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Part 1: The Subconscious Realm of Svādhiṣṭhāna: Passions, Prayer, and Inner Freedom To overcome the qualities associated with the Svādhiṣṭhāna-cakra, there are certain ways, and one of the best is prayer. Prayer does not mean merely fulfilling a religious duty or obligation. True prayer arises from the heart. Any word that begins to dissolve our doubts or the complexes from our heart is the best prayer. That is why one sings bhajans or songs with deep, sacred meaning, which help us overcome our negative aspects and purify this darkness or these complexes. It is very difficult to declare that a particular cakra is now pure and that one is moving to the next. It is not like that. We must receive a complete initiation, and this is only possible through complete means, not a single thing. For example, our health does not depend solely on one medicine or one type of food. There are other means of nourishment as well. Not only solid food, but also company is nourishment—this is mental nourishment. Presence, mantra, and meditation are spiritual nourishment. This spiritual nourishment maintains our health and keeps our mental and spiritual health in balance. The physical body is not an imperishable body. What happens through the body is only temporary. Do not be attached to the body. Do not be dependent on the body. Just try to take care of your body so that through it you can realize your goal. The Svādhiṣṭhāna-Cakra is a matter of subconscious issues. The entire community is filled with our recommendations. There is also the little soul of the ego. Here, ego means the individual feelings, the individual consciousness. Everyone in this creation struggles for their own protection. We are fighting for our own existence. Not only do we merely exist, but we wish to exist in a way that is pleasant for ourselves and for others. We are attached, as mentioned before, and this attachment creates many problems. Vikṣepa and Āvaraṇa are great obstacles to our progress and awakening. Awakening, Kuṇḍalinī, means the awakening of consciousness. The awakening of the Kuṇḍalinī means the awakening of consciousness—the right consciousness, the clear consciousness, which we spoke of in Antaḥkaraṇa, Manas, Buddhi, Citta, Ahaṃkāra. The awakening of this sacred, right, clear, and pure consciousness signifies wisdom, Viveka. This Viveka is the light within our phenomenon. Viveka is the light we seek, and the light is wisdom. Attachment, Moha, arises from experiences. If we do not have experiences, we will not become attached to anything. It means we are deeply attached to something and do not wish to lose it. This attachment is the cause of our jealousy. Jealousy means fire. This fire will burn you; it will destroy you, not just the physical body. It will destroy the positive spiritual work you have done, because jealousy contains negative elements. You are nourishing your enemies within your own existence. These are jealousy, hatred, anger, attachment, greed, and ego. People who speak only sweet words to you always step on your toes; be sure something is wrong. Because such a person only tells you you are beautiful on the surface, but inside it is not clear or truthful. People who speak less to you, but speak directly and clearly, telling you everything personally, are your best friends and helpers. Those who speak good things to our faces are the greatest destroyers of your existence, because behind your back they will destroy you with backbiting and criticism in your absence. It is very difficult in this world to know who is truly yours. Very often we think, "This is mine," and then we are surprised that it is not. It is said that God is with us and will never surprise us, but for many people it is very difficult to say that. Is this my imagination? God did not come to me and say, "Okay, I love you, I will not surprise you." No, it was your words that you created, that you feel; that is your faith, your devotion. We live in physical, material form, and we also need material, solid things in this life. Do not tie your happiness or your pain solely to an object, a person, or something specific, especially if it must be a physical thing. A child must have the opportunity to approach the mother with all feelings. The mother cannot simply say, "Take the child, place it somewhere, and go to God with all your feelings." God takes care of us in all situations, but we must also take care of ourselves. In that way, we are able to exist here more comfortably, happily, and healthily. So, our subconscious is the problem from the Svādhiṣṭhāna Cakra, or the Svādhiṣṭhāna Cakra is our subconscious. There are feelings of, for example, passion and desires. These desires should not be moved only in one direction, which is merely called sexual feelings. Desire is just a word for everything. There are many things more terrible than just your sexual feelings. These desires can come to you so strongly that, even though you would not want to do something, you are compelled to do it—this is your desire. Many people have problems with eating. This is one of the great problems. Many people like to eat so much, and one is angry with oneself, wondering why one does it, yet does it anyway. Eating means to take something in, to observe something and take it. Psychologically, this can mean that some love was missed, perhaps the missed love of the mother. Most often this happens to those who were not nurtured by the mother directly. They were fed with bottles, and that is a great mistake. Unfortunately, many things nowadays in this world... they do not want to lose their beauty or something, I do not know, and they do not want to feed a child directly. But a child can receive all kinds of substances from other milk, yet we have said, the original is the original. Nothing can change mother’s milk. Nothing. For it is not only the milk, but also the radiance, the warmth, the love, the protection, the knowledge that enters the child’s subconscious. So, for those who have this problem, this is one of the main causes. But there could be other causes as well. Before speaking to others, I can tell myself every day, "Today, I will not eat." And then comes the special hour, evening. Thanks to God, it is not too late, not midnight. But for the past 20 years, my schedule has been such that I teach and work all day, and in the evening after my teaching, when I have a quiet period, then I would eat. This may have become a habit. The body’s function, the nature of the body, is then like a vessel, like a bell. At the exact time you set the alarm, it will ring. The body has its alarm, and then the time comes, the hunger comes. Then I say, "It doesn’t matter, one should eat. I work hard and I will eat." I say to myself, this is perhaps my weakness. In this case, I can say I did not have this problem with my mother. I was one of the very fortunate children. I can say I have received the complete love of the Mother. One might wonder how long one should remain in the embrace of the Mother. So this could be... that is also good. I am not missing that. It can be a habit. It has become a habit of the body, of your daily routine. Or this feeling can also come from certain relationships, from certain things, or any life situations—for example, that people lived through between the First World War and the Second World War. During the Second World War, for those who lived through it, food held great significance. Why, psychologically speaking, is so much meat consumed today? It was never in human history that there was such a level of meat consumption. Someone brought me a newspaper clipping about how many billions of animals suffer and are superfluous. That these animals eat is the entire way of nature, and this animal will then be eaten again—eating and being eaten. Most people eat too much meat. The psychology behind this is that during the Second World War, and perhaps before, from what I have heard—I am not that old yet. When I was born, I said, "Enough with the Second World War," and then it was over. Thank God, I have not experienced these hours or days in this physical life, perhaps in an earlier one. People said that drinking real coffee or having chocolate was a dream. A piece of meat once a week or once every 14 days. Someone told me a situation where American soldiers were in a restaurant; after eating they left, and some people rushed in and took what was on the plates, what the soldiers left behind, and bit into the meat or lumps... Amitābha, Amitābha... One can be passionate about any hobby. In many traditions, this passion is healthy and good. And some of it is radish. That will totally kill you. So that is one problem, this one kind of passion. Some people read passionately, always. They cannot fall asleep without reading. This is like a sleeping pill. These are the great problems. When the power goes out, they have a candle, and those who want to read and go to sleep place the candle there, and then it might catch fire. So, the cakra that speaks of these passions is passionate sleeping, passionate eating, passionate drinking—everything you enjoy as an addiction to something. This is passion, and this addictive poison is negative. This addictive poison lies in the Svādhiṣṭhāna cakra, which means our subconscious. Now, if I try to endure it completely, then I will suffer because desire is there. With the brain, with the Buddhi, with the intellect, you say no, but the inner Self says yes. We are between No and Yes. The best way is not to try to overcome it forcefully, but to let it be. On the first page, let it be. You should experience this passion for some time—months, weeks, days, hours, or years. One cannot live anything out completely because hunger is a passion that returns after a few hours. So, you should eat and maintain your habit. Then, try to keep your movement unified. No one says anything against you. You have your freedom, your money, your work, your home, and the freedom to eat whenever you want. But now I want to be healthy and take care of my health a little. So perhaps, according to the solar system or the biorhythm, it may not be good to eat at, say, two o’clock in the morning. It is Brahmamuhūrta. Perhaps it would be better to meditate. If someone has the habit of eating at two or three at night, why not? No phone, no doorbell, you have your quiet time, you can pack up all your gear, empty the refrigerator, and so on. Once I conducted an experiment. What should one do? I do not say, "No, I do not want to eat." Tell yourself, "Very well, I am happy, now I will eat. But first, I must do my practices." Then do an hour of āsanas, half an hour of relaxation, an hour of meditation. After an hour of meditation, do five mālās, then take a shower, be nicely prepared, and have breakfast early. This reminded me of when the god Kṛṣṇa once, on a full moon day, looked to the sky and saw the full moon. He went to his mother Yaśodā and said, "Mother, do you love me?" She said, "Yes." "And you give me everything?" She said, "Yes, everything." "Then please give me the moon. I want to have the moon, please." Crying. She did not know how to do it. She said, "Yes, there it is." He said, "It is too far away, please bring it to me. Give it to me." She said, "Very well, I will bring this moon to you." She went into the kitchen, found a bowl, and in the bowl was water. She poured water in it and brought it to him. She placed it there and said, "I have brought you the moon here; whenever you want, you can take it." So, the reflection of the moon. He said, "Thank you," and without playing, he could not get it. And in between, he forgot that he wanted it. And so it is daily. Just like at the hour when your hunger arises, or any feelings arise that you must do this, in this time you should not say no. You should say, "Yes, but first I would like to do this." First and foremost, I must clean and purify my kitchen, clean the first place, clean the floor, clean the bathroom. Then I must purify it; then everything is harmonious, then I can have breakfast. And so slowly, slowly, either you forget to eat because you are so tired and lie down and fall asleep, or the session is postponed. One can and should not resist it, for the more pressure there is, the more resistance there is. Do not create any inner psychological pressure. Live freely. Let yourself live freely. That is the second problem: jealousy. Many, many people are very jealous. When I am jealous, I also say that the rocks are flying away. This must not be, but it is. I say it should not be, but it is. The intellect says it should not be, but the feelings say it is there. It is just like yesterday in the lecture on Svādhiṣṭhāna. One says it is nothing, and the second says it is. One says, "You are not this," and the third says, "That is not true, you do not see, you are sitting here." And so it is. The firm intellect says, "It is nothing. Okay, I do not care." But the inner feelings say, "It is there." In this case, where this illness arises, it is very important to strive to become independent. Those who are not independent are envious. That means you are dependent on something. You are attached to your toy, and you do not want anyone to take this toy away. Why? Because you play passionately with your little teddy bear. This passion you have for the teddy bear is your psychological illness. That is the problem of the subconscious, that is the problem of your Svādhiṣṭhāna cakra. Either you should say, "I have played enough, now I can put the teddy bear in a corner." Amitābha, Amitābha... It is better to be a devotee, but not an owner. The owner should be free. It is like this land. For this land, many people are fighting and have fought, and are still struggling now. They have all passed away, but the land remains forever. So, inner freedom is the most important. The next point is anger. Anger is also a fire. They say there are two kinds of fire. One is fire, and the second fire is anger. This fire can burn us quickly. We suffer... There are two kinds of devil when one speaks of the devil. One devil drinks blood only from others. But the second devil is the one who drinks the blood of others and also of himself. This demon is our anger. When one is angry, the spiritual energy dissipates again. Your phenomenon is beginning to darken again. Overcoming anger means, at this point, comparing oneself as well. What if someone were someone else? Ah, I would be just like that other person in his place. If I were that person, and the other person were this one, who am I, and if this person were angry with me, how would I feel? So, the best thing is to participate yourself, to compare yourself as well. I went searching for a bad person, but I did not see a single bad person anywhere, which is what I wanted to see. Then I examined my inner self, my heart. Astonishingly, what have I found? No one is worse than myself. And that is why it is said: better that you be deceived, but you should not deceive others. You don’t lose much there. And so all the saints, even God... As far as I remember, it also says that God... Jesus says, "Holy Father, Father, forgive my sins." So how can one imagine that such a pure divine incarnation like Jesus also says, "Holy Father, Father, forgive my sins"? What sins has he committed? When we compare our life to his, we are a mosquito, not even a small mosquito before him. That means we are so burdened by sins. Our mala is so much; this sediment, so many tons of sediment lie there. Part 2: The Light Within and the Work on the Svādhiṣṭhāna Cakra Beneath a massive sludge lies a tiny spark, the Ātma, resting there. This "sin" refers to karmas. The greatest sin one commits is to think not of others, but only of oneself. If one were to think of animals and nature as oneself, then human beings would be completely free. But what we do to animals and to nature is our greatest sin. The entire cakra is purely a subconscious issue. These subconscious issues are our drives, our longings, our desires, our qualities that bring us pleasant feelings within ourselves, but towards others, we become knives. That is hard work; nothing is easy. To purify that, we did meditation today. Whoever wishes to overcome these things can continue practicing this meditation at home. The endpoint was a crucial point, and that is where I stopped. Why did I stop? Because some have already stretched out their legs several times, which means several people had difficulty sitting. But at home, you can extend this stage more—engage more with both sides, my solid side and my beautiful side. Find both: where do you go with your joy, and where do you go with your sorrow? Who is there who always receives, who always helps you, who is always ready? If you come with sadness, that won’t help. And when you come with overflowing joy—not with ego—do not immediately give yourself the flowers. For us, that is always God, or Mahāprabhujī, or Gurudev. We go there with all our worries. I have brought in this song from Saint Francis of Assisi, who wrote, "Lord, make me an instrument of Your peace." That means His peace. Is God not yet satisfied? God is content, but this peace I mean here is in your own sense. Because where you are, there is peace. And I want to bring this peace there. It is like a little lamp in your hand. Imagine it is a very dark night, a winter night. Everything is covered with clouds, and there is no current at all. Now there is a vast spaciousness, and you have to go through it. Wherever you move, light enters. You go to one side and perhaps light a lamp or another candle, then you move on to another room, light another candle there, and you go slowly, slowly. That means the entire space is now bright. You can overlay this light onto another, and now you can move freely and see beautiful light everywhere. This light means to me a positive relationship with oneself: your joy, your faith, your bliss, your mantra, your prayer, your existence. You are the light in darkness. It is very beautiful; there are posters written that refer to Jesus, but in the sense of the Yogi, we all are—all living beings, what lives is a light. You are also a light in the darkness. There are many people who have darkness in their lives. They are very sad, and suddenly they were struck, and the light is in life. Inwardly, your inner world is divided into two parts. We have our worries, we have many problems, we also have many unpleasant things. With this positive prayer, mantra, faith, we are to enter into our dark side and illuminate it. That means praying for forgiveness. Praying for forgiveness means recognition, that you are accepting yourself and your mistakes. So long as you do not accept yourself, you cannot help your own self. You can help others, but not yourself. In this meditation, you should sit and be honest with yourself from both sides, the negative side and the positive side, and then try to bring them together. Now, it is impossible to bring light and darkness together. Therefore, one will win. When you blow out the light, it becomes dark. Or if you bring forth the light even more brightly, then the darkness disappears. You are a light in the darkness. Wherever you go with your positive thoughts, that will help you. Thus, we can cleanse our Svādhiṣṭhāna Cakra. Otherwise, what has awakened within you? What awakenings occur in the Svādhiṣṭhāna Cakra? The awakening of consciousness, which has become a moving energy—the water element, this orange color, as power, awakening, energy. But this awakening has taken place within us: anger, hatred, passion, greed, jealousy, cruelty. Lord, please, that is not so much. All of this has blossomed within us. No meditation technique can trigger that. When it is meditation, then it should be a meditation where there is love, surrender, devotion, understanding, warmth, acceptance, and embracing. This meditation that we have done: you sit down in meditation and then bring yourself into this state and silently chant a word within: "make me an instrument of your peace." Is peace limited or unlimited? Because I create peace only for my family. This is a very selfish, limited joy. This is what it means to me. With this goal and with these thoughts, I became a Swāmī. I have seen how much selfishness there is even in family life. One wants to do everything for their family, everything. No matter how the neighbor walks, no matter how others walk. There I decided, no, I want to be there for everyone and not just for one family. Renunciation means that you have renounced the desire to act selfishly for just a few people here—for your husband or wife or children—and instead be like the sun, which is for everyone: vegetation, animals, birds, fish, humans, for all. Whether one benefits from it or not, we humans can harness solar energy or not. But the sun constantly gives benefit to everyone. Whether they are aware of it or not, the trees, the plants are very aware of it; they always grow where the sunlight is, always bow there, always go there. So be like a sun—your sermons, your words should be for everyone. With these thoughts, I began to be Swāmījī, to be there for everyone. Where the selfish thought is present, then these problems arise strongly. Where there are no selfish problems, then it becomes freer and lighter, and that liberates me greatly. You cannot imagine how free I feel inside. Although sometimes my freedom is a problem for others. So, when I say, "Lord, make me an instrument of Your peace," Your divine peace means everything. For example, if you are angry with someone and jealous of someone, that means you do not want peace to be there. So then, it is not in the sense of God. And that is difficult, very difficult. Then think of the second word we sang: "I have opened my heart wide for you." Do you have it? How far? Everyone can enter it, the entire universe, because God is everywhere and everything. Is your heart greater than the universe? Yes, of course. So who is not allowed in? They are not allowed to come in while you are angry and afraid of losing your shelter. And when they come, I say, "God, why are they here?" No, then your heart is anchored. The other is like the Narrow-Mind. You are very close. The door is very close. And God is so vast that He cannot enter through these narrow doors. So, our heart is currently like the eye of a needle. Is it called the eye of a needle? The eye of the needle. And God is an elephant. Now we have to pull this entire elephant through this tiny little hole. How is that possible? God means all living beings, all love, holding all hearts open for all. May all that comes into the heart feel my warmth. This is the second stage. The third stage, what we have sung, spoken, is also beautiful: "I will be Thine." In emotion, to say "I will die" is very easy. But then persevering is very difficult. We took the Mahābhārata as an example, Bhīṣma. Now Bhīṣma, he goes through his harsh, harsh experience, he goes inward. So, either you say, "Lord, I will be Thy God, I will be Thy Gurujī, I will be Thine," but for how long? As long as I meditate, I sing. And afterwards? Well, afterwards we go home. No. That means you have not understood it. This love is merely emotional love. While we sing, everyone is in Bhāva Samādhi. Bhāva Samādhi is like a dream, like a drunkard. To enjoy this Bhāva Samādhi, some people also use certain herbs at that time—what are they called, hashish, plants and such herbs—and afterwards they feel great, but that is only for a while; afterwards they become even more foolish and more sick. So, "Lord, I will be Thine," with clear consciousness, with clear thoughts, and I pray that yes, He will always accept me, Mahāprabhujī. What I told Mahāprabhujī, what I told Holī Gurujī, many things came to my knowledge that could lead me astray, but I believe nothing. It is said in the Mahābhārata that the moon and the sun can change their direction, and the immovable Himalayas can begin to move, but the word of Bhīṣma will not waver. We will see that until the end, it will not move. Such things happen. We will all say, this is the Tum. Why doesn’t he do it? He just looks around, because I cannot let such things happen. But he has a hook in his throat. This hook cannot free him, although he wants to be free, but cannot. Like a fish, she is trapped, she now wants to be free, but the hook pulls her. And so, the person who has said "Yes," who has taken the path, opened their heart and said, "God, I will be Thine," then will be Thine, it will be His. These things then help us to resolve our Svādhiṣṭhāna problems. This is called will. And this will is the best medicine. The Svādhiṣṭhāna Cakra is our everyday problem. The Mūlādhāra Cakra is a dormant problem, like a house overgrown with forgotten grass. From time to time, certain events arise again, and we will see, perhaps in the next life we will continue to struggle and experience. So, at this moment, we are thoughts. But the Svādhiṣṭhāna Cakra is our daily problem because it is the subconscious. That is our psyche. This psyche is so fragile, it simply bends. If you try to grasp it, it is like catching a fish with your hand; it slips away quickly. You slip from the hand. So, use this meditation and the second prayer. Please always repeat your mantra. The mantra is the best path one can have. I’m sorry for running over by three-quarters of an hour, but since I arrived three-quarters of an hour late, I didn’t want to be unfair, so I have given back three-quarters of an hour. When you sing, you should sing from the heart and truly mean it; otherwise, it is merely emotional. Please fight against all your feelings. This battlefield is Mahābhārata, and everyday problems are our Svādhiṣṭhāna. Through wisdom, through the help of Gurudev, we will solve and overcome everything. I pray for your success, and I pray that these negative feelings may dissolve into positive thoughts. And it will dissolve. To give freedom means to have freedom. To give others a path means to have the path open. Until next time. I am already very much looking forward to it. Next course, we will work with the Maṇipūra Cakra. Oh, the Maṇipūra Cakra can hardly wait. It’s rumbling. He will get in touch. So I will report to him. Next time, the Maṇipūra Cakra. I believe it will be sometime in April. We will also have a public lecture, and I kindly ask for everyone’s collective support for this work, for this lecture, because I will not be in Vienna until April. I will, as you all know, on Friday morning, stretch my wings towards India. To stretch the wings, as one says, I will extend my wings, spread them towards the new ideas where all Gurujī see. On Thursday evening is the Christmas satsaṅg. As always, we want to celebrate all kinds of culture. As every year, we would also like to hold the Christmas gathering. Then I can immediately address what makes people restless, those who constantly say... and because I stop, many will rise up, who definitely want to draw your attention once again to two things. So, what it’s about. It’s not about something we necessarily want, but it is like this: Indra said, for how much am I a teddy bear? I can tell you, I am a teddy bear for at least 5000 people. So if the 5000 each pull out one hair, then the teddy bear will have a bald spot. This is at least up to now, but it will continue, they will grow. Thank God, I can say I am a thousand times grateful to Mahāprabhujī for making me Dedi-Bear, in this sense. So many people, all want to give something. One will show gratitude, another will give, simply give. Throughout the whole year, although I do not want to, I say please no gifts, but it is part of human feelings to always bring something. Throughout the whole year, we gather such beautiful things, many things. Now, because this Dedi Berdi collects all these things, I would need five times as much space to store everything I have acquired and kept over the past 20 years. So we gathered everything together; some people even crafted things by hand themselves. The proceeds, the liberation, the revenue from all of this goes as a donation to this great project Om Āśram. The ōmāsana will be, I tell you, your spiritual home, your spiritual house. The Czech anthem says, "Gede Domumoi." And that is beautiful. A soldier in Greece, wounded, injured, in pain, dark, foggy, snow, cold and hungry, sad and far away from his home, his homeland. And he speaks, he says, "God, where is my home? Where is my home, O Vyāse Kempe, Gede Domum Oli?" And so, we also ask: where can I peacefully pursue my spiritual development? Where is my home, where do I belong, and where can I truly do something together? I have tried a lot—thank God, Schikanedagasse, Ennekes Strasse, Salzburg, Würzburg, Hamburg—we have centers everywhere, but we are limited. When we have Satsaṅg, we cannot sing louder; there are many, many things. Purījī, Purījī... Amitābha, Amitābha... It is limitless. It will be very, very vast. There are over 100 hectares of land. One hundred hectares of land must all be cultivated. That means kindergarten and senior garden and junior garden and hospitals, hospital, workers, caregivers, nurses, school and meditation—so many, many things. I hope that Mahāprabhujī will continue to entrust these tools in such a way that they remain healthy and that he can fulfill this dream or this desire. Everything that comes through this Christmas market does not go to any cash registers, does not go into Swāmījī’s cup, does not go into Chikanedagasse; the money goes into some fund, otherwise it will be used for humanitarian work. For that, our dear Saraswatī, who is called Indra, Indra Irine Kodim, has written a beautiful article about the Om Āśram project. You will read it when you get the newspaper next week. At the same time, another message is that Zidane has enlarged many beautiful pictures because people often asked him, who is Mahāprabhujī, Gurujī, Holī Gurujī, Śrī Devpurījī, and Indra. He has now created several larger paintings in quantity, and they are all in room number 19 upstairs. But I believe pictures will be brought here, and the Christmas market is on the 19th. Whoever wishes can have it. With that, I wish you all a good appetite, a lovely Sunday afternoon, and a wonderful week until I am in Vienna. Greetings to all of you, and afterwards I wish you all the best, all love, and God’s blessings. The meditation cassette is being prepared; whoever wants one should get it from Renate or Monika. Let us sing Oṃ once. My name is Swāmījī. I would like to express my gratitude on behalf of everyone here for this beautiful weekend, this weekend seminar. You have once again shared your wisdom with us in a remarkable way. We have much work to do on ourselves now. Swāmījī’s words have touched us very deeply and he has now ignited the light within us, within each one of us. It is up to us now to nurture this light, to care for it, and not let it go out. As Swāmījī says, to carry the light forward—that is his goal in each of us. Still in many of us, the light that is already so scarce in our world. So once again, to place this light within each one of us. I am truly grateful to Svāmījī for conducting these seminars and giving us the techniques to work on ourselves so that we can reach a higher state of consciousness. Swāmījī, thank you very much, I am grateful. Hari Om, Oṃ Śrī Dīp Nārāyaṇa Bhagavān, Jai Jai... Let us proceed. Everyone, we are once again on the path. The Würzburgers and girls occasionally go into the shell here. Then we will leave here. So, we are all standing on the path, and then the people do not walk at all. I have said it x times, yet no one addresses it. Those are not the people I go to at all. This is a spiritual lecture about Yoga in the Indian tradition.... Amitābha, Amitābha...