Havan and Ajwan after the Bhoomi Puja

Derby (England)


IMPORTANT NOTICE This transcript has NOT been verified, would you like to help us verify?
Translate this text yourself
Send Feedback
Share

Talk before Havan after the Bhoomi Puja

[PROBABLY A PART IS MISSING] Sahaja Yoga is such a light that you start seeing things so clearly. You understand who is the person, who is the positive, who is the person who is negative. The other day as we were discussing the writers we could feel those people who were positive, who were realized souls and those who were now not and how some of the people were affected. We are not impressed by how many books they have printed or how much popularity they have got or how much money they have earned or how much intellectual acrobats it gives us. What we feel is the – even not without vibrations, without feeling the vibrations, the light is such that you start understanding that this person is negative and whatever he wrote was negative or he was trying to do something absurd and [Aside: Maybe some other time. That’s all.] or whether he was influenced by someone or he was himself a very bad man. Everything becomes so clear-cut. You start understanding every sort of an action in a proper light and by that you understand what, what is the problem and how it should be attacked.

Now, you see, how people are identified with wrong type of people and how they start acting with that identification becomes very obvious. For example, there is Mr. X who is a negative person. Now there are some people who are identified with that person. They are more identified with negativity than with their own emancipation, their own Realization. So suddenly you find that if you ask that negative person not to come in you find all the rest who are attached to them are missing. Actually, they should come very much for the Puja; is very important. They should work it out; that’s so essential. They have nothing to do with the third person who has not given them any Realization, has nothing to do, has nothing common. And if he is stopped from coming it is because there is some problem with him. But suddenly what you find that some people who are attached to that, that negativity of that person, just stop coming. Now, suddenly then what you discover that in that light you see that how some people whom we thought were very good, were very good Sahaja Yogis, were deeper Sahaja Yogis, are not. They are still impressed by the negative persons.

So we can see that Sahaja Yogis get their light. Now they are not much impressed by the outward things like money or any position or any appearance, superficial things as they call it. I mean, they go definitely deeper. But then there is another subtler type of attraction they have and that is this negative force for which we should be very careful. If somebody is negative, you find him a negative, if it is said that such a negative person has to not to come. He has to go away from the organization for the time being. He has to keep away, to keep the organization healthy and allow that person to recover. Like the tuberculosis. You see, when somebody has tuberculosis what do we do? We tell the people who have tuberculosis to separate themselves from the rest of the people, get well and then they can come back. In the same way if somebody is told like that, “You are just now in the negative force and if you come more you will become a medium,” that person may be sensible enough not to come but the people who are negative will get attached to that person and this is a very subtle attraction that Sahaja Yogis have among themselves, which so subtle that you can’t imagine.

For example, one A person gives you Realization. You are a B person. Now he’s not your guru. He has given you Realization because he becomes the instrument of God but he is not your guru in any way. Now the same person who has given you Realization might be a negative person, might turn out to be negative, later on may get spoilt. But doesn’t mean that even if he gets spoilt again still you continue with him. But these are such subtle things, you know, that bind you to another person. So this is the best way to judge, that whether anybody drops out or not, anybody comes in or not, on your own how far you are going to benefit, what is your interest in this matter and this is how you should judge yourself. To judge yourself, as I have told you, relationship should be of perfection that you should perfect yourself because if you have to offer something to God, if you have get something connected to God that instrument should be perfect. So the attitude towards yourself has to be of perfection. But on the contrary the imperfections of others are more attractive. You run to that person because he’s imperfect. You start sort of thinking [the same], you must help, how can you get it out. That’s not your job. That’s My look-out. I can work it out Myself. You don’t have to run after a person who has been discarded just now by Sahaja Yoga. I’m looking after him much more than I’m looking after you. So you don’t have to bother but you keep to the collectivity, you keep to the sangha, you keep with the collective personality because he will be lost with that person as he is lost. And apart from that My attention will be diverted because I’ll think this person has such negativity that he’s attracting other people to himself so I’ll just forget it. So in any way you are not helping that person and you are not helping yourself.

Now, one must understand as you get subtler and subtler there is always an attack of negativity in you which is subtler and which you can feel it also. So always keep yourself detaching yourself from negativity. People are very busy detaching the negativity of other people. Never bother about their own negative things. You always give explanations. Now you have to perfect yourself. I hope you understand this simple statement that the attitude towards yourself should be of perfection. Now I’ve told you also that your attitude towards others should be of ideal nature or purity nature. Like whatever relationship you have another person you must keep it in complete purity. Like a wife is a wife, husband is a husband, Sahaja Yogi is a Sahaja Yogi. Now a Sahaja Yogi who is been discarded by the collective being is nothing of yours. Is just finished for you, for the time being. Because that is the time you are not to support. How much are you going to support? What can you do about? Just forget him. By forgetting him you have been kind to him, you have been kind to yourself. But by trying to be nice to him and by good to him and trying to share it with him, you are sharing nothing but bhoots and you are including his bhoots also. He becomes a medium. Next time you’ll find the same fellow will become medium. Now those people who have not come today, you better go and wonder. This you should not do because you’ll make a medium out of that person and ruin all chances of his coming up and this is not the way to oblige a Sahaja Yogi who is left out.

Now the third thing I would say that our relationship with the sangha, with the collectivity, how should it be? How should we deal with the society of Sahaja Yogis? I deal it that way and you should deal the same way. And that is a very simple way, is pragmatic. If you remember when I started Sahaja Yoga in this country I was doing one some sort of a thing, another type of meditation. If you ask Gavin he might be able give you the history of My changing positions. First I said, “Try this.” Then it worked out. Then I said, “Try that.” Then that worked out. I said, “Try this.” All kinds of things I have tried with you people. In the same way a society is not bound by any roots and regulations at all. It is how much it has achieved by one. Try vegetarianism. All right, works out well and good. Otherwise forget it. Try liver treatment. Done, finished. Nothing you should get attached to, in any system for the society. This is what is pragmatic. Means attachment for what? It is for after all achieving something in you. What do you achieve by any attachment you should see. Rules, regulations, all right, up to a point. Otherwise, throw them away. If they are anti-God better throw them away. So one should develop that much adjustment that’s I would say is the best way. You can call a Sahaja Yogi administrator who knows at what to adjust back. When it is necessary all right we can be very strict. When it is necessary we can be very joyous. When it is necessary we can be absolutely loose, no rules and regulations. That’s how we should be, because that has to be pragmatic.

Now, I hope it is clear-cut to you and tell all the people who have not come today also that you, they have, if they have stayed back because of some sort of a sympathy it’s very wrong. That shows that they have not understood the essence of Sahaja Yoga. In Sahaja Yoga nobody is discarded. Those who are discarded are also for the good of the whole and for the good of an individual. Once the individual gets all right again he comes back as a good person. So nobody is discarded by your Mother. Once you are My child, you are My child. But you don’t worry about the people like that. Otherwise is going to be very dangerous for you and very dangerous for the other person. I think for today that’s one of the essential things one has to know and even if you have come from any source to Sahaja Yoga, makes no difference – it can cleanse you – but you must work it out yourself to perfect yourself.

Now you put yourself in juxtaposition to your being and say that, “I have to correct myself. I have to perfect myself. I have to do it. Who am I to ask others to correct me? Why shouldn’t I correct myself? I should correct myself.” But it is the other way round. If somebody says, “This is wrong with you,” you sit there, get angry, isn’t it? “All right, I’m all right, nothing wrong with me.” It doesn’t mean you can’t correct yourself. It doesn’t mean that others can’t correct you. It doesn’t mean that. You see, each is not similar. What it means that you should assert yourself fully to correct yourself and somebody helps you, you should thank that person. I mean, supposing I’m trying to take a load somewhere and somebody helps you to take that load, why should you be angry? It’s something very simple. So one should not be angry with somebody who wants to help. But in all wisdom I think it’s better not to help much because you’ll be boxed in your nose, you see. It’s better to allow them to correct themselves. It’s not easy in this world to correct anyone. It’s rather a cunning world, you know. So unless and until you have the tact of your Mother, better don’t try such tricks. I don’t want your black eyes. It’s a funny situation. So let them bear their own load, take it out, let them clear out. It’s better. But I’m rather amazed that there are some people about whom I was expecting them to be here, they are not here. All right, let us now have the Havana, finish it off; then we can have our lunch. Can you take these things?

[Hindi talk]

Now I think only the people from Derbyshire and Birmingham should sit here. What happened to Peter?

Sahaja Yogi: [Inaudible]

Shri Mataji: He couldn’t come? You didn’t tell him?

Sahaja Yogi: [Inaudible]

Shri Mataji: He should have come today because, you see, what’s happened with David being there, he has been always suppressed. He never got the vibrations. I thought I will work out today. Poor David, but he’ll be all right. Now you don’t go on looking after him; I’m looking after him. [Hindi talk] Are you all right [Bala]? Think so, I hope it will work like Rolls Royce. What is it inside? Is there some [painted/printed] [unclear], take them…

Sahaja Yogi: Paper.

Shri Mataji: Paper…