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Relax your hands beside the body. Relax the whole body from the toes to the top of the head. Relaxation. Lie down on your back in Ānanda Āsana. Once, take a deep inhale and exhale, and just keep one thought. From time to time, instruct yourself. With this kind of instruction, relax. Just relax. Each and every limb of the body should be relaxed consciously. Relax your neck. Relax the back muscles, relax the shoulders and elbows, relax your hip joints, knees, relax your stomach muscles, and relax your jaw. Relax. Give yourself the suggestion: "I’m relaxed. I’m relaxing." And say it to your body. Just relax. Relax and feel the motionlessness of the body. Feel the prāṇa in all the four levels. These are the four layers: annamaya kośa, the physical body; prāṇa, prāṇamaya kośa; as well as the mental energy, mental prāṇa, manomaya kośa; and ānandamaya kośa, the feeling of wellness. Relax. I am relaxing. I am relaxed. Relax. Now, coordinate your body and breath. Observe how the prāṇa flows in the body at the time of inhalation. Then, observe how apāna is functioning, exhaling all the toxins. There is no need to change the rhythm of the breath; just let it flow very gently and naturally. I know that I am inhaling, and I know that I am exhaling. Relax. Now feel the prāṇa in the whole hall. It has become one. It has become one. Deep inhale, exhale. Mentally imagine, while inhaling, that prāṇa goes in; while exhaling, chant OM mentally. Other people from the Kriyānusthān have no entry here. They should continue their Kriyās elsewhere. Thank you. Enjoy your Kriyānusthān. Please do not be in a hurry; make it very peaceful. Be very relaxed, in the divine consciousness, the divine energy. The divine presence of the Guru is with you. Slowly move the limbs of the body, and turn your body a little left and right. Roll your body and sit up. Before any techniques you do, first you should relax and harmonize your body and mind, and then sit. People who decided yesterday to be in Kriyānusthān should not be here, otherwise it will not have the proper effect, neither here nor there. So the Kriyā, or the techniques, or the instructions—simply, we will call it Brahma Vidyā. Vidyā has many different kinds of power. Faculties, which are dormant in the form of talents in everyone’s consciousness. In this technical world, many hidden talents are discovered and awakened in people who are using them, making someone have good will and good intention. But some people try to use this technology to develop experiments in a negative way. Electricity was meant for good, to give us light. Now we use this energy in many different ways. They may not have thought about this high technology of the operations through which the instruments are functioning, and there are many things done in a negative way. The atom was developed for good things, for positive things. And there are people who are using it for good things. But there are Āsurī Śaktis who use that for another thing which is not good. The knife is developed for good things, but the same knife can be used for bad things. Similarly, the vidyā, the knowledge, is tormented by what we call the abilities, talents. Sometimes the sleeping energy, the sleeping snake, the cobra, is better left asleep. But when you wake up or awaken them, then we should know how to deal with that. So in this civilized world, in the world of technology, immense talents are developed, and we try to do something good in this world. But when we use it for our greed, then it becomes dangerous. In the golden teaching of Bhagavān Śrī Dīpanārāyaṇa Mahāprabhujī, it is said, "Do not go against nature. Otherwise, nature will take revenge." This means you have to suffer the consequences. Well, in past histories there were also natural disasters, but not in this way which is happening now; that is a result of human greed. And besides this, more negative qualities, negative prāṇas, and negative karmas are developing. So these karmas are individual. And as well, sometimes it becomes collective karma. In that collective, all who have bad karmas are victims of that. But some are there who do not have this. Yet it is said, with the grains, the moths are all ground. So if that moth would not attach or go to that corn, it would not be ground. Or it could just keep a distance, go away. Saṅgha—what kind of societies are you with? You will get the color of that habit. Vidyā, in some way animals also have, but it is limited, for their food and some self-protection, so they are doing that too. Now, vidyā for humans is different. So those who have vidyā are known as vidvāna. We may say the wise one. So finally, all kinds of jñāna are jñāna, but the main jñāna is ātmā-jñāna. So the human should concentrate more towards ātmājñāna. Ātmājñāna is Brahmājñāna. When you will know ātmā practically, then you will know Brahman, because ātmā is Brahman. Ātmā is Paramātmā. And this all is guided, awakened, protected, and developed through the prāṇa-śakti. Prāṇa, mostly we get from outside. So one prāṇa is the cosmic prāṇa, very pure, neutral, that is called prāṇāt, the lord of my prāṇa. Prāṇa is my life. O Prāṇa, that means you are Lord of my life. So you may say, the divine energy, the divine Śakti, Cosmic Śakti. Śakti must not be understood as merely a feminine thing. Śakti is the strength, the Śakti which awakens in you. So Śakti Hīna, one who has no Śakti, is like a dead body. Śakti Hīna, Bhakti Hīna, Jñāna Hīna. Without that śakti, there is no knowledge, no bhakti, no jñāna. We all eat food, we make sport. Some go for running, jogging, climbing, or practice āsanas, prāṇāyāmas, cycling. That’s for us to gain more Śakti, strength. When there is no Śakti, you can’t get up. So, it doesn’t matter if you are male or female, you have that Śakti, and it’s called bhujabala. Bhuja means the hand, the strength in your hands. You utilize your talents through your bhujabala, through the śakti of the mind, mental śakti, intellect, viveka. So, even God himself has more śakti in each and every atom of his body. And we too, when there is no śakti, pure śakti, then the senses are declared and rejected as used or dead cells. In the torch light, we have a battery, and slowly, slowly, what we call the battery becomes empty or discharged. No Śakti. So we are recharging again. So this is one śakti, which is cosmic śakti, pure śakti, that is our, we call the prāṇa, prāṇāt. Then, that same cosmic śakti is colored by different societies, circumstances, environments, etc. That colors your prāṇa. That affects your prāṇa. So this comes through food, through words, talking, living with others, going to certain places, etc. So that when you meet someone, if you are strong enough, then you overtake. And when you are not strong enough, then that takes over you. As soon as you develop fear inside, you become scared. When fear awakes in you, then your Śakti goes down. You will say, "No, I’m not afraid. I’m not afraid to walk in the dark. There is no ghost. There is nothing," and you were very strong. You have strong śakti, and you went along, walked through the cornfields. It was moonlight, gentle wind. And the crops, their leaves are making sound. And you see, and you feel, "Oh, nice." But suddenly you feel that someone is coming quickly towards you. I am not afraid. I am not guilty. You don’t see, and suddenly you feel someone is touching your back. There’s no one. And again, something happens. Your hair begins to stand up. "Maybe there’s a ghost or something." Immediately your quickening, or what you call the prāṇa, goes down. Bhaya comes when the bhaya comes. Fear comes, even if you have bhujabala, it becomes like that. Therefore, for our benefit, Gurudev made one bhajan: "Terī satguru rakhe lāj, cintā mat karnā, nirbhaya raho niśaṅka." Kabhī mat ḍharnā. Nirbhaya: Bhaya is fear. Nirbhaya is without fear. A nirbhaya: felelem nélküli. And don’t be in doubt. Don’t be scared. Nirbhaya raho. Niśaṅka: Śaṅka is a doubt. Niśaṅka is without doubt. And everything that develops... It is against the fear, but fear is given to all creatures, to humans too, because sometimes fear is a self-protection. You are not afraid of fire, but still there is something sitting in you that makes you not touch the fire, or if you touch, to do so carefully. Like that, just like that, because fear is there that I will be burned. Therefore, if you come somewhere, even if you do something quickly, some spot will remain on you. But when Brahmajñāna, Ātmajñāna awakes, then the layer of fear becomes thinner and thinner, but it will not disappear completely, and that will go with your astral body. That will accompany us, but when we awake, all those qualities which lead us to Brahmajñāna, Brahmavidyā, that will make us sure we will become Nirbhaya, or what’s called Abhaya. Abhaya. It’s not Bhaya, it’s Abhaya. That’s a beautiful name. So this Kriyā, what we are going to do, we are learning Brahmavidyā Kriyā, and that should be practiced, and it’s not difficult. You can practice anywhere, but it has to be done. So, the first step, what we learned yesterday, but from beginning till the end, what we should be careful of is that we don’t come to negative prāṇa. Always we should have a good quality of our prāṇa, like in Āyurveda, more sāttvic quality to the life, give the quality to life. To give the quality to life, it depends on us very, very much: with the food, with the environment, with the friends, many, many things. But when you put negative thoughts, then again it begins to pollute. So in psychology they said, to think negative means poisoning thyself. And to think positive means enlightening thyself. When we think negative, we will feel guilty, and then fear will come. That fear will join the ego, and that ego will join the greed. Ahaṃkāra, that is a problem. The king Rāvaṇa, he had many good talents, and he had the blessing of immortality with one condition. What will cause his death? If he will not do that, he will be very wise, very talented, but ego. So it was the ego that destroyed Rāvaṇa, and that Rāvaṇa is sitting in us, called "I," "I hum," not "so hum." When you say "haṁ," then you need a second "haṁ." And all I am. I am all. I am. That is nourishing the ego. Therefore, you must say that I am. Yes, you should say. I am Ahaṁ Brahmāsmi. I am that Brahman. When I declare that I am Brahman, then all are Brahman. But when I declare, "No, I am my property, myself, me, this," then this is the ego. That one will delete good qualities and allow the negative qualities. So the Brahmavidyā Kriyā, slowly, is a lifelong guide. It will help you if you do āsanas, prāṇāyāmas, walking. Whenever you have free time, you utilize some part of this kriyā. Understand me? You didn’t understand? You didn’t understand? Yes, you said you didn’t understand. Okay, so let’s look at it. And the technique which we learned yesterday. And after that, we will have a discussion, questions and answers. Whoever will have a question should stand up, will get a cordless microphone, you can ask your question. So the question you will ask, but you will not ask about the technique. Because that is for you and for them, those who will come. So, welcome again. Did you understand the technique? Yes, thank you. So, like I said, the camel, the lotus. The lotus is somehow called the king of the flowers. Lotus is used in many beautiful poetries. Lotus grows in muddy, dirty water. But the flower comes above, and even that dirty water you spill on it, it will just flow down. Every drop will slide down. So we live in this saṁsāra. This saṁsāra is mixed water. But we have to be in this saṃsāra. Our roots are here, but our cetanā, our consciousness, is above. So it is God Kṛṣṇa. He had one wish. And he wanted to make an Abhiṣeka, a pūjā to Śiva. And he wanted to do it a thousand eight times. And this means he glorified Śiva with a thousand eight names. One thousand. So he ordered a thousand lotus flowers. And he was making abhiṣeka on the Śiva Liṅgam and saying Śiva’s one name. Now Śiva wants to know, Viṣṇu must have a little hard time. Everyone, sometimes we have, as a test, difficulty. Mother loves us, father loves us, parents, brother, sister love us. Everything is very easy to access, but you come to this school. Teacher loves you, your friends love you. Everything is so easy, but then comes the examination. You look to the teacher. The teacher said... He looks at the other friend. The teacher said, "No." That’s a test. That time is a very precious time, a challenging time. So Śiva took one flower away, and Viṣṇu, after 999, he did it, and one flower was missing. It is said, Anuṣṭhān. Anuṣṭhān means your Kriyānusthān, your Saṅkalpa, which you made in front of God or in front of yourself, and you missed it once. Your saṅkalpa is not fulfilled, your sādhanā is not fulfilled. Your upāsanā is incomplete. You awoke the sleeping cobra. And he asked why. What answer have you? Now, Viṣṇu was nervous; he should not get up. This āsana is very important, not moving, not changing. And we, every two seconds, how should we finish our upāsanā, our anuṣṭhāna? Kṛṣṇa was looking. "I had a thousand lotuses. Where is one?" Śiva appeared behind. "Viṣṇu, you have two more. You can offer one." You have beautiful eyes. Instead of the lotus, offer your eyeball. Then your sādhanā is completed. He was thinking, but Viṣṇu, when he promised, he spoke, "I will give a thousand flowers, and one is missing. If I, Viṣṇu, will say, ’It doesn’t matter,’ if I compromise, then all will make to compromise." So he prayed, and he raised his hand; an arrow comes into his hand to take the eyeball out. She was looking, and Viṣṇu was pulling; his arrow was about half a foot or twenty centimeters away, and Śiva held his hand. Viṣṇu was just looking, "What’s happening? Who’s holding my hand? There’s nobody." Śiva said, "Viṣṇu, I am pleased." Your sādhanā, your saṅkalpa is fulfilled. You passed your examination. From today onwards, one of your names will be Kamala Nayan. Kamala means lotus, Nayan means the eye. So, who has the beautiful eye? It looks like a lotus blossom, beautiful before opening, gentle pink. So, God’s name is Kamala Nayan, given by Śiva, and therefore all our chakras are connected to that Kamala Nayan. That is divya cakṣu, divine eyes, where the entire universe is reflected inside. And there is your chakra, mūlakamala, the mūlādhāra is called mūlakamala. Nabhi Kamal, the Manipūra Chakra. Hṛday Kamal, Anāhata Chakra. Kaṇṭha Kamal, the Viśuddhi Chakra. These are four Kamals. The Kaṇṭha Kamal, where is Sarasvatī? Hṛdaya Kamal, where is the Lord? Nabhi Kamal is the seat of the Jīvātmā, Brahman, and Mūl Kamal is the seat of Gaṇeśa, protection, solidity, wisdom, Buddhi, and prosperity. This too belongs to Gaṇeśajī. Labha and Śubha. Labha means benefit, the gain. Śubha means the luck. So the benefit and luck is in Gaṇeśa. Welcome Ṛddhi and Siddhi is Gaṇeśa. So, Labha, Śubha, Ṛddhi, and Siddhi, these are the four petals of that Mūlādhāra, which represents the four Puruṣārthas, represents the four Vedas, represents the four parts of yoga, or the four directions. All direction for you is solid, and there is the foundation of your life. All karmic bricks are there. All the attachment, the cement, is concreted there, where you have to come through. So this Kriyā, which goes from one kamal to another kamal, will be very great and successful. For today, that is enough, because your computer has little memory space. So today, try to delete what is not necessary and save the space for tomorrow.