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Advice about Chakras. Mumbai (India), 30 December 1979.
It is said that God is love. We have heard that many a times, and many people have explained in their own ways what is love. But to feel that love is the best way of understanding it. Even if you explain or describe in all details, though it is described in all details, you cannot enjoy love without experiencing it.
This experience comes to us because God, Himself, has placed within us the mechanism to absorb this love and to manifest it. It is a very delicate mechanism within us, extremely delicate. This mechanism is placed in our heart, and by our ignorance, so many times, we spoil this mechanism or disturb it, or sometimes even completely destroy it.
The light of love is joy. Anything else cannot give you joy. It’s only the love that you feel in your heart gives you joy. This mechanism acts in seven layers within us. In the periphery of these seven layers, we have got ripples of this joy arising; they come to the shores of our brain and create the bubbles of joy. But again if the brain is a very rational rock then these bubbles dissolve, giving no effect to the rock. So a loving person is thousand times better than a rational person.
But most of the people feel this love only on the periphery of the outermost layer, which is the light of the Mooladhara. As you know that Mooladhara has got excretory effects and how important or relieved we feel when our excretions are all right. It’s a basic thing. But that relief gives you a kind of a joy and happiness. Is very gross, is very “low type” as they call it, but very important for us to get that joy. But to make this joy not so dominating over all other joys of deeper sensitivity, is to be innocent. I know one cannot be innocent, you have to be innocent yourself. But with Sahaja Yoga you can by clearing your Mooladhara.
So that’s very important that our Mooladharas must be clear, our innocence must be established, so that these gross joys do not cover the entire spectrum of our life and make us slaves of these gross joy-giving reliefs. But to clean your Mooladhara does not mean by any chance in Sahaja Yoga, to get after any kind of obsession and obstruction, but to give a natural release, like an innocent child, to these ripples, which need not go back to all the other layers of joy.
You must have seen, when the ripples in a ocean touch the shores, they turn back. If the shores are made of very hard rocks this turning can be very deep and the waves can go much deeper. If the brain is very ego-oriented, is covered with ego, then these joys have a much greater significance in life than normally it is. Innocence is the only way one can neutralise those ripples coming back on the other six very important layers.
As you go forward you know in the second layer is the joy of creativity. In the joy of creativity, when the joy of creativity comes within us, it again comes back to the periphery. For some people it is so important, so maddening, to create something – they are mad after it. And they think it is something so important to do, to create some thought, to create some book, to create some artistic impressions or something. For some people it’s very important, so they create. And this creativity when it hits some rational mind, it gives him the same kind of a deeper reaction, that a person starts thinking that he is the greatest of all and whatever he does to the rest of the world is all right as long as he’s a great creator of thought or ideas. Such a man can become very, very dogmatic, dominating and could be tyrannical, because he thinks whatever he does is showing results, showing success according to him. He rationalises the whole thing and the whole thing goes back, much deeper into him, covers all other his chakras.
So the neutralising of this second layer is thoughtless awareness – nirvichar. When your awareness is enlightened – samadhi – and you are in nirvichar state, then whatever you create, you just see it. In thoughtless awareness you really enjoy whatever you see or whatever you create. You are in thoughtless awareness. That is how it is kept to the periphery. It is important that it should be kept, coming on the brain, because brain is the one which records it. And if the brain is such a solid stuff that it cannot record, it is not sensitive, most of it is lost in giving it a reaction, and the whole joy is finished.
For example you create some painting. You just create it and just look at it without any thought. The complete joy of your heart which you have poured onto that canvas will be filling you completely and you’ll feel the flow of joy going down. If creation is done in thoughtless awareness, then it’s the most beautiful. Apart from that, it is the most beautiful, it is the most perfect, because such a painting or such an art or such a creation, such a thought, such a book, such an idea, will emit vibrations. The co-efficience to emit vibrations will be complete if it is done in thoughtless awareness. That’s why those who are realised souls, when they create something, or they produce something, you find it easy to find out whether it is giving vibrations or not, very easy.
In the same way you go to the third very, very important centre of your Nabhi, Nabhi or you can call it the Navel Chakra. The joy of feeling that you have eaten the food cannot be described. In Marathi they’ll say, “Ata tsangla pote bharla amtza” (now my stomach is nicely full). If you are hungry you won’t even take to Sahaj Yog, you won’t take to God. Even if God is standing before you you’ll say, “First, fill my stomach, oh God, then I will talk to You.” And when you eat the food the joy you get out of that also goes to the periphery, as usual. If it goes to a rational rock, as I said, then again the effect is deeper. If you start thinking about it, you feel, “I have had my food, others must have,” and this and that and all those things. And then you think that “I must have more of this and more of that. I must have something more to fill my, feed my stomach.”
Now when you are – say, you have a limited stomach, you can’t eat mounds of food. Some people can eat, I don’t know, otherwise somebody will start arguing on that. Some may be eating quite a lot, I don’t deny that. But normally people have very limited stomach. Then when your stomach is limited, you start thinking, “Oh! My stomach is limited still the joy of the Nabhi chakra is not yet complete, let me think of something else.” So you end up with, maybe with alcohol, because alcohol you think takes no space in the stomach. You think it has a different spacing in the stomach?
I have seen people drinking beer. I was surprised you cannot drink so much of water as people can drink beer! Most surprising, pints of pints of beer they can go on drinking, and they never feel satisfied. At this time, the movement starts towards the left of the joy. This is the beginning of the left side, we start. And that time, you think that by getting drunk you are getting into a very romantic mood, or some sort of a nonsense like that. Then you start spending all your time, wasting your life, taking to laziness, to inertia. You may take to drugs. This is, I would say, can reach up to the heart of a person or to the liver of the person. The liver goes on becoming solid and solid. The more you drink the worse you become.
So, man goes on, wasting his time trying to get joy out of something which is so dangerous for your being. Anybody who says that drinking is very bad, people immediately say that “Oh, he is absolutely Victorian,” or I don’t know, whatever it is they brand the person. Now how to get rid of Nabhi complication? Because these joys are so temporary, you will see in every case. Now Nabhi joy is also very temporary. And you do not also enjoy it much, if you could, you would not go into it again and again. So the neutralising point is satisfaction. You should feel satisfied. You have eaten all right two morsels, feel satisfied – even with two morsels you will be much happy than like a Bakasur [Rakshasa eating a lot] if you eat a mound of rice.
To be satisfied is the only way you can neutralise your Nabhi. In all your wants, material wants, there’s no end to it. You go on supplying any number of things, you’ll go on asking for more. But you have not enjoyed anything. You have bought one piece of cloth, you’ve made a shirt for yourself – you want to have another one because a person who is working in your office has got this kind of a shirt. So you’ll run all over the world to find that shirt. But the one who is wearing the shirt, he’s running all over the world to find a shirt as you have made!
So this madness goes on increasing and the Nabhi chakra remains in a big turmoil. So one of the neutralising points, most important is satisfaction of Nabhi. At every point you should try to feel satisfied. “All right, if I haven’t got it, I am satisfied.” At that moment you will get the joy. “I have got this thing, all right I am satisfied.” You’ll get the joy. And others will be also in happy disposition. Imagine a man who is gregarious, living in a house. I mean you just don’t like such a man, it looks so odd.
[Shri Mataji speaks in Marathi]
So satisfaction is the only way one can enjoy. Even say, I am speaking in English, if you just see are you enjoying the satisfaction of it? Supposing I was not a Maharashtrian, I could have been born a Japanese, or a Chinese. And supposing I was speaking in Chinese with three thousand words, “ting tung tang,” then what who’d have understood Me?
So again here we come to the same question, are we satisfied? Whatever we get. Those who are looking for amrut, for ambrosia, do not bother about the words, they just want to pick up what Mataji’s saying is the essence – pick it up. That’s how you are going to feel satisfied.
Now the, we have seen now about – [the microphone is being moved]
Shri Mataji: I was even satisfied with this heavy stuff.
[Cut in the audio]
[This section is not in the talk]
“Jaise rakha ho taise hi raho” (as Kabir said, “Whatever way you keep me I’ll enjoy”) This is the theme of Sahaj Yoga. “Jaise rakha ho taise hi raho” For God the human race really… has remained in that condition, in the happiest [UNCLEAR]. With the greatest happiness, having been that way. If you want, I can eat more, more on a daily basis, or I can walk. If you do not want, I will [unclear]. The depth of Nabhi chakra, can see, you have learnt… or can be felt. Satisfaction. And a person who is dissatisfied would be dissatisfied with everything.
For example if I want to be dissatisfied now, I can say, “Why do you put it up, two colours before Me and this dirty handkerchief?” Or I can say something else. There’s no end to madness, if you start with dissatisfaction. But if you start with satisfaction, then that’s the point. You don’t have to go further – this way, that way – you just go deep.
In Marathi language also some things can be said “Mala udatatsa nai, mala tsalatatsa nai, tav lawala ki gele, asasts kara tasats kara”. Such a person is such a headache I tell you (laughing). He is such a person as soon as you see you feel, “Oh God, what have I done today to deserve this?” A person should live in this world like the flowers. You can’t see them, how they bloom, what time they bloom. But when they bloom, can only feel their fragrance, their love.
Satisfaction you cannot have without Realisation. So before that, if I say, “You should be satisfied,” it’s just brainwashing. You cannot be. After realisation, because you have found that what satisfies your Spirit. That’s why your priorities change. You get satisfied for nothing at all.
You may do lots of labour to achieve something and you can be [an] absolutely frustrated and unhappy person, and you can be all the time blaming yourself. And the same person can be the happiest person. Some people do this much of work.
You tell them: “Go and get a flower.”
“Oh Mataji, very difficult these days, You know?” Started. To get one flower, it means,
“Nowadays it’s very expensive, You don’t know. It used to be one pies, now it is at least two annas. Very difficult.”
“Accha baba, take two annas and go and get it”.
“But how will I go? The bus is very difficult these days…” Started. “The flower will never come, your two annas will be lost. Your bus fare will be lost.”
So a person who is satisfied is the most efficient person. Our country suffers from Nabhi Chakra, that’s why we are very inefficient people. For everything we have excuses. Like, “This is not working, because this was not working.” Our inefficiency comes out of Nabhi Chakra problem. If you are a satisfied person, your work is very satisfying also. If a lady has a good Nabhi, when she cooks her food, with very little food you feel very satisfied. Whatever she will do will be excellent. So for all Nabhi problems, one mantra one must remember is of satisfaction.
Now we go to Void, though in the seven layers it is little confused with Nabhi, but we have to see to Void also. In dharma, in sustenance, we get happiness about it. When we try to be nice to someone we get happiness out of it. But some people who are supposed to be dharmic can be horrid. So boring that you would like to run away from such people all your life. They are supposed to be very religious people, they get up at four o’clock in the morning, torture everyone around, then they do their aarti, rubbing of, what you call, the sandalwood. Then having a bath with a big stotra going on. Everybody must wake up. Maybe, the mother has slept very little – she is looking after her children or something, something going on – they must disturb everyone, saying that they are dharmics. Very hot tempered, angry people.
This dharma can be neutralised in a very, very simple way, that, dharma is your own concentration, inward. Like you want to donate something to someone, it’s just between you and God, there is no expression of it outside at all.
If you are honest – God save Me from many honest people, I tell you, some of these so-called honest can be so blunt that you cannot go near them. They think if they are honest then they have a right to cut everybody’s throat. [Mother speaks in Marathi] In Marathi language you see, we have beautiful names for such people you see. Who are ‘karmathas’ and absolutely ‘dandeshahi’ we call them, ‘dandadharis’. Such a pundit if he is going from this side, go from the other side of the road. Otherwise he might just hit you hard. You ask him, “What is it? Why did you hit me hard?”
“Because you are not supposed to take your parting to that extreme of the head. Mataji has said, ‘The parting should be in the centre!’ ”
But it is for you I have said it not for anybody else. It should be concentrated on yourself – the dharma is for ourselves. “Mataji has said…” I am surprised sometimes at what I am saying. So many people have this bad habit of going around saying, “Mataji has said that this should be done. Mataji has said this should be done.” I don’t know if I have said it or not. But why do you say? You should say, “I say.” Why don’t you say that “I say as Sahaja Yogi.”
But it is all your own. It’s your own clearing that is important in dharma and not anybody else’s. There’s a relationship between you and your Guru. Direct.
Supposing you come and tell Me something that “Mataji, this is between You and me.” That is between you and Me, though I’m not bound by it, not at all. If it is necessary I may speak it out, but 99% I’ll keep it that as a secret. So it is the secrecy of your own dharma. The beauty of it is like this. You see the subtleties – ‘sukshmat baga’. If you are a dharmic man – it’s so sweet, you know? Suddenly you’ll find the shine appearing like a diamond suddenly, with all the facets. Suddenly you’ll find a person, “Oh, what a beautiful man he is!”
But you are not looking after yourself, looking after everybody’s dharmas. Then the same thing will happen, that the joy of dharma will only be felt if you limit it to yourself. That cannot be shared. Virtues cannot be shared. Can I share My virtues with you? I cannot. You can support it. Somebody has the virtuous man, then you can support him. But the joy of that dharma, that rasa, falling into your heart, nobody else can enjoy it. You enjoy your own chastity.
It is of course written, “Thou shalt not do, thou shalt not do…” These are all commandments have come, but they can come only from God not from you. Once you start doing it to others, you are finished! You have lost the joy of your dharma. Now we have one Mr. Kulkarni here, his dharma is like that. There are moni like Mr. Patil is there. So many like that. I mean I don’t want to name any more, otherwise “j” will start, jealousy. But we have lots of people, who have a dharma within them, which just shows you, suddenly. And you try to test them, they will just tell you, “Pan Mataji, tejat amtsa tsukel dar” Absolutely on the point of dharma if you are, you will never teach dharma to others.
Preaching religion is against religion. You cannot preach, how can you preach religion? I cannot understand, till today I have not been able to understand, how can you preach religion? We can only evolve our own, imbibe our own, except for the people who are incarnations. They can tell what is religion, but they cannot put religion into you. And when you start enjoying that religion within you, you start having that more and more within yourself, then you start respecting yourself. Your self-respect comes in.
So, we take it to this, that religion is the respect. The neutralisation of using religion for wrong things, is respect. Respect every other person; respect his religion. Respect the principles of other religions, of religion I am saying. “nai tu utlen ani lagle bhootatsa mage” (meaning:”Otherwise you will get up and start running behind bhoots! [so I’m clarifying] “). Again discrimination should be there. I am saying respect the religion that is within you and the religion in another person. Maybe, secretly that person is very religious. Outwardly he doesn’t show off.
All the centres, if I have to talk it will be too much. [Shri Mataji speaks in Marathi to some Sahaja Yogis: “Should I tell everything? Are you enjoying? All right I shall talk for another ten minutes.] Whatever you say, I have no desire.
So we come to religions, which is a part of Nabhi. The satisfaction of religion is only possible when you learn to respect other people, their religion, their styles. Because in Sahaja Yoga very commonly… There is a Marathi word for that, “khul.” In English I don’t know. A ‘kink’, kink, I think is the word. That, “He’s catching there, she’s catching there, Mrs. that thing is catching, is that thing is catching…” Is a crack in the head. For Sahaja Yogis it’s very common:”Are [Hindi], what is catching in you? Everybody is caught up by you and here you are, “That person is catching there, that person is catching there. This person has this catch, that – another has that catch.” This is how Sahaja Yoga is going to improve, or fall down? Without telling that person, without talking to him about it, you can correct his catches and your own. Why are you catching? Because you have some weakness. I never catch from anyone. So to denounce somebody or to put down somebody is not proper, that shows that you have less strength. So you should say that “Mother I have less strength and because that person has so much of this kind of a vibrations I feel little bad.”
If the whole world is all right and then you are going to feel all right then what’s the use of having this light? Just think of this. That we’ll say that “All right, I am the light and I have to give light, I am a realised soul. But when all the lights are all right, then only I will be with them.” So what a light-and-a-half, what’s the use of having such a light? We should have such lights that can go in the darkness and finish the darkness.
That light is the light of dharma within us. It is not – how many times you meditate, how many times you sit in the water, put your feet in the water, or use My photograph or what you do and all these rituals – it is not that, it is how much dharma is within your heart.
Sharayu’s mother is another very great example, of that dharma. There’s so many of them, but I’m mentioning all the senior people because you don’t feel jealous of them much.
So try to imbibe the dharma within yourself. And then you will see eventually you’ll become a very generous-hearted person, very generous-hearted because you starting tolerating everyone. Even generous as far as money is concerned, that’s something so gross. I mean, a person who is a kanjus (stingy) of money is absolutely gross. But beyond that is tolerating other people. There are some people who have a nice house – they don’t want anybody else to come in. In London it’s very common. I have seen in England, very common. They’ll have a huge nice house, all the time they are cleaning, sweeping, swabbing, putting, polishing. Even rat won’t enter that house! And they used to say, “You have a open house or what?” I said, “Yes, I mean you have a closed one?” I didn’t know what is a closed house? Say, “Our comfort is ours. Saturday, Sunday should be our own and we cannot share it with anyone,” that sort of a temperament.
Then you start tolerating, you become generous. You start giving for others. Giving vibrations. So, you know that I have told many people who catch on Nabhi or void, that today you do some daan (charity). So they will go and give it to Indira Gandhi, because they want a seat in the election. This is the specialty of rational people. [Mother speaks in marathi] So do some daan. There are so many places where one can give gifts. Of course Sahaj Yoga is one of the greatest places where you should give daan, but…there are so many places. But don’t remember and go and tell them that “All right, I’ll give you five rupees, but you will have to put my at least initials in the marble. Kan-ju-sha! You don’t see initials, of mine, in the marble, with the black.
Generosity just flows, it flows and emits by itself and you just starting enjoying it.
Now the most important Chakra is that of the Jagadamba, is the heart, and this gives you joy. At a point where you have relationships with your children. “Udara charitanaam vasudhaiva kutambakam,” (meaning) “The people who are generous, for them the whole world is their own children.” For everyone the love flows. Everybody’s worry is the worry of that person. This comes from the centre heart that you try to mother every person. That feeling is there. But the anti, anti-joy people are, “This is my son, this is my daughter. Now the son will bring a dowry, so keep some good food for him and to the daughter give her some dahi bhaat (curd with rice).” Then goes little further, “This is my son and this is my daughter. I must get all the money in the world, live like a miserly fellow, to spend in the marriage of my children.” Why? Then? What happens to you? You are left high and dry, children go away, then don’t even look at you. Then, “This is my father, this is my mother. This is my daughter, this is my son, and I have to look after them after all. So I can make some black market money, what is the harm after all? You see I have to look after.” This is rationality against the heart. The ones whom we so-called protect, we put them into sin!
Go further, “This is my son, this is my daughter. They must become prime ministers after me.” Or they must get money. “So what can I do? He is my son, he is looking after me, this is my son; he knows all these things that I have done. So, after all even if the whole country goes to dogs what does it matter? I am a mother/I am a father, I must look after my children, that’s my first and primal duty.”
So the joy is absolutely killed. Because you see your children misbehaving, you see your children going to dogs. You see them going away from God to hell. Many parents are responsible for sending their children to hell. They are supposed to be looking after their children.
Then the other extreme, of course you know that, when you get such examples then the reaction comes in where like [in] the West: you just don’t care for your children – throw them in the dust.
So, these protective measures we take, or these paternal feelings we have, should be without any attachment and fear. Any fear! Insurance. “Children, must get insurance money, because tomorrow we die, what will happen to them?” What about these birds? They never insure themselves. So insure yourselves, insure everyone, go on worrying about your children. (Mother speaks in Marathi- “Keep this for your daughter, as her dowry”). All sorts of efforts we put in to give protection because we have fear, we have fear of the future. And this fear of the future could be got rid of; then our protection will be at a time when they need the protection, when they do not need the protection we are not going to give them any protection. Then only our protective joy will be complete.
So the protection is given by the Goddess to Her bhaktas, not to abhaktas, not to rakshashas. But you people do not discriminate in protection. To you a son who is born who maybe a rakshas also, “Doesn’t matter, give him protection.” Others are to be protected from him, but you are protecting [him]. People are frightened of your son, but you will be protecting him still, giving all protection and encouraging him to kill others, removing their protection and giving them fear.
So what is the essence? First and foremost is, essence of Heart Chakra is security, is to feel your own security yourself. Feel your own security within yourself. Only the realised can feel that security because they know they have their Atma – their Spirit.
At small, small things, we destroy our security; like supposing you wear a blue shirt and a black pant – finished, you can’t walk on the street because everybody will start criticising. You will wear a red pant (trousers) just to match with the blue one, and get some trouble. But you cannot wear something different because the whole world will be saying, “Oh God you are wearing this and that!”
So the complete security within yourself is that, that you are the Self and these things are not important. If you are a secured man your children will also find that out, that, their security lies in finding their own securities. They themselves will say, “Now, don’t try to help us to spoil us. Do not give us things by which we feel more insecure.” And such children would be really brave children, like Shivaji was. His mother gave him all the protection no doubt, but she made a Shivaji out of him. Any mother who all the time sort of, we see hankers after the son or the daughter and weeping and crying, must know that she has to create a Shivaji out of him because, she is a sahaja yogini. They have to carry the swords of their Mother. These crying babies, what are we going to do with them?
Feel your own security, and then the joy of that security will take you to your depth. Why are you insecured in life? Money? Kasli vivanchana! (which account)
The person who has God, who has got now the blessings of the Divine, what more does he want? Because your God is Almighty. Nobody’s might is greater than that of your Father’s. Nobody dare touch you on any point. But your faith is lacking and that’s why start with your faith in yourself. Make the faith sit in your Heart Chakra, and that faith is going to give you the joy of security. Faith is the answer for all the insecurities of the world. “Aata tsa bunda Parameshwar uba kelata samor tumhi. anhi ti kai paijay?” (Meaning: |”You have made the Parmeshwar stand in front of you, what else do you want?” )
So now we come to the chakra of Vishuddhi. Vishuddhi Chakra can be divided into two is: here and Hamsa, there are two chakras. And Vishuddhi Chakra is, as you know, is the chakra of Viraat, where we have to seek ourselves in others. We have to seek our Atma in another person. We have to feel his Atma, we have to feel everybody’s Atma, we have to feel everyone else, we have to feel it. And how to do it, Krishna has taught us, is madhurya. “English madey kai shubda mana?” (meaning: “what do you say in English?”) Is the sweet… is the sweetness. Madhurya is the essence of sweet.
Feel others with the sweetness of it that, you are going to feel a flower; you are going to smell the fragrance of the other flower. Which has a different fragrance from yours. Feel that person with that sweetness as you feel the flower. How you catch the flower, how you smell it, how carefully you don’t even break a little of that so that you get the complete fragrance. That fragrance you can only feel if you have that sweetness, that mamadhuryaadhurya. And that sweetness of yours is so joy-giving. How you say things sweetly, how you express yourself sweetly. But in Marathi language, very difficult! [55 minutes Mother speaks in Marathi.] Gujarati’s are sweet to talk. “Pan tenza Nabhi gelele” (meaning: – “but their Nabhi is spoilt.”)
I think the sharpness of tongue, the cutting nature of tongue, sarcasm, the so-called brilliance of expression, sometimes it is better to be with a buddhu (fool) than to be with such an intelligent man who is all the time “shap shap shap”, going on, hitting you, morning till evening. Then you say harsh things, then develop a guilt. Then you develop a guilt, then you have to say more harsh things. It goes on.
So this kind of a behaviour is because when we speak we do not have a sensitivity to feel another person. Put yourself in the same situation. How will you feel? So at the Vishuddhi level – madhurya, such a simple thing it is. Develop. You have to develop a method. Especially Maharashtrians must develop [Mother speaks in Marathi.]
The sweetness of your tongue, the sweetness of your talking, the sweetness of meeting people. The whole the thing, you know, the sweetness itself gives you such a joy to meet such a person who is so sweet and nice. [“Tu ala ki ge failawar” Mother speaks in Marathi.] Anybody who comes to your house must wear a shield. [(Mother speaks in Marathi.]
So, it is important that the language should be extremely sweet for a sahaja yogi. On that point they are going to judge you, I can tell you this much. Sharp-tongued people, nobody’s going to accept. They’ll say, “He sahaja yogi ahe? He Deva, amala tsa waita!“ (meaning: “this is a sahaja yogi? oh God, I am going!”] The other antithesis of this is – in Marathi it’s better said is: [Mother speaks in Marathi.] Is that – even if you cut the throat with a hair, you won’t know the person has cut your throat and still he is talking to you so sweetly.
These are two extremes, which are very dangerous for Sahaja Yoga and for sahaja yogis, the centre is very easy that when you speak to someone, say it with your heart. Say with the blessings of your Atma. [Mother speaks in Marathi.]
Sometimes one has to say something sharp, it’s important. Specially for Me, which is a very hard task, but I have to use sometimes some very sharp language because nothing goes into the head sometimes. But you people better avoid it. You leave it to Me, because I am so good at this, that from one side I’ll say something, the other side immediately I know how to plaster you, properly. So you don’t try these tricks. You see, this is My style, which is a very difficult thing! I do say things, but they are hitakari (meaning: ‘which do benevolence’). If I even harsh with you sometimes, if I scold you sometimes, sometimes I have to be sharp, you know that I love you very much – that, I’ve established within you.
First you establish your love in another person then say [something]. This is the way you can overcome this problem of Vishuddhi and how do you learn? Just by witnessing. Like two nice friends talking to each other. Just witness how they’re enjoying. [Mother speaks in Marathi.] Just witness the drama! You’ll pick it up in no time, just like that. The sweetness will be flowing into you. Become so soft in your behaviour, in your countenance, in your faith [Mother speaks in Marathi.] People should say that “You are a realised soul, I can see that.” It should be so evident. So give up your last practices and habits. Try to be friendly with each other.
Shri Krishna’s beauty was that He had friends… Gopas. And what was the quality of the Gopas compared to Shri Krishna? You see? But how He got friendly with them. Friendship. Friendship! Now, how I am to describe to you the friendship of it, you see? [Marathi sounds like: “Jivashchya khanthashya mitra.”] Marathi language has great words, which I think, which you cannot express in English.
But in friendship you’ll find that enjoyment. But if you are not a witness, then what you will see? “Kiti paishe dile undhar, azun paishe parat gele nai“ (meaning: “How much money I gave hime, that much he didn’t return”) In friendship it works both ways. You’d never trouble each other but whenever there is difficulty, you can smell it, you can feel it.
In Sahaja Yoga it has happened, miracles like this. One lady told Me, that she was in great difficulty once and she didn’t know what to do. And she just thought of somebody who was a sahaja yogi, she said, “Just now if you can come, my problem can be solved,” and there was a knock and he was at the door. And she opened the door and she was surprised, and he solved the problem. She said, “How are you here?” He said, “I don’t know why, you know the bus stopped here, I felt like getting down and seeing you.”
So this samuhik chetana, this universality, you can feel it on your Vishuddhi Chakra. So that you become a part and parcel of the Viraat. Once you are fully part and parcel, all of you can feel each other. But without sweetness you cannot. Imagine the nose fighting the eyes and the mouth fights fighting the ears: what will happen to a person? Same is the condition of Viraat today. Sometimes the ears are blowing, sometimes the head is blowing. The Viraat doesn’t know what to do, because you all are fighting with each other.
Think of something sweet. But in that universality is the point, not one person “Karan te amche barobar, College laute madun” (meaning: “because he was with me in the college,”) Because he was with me in the college is not there. Because you are born of the same Mother; you have the same Mother.
Out of Her Sahasrara we are all born, that’s why we are all brothers and sisters of equal merit and credit. This is what one has to feel. So for Vishuddhi Chakra: universality through sweetness, the sweetness of relationships.
Hamsa Chakra is a part of Vishuddhi Chakra on which I’ve spoken very little and which I would like to speak also later on, on a very, very bigger scale one day. Is the Abstract, the Inner Current of all this Universe that is created, it’s Pranava itself which is so pure, complete purity within yourself, absolute purity. Nothing but vibrations. That is only possible through developing your vibratory awareness and your discrimination. Nothing but vibrations – your vibratory awareness is the only way you see, smell, feel, everything through vibratory awareness. [Mother speaks in Marathi.]
I have seen people behaving funnily in that also, like in everything they’ll say, “Let me see the vibration of this, let me see the vibration; let me see the vibration of that.” Then they’ll say, “Your vibrations are not all right. His vibrations are not right.” This is not the way to make fun of vibrations. A state must come when you don’t have to see vibration, just feel it!
That should be the state, that sign [that] your pranava is full. I never feel anything, neither vibrations nor any chakras, nothing. I have to ask you, because for Me nothing catches! Imagine such a gross person, nothing catches. Nothing I can feel, where is the problem – I have to ask you, “Baba, where is the problem of this gentleman?” It is so bad.
But only thing that happens is that anybody who comes before Me just gets it, gets cured, and I’m nothing but vibrations. When you face Me, it just works. When I speak, it works. I don’t do anything, rationally I don’t understand. But these vibrations themselves, the energy goes, works it out, that works it out, that works it out. It works out all over, in the whole world. I do not consult It, I do not ask It. It’s working on Its own. If I want I will ask, otherwise I will not. If I don’t want to feel you, I will not feel you. There might be a rakshasa sitting next to Me, he might be shivering, but nothing will happen to Me. I can stop his shivering if I want to, if I don’t want I will ask him to shiver. I am not bothered! Because when on vibrations the responsibility is there, on vibrations, which is My Light, I leave them alone. They are very well trained (the vibrations). They know everything, They are absolutely pure, as My name is, they are absolutely pure. I have no problem with them. I play here and there, that’s a different point. I try to cover them up sometimes, I create a maya, it’s different, that’s another style. But as far as the vibrations are concerned, they are absolutely pure. That’s why they are so effective. So keep your vibrations pure. Without any intention. [Mother speaks in Marathi.]
Just now as I was coming, Modi was saying that “Mother, we pray to You that ‘let all the good people be elected for the election.'” I said, “As far as vibrations are concerned, let them go to this extent that they can create an atmosphere of understanding, but purification of vibrations is your job.” If you are negative people, if this country is filled with negative people, they’ll get negative rulers. Then they will learn through and understand it and get out. So this is it. How far can they go? See they will act, do whatever it is possible for them. But it is your freedom which has to decide, so how it goes out.
Then we come to Agnya Chakra, which is the Light Itself. That is the one that enlightens your attention. Agnya Chakra. That is the Light by which you see everything, after Realisation. And when you know you are the Light, and when you know that you are the Eternal Light, that nothing can kill you, “Nainam chidanti shastrani, nainam dahati pavaka.” (from Gita, meaning: “It cannot be pierced by weapons, It cannot be burnt by fire.”) Once you know that in your Agnya, then all the fears and domination disappear just like that. Because it is the Light of Love that does not dominate nor is afraid because it knows it is eternal, it is not afraid of death or of crucifixion or of anything.
So to allow the joy of Agnya to penetrate within you is to stabilise your Light. In that Light you will enjoy your sacrifice. Like the martyrs who kill themselves with joy. In the same way whatever trouble you have to put in for Sahaja Yoga you will do it with joy. Anything that you have to face, any kind of sacrifice.
Now the Sahaja Yogis are of a great understanding, have developed a lot, but in the beginning we had sahaja yogis – you don’t know what headaches I had with them. They used to say, “Mataji, we went there to talk to that man and we had to take some tea on the way, will you pay for that?” [Mother speaks in Marathi.] How much Mataji is going to pay for this and how much Mataji is going to pay for that and how much She is going to look after us and how much money we are going to save out of this arrangement or that arrangement is calculated first of all. And by coming to Sahaja Yoga if you can become a leader, or if you can get elected, all these things were calculated.
But you have to become the Light – the Light that never dies, which is above all the joys.
The Son who crucified Himself for the sake of His Mother’s work. Who carried the cross, in the presence of a Mother who was so powerful. Such children you have to be to carry the light. Sacrifice. The enjoyment of sacrifice. Otherwise… [Mother speaks in Marathi.] …troubling your Mother for nothing at all. How much you can sacrifice – “tana, mana, dhana.” [Translation: “body, mind, wealth.”] [Mother speaks in Marathi. Translation: “I don’t want your wealth. But sometimes money is required.”]
Sacrifice, for your emancipation, for your Light being kept alive. Early in the morning one has to get up at four o’clock – it’s too much for a English people. That is the greatest sacrifice. You can tell them anything else. If you ask them they’ll give you £10, but don’t wake them up in the morning, because if they have to do dhyana in the morning is horrible, then if you ask them to take a bath, that’s the worst of all! To get up in the morning, have a bath and then do dhyana, is too much.
But for Indians [Mother speaks in Marathi.] Here Indians will get up – if you tell them four o’clock – [at] three o’clock, have their bath, four times they will have, sit down for dhyan, and all that they will do. [Mother speaks in Marathi.] Sacrifice, what all do we sacrifice – these stones, and this dust? For what? For the Eternal Light. [Mother speaks in Marathi.] Tenchya peksha (“Compared to that”) out of proportion. It’s out of proportion you are going to get. This is not sacrifice, this is not even the slightest [fraction of] the value of what you are going to get. Out of proportion it is. I don’t know how to tell. It’s out of proportion. But that proportion you can only see when you have Light. When the Light starts it goes to eternity. In the same way this Eternal Life encompasses the whole world, and you know the whole world within yourself.
So the last chakra is of Sahasrara, which is a very important centre because it is in the core of your heart, it’s surrounding your heart, and all the seven chakras have got their seats there. These are the seats which receive the joy and communicate to the heart. In Sahasrara, if you are there, already so many things you have got. You’ve got your vibrations, you’ve got your powers. But it’s the most tricky centre. It’s a Mahamaya. Kalki in a Mahamaya shape. Is a complete illusion.
In the Sahasrara, the joy of Sahasrara is the joy of the entire thing, because all seven seats are there. If you can capture your Sahasrara, in complete recognition of this Mahamaya, complete recognition – which is a very difficult thing because always a maya is there – then, there’s nothing to talk about.
Then see how your heart enlarges, see now. Just recognise. See the expansion of your heart, it will cover all your entire being, just recognise! That’s why we have puja here. I have allowed you to have My puja only for one reason, is that’s the only way you can recognise Me by seeing vibrations, by seeing chakras, by feeling them, by getting them more, by correcting yourself . This is why I’ve agreed to have these pujas. But if you do not recognise, and do puja, it is useless for you, it’s very bad. Just recognise!
(Mother continues in Marathi for 45 seconds)
H.H. Shri Mataji Nirmala Devi