Today we have assembled in the area of Vishuddhi. In the Gita, Shri Krishna has described the area as Kshetra, and the one who knows the area is called as Kshetragna. Gna, yesterday as I told you, gna or gya, means: “The one to know on your central nervous system”. So the one who is the knower of that area is the Kshetragna.
Today we are going to know about the Hamsa Chakra. That is the area of, between the two eyebrows, [ ‘BHRUKUTIS’], they have called it. This one is placed at the base of the brain, which is called as Mooladhar, and this part is the complete controller of the whole of the base of the brain, again I say, base of the brain. And that is a part of the Vishuddhi still, which is an extremely important center as far as the human awareness is concerned, because these two nadis, Ida and Pingala, before entering into Agnya and giving, crossing each other, part of them crosses over this Chakra of Hamsa. So when the ego and superego develop in our brain and cover our limbic area, from both the sides the strands which are coming out of the Vishuddhi sit on them. So they also control these two institutions from outside. For example, it crosses like this, goes up like that from Hamsa, and then some strands. Then the others go up again and cross like this, and form ego and superego. So from the back side, on top of them, these two strands go and sit. You all know that Hamsa Chakra gives you discretion, but still we do not understand, what do we mean by discretion?
The first and the foremost important center within us is the Mooladhara Chakra. If we do not have the proper discretion about Mooladhara Chakra, we get into wilderness, I should say, or we open the doors of hell for ourselves. As you know, that only the Ida Nadi starts from the Mooladhara. That means, it’s the desire, power of desire within us, starts from Mooladhara.
But it’s not the mental, which is the Pingala Nadi, which starts from Mooladhara. It starts higher. So to have a complete understanding about.. So one thing one has to know, that Mooladhara Chakra cannot be controlled by our mental activity. But if you shift it to the mental activity then the control over Mooladhara is completely lost. Apart from whatever has happened in the West, Mooladhara Chakra is all gone into the mental activity of human beings. It is so much discussed, talked. It is so much described, written down, so much read, so much put into our heads, that it has become a mental activity. So, Mooladhara doesn’t act spontaneously as it has to act. That’s why there are problems that people cannot produce children. So many become impotent very early because it is used not by the power of desire, but by mental activity – a shift.
Now you see the light here, is burning there because there is oil and there is a wick, it is burning. But instead of this oil, you put just water. Will it burn? It won’t. Because water is not going to nourish this light. So, the more mental activity you have, your Mooladhara gets spoilt and it becomes uncontrollable. But if it is left to your desire, so it becomes spontaneous. This is a fundamental principle that is missing in the Western thinking, I think – that whatever is spontaneous, they leave it to the mental activity. Wherever the mental activity is to be used, you should use mental activity and wherever your desire and emotions are to be used, you must use your desire power. Also, it is spontaneous, though it should not be an obsession. Any obsession cannot be spontaneous. It’s just, at a moment, you have the desire. That’s all. But all the time if there sits in your mind, that means you are using water to have the fire.
Same about the Swadisthana Chakra. Swadisthana is for creativity. Anything you can create. You can create a sari. You can create a beautiful design, pattern. You can create a beautiful art of anything, but as soon as you put it on a mental level, it’s finished. Also in the West, too much discussion is about the art. This is not art, that is not art. This should not be like this, that should not be like this. I mean, it’s creativity, spontaneous. Whatever the artist wants to produce, let him produce, and who are you to judge and criticize? You cannot appreciate anything unless and until it is brought to the mental level. So now, we have critics, and the artists are not spontaneous, they’re afraid; they only think: “What will the critics say?” Even when I’m writing the book, when I give it to some Sahaja Yogis to read, they say: “Mother, if You write it like this, then they’ll say like this.”
I said: “Let them say, who cares?”
So then, critics should criticize and say: “This is not all right. This is not an art because this is such, this is such”.
So the artists are finishing, art is finishing. Now what is left are critics. So now they don’t know what to do with their profession, so they are criticizing each other. So we have only critics criticizing each other. But there’s no art now. What to criticize? And art has to be now made into money. So the critics must certify. It’s so man-oriented, the whole programming of these critics is, that it is never an art. You know, they draw one line and say: “Now this is art, all right”. If the critics say that it’s art you had better accept, it is an art. Now, what is so artistic about a line? Then again mental: “It’s a lonely person standing there” – this, that. It should be spontaneous! Why to describe an art?
So the mental level is so alert and is all the time trying to see things according to certain norms. All these norms are created about something so spontaneous like sex, like art. All bathroom culture is decided by the brain. Nothing is spontaneous. It’s such a joke, I tell you! So people become artificial. Art becomes artificial. Your Mooladhara becomes artificial. Because it’s all now man-made. All the spontaneity is lost. If you see any art from any country, just watch. Why must you react to it? Just watch, as Sahaja Yogis. You should just watch and the whole thing will start flowing through.
Now this Greek tragedy of romanticism, then the romance of Romeo and Juliet, all is imaginary, is all mental. There’s no spontaneity in it. And then you accept, accept only relationships when there is artificiality – even between husband and wife. Like the husband must bring a flower every day to the wife, show her a flower, as if she’s a priest or something. And the wife must – I don’t know what they do – all artificialities. And then he must say “Thank you” ten times to her, and she must say “Sorry” to him a hundred times. I mean they’re husband and wife, left and right side of a chariot! And then the men expect this should happen. Women expect this should happen. Men expect the women should be like men, and women expect women, men should be like women.
Men are very particular about time, women are not. So women must be very particular about time, otherwise they think she is the worst person they have ever known. The woman is, say, more particular about her kitchen or maybe about her dress. So the man would get angry with her because she takes too much time to get ready. It’s mutually so indiscreet that the relationship becomes absolutely absurd. There should be understanding that she is the left side and you are the right side, and both of you have to act according to your nature. On the contrary, you want to make somebody look so funny, because imagine a man becoming a woman and a woman becoming a man. You see it’s a joke, but that’s what has happened.
Whatever the men are supposed to do they cannot do and whatever women are supposed to do they cannot do. Whatever the children are supposed to do they do not do. For example, children in the West will go on asking: “Why?” Who are they to ask “Why?” What is their growth? What is their intelligence? What is their maturity? They cannot be treated like a judge sitting in the court. They are children!
But when they come to Sahaja Yoga they lose their discretion. First, before coming to Sahaja Yoga, the husband and wife quarrel all the time. Half steps are in the courts and half outside. After Sahaja Yoga they cling to each other, so much like glued together, it’s impossible. So much so that for the wife’s sake they will leave Sahaja Yoga. They’ll ruin each other like that. They’re glued together. Before Sahaja Yoga they neglect their children, don’t bother. After Sahaja Yoga they’re glued to their children. Then nobody can say a word against the child. The child can go and hit anyone, you cannot say anything. They’ll ruin the child. So the discretion is lost completely in relationships, whether it is sex, whether it is creativity, whether it is family, anything. That’s the part of the Hamsa Chakra.
Then we come to the Nabhi Chakra. In Nabhi Chakra also we do not understand that eating is not such an important thing. Doesn’t matter if you don’t eat your food today, what does it matter? It’s very important, you know! In Pune we had a Puja, and we had Western children sitting there in the Puja, and there were Indian children also. As usual Puja is always late, but it was in the evening, Sankrant Puja. So the children, Western children, got up at eight o’clock, whether it was Puja or anything, and all marched out for their dinner. It looked very bad. Indians couldn’t understand, how can that be? But they had to have their dinner at eight. Supposing they don’t eat their food at eight o’clock, what will happen, will they die?
So in a way, we restrict children also by our own conditionings, and also we allow them to behave in a manner that they, as if they are very grown up, matured people. We are so enamored by our children, as if to get children is something great. Anybody can have children, what’s so great about it? You have to look after your children. It’s all right. But it doesn’t mean that you should all the time dote upon them, think about them, worry about them, and nobody else.
So, if you have to enter into the limbic area which is the Virata’s place, which is the, I would say, from Visshuddhi to Hamsa and then to your limbic area, into the Virata, then your interest must expand. So the other discretion should be that: “Am I only thinking of my child? Am I only thinking of my wife? Am I only thinking about them, or I am worried about others’ children also? I’m thinking about others’ children?”
I just tell you this because it’s such a funny type of a concern we have, and you destroy your children also, by this kind of a indiscreet concern.
Like we had a school in India, and the children stayed in Pune. I had My Puja. I told them: “Don’t bring children”, because I knew these children are Western children, not easy, they can’t bear anything. But the children insisted, and the teachers had to bring them. So the Puja was over as usual, very late, about I think eleven o’clock in the night, and there was no transport, and that’s why I said: “Don’t bring them.”
So they had to get some sort of a truck, because these days we were not getting petrol, we had been having a very bad time. So they had to go on the truck. It reached there by about two o’clock. Some of the fathers were staying in My house. Next day they said:
“Mother, our right heart is catching.”
I said: “What is that?”
I said: “What cruelty?”
“The children reached at two o’clock in the school.”
Right heart is catching! What attachments! Your children, if they reach at two o’clock, what does it matter? Why are you so much concerned about it? They are realized souls, there is God who is looking after them. Why are you so much worried about them? Leave them alone.
They send them to India School. Then the mothers are sitting there. Teachers don’t like it. No-one likes it. They have just gone there, mothers. No school allows such nonsense. But in Sahaja Yoga they think they have a right. What right have they got? Have they paid for the school, have they done anything for the school? What right have they got to go and sit in the school? So the discretion should be, we have to bring up our children according to Sahaj culture. The first of the principles of Sahaja Yoga is fortitude. Sahaja Yoga is not meant for such dainty darlings. You have to be soldiers of Sahaja Yoga. Your children have to be the soldiers of Sahaja Yoga, not the dainty darlings. It’s not meant for them. Though they are born realized, you are ruining them by making them dainty darlings. You have to rough it out. You have to make them sturdy. You have to give them self-respect. You have to give them dignity and a fortitude, forbearance.
So this left Nabhi, right Nabhi, specially the left Nabhi, is a very big problem, where the woman has to be a Gruha Lakshmi and husband has not to be a Romeo, but a husband. He has to see how his wife behaves. Correct her – that is his job, his duty. He should not shirk it. Gruha Lakshmi is the woman who should know that she has the great responsibility of creating a very great society of Sahaja Yoga. She’s not an ordinary woman. How many women got their realization before?
But in Sahaja Yoga if you find the ladies, you hardly find very few who are really alert. Most of them are in trance condition. They don’t know anything. They don’t know anything. They don’t know much of cooking, you ask them anything, they don’t know anything. You talk to them, you feel as if they have taken some sort of a drug. Nothing goes into their heads. Sometimes one feels, it’s better I do it Myself, impossible. The alertness is gone, because alertness that comes through your right side is wasted on nonsensical things. Attention is wasted on nonsensical things, that’s why the housewives have lost that discretion to know that they have to be extremely alert and sensible and wise. They should know each and everything. It’s not so. They just live in the air, somewhere hanging, you know. You don’t know what to say to them, how to ask for anything. How to explain anything to them is an impossible situation. So that alertness has to be there in a housewife. It’s extremely important.
So we have Fatima at a young age. She had these two sweet children who died in the war in Kabula. What a brave woman, the way she established the Shia system. Her husband also died, and she did all that on her own. Living behind the purdah, living behind the walls, she managed everything. We have had many such queens in our country. There was a seventeen-year-old widow, who was the daughter-in-law of Shivaji; she fought with Aurangzeb and defeated him, in our country: Tara Bai. So many of them we had.
But if you do not have the alertness, then you cannot be a Gruha Lakshmi, you cannot be a good mother, you cannot be a good wife. There’s no slavery in it. They don’t know even what pleases their husbands, how to create peace in the family, what to say, when to say beautiful things and when to be strict. All this discretion is not there. Either they are shrews or they are slaves. So, Sahaja Yoga is meant for women who are alert, who are wise, who know everything about life. Even they don’t know, where are the chakras on the feet. Look at your Mother. She’s a woman. She knows so much. They don’t know anything as to how Kundalini passes through these centers, what it does, what She is capable of. But the Kundalini itself is the feminine Power. She knows each and everything about you, about your child. Many mothers don’t know if the child is taking drugs, or is behaving which way. Except for spoiling or beating, there’s nothing in between. With discretion, the mothers can make these special children into something. That is My vision about them. But with their indiscretion they can ruin these children completely. This is so important, that our Hamsa should be all right, that we should be able to create a beautiful home, a peaceful home – not only for our family, but for all the other Sahaja Yogis who come to our house. I don’t know how it has come into the brains of Indian women, I don’t know how, but if you have to please them you have to just say: “Sister-in-law, will you cook this for me tomorrow?”
Or if you say: “I am coming for dinner or lunch”, that’s the best. They are very much pleased. “Oh!” Just they’re thinking: “Oh, what am I going to cook, what does he like?”
They know about each and every person, what he likes. It’s not slavishness. If you want to please someone it’s not slavishness. The whole nature is there to please us. Is it the slavish thing to do?
But the another side of a woman is she’s a Raja Lakshmi, and the man who is the king. The discretion at that point is: are you dignified or not?
We went to Japan once, and they were treating us with great respect, even in a village. First we entered a shop because it was raining, so the villagers actually bowed to us. We didn’t understand what’s happening. And they, they gave us presents. So we asked ultimately, then, the interpreter:
“Why are they so humble before us?”
They said: “Because you belong to royal family.”
I said: “No, we don’t belong to royal family. How would they know? No.”
“Because your hair are neat, your daughters’ hair are neat and shiny. And you don’t go to hairdressers.”
That was it!
“Is this a sign, is this a sign of royal family?”
“Yes, that’s how the royal family is. They don’t put their head into the hands of somebody else.”
We were amazed. Imagine the Japanese thinking like that!
So the discretion is that you have to be like a queen and the husband has to be like a king. But not like the king who killed his seven wives, but like a king who respects his wife. If you cannot respect your wife, you cannot be a Sahaja Yogi. Respect is different from being romantically in love. I think that you don’t respect. To respect your wife is a very important thing in Sahaja Yoga. For this, I would say the Indians are not so good, but also I know some of the Western people are also quite funny. Your dignity is reduced if you cannot respect your wife. Indians, especially in the North India, not in the South, they lack this, to respect their wives. Also, they lack the discretion that a wife, if she is not respected, the children will not be respectful to her and she is in charge of the children.
But the most indiscreet thing about Nabhi is that you don’t listen to your Guru. Hundred times you tell something to Sahaja Yogis, but still they will not listen to Me. Still, they will do as the fashion tells them or the norms that they have. Listening to your Guru, as they say, as if it’s to obey the God Almighty. Whatever is said is to be accepted as a great blessing, as a great correction and is to be followed, not to be just left out as it is. As you know, your Mother is your Guru and She’s your Mother. Also She’s Mahamaya. Also She’s Adi Shakti. And She’s so gentle and She’s so kind. She says some things to you to correct you. So many lectures I’ve given, of telling you what is important. But you should open your heart and surrender it fully to your Guru, then only you’ll mature, otherwise there is no way out, I’m sorry to say. I do not like anybody surrendering to Me or touching My Feet or falling at Me. I, I, I don’t understand that. I mean, I’m not conscious of it, not aware of it. It makes no difference to Me. Even when you sing My Jai, I think that you are singing some Mataji Nirmala Devi’s Jai, in the third person, and sometimes I’m afraid I might say “Jai” with you. When you are singing “Swagata Agat” I always think there’s some Mataji Nirmala Devi “Swagat” song they are singing somebody else.
But for your goodness, for your ascent for which you have come here: you have not come here just to waste your time, but to ascend, and for that it is important that whatever I am saying, you have to obey implicitly. But I never say a thing which will be uncomfortable for you. I never say: “You don’t take your food” or “Don’t drink water” – nothing of the kind. But, out of laziness, people just don’t do many things; or, if not laziness, then just they do not know how important it is. Or else they feel nervous.
So the discretion is that Guru is Parabrahma – any guru, Satguru. But what about the Parabrahma Itself, which is your Guru? I do not say things as hearty as the gurus used to do it. I mean, if you read about them you’ll be shocked. But whatever I say, every word, you must note, is for your benevolence and for the benevolence of the whole world. And, by not obeying Me in that, you are not only spoiling your own chances, but the chances of the whole world. So you understand how important it is if you are the disciple, if you are blessed by your Guru. All these things are written about them, but I say not only that you are My disciples, but you have got your realization, you are Sahaja Yogis. You got all the powers. You know each and everything. You are so special people. For such people there should not be any difference of opinion, because you know the same thing all the time, so there cannot be any fight, there cannot be any quarrel, there cannot be any argument. But the discretion should be that our Guru is a Mother. She’s very mild. She’s very gentle. She’s very kind. I know that.
One day, My brother told Me, that: “What sort of a Guru You are? When my guru was teaching me tabla, he used to break the tampura on my head, and even one percussion I would make wrong, he would bring his hammer: ‘And now I’m going to break your nails!’
I said: “There’s no need to do all this. Not necessary in Sahaja Yoga, because they are self-disciplined.” So there has to be the self-disciplinarian, as you can so call it, on the Hamsa Chakra, which is the one which knows what is right, what is wrong, through which we work it out; whatever is the right – that’s all we do. Otherwise we don’t do whatever is wrong.
Then comes the Heart Chakra. We talk of love. We talk of this. We talk of that. I mean, so much of talk of love in the West, which is never in India. But there isn’t any love. It is such a love for money, love for possessions, but there is no pure love, Nirvaj. There’s no love like that. So the discretion between your family and others’ family is to be seen. Very clearly, you will know that you are doing something wrong. This is more in India than here, abroad.
A couple will stay back. One by one they’ll come. All right, couples are all right. But they’ll not bring their uncles, aunties, their aunties’ parents, their parents, and then the grandparents and all that. Together they will come in one line. They will always be grouped together. All of them will be on My head. I have seen. There’s no discretion there, that we are individuals as far as Mother is concerned. She is our Mother. She’s our Guru and we have to face Her individually, not to take all this paraphernalia with us: all our relations, my brothers or my sisters or my this and that. So the discretion as far as the guru is concerned, is an extremely important thing in Sahaja Yoga.
It is.. You want Me to explain to you how the gravity acts through Nabhi. No doubt. But through your Heart Chakra, if you gravitate at people, or sort of what you call, the charisma of a person or some sort of a nonsense, or the charmingness of a person, that means you’re attracted towards something that is extremely superficial and not at something which has gravity in it.
So, the discretion at the Heart is to have a relationship which is so detached that you nourish everything, every part of your family. Now somebody’s attached to the husband, somebody’s attached to children, somebody’s attached to the dogs, somebody’s attached to the, only to the plants. It’s very indiscreet. You should be attached to everything the same, same way. I would say that you should be so detached that you are attached to everyone equally. Detachment doesn’t mean that you wear dresses scantily. It doesn’t mean that. It’s a wrong idea. Detachment means that you watch everything, and you do not get involved with anyone. You are out of it, and you are seeing everything, watching it, you’re a witness. This sort of love if you have for anyone, you will be blessed by that personality very much more.
So now the discretion of the Vishuddhi is another very important thing. The other day somebody came, and his right hand was frozen. I asked him: “What do you do?”
He says: “I am working as a secretary.”
So I said: “What do you do?”
She said: “I type. I type a lot.”
I said: “You take to Sahaja Yoga, and before typing you just say ‘Namaskar’ to that work that you have to do, just like that, and then you start doing the work, as if you are not doing it. You are just doing it, typing, you are just typing, that’s all. You are not doing it, you are not doing anything.”
Some people say, “Mother, You travel so much.” I never travel. I’m sitting or I’m walking. Where do I travel? It’s the plane that travels, I’m just sitting in the plane. I never travel like a Superman. I’m sitting very nicely. Where do I travel? If I start thinking: “I travel very much, I do this work, I do that work”, somebody would say: “Mother, you do so much work.” I mean I don’t do anything. I tell you, really, I don’t do anything. Now I’m speaking. All right. So, just I’m speaking, that’s all; and this speech also I’m not doing it. It’s just coming out, like a radio. Would you say that the radio is doing any work? It’s just a radio.
Actually, I don’t do anything whatsoever. So when I’m not doing anything, why should I feel tired? Why should I wear out? So this feeling of: “I am doing this and I am doing that”, is responsible for creating your problems of ego within you. So, to use the discretion over this ego, to put it down in its proper place, are these strands of Ida and Pingala sitting on top of them, to bring it down. And it’s like a brake and an accelerator.
So, if somebody has too much of ego then the discretion, see, is missing from that person. He does something, thinks: “I have done this, I have done that”; as they say, Humpty Dumpty sort. And then he suddenly finds that’s finished. “I was very stupid to have such a, such an ego.” So, what does he say? “All right, Mother, You do help me. You work it out.”
Finished. It’s done. Of course I don’t do anything, nor you do anything. If you just say, “Mother, please do this for me”, it’s done. If you say, “Mother, come in my head”, I come in your head; “Come in my eyes”, I come in your eyes. Say what you like, I don’t do anything at all. Neither you do anything. It just works! Somebody else is doing – all right? Need not bother about that. Somebody’s doing it, but as long as I am not doing it, I am relaxed and I am not worried. I am not upset.
So Vishuddhi is a very, very important center, and for you Americans, especially, American Sahaja Yogis, you have to know that to be in the Vishuddhi means you’re “in charge”. Not doing anything, but in charge. Like these two hands are there, and you should know that it’s the Vishuddhi Chakra which controls the two most important chakras, are Lalita Chakra and Shri Chakra. Just think about it. How important is Vishuddhi? How important is America? Just think of it.
But nobody’s aware of it. America means Las Vegas, then all these horrible beaches – horrible, horrible, horrible! Nobody knows what is America is, what does it mean to be in America, what’s our responsibility.
All this comes to you when you allow your Kundalini to be up there, so you’re absolutely detached, you’re connected with the mains, like this one, and the whole work is done by the mains. You don’t have to do anything. So when you are detached of doing anything, of appreciating anything or debasing anything, or judging anything, when you are not at all doing all this nonsense, that means you are absolutely detached in the real sense of the word.
So this works up to the Agnya Chakra. We can say that all these discretionary powers are within you, they are built in, they are spontaneous, and you have to just allow them to grow, by meditating, by watching yourself every minute, every second, whether are you enjoying yourself or not? So the whole of discretion rests on one point: how far you are enjoying Sahaja Yoga. What a nice thing!
Like yesterday, I was meeting every sort of a person, and some, some of them felt I was exerting too much Myself. No, no, no, no, not at all! I was enjoying all of them. Sahaja Yoga is a very big joker – very big joker. Say a person comes up to you, you talk to that person. It’s a drama behind every individual and you discover what a drama this individual was. No need to go to any theatre or any film! Every personality is a drama. Very enjoyable – if you just want to see the drama and if you just know that, oh, you have to watch the drama! You have to see it.
Only painful part is, that as a guru, I have to tell them this is not good, that is not good. That’s the only painful thing. I wish I could have avoided it somehow, but it’s not possible. Because from the darkness to the sunlight you have to come out, and you’re holding My hand so I have to tell you that be careful, it’s a very, very small road and both the sides you can fall off into Ida and Pingala. So hold My hand tightly, we have to go further. Further. Further. Don’t look this side, that side. That’s all. And this is what it is when you have discretion to put your hand into the hands of your Guru. Then you don’t do anything. You just watch everyone, see everyone and only thing you do is to enjoy. Whether you do it or not is not the point, but you are in the state of enjoyment, completely in the state of enjoyment. And that is the state we have to achieve, and should become that state as our own being.
Up to Hamsa Chakra you have come and the Kundalini is now ready to open, very much better, because She knows that you are in a state, She knows you now. She knows you very well, and the Kundalini knows that you can now pass through Agnya. Your attention can pass through Agnya because you have discretion. You’ve cleared out yourself of all these loads and things, and you can now pass through this Agnya. So before realization, those people who have had discretion are the best people to rise. They’re solid people. Or, those who are weak again and again fall and rise, fall and rise, fall and rise. They catch again and again. So the discretion, at that time, is to know that you are here for your ascent and for nothing else. And that has to work spontaneously only by just finding out Joy and Joy-giving things. It is not so difficult if you allow the spontaneity to work it, but they told Me that:
“Mother, we have to do this, we have to do that. What to do? This and that.”
Just leave it at that point. Just leave it, and everything will work out. You are not doing anything. You are not really doing anything. It’s this all-pervading Power, which is so efficient, is doing everything for you.
There is one point which I wanted to tell you about the Ashram life. We have ashrams and ashrams and ashrams everywhere. Ashram is a small world. It is a symbol of an ideal world of the enlightened people. It’s not that only those who are having no house: “All right, you have no house? Come along! Because you can pay the rent!” It’s meant for people who are of that quality. So now in the ashram one has to realize that you are under complete observation. So you have to be alert. Somebody’s watching you. Now you have come in the camera. You are now in the ashram. So let’s start from the very beginning, as I said, in an ashram, as far as the Mooladhara is concerned. That part I think most of you have worked out, that you should keep an extremely clean atmosphere. But I have seen some mad people, even in the ashram, start behaving in a manner that doesn’t show that they are Ashramites. Their behavior is so funny towards sex sometimes that I just don’t understand. The relationship between the husband and wife also: either they fight with their fists or their legs or feet, or otherwise they’re absolutely docile and given up each other.
It is such a misunderstanding we have, without Hamsa Chakra being enlightened, that we take to things which were so dangerous for us, for our society a long time back, just for granted, and we start doing the same thing. If not to go down to that level, but we try to keep company with such people, we try to so-called “help” them, whatever we try to do for them all the time. We are so indiscreet that whatever we try to do for others, anything: either there is some sort of a passion or a obsession or some sort of a gain or whatever it is, then it is indiscreet, absolutely indiscreet. Because you don’t do anything, it just flows, goes to everyone. So, in the ashram the life should be very pure. Relationship should, should be very pure, there should be respect of the elders. Those who cannot respect their elders will have a right Vishuddhi problem, always. They must know how to respect their elders, and a proper respect of the representative of your Guru.
The other chakras are to be seen in the same manner. In an ashram try to have things which are spontaneous. Not to have something artificial or some things your Guru won’t like. Like, I don’t want to see there some sort of funny paintings or some sort of, of funny, suggestive, stupid kind of an emblem. In a household that is Sahaj it should be felt by anybody who comes in, feel: “Oh, this is an ashram!”- clean, neat, tidy. And also, ashram should be a place of peace and happiness and joy. If somebody comes to that ashram he should feel: “What a place I have found! What a nice place it is! I wish I could also come here.” It’s only your discretion that works it out, that whatever you create, whatever you do is for the best.
Now what do I do? You bring some water to Me, I just put My hand. I do not vibrate. I do not do anything to vibrate, or just put My hand. Finished, it’s vibrated. Now why should I take any credit for it? Just vibrated. Finished! Do I do anything? Anything else have you seen? Nothing. Just put My hand. Finished! It’s vibrated.
In the same way, when you are doing something you just think that: “I’m not doing anything. It’s just this hand put there. If there is some red on my hand the water will become red. So what did I do? Nothing! Nothing.” Now there are vibrations in my hand. You have put it in the water, it has been vibrated. So what?
Now in the ashram I have seen people are not alert at all. Now there’s a telephone call comes in. It gets lost, or there’s no communication. One person doesn’t tell another person what is the telephone that has come. But even in the household we have to be careful and alert. Like you put a paper there or some sort of a notebook where you should write down today, whose telephones came. Write it in, one after another. So when a person sees a telephone call has come, that person can telephone back. It’s one of the examples I’m just giving you, how you have to be alert about that.
Now if you are cooking you should know how many people are going to eat. There are going to be, say, ten people, then the food will be cooked only for two. But if there are two persons, then the food will be cooked for ten people! And then the food is thrown out, because after all.. But this is absolutely absurd!
I must tell you a story of Mahatma Gandhi. I was in his ashram. I was quite young at the time, but that is on My.. very much recorded. So he wanted everybody to stay for dinner – lunch. They said: “But we are going there.”
“It’s all right, you can have your lunch with me”; and they were having a conference. All the big johnnies were sitting there.
So he got up, and he had the keys in his [ JANEEVA] as they wear, it is said: it is that sacred thread. Came out, with his key he opened the storeroom and got everything taken out, according to the allotment of every person; like one person would get only one [CHATAPE], ounce, for each person. So he stood there. It was all measured, brought out, for cooking. So all these people were there.
[…] said: “We didn’t know, Sir, that you had to do it yourself, to stand there with the keys, to take out everything. We – you have wasted so much your time for us.”
He said: “What, wasted?”
“Yes, for this you had to stand there, and take out the food.”
He said: “Do you know, this is the blood of my countrymen. There are so many people starving in this world, and if you throw food like that, I assure you, one day you will be starving.”
You cannot insult food like that, but you have to be alert. You go to an ashram, I’ve seen in Australia, everywhere it’s on, you just go and ask them, all right:
“Have you got ghee with you?”
“Then what oil you have?”
They said: “What oil?” Only going on like this. What is this? Where you have, what oil you have got? No-one knows what oil they have got. They don’t know. They don’t read what oils they have got. So somebody brings an oil bottle.
I read it: “Castor oil.”
“Yes, what else?”
I said: “Do you know for what castor oil is used?”
“Do you cook in this oil?”
“I don’t know.”
From where are you coming? Lunatic asylum, or what?
There is no alertness, is the point. So, you have to get up at four o’clock, four-thirty. I don’t say you have to do it, but discipline yourself because that’s the time you get the alertness, the first shooting of the rays of the sun gives you that.
You’ll always see Me early in the morning awake. Not that I need that, but for your sake I get up. You can sleep later on, but that time you just get up. First rays – sun comes much later, the rays come first. That gives you alertness. Then you have your bath, do your Pujas. You are ready. By six o’clock you are ready and alert.
But the alertness should be about everything. Now supposing I ask: “Where did you buy this?” This should never be answered for anything. “Where do you get this made?” I know everything, if you ask Me. I may not know about this but I will find out from where did you get it and I will know. Alertness about things, what we have, what is in the ashram, are we keeping it clean or not, or we’re lousy people, absolutely lousy, don’t know anything. Is a big fashion to say: “I don’t know.” I’m not asking absurd question like: “How many hair do you have in your head?”, or “How many stars there are?” A simple thing if I say: “How many cups you have got?”
Same with the men I have seen. It’s not with the women, but men, also, do not have that alertness that they should have. There’s no communication among themselves. They have more alertness because they are right-sided, but they have no alertness about the feelings of others. Like, there’s a husband who is very rude to his wife, always insults her. The alertness of the man should be in the ashram, is to shave off his head and also shave off his moustaches, and ask him just to go about with the pyjama. Or even then he misbehaves, then get a donkey and make him sit on that. Even then if he misbehaves, then tell him: “No water available for you, do what you like.” Such punishment should be given to a man who misbehaves, who has no emotional feelings towards his wife, who ill-treats. Or somebody who is very romantic, also you should make fun of that person.
This is the alertness of men, is very important to see. Also they should be alert as to how the money is spent. You know very well how they have made money out of Me in San Diego ashram. Nobody bothered even to find out, what’s happening to this. They’re paying their rent – finished! Where are they spending? What are they doing about it? Nobody knows about it.
I asked them: “Did you find out where they were sending money? Did they send Me the money, My rents, things?”
“We don’t know, Mother. We didn’t see. We didn’t bother.”
There should be alertness as to how much money is going where, where it is spent, how much you have got, this thing.
You go to an ashram, you ask them: “Now, how much money you have got?” In short, you don’t know how much money you have got.
“No, Mother, You know we went to that place, and then we bought twenty tins of fish, so all money was exhausted.”
“But why? Why did you buy twenty tins of fish?”
“Because the women said: ‘You’d better buy twenty fish.’”
“How many there are to eat?”
Like that, they have no idea, no alertness, nothing, it’s all a mess. What time people get up, what time they sleep, what time, what they do; there is no alertness about it, because in Sahaja Yoga you are your own guru. Everybody’s guru. A Great Guru they are!
You are your own guru, no doubt, but you must have that self-discipline. To be a guru you have to be self-disciplined and a determination, complete determination to rise higher, to ascend by whatever means it is possible, whatever is needed for your ascent. That’s, is a sign of a person who will be a guru. There’s no communication. There’s a communication gap. There’s no understanding of each other. There are problems. There’s no emotional attachment to anyone. That’s not an ashram.
Another story I can tell you, because I have been in Gandhiji’s ashram. Of course our ashram was nowhere like his. His ashram was.. You had to get up at four o’clock, take your bath with cold water, and go for the […], and you would see all the snakes going round you. And when you are doing your [PRATHANA] there, all the snakes, somebody might be sitting before you, doing like that, with you. But most snakes never bit anyone.
You are not supposed to say anything. And best, this gentleman used to walk so fast, this Gandhiji, you see he was hardly he had any weight. So he used to just jump. That’s how I learnt how to walk fast with him, because you had to walk, really run with him.
And then, the food was all boiled, without any salt. You could use salt if you wanted to, and then he would put some oil, which you may not like so much. If you wanted, you could have oil on top of that.
He said: “You must make your tongue all right. Why should your tongue ask for a particular type of a food?”
He was worse than Zen, I tell you! Even Zen tried that very much with his disciples. He used to make things which were bitter, like quinine raised to power a-hundred-and-eight. Then to compensate it, the sweet was sugar, raised to power a-hundred-and-eight, so that your tongue is all right.
So the training of the tongue, then […] what you speak. What do you say, are you just chatting? You are a Sahaja Yogi. Every word you say is a mantra. These ashrams are much higher and greater than all the ashrams of the world – even Gandhiji’s ashram. Do you know that you are the instruments of God Almighty, and when you speak, every word of yours is a mantra? Whatever is your desire is the command.
Unless and until you realize this, the alertness about it, our ashrams are just like orphanages. People like a leader to be sweet, sweetie-pie, so that they can eat very well. The leader. Or somebody overly strict comes in. He’s another Hitler. There’s no discretion that you have to be strict, at the same time you have to be loving, caring, protecting.
Many things can be said in humor. That doesn’t give such a sting to people. But a Sahaja Yogi should think, highly honored that Mother is saying something to him, that you have to do this or do that, that She’s so much bothered about you, about your family, about your children, about your ashram. So that alertness should be also in the minds of the men of the ashram: how to behave, how to talk, what to say. You are the mouthpieces of God Almighty. How can you waste your time chatting? So it is to be realized how to behave, for a person who is the mouthpiece of God. You represent Him, actually. How you should dress up, how you should walk, how you should sit, how you should eat.
I was surprised that people are drinking beer in the ashram. I mean, it is non-alcoholic. But it’s beer, made of molasses. But, anyway, it is beer. How can you drink that molasses business? Have you ever been near any sugar factory? The smell of the molasses! You are consuming that!
So whatever you are eating, whatever you are spending, whatever you are talking, I mean whatever is the extroversion, whatever is outside, must express your inside.
So you have to develop your Hamsa Chakra. Self-disciplining and introspection:
“Why do I do such a thing, I am a Sahaja Yogi?” Ask this question every morning, and in the evening please note it down: “What did I do for Sahaja Yoga*?”
We have fun. We have music. We have everything, but everything should be done in a dignified manner. Even dancing, I was saying, learn some rhythms. Otherwise somebody’s doing the trot and another is galloping. That too like horses – looks so odd. There should be gentleness. There should be understanding of the rhythm and rhythmic patterns. Learn more, how would you dance? Practice it. It’s all right, in the house. How the ladies should dance, how should they walk – because your whole expression is the expression of God Almighty.
So how you should be among yourselves, how you should talk, when you should get up, when you should sleep. Everything will change if you really become aware of the fact that you are representing God Almighty, who is the Source of discretion. In discretion so many things you will learn. The first is the tolerance. “It’s all right. We’ll work it out. It will work out.” You will learn what is love, which is detached. You will learn what is humor, which tickles but does not hurt. You will learn also what to say in your lectures, what to listen to. And of all things, you will know how to fulfil the visions of God Almighty.
Now today, I had to tell all these things, of course, is a part of Vishuddhi. But the other part of the Vishuddhi is that you are part and parcel of the whole, of the Virat and you become the oceans. So you have to be like oceans. Oceans in every way. That’s how you will realize that this ocean of yours has no limits; not only the ocean, but the beauty of the ocean and the creativity of the ocean. Everything is within you which you have to utilize, which you have to develop, to manifest. Because if you are part and parcel of Virat, that you are the Virat, then how discreet you should be. I hope all of you will know that your behavior has to be of a level, not superficial, not cheapish, not greedy, of course not lusty; but dignified, saintly, royal, magnificent, beautiful and joy-giving.
May God bless you all.
(Today My discretion was telling Me all the time, so I had to force Myself, that better not say all these things just now, they’ll be all shocked. I hope you are not shocked by what I have said. May God bless you.).
H H Shri Mataji Nirmala Devi
(Source:A Talk of H H Shri Mataji Nirmala Devi on Hamsa Puja. NewYork ,USA, 28th April 1991)
*To experience Sahaja Yoga Meditations at free of cost, Seekers may visit http://www.sahajayoga.org or any other Sahaja Yoga website and TV channel.