and the another person is sitting little bit lower, she’ll say, “Oh, she has given her a chair which is higher!” All kinds of complications human beings have! You know, it’s very delicate they are. They are so foolishly, sometimes, identified with things, like supposing a person…if you go more and more in the politics now, there’s a prime minister and he thinks that someone is sitting on a chair, and he thinks that somebody is going to occupy that chair, then all kinds of funny things start in his mind and all kinds of complications start. And he thinks that he’ll be dislodged from that chair by which he’s been a prime minister, so he starts working out his own plans and things.
I mean the priorities are so much changed! Then you will start what you call canvassing for him and everybody going for an election, and everybody fighting. I mean, the whole world is a madhouse at these things: how to achieve that chair, that position, by which he can become the prime minister.
And the other one doesn’t come. The other side working it out and, you see, it is very ‘important’. But what is he putting on the chair, is another dead stuff. You see one dead is adorned by another dead. He’s dead as far as so many things are concerned which are thought as the truth, because he doesn’t know the truth.
Now supposing you make somebody as a high priest. Now he is a high priest on a chair. To me, I see one dead thing sitting on another dead thing, that’s all. Because the chair doesn’t understand these things, the one who’s put on the chair doesn’t understand anything either, because it hasn’t got the awareness to see what is the truth. So what’s the use of doing such a jocular thing? It’s really a joke, but people are very serious about it indeed. Very serious things, absolutely, they do all kinds of things for these elections. It’s so serious, but if you stand from this angle and you should see that you start looking at it and you say, “What’s this? I never expected. What’s all going on?” You see, it’s quite silly.
But we have to accept it because we have misidentified through this one granthi, or you can call it this knot of the jadaprakruthi or what you call as this matter.
Now for a Sahaja Yogi it is essential to see how far he is identified with his jadaprakruthi. It’s very important to see how far is he identified with his, what you call the attachment or the covering of this deadening.
All that is subconscious is, all what you call conditioning, is done. Everything that is dead is dead. Whether it is your dead matter or a dead thought, it’s just the same. And the more you hover on it. You see, there are silly people I have known: I mean they have come to me in their thing. Supposing a wife has died, say about thirty-five years back. So he is here weeping and crying, writing poetry about her. She’s dead about twenty-five years back. She might have been reborn as a child somewhere or something like that. He can’t marry her again, nothing of the kind, but he’s writing poetry about her, crying, weeping. And he expects everybody to weep.
There are people, I have seen, they sit down and they just weep about it. They just play records and things, melancholy things and just wasting all their precious tears on something that is dead and finished. Now, there’s no need to weep about it, but they’ll go on like that and they enjoy such a thing very much and they appreciate it very much. It’s most surprising! But people go on wasting their energy, they enjoy it in a way, the way it is written down, the whole melancholy of singing their damaged experiences and remembering them in your memory.
Whatever was false, actually should become nothing in your mind when you reach Reality. So the memory in a Sahaja Yogi is of no value, much value. Because whatever he had, was in a dead condition. He was not sensitive to All-pervading Power at that time. He was just dealing with dead stuff. And that was what I was surprised when many people told me that, “Mother, after becoming a Sahaja Yogi now we can’t read any more melancholy poets.” I said, “Thank God a lot of time is now saved for meditation!” Otherwise imagine all of them coming with very melancholy faces to me, and saying that, “Mother you know, this poet has written…” Already there are bombardments of people who read all kinds of books, that, “Why such a person should write like that? And why such a person should write like that?”
In the same way they would say, why is such a person like Lord Byron? I don’t even see his face when we pass that way! I say he’s really melancholia personified! And he made everybody miserable himself! What was he crying about? I mean if you see his life: whom did he make happy? He made everyone happy, and was crying all the time and still making everybody unhappy? So this kind of a person is there! All this is dead and takes you towards the dead.
So dead and dead things can never give you happiness. On the contrary it gives you habits, they give you habits. And these habits come to you like, say, you are habituated to sit on the chair, you cannot sit on the ground. Now if I tell the Sahaja Yogis they must learn to sit on the ground they will immediately start that, “We must sit on the ground!” That’s not the point! What I am saying [is] the habit the chair has given should be got rid of. But for that you don’t waste your energies, for heaven’s sake! Because if I say that then you shouldn’t try wasting your energy in getting rid of the habits that were there. On the contrary if you put your attention to your Spirit, to what you have achieved, to where you are, gradually you’ll find your habits will drop out like that.
You have known that. We have had alcoholics with us here; terrible alcoholics who could not give up alcohol, and they have given up. We have had people who have taken drugs; they have given up without any difficulties. Cigarettes they have given up. There are also some higher vices and bigger vices also people have given up. And some vices which one cannot mention, people have given up.
So this happens when your attention goes to your Spirit. And this is a very big detachment that comes to you through your ascent, into that realm where you feel the All-pervading. Means automatically your detachment works. Means your attention has felt, definitely, that oneness with Reality. Otherwise why are you getting detached?
And spontaneously it happens. Suddenly you’ve matured so much. Sahaja Yogis matured so fast. I mean it’s a jet-like maturity, I think. Because when they rise nobody understands. Whenever they say something people say, “What are you talking about?” Because they are at such a different level that others just don’t understand what they are talking about, and they find it very difficult to understand. [The] easiest thing, whatever they talk, the others say, “What, what are you saying about, we don’t follow?”
So the attention when it enters into that, your habits drop out. But for that it is essential that your attention should be on your Spirit.
Now what is the beauty of Spirit for a Sahaja Yogi? What does he get out of the Spirit? What is the manifestation of Spirit is? That when his attention is absolutely one with the Atman, with the Spirit, then there is a manifestation of vibrations. You start getting cool breeze in your hands.
Now these vibrations are there from the very beginning of the matter, up to the vibrations where you come up to a human level.
You can call them, these are like, electromagnetic vibrations. But when they go on improving. You see, in the beginning, they just look like electromagnetic, then they look like more. There is emotions in it. Then you go little ahead, then you find that these vibrations also act, these vibrations also think, they also report.
So gradually you will find that with the growth of human being, as a human being from matter, these vibrations have also manifested into different categories. To begin with, these vibrations are only electromagnetic, you can say, in the matter. Say if you have Sulphur Dioxide as a molecule you will find sulphur and dioxide both are vibrating all the time like that. But when it goes on manifesting more and more — that’s the basics — then gradually the manifestation of these higher things can be perceived through our understanding of Sahaja Yoga. But for a normal person it is only electromagnetic.
Now supposing a matter, which is, say, just a matter, say a dead matter, it is. Now it is not aware that it has got vibrations to begin with. It is not aware. It doesn’t even think about it. I mean, it has no awareness at all of any kind, it’s just dead. So, but there are vibrations, there are electromagnetic vibrations, but it is not aware.
Now supposing such a dead matter, if you tell that dead matter that you have vibrations it will say, “What are you talking about? I have never felt!” But somebody else can feel it, that there are electromagnetic vibrations. In the same way every human being has got these vibrations within him in the Spirit. But they are only manifested when he gets Realisation.
So, the second category of the same thing, the same vibrations, start expressing higher and higher qualities about it. Like from one seed a tree grows and the flowers come out, and they give fragrance: like that the growth is more and more. But the basic is electromagnetic vibrations that you can feel it everywhere in the matter with your naked eyes, a human being can see it.
Now see your own growth. Have you recognised it that animals don’t know that there are electromagnetic vibrations, but human beings have? But a Sahaja Yogi knows that there are not only electromagnetic but there are all kinds of manifestations of these vibrations.
So electromagnetic are important at a point and then other vibrations are even much more important. So all these vibrations are coming, combined together, absolutely completely, in a human being, which they manifest gradually. And they act according to the need of the time. So much so that in these vibrations there is somebody who thinks, the vibrations who think, the vibrations who cooperate, who cure, who relay things, who report things. All that you think in the human awareness that you are doing it, like telecommunications, you have got big telecommunications: sitting down here you can show some things that are happening in India or something like that. In the same way these vibrations can report thing to you. The complete telecommunication is built in these vibrations! Then you can cure people sitting down here. You can raise their kundalinis sitting down here. You can work out on people sitting down here. All these far fetched things are possible.
Those who have been Sahaja Yogis have realised it and seen it and worked it out. And it’s most surprising. Now we have a lady here sitting down: her husband used to drink a lot, everybody knows the story very well. And we just sent some vibrations and he’s stopped his drinking. And just to convince that through vibrations it was done I used something which is very simple, is a lime, a living lime. And we put our vibrations into that and we put them near the head of the patient and they suck the negativity of the person and the person gives up drinking.
You have seen one boy who used to come here, a little boy, who would run all over the places and would not sit down even for a minute. He was possessed, he was horrid. And now he’s a sensible boy. He’s started going to school. He never used to utter even a word, now he’s started speaking. So all these things happened with the lime. Now he said, “How is it, Mother, a lime is such a thing now?” For a very, sort of, up to date person, it is a little funny to see limes being used for vibrations! But they are actually ultra-modern things you know, they are ultra-modern. I am not talking of only modern but ultra-modern things are limes; are the very ultra-modern things. Because you vibrate the ultra-modern limes by your vibrations, and you put them under the pillow. Now these limes have a speciality. And this have been found out by many people long time back: that they have a speciality to suck in the vibrations and contain the vibrations or to, not only electromagnetic, but quite a lot of vibrations can be in it, because they are living and they have a coefficience. They have a kind of coefficience by which they suck in these vibrations in them, and then they relay, they throw these vibrations whenever it is necessary. It is not the limes who do it but the vibrations who are contained in them that they do. How? I will tell you.
You can think of a battery being created. You create a battery. Now the battery cannot do anything but if you take the battery near some points then it starts working because it is inside it. In the same way we really make it into a battery. When they are near the heads of the people, these limes, they are doing nothing, but these vibrations come out and they start working it out. It’s a perfect team. They do it, they know, they are perfect. You don’t have to tell them. They understand much more than you do. They are controlled much better and they know how to find the ways to extract the negativity, which sounds very funny to other people. That’s why I tell all the Sahaja Yogis, “Don’t give out all the secrets just now. Let them come in slowly. Let them settle down, let them get vibrations and then we’ll talk.”
Because I have seen if you not only talk, but if they see that I am handling some limes, some people run away, thinking that it’s all hocus-pocus. They don’t want to believe in it. Really it is a fact! Because people believe in some sort of a funny thing. Supposing I have big circus and all those things that the people do, I don’t know what all they do, but some sort of a funny thing, you see, they like it.
For example, if I make you all jump on your heads and shout loudly and make some nuisance out of it there will be thousands coming to this group I can assure you. But if you are really knowing about Reality and if you are handling the vibrations within you people won’t come. And that’s why many people go to that. Why? Because the same, the complication, the complication is still at work you see. So to please them you have to use the complications.
And those who do not want people to know Reality or those who I would say do not know Reality, those people who just want to make use of all this, they use this complication. So they try on human beings and that’s how they trap the disciples and that’s how they manage thousands of people bringing money and giving them honour and all those things which are useless for a person who has known Reality. For him money makes no difference. I mean he understands the joke of the money and he understands the joke of everything else. But those who want to use this complication. So this one is described, I will use the name that was used by Shankaracharya. Because everybody is not a realised-soul and of a great authority, but we have to have some people as authority. So Shankaracharya has called this as Brahmagranthi he calls it Brahmagranthi. Brahmagranthi he says, because the Brahma is the vibrating force, Brahma is Om. That is the vibrating force. Because it’s the vibrations, that’s why he calls it as the Brahmagranthi.
Now the second one is the one by which we think that we can do something. Now this one is the superego one, the first one I told you about: creates the superego, this granthi, the knot. How do you have a knot? I’ll give you an example of a balloon, say, for example, a balloon. Now a balloon has lots of air in it, but it will all pass out, it won’t be there, if there is no knot there. But if there is a knot you can hold the balloon all right. And this is the balloon we have in our head which we call as superego, which we can see here clearly.
Can you show them?
The black one, you know. The black, real one, is this one: is the superego by which you get possessed, and you get all mad and you do all kinds of things. This is the Brahmagranthi. This knot is there. And this knot, first starts at the Mooladhara. It starts from there. The knot starts from there, can you imagine! It starts from there! Because this one is made of prithvi-tattwa, is made of the earth element, so from the very beginning from the earth element itself, the knot starts. But as there is a knot: you see, when you make a knot always there is an unwinding, always. You come by a staircase you always can go down it. Is there a staircase by which you cannot go down but only come up? In the same way, if you have made a knot, there must be a way of going out of the knot.
So the going out of the knot is worked out through Sahaj Yog. That also is done through vibrations. That the first, this knot, has to be released. Once this knot is released then only the Kundalini starts. This is the first knot. This is much more important. So this first knot is very strong among Indians and is not so strong with you people. Though in a way you have done one great harm but this one is not so strong in you people, at least those who are seekers. You are not so materialistic: in the sense at least in your rationality, I think you are. But I would say that you are not so much worried about your food and things like that, so much as the Indians are. I mean they can’t help it. They have to worry about their food and all these things. Of course you get your doles, you are not so much worried about these things.
But there is also another problem that comes up with all this affluence, that in a very subtle way, very subtle way, you are materialistic, you are. Because if there is 1p increase, the whole thing topples down, which won’t happen in India. Even if there is a 3p increase nobody would bother, because they’ll say, “Alright, we’ll not eat that, we’ll have another one!” Because they are so much used to a kind of calamity all the time falling on them. “All right if we can’t get bread, we’ll make something else, all right.” So like that they are not so much disturbed as you people are. Because you become over-sensitive, even to your materialism you are very sensitive and your materialism starts becoming so funny that it amounts to fuss, and it’s fussy. It’s a fussy materialism which is such a headache, I tell you, that I mean even what people are wearing and how they are dressed…Now supposing you are wearing a suit, then they say it’s not good because, “He’s a very suity fellow. He’s a suity fellow.” Now if he is not wearing a suit, then, “He’s very casual,” you see. Sort of everything has a name something like that. And everything can be discarded under some banner or something.
I mean who has got time to think about who is wearing what, who’s a suity or a booty or whatever it is? But these things make you sort of brand a person, that a person, his house is like this, then he must be like this. It is not so. It is not. Here the knot is so subtle in the sense that rationality, gives you this sense, that by judging it, that by that you judge a person, you judge a person, by his appearance.
Say supposing I wear a horn, you can say, and I try to do some tricks, some jugglery for you. Supposing I show you some money, taking out some sort of a ring or something like that. It may really make you feel that, “There must be something about it!” Or even higher than that if I say that, “All right, you can have your sex habits as you like. You can have ten women around you. It doesn’t matter and you can meet God.” And if you see someone like that you can call him a sadhu, you can. I mean, it is such a big myth, it is such a big falsehood. It is absolutely nothing but, I would say, complete darkness, it is. But people will accept it, because it will sound very fantastic to them, because it will support that materialism that exists within a person like that.
In India, say there is a saint and who says that by sex you will go to God. Immediately people will jump on him, because we are so much endowed with sex energy, hoping we are going to get these higher things. All these things happen in a society which is supposed to be absolutely non-materialistic. So this materialism works out and this granthi, what I call the Brahmagranthi, is the involvement, or you can say the falsehood, the falsehood, of matter . The falsehood of matter works through this and one goes on believing it and believing it.
So the second thing starts with it that people say, “Let us give up this falsehood.” And they start all kinds of another artificial methods. After all, materialism gives you artificiality, in the sense that when your attention is involved into things which are not real, which is not Reality, then naturally it is an artificial stuff — everything becomes artificial. And when the artificiality becomes too much, then what happens, artificially you try to give it up. This is the second side of it. The second side of it is artificially you think, “We should give it up.” For example, you will say, “All right, from today I am going to wear a dress like an ascetic!” We had some people who said that, “We cannot give up these dresses of primitive people.” I said, “But why?” “Because we want to become primitive!” Now you cannot become primitive. It’s a fact! You must accept it. Yes, all right, dress up as you like, it’s nothing important. You [can] dress up like anything but you don’t think [that] by dressing up anything you are going to become anything — nothing! It is not important at all.
Whatever way you may dress up, whatever things you may dress up, whatever you may do, has no bearing on your inner yoga.
Inner yoga works out by itself, it works out through chakras, it goes inside, it’s a subtle thing which is a detached thing from, how you dress: how you walk, how you talk is not the point. Once this yoga works out then of course, the things change outside; because your faces glow, you become magnetic, you talk in a way which is authoritative, you start curing people, you start doing many things which shows that you are a different person: that’s a very different thing altogether. But normally by doing it outside, artificially doing something: this is another kind of a granthi, you can call a knot. And this knot starts by identifying yourself, by thinking that if you do something then you are going to achieve it. By sort of doing some sort of an effort or by doing some sort of a penance or standing on your heads or so called Hatha Yoga, or all these things that people do in the name of God also. All these things you think you are going to achieve, is another falsehood. Because with this falsehood that knot becomes stronger and stronger.
Doing anything, is what you call the Rajoguna, is the Rajoguna, is the Right side action.
The Left Side action just now I described to you, which starts from the Mooladhara. And the Right Side action, which is the Rajoguna which is within you, which is the activity within us, by which we do something, we want to do something; which is done through our ahamkara, is through our ego which is there. And all this also, doesn’t lead you anywhere, because whatever you do, you do not do any living work, you do all dead.
Supposing you have made this chair: what have you done? You have just changed a tree into a dead stuff and then made a chair, that’s all — dead into dead. You have created all this, it’s all dead and that is all dead. Any living work human beings have done? Nothing.
And, if evolution is a living process you are doing all living: you have to do something living. On the contrary if you are doing something dead and believing that you are doing something living, then it’s even a greater falsehood. But if you realise that we are doing nothing, that is living, [and that] for that something has to happen, that we should be endowed with that Power by which we do living things: if this is accepted then the thing works out, otherwise not.
If people think, “No, I am the prime minister!” say, “I am the king!” “I am the XYZ!” you may be anything, still for God you are a dead person. It matters nothing to God. You might be an engineer, all right you are, you arrange, say for example you arrange a machinery or something to work out. Even if you go to Moon, what is it? Dead going to the dead and coming back dead! What have you achieved? Going to the Moon, what did you get? Those stones, things, and what are you going to [do] put them in, on your heads? What living thing have you done out if it? Just think it over.
What efforts! What mind!
Then coming to religion, also we behave in the same manner. We think if we go to church, now for example — some people believe in it. Of course, I mean some of you are sensible enough to understand that by going to church and listening to a priest you are not going to achieve anything. Is a sensible thing, that way. But even by going to temples, you are not going to achieve it, take it from me. Going to any lectures, you are not going to achieve it. They are just going to talk, talk, talk, which is a dead thing, which becomes a dead in your mind [and[ nothing but conditioning takes place. By reading books, you are not going to achieve it either. Books are dead: you read the books [and] you accumulate more dead on your left hand side.
By the Right side, you do the thing by accumulating the Left Side.
But you use also the Left Side for your Right side. Because if you have read a book, then, so, “Yes, yes, yes! You see! Now Mataji is not that person, you see, because there was in this book this was written and how Mataji explains that?” So all the time you are playing with these two knots within you Rajoguna and Tamoguna: these two knots are within you and that’s why your attention is not on the Spirit.
Third is the Sattvoguna, you can call it: the one by which we try to know God; is the one by which we try to see things that, “No, this is not all right!” “We give up this and give up that and we should take to Rajoguna.” But we should give up Rajoguna and we should take to Sattvoguna: is the central path, where we try to say, “We must be God. But what can we do to be God?” As I have told you, people think that by meditating [you can]. Some people have told me “Oh, I have been meditating Mother for the last twenty-five years!” “Now,” I said, “what have you been meditating?” I mean, there have been people I have known who have been ‘meditating’. But where, and how? It’s funny, you know, how people can do it.
We had neighbours there, and somebody had given them a mantra and he was a man, a very big man, I should say, he was really governor of the Reserve Bank of India! And they would get up four o’clock till six o’clock, they were meditating and saying some sort of a mantra, absolutely rumble tumble, and they were doing it and doing it and doing it till it was about twenty years! Till they absolutely became dilapidated, their hands became like this, feet became like this and swollen bodies and all that, and then they died. Till then they were going on and on until the end! And even when they were laid down in bed they could not move on, still they were on with it! They had become completely dead. You won’t believe how they had become. I wish I had shown you their photographs. Absolutely bedridden, and their bodies were swollen up and they could not even move their legs and food was given to them and somebody used to take them out and do everything. I mean, they couldn’t move any part of their body, they were all deadened and finished, like that, and still they were saying the mantras! I said, “Now when are you going to get the fruit of all these mantras?” They said, “You see our mother…” They have a mother, and their mother has promised that, “When you will die you will get it.” They died and nothing happened! The body was so heavy nobody could lift it, and it was a big problem. So they were deadening themselves, all the time they were deadening and deadening! Instead of going towards life, they were deadening themselves only. Now, I could not tell them anything because they were not very willing to listen to me. They had become so much addicted to that habit of saying mantra, that even doctors could not do anything about it, nobody could do, they would not take any medicine, they were just doing mantras only. Their mouth was saying mantra and the whole body was stiff like that! And they died and people said, “What great people have died, you know! We must take their darshanas they have died.” Now, you start looking at them and you say, “Now, what to do?” And the people they came and they said, “Oh, great people have died! Then they took the name of God till the end!” And then you blame God: “Why is that they took the name of God and why did they die like that?” I mean you must see where you are hitting your head! Supposing that is the door and if you go on hitting your head here and then you say, “Mother we hit our head for twenty years why didn’t you find the way?” I mean this is not the way! The way is there. That’s the way you have to get it.
If this is not the way, why are you hitting there? This is because of the Rajoguna problems, the Rajoguna problem that we can do something about it. People just cannot believe that you cannot do anything about it, because in a very, very subtle way Mr. E-G-O is present! You say anything to them immediately it comes up like a snake, I have seen it. “Oh, Mataji said that! No, I can’t bear it! Why did she say that?” I mean, why did I say, means I see things and that’s why I am saying! You will also come on this side one day and you will start seeing. And what I say [whether] is absolute truth or not you can verify it! But why should I say, is the main point! I don’t want to disturb you. I have brought you here and I have called you here to give you something special. All right now if that is so, let us have a compact of it, some sort of a compact deal about it, that I give you something and then you receive it and the compact, the whole thing, should work in you, and then you decide about it. Instead of that if one word you say, immediately the snake [of ego] comes, “Oh! She said this to us, let’s walk out!” Now what should I say? “You are all right”? “You need not seek. You are perfect”? Is that the way should I pamper your ego? No, it should not be so.
Neither do I condemn anybody. I do not say that, “It is because you are like this ,you are condemned!” — no! But you must see the Reality, that you are not there as yet, the Reality has not come to you, you must see the Reality as a whole.
For example, I am a Mother and you are hitting your head here. Now if I tell you, “My child for heaven’s sake don’t hit your head, you will break your head. Go there, there’s the door.” Then you say, “I’m on my own, who are you to tell me?” Now this is a bit too much for a Mother to bear. Now she says, “Please see, this is the door you get out of this door.” That’s why you need a Mother, you don’t need anybody else. Because anybody else would just say, “Oh, all right, you go ahead! Break your head and finished with everything! Good riddance of the bad rubbish!” But a Mother is not like that. She thinks about it, she thinks, “Oh, my children are there, they are seeking, they are seekers. I have to go on telling them and telling them, so that at least they open themselves.” But they’ll go on hitting their heads, whatever you may try, unless and until this wisdom comes into the head.
And it’s such a vicious circle, I tell you. The wisdom cannot come till this lowest granthi breaks, the lowest knot breaks, where a person starts understanding one simple point: that human beings cannot do it. God has to do it.
So the surrendering starts. God has to do it. You cannot do it. Only thing we have to say [is], “Oh, Lord please!” that’s all. You have to just knock at the door. You don’t have to argue out whether Christ was correct or not, whether Buddha was correct or not — don’t discuss any dogmas. All these people, all those who are supposed to be in charge of religions, have created nothing but useless dogmas to quarrel and fight!
And I was amazed to see these people when they have their meetings: “We have to discuss who is going to be elected for this and what is going to be the agenda for the budget of this thing, and then lastly what will be the menu for the next year?” That’s all they do! I mean if that is God’s job, I am quite surprised and you should be. I mean is this the way these people are going to bring Reality within you by bringing you all kinds of unreal and useless things? And they are doing it, and we are in it all the time, we are in it, we are identified with it because see we think…
(end of side one of tape)
…this yellow stuff, you see, absolutely. It gives you also. To me, it gives me a feeling of nausea as well. Most of these people, egoistical, have bad liver and also they have, they get this trouble of migraine. And also they get all liver problems and this yellow colour especially is expressing their liver temperaments. Then on top of that, they think, “What’s wrong in doing anything?” Already we are on one side then, “What’s wrong?” then starts, then we start drinking, because we must deny all that is good.
Now let me tell you one thing: whatever things people do which are egoistical, the things that they do that destroys them. It’s sort of a thing [that] they want to destroy themselves. Perhaps in a subtle way their ego wants to destroy itself. It is such a thing that they work it out in such a sub-human way. For example, for a person like me, that I cannot understand a man who goes to a pub and sees another person coming in and falling down all over: you see such a man coming out then how do you enter in? It’s like a lunatic asylum! I mean if you go to lunatic asylum and you see a lunatic coming out, then you would not like to go inside. But this, I can’t understand how human beings do. They see. Now you know it very well that nobody so far has been even honoured because he’s a drunkard. Has there been anybody in the whole world? While the whole world drinks, but is there anybody honoured? In the history I would like to know: was anybody honoured? Any man who has deceived his wife and has married ten women has been honoured for that? Is there anybody honoured?
I mean they say that many geniuses, I call them geniasses, are like that. Maybe they are just like radiograms from where some music is coming, but it doesn’t do anything inside. And they, if they become your models, you might be becoming geniasses yourself, without even any genius in you. So all funny models we set up but do we ever erect their statues? Do we garland them? Do we worship them? Why?
Whatever you may say against Christ, I don’t say that anybody can stop you because you are on your own. You see, [the] on your own trip is one of the worst trips that I could think of. What have you found so far to be on your own? Nothing! You haven’t found your own properties. You haven’t found out your own nature . You have not found out the beauty that you are. What are you all with? Will you go out anywhere without taking any money with you? You don’t even have a ticket!
So just it’s a joke, that you are on your own. You are not! You are not, because your own is missing, is missing, it’s not there. We have to find out that own. Our attention should be on that own. And why, why do we always indulge into these three complications all the time. Like even in the centre, is about Sattvoguna. Because we feel many people do feel: that’s also a very modern blessing, I would say, that everyone feels the need to seek.
But when you see how Joan of Arc was punished and how things happened in the past, how people were mad and dogmatic and egoistical in the name of religion: you don’t know what to do. You see the funny people! Then you get all these horrible gurus coming here and taking money from you and doing all kinds of things. You think, “What’s all going on?” Then you see people giving you sermons and lectures and all their private life — nothing in them bubbling, nothing so special, nothing so sweet about them — then you feel, “What is this going on?” And that is the central path where you are really seeking and then you say, “No, let me do it myself!” I can assure you, you cannot, it’s not meant to be.
It’s funny, I mean if somebody says, “All right you come to my house. Just come down and you’ll get it.” Then why do you want to do it still? What is the reason? There are many people who have been here who don’t like when I tell them, “Please give up this mantra of yours. It’s not going to do any good to you!” They say, “Why Mataji?” As if they become the mantra! And the mantra itself is “Rumble tumble”! Nobody knows a word about Sanskrit! Nobody knows a word about what it means, where to take which mantra. There is no living process behind it — nothing! I am shocked at it sometimes. Sometimes I feel, instead of water you are taking poison.
And when you tell about the Reality and you tell them, “This is how it works out, and it has to work out within you. It is an internal working. It is an internal yoga which has to work out, which you have to feel it yourself; you have to see yourself and you have to see it in others, and you have to work it out,” — people don’t like it.
This is also because of the third misidentification you have of your Sattvoguna. Because artificiality starts from the very beginning, the artificiality goes on and on, till even you come to Sattvoguna which is the seeking — in seeking also there’s artificiality.
Now if I may tell you that I can see you through and through: it’s a fact. I can. Now you put up a show before me, whatever show you want, but I can see it. But I do not show that, I don’t want to show, it’s all right. Sometimes I am very unhappy when I see some people; I know there’s a big problem about them.You haven’t got that experience, but supposing when you become a Sahaj Yogi you will feel it. Those who have got it can feel it. You will feel so concerned about things. And sometimes you feel very elated to see some people are in a very good shape and some are in a very elated shape.
I can see you through and through. I can see everything. But still my love is such that it doesn’t allow me to see those things that will recede my attention.
I can see my love working it out: It tries to build it and make it. I have to work it out. But then my attention is a very special stuff: it goes to a great extent. Now the love and the attention play a part. In my case my love is in my heart, it’s my Left Side. This one is not. It plays hand in hand with the attention.
Now attention is in the centre and my Sahaja Yoga is on the right hand side. So the attention is also very stubborn: it plays, to a point, it goes up to a point, then it recedes back, again, it goes down and says, “All right, forget it! You just can’t do it, not yet.” Because love can also spoil, so they balance. Like in a driving you have an accelerator and a brake. You can put an accelerator to a point but if it goes beyond a point then it might spoil the whole show, so you have to put it down. It has to keep in relation with the whole programme, with all the people around. Now say if there’s a person who comes here who is a very troublesome fellow, he has very bad vibrations, he drinks and he troubles us, and he just comes here to disturb us; he argues. One day I tolerate him, second time I tolerate, third time he doesn’t turn up, he just doesn’t turn up! People don’t know how he doesn’t come, “Oh, he was transferred.” I didn’t do that but it happens. The attention just recedes: no importance to such a person; he is useless, because what he can achieve? Thousands and millions can be given it just like this. Why should God worry about people who are not interested in their own well-being? He’s not going to fall at their feet. He can create the whole universe; I mean, He can create all other types of human beings.
So this is also there, this attention, you see: it’s a very proud stuff. It has its own protocol and these protocols are divided into these seven centres. And any one of these Deities, specially Christ, the Lord as you call Him — He is really the Lord you know — not an easy person — if He gets angry, it’s impossible. He loves you; no doubt, but to a point. He loves me much more than He loves you. If He finds that there is a problem for me He will have nothing to do with you. As long as you are receiving it, and behaving yourself, all right. Same about Mahavira, same about Buddha: we are on one side. So they all support, they all help, and all of them are absolutely in unison and in complete understanding — nobody fights them. It’s a complete integration. Only I am the person in between, trying to say, “All right, just for a little bit, let’s have it this way and that way. Let’s do it.” Like a chairman sitting on the chair and telling them, “All right. It’s all right now. Please forgive! Please forgive me now!” But somehow (unclear). It happens. Then for a Sahaja Yogi it is essential to know there are certain rules and regulations of Sahaj Yoga. Immediately your vibrations are less to begin with. I don’t do anything. People say, “Mother you have taken away my vibrations!” I say, “Why should I? I am so anxious to give it away! I mean I am fed up of it!” I would love to give everything, all this to you. But if there’s something wrong with you what am I to do? Now supposing you put a lid on top of a pitcher and put it in the Ganges and you say, “No! Ganges is flowing, now what am I to do?” Remove the lid!
And it is very subtle, very subtle. You don’t realise how subtle it is, only in vibrations: “Oh God! I’ve lost my vibrations!” That’s all!
So vibrations are the most important things for Sahaja Yogis. The most important thing is to achieve a complete state of vibrations, when your Realisation is completely integrated, your physical being, your emotional being, your Spiritual being is complete, in unison, there’s a complete balance within you. Then only the vibrations flow and that’s why antar-yoga is important. It is not only lecturing that is going to help you. Of course, there are vibrations in it and they work out: I try through my vibrations of my words, I try to disentangle you. But that is to a point, where you have to yourself take up and work it out, the antar-yoga, the inner yoga, by working it out in a way that you sit down, meditate and do various things that Sahaj Yoga has suggested.
Now I have, you know that, my grandchildren are realised-souls and they’re very high quality realised-souls and they understand a lot about Kundalini from very childhood. Yesterday one of the girls was feeling the Left Nabhi very much, all over, and she said, “Now I will know how to remove it.” And she brought pieces of paper and she tied them round her there. Then she took vibrations like that. So she said that, “Now they are all passing into this paper!” Actually while doing she was giving bandhan to it. She was moving her own vibrations around it, she was binding them. And then she took them and she said, “Alright, put them in the fire,” and they burned it. And her tension was reduced. And everywhere, everybody felt better.
It’s so fantastic it is! And now this girl is seven but I have a granddaughter, she’s hardly two, and she’s very great too. She just comes on to the point. She says, “This is the problem!” And I have a grandson who just climbs on somebody and he clears them out. His vibrations are clear, people have seen it. And there are many children like that, who are born in this country. How are you going to understand it? Only by attending to some sort of a meditation course or something like that? Paying for it? No, you have to be lively people.
Sahaja Yogis should realise one thing: that they are the foundation of the new world. This is a very, very big responsibility. And the foundations have to be very solid. They are made out of stones, no doubt, but they have to be really solid, absolutely solid, because they are in the foundation. They are chiselled out much more. They are to be cleared out much more. But if the foundation is not good we cannot build the complete edifice, you cannot do anything about it. First, the foundation is important, and that’s why it’s nice we are getting a few people. But it’s taking a bit too much time, I think, the foundation itself. Every stone has to look after oneself, and has to work it out in a much deeper way and work out the vibrations and must evolve the methods, all the methods, by which your depth is created.
Nothing is important but this: that every one of you should be real solid people.
In the end, I will just tell you that the subtle part of these chakras, is how to understand them. The first side, the first entanglement with the jada-prakruti as you call it, the matter, is to know the auspiciousness, auspiciousness of things: what is auspicious, what is not auspicious. If you understand the auspiciousness then you will understand that you can overcome the binding of the matter. Now, even auspiciousness can become quite maddening to people. I have seen it. I have seen people washing their hands fifty-five times, pulling their hair hundred times — that’s not the way. But you must understand what is auspicious, what is not auspicious.
For example, we can say, how we sit in a programme is not important so much. You may be little bit sometimes pushing back, pushing forward, may be sitting [in] any way: that’s not important. But the auspiciousness of sitting is that: have you reverence in your mind when you are sitting? There should be a reverence in you.
When you are sitting for your meditation, are you taking upon yourself that, “Oh, I am going to achieve it today!” or out of reverence you are sitting in a surrendering mood, in a surrendering position? The reverence part is very important, once you start understanding reverence. I have seen people putting both their legs towards me, sitting down like that. I have seen people with very arrogant ways of sitting. For example, sitting like this before anybody who is supposed to be revered: you should not sit like this. If you sit like this then there is no reverence. This is [how] you sit when you are in the authority yourself! You should sit with your both legs like this and sit in reverence. Now this pose is not important. You can be absolutely burning with ego within you and could be sitting like this. So I’m again telling you: auspiciousness is what is within you, what you think about it, what is happening to you: Are you feeling reverence within you? Are you feeling the reverence by your pose? This is your own judgment. This is your decision. This is nothing to do with how you should sit, whether you sit on your one leg or two legs, it’s not the most important thing, but do you feel that, by this you are relaxed and you are in a reverence position? This is the thing. If you feel you are in a reverence position, that’s all right. That is what you have to do, is to understand auspiciousness.
An example I will tell you, of auspiciousness: for example, now, you are a wife in a family, you are a husband in a family. Now how you treat your wife? Do you treat her like a goddess of the family? Do you? Do you treat your husband as a man who brings God in the family? You see, this auspiciousness is the way, how you feel about, is the auspiciousness. How you feel about a chair? You sit on the chair; say for example, now how do you feel about the chair? Do you feel it’s a chair because it’s very expensive? Because it is your own? Or because somebody has given [it to] you? The reverence is there, about the chair, that, “No, it is the chair which was occupied by my mother so it is to be revered, or by my father, so it is to be revered, or it is just a chair which is handled just for utility or you have just got it for a some sort of a deviant thing?
Wherever you sit, now, say for meditation: you are sitting in a place. I have seen people doing all kinds of funny things, in the name of meditation. For example, they’ll be smoking first. Now what are you going to do? The ashtray would be just there and then they would put their feet like this, “Now let us do the meditation!” This aspect is very much missing here because people have lost all that. I think they had it very much there, but it is lost.
And auspiciousness is a very, very sort of a thing which gradually, when you train yourself, you’ll understand. And by auspiciousness you will understand the value of matter. You will not value the matter then, but the auspiciousness of it. To you, the important thing will be say a hair from the head of Mohammed Prophet. It’s much more auspicious than all the world put together. I went to Kashmir as I told you, and we were just crossing through and I asked the driver, I said, “What’s this place?” He said, “Why?” I said. “Is there any temple here? What is this place? It’s so beautiful?” So my husband looked around, he said, “What’s beautiful about it? I don’t understand. There’s nothing here, around?” He said, “No, there is nothing. But there’s a place just there, you can see that, where the hair of Mohammed Prophet is kept.” I said, “That’s it!” No joy, beauty, I could ever get it from anywhere from any place. It could be very beautiful, you may feel that, “This is the heaven here!” For me it may not be there. It may be that place where one hair of Mohammed Prophet is sitting — it’s auspicious. Auspiciousness is judged through vibrations. So you cannot say, “How are you to judge the auspiciousness?” Through your vibrations you can. So use your vibratory awareness for auspiciousness.
That’s how you can look after your Left Side, which I have told you in a very short way. For that you don’t have to read books and you don’t have to say, “How many times, Mother, I should wash my hands? How many times I should give this bandhan and all that?”
It’s only when you get your vibrations the best, that’s the most auspicious time. Keep it at that point, because again into the rituals you’ll go, “Hold it with your left hand and hold it with your right hand,” and all going wrong. And then some, “Oh, Mother I did the wrong way!” Then what is it? That’s not the way! The thing is, the essence of it, [is that] if you get your vibrations all right, that’s what is to be auspicious.
Maybe when you are sitting down you are not getting your vibrations, you think that maybe might go something wrong with it: is it I am not revered properly? Let me have the vibrations. Why, what’s the matter? Why is it that I am not feeling the vibrations well? That’s how it should be. You can judge it through your vibrations.
Now auspiciousness is very important for Sahaja Yogis because all that they do should be auspicious. Whatever is inauspicious you shouldn’t do. Now you will be surprised, sometimes you might think that say going to a particular place is very important. But maybe you will find that you have lost your purse or you cannot go there or may be that somehow or the other that the road is blocked, you have to go by another. Accept it! Maybe that is auspicious. Maybe that you have to go that way. Maybe there is somebody who is waiting for you there, you have to give your vibrations to that place, there is some need there because you are an instrument of auspiciousness. You have to spread the auspiciousness. And what is auspiciousness? Is nothing but the blessings of God. To feel the blessings of God. He blesses you all the time. His hand is all the time on your hand, He looks after you. When you seek auspiciousness you seek His hand. You are always under His hand. He’s your shepherd. You are all the time under His guidance. That is what auspiciousness is, in the real sense. To feel it, all angels around you. Everybody is there to help. Everybody is trying to bring you to Reality: that is the auspiciousness. Once you start doing it gradually you will find the joy of living will pour into you, the joy of God’s blessings will pour into you, when you will feel His hands.
It is not important that you become a very successful person in life. I have seen such successful people in life, so-called successful: so unhappy, so miserable, so terrible and so boring and so troublesome. They are good for nothing! People say, “Oh! He has died, it’s a good thing!” They have done no good to anybody, nobody bothers about them. When they are in position people look after them, once they are gone nobody even bothers about them.
Auspiciousness gives you the right idea of Divine importance, means where the Divinity flows behind you and goes around you and takes you around and gives you the complete joy: the movement of the weight. It’s a beautiful thing to be auspicious. It takes you away from inauspiciousness when you ask for auspiciousness.
But do not make a ritual out of it, which I want to tell you hundred and hundred and one times that do not make a ritual of anything because you deaden it, like all other people have done it. I hope after my death you people do not do all this. Because then it becomes a superstition. Auspiciousness should never be confused with superstition. Because people were not that alert and not so subtle they could not make out what is ugliness, that is superstition, and what is beauty, that is auspiciousness. They made all mistakes and they committed all these crimes.
But you people be careful, because you are subtle people. Do not make it a superstitious thing, but an auspicious thing. When you speak, it should be auspicious. I have seen many people have a habit of speaking very inauspicious things, especially with the left Vishuddhi – very inauspicious. Like you invite somebody to your house for a dinner party. And he says, “Oh! I saw such a crowd coming in I felt that there was a fire on!” And what a thing to say! He thinks he has been smart, a very smart man to say such a thing. Or he’ll utter a very dirty joke at the time when there’s a wedding going on. There are many people.
The inauspiciousness can form such a satanic force. Most of the tantrism has come out of inauspicious people. Do you know this, that tantrism is nothing but inauspicious mastery? Before the Deity, before the Gods, if you do something extremely inauspicious, you make the attention of the Gods and all its protection to get out of it and then you do all satanic things there. This is the basis of all these tantrikas.
What is hell? Is nothing but inauspicious living. Because the attention of this God is not on you, the blessings are not there. Then you will understand that vibrations teach you auspiciousness. You think of somebody and you get stinging, “Oh God! What a man he is!” You may think he is a very big man [but] immediately you say, “Oh, he is inauspicious. We have nothing to do with him.”
Sahaja Yogis should not aspire for the worldly success and worldly things, but for auspicious things, so that they get the blessings of God. Because those who have got also all kinds of worldly things are the most wretched souls ever living and are a curse to this Mother Earth. She is fed up with them. They are sinful. I do not want to tell you, if people behave in this manner, where they will go and what will happen, because that’s too much for me to say at this juncture. But that is what it is, about [which], I would say, your great poet, say Blake, has talked about it and told about it. The Hell, he has described. So many of them have described, I do not want to elaborate on it.
The other side is the Right side, how to get out of the second side of it. What is the subtle point of the Right side? Is discipline. First you have to say, England was a very disciplined country, over disciplined, artificially disciplined, militarily regimented type. I do not mean that discipline at all. The discipline which is in you — it comes automatically. Not regimentation! Again the confusion should not be there, because I want to make it extremely clear. It’s very easy to confuse things because of these knots.
So, when I say that you must have discipline, is an inner discipline, absolute inner. You don’t have to do anything about it, but it is built in, because you start enjoying that discipline within you. Discipline is, in Sanskrit language, we can call it as sadachar (सदाचार) — is ‘good behaviour,’ actually, if you translate it. But is much more than that, is much more than that, it’s much more. Sadachar is much more. It is a discipline: what time we get up in the morning? How do we meet the morning? The sun has risen. “What’s wrong in getting up at ten o’clock?” “Nothing wrong my child, but you are losing the beauty of the morning.” Morning time is the time when the sun is coming, the rays are coming. That is the special time when the sun throws its real rays of Divinity.
Actually the Right side is the sun side, and it starts with your rising in the morning, very much. But not the hatha yogi style where you become bony people, where you fast for three hundred days and then three hundred days you go on shouting at people and three hundred days you start cursing them. I do not mean that. By discipline I mean that a certain amount of respect for yourself. It is a respect. As there is auspiciousness, this is a respect of your own being because it is ego. How much you respect your ego, Let me see? Assert your ego is different from respecting your ahambhav, your dignity. Your position in life, how much do you respect? Do you sell it for money? Do you sell it for a chair? Do you sell it for any positions in life? A kind of a discipline within yourself. Not to jabber too much, not to talk less. But that doesn’t mean that you try the balancing of it: it’s something innately built in which can work out through Sahaja Yoga — if you see your vibrations, again.
You have to be respectable. In the first one, you have to respect, and in the second one, you have to be respectable. Respect yourself. People think that, supposing they don’t bathe their body for months together, “What’s wrong?” Nothing wrong. If you do not respect yourself, nature is not going to respect you.
Physically you should respect, mentally, emotionally. If say you like to see pornographic photos you have no respect for yourself. If you want to eat filth, you have no respect for yourself. You do not think much of yourself. You want to waste your eyes, you want to waste your attention with this.
You shouldn’t like anything that is absurd, useless, frivolous. You shouldn’t charge your chakras with something nonsensical and filthy. When you start respecting yourself you will really know how to respect others. Those who cannot respect themselves cannot respect others. And respect that [which] is good in others. And do not worry about their faults but respect them for their good, so that you also have good in you and you respect yourself.
That is not asserting, this respect is never asserting, it’s very comforting, extremely comforting. A person who respects himself is the most congenial person to live with. He doesn’t come forward too much, neither he recedes back too much. He’s just there. Like a wise man, you know he’s there: you can always approach such a person.
He doesn’t do anything outwardly. He doesn’t try to show off. He doesn’t try to create a sort of an aura about him. He’s not boasting about himself. Ego can be easily handled if you respect yourself. Then you will not feel hurt. Because who can be insulting but yourself to yourself? Supposing there are some dogs barking at an elephant, he just, “Swish, swish,” he goes on like that. Have you seen an elephant? Very interesting. He walks and his majestic way. And he finds some dog barking he just, “Swish, swish!” Very nicely he does. He puts them like that, you see. Like a little child whistling at that and goes on its own majestic way. He says, “Oh you doggy! It’s all right, come along.” He is not bothered as to how they treat him. They bark at him and he just walks, in his dignity. That’s why we say that an elephant is a very dignified animal. It walks with its dignity. A person like that doesn’t take to cheap fashions and cheap things: he is in his own dignity. He does not try to adjust himself to the norms of things that they have created. You cannot play into the hands of these bogus people, who say that your weight should be, I don’t know how much, and your this thing should be so much. All the women trying to do that. Tomorrow they may come and say your hair should be so long. So you become like this, so all the women trying to do that. You must wear wigs, so everybody is trying to wear wigs. You don’t play into their hands anymore once you start respecting yourself.
Like in India, they started a fashion of sleeves you see. They started first from here, so much sleeves. Then they said, “So much sleeves, so much sleeves,” then some said, “So much sleeves!” Then some said, “So much sleeves!” You see, it goes on. So somebody asked me, “What about you?” I said, “I had them from my, the very beginning, and I am going to have them that way only, because it’s too much to run this race. I cannot!” Because I have a tailor who does this job, now, I have no time to waste for all this nonsense, and why? What is the need? Whatever has been found out traditionally is accepted. And you will find all these fashions drop out just like that!
Now, in our saris also, we have fashions come up. There was a fashion of sari where they wanted to have a mini saris. Whatever fashions you have they want to have the fashion! (laughter) And you don’t know about this? It’s very interesting. They used to have mini saris. So mini saris could be only up to this point. And they started going up, up to this point, you know. Some people tried to do it on all them, and then they gave up, they said, “It’s nothing doing! It doesn’t look nice, you see.” And it was started by a company because they wanted to sell more yarn, you see. By mini saris they could sell more yarn and charge the same for a sari because half-sari and you sell it as a mini. It’s only mini, and money is double! So they tried it! But it failed in India, so the sari remains the same. Then they started printing only the front part of the saris, this is a new fashion, then another. I said, “Nothing doing! You better buy one traditional sari which lasts you all your life!” You can sort it out. All these things fall off, you see. Like in Victorian times they must have worked out many things — it falls off. Then something [else] falls off. Something traditional that is there may not be useful today but something eternally traditional will be there all your life. That is really traditional. Whichever falls off, which goes off, people find it useless, it is no good, then throw it out.
Now many things that you are doing, for example nowadays people are putting those pins inside the cheeks. Now, they are putting them I have seen them: putting them in nose there, putting a pin here; putting a pin here. This all will go away! After some time you will find them putting something in their hair. Let them do it. They are foolish people. But this is nothing. They can do something in a very subtle manner, you see. Like the Elizabethan collar you had. Because Queen Elizabeth had some problem in the back here, so they started Elizabethan collar. So everybody started wearing an Elizabethan collar. Then, at the time of Victoria, she had some sort of a problem at the back here.
So, she started a thing [and] everybody started wearing it — why? You have your attire, dress, your sitting position. Your thinking itself is not fashioned by others, it is only fashioned through your vibratory awareness.
Immediately if you read a book, you come on to the point and you say, “Oh! This is not true in this, but it is this what is true in this!” Immediately you start scanning the books: you know which is the true book, which is not the true book. You just don’t read nonsense, because you know it’s all falsehood, it’s all story telling. You do not want to read something nonsensical. So you just understand the sense and the nonsense of it. So it works out.
And that’s how, when you start respecting yourself, respecting your thoughts, respecting your inspirations, your dreams, your aspirations, your visions — write them down. Whatever thought you get, write it down. Whatever inspiration you get, write it down. Whatever visions you think you should have for yourself, write it down. All that you think that should be the future, write it down, and pray for it.
The greatest quality on this one is when you respect yourself. When you respect yourself, you are respected. By whom? By the Gods, by the Divine Force, by all the angels, and whatever you want to do will be done. Then it comes, “Thy will be done!” But that will has to come out of respect for yourself. If it is coming out of some other considerations, for example, now in Bombay they want to have an ashram. People have all funny ideas about ashrams. They want to have an ashram: why having this ashram? Some people are very clever, I know all of them. And they think they can make some money out of it — foolish things as they are. Then some of them think that by staying there, “We can pass our old age very nicely, it will be a cheap thing, because Mataji is not going to charge anything extra, so it will be a nice cheap thing. Let’s buy that.” Some of them are thinking, “It’s a very good place where, in young age we can go there and, it will be a good idea, we can run away from work. We’ll stay in the ashram and after all Sahaja Yoga won’t be that hard work you see. So it will be nice living there.” All these considerations, when they are in the minds of the people you will never get your ashram done, take it from me. “We’ll sleep till ten o’clock, who is going to wake us up?” “We’ll do whatever we like in the ashram. We’ll use it for our own purpose,” “We will not do any meditation. We will not do anything, whatsoever!” “We’ll do no work at all. We’ll not help anything in the organising of Sahaja Yoga or an organising people, we will not bring them.” After all what will happen? You’ll lose your vibrations.
If you respect yourself, the expression of your Self must be respected. Tell your body to behave itself, tell your mind to behave itself, and tell your emotions to behave itself. I have seen people hankering after a girlfriend or a boyfriend and asking for this and asking for that. And then coming to me and telling, “Mother, what can I do about this girlfriend or a boyfriend?” or some sort of a thing like that. All these things are not going to help you. You have to respect yourself. You are an entity by yourself. You are not going to bow down to anyone. You are not going to accept anything that is not respectable for you. And this is how you are going to manage your Right Side.
Now the centre part is very important in your seeking. In your seeking you have to know that you are seeking your Spirit. You are seeking that your attention should now pour through your Spirit. You are not seeking the Spirit but you are going to become one with the Spirit. That is [what] your seeking is.
For that, it is very important to know about your own chakras. You must know how they are caught up and face up to it. You must face the truth there. You have to be absolutely honest and truthful about it — that’s the point in the centre. If you are honest, the centre point will work out. For example, I’ll tell you: I cured a gentleman who was suffering from cancer. I cured him, all right. He has gone away. He didn’t even write a letter of thanks. And if anybody asks him he says, “Oh no, still I am waiting.” Four years have passed, three years have passed, he says, “I am still waiting for it. I don’t know.” He was to die in three month’s time! He has been dishonest to God. He should have told people, “No, Mother has cured me!” Then he gets back his cancer. And then he blames God for that. So truth must be accepted. You have to be truthful and honest for the central path — absolute on the truth. “Yes, this is the truth we have found out, we have felt the vibrations.” “We are not feeling the vibrations,” or there is some mixture. “Yes, I am catching on this.” There are many people say, “No Mother, I’m not catching!” I know what is happening to them. They tell lies. Who are you telling lies?