Shri Mataji Nirmala Devi  

 London, UK
11 September 1978  

Today I want to tell you about something, perhaps I have never touched that point before. Or I have not talked about it, that elaborately. It is about The Principle of Brahma: What is the principle of Brahma? How does It exist? How is It born? How does It manifest? And how, It is detached and also attached.

The Principle of Brahma is different from Brahma Itself, in description. Like the principles that I follow, is different from what I am.

It’s a very subtle subject and requires real meditative attention. So all criticism of your minds, please put them off, as you have put off your shoes. Have you put off your shoes all of you? Please. And just listen with little, little subtler attention to Me. Can you come forward! You all can come forward so that those who will be coming later can come later on. Come along forward! I think better is to come forward, because we have no mic here. It’s better to come forward here.

As the principles on which you are based are different from what you are, in the same way, the Principle of Brahma is different from The Brahma itself, but is The Brahma and contained in The Brahma. But The Brahma Itself is sustained by the Principle. In dimension, you may say that Brahma is wider, larger and, you can call it even, deeper – but the subtler is the principle.

This Principle exists with Brahma at the beginning of The Universe, of Creation. At the very beginning It exists, but as it is an eternal play of creation, destruction, sustenance in between, and in Sanskrit they call it sthiti: ‘state of performance’, you can call it. In all these three stages, Brahma Principle changes its forms according to the container that it has. Like here the light looks like, the shade, looks like of the shape of the globe that is covering it. Looking like, is the maya, is the illusion. Something that looks like something which it is not: this phenomena is the maya, is the illusion.

So the principle acts, pulsates the Brahma, and in the Brahma exists all the powers which, later on, manifest The Creation.

So the Principle, which is the Divine Power, the aura of that, or the thing that it sustains is the complete Brahma and that Brahma has got three powers, namely – one of existence, second of creation, third of sustenance. The Principle is the pulsating power of the Brahma. And it is represented as Om. When we say, ‛Om“ – this was used also in the Christian prayer as Amen – it’s the same as Om, there’s no difference. When we say, ‛Om,“ actually the action of this principle is in the form of Om, like this, which is written on your forehead, if you can see it inside, in that way, here.

This principle is the, we can say, the fetus. This principle is the fetus of the Divine Power. Then the same principle, or you can call, the seed, then it divides into three channels and enters into the creative, sustaining and the existing power of the Brahma Tattwa and manifests in it. We haven’t got anything to write, otherwise I could show you…but it permeates, just like the rivers flow and permeate in the soil and nourish it, in the same way, this Principle of Brahma flows, permeates, pulsates and nourishes the surrounding area of Brahma.

So when the attention, which you call as Mahat-chitta, or the Attention of God, you can call it, is on this Principle, then Brahma doesn’t see it. Are you following it? When the Attention [of God Almighty] moves from the Principle, it doesn’t leave it. When the river flows, it doesn’t leave its source. When it permeates into the Brahma, it starts creating.

This principle is detached, as the light or the electricity inside this globe is detached. But it permeates. It may permeate through it, it may permeate into this room but still it is detached. I wouldn’t say there could be any proper simile for Brahma because that’s an absolute stuff and an absolute cannot be compared; as they call it ‘atula’, it cannot be compared with anything.

So now people think then, ‛What is God?“ Question comes in. ‛Where is God? What is He? What has He got to do with Brahma and the principle that is Brahma?“ God is The Principle, He is the Attention, He is the Joy and He is the Truth. And the Brahma that surrounds Him is His power, permeated, enlightened by His existence.

The same Brahma has got a capacity to get itself transformed into the creative, sustaining and the, you call it, existing or destructive powers. We can see a small little seed, how it manifests a tree. We never think – from where do the shoots come out, from where does the root comes out, what creates the flowers, what gives it the fragrance – for the seeds do not have any fragrance. But there is definitely a mechanism, which is very microscopic, inside the seed, placed there. And seed is the form where there is no movement, no manifestation, no creation. In the same way Brahma can be in seed form.

So, the sustaining power within us or the creative power within us, or, what you call, the destructive power or the left-side power, which we call as the astitwa – is the existing power. All these are manifested by Principle of Brahma but by themselves they are nothing. So Sat-Chit-Ananda, the Truth, the Joy and the Attention, the nature of Brahma, which is this, is God.

‛Why, what is Shakti then?“ The question comes in. The Shakti is the complete Brahma plus the power of God. Like the cotyledons in the seed, the primule in the seed, the cotyledons support it. Through the cotyledons, the primule takes all the powers and creates beautiful flowers and all the beautiful fruits. The roots also are created. The food is given by cotyledons: it sustains them. Out of this, the principle that does it, the generating power, the germinating power that is in it, is the power that we call as the Shakti. But in a seed, which is a material thing, it has no awareness to do it. It’s a very subtle point, try to understand it. The seed itself cannot germinate itself. It has certain other power within it, which is placed by God that germinates it. It cannot do by itself. That power is the God in the seed and also in the ground. The germinating power is the Shakti, that power which makes it do it but the seed is not aware of it. When you reach to the human stage, you have to know that power, and you have to be aware of that power, and that is Self-realisation.

The Power that has created you, The Power that has given you all these three powers: Ida Nadi, Pingala Nadi, all Kundalini, everything – The One which is the desire of all that. We can take a simile just to understand it. The owner of the house…I hope it will work out but, sometimes, you know how human minds are confused. Supposing the owner of the house walks into the house with his money and creates everything that he wants to do about his house. Now the master goes out, he’s not there. When you see, you see a house created, you see the power of all the workmen who have done the job, and somebody who has established everything. But you don’t know whose desire it has created. In the same way you have seen your body being created, you even see the mind that is you have got, you can see your emotions, they are there, of course. You can also see you are a human being. You can also see you are much far away from the animals. And if you have some wisdom, you understand also you are much wiser than anything that is created so far. And also if you have some foresight.

But the power of desiring, desiring power or we can say the projecting power or the one who is the owner of all that, the owning power. I mean, I don’t know how you understand the master of the whole thing. He is the God. And then His power of desire – Mahakali’s power, is His Desire – then manifests everything else. His desire, He manifests. His Mahakali’s power that you see here on the left-hand side is manifested in the human being as Ida Nadi. [It] creates all the rest of the Universe and everything later on. But first is only the desire.

But the one who desires is the God. In us He is placed in our heart away from all this filth. And He just desires. We do not know Him but He knows us. We know one thing, definitely, that He knows us. There is Someone who is definitely watching us, as in The [Bhagavad] Geeta, they say Kshetragya, the one who is the knower of the field. The Knower of the field is there. Once you also become the knower of your field, you are Self-realised: this is Self-realisation.

When people talk about Self-realisation cheaply! I’m really shocked. The way people have taken into their hands, such a revered subject and just try to mould it for making money! Just think of it! From that level to this level, it’s a bit too much! I mean, this, only human beings can do, I can tell you. Nobody can do like this but human beings. Even if they are rakshasas they know that this is Divine Power and you cannot misuse it by any chance!

So this principle works, say, in a… in the matter it works. As the electromagnetic force, you can say. But not as the electromagnetic force, it works which brings about the electromagnetic force. Inside that, can you follow the point? Do you?  Say, here is electricity, but the one who sends the electricity is The Person and He’s aware of it. Till you reach the stage of Self-realisation you are not aware of it, you cannot control it, you cannot work it out. It works by Itself, and that’s why the doctors call it as autonomous nervous system, and the psychologists as unconscious.

After realisation only, the whole thing becomes your own, in the sense – you change sides. So far you have been looking things from there, now you sit with Me and see the whole story.

But this principle of Brahma lives in this mood. It can be in such a mood that it has no duty at all, it has no duty, it just exists. It has no duty. It is not the duty of a owner of a house to something about it, it is His whim, if He wants to do it, He’ll do it, otherwise He’ll live like a hermit. He has no duties. I hope you understand the meaning of ‛the owner,“ because the human laws are funny, whatever you may be the owner, still you can’t do many things. But if you can think of an absolute owner of this place, absolute owner… Yes, very true, you’re smiling, but in Oxted we had a freehold house [but] we couldn’t cut the tree, we couldn’t plant the tree, we couldn’t do this to the hedge, you couldn’t do that. But He is an absolute owner, absolute owner. Understand the ‘absolute’ word! Where no law, but His own laws work out. His laws operate. Nobody’s laws can reach him.

Then you may say, the question comes in, ‛Then how is it Mother, it is said that ‘we are free, freedom has been given to us’? “  Only the freedom is so far as to choose Him: for your betterment, you are not going to better Him. You are not going to better Sahaja Yoga by coming to Sahaja Yoga, you are sadly mistaken [if you think that]. No! Sahaja Yoga has no duties. It’s a whim. It has no problems. It is standing on its own mastery, it’s not bothered whether you come here or go away. It is Nishprayojana (aimless), it is without any… prayojana: cause, the cause, it is causeless; it’s not bothered. So it has to take a form in which it has to bother. Then it creates, like a master of a house need not bother about anything. He’s the master, who’s going to criticise him? Who is going to argue with him? Who is going to challenge him? Who is going to put a quota against him? He’s the Master of everything! Absolute Master! God, means, He is not only Almighty, but He’s the Master of all that He has created. He is the master, if He wants He will do it, otherwise He will not do it. It is His whim that He has done it.

So He’s not bothered, but then He takes a form, sometimes, of a person who wants to do something. He wants to bother, just as a whim He bothers Himself and He starts creating. And He creates. And He creates this Universe and He creates you. He creates because He wants to see it with many eyes – what He has done. So he creates His own children, grows them up, gives them eyes so that they can enjoy what He has got. He gives them their power to see.

This essence of Brahma is the Gam Tattwa: as, in the Sanskrit, He is called as the Gam Principle. From here, we have to understand that is the first principle and that is the  principle of innocence. That is a principle of holiness, that is a principle of chastity within us. That is the principle by which we preserve ourself, by which we respect ourselves. That principle has been incarnated on this earth, as I have told you. He’s created as Ganesha but He’s incarnated as Jesus Christ, is the Brahma Tattwa. He’s detached and that’s why He could be resurrected. No other incarnation could be resurrected. He was not born, it was a conception, desire. And that’s why He was resurrected. You all, perhaps do not know that: what is difficult for God? I mean, for an Indian it is very easy to understand that Ganesha was created by Parvati, Yes! She created Him. We can never doubt it, because He’s God after all. He is an absolute personality. He can do whatever He likes. Of course He does something that is intelligible to your mind, tries to. But if He has done something which is not intelligible to you, it should not be discarded as something mythological, or something out of the blue, not to be believed. Because if you say that, then are you the most absolute people to judge Him? Let us know that we are not, we are not,  but we have to be! He wants you to be aware of Him

And in this creation. When He creates, He creates Himself into a One Primordial Being. He becomes that, He assumes that position of being the One Primordial Being. And then He selects His cells which have to play an important role which are to be awakened. Now the brain cells are the ones which are aware. Have you ever thought, that – how these brain cells know? How, How come… everything…?  This little boy asked Me this question, because he’s very much there, but very few people ask this question: ‛How there is gravity? Why this becomes red? Why that becomes green? How it has happened? Who has done it?“

We take things for granted, everything for granted. That’s the only trouble with human beings, taking everything for granted. If we do not take for granted everything and just in all humility say that, ‛O Lord, we know very little about You, we’d like to know,“ He takes you up and makes you sit in His brain, so that you become aware of the powers of His brain, of His heart, from where He loves you.Where He is the ocean of compassion, you become a drop in that Ocean. And you, also, with your waves, you jump up and down and enjoy that compassion of His. Just a drop you are, but you are the Ocean. This is what explains what Kabira says. You see, these great people have described Him but it becomes absolutely ambiguous for you. The human rationality cannot explain all these things. So your rationality has to improve onto vibratory awareness. You have to go through that level, minimum of minimum, to understand God. You cannot understand Him at this level. So don’t come out here with ideas that you are going to give something to God, no! You have to take, you cannot give anything to Him. But in your humility, if you express yourself, He likes it.

The master loves when a little child brings some flowers for him. When a little baby brings, say, flowers for the mother, the mother likes it. Not likes, but in Sanskrit there’s a word, ‘kautupa’. I don’t know, there’s no word in English for that, I am sorry. ‘Kautupa’ is the happiness, the joy that one feels when he sees this child come up, when the person sees the child returning the love – in its small way – after all children are – what are they going to do, you see?

Like this one, you see, one day he brought 2p for me. He says, ‛Grandmother, you can buy a sari with this, yes, you’d better keep it with you.“ You see, he found it somewhere, he said, ‛I haven’t earned it, but I’ve got for you, so you can keep it and buy a sari.“ Then the feelings that come into mind, there’s the kautupa. The feeling that comes within at that time in a mother’s heart, is the kautupa, the sweetness of that, the beauty of that, you cannot understand by your dry rationality, it can make you parched, completely. It has no feelings, it has no sensitivity, nothing. O God, this ego, I tell you this so-called ego, has really parched human beings completely of all the beautiful things that have been flowing in them, all the sensitivity. And horrible books and horrible things that people have taught you have really finished all that’s beautiful that was within you. Such beautiful flowers were created with such beautiful fragrance to be emitted, have been parched completely, I feel, by this foolish ego of human beings which is so limited. It was given to you just to understand a few things but you have covered yourself completely with that mud and it’s such a difficult thing, I find such a difficult thing.

Some examples can be given. A boy came to see Me, the other day, with a friend who is a very great Sahaja Yogi I must say, he’s not here today. And he is, I would say, just to please the sahaja yogi I said, ‛Alright I’ll take him out.“ Found the boy had a terrible guilt within him, because he had done something horrible, absolutely horrid. But I told him that, ‛You have a guilt and it’s forgiven, so give it up. Try it, try it,“ But nothing works out with him, so egoistical, so egoistical; and such a small thing he was. I mean, if he was anywhere near the Truth I would have understood also that he thinks that he should get it or do it and all that. But nothing of the kind. He goes back and tells this sahaja yogi, ‛Oh, I think She is just a ordinary housewife, that’s all, don’t take Her seriously.“ Then the Sahaja Yogi said, ‛Oh, really, what a business! How many people have you cured? I have seen people suffering from cancer even, cured by Her. I have seen, with my own eyes, Kundalini rising, I have seen people  getting realisation. There are so many I have seen with my own eyes. I have to disbelieve all that and believe you?“  I never knew that he was that superficial. And this is his answer.

But as I had told you that you can take the position when you are bothered. And when I take a position like that, that I am bothered about you, then I think that really you are still very, very ignorant. But at least see, at least ask for it, and it should be done because the creation has to be completed, it has to be fulfilled. And you have to know the meaning of your being, you have to know why God has created you and what are you. That is a must!

People waste their time with this and that. There’s no time to be wasted any more I can tell you this much. In the West such a wastage of time I find. Same in the East is, they are doing what you have done before, like they are trying to build bridges and they are trying to do now underground trains. And those who have done it are now committing suicides. Between these two ends where do I stand sometimes, I start looking at My face. What should I do with these extremes that are there?

So please also put your Mr. Ego outside with your shoes, so it will work out. If it does not work out, that’s not My concern, nor is My problem. It is your problem that it has not worked out. If an operation is not successful, then the doctor can be blamed because he takes money for it, but not Mataji. Not because I don’t take money, but I’m not bothered about it. I’m only bothered that you should get your realisation. But I’m not bothered if you have not got it. Can you understand that part? I will work morning till evening, evening till morning to give you realisation, but if you don’t want it, I’m not bothered, see. Neither if it does not work out, I am not bothered, it is a simple thing. This is the only difference between a mother on this earth and I, the Mother, who has to really give you the keys of your kingdom, the keys of your joy, the keys of your Truth: I have to do that. And I don’t give you by taking anything from you. This must be understood, because egoistical people immediately are on the guard.

What have you got to give in Sahaja Yoga? I do not take anything from you. I give you, because I have got it with Me and you can have it, because that’s your right, so you better have it. But if you don’t want to have it, I am not going to force you. And then I play some tricks, which I must confess, because I’m not bothered. And with the tricks people disappear, reappear then disappear. So be careful on that point.

This is the Principle of Brahma which is detached. The Principle of Brahma is detached, that acts and takes away the interest, the interest goes away, the attention goes away. You are not bothered about it. This principle cannot be overcome. It is The Principle Itself. It cannot compromise, that’s the point, being absolute. Absolute things cannot compromise. For example there are some people who may say… you see, there are some people who do say that, ‛Mataji says that you have to lead a dharmic life.“  Indeed you have to. I mean I cannot give realisation to Mr. Hitler if he comes to Me. There is something which cannot be compromised. You have to do something, you have to be in a position to receive it, and even if you receive it without that position it can be worked out.

It is also not the principle that goes out of the way to demand something, no, it doesn’t. To a point only, but it won’t. But it is such a living principle, the beauty of living principle I will tell you. Which perhaps you know it but you do not know it. When the principle is dead, like say this house is built, it has got a foundation, then it is built up, then a house is brought in and then everything is done. Then once done is done. If the foundation is weak, it is weak forever, you cannot improve it. But the Living Principle is, whatever may be your foundation, it will penetrate into your foundations, into your backgrounds, into everything and can correct it completely. You just ask for it. Whatever may be your conditionings and whatever may be your guilts, whatever may be your problems, whatever sins you might have committed, whatever wrong things you might have done, the Living Principle can penetrate into it and can reform the whole thing and transform it into the fruit. You have seen it, in a tree, supposing a tree is sick, if you treat it you completely can manifest (?). But if you vibrate it, then you see the whole beautiful stuff, becomes very beautiful. So this is the Living Principle and that’s why Christ has said it, ‛I’m the living God.“

This is the difference between the living principle which enlivens or awakens every part of your deadened chakras, every part of your deadened psyches. It awakens in you, it cures in you, it purifies in you, it absolutely neutralises all that is filth, dirt and ugliness, all that is called as sin. It doesn’t talk, it works out, but you have to just ask for it. Just ask the question. That’s the beauty of the Living principle. That’s why, when people get cured with Sahaja Yoga, don’t be surprised – it’s just a by-product, it’s nothing important. Even when the mad people become alright, nothing surprising, it’s just a by-product. Because it’s a Living Principle which penetrates into everything, it breaks every bit and bit of it, cures it, makes it alright, beautiful; makes it into a flower. And that is what is promised.

But then people come down for Sahaja Yoga, ‛Mother, I have a problem.“ I said, ‛Then what’s the problem?“ ‛My friend has not written any letter to me, will You help me?“ Now this is sometimes puts Me down. It’s too much. It’s alright, even that can be solved, these problems. After all a Mother has to solve these little, little problems of Her children. But ask for the Highest. Twamekam sharenyam, twamekam varenyam. There is nothing to be asked for but for God. Don’t ask (?) The rest is all dust, is all that will finish off, is all chalayman. Is coming and going, finished. Ask for the Eternal, ask for that is stable, ask for that is the Highest and the Purest. Don’t make Me come down to that.

I play with you, when My child asks Me something, I have to tell him, ‛Alright, have it.“ But when you mature you must ask for the Highest. Do not ask for a job and things. Alright, if you have a problem, it works, but you can understand now, from where to where.

For today it’s alright because I’m bit too much in a Nishprayovens condition. And I was telling just now to these people, ‛I don’t know what I’m going to talk,“ but I have taught something and if you have any questions please ask Me. In the meanwhile I would like some sahaja yogis to see these people and then we’ll go in for a meditation.