Guru Puja, Four Obstacles

Nirmal Temple, Cabella Ligure (Italy)


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Shri Adi Guru Puja. Cabella Ligure (Italy), July 28th, 1991.

Today, you are all here to worship your Guru. It is a common practice, specially in India, that you must worship your guru, and the guru has to fully be in control of his disciples. Guru Principle is extremely strict, and the strictness made many people could not conform to the ideals of a disciple. In those days the guru had to be, absolutely, the authority and it was the guru who would decide which disciples he’ll have. And one had to go into great tapasya, to great penances, to even become a disciple. And this hardship was the only way the guru used to judge. Gurus would always live in jungles and they would select their disciples, very few, very, very few and they had to go and beg food from the neighboring villages, and cook food for their guru with their own hands, and feed the guru. That sort of guru business is not in Sahaja Yoga. That basically we must understand that the difference between those styles of guruship and that we have now is this, that very few individuals were given the chance to become the guru, very few. And these few also were selected out of quite a lot of people and they felt that they were something really special that they are being selected, chosen, and that whatever they will have to go through is all welcome. With this idea, they became the disciples. But Sahaja Yoga is a very different thing. I would say just the opposite. First of all, your Guru is a Mother and who suffers from Sandrakaruna. At the slightest things that happen to you My eyes get filled with tears.

So as a Mother to be a Guru is a very difficult thing. At the same time, for you to achieve heights is also difficult. Because you get lost when I love you so much and in that love you forget sometimes, that the progress in your being is very slow. It is important that in Sahaja Yoga you have to be strict with yourself. That’s why I said that you have to be your own guru, which people do not understand what it means. You have to be your own guru means you have to guide yourself; you have to treat yourself as your disciple and you have to trim yourself. If you do not understand the responsibility as Sahaja Yogi, of working it out yourself everything, you cannot move very fast, because it is a different type of relationship between the Guru and the disciples.

So first I have always said you become your own guru. So you have to make a lot of introspection and fix your ideals. Before you I am sitting. You have seen Me how I am. I can eat anything; I need not eat at all for days together. I can sleep anywhere; I may not sleep at all. I travel for miles together untiringly. I have this energy because I’m a Guru of Myself also.

So the first thing is that there should be lot of introspection, “What’s wrong with me?” Not wrong with others. “What’s wrong with me? Am I seeking the comfort of my body? The attention, is it on my body or on my spirit? If so, what am I doing?” I think best thing is to write it down. “Can I sleep on the grass? Can I sit on the stone?” You have to make this body work. “Can I sleep anytime I like, and can I keep awake anytime I like?” I have seen people doze off. The reason is this, not that they are bad or in any way indisciplined people but because inside they are tired. If you are tired inside then you feel tired all the time. You’ll see on the television, if you see people in the West, they’re always sitting like this. Because they are so very tired. Why are they so tired? They don’t work so hard.

So introspect how you behave. Now when you start introspecting yourself, you’ll also start introspecting your surroundings and your styles and your methods, and what you are doing to yourself because of the conditionings of the outside.

Now the conditionings of the outside in the West, are of a psychological nature. Indians have other conditionings which are also quite surprising, or we should say the Western people, they must wash their hand ten times, even if their skin comes out, they’ll go on washing like mad. They must have a bathroom attached to them all the time. They must have their baths. If they don’t have bath they are not comfortable. They have other conditionings also. All kinds of stupid conditionings they have but the conditionings that we have in the West are more psychological and that’s why you cannot find out what’s wrong with you.

The physical conditionings are not so dangerous, you can get over them or you can manage. But when you have conditioning of your psychology you cannot understand what’s wrong with you.

Now if you see, if you introspect around, what you will find is a very subtle thing. Firstly, that because of the wars maybe, I don’t know why but everybody is afraid of everyone. Specially I think, Freud. Because of Freud, even the mother is afraid of the child, and all these things to Indians are absolutely they can’t understand this. But, you people know that very well. They won’t touch anybody; they won’t hug anyone. First of all when they used to play football, they used to hug. But now I see they don’t hug they just touch hands like this. After sometime I think they may just do like that or something. So frightened that nobody, even the children I’ve seen, are frightened of hugging their parents.

So the expression of love is not there and when there is no expression there is no love inside and that’s how it goes on drying you up and drying you up and drying up.

There was a little girl in Sahaja Yoga and I had some present for that child. She was quite young, must have been about ten years of age. So I gave it to one Sahaja yogi, Western Sahaja yogi, that you go and give it to her and say that I have given. “No Mother. I won’t give.” I said, “Why?” “She’ll misunderstand me.” I said, “What will she misunderstand?” It has gone so much into the heads of people. And this has created really the psychological insecurity within you. From very childhood this insecurity has been working, and that’s why you are frightened of each other. Even of your parents, of your brothers, your sisters. Psychologically you are suffering. And when first I came to England they used to say it is the insecurity. I said, “What insecurity? The whole world is afraid of the Western world.” And what are they suffering from insecurity? They have made everybody insecure all over the world. And why, what are they insecure? They are insecured within themselves in their own society, in their own family, in their own groups. They are so much frightened of each other.

So the first thing, you should be fearless. You are a Sahaja Yogi, you are no more immoral, cannot be immoral. If all the time if you start thinking that you are immoral, and if you do something it is immoral, and that you have to go and do some confession somewhere, then what is going to happen to you? What sort of a personality you will have? We have to change this by changing ourselves.

So among Sahaja yogis there should be no insecurities but maryadas. You must know how to respect each others privacy.

The second thing that if you find with the Western mind, which is a very common thing, that they are bombarded by criticism. There are so many critics that now there are no more artists left. Only critics are criticizing critics. All artists are finished. They are all the time criticized. Somebody will come in – there’s an education on criticism – they may not know how to play any instrument, they may not know how to sing, but they can criticize all right.

So all the time in your mind, is a way that you always feel that somebody will criticize if you do this. All the time the fear is there that somebody will criticize. So, “Should I say or not?” As Sahaja yogis, you shouldn’t worry about these stupid people because they are blind. And if they want to criticize you, let them criticize. What does it matter? Makes no difference. But this you have to build up within yourself.

Now the third is even worse, which I don’t know if you have noticed or not. I don’t know how it has gone into the heads of the Western minds that you must always see to the other side of the bank, even if you are standing on this side, to be fair and never to say something that you are sure of. Like you ask anyone, “How are you?” He’ll say … Always. Nobody say, will say, “I am perfectly all right, nothing wrong with me.” “What’s wrong?” “Perfectly all right, thank you very much.” But it is never. They are not sure of themselves, all the time, is shaking. And this shaking inside gives you a personality which can never progress. Progress comes when you put your step forward, you put your foot firmly on that point and then put the second step forward, like as you climb on a mountain. But in the first place only if you are still thinking that it’s half way through, then how can you go further? You’ll only move on two steps, this or that or this or that. This is another very big psychological deterrent I should call it, or detrimental thing for your progress.

Now the third thing you have learned which is also, third or fourth maybe, that you must argue out yourself. Like you have a problem, you’ll come and tell Me, “Mother, this problem I have got.” This is very common with everyone, “I have this problem.” I’ll say, “All right, this is the solution.” Then you’ll come out, “No, no, no. But in this, this will happen.” Then You tell another solution, “No, no, no, no, no Mother, this can’t be this way.” All right, You tell third solution, “No Mother, in this, this can happen.” Tell fourth, “This can happen.” You are standing against yourself all the time. Then I have to say, “This is your problem, not Mine, and I am giving you the solutions and if you want to solve your problem, better take a positive attitude.” The brain is this way. In our Hindi language it’s called “ulti khopdi.” You are all the time arguing against yourself. So how can you progress? This is another great problem of the Western mind that it doesn’t try to face any problem as your own, but go on arguing with yourself like a lawyer. You see. there are two lawyers: one yourself, another lawyer – go on arguing. So is a double personality in the body, being; is not a single personality. As I said, it is very, very psychological that people have to take to this kind of a turn suddenly, without understanding how dangerous it is. With the enlightenment of your brain, this should disappear. On the contrary in Sahaja Yoga, it’s very dangerous. Because you say something, you are all Sahaja yogis, you are connected with the all-pervading power. Whatever you say gets connected and it acts. Is very dangerous for you people not to realize that you are realized souls, and not to assume your own powers. Like you see, I have to say something secretly then I must put My hand here and then say it because it is connected to the mains. But supposing I keep it open like this and say something, it goes to everyone. In the same way whatever the Sahaja yogis say or desire or want, there are just people sitting there, see here and here, you have put them there. They are listening to you all the time. They are so anxious to do your work, “All right, you say so, done.” So whatever you think or whatever you desire or whatever you say, you have to be extremely careful.

And when, now, I mean, old people, all right, I can say that very conditioned, they have problems and all, but the generation that is here, most of them, are all capable of improving yourself and making your brain straight by bringing it backwards to the forward. This psychological problem you do not say. The another psychological problem is, which you do not know, which is very surprising, that whatever is the entrepreneur’s ideas you must act, because the whole fundamentals of Western life is to see and to be seen. So, “Oh that’s the fashion so we should do like that. This is the fashion so we do like that.” Like the other day, about a year back, I went to England and I found all the Sahaja Yoginis having their hair here I said, “What’s this?” So I asked an Indian girl, I said, “What is this supposed to be?” “This is a new fashion.” I said, “What new fashion?” Called as “ziprya” in Marathi you know, we call it ziprya fashion. The Maharashtrians can …. And they all had their hair here you know, like this, all. I said, “My God, this is Agnya, this they are covering, their eyes will become squinty.”

But the fashion if it comes, and the whole fashion is with the hair alone. Hair I don’t know what. There’s so much interest in the hair. And they lose the hair so fast in these countries, without using the oil, which they should use. They lose their hair very fast. Starting from the hair, the Sahastrara. Then fashion means – What is this these entrepreneurs, these stupid people are creating ideas and there why should we follow? I don’t say that Sahaja yogis should all look alike, not at all. You can dress up the way you like; you can live the way you like but you should not get yourself enslaved by any entrepreneurs. You are free people now – know that very well. Know that you are absolutely free and your freedom is absolutely in the light of your enlightenment. You can never do wrong. But first of all, have that confidence within yourself that whatever you have to do, you are not going to enslave yourself to entrepreneurs, what people have to say, how you will look, how you will appear before. This is a very important point that half of the time we are laboring just to look like many others. It’s very surprising how these entrepreneurs have befooled the Western people. In India it won’t work, won’t work – specially the Indian women. This “in-between” came, a mini sari, came up to Bombay for about four-five days, I think, disappeared. No Indian woman would wear a mini-sari, finished. Nothing doing. Any sort of fashion now, comes in India, doesn’t stay because whatever clothes we have now in India – is traditionally – has been there, has been tested and error and trial and error and trial, and we know now this is the best, now stop it. At certain age you stop. This is the style that suits us the best. But anything goes on and the styles go on changing. And this is what you have to be very careful to see that you do not take to stupid things, which are being created by entrepreneurs, but to sensible things, which are required for you.

So one of the enslavement I feel, is that you have to play into the hands of entrepreneurs. But a slavery is very deep and is so psychological; in so many ways it is extremely hidden and so subtle that you cannot make it out.

So, in the introspection you find out what’s gone wrong with you, how you are made this way. “What’s wrong in my own personality – it has come from all the surroundings and the way people have been putting ideas into my head.” You should have your own ideas. You shouldn’t worry what Plato said and what Socrates said and what this thing said. What do you think? After all, you are enlightened people.

But then there is another psychological thing, which is even the worst. And that “Mother, if we are very sure, then we are putting up our ego.” They are so much afraid of their ego that as if after some time they’ll take off. “The ego will bloat so much that we’ll take off.” This is another fear people have, that if we assert, “All right this is what I want, this is the right thing to do, then I’ll get off so I don’t want to say such a thing; I have an ego.”

So, with Sahaja Yoga also, certain fears have crawled in. One of them is that “Mother, I should not have any ego.”

Now, what is the problem of ego? That also surprising despite all fear and everything. As a reaction to it people have developed a kind of a protesting character. But again these entrepreneurs have pampered your ego. Like, in the morning you ask the child, “What will you have?” Then child will say, “I’ll have this.” The mother has to run and get it, or she must keep everything in the fridge. In India that’s not the case. Whatever is cooked in the house, you better have. If there is no salt, all right without salt, come along. Otherwise don’t eat, doesn’t matter. In any case you will eat. So when the disciplining comes within yourself and you understand this, then you do not say, “I desire only this, I desire only this.” What you desire, you tell yourself: “All right, you’ll not have it for one month, let’s see.”

Once I must tell you about Myself that little bit comfort grew upon Me, sometimes, I think. So, we had, had a transfer, and My family was not with Me at that time. We had only one small little bed where My husband slept. And I slept just on the bare cement on the earth, and next day I started getting the pain in the body. I said, “All right.” I slept on the cement for one month. “On the cement you get pain? All right. Sleep now. One month,” I said, “I’m going to sleep on the cement.” Then cement lost its power on Me. Then, might be the cement might be feeling the pain. So, that’s what you have to do, is to master your mind. Now the problem only will come: “What is the discretion? – This ego will come up Mother.” Because, your ego, as I said, is developed by reactions, by protesting against things, and also by the pampering of the entrepreneurs. All right, whatever may be the reason, we are not going to psychoanalyze ourselves. But the fact is, also we have a ego problem. Why? I have already told you that, if a balloon is bloated many a times, it can easily be bloated. At the slightest air, it bloats. And that’s why you are afraid that suddenly my ego might become so big that I may be like a balloon in the air, somewhere moving.” But, how to get rid of this is to know that you are an enlightened soul. Respect yourself. Once you start respecting yourself, you will not fall into any traps of ego. Very simple. Respect yourself. You have to say, “I am a Sahaja yogi. how can I behave like this? After all, I am a Sahaja yogi.” A kind of a dignity that develops, and then you will start feeling shy of doing something that is stupid, because ego makes you stupid, that’s the point is, absolutely. So now, if you develop this respect for yourself, “I’m a Sahaja yogi, so I can’t behave like this. I’m a Sahaja yogi.” If you say like that to yourself, then you will be amazed that the dignity of a Sahaja yogi will definitely keep you down to earth. You will not get into the trap of your ego.

So one side is the conditioning, another side is this ego. Simple thing is ego. That dignity has to be developed. You’ll be surprised – among animals there are maryadas. Like a tiger won’t behave like a snake and snake won’t behave like a tiger. So we are now Sahaja yogis. We are tigers among human beings, we are lions among humans, the highest; we are the highest human beings. It’s not necessary to have ten, what you call, medals on your body to show that you are something great but you are Sahaja yogis, you are Mahayogis. So, develop that respect and you will be surprised the humility will immediately came into you, I mean will walk into you, humility.

I have seen some Sahaja yogis sit like this, sometimes sit like this, sometimes they, one, if the Left Vishuddhi is there, like this, Right Vishuddhi is there, like this. But then you see yourself. Like a bridegroom has to dress up and he remembers, “I am the bridegroom, I cannot behave like other younger boys who will be there. I have to have my own personality. I am the bridegroom; I am going for my wedding. I cannot behave like all my other friends are there.” You have to behave in a particular manner. So assume this. Still we do not know that we are Sahaja yogis. Once we know we are Sahaja yogis, that dignity will develop within us, and with that dignity you’ll be amazed you’ll also see what is wrong in your own country, what is indignified. Now with the whatever has happened in France, you can find out what’s wrong with French laws. But French are more interested in drinking and eating and other things. So they never paid – “Oh, let it be, what do we care for laws, let it be as it is, doesn’t matter, who should bother about these things, is nothing important. After all, if you can get something to drink .…” You go to any French village, at seven time, you cannot meet anyone, even a drunkard. They are sitting inside and drinking, drinking. I mean that’s the main religion, main pastime. Next day with a hangover they come, so they see everything the other way round. Like this fellow, these journalist who went to India, they saw an iron gate and they thought this was the iron curtain of Hitler. Everything expanded, you know, so big, crooked because hangover, you know.

So the whole life in the West like a hangover. Either they see things too big or too small, they don’t see things as they are. Now most of these things are written, which you will read, the psychology and all those things and the books, mostly they are drunkards. If you see their lives, they have been drunkards. So whatever they have written, why should we take them so seriously? Except for very few who were realized souls, most of them were drunkards. Like those who wrote about Greek tragedies must have been really drunkard people In – they must be taking lot of things inside and then must be writing something like that. Because most of the drunkards, when they write, they say that “Why, why should I live, I must die.” And like that we too have in India many people who have written ghazals who always say that “Why should we live, we should die.” So if there’s one poet who has said, “Now you are talking of dying, why don’t you die once for all?” So, you will realize that what you will write, what you will say is higher than all these people. But Sahaja Yoga has worked so smoothly in you that you do not know what you are.

Today, on Guru Puja, you are worshiping your Guru. At the same time I bow to your guru within yourself. Let your guru come up and show itself. Specially the kind of a Guru you have – I am not strict with you, I am very gentle. Because, as I told you, fundamentally is a different thing is that it is not for an individual, but it is for the collective. And if something has to spread collectively, then you have to understand that it has to be only love that is going to work it. There is no other way we can spread Sahaja Yoga because we cannot be like Hitler giving wrong ideas of hatred. Either it could be hatred or love. You teach people we hate this one – fundamentalism, this, that – you’ll get thousands ready to fight. You can elevate their baser self and say, “All right, come along, let us fight.” Racialism, this, that, anything, even nationalism. All right, they are people. But when I say love, is very different. Try to understand. And because of our collective work, we have to know that love is a source of energy that makes things grow in a living manner. It is the energy which is a living energy. Try to understand now. This is, people don’t understand. Love doesn’t mean that you hug somebody or do something, but living energy that understands, that makes you grow.

I hope you have seen My books, and I hope you have read it. In that I have described you to you very clearly what is the living energy within us that works, and anything that is working. For example see this flower. Now, I cannot order this one to go straight. It’s moving in its own way – let it be. It looks nice because no flower should look like another flower. Living energy never creates the same thing exactly than another. Only plastics can be done. Now, when it is growing, it is growing in its own way. So whatever is built in within you, which is a living energy, built in, but living energy, and a living thing that works – it blossoms by itself. The water of pure love is to be given. In pure love what you see in another person, as a guru, “What’s the matter with myself where it is obstructing me to go further.” In another person, as a guru, what you see is how to handle this man, with love, so that he comes closer to reality. Is a very gentle process is very loving process, and nothing like really enjoying your love. Just to know that I love so many people itself is so great. And you too see feel that “I love so many.” But it should be samadrishti – means: With the same eyes you should see everyone. You see everybody with the same eyes, isn’t it? Only two eyes are there. But, you see everyone with the same eyes – they are different. All right, you see them as different. But you do not … your eyes do not discriminate. Your eyes do not see somebody black, somebody white, somebody blue. They see what they are. When you start seeing with samadrishti, means the same eyes, same sight, not to change your ideas. Because, what happens that your own mind twists it, and you start seeing somebody as different, somebody as different. Now, with the eyes I see the fan. But supposing My mind is off, I might see as a human being.

So if you are a sane person, then you will see everyone as they are. This is samadrishti is that you have the same eyes for everyone. Do not get twisted, so that you cannot have: somebody is your special friend, somebody is number two friend, somebody as number ten friend and some as your enemy. Once you start looking at things like that, everything will get into proper shapes. Otherwise, one can go crazy. Also, it should be samyak. Samyak means “integrated”. There should be an integrated knowledge. Like the eyes when they see, they see where you are sitting, where you are, where is this person, where is that person, what is the relationship.

So the knowledge about others is in relationships with each other. Now supposing there’s a gentleman who has a child, and there’s a problem between that gentleman and the child. To approach that person, you must know that he has a child; not to just make him separated from others, singularizing. You take somebody, say, he is from, say from England or he is from Italy. Then try to understand him that he is from that particular background and that background is around him, so he is like that.

If you can have this kind of a full knowledge of others, there will be no problems, no quarreling, nothing. Otherwise there is a conflict all the time and that’s how one feels very tired. Eyes do not react; eyes just see; whatever is there, they just see. Eyes never react, but the mind reacts. And this reaction is the one which is responsible for spoiling your attitude towards people.

So now, you should have a witness state. As Gyaneshwara said, “Niranjan pahane. – Niranjan pahane” To see somebody without any reaction. Just to see and you’ll know everything about that person, as soon as you see that person. “Niranjan pahane” Because, as long as your brain is there you do not see that person as he is. But as soon as you see that person, you just know what it is. And then, immediately you will know his chakras, his kundalini, everything you’ll penetrate. But your mind, which is loaded with nonsense, will not allow you to go to that level.

So the niranjan pahane, the one where you just see something, that kind of a eye we have to develop it. So, with that a detachment starts, automatically you do not criticize anybody because your mind is like this against that person; you do not love somebody because your mind thinks this way; you too cannot form groups; you cannot have some people who are dear to you, some are not. Sometimes, if I do not smile at some people then they grumble and say, “This time Mother didn’t smile at me.” I mean, I cannot keep all the time a smile, you see. You must also think of My muscles. All the time how can I keep My smile on, you know? But there are people who feel very bad that “You see, this time Mother didn’t smile.” So I have to go on smiling all the time at every one. I try. So the attitude towards others has to be with niranjan attitude, because it’s a collective work. It’s not strict; it is not in any way clamping anything because it’s a living work, absolutely it’s living, we cannot. But it is definitely the work, which creates harmony, love, affection, feeling of oneness.

Imagine, to think about someone who is not kind to you or he’s … is a horrible thing. Better think how nice you could be to that person. So the attitude should be that how nice I am going to be with that person, you know. See, somebody is angry with you, is easy to fight, “Come along. You are angry, I am angry.” No. Go and just tickle. Simple thing like that, and enjoy. Because you cannot enjoy hatred; you cannot enjoy rivalry; you cannot enjoy separatedness. Like this hand has to enjoy this hand, in the same way you have to enjoy each other. If you cannot enjoy then you have lost the point, lost the point.

So, in the collective progress we have to know that we cannot progress if we have no sense of collectivity, that we are part and parcel of one person. If I pull My one ear, it’s not that My ear will come out but it will give pain to the whole body. That’s why I say pull both is better. And when you start, you see, seeing this way yourself, then you’ll be amazed a kind of a sweet humor about yourself develops. And you really become a very interesting, magnetic personality, and a very enjoyable person, extremely enjoyable. Everybody will seek your company. This is what is the sign of your Guru Principle being enlightened. Of course, they have said that you should get detachment; you should not have any attachment to this and that and that and that. This is all talking. But actually, only introspection and assumption or, we can say, the knowledge of your own depth, itself, will give you that feeling. If you have that knowledge that I am a Sahaja Yogi, and my depth of divinity is so great. That itself will be more than sufficient for you to exist as the topmost guru.

Actually, I am no more a Guru, I was never a Guru – I am a Mother; I am hopeless Guru. Because, a Guru who cannot be strict is useless, and I have to prepare Myself to say things, you know. If there’s problem between two people, and then if there’s some gap of time when I have to say to them, then I start, “How to become strict?” I tell Myself. “Hah” spontaneously if something comes, then I say, “Why are doing like this?” At the most. Spontaneously. So, you have to develop this special style of guruship within yourself, which is for the collective working. Again, remember it is for the collective working.

So today, you worship your Guru Principle within yourself when you are worshiping Me. I would not say that you should try to follow Me, because I am hopeless in many things. Say, banking I don’t understand, money I don’t understand, I mean there’s so many things I don’t know, really. I am hopeless, law I don’t understand. I mean, you should not be like Me, agreed. But, you should be able to say as I say that “You see, I have these problems.” But one thing for sure you must have complete knowledge of Sahaja Yoga or desire to know everything about Sahaja Yoga. If that works out, then you will swim into this ocean of knowledge, like a jet. And whatever you want, whatever you want to know, you will know. But there should be a desire to know. Never get satisfied that I know sufficiently enough about Sahaja Yoga, no never. In all other things you can be satisfied. But only on one thing, that’s Sahaja Yoga, still, I have to know through my brains, and my heart should have that knowledge. It should be in my heart, not only in my brain. I should know through my brain, it should be in my heart. Like when you see a film, you see King Kong. Then you know it’s King Kong, all right, this is a film, doesn’t matter. Normally our knowledge is like that. But if you see Mr. King Kong standing here, “Oh my God, he’s already here.” In the same way, when our knowledge is in the brain, it is just like a film, is away from … it’s not in our heart. But when it is heart, it acts, it works. It doesn’t work through brain. In the brain it just stays but in the heart it works. And in the heart resides the spirit. Is very simple, that we are people who are more living with our brains, not with our heart. But know that we are in reality. You see, King Kong is standing before us. You are not seeing a film; it’s in reality. And in reality, the heart has to work, not the brain, because reality is only through the heart, not through the brain. Once you understand this, then you’ll open your heart, enlarge it, “Now this is in my heart.” So the whole thing will be so clear-cut in your head you will know everything clearly. What is to be done, how to react, how to work it out. If you put all this knowledge of Sahaja Yoga into your heart – first of all you’ll have to enlarge your heart otherwise you can’t put this ocean – and then you see, “This is Sahaj Yoga.” To Me everything seems to be Sahaj Yoga, buying this house, coming to this place, all this is Sahaj Yoga. I can see clearly. Anything that I see, I connect it to Sahaj Yoga immediately, “This is Sahaja Yoga.” Why this is so? This is because of Sahaj Yoga. This is Sahaj Yoga. So everywhere you start seeing Sahaja Yoga, when your heart knows what your brain knows. I have known people who know all the mantras very well, everything very well and all that but in the heart. So put it in the heart.

In Sahaja Yoga the guru is not through his brain but through his heart.

May God bless you all.

For the Guru Puja – Mother speaks HINDI – first he’ll read it out. You see now this Guru Gita business I never gave it to anyone of you to read. The reason is not that it’s not truth. They say it’s truth. But it was told by Shiva to Parvati, what is a guru. But why I didn’t give you: because all these gurus in the market they say, “All right, I am your guru and this is Guru Gita.” In the Guru Gita is written, give all your money, all your belongings, all your self – prana, mana, dana – your body, your mind, everything to the guru and become a stupid fool; so they give it to them. That’s why I didn’t give it to you. But today Rajesh – I’ve told him for the first time – but that doesn’t mean that you should follow the way it has been described by Shiva.

I have to make an announcement today that we have already three of our leaders Dr. David Spirow then Gregoire de Kalbermatten, Guido. And now today I would like to appoint Rajeshwaha as one of them.

Hello, please keep quiet. Please keep quiet. Nobody can hear anything. Just now… Just now you had such a big lecture from your Guru. Now will you please be dignified and keep quiet and don’t talk Please be seated. All of you. Please be seated! Those, who are bringing presents, please also please be seated One by one, please. Please.

The Guru Puja is over now and we all have to depart. We decided to have more Pujas in this place because it is very lonely and nobody to disturb us and the people here are very nice and have been very kind to us. Moreover I think with my age I shouldn’t also travel too much in Europe If possible I would like to have most of the Pujas here It is quite close to all the European countries at least. But America – of course I will go to America and all to South America.

So the new program for me: My Qawwali goes on – for not only 24 hours, for the whole year, the life long.

I must thank you all of you for coming here and living here under all kinds of circumstances. I hope next time – by next time, we will have better arrangements made because there was hardly any time but very suitable for Guru Puja. That we had to learn how to achieve the state of Guru. There are so many false people in this world now, you know that and as Babamama has said in the last Qawwali very beautifully That is the personality of a person makes the personality of the place. Like the roses are growing in the thorns but where the roses grow they don`’t say: “This is the place where the thorns are growing” but they say: “The roses are growing.” So whatever maybe the conditions that I told you today to understand under what circumstances we are born and surrounded by and what psychological problems we arrived so far. Whatever it was, you have now to know that you have to enter into the Kingdom of God, where none of these bad things even can enter. and the enjoyment that we have had is absolute pure enjoyment of our Spirit dancing. I hope this time my lecture should not in any way depress you but on the contrary introspection is very good. Without that we can not understand there are so many things which I have discovered myself which are to be seen little carefully, why do we behave in such a manner. and I have tried to point it out to you, what our subtler badhas we have within ourselves. So please again and again you can listen to my tape and try to understand what I have said. I am sure next Guru Puja you all will be coming here as great gurus. All the best for – till the next Guru Puja I should say “All the best!” This year we all should work out to come out of the thoughts (thorns) and become the flower of fragrance, so that when people see us, they know now we have created here the World of God. There are obstacles, there are problems whenever there is truth there is always somebody to come on you, no doubt but truth will be successful, it will be victorious, be sure of that! With that surety, if you work it out it is all going to overcome all these little little hurdles, little little incidents that you have faced in a very beautiful manner. So never forget the enjoyment of tonight whenever you are depressed think of that and just start saying that we are not living our thorns, we are flowers we are roses. That’s you are, you are more than that. You are more than that – the whole atmosphere is fragrant by your goodness. So keep to that and enjoy yourself. There is no place for depression for all of us. How many people have such joy in their lives to think about the memories of these beautiful nights that we have spent together enjoying ourselves and enjoying everybody else without thinking about race and all that, about… … The power of God’s Love is going to completely help us I assure you, and I verily say to you that good will be victorious righteous will be victorious and we establish a new style of life where there is no hatered , there is no killing there is no jealousy but all love and love and love. May God bless you.