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Attention. Dollis Hill, London (England), 26 May 1980.
Today I am going to talk to you about attention: what is attention, what is the movement of attention and what are the ways and methods of raising our attention. Keep it in broad ways. Alright? But when I am saying all these things you must know that I am talking to you individually – it’s not about others. Always the first thing human beings do is, when I am speaking to you, you try to find out about who Mataji is speaking! This is the best way of putting your attention onto something else. If you put your attention to yourself that, “This is for me and me and me alone,” then it will have an effect, because these [words of mine] are mantras. And that’s why it is wasted because whatever is given to you is thrown onto another person.
So the attention, that you have, is the only way to know the reality. Your own attention is important, not the attention of others or your attention on others! This must be clearly understood. If you understand this point that the whole thing is to be consumed by you, through your attention to raise yourself to a higher situation, it will work out. Otherwise, it is like giving food to you and going to another person who is getting nourished, while you are getting nothing. And that person also may not be able get nourished, because he doesn’t know that you are throwing it to that person.
So today, as I am going to speak to you about attention, you should know that your attention should absorb all that I am saying. It is not meant for anybody else. You better sit in thoughtless awareness, that’s the best way, so that it goes into you. Otherwise it’s like a lecture, you know. That you listen to me has no effect. Every lecture will transform you because, after all, I am speaking.
But because you always think of others and you think of your problems all the time – something nonsensical is going on, about which you are worried – and the attention is so overloaded that whatever is said to you doesn’t go into you. So, just now, utilise it by being attentive and knowing that all these nonsensical things have no value. It’s your attention that has to come up and has to grow.
So, attention is the whole of the canvas of your being – is a complete canvas, is the attention. Complete canvas of your being is the attention. How much you have gone into it, how much you have discovered it, how far you have raised it is a different point.
Attention is chitta and God is attention.
How far your attention has been enlightened is a different point. But your attention is God – if you become enlightened to that extent. It is like a canvas. You can say it is like a canvas which is spread out for a film, and whatever aptitudes or, you can say, the drags or movements, your attention has, shows on that canvas. I don’t know what is the word for ‘vritti’ in English language. It’s not aptitude, but a person gets prone to, or his attention is dragged to – I don’t know [if] there is a word like that in English language – vritti. Can you suggest any word?
So our attention is just a pure, completely pure canvas and is acted upon by the three gunas we have, to begin with. And the three gunas come to you, as you know, one from your past, one from your future sense and one from the present. Now, whatever have been your experiences about a particular thing or a particular occasion, so far, is completely recorded in your memory.
For example, if you see the black colour: all that goes with the black colour is recorded in your memory. As soon as you see this black colour, quite a lot of it comes up. That means, as soon as you see this with your attention, the attention gets muddled up, or you can say the attention gets coloured with all the memories about this black colour. And then your action takes place according to the way your attention is affected.
For example, just now something was burned by these flames. Now, all of you became aware of it. Next time whenever you will see a flame, first thing [that] will happen will be that you will be cautious about it. It is not going to happen again, but the whole memory will come to you and you will try to be cautious or warn others, because your attention will become aware of that as soon as you will see that, because that canvas of your attention itself will start throwing out these pictures, out of itself, through your past experiences, on to the canvas. This is a living canvas.
Or may be that if you have got some ideas which you have premeditated, or thought of, of the future. For example, you must have thought of somebody that, “If I meet that man I will tell him like this.” As soon as you will meet that man, your attention will start bubbling out with those ideas that are coming about this man, and you will start addressing to him accordingly.
It’s all stored up within you, whether it is about the future or about the past. It’s given out of the attention through that bubbling process which depends on your dragging nature, where are you dragged. That’s called as vritti, but I don’t know what you call it in English language. I do not know what is the, what you are prone to (tendency).
Vritti is a very neutral word. It doesn’t mean anything bad. It means where you are drawn to. Vritti means a temperament by which you are drawn to. And whatever is your temperament, it acts like that. For example, if you see a man walking, say, blindly – he cannot see things – one person may get angry with that person, another may have pity for that person, third may come forward to help him out. It’s the vritti, it’s the temperament, that you have developed through your three gunas. That’s why this attention becomes identified with you. And when you are identified with this, your vritti, your temperaments, then you are still in a misidentified area.
Let us take a case of somebody who has been possessed before. Now, coming to Sahaja Yoga his possession goes away. But the memory remains in the brain that he was possessed. And [if] the memory is stronger in a person, left side is stronger, then that memory lingers on, and as soon as that person comes in contact with anyone which has got something to do with the past possession, it clicks. And the whole thing starts coming into you bubbling out and you think you are again possessed. It is the memory which gives you [this reaction]. It’s a myth. It’s the memory that tells you, “Oh, you are again possessed!” Because your left side is weak, means you always live in your memory. Your memory is stronger than yourself. If you could make yourself stronger than your memory, nothing can possess you.
But after you get your Realisation, you are not still identified with that state of mind in which you see your ego and superego as myths. Still you get caught up into your ego and superego, and that’s why your attention is still in a mess. In a pure simple way of attention in an innocent child, he sees everything in pratyaksha, means in actual experiencing of something – for a child – because he has no memory. So he’ll have to burn his hand to feel that this burns. He has to touch something cold to know that it is cold. His memory is not yet built up. So into the actual experiencing of it he lives. But that actual experiencing becomes memory. And once the memory is built up stronger, the whole personality is affected by memory.
All the conditioning of all kinds come through that; your reading, even the whole atmosphere can come to you. You see, sometimes you smell a particular soap, or say a rose, you smell it – then all the memories of smelling such a rose, sometimes, comes to you and you may feel really elated sometimes, maybe sometimes, maybe, or sometimes very unhappy, whatever may be the situation. So you may feel happy or unhappy. Because, whatever experiences you have had, has given you a memory.
This memory might have given you a superego, or might have given you a ego. This scanning might have taken place. If it has been a ego and a superego, then may be that, if it was ego you must have felt happy. If it is satisfying to your ego you feel very happy. If it is not, if it is superego, if you are suppressed by this, then you feel very unhappy. So both things like happiness or unhappiness are the states where you are still in the myth, still the myth exists. You have to still go beyond.
So if you feel happy about some situation, you should know you are only happy before Realisation, because it is giving some support to your ego to bloat. And if you are unhappy, then you should know that there is some sort of a suppression on your ego and there’s a superego developing.
So both the situations have been of no help to you, of no help to you for your growth, except that both these institutions develop so much that you are away from the real experiencing. The real experiencing stops because your attention is so much muddled up.
So on one side if you move – on the left hand side – your attention is muddled up with fear, with pain, with unhappiness, with hopelessness, dejection. The other side, if you indulge too much on to the right hand side – little bit also – you start getting elated, excited, over-dominating.
The colour of the left side is blue. And the blue colour starts changing to the black. While on the right hand side it is, to begin with, yellow, light yellow or you can say golden, then yellow, then orange and then red.
So you go to aggression on the right hand side. On the left hand side you go into a complete state of entropy, you can call it, or a state where you are separated from yourself into a complete frozen state. So [on] one side you become completely frozen, on the other side you become completely heated up. Both these things are, again, movement on the wrong direction.
Even in the centre when the attention is kept – that you keep your attention more in the centre – there also, because it’s a very sensitive point, it doesn’t stay there. For example, when we, say, use fire, we can use it for burning the house. In the same way we can use it for creating smoke. But we can also use this fire in its proper way, if we use it, in its proper proportion, for cooking the food [or] for giving us light. If it is too much, it can burn like a big fire. If it is too little, it can burn like smoke. But in the centre when you know how to balance it, then you can use it for your own purpose – for cooking or for giving light, and then for a puja too.
So in the same way when we really balance our gunas properly, then we become gradually the master of the whole situation. The attention doesn’t get dragged into things that we have been doing or that we have understood through our memories or through our experiences or whatever it is, and is not also dragged towards, too much, on the right hand side that we try to overpower, or try to dominate someone. Because if you move too much that side you have seen [that] it becomes blood. It is difficult for people to understand how, when people become very religious-minded, like now Iran, the movement is on the right – all the austerities, all that, everything – now bloodshed. Christians also did the same. Brahmins did the same in India. Buddhists did the same, even [though] they talked of nonviolence they got to bloodshed, because movement started [on the] right hand side.
Left hand side movement will take you to very sly and dark methods. So right-handed sided people – like big nations who are supposed to be developed nations – they justify war. “We must have weapons to face each other.” But you all, each other, are the same people from God’s point of view! Why are you fighting? When God asks you, “Why are you fighting, what is the need? Why don’t you sit down properly and listen to each other? What are you fighting about? You are fighting about land. Is it your father’s land? It belongs to God! God has created this land. Why are you fighting?”
But your attention is such that immediately you think, “Oh, this is my land, this is my motherland, this is my fatherland, this is my brotherland.” But what about your land which is within you? It’s not your own!
So if you go on telling these people that we should have no war they will not listen. Realisation is the only way. By Realisation your attention gets higher and gets separated from that strata from where these things bubble in. Do you understand my point now? The strata goes higher, the attention goes higher, at a higher state.
By right side movement you get vikshepa, confusion. First you get confusion. Every intellectual, whatever brilliant he may be, he is confused. And the more confused he is, the more he asserts himself because he is confused, he’s not sure of himself, so he asserts, “This is the thing; this is the thing.” I mean, if it is so, why should you assert it? But he goes on asserting, “This is the thing!” Then understand that now he is going towards lunatic asylum – absolutely! And the way he asserts, and goes on talking about it, all the time, that means he is not sure. He becomes like a possessed personality. When he explains everything through his brains that “This is the thing. This is correct. We must all do, this is what…” and he convinces many others who are confused like him. They depend on him. He becomes a leader because, you see, they are much more confused and they find somebody who is not so much confused outwardly [so] they stick on to him, and all of them get to war or some sort of a bloodshed or some sort of – they want to see blood. They become heartless, passionless, compassionless, you can say – compassionless, loveless people.
The other movement is the blue side, is like the blue moonlight. So, for the romanticism starts. Sitting in the moonlight, you see! The ideas start coming from Lord Byron (laughter). And they come into your attention – then it becomes very strong passion with you. You think, “Oh, I am still, I have to find out my loves!” And you go on in search of your loves and this and that. These things are not really giving joy. That’s why so many poems have been written that, “Love is the most painful thing, it’s worse than death,” and all sorts of poems are written like that so why did you get into it? I mean, it’s already written down, books after books, still why do you get into it? (laughing) You are already warned about it that, “Don’t go after love, love is deception, love is this, that, it is very temporary, it is for the little while you get that.”
By chance, if somebody could stop at a point by marrying somebody who is sweet enough and realise that love and marriage and all these things are in the centre, are like the fire in the kitchen, are like the fire in the temple: looks after it and doesn’t overdo something about it. Then may be that this maybe utilised.
In the same way the right side movement of the Sun line. If people think that, yes, the sun is important, we have to have sun in the house, but you are not to become naked and insult the Sun and get your skin cancer! Sun is not for your skin cancer! But if you overdo it, also it is dangerous. A person who exposes himself too much to planning and doing that, and doing this, and doing all this, can land up into very great difficulties. So you have to balance that side also and this side and you have to be in the centre, in the equilibrium. Now this word ‘equilibrium’ doesn’t exist in our day-to-day life. It exists only in the fiction or may be in the so-called scientific research. But as far as human beings are concerned, they do not know what is equilibrium is. Because of this, the attention, though after Realisation comes up, still on the sides they just go down, this side or that side according to your vrittis. And when these identifications still act in them, they are prone to go down again in their attention and again start bubbling out the same thing as they had.
Now one has to become lighter in one’s own mind and should think that, “We have dropped all that now why are we there?” One should become lighter with all that load flowing out, because you are here to raise your attention higher and higher so that you come up to a point where you become one with the attention of God.
Already your attention is sparkled because through your attention you can see what’s wrong with you, you can see what’s wrong with others and you can see how far you are going with yourself. But the progress is retarded because you do not know that this attention is pure form and all that you get into this attention is a mythical stuff, is a myth. If you drop this myth gradually, treat everything as a myth and not depend on becoming unhappy or happy – just seeing the thing – [then] your attention will take a flight and it will be at a much higher level residing there. Instead of that, every moment you go this way or that way – it goes on like that – and the movement upwards is much less.
Even in Sattvoguna, when you rise, you can go much worse in that condition also. For example, if you say that, “I am trying to be Sattwoguni.” In Sattwoguni it is that you start seeing everything, discriminating through your understanding – not through vibrations – through understanding: “Oh! Should we not somehow or the other take out our attention from here?” “Should we not give up this?” “Should we be charitable?” “Should we go and serve the people?” There are people who think, “Oh, we are going to do something great!” – like your Salvation Army. Let them be salvaged by themselves! I don’t know what salvation they are going to do. So these ideas – ideas, I am saying – of Sattvoguna, can also immobilise you and can really freeze you down once for all, and that also can work in you in such a sly manner, we can say, in such a secretive manner, that you won’t feel it.
All these ideas of helping others, being charitable, “Let’s have a charity association!” – finished! Once you work in a charity association, your attention is finished there. But if your attention goes higher – say [as] my attention is. I am only nothing but charity! I mean what am I? It just flows. You just become the charity.
So the difference between a person who is a realised and a not realised is this that the attention which was giving myth as reality to you is gone now, is gone higher. It can see that it is myth. Attention can clearly see that it is myth, and you can see that yourself and you can remove yourself from them. That, of course, I have to give you a push, no doubt, and I am working hard on that to give you a push. But you should also know that mythical things must be dropped out, otherwise you will not grow. All mythical things must be dropped out. And the best way to do it is to be in thoughtless awareness because as soon as you transcend these three gunas you become thoughtlessly aware. You have to cross Agya. Once you cross Agya, these three gunas, absolutely you go into a state where you are gunateet, you are beyond gunas.
So you do not deliberately do anything, but it just works out.
But analysis is one of the diseases of the West. What are you analysing? What are you analysing? You ask yourself. I feel like laughing at the whole analysis that goes on. See, they’ll sit down, take out a hair, splitting the hair into hundred! And great analysers are sitting down there! They cannot even say how the chromosomes have that spindle action and, I mean at that minute level the things are worked out. They cannot say how a cell divides. What are they analysing sitting down here?
Now, they have analysed for a purpose – also done for God. Through their analysis now my things are recorded. Through their analysis I can go to the TV, if they allow me any time, because of analysis [it] doesn’t fit into me, they won’t allow, they may not, it might be expedited. But say, for example, if you had not discovered these things – for example take it like that – and the science was not discovered, your attention would have been at least better off. Because of science, your attention is also very much in confusion. So I don’t know which one to praise, whether the science or the primitiveness. When you raised yourself to science also, you got to another extreme as usual. Till you burnt out your complete attention, you were not satisfied. I mean if you had kept your balance in science also it would have helped, but the balance was lost there. Give anything to human beings and they know how to make the worst out of it. They will go to the extreme. You give them a horse, they cannot go ordinary trotting or galloping, they must have a double gallop, till they fall and die! Everything you see, they just are on the run all the time.
So first thing is needed is to steady down yourself and tell yourself that, “Now all these mythical things I am not going to allow to come to my attention.” All these things are nothing but myths. But you are giving too much importance to myths. You are taking them bit so seriously.
They are just mythical. Now, I mean, when you are realised now you laugh at people who just go mad over say, a moonlit night. Alright? But ask the fellow who is doing that, he’ll say, “You are heartless, you have no feelings!” (laughter) He’ll give you a big poetry out of it. You go and see anyone of these people who are riding a high horse, who are at the helm of affairs, and you will feel like laughing at them. But they will think that, “You are useless, you are doing no work, you are good for nothing, you are just wasters.”
So now for you, because you are enlightened now, is to understand that our attention has to move higher and higher, at a higher space. Now actually what has happened in Realisation? Your Kundalini has risen and has come up, just like, you can say, a small, thin hair, one hair, and that has broken your Sahastrara and now the grace is flowing into you. But it’s a very small movement that has taken place, of course which is a very difficult movement no doubt, but it has taken place. Now you have not expanded like this. Your chakras are only pierced in the centre, but the rest of the attention is still intact. Actually it is so intact, that you don’t even feel that it is pierced. Now you have to expand that, open it out, so that more strands of Kundalini can rise and your attention, which is in these centres, expands. By expansion it drives out all that is mythical on the sides. On every centre we have our attention, which is being enlightened in the centre through this Light passing through. But the Light is too small for the darkness that you have collected.
Specially for the people of the West, I would say, your confusions, you must get rid of them. But still you identify. Because if I ask you anything [like], “How are you?” Means what? Means you are still confused. Alright?
Confusion should go. One confusion was there that, “This is Realisation or not?” I hope that’s over now with you people. At least now you believe it is Self-realisation. I had to tell people, “No, you are self-realised now, you are!” Still they would jump up like [a] jack-in-the-box, you see. They’ll say, “No, we’re not Mother! How do you say this is Realisation?” “We expect this out of Realisation and that out of Realisation – that we’ll be flying out of the door if we are Realised,” or something nonsensical like that. Thank God, these ideas have gone away.
But when we are Realised, there is Light that has come in us, we have to grow it only by separating our attention from the myths. It’s all mythical. I also play with you, because unless and until you are sure, I am not going to give you a wrong idea about yourself. I want to see how far still your attention is moving, and I know [that] still you are not sure, still you are not sure of yourself, that’s why the confidence is not there.
First of all you have to learn how to drive, then you are tested. There will be five stones put together, the distance will be only that hardly a car can pass through and the fellow will say, “You bring it zigzag!” And you cannot do it. Why? That’s how he makes you a master. The mastery of your attention will come when you will start seeing that it is all a myth that upsets you. It’s all a myth that upsets you. Just throw it away. Just throw it away and understand that you are the eternal attention, that you are the eternal life, that [the] only thing that keeps you away from it is ignorance, and the ignorance is too simple to understand: that you have accepted myth as Truth.
Just drop it! It’s all myth! You’ll be amazed how your attention will rise and you’ll see all these nonsensical things which used to frighten you or to elate you, will drop out, and you will just smile at it. And then only you are going to enjoy yourself fully because your attention will be completely drenched into the bliss of Self. I am saying you will, I say you are already drenched into that bliss. Keep it up.
Now, how to do it? Actually, in every day-to-day life, how to kill the memory of the past? To kill the memory of the past is to have new memories. You must remember when you got your first Realisation – always think of it. Whenever any such memory comes to you, you [should] try to think how you got your Realisation. Any memory that is troublesome or even so-called elating, you just try to remember how Realisation has come to you. When you feel aggressive about something or angry [about] something, just try to remember how you felt the joy of surrendering. Just think of that joy of surrendering, of dissolving yourself.
So the new memories must be built up. If you start building up new memories, then you will start collecting moments to establish other moments which have such memories. Like a memory when you tried to help somebody, you raised the Kundalini of someone.
Now the problem would be when you will be raising the Kundalini of others, you will be in thoughtless awareness – there won’t be any thought – and thought is the only thing which impresses. But [at] that time you can record the joy of raising the Kundalini.
If you could record the joy of raising the Kundalini of others, you will feel [that] a new wealth of these beautiful moments will be accumulated. And all those moments which were giving you confusion or fear or so-called unhappiness and happiness will drop out and pure joy will remain. Because now most of the experiences you have had are more of joy. Joy has no thoughts. It’s just an experience, a pratyaksha. That’s why I said you keep your eyes open.
I hope you will understand what I mean by that.
May God bless you all.
I think let us meditate today. Maybe this meditation will help us.
Please close your eyes.
(break in recording)
..all of you, these things, put it on the fire. Douglas [Fry], take these two, these things, and take them on the fire.
(break in recording)
…without paying attention here or there or without worrying. Worry and all these things are vikshepas, are all confusions, comes from confusion. You have known about me that I can sit for nine hours in one pose. I mean I have done that but I can do even more. So one has to develop a baithak, is a sitting posture, for some time. You must settle down in some position. Alright? Should try to do that, and whatever is required for that is to be done because that’s the only way you can do it. If you are walking, still your attention will be moving about. Anyway, if there’s a movement then the time, space comes into play. But if you can settle down, if you can have a place where you can sit down.
And that’s why the photograph helps. If you can see the photograph continuously, with a relaxed eyes, not all the time staring but relaxed eyes. You can close your eyes with respect [then] again you can open your eyes. This settling down of the position – you will be surprised how your attention will gradually rise, you will feel it.
Just now you are all in thoughtless awareness so go into meditation.
No, if you cannot sit you can take a seat, you see, down below. But as I said it, clothes should be a little lighter.
Alright, put your hands towards me.
You have to sit for about now, five minutes. I will not make you [sit] much. But I hope you will develop it next time your sitting.
Right hand on the heart I think will help. Right hand on the heart.
Now do it with your heart. Do – it – with – your – heart. Right hand on the heart. Think within that, “I am the Eternal Life, I am the Spirit”
Hold your breath. Leave it.
This time when you hold your breath you should know that I am the Mother of the Universe and the most powerful personality. And I am your Mother and you are all protected.
Hold your breath. Haa! Leave it. Good.
Hmmm. You are still children I must say. Don’t you know that I’m very powerful? Have I to tell you? Even the small children know that.
Alright? Relax. Let’s have some music and something. Now, any questions anywhere?
Yogi: I have a question. Could you explain the difference between joy and happiness?
Shri Mataji: Oh! Very simple you know. Joy doesn’t have a double thing like happiness and unhappiness. Joy is singular, absolute. It’s absolute. It is thoughtless. It’s fulfilment. Happiness is always shadowed by unhappiness, is the double coined stuff, double faces of a coin. Happiness will be followed by unhappiness, unhappiness by happiness. It’s a relative terminology. But joy is absolute, absolute. It’s beyond thought. It’s bliss.
Yogi: It’s more like contentment.
Shri Mataji: Contentment can be relative still. But it’s all that in one. Joy is where you do not ask anything anymore, you’re just there. It just emits then. Just emits. You don’t want anything, it just goes overflowing. It has nothing to do with your rationality, cannot be perceived through your rationality. It’s beyond, you just feel it.
Jeremy: Why do we dream? What makes us dream?
Shri Mataji: Dreams? Now dreams are you see: there are three stages of our consciousness in the normal way – not the fourth one (turiya) that, now, you are in the fourth one – but normally there are three stages. And the third stage is called as shushupti, where you are in a stage where you are deep asleep. That time you come in contact with the unconscious, Unconscious actually enters your attention, and you start getting the information from that. But a person who is not yet realised is not yet quite awake in that state, in the sense that, whatever he records gets again clouded when he is coming back through those stages of…he comes through subconscious areas, lots of areas we can say, that he comes out of all the subconscious areas that he has got within him, and the supraconscious areas within him, and then he comes to conscious mind.
So lots of things cloud it, like covered it, so the interpretation or even the memory of the dream could be quite confused. But after Realisation you touch even deeper because you enter into unconscious. Not that The unconscious has to do anything, but you enter into the unconscious. Your attention goes into the attention and it records what it sees. The more you become Realised, the dream state will go away. For example I never dream. I mean actually I am in dream. I never dream in the sense that when I am so-called dreaming, I am actually there working it out. And I can verify it with others that I was that time with you. He says, “Yes, this happened.” So, you see, it’s a different state of mine. But actually this happens, you never have a dream, you are always in reality. But that’s a different thing. But at least whatever you record in that from the unconscious, at least should be your own. But mostly the dreams of the people are clouded, so the dream doesn’t have much meaning. But with Sahaja Yoga you are enlightened so much that, in your dreams also, you see what unconscious has to say actually. Which is not confused, which is not clouded, which is absolutely with that you are awakened. I mean, for example, you might see me, many a times, in dreams. And suggestions you will get from me. I mean, I work through dreams only, through the unconscious. But some people always will say, “Oh, I have seen you somewhere. I have seen you many a times. I don’t know where I have seen. Were you in New York?” I said, “No.” “Then where did I see you?” They saw me in their sleep, you see. But they cannot connect that it was in the sleep [that] they had seen me. They are not Realised people but they have seen me.
Yogini: Can you give people Realisation in their sleep?
Shri Mataji: No. No. I cannot. I do not even want to give Realisation to people when they are not facing me, either my photograph or Sahaja Yogis. That should not be. Because recognition is the only point in Sahaja Yoga. Modern Sahaja Yoga is only going to work out if you recognise me! If you do not recognise me, it’s not going to work out. This is the only way. This is the only key? Because so far you have never recognised. Only on recognition all your past things will be forgiven, everything will be done. But if you refuse to recognise me or you go slow with it, your progress will be slow. Which I have told you frankly. Though it’s rather [an] embarrassing job, but I have to tell you. This is a fact.
So in dream you cannot give Realisation. But in dream you might see the situation in which will be giving, how you should give. Your solutions will be suggested to you, how to approach a particular person. But you cannot give Realisation to anyone. They have to know that they have got Realisation through Mataji Nirmala Devi. As it is, when you give them Realisation, they have no value [for it]. If they don’t know me, they will have no value.
But I would still suggest that one should not go on analysing the dreams too much. Again the same problem will start. Because I know Jung and all these people did that. But that was alright at that stage because they were not Realised people, or they were Realised of a very confused manner, in the sense that they were not sure of themselves. But you people do not go on bothering about dreams so much. The dreams are coming to you to give you a solution of a problem. The unconscious is helping you in dreams. For example, when I go to India most of them dream that Mother is coming. I mean it acts like television!
Sahaja Yogi: I dreamt of you after the first time I came here.
Shri Mataji: After you came here? Not before? But there are people who have come to me because they dreamt about me also.
Now that’s a good thing. To dream about me means you’ve gone very deep. The verification comes in.
Sahaja Yogi: When I was here, you put your hand over this eye, when I dreamt about it it was as though something was pulled out of it, like a crystal. And it fell on the floor and it sort of grew legs and ran away. (laughter). I used to suffer from headaches and since that time I haven’t.
Shri Mataji: You see! That’s true. That’s true. I mean, actually it is done like that. I’ll tell you another example, a very concrete example of this. One man who used to come to Sahaja Yoga and was very deep into it. You see some of the Rajneesh’s disciples wanted to sort of harm him. So they called him and they said, “We’ll offer you a paan (leaf)” – you see, that we eat and all that. And they really mesmerised him and gave him a paan. He ate the paan and all that. That was after the programme, about 10.30, and he went into his subconscious areas. But he was coming to consciousness little bit, and then they took him in the taxi and beat him. But they could not beat! He could see that they used to come and beat him and their hands were held by somebody. Could not feel the beating on him at all. And he used to come to consciousness, again unconscious, and then he became absolutely conscious. He saw them beating him and they were getting the pain as if beaten but he was never beaten up. And then they left him in one place and then they took out his gold chain, and he had one ring of a real ruby on his fingers, they took out all that, and they left him in one place somewhere. And he walked all the way from there to his house. So, I saw all this happening to him and that I was trying to slap, bang these people and all that. I saw all that, I was doing it. So, early in the morning I got up, about six o’clock and I telephoned to his house and I said that how is he now? His wife said, “He came very late. I mean he came really in the morning time about five o’clock. And now he’s sleeping.” I said, “Let him sleep. He has had a very bad time last night and he suffered a lot and these Rajneesh people have troubled him a lot,” I told her. She was quite surprised, she didn’t know all these things! When he got up she asked, “Where did you go?” And he told all the story about it. Then he telephoned to me and he said, “Mother, you were there to save me!” I said, “Alright.” I told him, but normally I don’t tell you. But that day I just wanted to find out. Then he said that, “I’ve lost my ring that was given to me by my father and I really feel sad about it.” So I said, “Alright you will find it. Both the things you are going to get it.” And when he was getting down from the staircase he found a red kind of a bundle lying there. And his wife said, “What is this red bundle lying here for?” So he picked it up. Inside was the ring and inside was his chain. Then he immediately telephoned to me, “Mother I have found both the things, how did you manage?” You see it can be done. So all that was done for them because you see one can work it out. It can happen like that. But you must know that everything is done through the power of Brahma, that’s the glow of Adi Shakti. It’s all done through that. The rest is all myth. If you are not frightened of the myth, and if you do not recognise the myth, you are above it! But you still recognise it. This is the problem.
Sahaja Yogi: If you are a scientist say, are you saying that you shouldn’t continue scientific work?
Shri Mataji: No, no, no. If you are a scientist then, after Realisation, what you should do is to bring science and Realisation together. You can explain science and Realisation together. You have to explain Realisation through scientific method. This should be your effort, a new direction, because you have found out that you are Realised, you have found out that there is All-pervading Power, now, if you can put it in the scientific language you can talk to them. So that knowledge is not wasted. Supposing you are a geologist, you can explain many things of geology which you have not explained so far, through Realisation. So you give actually the science it’s fulfilment itself! There are so many questions they cannot answer.
Every thing, politics, everything – why it has failed, what has happened, what is the reason – everything can be explained through science of Sahaja Yoga. Everything! why it works out, why it doesn’t work out, what’s the thing, what is the failure is – everything can be explained. Human behaviour, everything. So use your knowledge to enlighten the knowledge which is covered with ignorance.
For example, see now, you have developed films, cinemas, this, that – use it for Sahaja Yoga. How can you use it for Sahaja Yoga you should try to find out ways and methods. Supposing you are a dramatist: use that drama. Make a drama on Sahaja Yoga. Put your mind to that and you can do it.
For example, supposing somebody is doing a course in journalism, then he should use his journalism for to propagate Sahaja Yoga.
You should try to find out in geology also, or in any subject whatsoever: the light of Sahaja Yoga which is being missed so far by the scientists, by the geologists, by the psychiatrists, by everyone, because it’s all a science which is secluded, which is in darkness, which has no connection with the whole.
Now you see your fire is here alright? Now, when I put my hand there, what happens is this fire is enlightened. This power sucks in from you, or any one of you who are Realised-souls, whatever is within you which can be burnt away by fire, and it burns it off. This fire you have analysed in ignorance but now you are enlightened. I gave realisation in India to some scientists who were working on the agriculture. They started using vibrations for agriculture and they were surprised that they could produce ten times more yield. I mean, you can see the difference between the types of things that are being produced and they are doing tremendous work on that. They’ll be publishing papers and things and they are doing that.
You can see also how vibrations work on say a nucleus of an atom. They will be acted through mesotrons (an elementary particle responsible for the forces in the atomic nucleus). If you see that, mesotrons will immediately react to it because they are arbitrary and you will be amazed you can handle them and manoeuvre them through your vibrations, if you see them under microscope. If you want to go into it you can go into it, because first of all you have to convince these horrible people what else could be, and give up everything else and just accept it, be within it. We are curing people without any science with us. We are curing mad people without any science. After all, everything is for the betterment of human beings. We are improving food problem. We are improving even material problem, I mean, Lakshmi tattwa is improved in them. All these things can be done. And scientists can show that science taken to extreme can take [us] to destruction, which is not related to the whole.
If you move in one direction, a linear movement, it just coils back and comes back to you. But if you are related to the whole then you know how to balance it, otherwise the nose starts growing or the ears start [growing] – it’s malignant. The growth of science, the modern science, is malignant. Even on Earth, if part of Earth starts growing, for example, on one side, the whole balance and equilibrium will be gone of the Earth, isn’t it! I mean if you see The Nature in its real completeness then you will see there’s such a balance existing. Science just moves like a blind horse in one direction. What is the use? Then you go to atom and from atom you go to atomic energy and from there to the destruction part.
But if you had kept to the truth and to the complete, then you would not have gone that far. Alright, it’s useful for us, use it. Analysis destroys you, destroys all our character, everything. If you start analysing you, yourself, you’ll be destroyed. Take yourself as a whole. There are people I have known who analyse me also. Such silly fools I have seen. Haa, there are. It’s so fantastic, the way human beings go about with there small little brain! Anything they cannot explain in Sahaja Yoga. When you have the higher science to discover, forget the lower sciences. I mean, when you were a frog, you were only worried about the well where you lived but now today you are a human being, you are worried about other things. Now, if you become a super-human being, you should be worried about higher sciences.
Now what have you achieved through science we can achieve in a second through Sahaja Yoga. Your material welfare can be, in a second we can improve it. If you get your Realisation, materially you will be better off.
Most of the people they declare as coma and dead or lunatic and gone cases…they have not been able to cure any lunatic whatsoever. Once he goes to the lunatic asylum he just comes [out] as a corpse. He never comes back as a sane person. What your science has achieved so far? And in which way? Take to anything: political problems, anything. You try to have political, say democracy – you have created demonocracy. You wanted to have communism – it is nothing but killing everyone. Everything is a topsy turvy.
Hello! How are you? Come here you come here! You’re daddy has come?
Shri Mataji: Where is he?
Child: In there.
Shri Mataji: Oh, I see, I see. Sit down, sit down, sit down. Good!
Now any other question?
Should we have some music?
Yogi: Mother, what is the true meaning of your name ‘Shri Bhagawati’? I have seen several different translations of the name entirely different to each other.
Shri Mataji: You see, ‘Bh’ ‘ga’: “Bhaga” means six things all together. They are the six attributes of God and Bhagawati is the power of God, that’s why She’s called that. Six basic attributes of God. First is innocence, second is creativity, third is…fatherliness, you can say, but is the one which nourishes. You see if you put the gardener and the Mother Earth together then what is the quality of them, is nourishment to grow, looking after, called as ‘palanhaar’. In English must be a word somewhere. The ‘Patron’? But ‘patron’ doesn’t mean all that, isn’t it.
Shri Mataji: Husbandry? ‘Husbandry’ is a funny word! (laughter)
Yogi: ‘Paternal’ Mother. ‘Paternal’
Shri Mataji: But it is also maternal, you see.
Shri Mataji: Guardian is only in control. You see all these things put together is ‘palanhaar’.
Shri Mataji: Sustenance is also there. But the kindness, the control, the looking after, the weeding out. All the beauties of that and the enjoyment of seeing your creation. The growth. The One who makes our growth possible. Then He is Almighty. Almighty. Nobody is more powerful than Him. He’s the most powerful. And He encompasses everything. He’s All-pervading and He knows everything – sarvanti. He knows everything, omniscient. This is ‘Bhaga’. And Bhagawati is the power of God. Without Bhagawati, God has no meaning. It’s like moon and moonlight, it’s like sun and sunlight. You cannot differentiate. They are just one and the same.
Yogi: Is Bhagawati Adi Shakti then?
Shri Mataji: Adi Shakti is the same as Bhagawati. She’s called by many names. One of them is Nirmala also.