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“The New Age” (Seminar), Plaw Hatch Hall, Plawhatch Lane, Sussex, England, (UK), 16 November 1980.
Seminars like this are very useful, because then you can pick out people who are very seriously interested in Sahaj Yog; who are dedicated, who have passion for Sahaj Yoga, who feel that it is the most important thing of life.
Now, you must have realised that you are the people who are the men of God and women of God, and that you have to be prepared to take this banner of new age, of transforming Sahaj Yoga into Maha Yog, into a vast area of spirituality.
You are the channels and you are going to generate this energy through you. If you were just channels then your responsibility would have been much reduced.
But Sahaj Yoga: it’s a very different type of a living process. Perhaps you might have noticed it: that once you receive your Realisation firstly it starts transforming you, firstly. Then it starts transforming other people. By your presence you start transforming the other people. By your existence, you start transforming other people. You start transforming the atmosphere. The subtler problems of negativity, they all work out.
Like a tree, when it is blossoming, the fragrance of the blossom creates a different type of aura around itself [such] that it attracts all the bees around to gather the honey. In the same way, when a person is realised, is enlightened, the aura spreads and you start getting people attracted towards you.
We have to remember a few points about Sahaj Yog. That you receive the light first. The second step is that you generate the light. It is never done in any other process that you generate the light, on your own, with your will, with your understanding, with your freedom.
For example, a tree may give rise to seeds and seeds might become trees, but seeds do not regenerate, they do not have a will. Because here the seeds are human beings.
Only the human beings have the will. Now you being enlightened with your will, with your will you can regenerate, or you would say, you can generate on your own, Sahaj Yoga, to go further. It’s a very subtle understanding: that when a light comes into this candle but it cannot regenerate of it’s will any other; somebody else has to take it to them. So your will is very important in Sahaj Yog: what do you will. That is very, very important. Now will does not mean desire. Will means desire put into action.
So what you do is to desire and then you put it into action. You can do it. First of all we have to know that we must have desire. That is there no doubt: you are categorically seekers. I mean you are that category. You are born as seekers. You cannot get out of it. You are seekers. Whatever may be your problems, from whatever source you might have come, whatever mistakes you may commit, but you are seekers. Seekers are seekers.
For example in this room if you see how many lights there are: at the most 6, 7, 8, 9, 10, 11: in both the rooms put together. In this room only five.
Everybody is not a light. You are the light givers and it is going to work out through your will. So how powerful our will should be! How dedicated we should be about our will, that, one has to know. You have to fathom out that will within you.
Once you start doing this Sahaj Yoga, then you recognise how important is Sahaj Yoga that it gives a real meaning to the whole Creation in the eyes of God and Divine power. That has to work out. That’s the purpose of life.
And surprisingly it is left to your will, not to my will. I have no will, I have no action. So it is your will which is going to work it out. So you have to dedicate. And now you have to weigh yourself: “How much I am willed?”
The seminars help you to see how much you really will that Sahaj Yoga should be successful. This is the second point. To make it successful what should we do? We must understand the basics of Sahaj Yoga and try to see within ourselves: do we understand the basics and do we have those qualities by which we sustain those basics?
The first basic of Sahaj Yoga is that you have to become your Spirit so that your body emits the powers of Spirit alone. This is the first basic of Sahaj Yog.
So far, in all the religions, all the great books, even Bible or Geeta, it is written that you must have faith, you must have faith. ‘Faith’ word was never clarified in any one of these books and mostly people thought blind faith is the only way to believe – is to have blind faith. It should have been clarified. But it was kept a vague term as ‘faith’. They do use ‘blind faith’ and faith.
So the people started working it out. For example you are walking on the road and you say, “I was thinking of God and suddenly I found a gold ring so that my faith was substantiated that it is God who has helped me to get the gold ring.” Or say that there was a divorce on or something like that and you prayed to God and the divorce did not take place [so] it is God’s help. But this kind of faith can have another side. People can say that the people who do not believe in God at all are quite successful. Then how do you explain that? They have no faith, they are actually heathens, but they are very successful in life. So how do you explain that side?
Sahaj Yoga has another very great truth: that it is the revelation of all the vague terms that were used before.
Because people were not given Realisation one could not talk of faith, a blind faith and the real faith. Because if they do not have their eyes, how can you tell them about the light or the darkness? So, that time the faith was sustenance – how to sustain yourself.
The second was to have faith that you will be resurrected that you will be your Spirit.
Now the third stage is today to know that Realisation gives you experiences and then your faith is established. Not blind but open, enlightened faith.
For example: you come into this house and see for yourself what it is and then have faith in that, that it is so; believe in that, that you’ve seen it, now you’ve seen, sakshat! To have sakshat means to get the whole thing which you have felt through your organs, five organs of perception. It’s as clear as sunlight! (laughter – the sun must have just started shining) To prove it!
So this faith is the real faith: no conjecture, no just talking about it.
So all these words that were used in the scriptures are a revelation. It means in actual life you have seen these things happening. Like I say ‘Ha’ and the Kundalini goes up. You’ve seen it many a time. I say ‘Ha’ and you start feeling it. That only by saying ‘Ha’ and ‘Hu’ and ‘Hee’ you get the vibrations. (laughter) It is absolutely there, now you can see for yourself. There is no just that it won’t work out or may work out, may not work out, may be true, may not be true. All these things are not there. It’s absolute before you.
But first and foremost is – you have to become your Spirit. Without knowing the Spirit you cannot know God.
But the Spirit itself is a sensitive thing. It is there, no doubt, it stays there, no doubt. But that it should shine in your attention, you have to know that your attention has to be congenial to the Spirit.
If the attention is not congenial then the Spirit doesn’t shine. The Spirit will shine on an attention which is steady. Steady it. By balancing you bring a steadiness to it. Balance your thoughts, balance your eyes, balance your desires. Try to balance it. Ego and superego, you balance it. Attention is balanced very much like that.
Now how do you do it? With your will. First of all you desire and then you act: “Where am I going? What am I doing? I am a seeker. Is this the thing I have to do as a seeker?” Immediately balance will be established.
So this balancing has to come. The foremost thing is to balance yourself.
Any extreme behaviour must be balanced. Any extreme attitude towards life must be brought down. Now here we find that the will acts in an opposite direction. For example people become obstinate. They do not want to accept that we have to balance and they say, “Oh! I am alright.” And they’ll give all explanations to show that they are alright. But [to] whom are you giving the explanations? You are fighting with yourself. Why? Because you are not yet integrated fully within yourself.
So the second point is the integration, integration of your attention.
Integration comes in when you do something, you wish something, you enjoy something, you want something, then you find integration is also wobbly in your attention. But if you want your Spirit, you just want your Spirit to be happy. Because if the Spirit is happy means you are also happy. Spirit is always happy. How are you going to make the Spirit happy? Only thing [is] when you say you want the Spirit to be happy, what you are saying is this, that you want your attention to be happy.
If you keep your attention happy and cheerful, completely integrated with your being, not with your ego. This is where the discretion has to be used.
So from balancing and integration we go to [the] third point: is discretion.
Because you are very senior members of Sahaj Yoga, very senior students. And now you know how to be discreet. What to take, what not to take.
It’s very easy to criticise others. It’s very easy to say others are wrong. But it should be the easiest to see what is wrong with you because you cannot correct others, you can only correct yourself. It’s as simple as that!
Like a daughter is married to another man. Now supposing there is any problem between the two, it’s better to tell your daughter than to tell the other man because she is your own. In the same way it is better to correct yourself than to correct others. It’s the easiest thing to correct yourself if you could look at your ego which is stopping it. And who is the gainer? Who is the person who receives the benediction and the bliss of Sahaj Yog?
So the old habits that are within us which gives us obstinacy must be seen with great discretion. And now, with all this training in Sahaj Yoga, you should be able to see even rationally the discretion part of it.
I have seen people who go by the same road all the time are extremely discreet. They know how to turn, which turn to miss and which turn to take and how to reach. That’s the sign of your maturity. So you have to be discreet.
Another thing is that you have your vibrations there to teach you discretion. But sometimes you may be missing them. So with rationality if you discriminate and try to find out what is wrong, “Where am I going wrong?” You will very easily understand that, “This part I am doing wrong and better check myself and nobody else.” Because you are driving your own car. You can only control your brakes and not the brakes of another person.
It’s such a funny situation that people are driving everybody else’s cars but not their own! So with discretion you will know how to correct yourself, even rationally, now your rationality is absolutely logical. Before this, rationality was illogical. But now with the integration your rationality becomes logical and it tells you, “No, this is wrong, this cannot be.” You know about everything now, practically everything. I do not think there is anything that requires information for you people. I mean, you just try to think about something and you will get the answer: that’s all in your brains. It’s opened out. The only thing that I said: develop your discretion. If you are indiscreet then you must develop it, you must grow up with it, you must mature.
So then we go from discretion to understand that when we go into discriminate and find out things, what we have to do is to find our own fault, correct them, discreetly. And then about others, what are we to do?
If you people are of that level, that you catch from even a butterfly flying around and a little leaf falling from the tree. I mean if you were at that level then I would never have put you into big tests. But you are not. You are capable of much bigger tests than this. And it’s nice to play with those, isn’t it? Otherwise why should anybody even do hitchhiking? Leave alone hitchhiking, why should people swim? I mean better to sit on the bank and see everything. Even why go near the river? You may catch cold. So better sit in the house. And why even put on the light? You may see something and you may get frightened, so better to sleep! (Laughter) Even why to go to sleep, because you may dream (laughter).
So that situation if it is there, that touch-me-not business, then I can tell you we cannot count. We are soldiers! And we have to develop immunity from all kinds of badhas from all kinds of people.
Where is Cooly?
From all types of Sahaj Yogis coming in. Because this is a wide gate where everyone has to come, all sorts. They will have hundred bhoots or they may have ten thousand – come along! Whatever type of bhoots there are we know how to handle them. This should be the attitude. Because I cannot give up anyone. I have to give chance to everyone. If you say, “You who discriminate against these and you throw those people away!” I just can’t do it. I am sorry! Some people will come, shout at me, insult me, trouble me. Alright doesn’t matter, they’ll be alright. I can put them out of circulation when they are absolutely useless. But till the end I will have to try.
And if I find a slightest improvement, I’ll catch on to them. I may have to work much harder with them. They may be much more closer than other people are. If they are lost people I have to look after them. So you must know that it is your responsibility that you should take your charge and look after the other things that Mother has no time to look after. That’s what the quality you people are, that quality of people. All the Gods and all the Angels bow to you. They are in attention to you. You have seen even the Sun has come round, in these clouds, just see, surrounded by clouds, it’s there. Then you have to come up.
And a small thing like collectivity: it’s the beginning of Sahaj Yog. If you do not want to become collective, Sahaj Yoga is not meant for individuals. This I must have said at least six years back, or seven years back in England or must be ten years back in India.
Here you are coming to become a collective being because Spirit is the collective being. The quality of Spirit is that it is a collective being, is a part of the collective; it is absolutely one with the collective. It is so collective that you cannot imagine on human level how much it is collective. For example, yesterday I was criticising Geeta and the Vishuddhi was opening. Krishna is sitting here and talking through me. There is no difference at all of that, it’s just the same. And I am Krishna, I am Mataji and I am Christ. So much one that you can’t imagine how much oneness is there. It’s such an unison exists.
So for Spirit to be absolutely enlivened within us, to be absolutely shining within us, we have to know: how do we articulate with others? How do we talk to others? What is our way of judging?
But of course, as I said, there are people [with] whom you should not bother at all. They are not interested in Sahaj Yoga. They are anti-God. They are anti-Christ. Forget [them]! They have started another movement towards hell, you cannot stop them. First start dealing with simpler people.
But if anybody comes into my attention, then you have to accept that person. But on your own don’t go on wasting your energy with them. I do not say that you go to one of these bhoots’ places and you just go and fight with them, no! If possible, try; if it works out. But do not waste your energy with people, as Christ has said, “before the swines!” Because, in the swine all kinds of parasites live.
So in collectivity, those who are Sahaj Yogis those who have joined Sahaj yoga, there should be complete unison and articulation, absolutely, and enjoy each other’s company. Everyone is a beautiful flower.
But I have seen people are more attached to other people who come in. Supposing a possessed person comes in: we had a very good example in India, there was a lady who used to come was possessed. She would every time come, sit in front, she would never sit at the back. And as soon as the tape would start she would go on like this, like that, like that. I tried everything on her, we all tried, she could not be cured. And she was only interested in doing that. Then she would write poems for me and she wanted to read the poems – the most embarrassing thing. I told her, “Don’t read”, because all bhoots used to come out of her poem. We told her in so many ways it went on for a year or so, still she was on and on, and she was just creating a problem for all the Sahaj Yogis. She was just a medium for all these bhoots to come in. And I told her many a times, you better not come here. Then I told her very frankly. Then I said, “You get out from here!” I went into that level. Second year passed. Still she would not listen. Then I just told her husband that if she comes to the programme we are going to report it to the police. So her husband stopped her. But people have such sympathies for these bhoots: not seeing that she’s going against Mother, she’s going against Sahaj Yoga, she’s bringing all kinds of bhoots inside and that why should Mother say all the time that she should not come? So when I went away she started coming again. Everybody told her, “Baba! You don’t come!” But there were some sympathisers with her! “She’s a lady! Why should you say anything to her?” This and that. But when she came once, absolutely adamantly, people told her “If you don’t go away, we’ll throw you out!” Still she would not go, she was just sitting down there. So one of them kicked her purse outside. I mean what’s the use of touching her purse also with your hands, you know – this was correct.
And then she got up to catch hold of her purse, because if the purse has gone out of the place she can’t sit there. So she rushed out and went away. And there were letters from there,“You see. This doesn’t look nice for Sahaj Yogis to behave like this and to throw away the purse like this, and this should not have happened that way, it should not have happened.” I said this is indiscreet. If she is a bhoot, you tell her not to come, she is not wanted there, she cannot be a Sahaj Yogini, she is not a seeker, she is a medium of a bhoot, [and] still she is troubling, then who is sympathising? Naturally the people who are possessed. They sympathise with another possessed person. She is not a Sahaj Yogini.
The collectivity has to be with the Sahaj Yogis; not with others. Because it is not there it’s a fake thing. It’s like saying, “We are brothers and sisters.” How are you? You are not feeling, it’s not awakened within you. If a leaf says, “I am the flower,” does she become? Leaf is a leaf and a flower is a flower.
Among the flowers there should be collectivity, because that’s the natural thing that is there existing. Not with others. This is one thing which people do not know: how to discriminate. You are all one together but you will fight among each other, and when as soon as others come in. It’s surprising, I have seen this happening.
It’s you who are my children. It’s you who speak the same language. It’s you who know everything. You are the people who are coveted. You are Princes. They still have to become; that’s a different point. You sit in your glory.
The idea that all the saints should live at the feet of every third person is not there: you are kings, behave live like kings. You have to maintain distance from others who are commoners. Don’t allow your ego to develop, of course. But know that you won’t enjoy your kingdom unless and until you get more people into it. We have to get more and more and more but keep your dignity. You are at that level. Keep your poise.
And then deal with others in the same manner that you are all joined together, you are the same.
(break in audio recording)
One has to be assuming one’s powers – assume. There’s no pride. There’s no pride in it. You are that, so you are that: what is there to be proud of? I mean you are realised-souls, finished! Why to be conscious of it? You are that. So you are that. You are knowledgeable. You are knowledge. Once you realise that, then discrimination will work out much better: that you don’t put down anyone, you don’t discard anyone, but they are not the same as you are. This principle you must know. They are not low or high or anything. But you are different, they are different. And they have to come and join you. They have to become.
You cannot become like that, but they can become like you. So discretion is very important. In Sahaj Yoga, one of the very great basics for our growth, is to discriminate. Trust Sahaj Yogis. Do not trust non-Sahaj Yogis. Never trust a non-Sahaj Yogi compared to a Sahaj Yogi. Sahaj Yogi is your brother or sister, is a companion, is everything and the others are others. They are another party, you are another party. They are not your enemies. They can come to this side but they are not the same as you are. This must come into you, so the collectivity will grow strong.
We should know that, by fighting with each other, you are reducing the power of Sahaj Yoga. By getting angry with each other, you are reducing the power of Sahaj Yoga.
Imagine if the channels start fighting with each other: how are you going to channelise the energy. So first of all, make your channel alright. And understand that we all channels put together are going to do the work better. We all have to be together. Togetherness is to be felt.
When the collectivity is disturbed what is the centre you catch? Can you tell?
Shri Mataji: Vishuddhi and Sahastrara: because I am the collectivity of all the Gods. And all the centres are in the brain, in the Sahastrara. And thirdly when it goes beyond a certain level, then you catch on your Heart. So Vishuddhi, Sahastrara and Heart; these combinations start. If Agnya left or right, any one of them joins in, you develop Ekadasha Rudra.
Now how through Left Vishuddhi and Right Vishuddhi we spoil other people is so evident. Supposing you have Right Vishuddhi problem. In Japan, I went there: Japanese people you know have certain ideas in which shyness and shame has no meaning. I mean, a gentleman who is the chairman of a very big international company came to see me in a hotel. And he had a big thing on his mouth white some sort of a thing like a Hanumana. And I looked at him, I said, “What’s that supposed to be?” And he talked to me inside and this thing was on his nose like that. I saw his Right Vishuddhi was very badly caught up. Still I couldn’t understand. So he said, “I am sorry for this Madam, but this is there because I’ve got cold.” So they put that thing on, whether you have to see the Queen or anyone they just put on that and then go and see; because when you have cold, others catch it. That’s one thing that catches the fastest. Now you had cold so I have caught. So to get a cold one learns that if somebody has a cold, he himself says, “Today I have got cold, you don’t come!” If you have to give an excuse to someone that you don’t want to go anywhere you say, “I have got flu!” “Alright. It’s alright, don’t come!” Nobody bothers. So this is the Right Vishuddhi, you can see it very clearly.
But Left Vishuddhi you cannot see, but feel it.
Left Vishuddhi creates all kinds of social problems. The Right Vishuddhi creates all kinds of political problems.
For example those who have Right Vishuddhi are speakers, speak too much. They have to talk too much. They may create problems with their Right Vishuddhi by talking too much or by keeping quiet, both ways. The Left Vishuddhi people say something sarcastic, something horrible, something nasty, sly: non-aggressive but screwing type. They might create holes into people. They don’t believe in killing directly like that. So they want to do screwing up. Screw the person here and there.
The relationship between Right Vishuddhi and Left Vishuddhi is very close, as much as the two sides of a coin. One side is aggressive, so on the right hand side when people speak to each other they oppress, aggress; they say things aggressively. Extremely aggressive things they say. And you have seen people talking like that: boastful, aggressive things.
Left sided as I told you are the sly people, so they do it. They spoil the relationships by too much aggression, say for example one party man will stand up and say that, “I am the one!” The other will say, “I am the one!” The relationships between the political parties are ruined. They cannot articulate. The other side is the one [which] also cannot articulate. Because the relationship in the slyness when it goes down too much, ends up in perverted sex life. Then you go to somebody’s house: you find a friend came to stay and he ran away with the mother-or some sort of a nonsense like that.
So on the left hand side this kind of a funny relationship when you do not understand the purity of relationship in social life: that drops down, that creates problems. So in relationship Right and Left Vishuddhi, both of them, play a very big part.
Then comes the Sahastrara. You know Sahastrara, what it is. People want to judge me. They have a right to do it, I mean I cannot say no. You can judge me. You can do whatever you like. I mean, I cannot say that you don’t judge me. So we cannot say that you don’t judge me; I cannot say. You go on judging me.
But what is the instrument you have got to judge me? I am such a camouflage; just a bubble and such a receding personality. How are you going to judge me? Is there a way? Is there any way of judging me? You can never catch me, anywhere! It’s a camouflage. Firstly I am prideless, I am egoless, I am actionless. Where are you going to catch me? On the contrary by all these attributes I create a problem for you, that I am a Mahamaya.
You cannot understand a person who does not have pride. Because you all can talk to me very nicely, you can be very sweet and you can just sit next to me. And suddenly you come out with a remark which shows you are not conscious of whom you are talking to.
Suddenly something you do where you are not conscious of it. Because I go on playing. I am extremely friendly with you, extremely nice to you, absolutely prideless. You see anybody who has even this much position in life, he has a nose like that. Mine is bent all the time! (laughter) Nothing but humour. And then how are you going to understand my position? You see there is no outside signs, there are no horns, there’s nothing that I could be a cinema star. I am too simple, too sweet.
There is no way by which you can really feel that I am great. I am absolutely mundane, ordinary. But extraordinary of the ordinary I am.
This is a thing which people do not understand. It’s alright for those who are not realised, excused. But you have felt the vibrations and your Realisation through me: I must be something. Put your attention like that, to understand. Must be a tremendous thing inside this body. It cannot be possible otherwise. It’s so obvious otherwise to you people.
This is to be understood that, so far, Krishna, Christ, Rama, all of the them, nobody gave Self-realisation to people en-masse.
They had other powers Samharashakti, like Krishna had, he could kill anybody like this. I have also all these powers hidden, but obviously I am a very simple, ordinary, mundane type of an Indian lady, finished!
And Christ had a power to get Himself crucified. I too have that. But I am not going to do all that. I have a power to resurrect also. Why these powers are not used? One should understand. Because now the main attention is to raise the Kundalini and for that these powers are not required.
Give Realisation to any number of people. What’s the use of getting crucified? Who is going to raise the Kundalini? I would like to wait. I mean, if I were at that time I would have said, “Alright, keep your cross for a while I will have it later on.” What’s the need, just now, to destroy people? Let’s see how many come around. So these powers are not required. Today the power of raising the Kundalini of thousands & thousands and millions & millions of people is required.
And I am going to be just like you all my life: in the sense I am going to get old. I mean, today I should be old, I will be. I’ll be just like you. I am not going to do anything outside. It’s like a German car! But it is you, who has to know the power of the German car. It’s the best type! And once you realise that, that all is deliberately made like that…In the beginning of course, you cannot even understand it. It goes on, “How can it be? How can it be? She does this, She does that.” It goes on like that. But don’t judge me, because that’s not the way you will understand. Just realise and recognise that there has to be something tremendous.
It was necessary to have someone like that to do this tremendous task. And it was necessary for you to be born, to be with me to help me. I know those who are with me; they’ll stand by me throughout. I may judge them a little here and there, but I know they’ll come round. They have to stand by me. Those who want to run away, they’ll run away, today or tomorrow, I know. I’ll try. I’ll try to get them round as far as possible.
So, we come to collectivity, to understand that you are cells in my body and I have awakened you. If you degenerate, my body degenerates. You have seen that also. When you are sick, I am sick. In the sense I liberate more vibrations and I feel sick with that, because you can’t take it. When you take vibrations I feel very happy. But those who have faith in themselves can only understand this. Those who have superiority complex, or inferiority complex [cannot]. Complex means no faith in yourself.
You should have faith in yourself that you are the chosen ones. You are really the people, specially made for this great work. It’s a tremendous thing that you are out for. Once you realise and recognise it you won’t bother about small, small things of life.
It’s the quality in you that has to be nurtured and looked after, through collectivity. But collectivity of the Sahaj Yogis. I know those who have proper reactions to things. Some Sahaj Yogi is coming, they feel very happy, “Oh he’s coming!” You say, “There are five people who got Realisation,” they feel very happy. They will not shun. They’ll be happy to go all out to see a Sahaj Yogi, to meet a Sahaj Yogi, to do anything for a Sahaj Yogi. This is the sign of a Sahaj Yogi. A Sahaj Yogi in difficulty, he’ll go secretly and help, not just on money but anything.
This is a new race that is coming up. Others are human beings, you are not. You are not human beings any more. You are Sahaj Yogis. It’s a different race.
All over the world this race has to come up. So we have to build up ourselves in one group, in one understanding, in absolute unison. There should be no secrets, there should be no domination, everything should articulate, everyone should talk to each other, everyone should know what is happening with the what.
You have to be absolutely frank, open with each other. Absolutely. Tell them your problems. “I catch on this, what to do? I catch on that, what to do? How to clear it out?” Not to feel shy. We have to enjoy ourselves. Also enjoy our weaknesses so that we clear them out. Laugh it out. If somebody has some habits – laugh it out. That’s the best way to do it.
The difference between a human being and a Sahaj Yogi is the same as a human being and a drunk fellow. I’ll give you a joke of a drunkard: there were two drunkards who were drunk and went to a hotel. And they wanted to have a room for themselves. God knows what they wanted, they did not know. So they went and told the clerk that they would like to have two beds with a room. He didn’t understand you see. No, two rooms with a bed. So he said, “Alright you want to have a room with two beds. Alright.” So he opened a room and said these are the beds for you. So fully clothed as they were, they slept in the same bed. So one calls to another and says, “There’s somebody in my bed!” So the other one says, “I too have someone in my bed.” (laughter) So the first one says, “What should we do?” The second one says, “Let’s try to throw them out!” And there was a big struggle and lot of noise in the room. So the first one says “I’ve got him out.” The second one says, “But he has thrown me out!” (laughter) So the first one says “Alright, you can come and sleep with me,” because he’s thrown him out, so what to do? This is what they are!
This is the difference. So what is the use of arguing with them and getting angry, getting into tensions. I mean they are blind!
If you see a drunkard, run with the speed of five hundred miles per hour. That’s my principle. No use arguing with a mad man or a drunkard. Maybe mad man maybe alright, but a drunkard, till three hours he won’t digest his drinks. So that is what is the difference. They are drunk. They are drunk by power, drunk by money, drunk by that. Something is there. And you are filled with the light of God Almighty. That is what it is: the difference is.
If you understand the difference, you will realise that no use fighting with these people. They are drunk. They are like that. If you talk to them, what can you say? I mean, they don’t understand you. They just don’t understand, so forget it.
I will give you such tests and things by which you will come in contact with them, see them and get out of it, without any harm being done to you. It’s necessary. You have to touch them. You have to go near them. You have to be with them. But you are outside. I give such tests to people and that should work out! And I know you can, that’s why I give. I give such tests only to people about whom I’m sure that they’ll come out. Woth this, I think, we should decide today that, we all are going to live with one heart, one desire, with one head and with one liver, all of us. Let’s see how it works out.
For example, you go to a hotel, five Sahaj Yogis. If one says, “I’ll have that,” everybody will have that. That’s the sign. No decisions are needed. Why waste energy on decisions, arguments? Whether you eat fish and chips or chips and fish is just the same. The quarrel is like that. A Sahaj Yogi does not waste his energies on these things. You have seen your Mother: no choices, just enjoyment. Where is the time to argue? When joy pouring in, let’s enjoy.
May God bless you all!
See, why is the problem? That you have a will, that anything else does not have the will. You have the will. And once you try to bring the will in tune with each other, you feel your ego is there and your ego hurts you. You don’t want to be, you don’t want to lose that. You think that, by doing so, you are becoming sub-normal. No! You are a realised-soul, and a realised-soul is something so unique that you cannot give a parallel to it. You cannot give a parallel.
For example I can say, if there’s a wind blowing then all the trees move in the same way. But human beings, if the wind is blowing, supposing any wind is coming, somebody will go that way, somebody will go that way, because they have a will. But Sahaj Yogis, if the wind is blowing, all of them will put their heads against the wind and fight it.
This is a thing which cannot be given any parallel because you are going above human things. So far never such a thing has existed. You are such unique creations that I cannot compare you with anything that was below, or I should say, which was not of this level. The level is different.
So when you do everything the same way, you are doing it because you are aware of that collectivity, of the Primordial Being within you, that’s why you are doing.
This transition is the point which you should catch. That’s something I feel, that when you start giving any analogies and all that, how can you give an analogy for something that never existed before, never? Atula, which cannot be compared. That’s one of the names of the Goddess.
So, I cannot give you analogies, but I can make you understand that if your Spirit is awakened – in everybody is the Spirit which is a collective being – then you do it because your Spirit does it. You don’t care for ego, superego and all these nonsensical things, which are barriers in the growth of living collectivity. Now you have become livingly collective and you cannot be happy [otherwise]. You are that. It’s a new being that is within you. So you cannot. If you try to do something else, you will not like it, because this time is not your ego but your Spirit. As before this you listened to your ego and were happy with it, now you will be happy if you listen to your Spirit. Because now you have become the Spirit.
It’s a very unique situation. You are the Spirit. And when you are the Spirit, then you become different. What analogy can I give? Then the responsibility is more also to understand that, when you say yes, another says yes. See in saying yes, you will feel happy. Supposing you say “fish & chips”, another says, “fish & chips”, another will say “fish & chips” Everybody will say the same. “Let’s go to the right!” “Let’s go to the right!” “Let’s go to the right!” Everybody will say.
Unless and until there is somebody who knows the job and says, “No, no. Right is not, the way. Left let’s go.” Everybody should know that he knows the way. “Yes, let’s go to the left.” Arguments will fizzle out, because you are in unison.
In the second half I’ll have to tell you about the nourishment of Sahaj Yoga. That will be the second half. But the first half is the basics, which I have talked to you.
So, you would like them to come for lunch also?
Yogi: Yes Mother.
(end of recording)