3rd Lesson: EASTER 1984- Forgiveness and shamelessness.

... Thy will be done. 
So the thought that starts moving in our mind all the time, which creates tensions, is not the thought of the Spirit. 
So, what you should say "Not this thought! Not this thought! - Ya neti, neti, wachaney nigama wachus. Not this thought, not this thought, not this thought!" and see how you relax. 
Now you are relaxing. "Not this thought, not this thought." Just go on refusing accepting any thought. So you go into nirvichara. In that state you feel the Spirit.

Christ has done the greatest work on this, I should say, but we do not understand, because His life was like a micro-thing you see, three years. So we have to open it out a little bit and see what He did. He has given us the greatest weapon, of forgiveness. 

When you forgive a person, what do you do? You accept the situation, to begin with, and secondly you forgive what you think has been done wrong to you. 

Coconut...

But because nothing wrong, nothing can be done wrong to your Spirit, you just forgive because you are the Spirit. 
And when you forgive, you have found that your tension goes away. So even to your thoughts if you say, "All right, forgive this thought, forgive this thought", because thought is also not to be punished. "Forgive this thought, forgive this thought!"  Forgive everything! Not forget - forgive! because then you will even forget that you are the Spirit! But "Forgive all the thoughts that are coming to me." 

Hand writing by Shri Mataji

Just go on saying this, it is a mantra. What is a mantra? Is that power of the word that expresses Spirit.

So this is a very important thing Christ has given us: the weapon of forgiveness. Everybody has that weapon, everyone can use that weapon. You don't have to put in any effort for it. You don't have to pay for it, it's just you have to say "I forgive." You'll be amazed, your nerves will soothe down, this tension, this pressure of these modern things will be reduced if you go on saying, "I forgive, I forgive them."

Cell phones, obsolete.

For example, you go and see some sort of a...I mean if you happen suddenly to see something very filthy according to the Spirit -maybe it is very exciting according to normal human beings,  but we are 'abnormal' people, and for us, if we find it rather ugly then, the best thing is, to get over, is to say: "I forgive, because they are ignorant, they are blind, they are not yet there where I am. I am the one who is at the source of enjoyment, at the source of peace and while these are not. So I forgive." And you'll be amazed that this forgiveness that Christ gives you works out vichara shaithilya, is the relaxation of the thought.

Now, this opposite movement that you have to move, first of all should start at this point, today, from forgiving others. 
Now what happens when you forgive someone? That means you do not react. 
The power to react to somebody's injuries, insults, is finished, and when that power is finished, you become a powerful person, because nobody can now overpower you, because nobody can kill you, nobody can hurt you, nobody can do anything to you.

Paris, 1991, Sahaj Street demonstration
after antiCult NGO attacked Shri Mataji and ISPS

But it is not, again I will say, shamelessness. 
You see, people can think that it is shamelessness. So if somebody says to you something harsh and something that is wrong, you do not accept it. 
But supposing I shout at someone, the bhoots run away. You have seen that many a times I have to shout at people, so bhoots run away because they react, and they just run away, but the Spirit shines through.
So in Sahaja Yoga one has to understand that it is just the central path, is just the balancing thing which is important, is not an extreme of anything. 

2001, Loutraki, Greece
http://www.nirmalavidya.org/en/catalogs/events/detail/3093.html

Like when we go to say that "You must forgive everyone" - is not going to that extreme where you have done some wrong, and somebody says to you, you don't take that part of it - it doesn't mean that. [= someone scolds you, you forgive him,  but do not listen to what is said]
Again discretion is the engine of your movement. So you have to see that, if they have said it, something like that:
"Is it? Have I gone against the Spirit?"
Otherwise if I say to you something, you will say: "All right, forgive Mother!" 
You see the point? "Forgive Her for saying so." No, you cannot say that to me! So then, that is the point you start thinking, "Why Mother said so? What have I done?" Now think on those lines - so you start moving again.

Yosemite Park, USA

It's a very thin road on which you have to walk. One side is the huge big Gibraltar, rock of Gibraltar of your ego, the another side is a superego. In between is a small discretion path going, on which you have to see both the sides. Whether you are hitting yourself with the rock of Gibraltar, or falling into the valley of superego, you should see that you are using your discretion. 
So, the another thing one has to remember, that whatever you were doing before Realization is to go to extremes. 

Hard rock festival.

For example now, you start some sort of a movement. Say, you say "We'll have classical things." All right, then you go so classical that it becomes mechanical. 
Now you'll say, "Give up, we'll start anti-culture." So you'll go to another side that you become primitive. Till you have reached the end of it, and learnt a lesson of your life, you do not return.

But in Sahaja Yoga it's a very slippery road on which we are walking, and there you have to see that it's not your ego and it is not your superego. 
So discretion has to be used very much, and the balance, in this movement- which we need not use otherwise, till we are absolutely destroyed we can go ahead with it - before Realization! 
But in Sahaja Yoga as soon as you leave your discretion, you fall this side or that side. Now, those people who are of high quality Sahaja Yogis take to discretion first. How far to go. Now, for that, Mother doesn't have to say, because you are the Spirit. You yourself, you are the Spirit. 

Tuning.

First of all assume your position as the Spirit, and then move with it, that you say discreetly how far to go, how far not to go.
Now that is one of the things, that you have to become thoughtless, by becoming a forgiving person. Most of the thoughts will drop out once you become forgiving. But you cannot forgive some people, like you cannot forgive God, you cannot forgive Mother. Certain things you cannot do, so the maryadas must be seen. Now, in these boundaries if you walk properly, you can go ahead. This is the thing which brings you vichara shaithilya or you can call the mind becomes relaxed.

Nerves, vessels

Then you have to have vishaya shaithilya, means your organs, sense organs always react to things because you are human beings, you see, you are born like that. So whatever happens, you react. For example, you see a beautiful flower, you react to it, some sort of a thought rises with it. Now you must practice to see something without allowing any thought to rise. Then you start sucking through your Spirit the beauty, the glory, the fragrance of a flower.

Coyote trap, USA.

Every flower is a poetry, but when you start thinking about it, then it becomes a dead thing. But you just try to enjoy. Now you are the people who are on this earth to enjoy yourself, not to worry about anything, just enjoy. But if you are still used to "I must do this thing special, I am something special Sahaja Yogi, I am a very highly evolved Sahaja Yogi," then you are finished.
Say we are all going in a boat, enjoy the boat, and also the waves. But somebody says, "I'm a very special one, I'll try to jump down" , then you are back again into the same position. So one has to have an attitude of looking at things. Try to develop this habit of looking at things without thinking about it. Try to develop your mind on those lines, that you do not react.

Maya Culture: a God in a flower

Now that excitement business, or all this sensationalization that is today's craze, comes from the same, that your sense organs require a kind of sensation because they react. While we must have our sense organs which do not react, because they must only react to the Spirit. So we have to develop a new type of sense organs or a new quality of sense organs, who do not react to outside excitement.
Now if you want Sahaja Yoga to be excitement, how can you do it? I mean just, it is just the opposite of it. So what you have to do is to see that your sense organs - say for example your eyes. They see something, then they react. Your ears, they hear something, they react. Somebody wants to talk, and see the reaction! There are expectations. 

But because Spirit is active itself, it acts itself, you have seen: vibrations don't speak, they act. It has the power to act; you need not react.
If you can reduce the power of reaction, you rise much higher. This is a thing which one has to know when now we are celebrating His resurrection, because it is tapah, it is the penance of Christ. Christ came on this earth for penance. You know in the Gayatri mantra there are seven things they have said it, and at the point of Christ it is tapah, is the penance. So you have to have so-called penance to achieve the joy.

The penance is to pull back your sense organs inside yourself. As Krishna has said that you have to pull back all your limbs of sense organs like a tortoise does. So the excitement that you require for your sense organs is no more needed, because your sense organs now are themselves the source of excitement, in the sense that they neutralize all the excitements.
You go to that point from where it starts. A river starts with a very small little drop, and then it expands, expands, expands, expands. You go to the source, absolutely to the central point. There you'll find hardly even a drop falling out. 

Circle "Bi", old China.

Another good example would be: a wheel has the central point, and the wheel moves all the time but the central point has to be fixed, otherwise the wheel, with the wheel that central point also moves, then the cart cannot move, cart will also start rolling down. So the central point has to be fixed, otherwise the wheel cannot move. So you go to that central point, and the movement is on the central point, where there is no movement, in a way, because there's only ascent. There's no revolution, it doesn't revolve any more, there's just ascent on the central point.

Buddhas  -Khmer-, Musée Guimet, Paris

I hope you try to understand, that all the movements come out of ignorance. All the outer movements come because we are not yet on the central point. But that achievement is not difficult because you have jumped on it, onto it, but you again come out onto the periphery, onto the wheel. So how to keep there, and to ascend in that line? Say, for example, there are wheels like this, wheels after wheels, but central point is fixed. Now every time you jump out, now how do you go back to the central point? Is by detachment, by tapah, by penance. Penance is to deny. It doesn't mean asceticism of outside, but asceticism of within.

EASTER lessons, 2: the PROPER PUJA TIMING

... First is detachment, detachment. Detachment, start with the thought, let us see the thought. It's called as vichara shaithilya, relaxation of the thought. Now a thought is coming into your mind, some thought:  "Today is Mother's Puja, let's go, we have to hurry up!", you see. "-Must get this, you didn't get the flowers, now you go to the Third World and get the flowers, you must get this and you must get that!" 
Second [thought] is: "No: detach yourself! Witness! Leave it to the Spirit! Watch, you will get it!" Many of you have noticed this. But still this mind, which is quite silly, tries to impress upon you that you have to use the old junky instrument of this mind, and it asserts that "Better use," and when you start using that, ego comes in, you get attached to it, and what you lose is your progress and thus the joy is minimized.

How do you detach yourself?
For a person who is absolutely detached, it's very difficult to explain how to detach, isn't it? I'll try! Now, I cannot get attached, that's the problem is, and I find it difficult to explain to you in words which are human words, but still, I'll try to say now.
Say, I tried something as human beings do, in the beginning, just to see how it works out, because I had to experiment.

For example, when I had to, say, attend any puja or anything, I used to ask them, "What is the auspicious time?"
So they would tell Me, "This is the auspicious time."
And then another would telephone to say, "This is the auspicious time."

https://en.wikipedia.org/wiki/Panchangam

I said, "Then why consult? It's better not to have five auspicious times, isn't it?"
Then, the auspicious time is not: beyond, has to be beyond time. But it is bound in the time the way human beings have made it. So it is bound in the time, like in India, it is so much, so much, so much; but now, here, it's different. 
Then you calculate, you have a watch. You see, to overcome all these hurdles human beings also make certain devices. So you consult, "Now what is the auspicious time here?" Leave at that time. Then it's a big headache, because there are five books to be consulted, watch could be wrong, this could be wrong, that could be so.

But if you are the Spirit, then the Spirit works out auspiciousness. It is the Spirit that works out the auspiciousness, and imagine when you think like that, how much tension goes out. First of all you have to be a slave of the watch. Another, you have to be the slave of the books, then you have to be the slave of the market, of the room of the place which you have to hire. But supposing if you allow the Spirit to work it out, then everything will work out, and you will reach at the point where it is the most auspicious.
So how do you accept it? 

Just by accepting. So just now, if you give up your satta, your own domain, you get into the domain of your Spirit. You give up your domain, that is, your ego's domain, or maybe your super-ego's domain, you give up that, and try to see things, how it works out. Now what is the testing point of it? How do you test it? 
It works out, that's the point of testing. It works out.

Allow it to work out, don't put your attention - "attention" has the second part of it, - the "tension" - and don't try to say "Why not today, it should have happened today, we expected it to happen. Why not at this moment?" That's your ego.
"Thy will be done."

Third part, here
First part click here 

http://www.nirmalavidya.org/en/catalogs/events/detail/1127.html

EASTER: first lessons, 1984

From "Planet of Apes"

...where many Sahaja Yogis fail to understand.
But when you are resurrected, when you become realized souls, one has to understand that now your movement is inward, you are moving towards your roots and not outside. So whatever was the endeavor before Realization has to be changed, the direction has to be changed, and that point mostly we miss. 

Frescoe, Greek theater masks. Tragedy and Comedy

This is the thing today I am trying to explain to you: that so far, to a human mind, entertainment was important - entertaining - to the mind, not to the Spirit. Entertainment to the Spirit is absolutely opposite to the entertainment to the mind.
Like somebody the other day telephoned to me and said that "Mother, there is no excitement in Sahaja Yoga." -The excitement is too much, we are going against that! 
We are going towards peace, not towards excitement, and this kind of electric shocks that we require every time. See: a drunkard, he's all right in the morning, but evening time he goes off, he needs a shock, a...some sort of an injection into his body. All human enterprises have been like that, they are to excite your body. Because, if it is the dead you are dealing with, then you have to excite it. 
But something that is living, that is eternal, you have to enjoy it and not to excite it. So the direction has to be juxtaposition, and that is where many Sahaja Yogis fail to understand. How do we do it, is the point. 

How do we make our attention move inward instead of going outward? 
If you start from the time you are born again, it is much easier, because it's a new venture into, you go in, that is the peace. Peace of your Spirit, the joy of your Spirit, which is permanent, you don't need any excitement from it, it is permanent, it is eternal. So the first thing that comes to our mind is that whatever we do before Realization we have not to do. The first and foremost thing is, Realization comes to you effortlessly. So the effort which is built in your body all the time, the energy of effort, "I must do this, I must do that. I have to do this, I have to do that," that creates tension - that I have told you already.

So what do we do? 
We do not try to compete with others, we do not try to fix certain timing, dates, watches. We do not also put our attention into any endeavor which puts us into effort, but we relax that attitude of effort. It's called as, in Sanskrit, prayatna shaithilya. For a Western mind it's very difficult to grasp the subject, so try to understand!
That doesn't mean lethargy, doesn't mean lethargy. So one should never confuse with the dead, the energy of the living. Now we are trying to transform our energies towards the energy of the Spirit, so you have to allow the Spirit to take over. Your effort of your mind should be reduced and the energy of the Spirit should work through you.

Now how do you do it? 
First is detachment, detachment. Detachment, start with the thought, let us see the thought. It's called as vichara shaithilya, relaxation of the thought. 

Now, a thought is coming into your mind, some thought, "Today is Mother's Puja, let's go, we have to hurry up," you see. Must get this, you didn't get the flowers, now you go to the Third World and get the flowers, you must get this and you must get that." 
Second is: "No: detach yourself! Witness! Leave it to the Spirit! Watch, you will get it!" 
Many of you have noticed this. But still this mind, which is quite silly, tries to impress upon you that you have to use the old junky instrument of this mind, and it asserts that "Better use," and when you start using that, ego comes in, you get attached to it, and what you lose is your progress and thus the joy is minimized.

How do you detach yourself? 
For a person who is absolutely detached, it's very difficult to explain how to detach, isn't it? I'll try! Now, I cannot get attached, that's the problem is, and I find it difficult to explain to you in words which are human words, but still, I'll try to say now.

1984-0422: Easter Puja, Temple of all Faiths, London

 - Second part: click here 
- third part, click here

http://www.nirmalavidya.org/en/catalogs/events/detail/1127.html