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Part 1: The Interplay of Consciousness, Mind, and the Path of Yoga He is able to take all information, such as protocols or minutes, to the subconscious level. Simultaneously, he brings out information delivered through our intellect, which is connected to the conscious level of our being. For example, whatever you hear and see now is the work of consciousness and intellect together. Whatever is received within the realm of our consciousness, where our intellect is active, is immediately taken by the mind to the subconscious. That information then turns into the subject of our interest, which may be called our desires. So, whatever you would like to do is information from your subconscious level, brought up to the conscious mind where the intellect is again active. The principle of the intellect is to give judgment: to discern what kind of wish or desire you have and to which faculty of your existence this subject belongs. You saw water. Your consciousness clearly made the picture through the eyes, and your intellect told you it is water. This went in as information, went deep, and came out. Now you have desires. Your skin has a desire for touching, to swim. So now the intellect gives the judgment: this desire is for swimming. Then we go and swim. Any actions we do stem from our own desires, our own experiences, our own perception. It doesn’t matter if you want to or don’t want to. In Australia, spiders are very common worldwide. Australian spiders are well-known, and there are different kinds. When you see a spider, you are scared. Your intellect tells you it is dangerous, and this fear goes to the subconscious. The mind brings sorrow, and sometimes even in a dream this fear comes out. The meditation technique is for purifying our inner fear, anxieties, complications, any troubles. It is said: with which eye you see, with which kind of feeling you see somewhere or someone or this world, like that you will see the world. If you think positively—"Oh, Sunshine Coast is very comfortable and very beautiful, and people are talking about spiders, but I didn’t see even a single spider here. I have come so many times"—then Prakāś said, "No, no, Swāmījī, that’s not correct. Go for a walk in the bush, and you will see we have plenty of them. They are very lovely, they are very good." Many people who make films or documentaries wish they could have a beautiful nest, or web, of the spider. So there is a different view. The film people find it good to film; other people find they don't like this. The books tell us the theory. The great sages tell us: all problems by which we are surrounded are innate, created by ourselves. A spider creates its net, goes there, and sits to catch small creatures. But one day it happens that the spider itself is caught in it and can’t come out and dies there. So, though you create something beautiful or something for your good, sometimes it’s difficult to come out, and that is the inner conflict. In meditation, self-enquiry meditation, and especially the meditation we practice step by step, it helps us to go deep into ourselves and open the lotus of our heart. On that, we were meditating yesterday. Patañjali, in the Yoga Sūtra—I hope it is a good translation from Sanskrit to English, definitely a good translation because he is a famous translator, a famous author—writes very first in this chapter one, which I taught yesterday: "Atha yogānuśāsanam." Now the master begins to tell the disciples, "My dear ones, you decided to practice and go on this path, but this path needs discipline. If you wish to have success, then you should have discipline." This word "discipline" is utilized now in modern business life, in commercial life; they say self-discipline is key to success. So, the key to success, if you will be successful or not, especially on your spiritual path, is that you have to follow the discipline: discipline in practicing, discipline in living, discipline in speaking, discipline in eating, working, and acting in this world to create positive things. So, "Atha yogānuśāsanam." Anuśāsana means discipline. Discipline makes a person strong. Discipline makes a person healthy, happy, and successful. But immediately, in this chapter after the first mantra, Patañjali says, "But my dear, though you will lead your business or your practice or your family life or your study or anything, take care. You are standing on your way. No one. You are standing in your way." Do you understand what I mean? You are your own obstacle. How? So here it says: "Yogaḥ citta-vṛtti-nirodhaḥ." Your citta-vṛttis—it means your own thinking. With one small thought, you can create a big rock. Your own thinking will let you suffer and will let others suffer. Why should we not turn our inner attitude into the positive? As soon as we have a negative thought, then with this negative thinking, anxiety rises up. When you are in negativity, parallelly, your uncertainty or fear is growing. Like you plant a beautiful garden with vegetables, fruits, or something, and flowers. But at the same time, it grows the weed, and the weed grows quickly and more. It overtakes. One flower plant is there, but how much weed is there to overtake? So when we have a positive aim, we have positive thinking, but take care: there is a parallel. The waves of those thoughts will try to overtake you, and that’s negative. So, now I tell you, the discipline of yoga, or yoga, cannot be successful without discipline. And for your discipline, to keep the discipline, you have many obstacles—that is your self. What does that mean? Your anger is your obstacle. Your hate is your obstacle. Your jealousy is the thorny fence you cannot go through. You know, there is some wire. You hold it, then you can’t leave it because it is stuck on both sides. Jealous. Jealousy means jalana. And jalana is a fire. And that will burn you. It will not let go, jealousy. The greed, that will pull you back. It will not let you go further—means on your spiritual path, on your positive path. For the sake of money, now people are ready to do anything. The greed. So anger, jealousy, greed, and then the hate. That is a kind of strong wind: you would like to go in that direction, but the wind will pull you back. That wind will pull your boat back in the other direction. So, these negative qualities, as long as they exist, the Master said, in your citta—meaning in your inner space, whatever you call the heart or your consciousness within this—they will torture thyself lifelong, and in the end, nothing will remain there. Will remain only a little. His whole body will be burned, even. Or soon, this body will turn into the earth. The earth tells: "Māṭī kahe kumhār ko, tū kyā rūndhe moī? Ek din aisā āegā, mai rūndhūgī tū." There was one man who is making the ceramic things, the pottery out of the clay. So he brings the black clay and he soaks it in the water, and then he’s mixing and beating and turning and this and that. So one holy person was passing by. And he thought, how is this man torturing the earth? And the earth is telling that man—now, the person who is looking, listening, or who made a poem—so the māṭī, māṭī is the earth, the clay. Māṭī kahe kumhār ko—she is telling to the potter—"Tū kyā rūndhe moī? What are you torturing me? Ek din aisā āegā, the day will come, mai rūndhūgī tū. I will torture you." In my... so your body will be turned into the earth. Therefore it is said that all negative thinking, to harm someone, to destroy something, that is our own obstacles. We are putting our own obstacles on our path. So, "yogaḥ citta-vṛtti-nirodhaḥ." Through the practicing of yoga, purify your citta vṛtti. Vṛtti is the thinking. Mahāprabhujī said, "Suppose you are swimming somewhere on a beach and you lose your ring, and the ring falls down to the bottom, but you don’t see where it is. It is about four meters deep, and to dive four meters also takes a little energy." Not everyone can dive. But if we know exactly where it is lying on the bottom, then we can go dive and take it and come back. But we don’t see because there are waves, there are waves, and we can’t see from the surface. So Mahāprabhujī advised: you put one glass window, a frame, and put the glass on the water. And then the waves will break, so you can see clearly where your ring is lying, and then you can dive and catch it. Now, this frame, this frame is a frame of protection. And that protection is your discipline. That protection is your mantra. That protection is your meditation. That protection is your prayers. That protection is your good deeds, good thinking. And a glass, we see, a very clear, transparent, is your consciousness, is pure. Now there are no waves on it. And you can dive in to the bottom to find your ring, which means to find yourself, what they call self-realization. So it is a beautiful work, and it is a work for our self. And when we work for ourselves, then we will work, or we can work better to help the world. Therefore, Patañjali said, it doesn’t matter what you begin; maybe you don’t want to practice yoga, or you are not doing yoga, but you do something else, or you are doing your study. Many people have problems finishing their diploma because there are a lot of troubles and this and that, and they always fail the examination because there is no discipline to study. If you sit and study, then it will help you. So, "yogaḥ citta-vṛtti-nirodhaḥ"—this is the first thing: to purify all restless thoughts, and especially those thoughts which are destructive, harm the outer world, and harm us. So, in this, then, "yogaḥ citta-vṛtti-nirodhaḥ." Without yoga practice, you cannot purify your restless thoughts, or you cannot control them. And then after that, that time when vṛttis are purified, then the draṣṭā—"tathā draṣṭā svarūpe avasthānam"—that time draṣṭā, draṣṭā means seer, so you are the seer. You will see how, for example, when you are dreaming, you see the dream. You are sleeping in the same room with your family members. But you dream, and in the dream you saw a beautiful rainbow. And in the morning, you get up and you said, "In a dream, I saw a beautiful rainbow." But in the same room, other people were also sleeping. They didn’t see the rainbow. It was your dream, so you are the draṣṭā. And when you were in the dream, you were saying, "I see the dream." So similarly, you are within thyself to see. So, draṣṭā—you are the draṣṭā. You are the witness. You are the seer, svarūpa. And svarūpa means form. So who am I? I am not the body. I am not mind. I am not emotion and all these qualities. But I am the ātmā, the pure self. To see this svarūpa, and then you become sure: yes, now I know what I want. Your path becomes clear. But then you begin your path. So this is a long, beautiful book. You should read it very much. And then, when the path is clear, but still, again, the vṛtti becomes active. Our thoughts will help us lifelong, or our thoughts will torture us lifelong. You are not forced to be angry. You are not forced to cry. You may cry the whole day, scream the whole day, but you are not forced to do it. So then it is said there are two kinds of vṛttis: kliṣṭa or akliṣṭa. One vṛtti is kliṣṭa. Kliṣṭa means problems, troubles. So what we call—we are troublemakers through our thoughts. There are people who cannot create the trouble; they cannot sleep. Midnight, still they can’t sleep. Two o’clock early morning, cannot sleep. Then he takes the telephone and dials any number. Some person said, "Hello, who are you? Who is there? Sleeping, no?" And the person said, "You stupid guy, don’t talk like this." And he puts off the telephone for another. Now I create trouble and begin to sleep. So this is called troublemaker. They are searching how to create troubles, and this one trouble can influence the vegetation, other creatures, water life, the vegetation life, the birds’ life, the wildlife, the humans’ life, and so on. There is one poem about bamboo. You see, I sit on a beautiful bamboo chair. It was ten years ago, made by Prakash. In the bedroom, I came to the bedroom, and he made it with so great love, and he said, "Master, this is your holy chair or your holy throne, and I wish that you will utilize it forever." And since that is traveling wherever I am going, made out of love, look how good thought he made, and so. But bamboo, there is a beautiful, different story about bamboo. So, but this which I tell, it will not be a good one. One holy person, or any person, let’s say, was walking through the forest, like you have bush land. It was the hills, big hills, and he could speak and understand the language of the birds, the language of the trees. Now you will say, "What, Swāmījī is talking stupid things?" We are not so stupid that a tree speaks. Tree speaks. Tree is not stupid. But we are stupid, that we don’t understand. One will say, "You see, the sky is blue." Another will say, "No, there’s no blue." So you cannot make a more proof than this: the sky is blue and clear, but who don’t want to accept will say no. So you can understand your plants when you are in the garden. This is the best therapy. Also, it’s called active meditation, creative meditation, and passive meditation. After coming back from your work, you go to your garden, if you have one, of course. In big cities, maybe not. And go in your garden and check your garden and give the flowers water with the water hose and clean, and this, you know. You speak with the flowers. You speak with your fruit trees and everything. It’s like a meditation. It’s like a relaxation. It’s anti-stress techniques, meditation. How the plants make us happy. Can you imagine? Without a single green blade of grass, if nothing is existing, only the stones or the sand. So we live in this world, and trees are our life. Their beauty we should protect. So the man was walking there, and the forest was crying. Forest was unhappy. So man stood there, he stopped and he asked the forest, "Why are you so scared? Why are you fearful, frightened?" The elderly person from the forest, the elderly tree. He said, understand? That’s it. Yeah. And so is that, you know. That old tree is talking. Here on earth, the bamboo is grown. Bamboo sprouted. The entire forest is unhappy. They are very unhappy. He said, "Why? Because the day will come." He will burn the whole forest. Because when the bamboo is old and a little dry on the surface, and the wind goes and two branches of the bamboo are rubbing, the fire begins and the forest is burned. You know, in the bushland, Australians are very expert, or very knowledgeable. They know everything about how a bushfire begins, sometimes out of nothing. So, say this bamboo: when such a person comes into society, then he makes such trouble that all of humanity suffers. The whole vegetation is suffering. What we call the wars, you can’t stop. He said, "I hope and I wish you that it will not happen." What can he do? Then he walked down further. A beautiful place, nice soil, and good, something like Sunshine Coast. Whatever you put on the earth, it grows. And it is said, even in the desert, there is not a single green grass blade to be seen. When it rains from nowhere, such a beautiful plant comes, and green and flowers become a carpet, a beautiful carpet. So Mother Earth will not lose the seeds. Similarly, the Divine Mother, who is in our heart, she will not lose the seeds of happiness, the seeds of joy, the seeds of confidence, the seeds of freedom, the seeds of peace, which are within our citta-vṛttis. But akleśa vṛtti, kleśa, akleśa, kleśa vṛtti—one restless thought can destroy everything. A peaceful lake, a beautiful peaceful lake or a pond, and you throw a stone inside. It creates waves, restlessness. One. What you say? One ill fish spoils the whole pond. He walked further, three or four days’ journey, and he came to a wonderful, beautiful forest again. And the whole forest was celebrating. Like you celebrate your birthday or some holy days or something. All was happy, felt very secure. He stood up, that man, and he asked the trees, "Forest, you seem so happy and so joyful. Has something happened here?" And again, one old tree, with the long beard and long hair, and what was the last, last days, or the... years of the life, old culture, you know? He said, "Yes, my friend, we are very happy. Even I am happy my life will be prolonged. Otherwise, my life is maybe only one or two years more." He said, "Why?" Yeah, it is a famous saying: the big tree attracts the axe. Woodman, so I am old, I am nearly half drying, and woodman will come and check me out, but something happened. He said, "What?" So he said: "Chandan uga bhūmi par, aur khushi hui ban rāī, ek din aisā āegā, aur kīmat degā badāī." Clear? You understand now? After so many Hindi poems, saying now, you understand? Very good. "Chandan uga bhūmi par"—the sandalwood grows there. Begins to grow the sandalwood. The whole forest was happy. The day will come when the price of our entire forest will be very high, and we will be protected so that no one should cut the forest or the trees here, because the sandalwood tree needs plenty of other trees, and it grows in that shadow and in that environment of the different trees. So it’s not allowed to cut any trees. So they say we are protected from everything. And so in our family, in our society, in our country, when a good person is born, then we are all happy that this one gives us the knowledge, the happiness, and joy. Now, these two are the kleśas. Kleśas are two kinds of vṛttis. The kleśa vṛtti is the bamboo—that is, your words are like a fire, anger, hate, and so on. And therefore, Mahāprabhujī said, before you speak, each and every word you should measure in your heart and see on that scale how heavy it is. Your word should not become a heavy force of one. Don’t say, "This person is not good with me. I have no harmony with these people. This is not good." Don’t say this. Before blaming others, it is our selfism. It is our vṛttis. If you cannot cope with one, two, three persons only, how will you cope with the whole world? Try to be the beautiful rose flower, though there are a lot of thorns. So this is a thorny world, but in this world you are a rose. When you bring a fresh cut rose from your garden to someone, you come and say, "Look, it’s my first flower in my garden, I want to give it to you." And there are also long, strong thorns. And a person will take carefully, but he or she doesn’t see the thorns. In your giving, see that beautiful flower. Often I get many roses, there’s a bunch of flowers, roses, there’s a savage place welcoming at the airport or somewhere, and I catch it, and often the needle’s blood comes because so many heavy flowers and thorns are there. But it means not that someone gave me purposely the thorns; they gave me the flowers. Even the lotus flower grows in muddy water, not so clean. But it’s a lotus which, when it comes and opens, has no dirt on it at all. And if you try to put on this flower some dirt, it will slide down. So, our duty is, in this troublesome world, whatever it is, we shall remain above this and do our duty, our sevā, to help the entire world and all the people. There will always be difficulties, different kinds of thoughts in this. But Patañjali said, if you remain untouched, your sādhanā, your practice, will go further. And that was yesterday’s meditation on our Anāhata Cakra, on how it is opening into a beautiful white, very light blue lotus, and it has a little fiery orange color. That is our heart cakra. And in each petal which is opening, the first opening is dayā, compassion, mercy. Second, love. Third, peace. Fourth, protection. So, these all petals, the twelve petals of the heart, Anāhata Cakra has this beauty. And also in the Mūlādhāra Cakra, there are four petals, opening to wisdom, certainty, love, and solidity. And so yesterday meditation was on this, and today is very important cakra, which is the Maṇipūra. Maṇipūra cakra, which is the center of the Hara or center of the Prāṇa or center of the life energy that connects with the solar center, and it’s also nourishing our pancreas. All the glands are supporting each other, and the entire functions in the body. And so there are different exercises, especially in your Yoga and Day Life book, targeted to each energy center in the body to become healthy physically, mentally, socially, and spiritually. Spiritually, it means yoga and a life, a harmony of the body, mind, and soul. But you are not able to have harmony with one person because you would like to be the boss, bossy. And at some time, the wife of the director dies quickly because he wants to be at home also, director. Part 2: The Jewel City: Harmony, Breath, and Light When the director or president is in the office, everyone comes and says, "Yes, your excellency, yes sir." But when he comes home, his wife doesn't say, "Hey, your excellency." She says, "Come on, please, can you carry this garbage bag and drop it in the field?" Why not? For that man, it is not easy to come from that role to this one. He thinks for a minute, "I am the president." She says, "Yes, I know, darling, but at home you are not the president. I am the president." I am the home minister, or the opposite. Sometimes, though he is a director, the women are so strong that, in a subtle way, she doesn't know what she is doing, but in a subtle way, she kills. That is why the husband dies earlier, and she is left alone, sitting in a big house and not knowing what to do. So, harmony between both is essential. Whenever one eye gets weaker, the other eye is not happy. Do you think the other eye is celebrating, "Oh, now I will do everything because the other is weak"? No. It says, "Now my value is double because I must take care more." In the body, everything is balanced. The right leg says, "I am the right one, I am always the best." But the left one says, "If I go away, then you will..." See what will happen? How much load will you have to carry? The entire body is a balance. That is yoga. Each and every limb of the body, every gland, every nerve, every joint, every ligament, every muscle, and every organ has its own value, and in their place, they are very, very important. So Patañjali says, if you create in your maṇipūra cakra that positive energy, you will create harmony of body, mind, and soul. Why do you have no harmony? Because you are so proud of yourself, and you would like to dominate. When the dominating power is there, then everything falls down. There is one story about an elephant and a tiny ant. There was a competition to win a prize, with people standing by. The ant came and said, "I want to see, I want to win the prize." The elephant walked over and said, "You little ant, you cannot. I will win it." Okay. What was the game? The competition was over a small grain of sugar, a small kernel. They threw it here in the sand. Whoever could bring back only the sugar would be the winner. The elephant said, "I will go first." He put down his trunk and inhaled to take the sugar. He took the sugar, but also half a kilo of sand. Then the ant said, "Can I please try also?" Serious and very majestic, gentle, she did so. She walked nicely, looking everywhere. She went and, with her tiny little mouth, took the corn of the sugar and put it in her mouth like this and walked. Everybody saw that she had only sugar in her mouth and not a little bit of earth on it. So, one made a point. Laguta se prabhuta mile, aur prabhuta se prabhuta dūra. Kīrī sakar kha gayī, aur hathī ke mukh dhūl. Laguta se prabhuta mile: when you are more humble, you get higher. Prabhuta se prabhuta dūra: but if you play yourself as a higher one, full of ego, then you will not get the higher things. You will fall down inwardly and in the world. Therefore, the Maṇipūra Cakra, whatever happens to us, is immediately like an attack on our Maṇipūra Cakra, and it destroys our prāṇa śakti. There are ten kinds of prāṇas, and from these ten, two—prāṇa and apāna, the incoming force and outgoing force—are crucial. So, Maṇipūra supports very strongly getting pure energy and also supports reducing all toxins and everything from the body. So, prāṇa and apāna. The Maṇipūra Cakra, when you meditate, you have this cakra here somewhere. I think I also have it here somewhere, yes, the Maṇipūra Cakra. In your book, Hidden Powers in Humans, you all have it, yes. Who doesn't have this book? Oh my god, under the lamp is always dark. You hold your candle in your hand; the candle gives the light, but underneath it is dark. So you are sitting here in the light, and you do not have this book. Then my lecture you can’t understand. Here is written very, very much about your health and the maṇipūra cakra, and your solar plexus, your pancreas, your digestive system, your health, and so on. When this cakra opens, then it means the opening of the door to our health. This cakra has many exercises, āsana practices you can do at home also, yourself, or your yoga teacher will teach you. I was also learning because I forgot which āsanas are there. So, you have this in your yoga book, the exercises. Once a day, you should perform these exercises, maybe only one round, but it is very good to control the energy in the body. The food which we could not digest, and what we call high cholesterol or this and that, all can be managed by this Maṇipūra Cakra exercise, and there is one called Nauli. Do you know the Nauli exercise? So Tyāgpuri will have it for you tomorrow morning, but then you have to come without breakfast. At the end of the course, he can show you the Nauli exercises. That is very, very good for everyone. For the Maṇipūra Cakra, the first exercise, which is very important, is Prāṇāyāma. Prāṇāyāma means the training for the prāṇa, prāṇa vyāyāma: exercising the breathing. How to breathe will help us very much. There are three levels of breathing. Some breathe only from here, the upper part of the chest. Mostly those creatures have a short life, like rabbits, dogs, and cats. They are breathing here. Then breathing from here, from the ribs, is also not so good. Some people stretch their chest and try to breathe only here, you know? That’s pride. But here, everything is empty. The roots are drying, the roots are rotten, the roots are attacked by termites. So breathe deep. Always, you should feel that, yes, my abdomen muscles are moving when I am breathing in and out. If you have breathing here, you will never be depressed. You will have no anxieties, and you will not be nervous. If you are very nervous, then do one technique: deep breath, and then you will be relaxed. Sometimes you have some problem or something, and then you say, "No, yeah, okay, it’s clear." Or the child, the small child, is crying, and then the father or mother takes the child in their arms, and then the little baby, while crying, breathes deep. You see the breath. Every time you have a heavy suitcase or hand luggage and you want to put it up in an airplane, what will you do? You will inhale, retain the breath, and lift the bag to put it up. Try exhaling and then lift; you can’t do it. And if you try, you will get a back problem, what you call the slipped disc. So it is the breath which keeps our spine straight. Whenever you work hard, lift something, take care of the breath. According to Patañjali and Rāja Yoga, there are three kinds of prāṇāyāma: inhalation, exhalation, and retention, holding the breath. So for this Maṇipūra Cakra, breathing, and then there are two kinds of prāṇāyāma which are very, very effective. It is said, if you do it every day, you are 75% sure not to be a victim of cancer. And after these prāṇāyāms, if you do them every day—it takes three minutes, four minutes maximum, or two minutes—do Agnisar Kriyā. Agnisar means purification of the fire or awakening of the digestive fire. It takes only one or two minutes, and then it is said, make sure or be sure that 95% you will not get cancer or certain diseases. And after that, if you do the nauli, churning of the stomach muscles, then you can celebrate a long life. But again, "atha yogānuśāsanam"—what does that mean? Self-discipline. So one prāṇāyāma is called Kapālabhāti, and there is more concentration on the exhalation. Yes? You see how? Do it yourself. Put one hand here, please. And now, give pressure here. Look at me. Not like this, but so. Twenty-five times, that’s enough. In the morning, it awakens the dormant energy and fire from our maṇipūra cakra. Then, second is called Bhastrikā. It is the same kind of technique, but coordinating, balancing both inhalation and exhalation. Is somebody ill there, constantly lying behind the chair? Aha. Have you a problem? Sleep. What did you do in the night? Aha. Aha. Okay, now you sleep. Okay? Lie down. So, because I thought you had some stomach problem or something, we could do something. Okay, relax. The Bhastrikā. Bhastrikā is balanced. Very good. You are very good. Practiced. Yeah, the sound is like a saw cutting. A good carpenter is cutting with the same rhythm, and the saw cuts both directions. And so, it is not like this; that is too much. When you do this, you can have a cup or plate on that head, and it should not fall down. Yes, you can balance, fill it with nice water, and put it here, and then do. And also, the kapāla. So this is Kapālabhāti. Now the Bhastrikā is like a saw of the woodman, okay? And Kapālabhāti is like a locomotive with a coal starting at a railway station. Then, going through the mountain, then comes Kapālabhāti, and you have to go. These are the techniques which will support our Maṇipūra Cakra, and then comes the Agni Śara Kriyā. For that, you will retain your breath, exhale, retain the breath outside, and then hold the breath outside and move the stomach in and out. There is a position where you have to bend forward, supporting your hands on your knees. So, tomorrow morning’s session, you will have some of these kinds of exercises that Tyāgpūrī will guide you through. So, the Maṇipūra Cakra is the seat at the navel. It is Maṇipūra: "maṇi" means a jewel, and "pura" is a city: the city of the jewels. The jewels here mean happiness, good health, and so on—the good qualities. So the science of the cakras and kuṇḍalinī is not only for meditation or higher awakening, but to balance our body, our mind, our emotion, our intellect, and to lead a happy, harmonious, and balanced life. So, that’s enough theory for today. Now, we will do practice, if you want. Okay. So, what do we do? We do a little interval. In the interval, it will be an active interval. It means you may go to the balcony and take a little fresh air. If you want to go to the washroom, you can go and come. Or you stand up and do some stretching exercises. And others who can sing one bhajan, so that our brothers and sisters on the webcast don’t have to make a different kind of program; maybe they would like to continue to see. So, can you turn this camera on the jyoti? I will move, and you can see the picture, okay? Perfect? Sound? Can you check the sound? Thank you for singing good bhajans. According to the ancient literatures, by those great incarnations, great saints who realized in their life how important it is to achieve liberation: nothing is more in this life than to get the ultimate goal, liberation. That means that our light should become one with the cosmic light. Finally, when the aspirant, when the devotee or the practitioner is ready and coming to that level of consciousness, but still there is the darkness of ignorance, there is no certainty. Therefore, the disciple, the heart of the disciple, the longing of the disciple: Satguru jyot se jyot jagādo. "Jyoti" means light, and "jyot" means that which we light, the flame, which is a little bigger, brighter. O Lord, light my heart in your light. Jyoti se jyoti jagādo. Swami Sivananda of Rishikesh writes in the Sādhanā book: There are two candles. One candle is already lit. The other candle is not lit. But it does not mean that a candle which is not lighted cannot give the light. We have to bring this candle to that flame of the burning other candle, and then you will get that light, and you will also become a giver of the light. Satguru, jyoti se jyoti jagāo, please light my heart with the light of your heart, O God. Timir has different meanings. Timir means tamas guṇa, negative qualities, dullness, laziness, and in dullness and laziness there are all these negative qualities hidden. Tamas guṇā. Tāmasa vṛtti, the aggressive thoughts. And timirā means darkness. What kind of darkness? If you close your eyes and you say, "I want to see the bright light," okay, then you have to buy the sunglasses, those kind of sunglasses, because these eyes you have closed. Now you want to see that. So, that darkness of the ignorance is the light of the knowledge. And so, "gu" means darkness, and "ru" means the light. He or she who can remove the darkness of our ignorance, our tamas guṇas, our krodha vṛttis, and who can give us sattva guṇa, sāttvik buddhi, the positive thoughts, and remove all the doubts which are the cause of all suffering. Lead me to the pure light. Satguru, jyot se jyot jaga do, light to light, please light. Mera antar timir mīṭhā do. All suffering is because of the darkness of ignorance. In this book, Hidden Powers in Humans, you will read some columns that are written about three principles, or the three things. They are obstacles for all of us. My dear, it was a time to meditate, but I think the question came and I should answer the question. What I am telling is very clear. An evening will be meditation too. Antaḥkaraṇa. The Sanskrit language is one of the first languages. The alphabet of Sanskrit is known as Devanāgarī. "Dev" means God. "Dev" means divine, and "Nagarī" means the citizen: the citizen of that divine world. What does that mean? That means the city of the divine is your pure viveka, your intelligence, your knowledge. So you are a member, a citizen of the knowledge. Therefore, all śikṣā, all learning began, the language and so on, from those ṛṣis who saw in meditation. It is said, Cauḍhā Loka, Ikṣu, Brahmāṇḍa, yogīs were able to travel to fourteen different worlds around our planet: seven above and seven below, which are also going in our sun system. This sun, within this, and Chauda Log, fourteen different kinds of worlds, Ikisho Brahmāṇḍa, twenty-one hundred different universes, means different sun systems. So yogīs were able to travel, what we call astral traveling, to the 2100 different sun systems or universes. In Nāḍī Yoga and Śavarī Yoga, Nāda means the resonance. An entire endless universe is created out of that one Nāda, which is declared by them as Oṁ. Om is not a religious symbol. Om is not some cultural symbol. The Om is that cosmic sound. Even the astronauts who went very far already said there is a sound. This, our what we call the civilization, sound here in our planet is not there. It is after certain kilometers are finished. You can’t hear anything. But when they go thousands of kilometers, there is a beautiful sound. Before they declared, I have written in my book, "Can we open a little more, which is getting hot?" Thank you, because it is said in the Vedas, whatever is in the Vedas is said. Now, all the scientists, they are telling their research work. I would say, till today, nothing is founded. What is not in Vedas? Written: "Yathā brahmāṇḍe tathā piṇḍe." What is in the universe is in this human body. And so: "Oṁkāra bindu saṁyuktaṁ nitya dhyāyanti." Om kār bindu. The sound "Om" begins with the bindu, a dot, like a very sharp, tiny needle’s point. In the endless universe, just one, "Eko’haṁ bahu syām." And from that, the Nāda awakes. Oh, Ananta Brahmāṇḍa, Śāstra Sūryas. So, the yogī said, "Ananta Brahmāṇḍa," endless universe and thousands of sun systems. That Nāda Rūpa, Rūpa as I spoke before from Patañjali, Draṣṭā and Saurūpa. So Rūpa is the form. Does God have a form? Does truth have a form? Does light have a form? No. Only resonance, and therefore it is declared the Brahman, the God, the Holy Father, or Īśvara—whatever you call it, or your ātmā—is only the resonance, the sound. And everything is brought, balanced, united, created, and dissolved by that sound. And that is an entire universe. The yogī achieves, then you enjoy. Oh my God, no fear. It’s like you take off and go. That’s it. It’s a beautiful feeling. But before that, we have so many obstacles, and that’s called mal, vikṣepa, and āvaraṇa. Mal means impurities: physical, mental, emotional, intellectual, social, and so on. Impurities... Pure thinking, you have to think positive. If you think negative, then you produce the negative. If you think love, you produce love and purity. Vikṣepa, I spoke half an hour on the vikṣepa, you know, the vṛttis, disturbances. How many vikṣepa do we have? We are sitting peacefully, meditating, and suddenly someone is standing outside and begins to talk loudly, not purposely, but now this is a vikṣepa. So in this world, there are many different kinds of vikṣepa. Okay, nobody is talking, very peaceful. Window closed, suddenly sweating. Oh God. This is also vikṣepa. Okay, we put on, turn on the air conditioner, and we are meditating and sitting peacefully. Suddenly comes a mosquito. These are the three kinds of vikṣepa: ādhibhautik, ādhidaivik, and ādhyātmik. Vikṣepa in the universe, these are certain energies, certain. So, purify the vikṣepa and then the āvaraṇa. Mal vikṣepa āvaraṇa. Āvaraṇa means the curtain, curtain of the ignorance. So, you can purify through positive, pure thinking. Vikṣepa, you can remove by enduring the situations and forgiving, and see the positive. And the āvaraṇa of ignorance, the curtain of ignorance, you can move only through satsaṅg. With good people, you always have good talk. And when negative people talk, one word and you have a big fire again, like you put petrol, fuel on the fire. So, at that time, when the horizon opens, that time this nāda comes, and then it is said a certain protection is coming. Who is protecting you? Out of the sound. And so the letters of the Sanskrit appear to those saints as protectors, symbols, figures, and resonance. It is resonance. Now these symbols, these figures, how you bring them together, they can be destructive or they can be protective. When you say to someone dear, "Sir, good morning," say good morning. How did you bring these words together? And instead of saying "bloody one," there is no "good morning." So this is how we manipulate the resonance of the sound within ourselves. So it is said in Tulsīdās, he said in the Gholi Rāmāyaṇa: If you want to have all your friends, then there is one mantra: give up harsh words. Give up negative words, then all are your friends. But that’s very wise. So this sound comes through these words, through this language, and then further continues the development of this sound. And that sound is Nāda Yoga, Nāda Rūpa Parabrahma. But they say that the sound they hear is like a resonance of the Oṃ. I’m not a good singer, you know. When I’m singing, people think, oh God, it’s a broken bamboo flute, you know. But when we chant, the sound of the nāda, you know where it is? In the navel, the seat of the sound is here. When the child cannot pronounce properly, stuttering, yeah, then you give these exercises of the Maṇipūra Cakra. One month you will see how 80% better, and practice it can be trained. Practical experiences, Maṇipūra Cakra. So, Parā, Paśyantī, or Bākhī, these are the three seeds of the sound: navel, vocal cord, and lips or the tongue. Here, Akāra, Ukāra, and Makāra. This is Trinity: Vishnu, Shiva, and Brahma. The Īśvara, the Holy Father, or whatever you call it, and God, then what you believe, and the creator, where you are pronouncing. So the sound, Jyotase Jyotajagam, Satguru Jyotase Jyotajagam. O Gurudev, please awaken this light. I have been, I think, three times in my life in a cinema hall, a cinema theatre. And several times I gave the lectures in a cinema theater because there is a big podium and thousands of people can come. So, there was a... once I saw one film, and the second film I saw with Gurujī, it was about Kṛṣṇa. And once I saw a film about Mahatma Gandhi. So this was three times, as I remember, I was in cinema. People are talking to me, "Do you know that film?" I say, "Yes, yes, I heard, it’s very good, I think, no?" That’s all, what can I say? So there’s an old film, black and white, made in India. It’s called Mother India, yeah, yeah, and it’s beautiful, very nice. It awakens love towards nature and everything. And there is one song which I always use in my satsaṅg: "You have a light in your hand." And walk on easy steps, you should light. Light, further the light. So your each word, your each step, your each thought, every action should be like light, enlightening the people, not misguiding, guiding the people. Jyoti se jyot jagāte chalo, prema kī Gaṅgā bahāte chalo, holy river like the Gaṅgā, let it flow with you, the Gaṅgā of love. Bring the love, like the holy friend said, "Father, where there is hate, may I bring the love." So, a person who is positive and has love in their heart for everyone, with each movement, wherever they go, it’s like love is flowing. On the way, when you see someone who is meek, troubled, or suffering, embrace them. Give a hug. Give everyone a hug. Hug of your kindness, hug of your love, hug of your understanding. And it is such a beautiful sound. This is a beautiful life for humans, to live together in happiness, joy, and love. No, we want to destroy this. Who is he who is talking about this? This is a problem in the world. There is Aśvarī Śakti, which suddenly comes like heavy waves and hurricanes, and this. But that hurricanes cannot be forever. Suddenly, peace. So let peace be everywhere. OM ŚĀNTI ŚĀNTI... OM ŚĀNTI ŚĀNTI... OM ŚĀNTI ŚĀNTI... OM ŚĀNTI ŚĀNTI... Śānti.