Rutumbhara Pradnya – part II, Guru Purnima Seminar of Lodge Hill (UK), 23rd of July, 1983.
Sahaja Yogis sing (Marthi 4) Bhaiya kay. taya to Shri Mataji
Bhaya kāy. tayā prabhu jyāchā re (x4)
When we belong to God, what is there to fear?
Sarv. visarali prabhu may. zhāli (x2)
We forget everything in the Divinity
Purna jayāchi vāchā re (x2)
And we become completely lost in God
Bhaya kāy. tayā prabhu jyāchā re (x4)
When we belong to God, what is there to fear?
Jagat. vichare up.kār’āstav. (x2)
The world is grateful to Him for His blessings
Pari nach. zo jagatāchā re (x2)
But He doesn’t belong to the world because he is completely detached
Bhaya kāy. tayā prabhu jyāchā re (x4)
When we belong to God what is there to fear?
Iti nirdhan. parasr. zyāchā (x2)
You may be without any outward wealth:
Sarv. dhanāchā sāchā re (x2)
The real treasure of wealth is inside yourself
Bhaya kāy. tayā prabhu jyātzā re (x4)
When we belong to God, what is there to fear?
Ādhi vyādhi maranā varati (x2)
All the diseases and problems get completely dissolved
Pāy. ashā purushāchā re (x2)
Where the Feet of God reside
Bhaya kāy. tayā prabhu jyātzā re (x4)
When we belong to God, what is there to fear?
Thank you very much!
Somebody will translate me?
Yogini: No. We would like you to translate it for us, please!
Shri Mataji: The song is written by a relation of ours. He was a convert to Christianity, but a realised soul. And he could never cope with the system of conversion and also the way the Hindus were treated among themselves, with the caste system, and all that. And he has written very good, some of the very good hymns, I should say. This is one of the hymns.
The song is something I really always used to sing in my childhood very much. And the theme of the song is like this: The one who has got God, or the one who has owned the God, why should he have any fear? The one who moves about, or the one who goes about – I don’t know what is the English word for ‘extensive travelling’ – the one who moves about extensively, for the sake of God and for doing good to others, but he does not belong to this world, such a person has no fear. He stands above…the language, Marathi language you see, is a very, very intense language, I should say, and it touches many corners when you say one word to it. It’s like this one is: “Adhi Vyadhi Varana Varati, Payi Asha Purusha Tsare.” It means: A person of this calibre is standing above, his foot is above the sickness, the mental problems, and the death itself.
But when you say that such a person has the foot on top of this, means also, you see, it’s meaning is, that with the effect of his foot, it can get over it. It’s a double language you see. Like such a person has his foot on top of all these three things, is the sickness, the mental problems, and the death. The foot is on top of that. It means that such a person is above this. Thus, if you have somebody of this calibre and the foot touches the sick, or the mentally disturbed people or the dead – such a person can raise them higher, can take them out of it. It has a double meaning.
So the whole theme works out this way: that the person who belongs to God, who owns the God, should not have fear, should not get frustrated.
I needed it very much today because one side, of course, is the joy of seeing so many Sahaja Yogis, real Sahaja Yogis, not artificial disciples or dramatists, but real Sahaja Yogis of very high calibre. And some of the people who stand on the periphery, have been on periphery for such a long time, that sometimes is dangerous for me to see they will be destroyed.
At this time, you need a song like this and in childhood whenever I felt really desperate I used to sing this song. It’s a very touching song. Alright? But word by word I could not. I am not in a proper mood I think.
It’s touched me very much. This is Rutumbhara Pradnya. I wanted it very much today.
So this morning I was telling you about this new awareness – Pradnya. ‘Dnya’ means the knowledge and ‘pra’ means the awakened knowledge; which comes out of meditation, sustenance of meditation, and then the samadhi. It’s the effect of that. It’s a kind of a fruit ripening. When this ripens, then you get the taste, the sweetness of character and then you start seeing around how the Nature, the Divine, is sweetly playing with you.
This state must be achieved. For every Sahaja Yogi, it is important that they must achieve this state because unless and until you have minimum achieved this stage you’ll be still in a dangerous zone which, as I told you, upsets me very much.
So everybody must decide to reach a state where you, every day, see the blessings of God manifesting. That means you have entered into the kingdom of God. This is the kingdom of God in which you are looked after, protected, guided and properly taken to the place of heavenly blis, through material manifestation, through mental manifestation, through financial manifestation, through relationship manifestation, through so many things and also the natural manifestation by which you see the Sun, the Moon, the stars, the heavens and all the five elements help you.
This state all of you must achieve, all of you. Again the word is ‘all’ of you should achieve. And then only the higher ascent works out.
Now, how to achieve this state? Is a common question.
Now, the first thing as I told you today, that you are extremely fortunate people, compared to all the seekers of the world, who have been, who will be, and who are. Because so many things are, which were used by seekers to overcome, you don’t have to overcome. For example they used to meditate on some name of God and the attention would go on repeating the name, of praying to that God, or thinking about that God and all that. But the whole thing would be mechanical, and always they would jump into some sort of a low type of a siddhi, so-called. Means they get possessed. Those people who start taking the name, say, of Rama – you have seen so many of them. They start jumping, and they start behaving in a funny manner. So the attention, instead of becoming concentrated, would become extremely disturbed, very disturbed, and a funny attention, wobbly-type. And when they became wobbly and a kind of a left-sidedness came into them, they would go on enjoying it, just like a drunkard enjoys. Then such people would weep, cry, enjoy their crying, trouble others by their crying, and they would not have power to overcome that. So much they would be possessed.
Then another kind who were ambitious people – like we have many scientists, and these kind of people, ambitious people – they would get auto-hypnotised. Thinking no end of themselves, behaving in the most stupid manner and also they would get possessed. And you can see people like Hitler, and all sorts. So many of these people today, who are ruling the world – supposed to be in democracy or, say, communism, or any way – most of them are actually the despots and that’s why the chaos today. And a theme like nationalistic-spirit or something like that they would develop, and try to take the advantage of people’s right-sidedness and involve them into wars and all sorts of destructive things.
This kind of attention is possible for people who think they are very great, say, Hindus, Christians – mostly they are warring people – Muslims. Nowadays the Muslims are all warring, imagine, among themselves, that’s the best part of it. And the Christians are all warring among themselves. And the Hindus are all warring among themselves. Like there are only two nations where there is Hindu majority, one is Nepal, and one is India, and all the time they are quarrelling. There’s not one day passes without hearing some news of some sort of a quarrel. Because Hindus won’t use the swords. But a very cold-blooded quarrel is on. So this is the situation. In the name of God again, I say, because they started on a very different level, and their attention goes left or right and they develop those siddhis.
So what have we to do? First of all, by God’s grace, as I told you, you all are realised people so your ascent is made in the centre, which is a very, very difficult thing, absolutely difficult, no doubt. But you should learn to keep in the centre. But how to keep the attention in the centre is the problem for many people who are still not above themselves.
Now when you meditate, try to meditate in a sustained way. First of all sustain it. Then you find that you are getting into the state of samadhi: means at a state where you start feeling the joy and the bliss of God’s blessings. And then you start saying, “O God, what a blessing! What a blessing! And what a blessing!” Once you have reached that state then you have to realise, “Who am I?”. Who are you, what are you.
You are the Spirit.
After establishing your sustained attention on the Spirit you will develop a state where you’ll be in a complete state of witnessing with joy. Now those who are here can judge themselves very simply in a way. Those who tried to have the best rooms, they must have booked ten days ahead of time then must have done this, that, to get a good room. Those who want to have the best food, or the best time [who] tried to have a position – in the mind. Face yourself honestly. Sahaja Yoga is an honest endeavour. The best privacy for themselves. You all should face yourself. Then the husband,wife, they want the privacy to themselves. This is not the time for husband,wife to be together or for you to talk loudly and move about and have fun. No, this is [a] meditative time you have come [for]. It’s a very short time according to me, because people spend thousands and thousands of days to establish their meditative mood. But in this speedy life you have to have intensity to establish it, so get into meditative mood.
Some people feel that they have come for a proper holiday-making and there’s no sea here, so, how will they have a swim – sort of temperament.
Those who are not so badly off, would be asking for more comfort, “I couldn’t get food!” “I should have this!” “The best to be given to my child,” or “to my husband”, or “to my wife.” “My.”
It doesn’t matter for one night [if] you sleep – boys together and ladies together. If there are children, alright. But there’s no need, for husband,wife to sleep together in this time when you are meditating all in one room, at all. You have come for a very special purpose here. You have paid for it! So be meditative.
What I find, everybody was talking loudly. I didn’t find them in that meditative mood. Everybody was thinking [that] they are enjoying here, very much! “Nice, good!” All these ideas are old ideas.
The silence must be established within and without. I must say, for this, of course Indians are, they know all that so I would not say Indian qualities, but Australia. Australia, I stayed there in all these Ashrams. And [in] Sydney we had fifty to sixty people living there everyday. I never heard a voice or even the movement of the foot till I was there, when I was there. And I was not there for a day or so, I was there for about ten, fifteen days. Not even the movement and the children crying – nothing! I never heard a sound.
This was one of the ways you can control your attention that, in my presence, what do you speak? What do you say? You must know the protocol part of it. Whom are you talking [to]? You can’t make fun. You can’t joke. I can joke with you. You can sometimes smile, alright, or laugh sometimes, but it has to be done with a weight – whom are you talking to. The reason I am talking to you all this is because it’s only all this rapport, all this behaviour is going to help you. I am not going to be helped. I am not going to be saved, I am not going to get my realisation. It is you who have to gain something out of me, so try to settle your attention with that.
I have seen people who stay with me sometimes. Sometimes I deliberately call them to see what the problem is. Some of them who stay with me, I find, become subtler and subtler and subtler and deeper. And some of them start taking advantage, taking liberties, then taking a kind of a course of life which is so mundane and so stupid that I can’t understand.
So this awareness should be within your heart that the time is very important. You have come here at a very, very important time. And that when you are with me, is the most important time, of that important time. Historically this is the most important time, and take full advantage in the real sense of the word. Some people think if they can get some money out of me then it’s a big advantage. Alright, you can take it! Some people think if they can take some of my time, they are at a very great advantage. Alright you can, have it! Or some people think if they can take advantage of me, sort of feeling ego-pampered or something, “I m a great lord,” and some sort of a thing, you know – alright. But those who are wise take the best advantage and the best advantage is the growth within.
So the first awareness has to be that you are such lucky people that before you stands someone who has the control over all the centres, over all the powers or, say, who is All-powerful. How much advantage you have taken of that is the important thing.
Now where I stay there are two places, we can say, in England, and India
mostly, and the contrast I feel [between] English and Indian thing is: in India the more I have stayed, they become more protocolish because they have old traditional training. But in England I find, people start taking advantage, making fun, joking. You cannot! You see, it is different to please, but it is different to be frivolous and shallow with somebody so intense. For example, if there’s a tin-board and you take it under the Niagara falls, what will happen to the tin-board? It won’t be able to bear even the slightest shower of that.
So, despite Rutumbhara Pragnya (Mother uses the Hindi version of word here), like the sun today, you must have been upset yesterday, thinking that, “Now we have come here, we have to live in the tents and the water. It’s raining”, I know many of you must have been. But the one who has achieved that state would not be, “What is there? If I have to live [with rain] doesn’t matter! I am here for a special purpose. As long as I achieve that purpose nothing matters to me: what discomfort, what all these things happen to me. I have to achieve that purpose.”
Some of you people cannot see me so closely. Some of you are still not capable, doesn’t matter. “What is most important is I should achieve that state. I have come here for that. Not for fun, not for food, not for comfort. Not for anything,but for achieving a special state where I become the Guru. What is my preparation for that?”
We have to be extremely careful, because the attention of the Divine is not raising you directly. It is a balance. You are all the time in a balance, remember that. And you have to be extremely careful how far you go with that balance. So now, how do you develop?
(Somebody attempts to close the curtain to remove the sun from Mother’s face)
It’s alright, don’t worry, about the Sun, I like it. I only called him this morning.
So how do you manage this attention? Now let us see what are the states of attentions are.
Either your attention would be a cunning attention. Anything you see, you see from a cunning angle. Many people develop that in an ego-oriented society. And moreover if you are sort of possessed by cunning bhoots, then God save you and save others. Like the cunning attention would be that, anything you see, you start thinking, “What advantage I can take out of this? How much money I can save?”, you see. It’s very, very quick. “It would be cheaper this way.” “If I go by this way I’ll save some time.” Save pounds, save time, save everything and shave your own Self.
So just to save you are going on. The attention becomes cunning when you try to save money. Save here, save there, with your own calculations. But if you try to save the money spontaneously…actually there is nothing to be tried, just it happens that you save. But the cunning attention tries all the time to be smart about things. It argues, it gives explanations.
These days it’s such a cheap, cheap, cheap, cheap, cheap, cheap thing that you go mad really. Like I had a ticket to go to America. I said, “Don’t give me an expensive ticket, first class, as I’ll go by a cheap ticket”. So they gave me a ticket of such a kind that I would never have come back to London at least for a year! And I would have [become] lost in that American English somewhere! So it’s so much [they] had worked out – this into that, into that. That kind of a horrible attention is useless! Leave it! Forget it! With that saving, also, I’ve not seen anybody becoming rich.
Like [if] I want to go and buy some paint. So we buy some paint. Then they think, “Alright, if we bring it back, then how can we return it? What should we do?” This, that, nonsense! All the time the mind is on that level.
I’ll give you an example, the other day we got some paint to paint the glass. See the subtle side of it. You see, in the gross there’s a subtle indication. And the paint was brought. And then, it was worth nothing, 80p or something (£0.80). I mean I can afford it, so that’s why I bought. If you can’t afford don’t buy!
So they said, “Now we should return” I said, “But why? Now it’s come out, now go and return. You spend so much petrol going there. If you want to calculate also its stupid, and the time you’ll be wasting.” “No but Mother, you see, ultimately we save 2p!” I said, “Alright, now I’ll save a lot of money and I’ll show you how.” I took that paint and painted many things which looked like glass or which was stone-like and the whole thing looked so beautiful.
So the mind that is destructive, is only calculating. If you have such a mind know, yourself, that you have to get rid of that kind of a calculation. Cheap, cheap, cheap, cheap, cheap, cheap things you should just give up. Keep in the centre. You should not be, of course, over-indulgent, but you should not be also going for, all the time, for this kind of a calculation, because you are wasting your important awakened attention which very few people have in this world. You must know that you are Realised-souls, you are not ordinary mundane type of people. You are special people and you are not to waste your attention in useless calculating money, ‘p’, and this and that. Let’s go ahead! What happens, let’s see! I never calculate you know that, but I live very cheaply, and you can also do that.
This attention, cunning attention, is also a very fussy attention. Here it starts saving money and then there it is, in the evening, it must drink. So all the saving of p, p, p, p, goes into the gutters of drinking. Just sin. The sum total of such a personality is what?
So this mentality has to be controlled. Specially for ego-oriented people are extremely calculating – most surprising it is. But the people, like Indians, who are not calculating are not so rich. They are very generous. They always have money for Sahaja Yoga. I have had never a problem of money with them, never, because they are not so calculating. To them, to do for others, not for yourself, but for others. To spend for others. If they have to come to our house, “Alright, open your heart. Now this is the time to spend!” Not for drinking and self-indulgence but for the indulgence of doing for others. That’s their practice and tradition. So in this respect, you have to take to that tradition, “Oh they have come. Let’s spend now. What can we do?” This is the main thing one should understand, those who are mostly self-indulgent are extremely miserly people.
So the attention which is cunning is the worst attention because cunningness also cheats yourself. It is cunning with you. And you think, “Oh I’ve been smart enough. I have saved 2p!” But you have lost your soul! You are no more a Sahaja Yogi.
I’ll give you an example. I told somebody that, “Keep the van down there. Go by train. This van seems to be a horrible van!” And there was a lot of explanation with both the fingers going on like this, to me. And I got so fed up with the bombshells coming on me that I said to go ahead. And the thing fell! And the thing got spoilt or whatever it is. It’s out of order now. So they had to do what I was telling them. Without the bombshell, if they had listened to me it would have been alright.
So your attention should not be on saving material things and worldly things and all that but attention itself must be saved. Ask a question, “Where is my attention?” I have seen in the programmes some people are concentratedly listening to me but some people cannot. Some are concentrated for a short while, and some get disinterested after some time. Some are looking here, some are looking there. So how much attention you have saved is the only concern of a Sahaja Yogi. Forget about others, they are all garbage cleaners! Forget about others who are not seeking, who are not of your quality, but you are a quality.
Now what do you have to save? For example [if] somebody is a king. He doesn’t bother of 2p being saved. I don’t know baba, these days, I can’t say definitely! They must be also doing that kind of a thing, you know, but what is he bothered [about]? To save his grace, to dignity.
But for a Sahaja Yogi the most important thing is: you must save your attention. It’s called as Chitta Nirodha. Nirodh. It’s saving of your attention. “Where is it going? It’s such a precious thing for me. Where is it running?”
Then how do you save your attention? Is through concentration. Concentrate! Try to concentrate. Don’t allow your attention to wobble. Gradually you will develop concentration. You can watch my photograph – it’s the best. Concentrate. Bring it in your heart. Let it be integrated in your heart. You are lucky people, you don’t have to build up a photograph, and then give it up because it is just a avalambana, means it’s just a dependence, and then you remove it. It’s a complete dependence for you and a load for me, of complete joy.
So when you are concentrating in Sahaja Yoga, absolutely fully in Sahaja Yoga, then you are controlling, saving, your attention one way. This is one type of people. Then the another type of an attention, what we call, are the people who take a very negative attitude. The first are the positive, so-called, so-called positive, who are saving money, saving everything that is useless.
Now the second type are the archbishops of all that is disaster, misery, mishaps. This type of an attention. If you read newspaper every morning you will have an attention like that. All the newspaper people have that kind of an attention, to find where is the disaster. I mean, in a sinister way, they feel happy there’s a disaster. I have seen people, “Oh Mother, I came to the seminar but the problem is, you see, there was no water!” The attention is in finding disasters within and without. “What happened?”, “There’s a disaster!” “What happened?” “I lost a pin.”Absurd to have such stupid ideas. They will cry and weep and make everyone miserable, “Oh, I am so miserable.” “What?”, “My husband doesn’t talk to me.” Or “My child is not with me.” Such people are extremely self-indulgent as far as their relationships are concerned. They make everyone like that, “Oh, the person didn’t talk to me nicely and he was this way and that way.” They feel hurt at the slightest touch and by that they think they are saving their emotions if not the material things.
Such people are very frightened people to talk to anyone, and anybody says nice things also they get a fright – like this they’ll frown. The reason is they do not know [that] what they have to save is not their emotions at all. There’s no need to save your emotions, you are protected! What does it matter if somebody says anything to you? You are above there. Nobody can touch you! You are wasting your attention all the time by trying to save your emotions.
There’s nothing to be frightened of anyone. Because somebody is going to say something, harsh word, that’s why you don’t want to do something! Such compromising people, so-called, have not understood Sahaja Yoga. There is no compromise in Sahaja Yoga at all, it is just like a diamond. Diamond will remain a diamond whatever you do, it’s for ever and ever. It’s like that.
So one has to understand that the attention should not be allowed to drift into this kind of an indulgence which is of a drunkard, that, they are the most miserable people, the drunkards are – just imagine. They’ll be always crying, weeping and people would think they are very miserable. So what you have to save at that time is your attention from such indulgences into useless expression of your fear about your emotions.
See now, today they sang the song. The song did fill me, completely brought out some of the expressions which would not spontaneously come out at this time. But the greatest thing it has done is to remind me that, “You are God. You are not to get frustrated. You have to look after all of them, and you are powerful! How dare you suspect yourself or feel frustrated!” That thing which is so much reflecting, like a mirror – I see my mirror. In the same way, you should also have your emotional understanding. And the emotions should be your mirror, you should see yourself in your emotions: how you behave, how you treat, how you talk.
So, such people should always keep a mirror and feel elevated. You are a Sahaja Yogi! And the mirror, in the reflection, you should see me and not yourself.
Sometimes when I get really frustrated with Sahaja Yogis very much, then I just stand before the mirror and I say, “Now, come along! You are the one who has all the powers, who has all the chakras awakened. None of the advents had this. You are the one who has created this world and you are the one who has to save it. So now, get up!” Not to lose courage, not to worry.
Only in emotional things I sometimes feel that – now I’ll have to give up some of them, completely, [and] they are my children. As a Mother, not as a Guru! For a Guru they don’t have a problem! And then the stirring up comes in within myself that, “No, even if I have to give [them] up, doesn’t matter. I have to raise [them], absolutely.” And with that power it works.
So the reflection should be of me, of something that is ideal before you. The one that gives you energy – like this song – and not the reflection of a miserable person: Christ who’s standing before you as in the Sistine Chapel and not some miserable skeleton which is even worse than you!
So create those images of your Mother which you should see in your emotions and rise! This is the second type of attention you have to control.
The third one is a very horrid, idiotic one. The idiotic one comes from the second type, where the person is emotionally indulgent. That is the ‘a’ of the third. And the ‘b’ of the third comes from the first type, which is stupid. So we have two types of people, one idiotic and another are stupid. But in Indian language there’s only one word, specially in Marathi – is ‘murkha’. For them, both categories are the same, as if the circle meets at the same point. I mean, English language in some ways is good at least it differentiates between the murkhas: like they can be stupid or they can be idiotic, you see. Because of psyche being so confused here that psychologists have brought out: some are schizophrenic, some are idiots, some are stupid, some are donkeys! (laughter)
So this, the third type is the worst – is most frustrating for me! They’ll stick onto me like leeches, they’ll be saying stupid things all the time. Just can’t bear an idiot, isn’t it? They can bore a person. I mean all sorts of this put together is called as murkha. So I don’t want to analyse it. It’s a bit too much.
So, that kind of an attention [if] you have, then you’d better keep quiet! Don’t talk! Just listen to others what they talk, what they say. There are some people who will just go on talking, talking, talking – irrelevantly. Uselessly wasting their energy. And such people are always friends of the cunning. The cunning and such people go hand in hand, because the cunning wants to befool someone, and the fool wants to be befooled. Like a king will have a jester, it’s like that you see, these combinations work out. So for such people the best thing is to keep quiet. Preserve all their attention, all their energies just for cleansing.
All this idiocity will pass away very soon if you try to preserve yourself. Don’t talk! Don’t say things which are stupid, which are idiotic, just keep quiet and watch others. Sometimes such people can become a very great vehicle of God’s power but [only] if they do not take to stupidity and idiocity.
This is the type of people: three types I would say.
But the fourth type are the people who lead a life of concentration. I mean a person who is working very hard, say, in the office, is a very remarkably successful person, and he’s this and that, and that, and that, and that, is also very concentrated. Somebody who works very well, anywhere, with a concentrated mind, is concentrated. A housewife who looks after her husband and children is very concentrated, and a husband who looks after his family and his things in a very concentrated way. They know how to paint well, they know how to do things, and their hands are deft, and they know everything. But such people can have a very immobile attention; very immobile, like plastic, or you can call it, like rubber. At the most, to improve on it, we can say, like some of the things I have seen which you use for damp-proofing, you see, you just apply it and after some time it’s just parched, into it. They just can’t get out of it. They just can’t. They can’t enjoy anything. Unless and until you show them a file you can’t talk to them. You see, if you have to talk to such a person better take a file before you, and before starting you put the file before you. If it is on the file only, they will see, but if you talk, they say, “Make a file!” Very parched, and they cannot enjoy life. There’s no mobility, they cannot be creative. They can be creative only as far as their style is concerned, but not the creative of the joy.
So that kind of concentration is there, concentrated effort people put in. Like there are people who are fanatics. They are very concentrated in their effort, extremely. That’s how all these religions have spread, like Christianity, Islam, Hinduism and all that, because they had a concentrated effort of fanaticism – concentrated effort. If you read the letters of Paul in the Bible, you will see the concentration of it: “You go there and you go there and establish a church and do this,” and “What you have done?” Very organised. Very systematic! Absolutely moving like a belt on a machine. And they all the time have that after effects of that movement. Charlie Chaplin has shown [this] in his picture ‘Modern Times’. I used to enjoy that very much, that he used to tie up a belt, you see, standing for about an hour, and then after some time when he was released of the job, he used to go on like that! (laughter) That kind of an attention, that is concentrated, means stuck onto something. It’s not that. It’s not penetrating. Because if your attention doesn’t become, by concentration, subtler and subtler, then it is not that but it is getting stuck, and the stuck attention is of no use for Sahaja Yoga. Such people, I do not know, will never be saved perhaps. So called ‘successful’. They’ll go with all their badges, everything, and God will say, “Go back gentlemen! You are not yet been passed through the customs.”
There is another organisation, which works much faster, much smarter way, and a very specially efficient thing. So these people will be just stuck people.
Now there are fourth type of people which are concentrated. They are intense, deep. They penetrate, because they are living minds. Theirs are not dead, parched minds. They have living minds. They penetrate. I watch sometimes, I ask some people what do you think of a particular person? Immediately I know [by] what they talk. If they just talk in a mundane way, “He’s a fine person!” “He’s a bad person,” this thing, that thing – then I know what it is: very superficial, shallow. But a person who sees the possibilities and the potentialities of his awakening, and the problems a person is facing, then I know that he is the one who has that concentration into the subject. And the subject of Sahaja Yoga requires the maximum, maximum, penetration.
Because Sahaja Yoga, if you have understood – I don’t know if you have understood or you are aware of it or not – but is learned through experience and through nothing else! You have to experience and then believe into it. It is not that what I told you is a conditioning on your mind, nothing! You experience it yourself and learn.
But those who have that penetrating intelligence, who have that penetrating love, emotions and those [who] have that penetrating movement of their understanding, they are the ones who experience, learn, experience, learn, experience, learn.
They do not allow their mind to play on them, “No, no, no. This mind of mine has got experiences of the past and is based on that. No, I have to take every day a new experience. And that experience must be silenced within me, must be sustained within me, must be conditioned within me.”
Sahaja Yoga experiences are the good conditionings, “How can it be? I have seen it, I have faced it, I have had it. How can it be?” But for that also, to have the best experiences, first condition is of Rutumbhara Pragnya, where you should be of that level that you really get those experiences, otherwise you’ll be just a mundane type of a person all the time. And you may live with me but you will not have those experiences, you’ll not have that blissful feeling – nothing – that joy.
So this penetration starts by your meditation and sustenance of the meditation and the samadhi seed sprouting, manifesting the new dimension within you.
This sort of an attention one has to develop by watching the attention: chitta nirodha. As you watch your money, as you watch your road when you drive, as you watch your child when it is growing, as you watch the beauty of your wife, or the care of your husband, all [these] put together, you watch yourself, your attention, “Where is it going? Where is it lagging behind? What is happening to my attention?”
Such people have no problems. You’ll be surprised that, such people, when they want to do something it becomes dynamic. They can work it out. Nobody has any problem. And if there is a problem, which you are facing all the time in you then know there is something wrong with you, something is wrong with the instrument. If you don’t have a tin cutter and you start using a knife to cut a tin [and] it doesn’t work out, then you’ll say, “Something wrong with the tin!” Or something wrong with you? No! It’s wrong with the instrument and that instrument has to be corrected.
When the instrument is alright, after all, with all the powers you have, with all the blessings you have, and the Source of Power behind it, everything should work out. It should work out. You have had experiences of things working out. You have had experiences of many of miracles happening before your eyes but still the attention has not settled down with those experiences. Still gatanubhavas, means the old experiences, continue. Old identifications continue. You still continue with that and the filth of that is still on your being. Change everything. Become a fresh new person.
You are blooming out as a flower and then as a tree and assume your position. Assume your position as the Sahaj yogi. So this attention must be brought round. You judge yourself – where is your attention – and what is the point of understanding, what is the measure of understanding. It’s very simple: I have to be pleased because I am the attention. If I am pleased then you have done the job. But I cannot be pleased by mundane things, by any arguments with that, but only by your ascent. So you judge yourself on that.
Whether you give me a flower, or anything I am only pleased when the essence of that doing has that height, has that special manifestation. You say, “I love you very much Mother.” Alright. You say, but I must see [that] that love that you are saying, or doing, has that essence. That gives me joy.
It’s such a mutual thing between us, you can’t imagine. I can’t live without you and you can’t live without me. It’s so mutual. But from one side it is absolutely hundred per cent benevolent: whether I get angry with you, whether I scold you, whether I pamper you, whether I say, “Don’t do that.” If I tell you, “Don’t come very close to me. Keep away!” Anything that I do like that is benevolent to you. And to me the benevolence is only one, that you should be emancipated, that you should gain something out of me, that you should prosper out of me. Like the Mother Earth feels so elated to see Her manifestation into these beautiful green trees. It’s like that. She is nothing. We stand on her, we walk on her. Where do we see her? But she sees her[self] in those. It’s the same sort of a situation. She is the one who changes all the seasons. ‘Rutumbhara’ means the one, the attention, which changes the seasons. ‘Rutu’ means the seasons. So all the seasons are created by her just to please us. But what do we do, to please her? We exhaust her, torture her, take out everything from her, pollute it, do all kinds of nonsensical things, and then she gets angry.
The same thing that she is love. In the same love she becomes angry, and then you have volcanoes, and you have earthquakes and all kinds of things happening to you. But of course your Mother takes time to get angry, takes time but [that] doesn’t mean you [should] take time. Look after yourselves! It’s very important. Suddenly you will find [yourself] elevated. Some people will just elevate themselves and others will be completely cut out. So be careful! I am warning you!
So today is the day, previous day to this fifteenth day. And the fourteenth day, one has to become a killer: killer of all that is ignorance, of all that is stupid, idiotic, all that is cunning and all that is emotional. Kill that part and become a Sahaja Yogi, tomorrow, to receive the blessings.
May God Bless you all.