Devi Puja: How To Ascend Into Nirvikalpa

Sydney (Australia)


Devi Puja, “How to ascend into nirvikalpa” Sydney (Australia), 10 March 1985.

Breeze will blow, now you won’t have problems.

It is such a joy to see so many Sahaj Yogis of such high evolution. I am sure all the gods and goddesses and the God Almighty himself must be overjoyed to see this achievement, no doubt about it. 

But I was told that you want to know higher ways, or higher things, by which you would like to ascend higher and higher. 

In the samadhi state, first is the thoughtless awareness, as you know, called the nirvichar samadhi. And then into the other state, which is called as nirvikalpa samadhi, where it is doubtless awareness, is two stages: savikalpa and nirvikalpa. Most of the Sahaj Yogis now are on the savikalpa, not yet at the nirvikalpa. And to rise up to the nirvikalpa, we must understand that we have to do little more about it. 

So far we had our physical problems which are solved — physical needs, comforts cannot dominate us anymore. We can live in any conditions, like Brahmapuri. We enjoy all that, that shows that we have now risen above the conditions that are laid down by the material life or the matter. That’s a good state where we have reached, which is also very difficult for people. Normally, people are extremely fussy; they are worried about worldly things, worldly possessions, worldly material problems. So many of them would come and tell me, “I haven’t got this job, I haven’t got that job. This is to be done, that is to be done.” 

Then the second subtler attachment is to our emotional side, like, “My mother,” like “My brother, my sister, my wife, my children.” And we go on bothering Sahaj Yoga for that, that, “My friend should be cured, my brother should be cured, my sister should be cured.” 

That’s a very subtle thing we do not understand that, in the realm of God those who enter can only benefit [from] it, not those who do not enter into that. For example, if you have a relation living in India, you cannot send him the benefits of an Australian citizen. So first of all we must know that they have to be the citizen of God’s Realm. So unless and until we give them Realisation, take them to that level, they are not entitled. So we should not have any obstinacy about it, no obstinacy. Many of you have overcome that part: that you are not attached to a particular type of a relationship who are not in Sahaj Yoga. Many of you have got out of it.

But then how to overcome higher attachments? Like there are attachments that, “I should write a book on Sahaj Yog,” or “I should paint something for Sahaj Yog,” “I must earn for Sahaj Yoga,” “I must do this for Sahaj Yoga.” This is also, in a very subtle way, is ego that, “I should be the leader of Sahaj Yoga.” Then there are jealousies.

If Mother says, “This is not good,” you feel hurt. If Mother says, “This is good,” you feel happy. That means you are still at a very subtler state of ego, where you think that whatever you say should be approved by me. That is something [which] is very subtle, and we do not understand that if Mother is not approving of it, there must be a basic Divine reason, otherwise why should I not approve of it? 

So when you have such subtler attachments also, of a higher level, we should say, you must know that it’s all the work of God and we are just channels in the hands of God. 

Now we have a very good example, as I have told you many a times, of the little cell at the tip of the root of a tree: how it is so wise to avoid whatever is hard and to take to whatever is soft and to embed the tree into the soil. It has that innate wisdom with which we also are endowed. And we have to work it out in such a way that we do not get involved into anything which is extremely hard. Like, I would say, some people wanted to go to Tasmania. By my hint I told them, “Don’t go. It won’t work out.” Tasmania is not a place where you can achieve anything! I knew it was impossible. But they thought they are going to do Sahaj Yoga a great job, so they went there. They came back all possessed in a bad shape, and then I had to get them all right. 

So now you people don’t misunderstand me so much, as you used to. But still you do things which should not be done. To understand that, whatever I tell you is for your ascent, you need a kind of a state of mind, a state of mind which is a detached mind. 

And the detachment is visible, very clear-cut in a person, that he’s neither very emotionally attached, nor very physically attached, but he sees that the progress of himself and of the society is the point. Like the cell knows it has to progress for the betterment of the tree, but it has innate wisdom to do it in such a way, that it never harms himself, and does not harm the tree. 

So the progress of a mind which wants to develop has to be such that you should move with a balance, with a witness state, and see for yourself how far you should go and how far you should not go.

Going to extremes is not Sahaj Yoga style, ascent is. 

So even if you find somewhere you go and find that there is no response, then you must know that, it is nothing wrong with Sahaj Yoga, nothing wrong with you, but perhaps you have not approached the right place or you have not approached the right way; you have not done the way it should have been. So change your style. In Sahaj Yoga, we have to go on changing our directions according to the need of the hour. You are not a fixed quantity, rigid quantity. Most of the people think that we are so rigid that we cannot move this side or that side. 

The mobility of our movement is so great — I say three hundred and sixty degrees — because you are stationed in the centre in your Spirit. You can move any way you like as long as you are centred in your Spirit. But this is an important point which we miss: that we are centred in our Spirit and whatever movement we do, as long as we are centred in the Spirit, is necessary for our growth and for the growth of the collective.

Now let us see certain emotional sides we have, how we can conquer, it’s very simple is. You are very fortunate, I should say, in a way, than any other seekers so far, because you have before [you] me, myself sitting. I am sitting before myself and I see myself as a good example of following. When you have someone like that, it’s very simple to see. 

People didn’t have any such people or some leaders or somebody who was an ideal. So, it was all right that they went wrong. But [for] those who have something before them it’s very simple. The secret is like this.

Now when you are subtly attached to something, to say an emotional side of something, or you always like to be on the negative side, or too much of a positive side — in the sense that you aggress others —  then you must discriminate. If it is an aggressiveness that you see in yourself, witness within yourself; then you aggress yourself. That is the best way to get rid of it. 

If you are a hot-tempered person, better get angry with yourself at least ten times and then you will see that your temper will mellow down. Because all that is coming out will be directed towards yourself. Now this is the discrimination you have to use. And be honest about it. 

The another side could be that you are very left-sided, emotional, extremely emotional about things and you cannot get over [them], then that’s the best: divert your emotions to me, put your emotions to me, but do not aggress me. This is the discretion you have to use. 

When you have aggression, you aggress yourself and when you have emotional attachments, direct it. It’s very simple to do. What pleases Mother? Very simple things! What does it please her? Very simple things pleases her, like flowers. 

Now people say that, “We were going in the garden, Mother. We found these flowers for you,” is a good idea, but how much attention you have put to it that we have to give a flower to Mother? Now, what flowers she likes? She likes fragrant flowers. All right, from where should we get the fragrant flower? It’s very simple. It’s a shop. When you are going around, be on the look-out. There must be some shop with fragrant flowers. In those months what flowers come in? What flower am I going to give to Mother? 

The whole direction changes, you see. You become so beautifully attached to me, and I have to gain nothing out of it but by attaching yourself to me, you gain something. Like the River Ganges flows, and if you dip in the River Ganges the poor River Ganges doesn’t get anything, but you get the blessings of River Ganges. In the same way you have to think that if we have to attach ourselves to Mother, we must put our attention completely, entirely, to it.

Little, little things you [should] do: “What should I do for my Mother? How should I please?” It’s not what you give me [which] is important, it is how much heart you put into it. 

You know the story of Shabari. She was a very simple woman, an old lady with very few teeth. When Rama was coming she said:“What should I give to Shri Ram?” All right, she went round and round. There were, in the forest, some small little, what we call berries, ber, and she thought, “It may not be sweet for my Ram. How will I give Him?” So she picked them up. She used to test them with her teeth. One tooth she used to pierce in it and see if it is sweet. And then she would collect those and those which were bad she threw away. When Shri Ram came she said, “Shri Ram, I couldn’t get anything but this for You. Will you have it?” Now Shri Rama, being an incarnation, knew the depth of the love of this lady. He took it up in His hand. He knew that this is given by a great love of a great heart. So she says , “This I have tested each one of them. Don’t have any doubts. I have tested in every one of them. They are all very sweet. You can have them!” So he puts it in the mouth, tells his wife , “I have never eaten such beautiful fruits, such great fruits before.” I mean, it’s such a simple fruit, you see. Sitaji, his wife, being an incarnation herself, she said, “You must give me some. After all, I am your ardhangi.” Is the half, better half. But Lakshmana was getting angry. He said, “Who is this old woman sitting here and giving such [things]?”  We don’t eat things, you see, eaten by others; we call it ‘uthistha’, the one who has eaten something is never given; and to Rama! So he was very angry, fuming with temper. So she takes it in her hand and she tells her brother-in-law, “Oh, this is the best I’ve had, oh my brother-in-law. I’ve never had such beautiful fruits!” Now he gets tempted and he says, “Really? Can I have some?” She said , “No it’s only for me and my husband! You better ask her.” So he asks Shabari , “Can you give me some, please?” The whole temper fizzles out and then he sees the beauty of that fruit because it is done with love. 

So this is what it is. Love which you have should be expanded. And [it’s] very simple: if you are attached to me I am a person who is so much spread out, all over, it goes into the whole, it goes into the nature, it permeates everywhere. Whatever love you give me, is not like a drop in an ocean, but is this ocean in a drop, and that is what we must understand — how to love Mother. 

But when you love me, you won’t feel bad if I tell you something, “This is not good for you, you should all not have done it!” Because if you want to be all right, you would say, “All right, Mother, this was wrong. All right, I am sorry. I’ll never do this again.” This is a very simple way. But it is a very difficult thing for a human being. It’s so simple. I asked Warren that,  “Are they prepared to take up what I say?” 

Then you will be surprised, when we are in love with someone, we don’t mind how we cross the roads, how we go there, how we have to cross floods, this, that — that force of love takes us there. In the same way, the force of love for water, for the whole tree, takes that little root — that innate wisdom is nothing but the love he has for the whole tree — that he goes to the water, sucks it in for that great tree. It’s not that it is important for the tree. If there’s not one root, it doesn’t matter. But it is the wholesomeness of existence that one feels when we become one with the whole. And this wholesomeness is to be felt and that’s the greatest enjoyment.  The wholesomeness is to be felt within yourself: is the greatest enjoyment, and that is how we progress higher and higher. 

So the savikalpa is this: that we are still busy with our relationships; we notice that Mother has married us, given us good husbands, good wives. We are very happily married and we are enjoying our married life and we are looking forward to greater marriages and better marriages. But that’s not the end of it, not at all, this is just the beginning, just the start. And after this has happened, if you get attached too much to it, then you have lost the point, you’ve lost the point. 

The marriage has taken place like an electricity, you see, if you plug it to the mains, it is not for getting attached to oneself, but it is for the use of that instrument. So the marriage is an instrument which is to be used, which is to be completely understood, for the purpose of enlightening others. 

So first thing is that Sahaj Yoga is our aim, is our dharma, is our being. That is the main thing. All the rest of the things come later. Supposing then, you find your wife or your husband are getting materialistic, better to depart. Tell them, “No, we cannot. See, for me this is important!” Marriage was just a means to an end. But the end is different. So we can give up this means, we’ll have another means. And this is to be understood in its true colour: if your marriage doesn’t give you progress in your spiritual life, better to give it up. And that’s what I have been telling everyone about it, how to get over your emotional problem.

Some people have aggressiveness in them. Now when they are aggressive then what happens that some people…

I told you you’ll get breeze, you are getting the breeze all right. And look at the shade, you see? How the nature acts! How the nature helps! Just look at the nature, how subservient it is. It enjoys that way. You must have heard about what happened in Perth, what happened everywhere. The nature is so subservient. Why? What is the need? Because it gets the blessings. It gets the beauty of wholesomeness of doing something for the whole. This is the wholesomeness. The wholesomeness of the whole job is to be understood and when it is understood, then only you realise the beauty of your being Sahaj Yogis. Otherwise you just – for a limited thing , “I got married, I am much better, I got rid of my bad habits.” That’s not sufficient! 

The quality of wholesomeness, when [it] is experienced within ourselves, then only that joy comes in. 

So we go up to a point and then we recede. Like the sea, it goes up to a point and then recedes. It does not go beyond a certain point; it has its own maryadas; it knows how far to go. But what does it do? It ascends as clouds. It purifies itself, ascends as clouds and then meets the Himalayas and then you get the rain for the benefit [of] all the others. It’s a big circle that is made and the wholesomeness of that circle is realised by the sea. 

In the same way, you must know that you are in that Great Circle of Nature where you have to play your own part in a full way, and once you realise that mentally, you should put it in your heart, the way I have said it. Because to put it in the heart for some people is very difficult. Like, they’ll do my puja, all right, mechanically. But some people may not even do any puja, they sit before the photograph and talk to me heart to heart, without saying anything. And even in puja, when I see people doing puja, I know how far they are dedicated because the way they do it with caution, with care, with awe, with understanding — everything is so beautiful. But if somebody is doing just a ritual thing, I get a fright. I just don’t understand. Now next time you might hit my foot or something like that. 

So one has to be all the time ascending. Ascent has to be achieved. And that ascent is only possible when we start giving up all these ties and tags that we have. These ties and tags keep us down. So get over the ties and tags.

The other day I was telling Warren that, “You see, men and women after forty-five or fifty still go on thinking of marriages, it is too much!” It’s all right, after forty also one should be all right, but at least forty-five, fifty. But even at sixty years somebody comes and says, “Mother, get me married!” Then I really get fed up! As if my job is to get you married, like a clergyman. So this is not the way. What is in a marriage? Some people are seeking their husbands all their lives. When are you going to seek the real one that is your Spirit? 

So that category of people have to come up and work it out in that manner, then only our family, our relationships, our society will have some meaning in the Realm of God. Otherwise, it has no meaning. 

We have to be meaningful to Him, not that He should be meaningful to us. We should change our attitude towards Him, that, “What has God done for us? Let’s see.” We should say, “What have we done for God? What have we done for God?” Then you will get ideas what is to be done, how to spread out, how to go ahead, how to work it out. 

But still there are limitations, I know, some people have limitations. They have limitations because they have a background. Some of them come from countries which has a background. And also the other one is that the problem of these people delimiting others. When they come in contact with you, they try to delimit, by their talks, by their, I should say, talks without understanding what they mean: some sort of frivolous, sarcastic things. And people get impressed by such people. And if you get impressed, then you should know you are not a Sahaj Yogi. 

A Sahaj Yogi is to be known by his character, by his righteousness, by his behaviour. The behaviour of a Sahaj Yogi should be extremely a peaceful behaviour, peaceful. Sahaj Yogis who are just rushing up and down, upset, are not Sahaj Yogis. Peaceful. 

Now how do you get your peace? Peace comes from your Spirit. Because you know you are in your Spirit, you know that you are one with the God Almighty, what is there to hurry? Where is He going and where are you going? You are together. Whatever is there, you are there. So what is there to hurry? What is there to just hasten something or get upset? A peaceful personality comes when you say, “No, not this.” When the haste start, then you should say, “Not this, not this, not this.” 

Another could be that when you see somebody whom you don’t like or who has been harsh to you, who has been cruel to you, you get annoyed and then again you get disturbed. At that time [you should say], “I forgive. I forgive. I forgive.” The main thing is, you have to be peaceful. Not that some people say that, “Mother, I try to forgive. It’s difficult to forgive.” It’s all mythical. You know that very well. But what you have to say, “I forgive. I forgive. I forgive,” if there’s disturbance. 

Mine is another case. Supposing I see somebody who is a rakshasa, then a kind of a thing builds in me, which I don’t know what you should call in human words, but we can say anti-forces against that person, like tremendous vibrations, and when they are released they engulf that rakshasa and he goes down in his own estimation, in the estimation of others. Somehow or the other, he gets destroyed in a modern way. He is not killed, but in a way he is killed. So this is what happens but that may not be with you. 

So, what you have to do when you start feeling any anger against, say, some very devilish guru, supposing, then you build it up in yourself and that built-up anger within you will neutralise that fellow. You need not say it out. You need not talk about it, but that built-up anger will little bit trouble you also because it has a little reaction, but when it is released, it will have an effect and such a person cannot stand a Sahaj Yogi. 

There are so many things that happen, automatically they’ll happen. As you know that I had told people that, “Don’t bring Rajneesh people to me,” but they wouldn’t listen to me. They brought three people in a programme and three of them collapsed, collapsed just like a big boulder, and they didn’t know what to do with them. So they were really, literally taken off as you would take out a big stone! So, in that case I didn’t get angry. I didn’t do anything. But as soon as they came, the built-up force within me, just froze them completely. I didn’t do anything. On the contrary, it was disturbing our programme, but the built-up force could not wait, it just froze them. 

So this is what is the other side of it, that even if you hate any guru, you don’t like him, because he has been so unkind, build up that force. For that you need strength because it’s painful, little bit. Build up that strength within you to hold that sword in your hand. Then you get the sword and then you cut him off without doing anything, he’s just cut off. So going to that limit where we find that some people are so sinful, so horrid, so devilish that they should be punished, no doubt, but for that you don’t punish him, let the Divine do it. But your force built-in within yourself can do it. You should try all these things within yourself and see [how] it works out. 

Now, for meditating, many people think that, “Four o’clock, get up, do this, this, that,” and it’s very difficult, in the beginning. There’s no need for you to get up four o’clock otherwise, but in the beginning it is necessary. Because why I say, get up four o’clock? You are such slaves to your sleep, because you sleep such a lot. Early in the morning you sleep such a lot. So just to overcome that habit of yours of sleeping, of sloth, you should be able to get up anytime that you have to get up because we are on war. We are on warpath. Which time is free for us? Any time, whether I sleep or I am awake, I am fighting. I don’t find even a single minute that I am not working. 

So this is what it is. You have to get up in the morning because you have to train your body, “Better behave yourself!” Supposing your body cannot sleep on the ground, make your body sleep — let’s see what happens. This is a tapasya, this is the penance, through which the Sahaj Yogis have to go, that they make their body their slaves, in the sense that they can use their body. That doesn’t mean tomorrow I want you to be sitting on the bed of thorns! Again I have to always take the extreme side to which you people go. But if your body tries to be funny, better tell the body, “You behave yourself! What do you mean? Why can’t you do this? Why can’t you do that?” 

There are so many habits we have which we should watch. Some people have habits of coming forward too much all the time, to be in the public, to be there all the time, this, that. Tell yourself, “There’s no need! If you are called, you’d better go.” Detach yourself from yourself and see for yourself. As I said, I see myself, sitting before myself. In the same way, you see yourself sitting before you and you tell yourself very clearly, “Now, this is not the way it is to be done! This is not the way. This is not Sahaj! Why are you going forward all the time? Why are you trying to show off?” Better rebuke yourself! 

This is what I said — aggression to yourself. And tell yourself that you have to be like a Sahaj Yogi. Sometimes I find people laugh at wrong times, they cry at wrong times, they do things at wrong times. If it’s done, it’s done — don’t worry about that. But next time, “Why did I do it? All right, next time I am not going to do this one. This I did because I wanted to show off or I was emotionally disturbed at the wrong time.” 

But the expression of love is very spontaneous. But [for] that spontaneity to come you must get rid of your habits. Otherwise you can never become spontaneous; a person who has got habits cannot. The other day I was giving a lecture and one fellow got up and went out, while just meditating, because he wanted to smoke. So you can imagine, because of habits how we sacrifice something that is so important, something so auspicious! You can realise it that your habits within yourself are built-in, because there was no tradition of dharma also. If there’s a tradition of dharma then, what happens — as I told the other day, explained to them — [is] that the fat cells in our stomach get the experiencer, charmed with the sense of virtue, righteousness, of goodness, of innocence. But if that is not so, it’s like a dead, another cell, going in the head, and experienced in dirty things, in doing dirty things, in doing something that is destructive. All these modern methods are destructive. And then you get only the sensation from that because it’s a dead stuff, it needs a sensation all the time, and they start doing all these things. 

But now, with the Kundalini awakening, your dharma is built in, your cells are charmed by that, so you use that power to enlighten your brain which surrounds, actually, as auras, over the heart. It’s such a mutual understanding between the two, but you have to establish that mutual understanding. 

Our idea is that, by God’s grace we are so many, and if you want, we can transform the world: we can bring peace, joy and bliss to this world. We could be blissful if you count our blessings, and we’ll be joyous, if you get rid of your tags. We’ll have to fly, then only we can be joyous. 

And for this we have to have our balance, our ascent and then the desire to fly into the whole universe. How to do it? You can find out yourself, it’s not difficult: “How can I do it?” Face yourself, find out about yourself. Don’t justify yourself. Don’t be miserable. Some people identify themselves with miseries and like to enjoy their miseries. Stupid things these are, absolutely! Such miserable looking people have nothing to do with Sahaj Yog. 

So, you have to be joyous, happy, balanced, well-behaved, sober. Outwardly it will show, whatever is inward. All your dignity will express, if there’s dignity. You see, if you just have a dignity outside, it will drop out in no time. 

So all these things can be built from inside out, not outside in. And once they are built outside also, then they are best. But outside, what we have to do is to put ourselves outside, that’s all. “Now Nirmala is sitting there. I’m sitting here. Now Nirmala tells me, then I tell Nirmala.” Let’s work it out that way. And when we work it out, then things will be very easy because now you have a state where you are separated from yourself. 

So that is the state of nirvikalpa, where you are not attached to anything. You don’t have any habits, you are not attached to anything: you have no diseases, you have no troubles, you are above everything. You do not try to complicate things for me, you do not try to say things more than me. You just take it, a hint [is] sufficient, “Mother said so, all right.” 

But some people have another bad habit, “Mother said so. So this is so.” Use your discretion! “How can Mother say?” If She has said something, there must be something in it, you must understand. Like Warren asked me, “Mother, should I marry?” I was stunned, you know! I was stunned! But I didn’t know how to tell him out. I said, “As long as you think you will be happy, it’s all right.” I mean any person, at that time who was not so mad, could have seen the point, but that time he wouldn’t understand. In the same way, with everyone it happens, that when I tell you something, you don’t understand. Most of the marriages have failed where you have said, “I want to marry someone,” ninety-nine point nine [percent]. When I have said you marry someone because you have been living with that person, something, such marriages also have failed, I have seen. But mostly the marriages we have chosen do not fail because there’s a Divine hand, it’s all planned out.

May God bless you all.

There’s one more thing, is a good news for all of you which I must tell you: is this that, now I feel that you all are at such a state that, when I say something, it acts on you; you are raised higher. If I am talking about something higher, it becomes. Just now it has happened to you, no doubt, but then you again, sometimes, come down. So only you prop up yourself and that’s it. Just now it is at that state you are sitting, no doubt. It’s something good. 

I could not do that with people who were not Realised or just Realised, but with people of your level I can do it. And many must have felt that way that we are there, absolutely there. But again it falls down. So be careful on that point.

So, it’s not a serious matter; it’s a thing to be very pleasant and happy that we can all of us do it. It’s very great. You don’t know, already whatever we have done is very great and we have to do greater and greater things and that’s what is very encouraging.

Just I’ll have some more water.

(Puja begins)

Small children can come up.

Yogi: Small children please come up.

Shri Mataji: But not very small!

Yogi: About six years, seven years.

Shri Mataji: Not very small. Not babies.