Guru Puja, Establishing the Guru Principle

Nirmala Palace - Nightingale Lane Ashram, London (England)

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Guru Puja, “Establishing the Guru Principle”   Nightingale Lane Ashram, London (UK), July 4th, 1982

Shri Mataji: Please, be seated. Who’s going to translate Me?

Yogi: Gregoire.

Shri Mataji: Why don’t you take one of these, Gregoire?

Warren: Mother, that is the public address microphone – they won’t be able to hear You. This is for the recording on the tape.

Shri Mataji: Then how will they hear him? Will it…?

Warren: Mother has to have this one…

Gregoire: Should I hold it and sit here, Mother, in front?

Shri Mataji: Yes, yes. Then – how will you translate?

Gregoire: In French, most of them…

Shri Mataji: But loudly.

Gregoire: Yes, Mother.

Shri Mataji: I think, why don’t you stand up,  and see there – you can stand up there. (Gregoire: “Near there?”) Yes, there. (Gregoire: “OK”) And you can talk loudly, that’s a better idea. Be careful about that. There’s a flame there.

Yogi: Just excuse me, Mother.

Shri Mataji: I’ve got a problem (unclear. Maybe with the microphone). (To a little girl:) May God bless you.

Yes, yes! Oh, thank you, thank you. Aradhana has come. Go and see them. There, there!

In the most auspicious time that is called as Krita Yuga, we all have assembled here to understand the ways and methods of establishing our Principle of a Master. Krita Yuga. “Krita Yuga” means the time when you have to do something – “krita: when it was done.”

So you are the channels of that doing, doing the work of God. You are the channels of God Almighty and His Power. On one side you have to carry the dignity, the glory, and the assumption that you are a guru. On the other side you have to be completely surrendered to your God Almighty. All your dignity, your authority comes from Him. And the third thing is that the way He has created this universe and you, in a mood of play, you have to see His play. So a kind of mood that is cheerfulness should be really bubbling through you.

So far the idea of guru was that such a person never laughs, never smiles, always in a temper. That was all right for gurus who did not have to have any contact with the public, but hanged themselves with a string somewhere in the Himalayas. But here we are, facing the entire universe that has to receive the bubbling streams of your love.

But that does not mean that you have to be frivolous, because you cannot be. The divine play is not frivolous, it is joyful, and the joy does not have that duality. So to get to the establishment of your Guru Principle, first we should know how it is destroyed. As it is, anything that is not looked after or maintained gets destroyed. If we do not pay attention, say, to these beautiful plants here, they will be destroyed. Even matter which is not attended to gets destroyed.

So first of all, we have to know that we must be attentive and alert that if we do not maintain ourselves, we’ll be destroyed. Because maintenance is not for maintenance sake, it is for stopping the destruction of your Guru Principle. When we are negligent or lazy about it, we are responsible for destroying our Guru Principle.

So the attention that we have is to be given to the maintenance of this Guru Principle. The gurus have the capacity to maintain themselves and maintain others. In the beginning, when the gurus tried to establish this maintenance principle, they put very, very strong rules and regulations. If you read Bible in the Levi chapter, you will find all the shariats that are described, which they are following now in Riyadh or in the Arabic countries. To maintain that principle within yourself, it’s written in such strong languages, like “Such a person who does not do this should be killed to death. Such a person does anything wrong of this kind should be killed by stoning.” That was at the very beginning, so the people now at that stage of evolution required that kind of a fear.

This was not meant to in any way to insult or to harm, or to take away the freedom of human beings. But it was meant for people to give a great idea of the importance of the Principle of Guru within themselves. At that stage they used the frightening methods, I should say – horribly dangerous times. At that time people obeyed also. Then another evolutionary state took place where a stage started, people thought they must become austere, and start maintaining themselves by tremendous austerity. So it was self-projected; it was not projected towards others, but projected towards themselves.

We can say that the first wave started when the Guru, the Primordial Guru said that if you don’t do this, then you will be killed. The second stage was where the disciples accepted this within themselves, and started telling themselves that if we do not do it we’ll kill ourselves. Austerity started on the basis of wisdom, and not on obstinacy. But then it became even fanaticism, so it went to one extreme. It started with the idea of maintenance. It started with the idea of maintenance. But maintenance itself became impossible, or perhaps they thought that they are not being able to maintain, they got confused, and to them rules and regulations became more important than maintenance itself. Thus you find they destroyed themselves.

The wisdom or the essence of Guru Tattwa is a balance. Like when you maintain a plant, if you do not give it water, it will die. If you give it too much water, it will die. So the wisdom lies in understanding how much water should be given to the plant, so that it comes up at its best. Now this wisdom has to be achieved through your vibratory awareness. You are placed under the most fortunate circumstances, that you are realised souls before your Guru Tattwa is fully established. You have all the powers that any guru can aspire, without having the establishment of Guru Tattwa. Specially you are under the complete blanket of the clouds of your Mother’s love.

But in no way Mother’s love is going to allow you to destroy your Guru Principle. As I told you that Guru Principle is a very sensitive thing, and is destroyed if you yourself do not try to maintain it. First of all, the destruction starts from the very source of our being. I mean to say that our being is created by five elements, and the five elements have a capacity all the time to get destroyed. Any one of these elements if they are not looked after, they get destroyed. That is the built-in capacity of the elements or of the matter, as you can say. So to maintain them is important.

Some people have an idea that once you become a guru you need not maintain everything, it is maintained by itself. It is not. Agreed that the spirit definitely enhances the beauty and the health of these elements; but at the human level there is always a greater force that is trying to destroy it. So till we have completely become the spirit, there is always a chance of this destruction working it out. One may say, why this balance needed? And this is an important question which we should be able to answer all the people who ask us. Without the balance you cannot ascend. If you cannot ascend, what’s the use of our becoming human beings?

For example, everything is God, but nobody is aware. At the human level you become aware: means everything exists, everything is there, but it is not aware. Say, there is a stone, that is also God, but it is not yet aware. Like say, this area is completely dark and we are blind. There is nothing to be seen, to be felt or experienced when you are in that condition. Actually one thinks that darkness is the truth, that ignorance is the truth. But when the sun comes up and the light comes in and your eyes open, you start seeing everything. You start becoming aware. So at human level you are aware at the highest point.

Now this awareness has to become the awareness of the spirit. That has happened to you – you have felt the spirit. But the balance is not there as yet. Your Mother has pulled you out and made you that, but still there is imbalance inside. If you go slightly to the left you can be destroyed; you go to the right, you’ll be destroyed.

So you have to try both the things as I have told you the methods, which I’ll explain. First of all you have to be austere with yourself. Just separate yourself from yourself. Separate yourself as a spirit, and look at your ego and superego. Now you start watching, you start watching the ego and superego. Do not maintain it – they are the destroying forces.

Now when you see the play as a witness of these destroying forces, you will know how to also maintain yourself better. To separate yourself is easier when you take to austerity. The worst thing that elements have done to you is that you have formed habits, all kinds of hangs-up. Some people are fond of bathing, some people are fond of not bathing. Some people are fond of getting early in the morning, four o’clock, and singing songs and waking up everyone, and some are good at sleeping till ten o’clock. Some like very light-coloured dresses, some like very loud-coloured dresses. If you are English, then you want to have English-style everything, horrible insipid food! If you are French, you want to have wine, little bit. If you are Italian you want to have carbohydrates, too much. If you are Spanish, you want to have too much fats. If you are Indians, you want to have too much of spices. So to change this habit, you have to give first of all the extremes that you like. Now if you say that “I like bland food” – bland food – then you should say “I must eat a lot of chillies.” If you say “I like pale colours,” then you wear very loud ones. Go from one extreme to another extreme, to begin with. But I’ve seen people, when they go from one extreme they get stuck up on the other side also. So we have to be in the center, not to the extremes.

A man who is an avadhuta, the one who is a great master, can never be hanged up by any hangs-up. He cannot be ruled by any ideas that “I like this.” He sees beauty in the lush greenery, and he sees beauty in the trees which are devoid of any leaves. Now the trend of getting to austerity in a very funny way has started in the West. Like if you comb your hair, then you are no good; if you do not smell in the body, then you are no good; if you don’t look like a pig, you are no good. All kinds of funny sort of ideas have crawled into the mind, because they are going to the other extreme.

But we have to learn from the nature. Nature dresses up itself when it has to greet the spring, and when it is the winter it just gets completely undressed, I should say, because the leaves have to go to the Mother Earth, and that the sun has to reach the Mother Earth. It is not attached to anything. Surprisingly it is much more elemental than we are; while we who are spiritual should have no attachment. But this idea is also a mental idea, which is the worst attachment. It’s a very funny attachment which makes Me laugh, that’s the biggest joker I’ve seen, that people get attached to mental ideas. It is like believing that whatever you think mentally will just happen to you. Say, for a mental person he has to go to picnic, he will mentally put in his mind he’s going to take this that, that and that. He may even open a file and write it down that “I am going to take this and this and this with me.” And when he goes to the picnic he finds he’s high and dry, because he has not taken anything with him, it’s all in the file!

Your Mother is good at speaking and She speaks to you, but it should not be your mental attachment. Like “Yes, Mother says so,” and everybody discusses with such great enthusiasm, this is that; but it’s not become part and parcel of your being.

But is a very common attachment nowadays, with all the people knowing about everything and having nothing. This mental attachment is to be really attacked. Becoming is seeing, becoming is experiencing; becoming is seeing, it is experiencing. Like if I have to come to this place, I must come and see it. If only I have thoughts about it and mental idea, mental picture, it is no good, I can – it’s not mine, it’s not the truth. So when you become aware, actually what happens that it, you see it yourselves – so let us see. Get out of that mental conception that you know already about it. You do not know, because what you know is just mental. That should be a part and parcel of your being.

Now how to do it? Some will say that “We’ll just go on being austere about it.” Then that will become again another obsession. Some will say, “All right, Mother has said we should enjoy, so we’ll just enjoy.” How to strike the balance is the big problem, but should not be with people who have vibratory awareness. In that also you can be obsessed. I have seen people talking as if they are all great Sahaja yogis and there were no vibrations, and saying they are getting vibrations. It is so deceptive.

So one has to think that we have to grow further and see more and more, and know about it.

But if you then ask the French “How are you?” then under the influence of this, they’ll say like this: that means they’re always in imbalance. You ask an Englishman, he’ll say, “Don’t know.” Or they say “I know” – there’s nothing in between.

Now we have to understand that we are carrying the light in our hand, and the light should not shake. We have to hold the light tight, and we should have a concentrated attention towards the maintenance of the light. And then to tell yourself that we have to see, not to just understand mentally. It’s to be actually aware; because you are complete otherwise, you are the part and parcel of the whole – you are. But only thing, that you have not yet seen that. You have mentally accepted, but you have not become that. Because mental projection comes from thought; that means you are at the level of the thought. You have to become thoughtless. But if you live on the basis of thought then you are still below the Agnya Chakra. So all the thought waves must be stopped to begin with, and should say that “All right, let us see now.”

So from the Nabhi Chakra you come up to the Agnya Chakra. Then above that comes the third problem of destruction, is emotional. The emotional is a very subtle one. Like some people, Sahaja yogis, will sit down with a guitar and will start singing as if they are all lovebirds, you see!

(What is it? What is it? Come along. Come, come, come, come. Come, come. What has happened? Why, why do you cry? Come to Me, come to Me. All right. Just take her away. She’s caught up.)

So the most delicate one is the emotional. This emotional one is a collectivity in a camouflage. For example, when the Sahaja yogis will meet, they’ll hug themselves, kiss each other, and will be very, very nice to each other, you see, and sit down and sing songs like hippies. Take the guitar in the hand and swing on the tune of love.

This is actually Vishuddhi at the collectivity point, and that of course is very difficult to get rid of, because it gives you a very comfortable feeling. And people get confused with emotions, they think it is joy. Joy only can be achieved through complete detachment, the detachment which is ego-less and superego-less.

But now, the problem that human beings start facing is the assumption that they are gurus. They start speaking about Sahaja Yoga, talking about Sahaja Yoga, and they start thinking that they have become already Shri Krishna. They have even a greater ego than the person who is actually ignorant about Sahaja Yoga. They start talking with such tremendous ego that I am Myself frightened of them: how much they know about Sahaja Yoga, I sometimes think? And they start asserting it so much that it’s frightening. All this can be also said, that they feel that protocol is not all right and there should be proper protocol, so we are looking after protocol, we are the guards of the protocol, and all these things there. Now those who are on the emotional side see the ego of others, while those who are on the ego side see the emotions of others. So one criticises another, but they don’t see themselves that they are falling a trap into one of the extremes. So unless and until you are detached, you cannot see it.

I will not say I did, committed a mistake, but it happened to be a mistake. For the first three years of Sahaja Yoga I never talked of a bhoot. I thought I’ll be able to manage without that. But a lady came in Sahaja Yoga who was possessed and who tried all kinds of tantric tricks, so I had to tell them. Now every Sahaja yogi is a bundle of bhoots! You ask any Sahaja yogi, “Why did you do it?” – “Must be a bhoot.” If you say that “How is it that you have done such a thing?” then they will say that “I do not know, it’s the bhoot who has done.” They are never there – all the bhoots are there. Now I don’t understand how to deal even as a Guru, because if My disciples are there I can tell them, but if they are bhoots, what am I to tell them? I can talk to Sahaja yogis but not to bhoots, they won’t listen to Me. So this is the greatest escape that Sahaja yogis have found now, which is the worst, which was never before. So sometimes I feel it was a mistake I introduced this word “bhoot.” They excuse themselves by just saying, “Mother, it is some negativity.”

Unless and until there is something in you that contains the negativity, how can there be negativity? If you are detached, if like stone, then you cannot contain this negative water in itself, in it. You don’t become more negativity, you become more a guru. Now, when I say that you should not be negative – supposing under such circumstances you should not be a bhoot, you should be yourself – then they start feeling guilty. So all kinds of anti-guru tricks are working out. I am your Guru, and it is anti your Guru to play these tricks upon yourself. Now you will play these tricks with Me, what’s the use?

You have to gain something, and you are playing trick against yourself if you are playing them against Me. You have to be more aware. You are not to be destroyed. Apart from that you have to save others. How will you do it, in case if you do not accept that it is your privilege, that it is your fortune, that you have been chosen to be the medium of God’s work?

Sometimes I feel all the bhoots have come to Me for realisation, and I am now going to become a bhoot Myself! “Bhoot” also means “Bhootnath”– is the name of Shri Shankara, Shri Shiva, because He gets after the bhoots all the time. But you have to be the present and not the bhoot – “bhoot” means the past.

Then what is there to be known? You become. Then you are in the present, you just start becoming, evolving, blossoming. Try to be in the present. Do not escape the present, face it.

Don’t feel guilty nor blame the bhoot; both things are going to take you away from the present. Now just see the whole nature, the whole divine Power, your ardent desire of ages – everything is on your side. The time has come. You are just there. What have we to do? Just stand in the center, at the axis. Try to keep yourself at the axis, and then you just see the periphery moving, you don’t mind. When you see yourself misbehaving in any way, punish yourself. It is better that you punish than the Divine punishes you, because that’s a severe punishment. But do not feel guilty because you have not done anything wrong, it’s the bhoot which has done!

So we come to the point that we should realise that we are gurus and we cannot be bhoots. We have to change our outside also, to become good gurus. For example, we have to learn good manners. Then these manners become your nature.

Sometimes, people who are very fond of food, I always tell them they should fast.

Whatever you are fond of, try to give up. Try to overcome your sicknesses of attachments, your habits. Once your Guru Tattwa is established, you’ll be accepted as a guru. There will not be any need for you to say that you are a guru, people will know that you are. We don’t have to then write on our foreheads that we are gurus, people will know that this is a guru walking; you can see the divinity walking, you can see the dignity walking, the glory coming up.

You have to change from within, and the light of that within enlightenment will be shown outside. But it should not be a mental idea or an emotional idea, but should be the happening, the becoming, the awareness. You have to experience, through your own experimentation upon yourself. Even I do that. When I cannot reach you from one end because you are a bhoot, I reach you from the other. If somebody says he’s a bhoot, then I see that he suffers a little and faces it, the bhoot in him. For example somebody, I tell someone that “Please do this” and he forgets completely about it, and he says it is a bhoot that has done. So then he loses his purse and then I say, “The bhoot must have taken away the purse!”

But I experiment with Myself. I first see how I should approach you. If it doesn’t work out I try something else within Myself, because it’s a very tricky time we are with. If we had gone according to the shariat of the chapter of Levi, all the bhoots would not have been here. Maybe no Sahaja yogis might have been left also. And this mental projection is such a common thing that it’s difficult to detach people, but only way I can play tricks with you is by experimenting Myself on you. In the same way you must play with yourself, and try to put yourself in an experimental box.

Today is the day of the Guru Puja, the day when you have to worship your Guru. You are really fortunate to have a Guru which is a Mother. And My mother and guru is this Mother Earth, which teaches Me how to deal with human beings. And she’s the one who also in every stage of difficulties helps Me to correct My own methods of nirmala vidya. She has been such a kind mother and a kind guru to Me. And she’s such a soothing personality. This, all this green, though is given to her by sun as they say, is just to soothe us all. She wears the green upon herself, and the green is the Guru Principle. She’s the detached personality. She’s the magnetism, she attracts. When people are walking on her, she is looking after them. She creates out of her swayambus, the self – what should we say to swayambhu? – ah, yes, self-manifested stones. See, her attraction and her concern is so great that without her we would be hanging in the air.

And she keeps Me to the brass tacks, as they say – to the reality. If I wanted I could be just the Spirit, and not bother about anybody else. The way she bears our sins, the way she always looks after us and nourishes us, despite our so many defects: in the same way a guru should do.

She is extremely forgiving; but she explodes as an earthquake, and sometimes hot calcium and hot potassium can come out of her. She produces sulphur for you, for your cure. If England’s soil becomes vibrated, then this soil can be used for medicine. In India people use clay for medicine, for every kind of treatment. The understanding about Guru Tattwa one can have from the Mother Earth, so let us touch the Mother Earth and bow to her.

May God bless you.

She’s subtle!

In the Kundalini Shastra, Mother Earth is the Kundalini. Mooladhara is the, is the Mother Earth. So for us Kundalini is the most important thing. We don’t have to worry about what they have talked about in the Levi, that you must not steal, you must not tell lies; what we have to worry that keep your Kundalini up.

So the guru has to be a person who is absolutely practical. He must have common sense and absolutely practical, he cannot be impractical person. A person who’s impractical is not a guru.

But practical in the common way is understood as a man who is cunning, who know how to deviate from right path and all that – that’s the most unpractical thing to do. Something absurd, something out of the blue is not the way a guru has to move. There is all common sense which should guide a guru how to deal with a person, and common sense is a thing which is not cunningness by any chance. The source of common sense is the spirit.

The expression of a guru is very, very paradoxical – paradoxical. For example, a guru will be extremely practical, supposing he has to build his own house, or a house or ashram or anything – be extremely practical. He will be very economical, he will create something out of the blue; people will be amazed how he’s done it so practical. But he’ll be so detached that if this ashram is to be donated to somebody, in one second he’ll donate. For acquiring – say, for example, for acquiring a lamp, the guru will be very practical, he’ll get the best and the cheapest and the most beautiful.

And he’ll be very intense about it. But when it will come to giving, he’ll be more intense about it; that when he will give, he’ll give with that same intensity. He’ll find out all practical methods how to donate, also to give away. So his acquiring is actually giving. He acquires to give, that’s how he is the most practical.

You know that we cannot take anything with us. Only the guru can take with him something, nobody else can take. Only the guru has all the disciples and disciples, and disciples and disciples for ages, who sing the praise. No other relationship is that eternal. It goes on reflecting for ages and ages and ages. It’s one wave that falls and then disappears; in anything that you do every wave has disappears, but not the wave of knowledge from a guru. It’s even higher than the Divine Principle, because it explains. The Divine Principle cannot explain – it’s the guru who explains it. Not that it manifests, but it’s explains and it works out, so he’s the master of the Divine Power. So in a way, Divine Power is like the meaning of the guru. Like the word has the meaning, and the word – I’m sorry, the word has the meaning, and the word serves the meaning. But in a Guru Principle, the Divine serves the guru. Everything is at your disposal. Everything is at your disposal. When you are a guru, all your chakras are at your disposal. All the universe is at your disposal, because you are the guru. It’s like the director of the show – the stage man, the gentleman who is in charge of the lights, the gentleman who is in charge of the loud-speaker, everybody has to serve the director, because he is training the actors.

But the Guru Principle has to be so much unchallenged. It should be of such a capacity that nobody can challenge that, it should be such a capable personality that nobody should be able to challenge the guru.

Then only it will work out. So you have to work it out in such a way that you are absolutely unchallengeable. And you are specially fortunate that you can see yourself and correct yourself, which nobody could do before – you are your own guru. This situation never, never happened. You are your own guru – and let Me be your Mother. That would be the best for Me.

So today is the day when one has to determine how far you are a guru, first point. You have to take a pledge that you will establish your Guru Principle, second point. Thirdly, you have to pledge that you will establish Guru Principles in others. Fourthly, you have to know that there is a little snag, that your Guru is a Mother. She’s too kind to be a guru, too mild to be a guru, and extremely tolerant. So it is better that you take up this strictness towards yourself, and look after yourself.

May God bless you.

So you become your own guru.

On every Guru day I have a problem, and one of the problems is – you may translate, Gregoire, still a little more, if you don’t mind – on every Guru Puja day I think I should become a complete Guru, and at least on one day I should not be a Mother. But every time I try these tricks it works against Me! Last year in India I told them that “This time I am going to be just Guru, and you have to only give Me a shawl and I will not take any sari, and nothing like a Mother.” And I was very stern with them, and I said, “At any cost I am not going to take a sari, whatever you may do.”

And they were very unhappy because they had bought a sari for Me, and they said, “We have also stitched a blouse and a petticoat, and Mother, You must accept. You are our Mother also.”

So I said, “I am going to be very hard like a guru, and nothing doing, today nothing is going to convince Me.” Because again you become the Mother, then the whole thing becomes again that soft business!

[Gregoire: Mother, I can’t translate that!]

Shri Mataji: You’d better tell them!

So I went to open the, you see, a tap – because in India we don’t believe in wash-basins, you see – to wash My hands. And Indian taps as they are, you see, it gave in and I got completely drenched. And I came out and I said, “Please give Me the sari to wear!”

Today I had decided to be a real guru, and a very hard one. Then Warren came to say that “Mother, somebody has bought a sari, and this is that and that is that.” He gave lots of arguments. And Rustom and Warren were trying to, you see, put Me down in My place. But then they used the greatest argument to outwit Me. First they said, “The sari is beautiful,” this, that – I was all right then. But then they said, “The vibrations are too good. Even before opening the sari, the vibrations were there.” So all My efforts fizzled out!

This is the play of the sweetness of Divine, what is called as madhurya. “Madhurya” means the sweetness, the sweetness. And this is the one that’s such a hide-and-seek of joy in life, and that is what I have accepted. So first we’ll have the Mother’s Puja.

Shri Mataji: (Hindi) Hot water can be brought, hot water.

Shri Mataji: (Hindi) What time is it?

Yogi: (Hindi) It’s ten minutes to nine.

Shri Mataji: (Hindi) Ten minutes to nine.

Yogi: Puja to Shri Ganesha?

Shri Mataji: Shri Ganesha Puja. First is Shri Ganesha and then Gauri Puja today; because of the Guru Puja we’ll have Gauri Puja.

Yogi: All those who have never yet washed the feet of Shri Mataji and who would like to take, to have this great privilege, should come forward to do the puja.

Shri Mataji: You’d better like it! Don’t leave it to their freedom, better like it! If you leave it to their freedom …

Yogi: I’ve still never done it, Mother.

Shri Mataji: And somebody must tell Me their names, you see; I would like to know their names, all those who are washing My feet, that would be good.

Yogi: Everyone should tell the name to Mother, where they are from.

(A yogi reads the 21 names of Shri Vishnu)

Yogi: 1. Om Shri Keshavaya namah. Salutations to Him whose hair is long like the mane of a lion.

2. Om Shri Narayanaya namah. Salutations to Him who has been refuge and the abode of all men.

3. Om Shri Madhavaya namah. Salutations to Him who is sweet like honey or like the spring.

Shri Mataji: If you are on the sides, it would be better like this …

4. Om Shri Vishnave namah. Salutations to Him who permeats the entire universe.

5. Om Madhusudanaya namah. Salutations to Him who is the killer of Madhu.

Shri Mataji: It’s all right, twenty-one names. It’s all right, if you’ve finished that, then they will come down.

6. Om Shri Trivikrama namah.

Shri Mataji: You guide them.

Yogi: Salutations to Him who ….


Loudly. All right. Now, let the – you guide the coming here, one by one. Two of them can come. From the same country would be better so they can tell Me their ….


You want blessing? … Thank you, thank you. [Hindi] Olympia? Hah! All right, that’s it.

May God bless you.

Hah! Good. All right. Rub My feet.

[Yogi: All these names have to do with various qualities with which He rules the ganas. The ganas are the soldiers of the left side, who are the protectors of Lord Shiva and of the blessed Gauri.]

Who get after their bhoots!

Come along. Come forward, yes. Come forward please. Now, tell Me the names. Margaret. Yes, what’s yours? You’re from? From where? … Very hard. Rub them very hard, all right? Rub them hard. Hard, very hard.

Hah! Now! … Still there. All right? Now there’ll be no problem.

Now tell Me the names. Catherine. From what country? … Now come along, rub My feet. Rub it hard. Harder, hard, hard, hard.

All right?

Good? May God bless you. May God bless you.

Ah! Better?

… Tell Me your names. Now, what’s the country you come from? All right, now you rub My feet. Both the hands. Hard, hard, hard; really hard, really hard, very hard. Hard, very hard. Harder, very hard. Good.

Aha! May God bless you. Good. See yourself. See your hands. All right. What about you? All right. May God bless you.

Maria? From what country? France. You have to tell Me very clearly, because you are telling the deities, all right? Now, rub My feet. Rub My feet hard. Hard. Very hard …. Tremendous! Hah! Good. Let Me see. All right?

Now tell Me your names. From where? France. Again? Again? From France. You have to tell Me, because My ears have to hear, so the deities must hear, all right? Now, please rub My feet. Hard, hard, hard. Very hard. Yes, that’s it. Hard, hard … Put your hands towards Me. All right? May God bless you.

Hello, how are you? May God bless you. How are you now, better? How is the baby? Now good. Tell Me your names very clearly, loudly. Sally, from Australia. Say like this. All right. You’re also from England? Originally. All right, then say that … All right, rub My feet. Rub My feet hard. Very hard.

Hah! … Hah! Did you go to some false guru? (Sahaja yogi: Healer) Hah! Better?

Now you have to tell your names and the country’s names, all right? Now, tell your, your name? From where? From? All right. Come along. Rub it hard. Rub it hard. Both the hands. Rub hard, very hard, very hard.

See your hands now. All right? May God bless you.


You have to tell them your name, and your country’s name. From Africa? From India, sorry! … Hard, very hard. Harder, very hard. Very hard, very hard. As much as you can. Harder, harder. Very hard. Hard, hard. Very hard, very hard. Hard. Very hard. Very hard, very hard. Very hard, very hard. Very hard. Harder. Hard, hard, hard. Very hard, very hard. Harder, harder. As much as you can ….

Come along … How are you …? Wash My feet. This one here, wash it. Hello, how are you? … How are you? I must see you. How long are you going to be here? All right, come along. Take plenty of time, all right? Good, good, good. Now see, just see the vibrations. See how are your hands. Ah, all right? Good. Sister has got it. Now, he has got it. He has got it. May God bless you all. May God bless you. May God bless you.

That’s good. Now, you tell Me your name, and also the country you are from. Tell Me. All right. …. Rub it hard, very hard, very hard, hard, here, very hard. Very hard. …. All right? Good. …. Now put your hands towards Me. All right? Great! May God bless you.

Come along. They have washed My feet, but I’ll have to bless the child. Ah, so what’s the name? … Ah, look at the eyes, ah? That’s the sign. That’s Me, you see, the eyes are Me, can’t you see? Can I have a little water? So what’s the name? …. James, eh?

[Yogini: Will You give him another name?]

You could call him Ewan. Ewan, for English, all right? And for the Indian name … Gyanadev. He smiled, he smiled! You are smiling, Gyanadeva – Gyaneshwara. May God bless you. He’s smiling, see – so very happy! All right. So let’s …. Can you wipe My feet? [Hindi]

Now, you give it all there, give it all, give it all. That’s all. You don’t use milk. You can add it later, milk.

Sadkara. Sadkara. Sadkara.

Now say the mantra of “Guru Brahma, Guru Vishnu …” three times.

Give Me the towel.

Very slowly, you let Danielle show it, all right? Now please sit down, so that they can do it. Danielle, come. Take this down. Come along. Danielle is going to help you. You put the mark in, all right?

Thank you very much. You all have to put something there. Come along! Thank you. Come down, come down.