Easter Puja, Forgiveness

Temple of All Faiths, Hampstead (England)



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Easter puja. Temple of all Faiths, London (UK), 22 April 1984.

Today we are celebrating the resurrection of Christ [and] with it we also have to celebrate the resurrection of human beings, of Sahaja Yogis who have been resurrected as realised souls. With that we have to understand that we enter into a new awareness. There was no need for Christ to enter into any new awareness, He had to come down and again to show to this world that you are the eternal life, that you lead a life that is spiritual, which never perishes.

You have to rise into that new realm which is the realm of God Almighty, what you call ‘The Kingdom of God’. And He said it very clearly to Nicodemus that, “You have to be born again,” and when he asked, “Am I to enter back into my mother’s womb to be born again?” And He said it so clearly! It’s so clear. Those who don’t want to see can remain blind! But he said it very very clearly that, “No,” that is, “whatever is born of the flesh is the flesh, but whatever is born of the Spirit is the Spirit.” I mean nothing could be more clear than that, that it has to be born of the Spirit.

 

Of course, human beings have a special capacity to twist everything around. For them Spirit could be a book, could be some words, could be an organisation, a church, or some sort of a thing like that which they have made. But whatever is man-made is not the Spirit, this is the clear statement of Christ, which people wanted to avoid and start their own organisations, their own ideas and created a very mythical thing in His name. And now the time has come for it to be blasted.

It has been going on and on now for thousands of years, captured so many innocent people, and people are into it. But when you are resurrected, and you become realised souls, one has to understand that now your movement is inward, you are moving towards your roots and not outside. So whatever was the endeavour before realisation has to be changed, the direction has to be changed, and that point mostly we miss.

This is the thing, today, [that] I am trying to explain to you. That, so far, to a human mind entertainment was important; entertaining. To the mind, not to the Spirit. Entertainment to the Spirit is absolutely opposite to the entertainment to the mind.

Like somebody the other day telephoned to me and said that, “Mother, there is no excitement in Sahaja Yoga.” (laughter) The excitement is too much. We are going against that. We are going towards peace, not towards excitement and this kind of electric-shocks that we require every time. You see, a drunkard – he’s alright in the morning but evening-time he goes off, he needs a shock, a, some sort of an injection into his body. All human enterprises have been like that. They are to excite your body. Because if it is the dead you are dealing with, then you have to excite it. But something that is living, that is eternal, you have to enjoy it and not to excite it.

So the direction has to be [a complete] juxtaposition, and that is where many sahaja yogis fail to understand. How do we do it? Is the point. How do we make our attention move inward instead of going outward? If you start from the time you are born again it is much easier because it’s a new venture into [which] you go in. That is the peace, peace of your Spirit, the joy of your Spirit, which is permanent, you don’t need any excitement from it, it is permanent, it is eternal.

So the first thing that comes to our mind is that: whatever we were doing before realisation we have not to do. The first and foremost thing is that realisation comes to you effortlessly. So the effort which is built into your body all the time, the energy of effort, “I must do this, I must do that, I have to do this, I have to do that!” That creates tension, that I have told you already. So what do we do? We do not try to compete with others. We do not try to fix certain timings, dates, watches. We do not also put our attention into any endeavour which puts us into effort, but we relax that attitude of effort. It’s called as, in Sanskrit,  prayatna shaithilya . For a western mind it is very difficult to grasp the subject so try to understand. That doesn’t mean lethargy, doesn’t mean lethargy. One should never confuse with the dead, the energy of the living.

Now we are trying to transform our energies towards the energy of the Spirit. So you have to allow the Spirit to take over. Your effort of your mind should be reduced and the energy of the Spirit should work through you. Now how do you do it?

First is detachment, detachment. Detachment start with the thought, let us see the thought. It is called as vichara shaithilya – relaxation of the thought. Now a thought is coming into your mind, some thought [like], “Today is Mother’s puja let’s go. We have to hurry up.” You see, “Must get this, you didn’t get the flowers, now you go to the Third World and get the flowers. You must get this and you must get that!” The second [thought] is: “No! Detach yourself! Witness. Leave it to the Spirit. Watch!” You will get it. Many of you have noticed this. But still this mind, which is quite silly, tries to impress upon you that you have to use the old junky instrument of this mind! And it asserts that “Better use!” And when you start using that, ego comes in, you get attached to it, and what you lose is your progress and thus the joy is minimised.

How do you detach yourself? For a person who is absolutely detached is very difficult to explain how to detach isn’t it? I’ll try! (laughter) I cannot get attached that’s the problem is! And I find it difficult to explain to you in words, that are human words, but still, I’ll try to say now.

Say, I tried something as human beings do, in the beginning, just to see how it works out; because I had to experiment. For example, when I had to, say, attend any puja or anything, I used to ask them, “What is the auspicious time?” So they would tell me, “This is the auspicious time.” And then another would telephone to say “This is the auspicious time.” So I said, “How can there be two auspicious times?” You see, [it’s a] big problem with human beings. So they said, “There are 5 Panchangas in India.” Means 5 books to consult the auspicious time. That’s what human beings have done. I said, “Then why consult? It’s better not to have 5 auspicious times, isn’t it?” Then the auspicious time has to be beyond time. But it is bound in the time the way human beings have made it, so it is bound in the time. Like in India, it is so much, so much, so much, but now, here (in London) it’s different. Then you calculate, you have a watch. You see, to overcome all these hurdles human beings also make certain devices. So you consult. “Now what is the auspicious time here?” – leave at that time. Then it’s a big headache because there are 5 books to be consulted, watch could be wrong, this could be wrong, that could be so. But if you are the Spirit, then the Spirit works out auspiciousness. It’s the Spirit that works out the auspiciousness. And imagine when you think like that, how much tension goes out. First of all you have to be a slave of your watch; another, you have to be a slave of the books,  then you have to be a slave of the market, of the room, of the place which you have to hire. But supposing if you allow the Spirit to work it out, then everything will work out. And you will reach at the point when it is the most auspicious. So how do you accept it? Just by accepting.

So just now, if you give up your satta , your own domain, you get into the domain of your Spirit. You give up your domain, that is your ego’s domain, or may be your super-ego’s domain. You give up that and try to see things how it works out.

Now, what is the testing point of it? How do you test it? It works out. That’s the point of testing! It works out. Allow it to work out. Don’t put your attention. Attention [word] has the second part of, is the ‘tension’. And don’t try to say, “Why not today, it should have happened today, we expected it to happen. Why not at this moment?” That’s your ego. “Thy will be done”.

So the thought that starts moving in our mind all the time, which creates tensions is not the thought of the Spirit. So, what you should say [is], “Not this thought. Not this thought.” “Ya neti, neti wachane nigamor awachus.” “Not this thought, not this thought, not this thought”,  and see how you relax. Now you are relaxed. “Not this thought, not this thought” Just go on refusing accepting any thought. So you go into Nirvichara. In that state you feel the Spirit.

Christ has done the greatest work on this, I should say, but we do not understand because His life was like a micro-thing you see, 3 years. So we have to open it out a little bit and see what He did. He has given us the greatest weapon of forgiveness. When you forgive a person, what do you do? You accept the situation, to begin with, and secondly you forgive what you think has been done wrong to you. But because nothing can be done wrong to your Spirit, you just forgive, because you are the Spirit. And when you forgive, you have found that your tension goes away. So even to your thoughts if you say, “Alright, forgive this thought, forgive this thought,” because thought is not to be punished. “Forgive this thought, forgive this thought, forgive everything.” Not forget, forgive: because then you will even forget that you are the Spirit! (laughter) But “forgive all the thoughts that are coming to me.” just go on saying. This is a mantra. What is a mantra? Is that power of the word, that expresses Spirit.

So this is a very important thing Christ has given us: the weapon of forgiveness. Everybody has that weapon, everyone can use that weapon. You don’t have to put in any effort for it. You don’t have to pay for it, it’s just you have to say, “I forgive.” You’ll be amazed your nerves will soothe down, this tension, this pressure of these modern things will be reduced if you go on saying, “I forgive, I forgive them”. For example, you go and see some sort of a…I mean if you happen suddenly to see something very filthy according to the Spirit. Maybe it is very exciting according to normal human beings, but we are abnormal people and for us if we find it rather ugly then the best thing is, to get over, is to say “I forgive, because they are ignorant, they are blind, they are not yet there where I am. I am the one who is at the Source of enjoyment, at the Source of peace and while these are not, so I forgive.” And you’ll be amazed that this forgiveness that Christ gives you works out vichara shaithilya, is the relaxation of the thought.

Now this opposite movement, that you have to move [in], first of all should start at this point, today, from forgiving others.

 

Now what happens when you forgive someone? That means you do not react. The power to react to somebody’s injuries, insults is finished. And when that power is finished, you become a powerful person because nobody can now overpower you, because nobody can kill you, nobody can hurt you, nobody can do anything to you. But it is not, again I say, shamelessness. You see people can think that it is shamelessness. So if somebody says to you something harsh and something that is wrong, you do not accept it. But supposing I shout at someone, the bhoots run away. You have seen that many a times, I have to shout at people, so bhoots run away because they react, and they just run away, but the Spirit shines through.

So in Sahaja Yoga one has to understand that it is just this central path, is just the balancing thing which is important. It’s not an extreme of anything. Like when we go to say that you forgive everyone it’s not going to that extreme where you have done some wrong, and somebody says to you [and] you don’t take that part of it, it doesn’t mean that. Again discretion is the engine of your movement. So you have to see, if they have said it, something like that, “Is it? Have I gone against the Spirit?” Otherwise, if I say to you something, you will say, “Alright, forgive Mother!” You see the point is? “Forgive Her for saying so.” No! You cannot say that to Me! So then, that is the point [from which] you start thinking, “Why Mother said so? What have I done?” Now think on those lines – so you start moving again.

It’s a very thin road on which you have to walk. One side is the huge, big Gibraltar, rock of Gibraltar, of your ego, and another side is a super-ego. In between is a small discretion path going, on which you have to see both the sides, whether you are hitting yourself with the rock of Gibraltar, or you are falling into the valley of super-ego. You should see that you are using your discretion. So the another thing one has to remember [is] that whatever you were doing before realisation, is to go to extremes. For example now, you start some sort of a movement. Say, you say, “We’ll have classical things!” Alright. Then you go so classical that it becomes mechanical. Now you’ll say, “Give up! We’ll start anti-culture”. So you’ll go to the another side that you become primitive. Till you have reached the end of it and learnt a lesson of your life, you do not return! But in Sahaja Yoga, it’s a very slippery road on which we are walking, and there you have to see that it is not your ego and it is not your super-ego.

So discretion has to be used very much, and the balance, in this movement, which we need not use otherwise. Till we are absolutely destroyed we can go ahead with it, before realisation. But in Sahaja Yoga as soon as you leave your discretion you fall this side or that side. Now those people who are of high quality Sahaja Yogis take to discretion first: “How far to go?” Now for that Mother doesn’t have to say because you are the Spirit. You yourself, you are the Spirit. First of all assume your position as a Spirit, and then you move with it, that you see, discreetly, how far to go, how far not to go.

Now that is one of the things: that you have to become thoughtless by becoming a forgiving person. Most of the thoughts will drop out once you become forgiving. But you cannot forgive some people, like you cannot forgive God, you cannot forgive Mother. Certain things you cannot do, so the Maryadas must be seen. Now, in these boundaries if you walk properly, you can go ahead. This is the thing which brings you vichara shaithilya or you can call – the mind becomes relaxed. Then you have to have vishayatha shaithilya: means your organs, sense organs, always react to things, because you are human beings, you are born like that. So whatever happens you react. For example, you see a beautiful flower, you react to it. Some sort of a thought rises with it. Now you must practice to see something without allowing any thought to rise, then you start sucking through your Spirit the beauty, the glory, the fragrance of a flower. Every flower is a poetry, but when you start thinking about it then it becomes a dead thing. But you just try to enjoy. Now you are the people who are on this earth to enjoy yourself, not to worry about anything. Just enjoy!

But if you are still used to, “I must do this thing special, I am something special Sahaja Yogi, I’m a very highly evolved Sahaja Yogi”, then you are finished! Say, we are all going in a boat enjoy the boat and also the waves. But somebody says, “I’m a very special one, I’ll try to jump down,” then you are back again into the same position. So one has to have an attitude of looking at things. Try to develop this habit of looking at things without thinking about it. Try to develop your mind on those lines that you do not react. Now this excitement business, or all this sensationalisation that is today’s craze, comes from the same [source]: that your sense organs require a kind of sensation because they react. While we must have our sense organs which do not react because they must only react to the Spirit. So we have to develop a new kind of sense organs or a new quality of sense organs who do not react to outside excitement.

Now if you want Sahaja Yoga to be excitement, how can you do it? I mean just, it is just the opposite of it. So what you have to do is to see that your sex organs, say for example your eyes, they see something then they react. Your ears, they hear something [and] they react. Somebody wants to talk and see the reaction – there are expectations (of a reaction). But because Spirit is active itself, it acts itself – you have seen vibrations don’t speak, they act – It has the power to act [so] you need not react.

If you can reduce the power of reaction you rise much higher. This is a thing which one has to know when now we are celebrating His resurrection: because it is tapah, it is the penance of Christ. Christ came on this earth for penance. You know in the Gayatri mantra, there are 7 things they have said in it, and at the point of Christ it is tapah, is the penance. So you have to have the so-called penance to achieve the joy. The penance is to pull back your sense organs inside yourself. As Krishna has said that you have to pull back all your limbs of sense organs like a tortoise does.

So the excitement that you require for your sense organs is no more needed, because your sense organs, now, are themselves the source of excitement. In the sense that they neutralise all the excitements. You go to that point from where it starts. A river starts with a very small, little drop, and then it expands, expands, expands, expands. You go to the source, absolutely to the central point, there you’ll find hardly even a drop falling on you. Another good example would be: a wheel has the central point, and the wheel moves all the time but the central point has to be fixed otherwise with the wheel [if] that central point also moves, then the cart cannot move, the cart will also start rolling down. So the central point has to be fixed otherwise the wheel cannot move. So you go to that central point, and the movement is on the central point where there is no movement, in a way, because there is only ascent, there’s no revolution. It doesn’t revolve any more, there’s just ascent on the central point.

I hope you try to understand that all the movements come out of ignorance. All the outer movements come because we are not yet on the central point. But that achievement is not difficult because you have jumped onto it. But you again come out onto the periphery, onto the wheel. So how to keep there, and to ascend in that, line? Say, for example, there are wheels like this, wheels after wheels, but central point is fixed. Now every time you jump out, now how do you go back to the central point? Is by detachment, by tapah, by penance. Penance is to deny. It doesn’t mean asceticism of outside but asceticism of within.

First of all we must learn to give, give to others. That also sometimes people find it difficult, I have seen. “Even to give £1,” they said, “for Sahaja Yoga people find it difficult!” I was amazed! So to give to others is going to be even worse. Try to give to others. Detachment.

So one way is to have forgiveness, then second is generosity. If you work for Sahaja Yoga: “I haven’t done anything so far”. Not to react to it what work you have done. “Oh, it’s pleasure, I did it. It’s my pleasure, I did it. Just out of pleasure”. Don’t count it; “I brought four flowers, she brought two flowers. I must be paid for one and a half flower.” All these calculations are on the periphery, outside, when you were not realised souls. Now you just don’t count anything else, but your blessings. So you be generous.

I have seen now people have different attachments, subtler ones. Like attached to their own children. I have seen people [like that]. Once their children are born to the Sahaja Yogis then the whole world becomes their children: You’ll spoil them, you spoil yourself. You are just their trustees. But to you it becomes a very big thing that you have produced a child. Anybody can produce, even a dog produces a child, what is so great? I mean, the bitch. That’s a funny word to say! So, to create a child is not something great, but that you have a child in charge of you, which has to work for God. You are just in charge. But to identify that, “This child is great, he’s a very big realised soul!” and all that will blast your head completely, because it is subtler blasting. It’s like hydrogen bomb. Ordinary bombs can destroy a part of it, but these subtler bombs are even worse. And that will spoil the child, that will spoil also you very much in your ascent.

So what you have to do is to see that if you have a child, alright you are just in charge, as you are in charge of all the children of Sahaja Yogis not [just] of your own. Be generous “Udaara charitraanam Vasudhaiva Kutumbakam” (meaning) The person who is a generous person, for him, the whole world is his family.

 

So expand yourself. “This is my family, this is my wife, how can I live without my wife, or my husband, my child, my…” This will not help you, this will tie you down completely. This is a very subtler thing you start, because now you are receding back. First you gave up your family, gave up your children, gave up everything, came to this extreme, now you are going back! For Indians they understand that they are already too much in this, so they know that to detach yourself from your children is very important because they are already in it. They are too much attached to their children. In the beginning, they will always tell me, “My child is like this, my mother is like this, my father is like this, my brother is like this, improve my…” and they will be all bhoots, one better than the other! Without any discretion, bring all those relations on my head and I feel terrible about them. Even, a farfetched relation of a relation of a relation they will bring in along that, “You see she’s my relation”. So, in India it is very important that you are a relation of such and such a person, and you may not have anything to do with that person but he’s a relation, so “He is a relation.”

So, what we understand, is that our relationships and our identifications have to be dropped completely. We are universal beings now. So your child is a source of joy – every, child should be the source of joy to you, every child should be. Bachelors that way are better or the ones who are not yet married, they can enjoy everybody’s child nicely. But, when you are not a mother and a father, if you are enjoying [other children], what is so creditable? When you become, the parents and then, you enjoy other children as much as you enjoy your child then your generosity has started.

So the generosity of loving others, the generosity through compassion. Compassion doesn’t mean that you should pity someone but compassion means the sharing of personality, sharing of love personality. And that is where we miss the point, that compassion means that somebody has to be helped. Sahaja Yoga compassion is not that, Sahaja Yoga compassion is – it’s sharing.

Now the fourth thing you have to remember. What I have told you other? First is? Is the forgiveness. First! According to Me first is forgiveness. Second is, you can call it, the compassion or the detachment leading to compassion. So you can call it the first one as the forgiveness, [then] detachment and thirdly the compassion. These are the wheels of your chariot which moves you. These are the wheels you should remember it.

Now, if you go further with it, with the detachment, supposing works out in you, even you become compassionate, even that comes. Still what is the judging point? How do you know that you are alright? How do you measure? How do you find out that you are alright? I mean what you call the, take the bearing, as they say, of the ship. How do you know? You must have peace, you should be a peaceful person. Agitation should be outside, but you should be absolutely peaceful person. If you are not a peaceful person then, be sure, that you are not yet there where you should have been.

Now you can say that, “Christ also got very angry, he took a whip in His hand and beat the people, so we can also do the same!” You are not Christ! You are not an incarnation, you must know, you are a realised soul. So you don’t have to take a whip in your hand and hit others. You cannot. This is the mistake what the disciples of Mohammad Sahib have done, that they never thought that He was an incarnation, you see. All the incarnations have killed. Krishna has killed, Rama has killed, Devi has killed. But you are not the Devi, you are not Shri Krishna. So you don’t have to kill anyone. You don’t have to show the temper.

So if you still have a temper then know that your progress is very slow. You have to be a peaceful person. Imagine Sahaja Yogis having a Jihad. What do you say to that? Going with swords in the hand and a spear in the hand and hitting others. This point I want to make very clear because when I am there, of course, I am going to tell you everyone, but when I am not there I don’t want you to take in your hands the swords and things and fight. What William Blake has written is for the incarnation. Incarnations say “Give me my….” It’s not that you should say now “Give me Rama’s Ayudhas”  You cannot use! You are not an incarnation. Because the discretion of these are effective – yours are not. So you are not to take any, weapon into your hand or even anger. Doesn’t behave a Sahaja Yogi at any point, unless and until I tell you to be angry. So this is the criteria, that you have to be peaceful person, not aggressive person.

Now different people have different type of aggressiveness. For example, men would start…men don’t discuss, you see, they just slap you – finished. They don’t argue they don’t like to argue, at a point they will go and they’ll just hit you out and finished. But women are very good at argument, and very aggressive, very aggressively argumentative. So you don’t argue: is the second point. If you are argumentative then know that you are not yet there where you have to be. A peaceful person goes to a point and then argues it out. If you are argumentative then your progress is not alright. So a person has to be absolutely peaceful and this peace is the most effective thing. We are seeking the peace of the universe: you cannot achieve it through any one of these bombs, you can only achieve it through the Spirit which is the source of all the peace. So, I would request all of you to give up tempers, angers. Peace is the greatest powerful, thing on this earth.

There’s a story, a Chinese story, interesting, about it. There were two very great fighting cocks, you see, known to be the greatest of all. And they have this excitement again of the cock-fighting in China. I mean you can have of everything in this world, all absurd things, like rugby, football, this, that, I mean there’s no end to it! So these two cocks were to go in for an international sort of a fight I think. So they said there is one great saint living here, he makes everyone very powerful. So the owner of the cocks went to him and he said, “Will you make my these two cocks very powerful, so that they can fight and win?” He said “Alright, it’s very simple. Alright, you leave them with me.” So after a month when he appeared to take the cocks, they would not react to anything, they were just standing like this, watching. He got a fright of his life! He said, “How are they going to fight?” He said “You just take them, you’ll see.” So he took them to the arena and put them there, and all the cocks, you see, invaded each other, fought. These they were just watching, these two were watching! (laughter) And all the rest of them got so frightened with these two, they all ran away and they won!

So the person who is peaceful is the powerful [one]. The one who doesn’t react to anything else, is the most powerful. So, one has to understand that peace is the criteria to know that you are absolutely at that point where you have to be. But peace by no, chance means cowardliness. Because, you see, I know what indiscretion is, human indiscretion. They think then cowardliness. No. You stand like this (upright) not like this. The difference between a peaceful person and a cowardly person is that a cowardly person acts to the negative forces, and a peaceful person creates positive forces, constructive forces. Generates it. So you are not to be cowardly but you have to be peaceful. And a peaceful person is like a magnet, you see, so soothing, it is.

So you can see we are moving towards the soothing qualities of the Spirit. We have to soothe, others and not to excite, but to soothe. And that soothing quality, what you call, is, we call it like the ghee: when the body is charred and is absolutely burning, then you put some sort of a ghee on it so it becomes smooth, like lubrication, [a] lubricant. Such a personality is a lubricant. It doesn’t go into friction, but reduces, frictions. It is a lubricant temperament. So you should judge yourself, ”Am I a lubricant personality?” For example, you see two persons are fighting, alright? And one goes as a peace-maker; and one goes to excite it more, you see, he joins them. Now the one who is the peacemaker is the blessed one, is the one who is the one moving towards God because he is the peacemaker. “Blessed are those who are the peacemakers.” All these things if you see are, what I am telling today is the same, – but in a different language, that’s all – what Christ said it. To understand Christ you have to open him out more, because He said it in very simple words, which has very deep meanings and only a Sahaja Yogi can understand Him.

So you have to make peace. I have seen people been given Nobel prizes of peace, who have no peace within at all. They are hot-tempered, horrible people and given Nobel prize for peace! Alright! And personified temper, absolutely hot-tempered; and you call it peace! How can you have peace with a person who is so hot-tempered? So this is possible. In this human endeavour anything is possible you see. Sometimes so absurd, you see. Like I have seen people getting a degree “doctorate of learning”, who has not even been to a school who doesn’t know how to read the book! Anything is possible because it is just a maneuvering of everything, it’s so artificial. So the lubrication of your love, the love. So the love that you enjoy is not what is bestowed upon you but what you bestow upon others.

The idea of love is also funny. It’s just the opposite of what you have seen so far. They’ll write “I love you” alright? And the second sentence will be “I want to divorce you.” And the modern fashion is like that. “I love you; I want to divorce you because I love you too much!” (laughter) “Because I want to spare you!” Is very modern, very sophisticated it is.

So the love that hurts others, love that tortures others. The love that expects, is not love. Love that just flows, just forgives, it is just compassion. It’s the most, enjoyable thing. Radiant, just like the sunshine, like Christ who even forgave those who crucified Him! Imagine! Imagine!! Because He knew that God will not forgive. Even God will not forgive those – He tried to forgive them. But we, those who call themselves Christians, those who are supposed to be Christians are just the opposite of Christ, just, the opposite in every, way, if you see, just the opposite.

So, you come to a point where you understand that you become the love. And when it is pure love relationships then there is no lust and greed or anything but just love and purity of love. You don’t want to do it because you want to have any lust out of that person. Just see, the opposite. Here the girl is very ‘attractive’. What is so attractive? To My eyes they just look like mosquitoes. Horrible! Sometimes like witches you know. Their nails and all that look like, to Me, like witches: so artificial. Just like machines, sometimes. What is so attractive in these women? Or in these men? You see. They look like skulls to me, sometimes and somethings like, Frankenstein, I don’t know what they look like, horrible. The way they walk, the way they try to impress. I mean, nothing but fear comes out of them.

So, what you emit out of your love to others [is] a sense of security, an ocean of security you can call it. Everyone feels secured, secured with you. And that security will be felt by you. Trust, trust others. You must trust. That is very important. Trust for everything. I have seen some people are very serious on money, some are very serious about possessions, some are this. I know they are sometimes weak people. Could be weak about money, could be weak about possessions, could be even insulting to things that should not be so: but don’t lose your temper just have forgiveness for them and let them feel secured, absolutely secured. Trust. You see as you know that I never ask the trustees to give me any reports. I do not ask them to give me any accounts or anything. I don’t understand accounts at all myself, you see. So I never see how many accounts you have got, what money you have got or, say, supposing Gavin is saying that “I am sending money now Mother to you,” whatever I receive It’s alright – finished. I don’t know whether he gives you receipts or not, nothing. If he says so [it’s] alright. I leave it to him. He has to grow, whatever it is. It’s his responsibility, if he’s not grown up enough he will grow. So trust others because in Sahaja Yoga you must know we are all growing, we are all transforming.

So we must grow, we must grow and for your growth security is the most important thing. If there is no security for a tree it will never grow. So everybody should feel secured in the company of Sahaja Yogis. If there is any insecurity from someone then it should be reported to the collective and [you] should see that all such cases of insecurity creating, trouble creators should be, little bit, taken out for the time being. Because there should be a healthy growth. But growth must take place and for that you must trust. Somebody might make mistakes – alright doesn’t matter. Somebody may be dishonest – doesn’t matter. But give them security.

But what we do is to give security to bhoots, I have seen, [it’s] very common. People will have only interest in the bhootish people. They will trust a bhootish people than to someone who is a little dishonest. You see, what is dishonesty? Supposing somebody doesn’t give income tax, doesn’t matter, it’s this government, or is that government. What does it matter to us? As long as that person is honest to God it’s sufficient. Our honesty is of a different level. So we become angry with that person, we get upset with that person. There’s nothing to get angry.

Actually my system as you know is that I know also the people who have mismanaged money, who have not been alright, I know it, somehow, without knowing accounts but I said, “Just forgive, forgive, forgive”. I know everything but I just say, “Forgive, doesn’t matter.” Then, you might say, with rationality, that, “Mother, such a person will go ahead with it”. No he won’t! You try and trust. Why? Because they are growing, they are coming to light and the more light they see the better they become. This trust has to be there. Trusting in God that He will give him the right path. So this understanding about your growth is within yourself, which you can see.

And the highest of all is the collectivity. Not the fraternity of bhoots, but Collectivity. Again discretion has to be used – how far you are collective. If a person thinks he is a very great person and he can correct everyone and he can punish everyone and do as he likes, then he’s not collective. But sometimes you have to also understand that even with bhootish people I have to stoop down to conquer them, to bring them up. Don’t become like them, try to elevate them than to go down to their level. And if you can manage that, then you have achieved what you wanted to do through your collectivity. And a person has to be collective. If he is not collective then one must know that there is something definitely wrong with that person. Then what you have to do after detachment from things [is] the penance part of it. For this we have to be doing some penance. For example if you are too attached to anything: say you are very fond of food. Many people are, I know that. The tongue is the worst of all. If you can control tongue then you have controlled at least 50% of your sense organs. If you are attached to the tongue [you should say] “These days I am going into a big penance, I am eating just boiled food without salt, without anything in it, just boiled food. Going into penance. I have to! For 9 months.”

 

For Me it doesn’t matter. It is no penance for Me because I’ve no tongue at all, no taste buds, [so] I can manage. So whatever you like too much, “Ahaa! I love to have something.” You see, specially here I’ve seen if you see good food or anything – “Mmmm…..”

 

(Yogi brings cold tea for Mother)

Now, it’s as cold as ice. Should I have it? I can if you want, but it’s rather cold, I think you would like to give me hot. Alright. I don’t mind having it. Alright.

 

So now what you have to do is have a kind of self-directed discipline. Self-directed. Not on others. Self-directed. “Do I meditate in the morning? I don’t. So what’s wrong with me? I’m supposed to be a Sahaja Yogi.” Nobody has to tell you. You yourself should do this to yourself. You are fond of food, “Alright doesn’t matter, I’ll fast for two days”. No fasting is allowed in Sahaja Yoga, alright, but fasting for detachment is alright, not for God’s Sake, but for your sake you do it. “I like a particular type of cake. Alright I’ll not have it. I’ll not have it for one year”. But no, when people have to give up, they give up something like Rhubarb! (a bitter vegetable) (laughter) So one should not be cunning about it, you see, should not be cunning with yourself. So what you have to do is to see that, “Where does this mind go? What is the attraction?”

I mean, even now, I find some people are like Romeo and Juliets, you see, still living in that area of Romeo Juliet-ness. Get out of it! [it’s] Nonsense. Get out of that kind of a thing. That doesn’t mean you become a dry personality of another extreme, can be, that you become like sticks. That’s not the point. But you should not indulge into these things. These are all artificial things. So a tapah to be established within yourself. Self-discipline. Now those who talk too much should stop talking, absolutely mauna (silence) is the ilaaj . Mauna is the treatment for such people! Just don’t talk! Those who do not talk, most of the English men do not talk, women talk too much. It’s a fact. I’ve seen – any interview you see, the women will talk first. This [police] constable lady died [and] her mother was talking! In India the mother would not be in a position to talk, you see. The father was sitting quiet. You see, you can’t imagine. In India supposing a child dies like that, you see, the mother would be absolutely sobbing, in a mess, she won’t be talking. Here the woman was talking, we were most surprised! You see, the women talk too much [here], men just don’t talk, they are not supposed to talk I think, they just keep quiet. At the most they might be slapping. I don’t know what they do. (laughter)

So what we have to do is to teach ourselves that, if our tongue talks too much, then we better keep quiet. If we do not talk, we better talk, we should teach ourselves how to talk. Now go and talk to the sea, go and talk to some tree, go and talk to someone like that. Or best is to talk to Me, to My photograph. So that’s how you achieve a kind of control over your tongue. To talk sweetly. Some people have to go through penance for that. For them to talk sweetly is like taking rhubarb again. They just can’t talk sweetly, just can’t. Sarcasm. You see, in that sarcasm they have a special pleasure. Try to say something sweetly. You can be humorous without being sarcastic. Humour is the best way. What is the need to be sarcastic? There’s no need at all. Is a sign of cowardliness, I think, sarcasm, is a sign that you want to hurt others, but you are not straightforward. So try to avoid sarcastic talking. If you are sarcastic, better tell your tongue to behave itself. So, little disciplining towards yourself, punishment what you call, or the tapah, the penance has to work out.

Now people have so many ways of, you see, seeing things. Some men want to see women all the time, some women want to see men all the time or clothes or anything, you see. Now, the difference is that when you see something, it reacts. The difference between My looking at anything is that, that reacts. When I look at you, your Kundalini reacts, when I look at this, it gets vibrated. Kataksha, kataksha: Every eye…every glance, every glance makes the thing react. And nirikshana means, I know what it is. I know what it is. Looking at a person I know what it is. Looking at a thing, I know what it is nirikshana. And the whole thing is in the memory there, you see.

 

Like, we were going and they said we have only black stones. I said, “No, you have red also.” He said, “Where do you know?” So I told them the exact spot where to get the red stones. They said, “How do you know, Mother?” I said, “We passed that way about eight days back and I know there are red stones.” So everything I see gets vibrated and also I note what is there, and is all ready there to be used at a proper time. But what do I do? What do I do? I do nothing. I do nothing. I don’t think, I don’t plan. Everything that you do, I don’t do.

So when you have that kind of a temperament you will be amazed! The amount of dynamism that will work it out. You don’t have to create a dynama, it’s inside you. Let it work out. Today I had told Gavin that I won’t have so much of a puja but I’ll talk. Because puja is alright, it talks for itself and this thing. But I wanted to talk to you because now the time has come for us to go further.

As a result of all this, all this, that when you do [it], you become the Truth, you become the Truth. So, in every chakra if you concentrate, and use the chakra to detach yourself from the particular quality of that chakra. Like, now for example, the Nabhi chakra does the digestion. Now you don’t worry what you should eat to digest. Just detach yourself from there, with vibrations, if you just see and eat whatever is there: you will digest. And then you become the Truth. Truth that is love, that is God.

May God Bless you all.

H.H. Shri Mataji Nirmala Devi