Shri Vishnumaya Puja, Cure That Left Vishuddhi

Shudy Camps Park, Shudy Camps (England)


IMPORTANT NOTICE This transcript has been verified but it does not mean that is completely correct. If you find any mistake in the transcript please let us know.
Translate this text yourself
Send Feedback
Share

“Cure that Left Vishuddhi” Shri Vishnumaya puja. Shudy Camps (England), 20 August 1988.

This was least expected that we’ll have a Puja here or we’ll have any program of this kind. But I think something was left out of the whole program of such a fast one as you know I had to do, going from London to Frankfurt to America to Bogota, to be back, then Andorra and all these places still, I thought, now it is finished. And I came here in London I learned that there was one Puja was not done it is left Vishuddhi, and that coincides with this Raksha Bandhan because it is the sister relationship and brother relationship.

So in the history, if you go, Shri Krishna was born the day his sister was born, and this Vishnumaya was transferred from, transformed I should say, into a lightning later on, but She was the one who announced the existence of Shri Krishna at that time – that He is born and He is living, He is in the present. This is the job of the left Vishuddhi, of the lightning, and you have seen that whenever I am going to any place, or I will be giving a program or something, just before that, the lightning, the thunder, all this appears in the sky, you see, to show that announcement. So it is one of the things that is used for announcement.

To make it more practical and understanding is that we use electricity now for our televisions, for our announcements, for telling people about messages of something of great importance. I don’t know if they do it, might not be. In the same way we should use our left Vishuddhi for the announcement of the coming of Adi Shakti. But on the contrary, people start using it as a pocket kept for our extra ego to be filled. When we feel guilty, firstly we feel guilty when our sense of relationships are not all right. For example, we do not understand a sister and a brother, the relationship, which is very pure, and is above all kinds of contamination. But as you know in the West, because maybe of drinking and doing all kinds of things which are against awareness, people have lost the value system, and in that they have also lost the system to understand what is a sister and what is a brother.

So Vishnumaya is so important – extremely important – because of Her, announcement of an incarnation takes place. It’s, you can say, in the cosmos that is the television that announces. It works it out.

But in our own being Vishnumaya it resides in the left Vishuddhi, and I find that Vishnumaya is the thing that suffers the most, especially in the West, because it’s a fashion to feel guilty about everything.

Normally, say when Vishnumaya Herself announced that Shri Krishna is born and He is existing on this Earth, if you see from a practical point of view might think it’s a wrong thing She has done, because to tell Kamsa that He exists and He resides, is still existing, is giving Him a danger and one would have felt guilty later on – “Oh, why did I do it?” If I had not told, he would not have known.” But that’s the right thing to be done, that’s the job they have to do.

So we have to see for ourselves that what makes us guilty for small, small things is actually is our own ego reacting against us and wants us to reconcile with what mistakes we have committed. Like some people feel guilty because they have said something they should not have said, or maybe because they have done something which they should not have done normally. May not be on a Sahaja Yoga basis, maybe something else also, very frivolous. Like somebody spills – say – coffee. They feel guilty. Or somebody puts the knife on the other side, on the left hand side, then they’ll feel guilty. I mean such stupid things like that which are regarded as norms in the society and people start thinking that these norms are very, very important – as if they are something like a dharma and you must maintain those norms.

But these norms are man-made, most of them are man-made. You see some of them are so stupid and so horrifying that I think, in England I feel, there are some, which must be really completely squashed and finished – like shaking hands. It’s a very bad thing, I think, is to do, is to shake hands with everyone, because God knows what kinds of hands people are having, what kinds of vibrations they have. Now, when My husband has his reception sometimes I have to shake hands with seven hundred people coming in, and then seven hundred drunkards going out. So, this shaking of hands, I think is a very, very bad habit. It’s all right for Sahaja Yogis to shake hands, but for others to shake anybody’s hand, is better to do Namaste, though it might be some a very simple Indian method, but I think is the best way is to say, “Namaste”, because shaking hands can cause lots of problems to human beings, and now with all these diseases coming up and all that, I think one has to be very careful about shaking hands.

Worse than that is in France I find is like when you meet someone you must kiss, you see – is the worst habit I tell you, horrible. But they do kiss you all the time if you go there, I had very bad shocks to begin with, you see anybody would just get you, kiss you here, kiss you there, you start looking at the person. Now with the fear of AIDS and all that perhaps they might stop all that nonsense. But there is no need to do all, this is not a very good way of wishing anyone, doesn’t show any respect, in both the cases. When you shake hands also there’s no respect and even when you kiss somebody there is no respect. But if you say “Namaste” means “I bow to you”, Namaste is “I bow to you”, is respect, and this is one thing we have to do is to respect each other.

But when we are not then we feel guilty, and like that, you see these all like “Thank you”. If you have not said, “thank you” to somebody then we think we have done a big mistake. I mean the amount of thank-you’s we do, you know. We get so much used to it, that even if you see a statue you say “Thank you very much for your darshan.” It goes on like that, you see, it’s a bit too much.

Too much “Thank you” becomes a lip service – or “sorry”. Nowadays, in our times we used to say, “I beg your pardon” on the phone, but now people say, “Sorry, sorry, sorry” I mean sorry for what?! Just can’t, that “sorry” goes into left Vishuddhi. If you don’t hear it’s none of your faults, maybe the fault of the telephone, maybe the fault of the other person. So, without understanding what is there to be sorry, just go on saying “Sorry, sorry, sorry”, feeling sorry for something, is absolutely boring and such a person can become extremely boring, since morning till evening he is saying “I’m sorry for this, I’m sorry for that, I’m sorry for this”, and all the time feeling sorry for everything, you feel sorry for that person.

So one has to be in a joyful mood, and doesn’t matter if somebody doesn’t say “Sorry”, doesn’t matter. But some people can take a very big objection if you don’t say “Thank you” to them. Very funny thing is that I have experienced in England once. I was going out – John was there, John was driving the car, and My daughter was coming out of the house so he left the door open and he just, as soon as she sat down, hardly took about five, six seconds, he closed the door, went round. But he didn’t say “Thank you” to the fellow who was standing behind, you see they are supposed to be all very rich, cultured, educated people. So this fellow got out of his car, caught hold of this belt, and he wouldn’t allow the car to move and the car was moving. I couldn’t understand what was happening. So I asked John, “Stop the car, stop the car.” I said, “What’s the matter?” “She didn’t say ‘Thank you’ to me.” This fellow would have been killed or something would have happened to him, doesn’t matter, you should say “Thank you”.

These are the funny norms that we have, so many of them and sometimes we miss the point, sometimes we miss the point because the whole thing becomes so mechanical. It is not mechanical if you say “Thank you”. It’s a way of just, even expression or smile or just a gesture can say that you are thankful to people for what they have done. But it is a norm, which is created since long, you know. They have dropped out so many things, like they have dropped out their tailcoats, everything, and I think too much thanking and too much feeling sorry should be dropped out. Either you go to the left or to the right.

So the best thing now is if somebody does something for you, all right just a smile, sometimes say “Thank you” all right, but not all the time, did you say Thank you? Like one child told me “I don’t want to go to their house”, I said, “Why?” “Because I have to say ‘thank you, thank you, thank you, thank you’ all the time.”

So children also somehow or another find it’s very artificial, becomes a lip service, and this lip service can go anywhere and people start feeling very sorry for things like – I didn’t send a Christmas card, so they feel sorry. Christmas card is not important. We must see why we have to send a Christmas card. Is to wish this person. Do you have that in your heart? Did you feel that from your heart? Once you start feeling from your heart then you will never catch your left Vishuddhi. It’s a very superficial way of avoiding the mistakes you have committed.

Now supposing I have not done something which I should have done, sometimes it happens, then I feel it in My heart you know, just feel it. Should have done it. If I have not done it then it gets corrected. Not only that but for a Sahaja Yogi it works. So to feel it in your heart otherwise whatever is superficial you shouldn’t worry.

You shouldn’t worry, you are all Yogis, you must know you are all saints now, so you don’t have to worry about small, small things. Even if you slap someone is all right, if it is necessary you can slap people. There were yogis used to throw stones at others just to save themselves from their boredom, from their aggression. So it’s all right, you are all saints, so saints can do that way. I read a very nice story about a king who was a monk, you see and he had to be a king. He didn’t want to become a king because he said, “I am a saintly person. I don’t want.” He was a saint, but he was made, he was forced, to become because there was no one, everybody was very happy, and he gave all permission to do whatever they like. But the grandees of that place you see, all the people who were holding the courts, and all that, became very powerful because he was a very mild person and very kindly person, and they just exploited all the villagers, and they exploited all the poor people, and all the farmers, and everybody took away all their things and they looted them, tortured them, and troubled their women, and did all kinds of monstrous things to his subjects. But then he was told about it. Then he thought that now I am sitting as a king here and though I am a saint and as a saint I have a duty to perform. So he made a very nice plot you see, got very good people, handful of people who were very, very close to him, and on whom he can depend, and he called all these grandees for a court and tell them not to bring any weapons on them and then cut everybody’s neck there – everybody’s. He was a saint, though he cut everybody’s neck, because these people were horrid. To punish them was his job, and he did it without feeling guilty, without catching on the left Vishuddhi.

So whatever has to be done has to be done, there’s nothing to be sorry about it. You don’t have to be sorry at all, but, whatever you feel then if it is not expressed, that feeling properly, then you have to feel it in your heart so that it acts and works – this is, of course, for left Vishuddhi.

But one thing we have to ask ourselves, “How do we get rid of our left Vishuddhi?” And when you start asking this question, “Why have I got left Vishuddhi?” It is the surplus of your ego as I have told you.

So try to watch what you have done, try to see what you have said, why did you do it? And then face it, and next time don’t do it, so you won’t have the guilt because guilt is nothing but a stored up mistakes and, like going to a priest and saying, “I’m sorry I did this, I did that” and again doing the same thing. It amounts to the same because then you don’t correct yourself.

So this amounts to one thing, to understand what mistakes you have committed, what your ego wants to feel bad about it, and then do not store it up, face it up and never do it again. Just we determine “I’ll not do it again,” that’s all. You have to just say, “I will not do it again” – whatever it is. Face up to it and say that I will not do it again. That’s the best way you can manage your left Vishuddhi.

Another thing is the announcement. If you use your left Vishuddhi for announcement there cannot be any guilt. Without feeling any guilt, without feeling nervous, without feeling funny about it, you have to go on telling about it. It works! It works very well. We need not be now anymore afraid, now I’ve been in this country fourteen years, working in the West for fourteen years, you can talk about it very freely.

Today only they gave Me an example of that. That the musicians were coming, and while coming, one of them happened to go earlier and they asked him, “Why are you going to London?” He said, “We are going to sing devotional songs to Shri Mataji.” “Who is Shri Mataji?” He showed My photograph. Finished. He never asked them for anything, didn’t ask for their passport, didn’t check them or anything.

Another thing was when they came and the customs people were there and they asked, “Where are you singing, where are you fixed?” They said, “We are not fixed anywhere. We are just going to sing our musical songs, our musical devotion for Mother, and we are going to sing songs to Her, to Mataji Nirmala Devi. The fellow was an Englishman. In Hindi he said, “Thik He. Thik He.”

So these things announcement helps a lot. For example, wearing a badge, or wearing a, what you call, a necklace like that, or a ring, itself is an announcement that you have found out the Truth. And then, not only that, but also if you want you should sometimes start wearing a saree, doesn’t matter, sometimes kurta pyjama, doesn’t matter, on the streets, if you walk about, people will know.

Now some say that if you wear these things then Mother has said, “No.” I never said so, that you cannot wear. If you like you can wear. But there’s a freedom to you. If you want you can wear it, or if you don’t want, need not wear. But the trouble is, sometimes like these Hari Rama, Hari Krishna women, then they used to wear these dresses and go about. But they were dirty, filthy, unwashed women. In a proper, traditional way, if you wear sarees, people will appreciate, definitely. Why not? They would like to see you in sarees. If you want you can wear it. Will be a good idea for you to go about. There’s no harm in wearing sarees. I think it’s very decent dress, and makes a woman look like a woman much more than pants, and those jeans and things like that. So it doesn’t matter. But then don’t feel guilty with it. If you want to wear it, wear it with daring and with courage. Be a brave person. So only the brave people can get rid of their left Vishuddhi. Because you are brave you are doing it. That’s the culture that has to come. We like the sarees, we’ll wear, we like the kurta pyjamas.

Now in this heat, to wear a three-piece suit. Is it good? But you’ll wear three-piece suit with a tie, perspiring, in India especially, I don’t understand how the English can manage with the dress of England. Wearing three-piece suits and with the ties. All right, some people can, but not all. Those who feel very cold can manage, but not everybody, cannot do it. So why should you wear these dresses which are not suitable for you? But that doesn’t mean, in India I’ve seen people wearing some sort of a, so-called short and a so-called short on top, and moving about, that’s stupid because it is indecent. So we cannot wear indecent dresses. We have to wear decent dresses but which are comfortable and decent.

There is nothing like, we are English, we are Indian, we are this – we are all universal beings. And once we accept this, suddenly you jump into the state of collective consciousness, into the state of Virata. Once Virata opens out left Vishuddi’s finished. If you are a part and parcel of the Virata, how can you make mistakes? How can you be guilty? Because it is the Virata who takes over. He’s the One. Supposing now in your hand something goes wrong. You don’t blame your hand for it. What you blame is the body. The body has the problem and the body has to look after. The body takes over. It comes, repairs, looks after, circulates. Whatever it is, pains or whatever it is, the suggestion comes from the whole body. It’s not that the only finger starts feeling guilty – the whole body.

In the same way, once you jump into that state of Virata, into the state where you feel I am a part and parcel of the whole, Vishuddhi should drop out. Left Vishuddi should completely drop out. It has no place. It has no place. How can you alone feel guilty when you are part and parcel of the whole? What’s the logic? You cannot feel guilty. If you are part and parcel of the whole then the whole takes over, and this is where you can cut down your left Vishuddhi very well.

So now we have to come to point where you have to see what is our destiny. Sahaja Yogis have their destinies. Have you fulfilled your destiny? You have not come to Sahaja Yoga out of some sort of a fashion. You have not come to Sahaja Yoga out of some sort of a fan of Shri Mataji Nirmala Devi. No! You have come here to be saints, all right, and then what is your destiny? Destiny is to become part and parcel of the whole. Have you become part and parcel of the whole?

The collectivity part of it. You still are involved, supposing, into your own problems – “I should have said this to my wife, to my children, to my house,” then you are not part and parcel of the whole. But if you just think of other people who are Sahaja Yogis – how nice they are, they are all my brothers and sisters, we belong to one family, we have to be together, it’s all one – then what happens, the whole petty ideas of feeling guilty and all that, disappears into thin air. It’s like one drop of something getting into the ocean. God knows where it has gone. It has become such a small speck of a stuff that you don’t even see, don’t even feel it, what it is. So what one has to understand is that we have to fulfil our destiny and what is our destiny? Our destiny is to become part and parcel of the whole and that’s how Vishnumaya asserts Herself, shines and announces. When you have become part and parcel of the whole, what is there to feel shy to tell about it? We are saints. Of course we are. “Are you saints??” “Yes, we are.” You have to talk about Sahaja Yoga, you have to talk about Me, in a very open manner, not to feel shy about it.

We have had a sort of processions and all that in India. But here we dare not have any procession. In England, out of question, you see, I don’t know, people feel very shy about it, to have a procession. But supposing you have a procession then what happens? Then you are just on the television as soon as you have a procession. To bring yourself on the procession you have to announce and make it a collective effort to announce, then you are. But I would say we have to wait for one or two years more, at the most one year more, and then we have to go ahead with demonstrations, with telling people, announcing it, talking about it. This is what is Vishnumaya and if you start thinking tonight that what you are going to do about it your left Vishuddhi will be cleared out. So much so that I have become deaf on My left ear, the way you people are sometimes feel guilty about everything.

Now don’t feel guilty that we have not fulfilled our destiny. That’s the trouble. Think of it positively. You see when you feel guilty you don’t think about it positively – “What I should have done, what I should have looked after, how I should have gone about it, how I should have gone further.”

So these things are very important to understand that if you have to fulfil your destiny, first and foremost thing is you must think about it and understand about it, that what is your destiny? What have you to become? Because now you are Sahaja Yogis, you have got powers, even if you are caught up, whatever may be wrong, you can give realization to others, you can do lots of marvels, you can show lots of credible things that are never done, people can see for yourself that they are, themselves that they are, they see that yourself is something magical box that it can create so many things – it’s true. But, that is not your destiny. The destiny is to become part and parcel of the whole. That’s your destiny and to be effective much more as a part and parcel of the whole, for that, first thing you should start is an announcement.

I was sorry to hear that when they wanted to have a program and all that to be done, only a few people were there putting the posters. There should be some method in England, specially England is a place where people are very sort of … because it’s an island, you see, they also have their islands of their own. Everybody has an island, I find, here. And they live in an island of their own – “my family, my house, my, my, my books, my this, my, my, my, my that, my that.” So they live in an island. Now if you tell them that we are having this program – “Oh, I have no time, and I’m sorry, I’m very busy” – or something like that. Then they feel guilty. “Oh I should have gone, you know, after all, this and this.”

Now you have joined a movement, a kind of a Divine upsurge, which has to work out emancipation of the whole of humanity. Now you cannot have such a mediocre effort and because of that you suffer every way. All those countries where people have taken a very great step forward have achieved every way. They have got money, they have got everything with them. But still if you are worried about this and worried about that then what happens that your progress is stopped, in a way, deterred. So I would request you not to worry about anything. Just think, “I have to become part and parcel of the whole.”

That’s why last time I requested all the women to give up this idea of possessing the husband, possessing the children, possessing this, possessing that. They don’t have to possess anyone. What they have to do is to see that they do not get possessed with such funny ideas, and do not try to destroy the collectivity. So the collectivity has to be brought in, in such a way, that people do feel the oneness within themselves, and feel that they are all together, living together, as part and parcel of the whole.

For example, now this finger does some mistake, I mean this finger gets hurt or something, this finger doesn’t go and say, “I’m sorry”, does it? Or say by mistake, you see, this hand hits this one, it won’t say, “I’m sorry I hit you.” Because who is the other to say the sorry? Who is the other for whom to feel guilty? We are all one. So what is there to say sorry? There is no foreigner within us. We are all together and this is how one has to realize that there is nothing to feel sorry or anything.

I never send any cards to anyone, to be very frank, cards or flowers, to be very frank, because I have no guru and I have no Mataji to send flowers to. If I had somebody I would have sent but I have no one, to whom should I send? Now they are all Mine, so why should I send it to them? They are part and parcel of My being. So why should I send this to them? But I can nourish them. I give them presents because they are part and parcel of My being. So I just give them presents because, you see, like the heart will nourish some parts of the body, the head will nourish some parts of the body or will do some function of nourishment. In the same way one can do it, is to give presents to each other. Think about it. Small, small, things I have told you to think about how to do it. It is sometimes so.

Like once I was singing one song in Marathi and it was left there, for some time, I didn’t know how they picked it up from somewhere, and one day I was just sitting like this and they started the song. Tears started rolling My eyes, I said, “Look at that, how thoughtful of them to know about that I like this song.” But when you are not part and parcel of the whole you can make a tremendous mistakes in also pleasing other people. The example of that is like this.

I’ve been to Sahastrara Puja. At the Sahastrara Puja there was a lady in charge of Me and she was little, I must say, I don’t know what is to say, but for two and a half days she gave Me nothing to eat but mozzarella cheese. Morning, mozzarella cheese, daytime mozzarella, evening mozzarella. I said, “Must be they are turning short of money that’s why there’s no food in the place.” So I never said anything, I was just eating nicely, I am not bothered. Then somebody came and told Me, “Oh what a choice we have here.” “Eh, you have a choice?” “Yes, lots of things what’s eating.” I said, “Oh God, I’ve been eating only mozzarella.” So they said that, “No these, they told me that you like mozzarella.” I said, “All right I like mozzarella – doesn’t mean that I don’t eat anything else.”

So this kind of understanding shows what? Shows that you have not understood Me at all. You have not seen Me. Partially you know that once I liked, I said all right I like mozzarella, so only mozzarella, mozzarella, mozzarella.

But what I would say that, you see, that, to understand Me you must know that, to study Me, to understand Me, what Mother is, what She likes, what She doesn’t, if you really want, I mean I like practically everything, I eat every, I have no choice of food or anything, no choice of anything. I like English music, Western music, I like even some pop music, I like every sort of thing, I mean, whichever is good, which has good vibrations, I like everything. I don’t make fuss about things. But to say that Mother likes this, you see, and they just stick onto that point, shows that they are not collective. Collective is to understand Me fully. Supposing there is a problem here so all the blood cells know there is a problem here. They all know about it. They know about the whole body. They just don’t know about that particular cell. In the same way, if you know just particularly about Me this aspect, that aspect, that aspect, then I will be starving Myself, I think. So to try to understand in all aspects and for that I think the best way is to know the thousand names of the Goddess. She’s very kind, She’s “Shant Mudra” She’s absolutely tranquility, peace. On the other side, She’s “Roudra” She’s the one who can kill people. She can finish people. She’s absolutely wrathful. It’s true, I accept, it is so. But it is so, so it is so. But you must understand My in full ways. If you just understand in My one side, for example, if you just understand Me to be a very mild, compassionate, forgiving Mother, then your are sadly mistaken. Because you might have to pay for something that is very wrong you are doing to Sahaja Yoga, you are doing to your brothers and sisters, maybe doing to yourself, or maybe to Me. So the other side will definitely punish you.

So you must know there are many facets to Sahaja Yoga and all these facets are to be understood properly. Many people in the Sahaja Yoga also feel guilty. Like now supposing while sitting before Me they’ll start giving bandhan, all right. I’ll say, “Don’t give bandhan when I’m sitting there,” then they’ll feel guilty. Try to understand the essence of everything. You have to go deeper into a subtler understanding. Then you will not have this problem of Vishnumaya. The subtler understanding should be that we have to see with our discretion, divine discretion, whatever is right and whatever is wrong. We don’t have to judge it mentally. That’s why I’ve seen people they sit down for meditation for three hours. What is the need? Ten minutes is sufficient. But the thing is when they don’t understand the subtleties of Sahaja Yoga they behave in such a funny, gross, maddening manner that even there have been people who have been reporting and saying that Sahaja Yoga is a thing that makes people mad, they start behaving in a funny manner, they do funny actions and all that. So all the subtleties of Sahaja Yoga is to be understood. This is how you will become the part and parcel of the whole.

The subtleties of Sahaja Yoga. There are many who do not know even what are the chakras on the feet are. They do not know what is the way one has to behave in Sahaja Yoga so that we express our maximum love. So many there are ways of handling things. If you really accept that you have to be a subtler being you’ll be surprised, you will be endowed with such capacities that you can handle any number of people, anytime, any nationality, you will know everything about it.

Because subtlety means you go to the essence of everything. If you go to the essence of everything then you start seeing what is built on the essence. It is very easy to deal with a person if you see the essence of everything. So for Sahaja Yoga it is important to know that left Vishuddhi is just avoiding the subject. You are not facing it. Secondly, you cannot go to the subtler thing.

Another thing, which catches left Vishuddhi is of course smoking, as you know drugs, and also tobacco, is very bad for left Vishuddhi. But the worst of all in the left Vishuddhi, is the mantras given by wrong gurus. Because that is the essence. Mantras are the essence of what one says. So what happens to you, that if your left Vishuddhi is not all right, even if you say mantras, they are not effective. Whatever mantras you say with your left Vishuddhi are still half-baked, are not fully vibrated, because of left Vishuddhi problem. But if you say Mantras without the left Vishuddhi problem then the mantras become absolutely complete, or most effective, or as you say, that Purnatwa is the completion. It has the full effect.

So this is one thing is to see that you make everyone understand that we are all collectively bound, and then you won’t feel like hurting anyone, or troubling anyone, or saying anything bad. But if you are not collectively conscious then you will do it. You will do it. You will hurt others. You will torture others. You will take advantage of them. You might exploit them, you might do anything. But if you know you are part and parcel of the whole, if you know, in the sense, if you know on your central nervous system when it becomes part and parcel of your being that you know, it is a sort of an awareness within you which makes you feel that you are part and parcel of the whole, you cannot commit mistakes, and then you do not feel guilty.

So today is the day of a very big relationship between brother and sister where a sister never feels guilty and brother never feels guilty. Sisters and brothers should never feel guilty about themselves and they should always openly tell whatever they think wrong or whatever they think is right. There is no harm, a sister can always go and correct the brother, and a brother can always come and correct the sister. This is the relationship in which nobody should feel hurt and bad, because this is the purest relationship that you could think of. As mother, if she tells something, the difference of age is so much that you may not understand. Maybe if the father says something the children may not understand, the difference of age is too much and also the norms that we have created of saying that there’s a generation gap and all this nonsense that is also in the head. But supposing a brother and sister, if they, between themselves, understand Sahaja Yoga, they have every right to say whatever is wrong between them and work it out – not to put it as a guilt.

But now with Rakhi sister is even better. Now with Rakhi sister we have established a beautiful atmosphere that somebody who is a brother, you cannot have any funny relationships with that person. It kills all your flirtations, all your funny, funny relationships that one develops, all kinds of marriage breaking problems, and people going astray, once you have understood the principle that we have to first settle ourselves on very holy relationship with each other.

This is the way, in Sahaja Yoga, we establish that holy relationship. And moreover, one has to see that this holy relationship gives you joy, happiness, and pleasure. It is not just a holy relationship of some force or some sort of a thing. Even if you cannot give anything to your sister, or the brother cannot do anything for the sister, doesn’t matter. The relationship is in the heart, and is felt very much and when you feel it, that relationship, that sweetness of purity, of holiness, flows. I know of some people who have sacrificed such a lot for the brothers and so much for the sisters.

So one has to understand this relationship is to be kept very clean, beautiful, and absolutely open – there should be no formality in it. That a brother should go and say, “I’m sorry,” and the sister should go and say, “I’m sorry.” You have to be open and tell – you should never feel bad about your brother or sister.

But it can be the other way around. I have seen people, like there was a bhootish woman, who turned out to be very bhootish, and then somebody said, “But she’s my Rakhi sister.” So what? As soon as she becomes bhootish there’s no Rakhi. Impurity, any impurity walking in, no Rakhi anymore. Finished. That’s broken long time back.

You have to have pure relationships of pure personalities. You cannot have impure personalities, “and then I must help, I have a weakness for the” – it has created lots of problems for Me in America this Rakhi sister business, you see, she’s the Rakhi sister of that, and this Rakhi sister just started creating a kind of a problem of a, we can say, intrigue, and she started telephoning to her Rakhi brothers, and all Rakhi brothers joined in that intrigue. It should not, in any way, cover your discretion. That’s why the discretion stands in between.

To understand when Rakhi sister is telling you something – is it going against Sahaja Yoga or for Sahaja Yoga? That discretion is in between. Before you go to this point you have a discretion here to see for yourself that this Rakhi relationship has to be nourishing, supporting, helping Sahaja Yoga. Other than that it doesn’t exist. We are brothers and sisters in Sahaja Yoga. Anything that breaks it, there’s no relationship at all, anyway. If you understand this simple thing I think we have done a good job today.

May God Bless you!

Now for a puja, we should have a very simple puja. Actually, I was saying there’s no need to give Me a saree because I am not anybody’s sister or a brother. But Rakhi day, My brother is here. It’s nice that we can have it in a way My physical brother is here. It’s very good we are having a rakhi program today in his presence. And, all of you should also understand that it’s a very subtle, pure, beautiful relationship that exists between a brother and a sister.

Talk after puja (3 hrs 38)

Tomorrow of course you all can rest and enjoy yourself. But day after tomorrow is the programme for these musicians who have come. But I was thinking we should also combine some of you with them when they are singing so you also could bring your ??, as we call them, to play with them. 

Plus we could have some nice English music also, a few English nice music things, you see. This is American, this she has [sung]: The Whole World In Your Hands is American. So why not something English which is faster, one or two?

So, also you should play something English. 

Also bring your maridas  (bells) it’s better that you should bring them. And I hope you will all be there and you’ll be there to sing these. If you sing these Hindi songs and Marathi songs they’ll be all surprised. You see, nobody has picked up these things so fast as you people have. It shows that, once you have your Self-realisation, you can pick up any music, you can pick up any kind of a rhythm very easily. And we can show them that we are all united, we are one religion, what we call as the ‘pure religion’ which is within us.

We do not believe in separating people who say that, “This religion is good,” or “That religion is good.” All religions are good if they are taken in their proper essences. So we don’t have to part up ourselves along religion of all the things. 

So our religion is Pure Religion which is innate, which is within us, which we know about and which we know how to cleanse and how to use it. This is a very great thing of Sahaj Yoga that we are all united together in our Spirits, not in the outward show or outward things. And this is what you have to show them that we are all united: whatever country you may come from, whatever background you may come from, we are all one within ourselves. And this is what the world needs today. 

Also this warmongering and all that comes from too much of greed and too much of ambitions which  we do not have; we have crossed all that, we are satisfied people. So we don’t fight each other for small things or for countries or for nations because the whole world is made by one God, and He rules the whole world. It’s stupidity to feel, “This is my country, this is your country,” and then fight and do all kind of things. So we don’t believe in all this mess and these human made differences. We believe in the oneness of our belief and in our understanding on our central nervous system, that we know the truth, this is the truth and we believe in that truth. 

So tomorrow we have to show with our patience and our love and affection to these English people. I hope something will go into their heads also, as it has happened in Switzerland. We have to break their ices.

Tomorrow it should be arranged in such a way that they should feel that there’s no quarrel, there’s no argument, there’s no struggle, nothing; we are so smoothly, all of us are, together,

to help each other to work it out and to be kind to each other. 

I will be happy if you can provide some kind of a refreshment also, so that they will feel that there is something. And very loving and good mannered you must talk to all of them.

We could also have some dancing there, doesn’t matter. We can have some dancing and something. And now for dancing you must little bit practice. Should be in some rhythms, you see. (laughter). But should be nice and beautifully done and should be proper. And dancing is an expression of the body of your joy and should be in proper rhythm. I was surprised, this time when I came, I saw, I think it was in two, three films, documentaries, they were showing dancing as a theme: how dancing has evolved, how dancing is important, how it has to by rhythmic. They were also showing about African dancing, how it is so artistic and beautifully done. So I mean, this has started already, to feel that dancing in proper rhythm and proper ecstasy is an expression of the inner joy. But should not be frantic and should not be funny and I don’t think we should shout much in between but we can say something nice, that would be better: in a way that it should not look [like] vulgar dancing, that’s what I want to say. You, yourselves have to judge it; now you are all great saints and walis and prophets so I have to keep my words, discreetly for you to judge yourself and to say things and to do things which are sensible.

So we’ll have somebody as a compere and somebody who has to say things properly, to explain things beforehand so that nobody gets sort of worried or upset or bored — that’s the main thing.

And you should not have many songs with the slow tone. I think even in English music they should start with very fast numbers. ‘Ai giri nandini’ or they can start with ‘Jogawa’ or something and then end up also with fast tones. But should not be slow because they don’t understand.