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Part 1: The Master's Way: Filling the Cup Namo namo Nārāyaṇāya, Namo namo Nārāyaṇāya, Namo, Namo,... Deepa Nārāyaṇāya, Deepa Nārāyaṇāya, Namo, Namo, Deepa Nārāyaṇa, Namo, Namo, Deepa Nārāyaṇa, Namo, Namo,... We are in the summer season now. It is the right time, a good constellation, and we are all here. We have had three lectures. What were they about? Yes, precisely. The harmony of body, mind, and soul for physical, mental, social, and spiritual health. Today, everyone thinks, "The doctor-uncle will help me." We go to the doctor, and the doctor says, "Yes, of course I can help you. But you must follow my instructions. Take this medicine exactly as prescribed. Do not experiment." The patient knows his pain, but the doctor says, "Patience, wait." This waiting time is very hard; it takes a lot of energy. So the doctor tells the patient, "If you help me, I will help you." The patient agrees, "Yes, okay, I will help." Then another person comes along, like Vijaya. In Tyrol, there is a very good doctor who can heal everything. So we traveled to Tyrol, and the doctor said it was nothing, not a disease. The doctor said, "This is nothing, that is no disease. Just go and walk around on the Alps for about a year." This is how it is with the Master and disciples. This is called the way of the Master: follow the Master. There are three types of disciples. One is the flower, the second is the follower, and the third is the follower. The flower is only for a while; it blooms briefly and then is finished—just a little theater. Then there is the follower who falls over and loses the way. And the other is the follower who follows the way the Master shows. Yes, but there is also something in between that can come in between. Mahāprabhujī wrote a beautiful poem: Pāras saṅga loha kīna, phira bina palaṭa loha. Yathā pāras asalī nahīṁ, yā rahā vichovā. It is clear, of course we all understand. We have learned for so many years. Pāras is a stone, and it is somewhere in the Tyrolean mountains, in the Tyrolean Alps. Yes, you can find it there. If you find this stone, how will you know it is Pāras? When you touch a piece of iron to this stone, the iron becomes gold. Between Tyrol and Switzerland, there is a beautiful, large lake. Do you know what it is called? A bottom lake. It is not a bottom lake. The Tyroleans have thrown so much gold into it. They were making experiments with this stone, and it really became gold. They threw the gold into the lake. The people of Tyrol are very blessed; they say they do not need any gold. They have their mountains, and that is enough. So they threw all the gold into the lake. Then, twenty-eight years ago, they found gold there—not the Tyroleans, but other people. So it is gone, and the stone was lost. The people who found the gold found the stone. But it was just an imitation; it was not the real Pāras stone. They are still trying to make gold from iron. This iron can be turned into gold, but not that way. When we bring the Pāras stone to iron and the iron is not turned into gold, why? Mahāprabhujī said the reasons can be either that the stone is not real, or there was a little distance between the iron and the stone. This means the disciple is not real, or the Master is not real. Or the Master is real, but the disciple has doubts. And this doubt is out. When you doubt, you cannot turn inwardly into gold. There are many disciples who have a lot of trust and devotion, but they keep a little distance of doubt, just in case. They are called the followers, so they follow the way of the Master, his feet. You know this story, but I will repeat it. One Master has hundreds or thousands of disciples. The Master says, "Let us go on a pilgrimage, follow me." After some time, one after the other, the disciples disappear. The Master has a stick in his hand and goes on. One disciple is following. The Master turns around and says, "There is one disciple." And he says, "What oneness! All the disciples have become one, one Ātmā." Eko'ham—I am one. Brahman is the reality, and this world is transient. So the Master said, "I am so happy." And the Master says, "I am so happy, but my son, you are not yet so far. I see in your thoughts, in your consciousness, in your feelings... sometimes you think you can do everything. And you have little Viveka." The disciple says, "Yes, Master, this is possible. Please erase such thoughts from me, from my consciousness. What practice shall I do?" "Yes, my child, my son, that is the best way—that you ask me, and I give you a technique. I will give you one technique. But as long as you do not master it, you should not take any steps. It is an experiment." "So, Master, please tell me." The Master says, "Where are all the others that were there? Did they all become one?" The Master says they had enough. The disciple says, "Master, they have had enough." The Master asks, "And you? Have you not had enough?" He said, "No, Master. My tea cup is still empty. Please fill it up again." "Yes, my son, that is right. As long as your cup is not full, you have not reached the fullness, the perfection." "How will I know, Master, that my cup is full?" "Oh yes, that is a good question. But you can tell me." "Yes, Master, when my tea cup is full, then no matter how much you pour in, it flows out." The Master says, "False, not right." The disciple says, "But it is full. There is no place anymore." "That is your problem. I will fill your cup even more, and nothing should flow out." He does not understand. "So I will teach you that. Let us go. Let us go. Do not show me that you are tired." "No, Master, I am never tired. Master, I am never tired. I follow you." Sei hilfreich. So the first step is to help others. When your cup is filled even more, then you should give this on; you should help, you should give your love, your devotion, your prosperity, your bodily abilities. Just give it to the others. Help, help. That means your cup will always be full, and it will not flow out because it flows into other hearts. So your cup will ever be full, and nothing will ever flow out, because you will give it on to other hearts. But first, you should check if your heart has a hole. You should check the hearts of others to see if they have a hole, because they cannot hold it. If they cannot hold it, it will just flow out into the sand. "How should I know that, Master?" "That is a good question. That is it. Yes, you should know." "How should I know that, Master?" "Go ahead. Keep trying to help, help, and help. You are a good disciple. One day you will reach." It was evening. The Master said, "Good, we will stay here. We have a small tent and a small pot. We will spend the night here. We will put up a tent, and we have a pot. We will put rice and vegetables in it and cook. In your stomach, everything will be put in one pot. So we just have one pot. No spoons, nothing." "Yes, that is good." "Was meinst du, dass es gut ist? What do you mean, it is good? What are you thinking? The Master said it." "Yes, Master, it is clear." "Oh, you are having such good thoughts. Now you have come to clarity. Can you explain to me what it means?" "Yes, Master. That is for my benefit. I do not have to wash up so many dishes. Just a plate and so on, just a small cup of water, that is enough. I like that very much. Just one pot, I like this very much." He says, "Yes, you still have to learn that. This is called laziness. Yes, and that is laziness, tamo guṇa. And you did not understand about this one pot, so we will go on." In the morning, at sunrise, the Master said, "Let us go. Is everything clear to you?" "Yes, Master, everything is clear." "Are you still learning?" "Yes, I am learning." "Do you know everything?" "Yes, I know everything. I understand now. I think, Master, I need no wisdom anymore. My pot, my cup is full, and it is clear. Thank you, Master. I know it. I will follow you. Follow your feet." And the Master says, "Yes, you are a good disciple. You will be a good disciple." And the disciple says, "What did you say?" "I told you what I see. Your cup is still empty." "Yes, Master, as you think, but for me it is enough. I will do everything for you, and I will follow you, and I will help everybody." The Master said, "The day after tomorrow." There will be a test, how nice. So, two days later, the Master and the disciple moved on, and suddenly the disciple disappeared. No steps could be heard. The Master looked left and right, and there was nothing. Then the Master asks, "Gajanan, where are you? What are you doing?" "Master, nothing else than what you have taught me." "Oh, a good disciple. What did I teach you, and what have you done?" "Master, I saw a snail that was going across the street. And I took the snail and put it away into the field so that nobody can run over it or step on it." And the Master said, "You are crazy, not anār," which means pomegranate. "Did you learn nothing from me? Why did you do this?" The disciple said, "It does not matter what I do, you always say it is wrong. When I say no, it is not correct. When I say yes, it is also wrong. No wonder, Master, that hundreds of disciples disappeared. But I am still staying. You told me I should help. And I helped this little animal. So gruesome. And you are so cruel. I should not help the animals?" "Yes, yes, you should help." "Also, then it was wrong." He said, "So what am I doing wrong?" The Master said, "Es ist große Fehler." The Master said it was a big mistake. "Please explain to me. Weißt du? Can you see it clearly in your head? It is still empty. When you can understand the feelings of the other and what the other one wants, then you are a perfectly realized disciple. What are you saying? What would you like to tell me? Do you know where the snail really wanted to go? He wanted to go the other way, to the other field. Now he has a long way to get back to his field." "Yes, Master, this is true." "So it means you have not followed my way." And so, all of us think we have learned something. But we are not perfect yet. That is why they say perfection comes at the end of life. Liberation, mokṣa, comes at the end of life. Learning, learning, learning. The knowledge is not yet perfect. One needs to learn, learn, and learn. So we need to know, and we need to think about it, and then take steps. "But Master, I only do what you do." The next day, the Master said, "What have you done?" "I was in the village doing some shopping for you, Master, so we can cook something in our little pot. And the shop owner was not friendly. And Master, you told me that the disciples, they need a stick. That is why you have a walking stick in your hand. So what did you do? So, Master, there was a stick, and then he said, 'Yes, a G-stick.' So I hit him twice over the head with a stick." The Master says, "You have not learned anything. Dish and kal. I think your head is totally empty." "Yes, Master, I told you many times, 'Please fill it, fill my cup.' But you know, I keep filling it in, but there is a hole at the bottom. There is still something in it. But Master, there is no hole. It is three-quarters full." At the bottom, there is a hole. He turned the cup and looked for the hole; everything flowed out. The cup is empty now. The Master said, "I love you." And I understand why you always follow me. So, this is the way to the Master. Always learning, learning, learning. The second story we know: The disciple was going alone. The Master was not there, but the disciple could feel that his Master was with him. And the path was full of thorns and stones, but the Master was not there. It was a pleasant way. He was with me. And the disciple was angry. He said, "When the path was nice, the Master was with me. But now there are stones, thorns, scorpions, and snakes, and he is not there." So he came to the Master and said nothing. He went into his hut and sat there. The Master said, "Where are you?" He said, "I am here." The disciple said, "I am here." "Did something happen?" "What do you mean, something happened? Thank God nothing has happened. If it had, I would not be here. But Master, how nice it is you are here and you are smiling at me. But when the terrors come, you disappear, and I am alone there." The Master said, what does that mean? Part 2: The Path of the Disciple He explained the hard, heavy, and dangerous path I went on. When I went on that difficult path, the Master said, "Oh, my disciple, I think the cup is totally dry." He repeated, "Oh, my disciple, I think that the cup is totally dry." I asked, "What does that mean, Master?" He answered, "When it was comfortable and nice, I was just accompanying you. But when it was difficult, ich bin gegangen—but when it was difficult, I was going on this path, and I was carrying you like a big wound on my hand." I exclaimed, "Meister, wirklich? Master, really?" He replied, "Why are you asking? Ich bin dumm. Master, again, I’m dumb. Master, there were a few drops, but they are gone now." And the Master said, "Tomorrow everything will be good again. We will go to the goldsmith, and we will ask him to close the hole. Everything will be okay. Come with me." And the Master went with him, and they came to a beautiful tree and a mountain cave. The Master said to the disciple, "Sit down." And the Master took his head and sat on the student’s head; the Master took his head and put it on the disciple’s head. The disciple said, "What are you doing, Master?" The Master answered, "Now I have given you everything. Everything, it will always be full. You took everything from me, and I have given it to you with great joy and with blessing. I gave it to you with great joy and blessing." So the way with the Master is not easy, but it has a happy end. And so many just go away. Many cherries will come on the cherry tree, but not all will be ripe. It is our decision, so follow, follow, follow. One master said in Hawaii, in our āśram. He gave a lecture for only ten minutes, and then he said, "I have a question." One master said in Hawaii, he first had a ten-minute lecture, and then he said, "Have you got any questions?" There was a question. Three times, three times he gave the answer: "Follow, follow, follow. Obey, obey, obey the master." Some people didn’t understand English. "What did he say? Oh no! Swamijī is not talking today." There are many beautiful things. So, let’s always stay on the path of wisdom, the path of spirituality, on the path to God, on the path to liberation, on the path to self-realization, and on the path to the fulfillment of our dharma in human life—the path to the fulfillment of our human dharma. And patience: accept, don’t say no. Sometimes we say it is correct and it is so, but the master says no. Or you think it is good, and the master says it is not good. Don’t argue with the master. Don’t say no when he says yes. You can argue only with your partner, with your wife or your husband, but between master and student there is no such argument. Between master and disciple, there is no place for arguments. So health means clarity. And clarity is wisdom. And when we have this wisdom, we have reached everything. Our body is made of five elements, and no matter how much we take care of this body, one day we will have to give it back to Mother Earth, and the soul will go again on its endless journey. But the Bhakta then has a clear way or path with the Master on the astral planes. Then you know you will securely reach the light and Brahmajñāna. So, no matter how much you already know, don’t think there is nothing else to learn. Even if you are right and somebody else has something else. When you have everything and you have the right, there is a situation when you may be right, but the other one says something else, and you become angry. And that’s already proof that you are not perfect yet. That’s it. Do not speak against Guru Vākya. Do not speak against Guru Vākya. And do not go against the path of your master. You know a lot, but you don’t know the path of the master. And that’s why many will lose the path. Sehnsucht, attachment, greed, anger, hatred, envy—all these are our enemies. And they say this Māyā in this world; Māyā means illusion. It is said that this world is Māyā, illusion. Maya is not like that, that you say, "My husband is Maya," or "My wife or money is Maya." No, that’s not it. Maya is, for example, in summer we go or drive a car on the streets, and we see 200 meters away water on the streets. Mice, for example, when we travel in the summer by car and we see water on the street, something like... Very clearly, we see water, something about 200 meters away. And then we brake. Auto brakes, brake load car. We pull on the brakes, and an accident happens. We thought there was water on the road, but there is no water, and that’s a temptation. You think there is something nice and beautiful somewhere, and I have to experience it. That’s the māyā. And māyā will distract us and bring us to another. Maya is ignorance. It’s false thinking. We need to be very careful on our spiritual path. Follow the Master. And do you know, there are great Masters in this world now, and they were in the past. And they have thousands and millions of disciples. Did they all become masters after their master? They didn’t continue. All the thousands and millions didn’t carry on. So, between the millions of stars, one is the moon or the sun. Among millions of stars, only one is the moon or the sun. So among the millions of disciples, one is the moon, the other is the sun. And that disciple will carry on. And so is our Ālak Purījīsida Pīṭha Paramparā. And so our Ālak Purījīsida Pīṭha Paramparā. I don’t know what I have reached. But one thing I have achieved, and that is a big achievement: we have discovered Śrī Alak Purījī and his seat. And now we know where the roots of our spirituality are. And thanks to Shanti for almost 15 years. For years, she had walked the Himalayas, Givandet. She was walking in the Himalayas, and she was on the way to the Master, the footprint of the Master. So from Kailash to Khattu, Khattu to Nepal, Nepal to Jaipur, Jaipur to Jardin, Jardin to Delhi, and then to Badrinath, and even further. This is how she traveled from ashram to ashram, and then to Badrināth, and further on. We have discovered a mountain cave where Alak Purījī lived and still lives, and also the Devapurījīs. And that is a big achievement for me and also for you. So now we have a very concrete, very clear divine light. There is a jyotī of the guru-paramparā, Brahma-satya, and we are all the followers of Śrī Alak Purījī, and we have found his divine light. And that was the time when Swayambhū Śiva lived. And there is a river flowing from the Himalayas, and it is called Alaknanda, after the name of the Alakpurījī. There is a river flowing there, and the name of the river is Alakanandā, after Alakpurījī. On the other side comes the Bhagīrathī Gaṅgā. And that is called Devapurījī. Deva means Gītā, and priyaga means coming together, union. So, Prāga, Dev Prāga. So, Prāga comes from Prāga. Oh, Praga comes from Praga. So, Dev Praga, like Prague. So, there we come as the river Gaṅgā. And that’s where the river Gaṅgā comes from. And the third river is called Mandāriṇī. And the third river is called Mandākinī. So, that’s in the Trikuṭī. So that’s a trikuṭī. Trikuṭī in the bṛkuṭī. So here is the trikuṭī. Trikuṭī is in the Agnya Chakra. So that’s Iḍā, Piṅgalā and Suṣumṇā. Iḍā, Piṅgalā and Suṣumṇā. And that is the three crafted, three flows together. Like the three powers, three rivers come together. So these flows are a mighty flow. This river is a mighty river. It’s very nice. Alakanandā. Alakananda is the name, and I hope that you will bathe in this river. I hope that you will bathe someday in this river. Only once in that water. You go in, and you come out and say, "Wow, how beautiful." But it’s not there anymore. New water comes. And you come out and you say, "Oh, how nice," but the river is not that. The water is not there anymore. New water is coming. It’s always flowing. Also, like our thoughts, our emotions are not always the same. They flow and flow. So Śāntījī has worked a lot, and she had a vision of Śrī Alak Purījī. And Swamijī also meditates a lot about Alak Purījī. And he has come to me, appeared, and he has a very clear picture. And I would like to ask an artist how I feel about what I have seen. And exactly, without my words, Shanti also said something. And this picture comes together, what I have seen and what she has seen. And Swamiji would like to ask an artist to paint a picture according to Swamiji’s feelings and image, and also together with what Shantiji saw. So it will be. And Shantiji writes about the whole environment from there. Shantiji writes about the whole environment there. And that book will be something very special. She’s writing many stories, but they are not so important like the daily news. But Alak Purī Jī is a legend. Śāntī Jī will get mokṣa there without a lot of effort. I told her, "Write this." And she says, "I’m writing about the people, about their mind." The Austrian psychologist, what’s his name? Freud. About the mentality, like Freud, but nobody had Freud. But nobody has joy. Freud means joy. This is lost time, Swamiji says. It’s interesting. I’m different from Sāgar Purī. Also, Maṅgal Purī is different. And Vijaya is also different. I don’t need to go to the Himalayas to observe that. You can take photos of people here, and you can write about them. But that’s what, from Philly yugas, from Satya yugas, brings to today. This is Satya Yuga in Lebanon, and this is Kali Yuga. But what, from many yugas, brings Satya Yuga into this age? And so we turn Kali Yuga into Satya Yuga. We turn Kali Yuga into Satya Yuga; this is our task, because Swāmījī was not in the mountains there, but Śāntījī, she spent the night there and she saw the yetis in the night. A yeti was going by. But yeti is not an animal. Yeti is a yogī, a ṛṣi. A master from Tyrol made such a story. It’s like a snow bear. The feet are like bear’s feet. And then, five years later, he admitted that he had seen nothing. He said, "I just wanted to be famous." Yes, that’s also possible. But Shantījī, her experience was different. Shanti, is it true? She saw it, not just in her sleep, but she really saw it. Thank God that she came back. So to write something like that is a help for the humans, for the believers. That’s a difference. Such knowledge or information fills the pot of the bhaktas. So the soul’s Śraimān, it will come into Līlā Amṛt, or in Alakpurījī Siddhāpīṭ Paramparā, a book. So it is so. There are lots of other ways in the world to help people. We help and help and help. But something that can help eternally, for a lot and for a long time, that’s intellectual work. When there’s an earthquake and you help two or three people, that’s not everything. You need to help the whole city, the town. And that’s your duty to help everybody, not just one or two people. So I think such nice information will make a wonderful book. Then we’ll be healthy. Then this disease is gone. As Holy Gurujī said in a bhajan, this disease of being born and then dying, and again being born and then dying, that’s also a disease. That’s big suffering in every way, from father and mother. That’s also unstrung. It’s hard for the mother and father, and nine months for the mother. Yes, she likes it. Some are very joyful at that time. But it’s not so pleasant. Maybe for the woman, she’s thinking, "Oh, finally I have a big stomach." Not just like yogis, but what is inside this baby is nine months in prison. So come and be born, and live, and go to school again. Come and be born, go to school, learn writing, and then die again. And where are you? This is a circle of life and death. So something clear and nice, not just a story like Messner wrote. And you know, Śāntījī is not a person who would just write what is not true. She has a lot of good qualities. She can sing, she can play an instrument, she can write poems, she can write books. And she can take your teeth out. She has a lot of good abilities. But sometimes they are not so good. Why not? So now she made a saṅkalpa, and many of you will go to Malakpur and keep, and many of you will go to Alakpurījī’s cave. And when the conditions are good, also to Śrī Devpurījī. Devpurījī is a very mighty, very powerful, very mighty, very powerful. He can fly from one mountain to the other like Hanumānjī. And he doesn’t stroke the disciples very nicely. They all ran away from him. Ālag Purījī said to Śrī Devpurījī, "Your cave is 20 kilometers away, and you need to come there for a week." Because when people come there, and then you say, "Go away," that’s not good. So Alag Purījī said, "Okay, I will sit here, near. I will give blessings, and everything is okay." So Devpurījī, Alagpurījī, Mahāprabhujī, Gurujī, and we all. Gurujī and we all. There are 100,000 Ālakpurījī’s disciples for sure, but Swāmījī doesn’t know them. Shantījī should go further into the mountains and interview the people. What they think, feel, wish, what they know about Ālak Purījī, Ālakanandā, and so on. That is a very good idea. From Badrināth to Alak Purījī. Very good. Then we will find this thought: how to be free from this disease of birth and death and rebirth, and we will get permanent liberation, Mokṣa. So then we are one with the Śiva-loka. And then we are one with the Śiva-loka. Namah Śivāya, Om Namah Śivāya, Om... Namah Har Har Bho Namah Hai, Har Har Bho Namah Hai, Har Har Bho Namah Hai. Namah Śivāya Om, Namah Om Namah Śivāya Om, Om Namah Śivāya Om Namah. Om Har Har Bho Namah. Om Namah Śivāya, Om Namah Śivāya,... Om Namah Śivāya. Om Namaḥ Śivāya, Om Namaḥ Śivāya,... Om Namaḥ Śivāya. Om Śrī Alagpurījī Mahādeva, Deva Dī Deva, Deva Īśvara Mahādeva, Madhav Kṛṣṇa Bhagavān, Deep Nārāyaṇa Bhagavān, Satya Sanātana Dharma, Oṁ Śāntiḥ Śāntiḥ.