Sahastrara Puja, Jump Into the Ocean of Joy

Sorrento (Italy)


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Sahastrara Puja, “Jump into the Ocean of Love”, Sorrento (Italy) 6 May 1989.

Last night was a night of complete darkness, that they call it as amavasya; and just now only the first phase of the moon has started.

Today we are here to celebrate the day when the Sahastrara was opened out. Also you have seen in the photograph. It was actually a photograph of my brain, which showed how the Sahastrara was opened out. The light of the brain now could be photographed. It’s something great these modern times have done.

So the modern times have brought a lot of things which can prove the existence of the Divine. Also it can prove about me. It can convince you what I am. This is very important because, in the modern times, this advent has to be recognised, has to be fully recognised. This is one of the conditions for all the Sahaja Yogis.

Now let’s see what’s happening in the modern times, in the brains of the people. In the brains of the people today, if you see, there is an attack on the Sahastrara. There has been an attack since long but in the modern times it’s the worst time. They are trying to make the limbic area very insensitive. Very depressive novels, very depressive thoughts and very depressive music, you can say, like Greek tragedy nonsense. All these things came from the medieval period till, we should say, this new age has started. That one itself was no good for our limbic area. That made us very depressive. We took to alcoholism to escape from the so-called miseries.

But then came this modern age in which people became overactive – over-activity started. With that the brain also became overactive. In addition to the dullness before, it’s gone to the other extreme of over-activity. So to dull it again they took to drugs, they took to very horrible music. That’s how they made this limbic area very, very insensitive. So a drug which was just a stimulus to begin with was to be taken in greater quantity and later on they had to take the drugs which were of a much more severe nature. It went on like that and now we know that this drug is the only way people think they can survive. Why? Because of the tension [that] they talk of.

In the modern times we have something called ‘tensions’. It was never there before. People never talked of their tensions. Now every body says, “I’m in a tension!” “You give me a tension!” What is this tension? It’s because of my advent. The limbic area wants to know about me. And the Kundalini also, as Sahaja Yoga is increasing, is trying to rise in people; because you become the channels. Wherever you go, you generate vibrations, and these vibrations give a challenge to the Kundalini, or a message, and in various people it rises. It may not rise up to the Sahastrara, or it may even rise up to Sahastrara but it falls back, because there’s no recognition. 

So every time they do something, this Kundalini comes up and gives them a pressure, because their Sahastrara is not open. It’s a closed door. Because of the closed door this gives them a kind of a pressure in the head, which they don’t understand, and they call it as ‘tension’. Actually the Kundalini is trying to push it out, itself, but it cannot. And those also who get their Realisation, if they do not make their Sahastrara alright, they go on getting into tensions. So, though Sahastrara has been opened out so many years back, still we have some things to be done – is to clear out our Sahastrara, first of all. 

So first is the breaking of the Sahastrara, then once it opened out, the brahmarandhra opened out, then we started feeling the grace, and it moved onto our Ida and Pingala – the grace not the Kundalini. And the grace, which is chaitanya, all round, soothed down our Left and Right sides by which our chakras opened more, and more threads of the Kundalini started piercing through.

So I always tell Sahaja Yogis that it’s important that you must meditate. If your Sahastrara is alright, all your chakras will be alright because, as you know, that the peethas, or the controlling centres of all these chakras, are in the brain around the limbic area. So if your Sahastrara is clear everything works out in a very different way. 

How to keep the Sahastrara alright, is the big problem [which] always people ask me. You know that I reside in the Sahastrara. I have incarnated on the lotus of one thousand petals. That’s why I could break it also. As I am today, as you see me. Of course they say, “Sahastrare Mahamaya” (सहस्त्रारे महामाया) So this is the illusion which is all the time there for you, which is very elusive. It had to be that way because you could not have faced me otherwise with all the lights coming out of me or the way you saw yesterday Sahastrara – some sort of abstract colours thrown on all sides and the lights thrown outside.

Please don’t take photographs when I’m speaking, alright? You can take later on. There’s no hurry about. Just pay attention to My lecture. Please, pay attention. It’s important. It is to be, this, told beforehand, that nobody should take photographs during puja because it is a very intense thing [that] one has to work it out. Please, pay attention. Even if you don’t understand, it has effect on you. So I would request you to pay full attention to me when I am talking. It works better.

Now this Sahastrara is to be looked after by you. It’s the temple of your Mother. When you say you put me in the heart, actually you put me in the Sahastrara. Because, as you know, the brahmarandhra here (Shri Mataji touches her brahmarandhra) is the fontanel bone area, has got the peetha, the centre, which controls the heart, which is the seat of the Sadashiva or you can say of Shiva. So when you put me in the heart actually you put me there. So to raise it from heart to there, or to bring it from there to the heart, is the problem of two types of people.

Some people who are sensitive in their heart – I would say in Europe we can say Italians are very sensitive on their heart – the first thing they do as soon as they see me they put their hands to their heart. And that is what it is, that, if you try to feel me in your heart, to begin with, it’s much easier. To feel me in your heart. Now you might say, “How to do it?” You have to love me as I love you. You have to love each one of yourselves, because you are all within me.

And you cannot teach someone how to love. Love is within. And love manifests if, just, you open your heart. Now what stops it, we should examine that.

Firstly, the conditioning. In the West to express your love is regarded as sinful actually. It takes them time to say, “I love you,” but “I hate you!” even a child could go on saying, “I hate you! I hate you! I hate you!” But to hate someone is sinful. To anyone, to hate, is sinful. So to say that, “I hate you! I hate you!” is a sinful act. So what one has to do is to say, [to] go on saying, “I love you.” After all, you must love a person who is so dear to you. Anyone who has done something good for you, you love that person. But if the Adi Shakti Herself has given you the rebirth, it should be the easiest thing to love. And if She says that, “They are all within my body,” so it should be even easier to love each other.

So the whole cleansing of the Sahastrara is done through this love, this love which is not conditioned, which is not inhibited, which doesn’t want any respite or doesn’t want any return – nirvaaj. But the conditionings are too much. First the problem of conditioning comes to you when you think that, “This condition makes me hate someone,” or, “I cannot love someone because this is the condition!” But actually the conditioning itself is so absurd, if you see it one by one.

To make it simple, I would like you to understand the conditioning part where I read once an article, an interesting one, “Who killed the romance?” So he said “the hairdressers”. I was wondering how is he connecting romance with the hairdressers? Because people used to go to a hairdresser and one hairdressing was liked by a person. So he would say that, “I love that hairdressing!” Now supposing his fiancée, or his wife wore another type of hairdressing, because everyday new things are coming, then immediately the husband would say, “Oh I hate you because of your hairdressing!” Because he loves one type of hair dress, that’s why he loves. Otherwise if you have another hair dress you hate it! “I don’t like it!” To say that “I don’t like it” and “I like it”, itself, is a sign that the conditioning is too much. 

You make a proper hair dress and you dress up properly and you come out and then suddenly people say, ”Oh I hate it!” Who are you? What right we have got to say that to anyone? You are not a judge appointed by any law courts. So why do we say, to hurt someone, to say “I hate it”? On the contrary you must say that, “Alright, I like this but you could do better.” That’s the sign of love when you want a person to be dressed up in a way that is appealing. But this is on a very, very baser level that we see people. Then we go further to see a person: how intelligent he is, how smart he is, how charismatic he is, how charming – that’s another word which is very elusive.

These are also kind of conditionings of the mind that you think that a particular style of a person is a loveable person, that you love that person. It’s so much outside. Or some people actually do not love but show they love because somebody has more money. And the money, he’s not going to part with, no doubt, but you love that person because he has more money, or he has a better car or he’s better dressed, whatever it is. So this kind of an idea one has also is a killer of love. If love is killed, the joy is lost, you cannot have joy without love. I say, joy and love, both are just the same.

Then it gets even subtler and subtler and subtler. Then we start loving our own children, that’s very common. I mean, of course, also some people don’t even love their children, I mean there are all kinds, you see. But then they go on, “This is my child, this is my child, this is my child!” That again is the death of love. As I told you before: the sap of the tree rises, goes to every fruit, goes to every leaf, goes to every part and comes back. It’s not attached. If you are attached to one part or to one flower because it is more beautiful then the tree will die and the flower will also die. So that’s the death of the love. So you have to have love which doesn’t get entangled or attached. Every time I tell like this they say, “How to do it?” The love of the Spirit is of that kind. Love of conditioned mind is different. A conditioned mind can love in a limited way because it is conditioned

Then the greatest enemy of love is ego within us, which is like a balloon on top of our head. And this ego gives us a very big tension.

The conditioning of course, like they see a carpet. Now it is, according to their conditioning, is not good. So they say, “Oh what a carpet it is!” Or something. This kind of conditioning of very low level. And the higher level at the most, is that you love your own country, so “My country is the best!” Whether it is killing people, whether it is destroying the world peace, it’s all right because “I belong to a particular country which is the best!” We can never criticise our country and countrymen.

It goes on subtler and subtler. But on the intelligence side it is even worse! Because intelligently if you have understood that something is good then nobody can save you! Because through your brain you have understood. Actually it is very surprising: I was reading the book written by Rabindranath Tagore and an Englishman had given a very beautiful preface to that, an introduction, and he said that the creativity is killed in the West. So he asked a gentleman who was an Indian critic. He said, “Don’t you criticise your poets? You don’t have people who are critics?” “Yes, yes we have, they criticise,” “So what do they criticise?” “Oh, they can criticise that, this time there was no rain so we had problems and things.” He said: “No, no, no, no! We are thinking about the poet, do they criticise the poet, do they criticise an artist?” So he says: “Is it meant for criticism?”

“It is created, whatever he felt is created. But supposing he has put something very vulgar then of course we don’t like it. But if it is created by a beautiful mind, it has to be beautiful.”  “Then you don’t criticise?” He says, “No, because we cannot create like that. So what business have you got to criticise?”

This is how, ‘intelligently’, what we have done: we have norms about everything, about art about every creation. We don’t like this carpet. Why? Because it doesn’t appeal to our intellectual understanding of the norms we have reached and in that frame it doesn’t fit in so we don’t like it. Can you even create one inch of that?

So this ego gives you an unauthorised action. It is unauthorised, anadhikar cheshta (नधिकार चेष्टा). Un-authorised. You have no authority to criticise. You can’t do anything, so why should you criticise? Better [to] appreciate and see for yourself that you are not in authority, you are not worthy of it, to criticise. If you are not worthy of it why should you criticise anything?

And, otherwise also, you must know [that] you are a slave of your ego. Whatever you ego dictates and your intelligence, so-called ‘intelligence’, brings you to a point, to have some norm. And then it becomes a collective ego of a particular community, of a particular country, of a particular ideology. It’s collective. So then they say, “Oh we think this is no art!” That is the reason we cannot have masters any more in art. We can’t have Rembrandt, we can’t. Poor Rembrandt must have himself suffered a lot. You know Gauguin suffered a lot. All these artists suffered a lot. Even Michelangelo suffered a lot. Not only monetarily, not only monetarily, but otherwise: criticise, criticise, criticise. So I think people have given up.

I met an artist who had done lots of art work and I said, “Why don’t you show me?” He said, “No I don’t want to show you. It’s created for myself.” I said, “I would like to see!” I saw, it was beautiful, very beautiful, I said, “Why don’t you show?” He said, “No use. People will just criticise. I do it for my own pleasure. They’ll just spoil the whole joy of my creation.”

So one of the basic things we should avoid is to criticise others. Better to criticise yourself. Criticise yourself, criticise your brothers and sisters, criticise your country, criticise all the habits you have and laugh at yourself, is the best way. If you know how to laugh at yourself then you will not object or will not stand in the way of any creativity of another person.

So with ego you become so unauthorised. You can criticise anything. You think you have a right. Who has given you this right to criticise? Is the question one should ask to oneself. How can we criticise anyone? As saints, as you are now, of course, you can make out who is caught up, who has given bad vibrations, who has the problem. You know that. You know it. It’s not conditioning. It’s not just you are doing because there’s some ego, but you are feeling it on you fingertips. It’s an actual feeling within you. It’s the bodha (बोध: knowledge), by which you know.

Then what should you do? In your love, you have to tell the person, if possible, that, “This is wrong with you. Better be corrected!” But in a way that he does it. On the contrary, if you tell him in a way that he becomes even worse than what it is, you have not loved that person at all. 

Allow everybody to grow. There are many people in Sahaja Yoga who are very, very good, excellent, no doubt. But also there are some people whom we can call as very difficult; very! There’s sort of a crack in their head or something, that part is missing sometimes. Some screws are loose I think. Sometimes they behave like clowns. And we have known some people. We just can’t help them. They could be very intelligent otherwise, they could be very sharp otherwise, but in Sahaja Yoga they cannot come down to that level where you can say: now the growth is possible.

Supposing the Mother Earth was very hot like the Sun, there would have been no growth. Or [if] it was cold like Moon, there would have been no growth. It had to come to the centre where it had both the things in proper proportions to grow. In the same way, a human being has to work out that you keep a moderation and a balance, and understand not to go to extremes of anything. That balance you learn when you love someone.

In Sahaja Yoga, as you know, we have to ask some people to leave Sahaja Yoga. This is out of love for them, because once they go out, they improve, I have seen, they tremendously improve. But when they are inside the Sahaj Yog community they become a nuisance, and they want to be more nuisance because their ego plays the part, maybe the conditioning plays the part, whatever it is, they want to be a nuisance. So we have to ask them that, “Please now, depart for a while.” Now if that nuisance value is lost in a person then he has to be straightforward. He cannot be any more a nuisance and logically it can appeal to a person, if you tell that person, that this is the reason why we want you to be out. But they can be very disgustingly troublesome, I know that. But you have to show complete patience and complete understanding and you must talk like a person who loves.

Love has such a power that nobody wants to do something that will suggest that they don’t love; very powerful thing it is. It binds people in such a beautiful manner that one wants to do something: for example you want to give me flowers, because you know I love flowers. So you want to give me flower to suggest that, “Mother we love you,” Just to suggest. I know you love me but you just want to, sort of, reinforce it, the thought in me. So you want to give me a flower to show your love and expression of your inner feeling for me. So all these material things can be used to express your love. They can be very easily expressed in such a manner that another person knows what is love. 

But the whole power of Sahastrara is love. So, if you see that, this brain has to love; brain has to love. After now verifying the powers of Sahaja Yoga, through your brain and intelligence, if you reach a point where you understand that: No, it’s no use analysing, synthesising, doing all these things. It’s just love. It’s simple love.

So the same Sahastrara which has been used before, this brain, for analysing, for criticising, for doing all kinds of nonsensical things, now wants to love and enjoy the love. And there is the culmination where the brain just loves. That is the situation one has to reach. It just loves. It knows only love because it has seen the power of love. You reach a certain logical conclusion, and then you see the point. Like Adi Shankara wrote so many things like Vivekachudamani, this, that, and all those treaties, and then he gives up, he said, “No, nothing!” He just writes the praise of the Mother – finished!

So once you reach that point, we can say now you are in nirvikalpa because there is no vikalpa, there is no doubt in your head; because you love. In love you don’t doubt, no question. Only when you think you doubt. But when you love you don’t doubt, you just love, because you enjoy love. And that’s why love is joy and joy is love.

So after so many days the Sahastrara has been opened out. We have to open out our Sahastrara again: through our meditative processes, through understanding ourselves and others. Maybe logically reaching that point: there’s no way out now. We have reached to the end of it now. The whole logic has ended up now. Jump in the ocean of love – finished!

Once you jump into the ocean of love there’s nothing to be done; just to be enjoyed – every wave of it, every hue of it, every touch of it. That is what one has to learn by reasoning that Sahaja Yoga is nothing but is love.

May God bless you all.