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Fold your hands, and when we hold them here, both thumbs touch at the center. You may keep your eyes open; it is no problem. Make yourself very comfortable. Relax. Take a deep inhale. Inhale and exhale, inhale and exhale. Feel thyself in oneness with thyself, with all. Be aware of the part of our being that is the physical body, the energy of the body. Know who you are and yourself. You can understand this through your mind, through our mind. We all have a lot of knowledge; you have lots of knowledge. But what is the most powerful? Your being, thyself, within thyself, and the whole space within your body and beyond. Relax, relax, relax. Now, rub your palms and place them on your face. Then place your hands on your knees, on your lap. We will go to the meditation, but I will give you the path and how you will go with that path. Do not think this is only for today. This is a very, very powerful and clear teaching you will receive today, and you should do it every day for a few minutes, if you can. The best time would be to go further. More than that, I will give you first of all: do not go out. Then you will understand, and you will be thyself. Everything is your eternal journey, but not one inch out of your body—and that is your body. It will expand. The whole universe could be within thyself. That will be your meditation. Everything, how to... It is like you have a bike or a car, and the air is going out from the tire. What does that mean? We have to stop and pump the air again. Similarly, when we meditate, we go to thyself. And if you have thoughts for outside—about your business, your house, your partner, meditating somewhere, running, eating, etc.—then our meditation is not a meditation. Mostly, when people are sitting in meditation, definitely their thoughts are going out. And if not, then the instructions you get for meditation: you say, "Beautiful waves of the ocean, the sun shining or sun rising, beautiful light, the sun setting, the birds, the honeybee." It is very good, sorry, it is very good, but not... You are that which you would like to be. And it will take a long, long time before you can be within thyself. I know, maybe you are very good and deep in meditation and everything. It can be. But it is my experience that people, at maximum, are within thyself for a quarter minute, or maybe less than a quarter minute. And when you are thinking, "I want to be within myself," then we begin to think, and at that time we are outside. So these techniques, these meditations which you will have today, try them. Meditation is not that you just sit down and then you are thinking, "I am there and this and I'm so relaxed, peaceful." You can be relaxed and peaceful, but still you are not there. You are out of thyself. Go to the in. And in this, there is your body. And when I tell you about your body, I will give you good instructions. Or you will see yourself: how good I am, how beautiful I am, how comfortable I am, everything. How much we think about our body means we are not in our body; we are outside. Similarly, also any kind of techniques you want to have, it goes out. So, in this way, let us see how we will come there, and it will not be easy. It is not easy. Number one, number two, not that always every day you go into different thoughts for meditation, or this. Yes, when we are going to sleep, then we... Are not with our body? We go to sleep, but it means you are out of your body, or my body also, I would say. The body is lying there. And so, there are three levels of our being to come to our awareness within ourselves. Learn to sleep. And what we are sleeping is not that kind of yogic sleeping. One also we call the meditation or sleeping, yoga nidrā. Yoga nidrā in Mahāprabhujī's bhajan is beautiful, and you should read that. I will, perhaps today or tomorrow, translate that. Now, first learn how we sleep. When you think, "I will sleep now, I have to go tomorrow early morning, I will sleep," okay? I sleep, but my luggage, if I have there or not, the alarm. So like this, vṛtti, it is a vṛtti, Sanskrit in our words, in Hindi language, vṛtti. And vṛtti means that our restlessness. So when we want to go to say, "I will sleep now, I sleep," at that time our vṛtti goes. Similarly, when you sit in meditation and say, "I want to be a great yogī, I will do this," so now we are on the surface, the whales in the water. When we see one stone in a little pond, what happens? There is one after the other, the whales coming. Similarly, we put in our heart, in our brain, and that is what we call these five elements: the physical body, the energy, the mind, the intellect, and then our inner self, the highest. And we cannot, and then we will not be in practice. So when we are trying to sleep, then you are sleeping very well because you did not say this and that. Otherwise, turning this side, turning this side, the pillow is too high, the pillow is too soft, many things. Only if you were thinking that I want to sleep. Good, now. And if we sleep immediately, or like this when we sleep, now this is a yogic awareness. That is called yoga nidra. So, within a second, do you know how you come from the awakening state to the sleeping state? That we have to learn today, and you have to always use it. I want to sleep, but I am aware that I am now in my body somewhere as I sleep. So, yoga practice—everyone is saying this is not easy, to become within thyself. When we will be at one with ourself, then it is that kind of sleep. That is a peace, beautiful. This we have to make the knowledge. After that, so first is a jagratā. Yesterday I spoke. Jagrata means awakened. Now we are awakened. Then the second, it is called suṣupti, meaning the dream, or the thinking, sorry, the sleeping. So when we were awakened, that time we know, but now I am there, and now suddenly I am nowhere. We can learn this and see when we go to the doctor and they are making an operation, then they give anesthesia. Then what happens? And all the time, till the operation is going on, but you are so deep inside, and that kind of thought which you had all the time, you are like this: your doctor is very good, and it is God, I think it's... But that is only inside, going in the mind. But the operation is done, everything is good, similarly. So we are with our sleep, with catching. But the sleep will not remain with us, and therefore, it is called svapna. So jāgrata, suṣupta, and svapna. So, there are two different worlds we have. One world which we have, jagrata, we are awakened, and this is our world. And second, when we sleep, we are somewhere in another dream. There is one story: a farmer was at lunchtime, he had lunch, and he wanted to rest for half an hour or one hour, so he was sleeping. The story in the one master's book is very, very nice, very good. So he slept. What happens? In the dream, he died. And what happened? He became a professor. And then he was old, and he again died. Then he went somewhere and he became a horse. Beautiful horse, he was very happy, getting good and everything. Again, he was old and died. After that, again he was born as a human. And in the human, he was dreaming. It was in a dream, and he had one beautiful son. And he was so happy, and he got a very beautiful, nice child, a son. And he had, in the awakened state, two sons. And he forgot now beyond. In the dream, you are awakened, and you have a dream. And in dream, is that reality or not? So what happened? That farmer's one child died, and some people went into the farm, and he was sleeping. And all this happened within 10 or 15 minutes. In 10, 15 minutes, how many years did you have inside? One wife, second father, this, that, that. And somebody came and woke him up, and again he said, "Yes." He said, "Please come home. It's very urgent. Come." So he came there, he became aware, he came home. This is what I am telling you: to get into that kind of meditation that will lead you. But not that two days like this, and after some other techniques and masters and this, we should have that real energy of the master have to go there. So he went there. A few people were already in the house. His wife was also there, and his wife was crying. The person was also crying, and he came, and they told him that your son died. And now the farmer is sitting there, and he is thinking. And this is now happening within one hour or maybe less. And they said, someone said, "Maybe he got a shock because his son died." So, someone else said, "Friend, what happens?" Nothing, but you know that your son died. He said, "Yes. At least you should have a sadness in your face." He said, "Yes, but first, about which child should I cry?" Because where I was sleeping, there was a small child. Now I have awakened, and I do not know where the child is. Now, this child also cried and died. So, for whom should I first cry, or not? So this is jāgrata, suṣupta, and svapna. These three levels of our being now in our life, then it can only go through the guru, mantras, and then you have to give all outside. Be with thyself, with your body, with your all-being. Sorrow, this, everything is here. But what we are doing, when we have sorrow and this and that, we go into meditation and think outside, and this or that. We are swallowing everything within our body. And that, it is in the meditation. It will probably come in time, but I am just making the preparation for the meditation. And so in that, when we come, what is that? Is that my body? If it is my body and there is pain, where is the pain? Where is the blood, this and that? I am. We have to come within ourselves. Otherwise, we are thinking about business, we are thinking about a beautiful horse, or a beautiful farmer, or some things, this and that: meditation, the sun rising, and the ocean, nice, or nice mountains, or in the Himalayas, when the sun rises, and the snow. You know, have you been in the Himalayas? Yes, once. When the sun rises, the peak of the Himalayas is like pure gold. The whole peak of the Himalaya is gold, completely gold in color. One thinks that you can take it there, but it is too far, it is too far. And so, after it is gone, we are always trying to go outside, but it is not that. That is within our self. And so, you all, please, when you meditate, then do not think of your body in that way. But think of your body, whether your body is comfortable or not. Once said, remain meditating, be peaceful, do not move your body. But the person, like anyone like this, Divya Purī, for example, and he thinks, ah! And Swamiji said, "Do not move your body." It is very easy for me to give the instruction, "Do not move," but that is so much pain. Now, meditation is not there, but what is there? Pain. There is no meditation, there is nothing, but I want to move my knee, my leg straight. So that means awareness. So never, and never, give the stress or pain in your body. Otherwise, there is no meditation, so you can sit on the chair. You can sit on the sofa. You can lean somewhere and stand or lie down. Make yourself comfortable because it does not matter how your body is. But it is your body, and no giving problems, troubles to the body. This is that in meditation what we call, and then svapnā. And I had a very, personally, I saw one my disciple, and she make this experience. It was in Czechoslovakia. It was in 1974, in Czechoslovakia, that was communist. I was 20 years old, also teaching yoga there my entire life. So this one lady, she was the age of about 70. And she became a disciple. I was not 70 years old at that time. But the devotion, and then I was caught giving this meditation, and I told her how to go into the deep samādhi or something. And what happens is that, in winter, she had one nice coat, and she was sleeping, but before going to sleep... She lost her, um, what is it we call, the button. And this is a very nice button, a button, and she is sleeping. She looked for it, nowhere in here, there. The next day, she came to me and said, "I lost my one button, Gurujī." I said, "We will get a new one." Nobody, or it, you will find it somewhere, do not worry. Okay, the next night when she went to sleep, and now she went to that sleep, to the dream. And in a dream, she is getting a voice from me: "Go and take it to your mother." And she said, "Yes, Gurudev, very cold." She got up and took the coat. And I was not there, but she heard something. And she went out, and she went out around the house, and there was one. Her button was there. She came that, and she knitted on it, and she slept. And the next morning she said, "Guruji, you have a miracle." I said, "No, I have no miracle." Look, my button is on, and yesterday was nothing. So I said, "Well, it is very good." But it is that our different level of consciousness, and so you were there, you are this. So with the sleep, you will not get that what you want to have again. Why? If you want to get some time, there are some people who are looking, "How much money will I get?" So you will not get like this, but sleep deep. And you will save many, many millions, yes. But then you become more and more greedy; you want to have. Then what happened in the dream? You lost it. You were playing, and everything was lost. It was there, you got it, you enjoyed it, but you want to have more. And again, and it was in sleep. In the morning, you woke up, you were not there. So we are in this body, and sometimes people have a dream of their dog or a cat. So what does that mean? That one is happy with that one whom he likes. And sometimes a person has no good husband, then the wife will never dream of that. Yes? Look. And if your husband is good, and you are only three days, you were somewhere, went you are dreaming or remembering in feeling in the whole body. Similarly, is that meditation which we want to go, to go deep within ourself? So we go there inside. So come and sit down now when. I will say, "I go to sleep tomorrow morning at four o'clock," and then I have to go to the airport. So I will wake up then, and this and that. All the times like this, we cannot sleep. So learn to sleep, learn to sleep. Then you will go deep, but we are in the sleep, we are not in the body. And also going to Svapna, and in Svapna is this, you have many times feelings, many of you have. You are here in this Wellington, and you are in a dream going to your friend in Oakland. And in Oakland, your friend was there, not at home. So you write a letter there, friend: "I was here, but you were not here." And you are going and then coming. You wake up, you are here, but you say, "I had a dream and I wrote that letter, but there was not a letter." This is our soul. Our soul is constantly going on that path, searching for where you will be. This is the one on this day. Now, there is another thing we are coming to. So sorry, so you know that this book you have it, and you have so many chakras. Yesterday we spoke, and this is all many, many chakras in our body. We have many, many on every hand. And you know what? God has made our thumb, and this left thumb print, that print no one has, only yours. And I say, how many gods, how many humans in the world? But how the gods have done this, I cannot imagine. Something is different, and there is that soul. Some people say, "Oh, it is not study, nothing. He is a thumb printer, because no school and nothing." But in reality, also when you need something, and you have to write something for papers like this, or when you go to the embassy, or you go to the airport, and then they will say, "Please place your thumb and look." If it is yours, then they will say, "Okay." And if he will take it, or he will take an instance of me, there will be nothing. So God has done this, and in the same way, this is our life, our things, and which is that belongs to in this way. So, this chakra in our body, many, many chakras, a big chart I do not have, but you will have one day, so I will tell you now today. I come near the language in, even if animals have a language. Even the fish have a language, and birds have a language. There are hundreds or thousands of birds flying, but no one is crashing inside. What kind of movement has God done? So, in this way, we have a language. All other creatures have their own language. Only humans have different languages. And that is why humans have other languages, because the natural language is gone. And now our mother gave us the language, and the father and dad, and therefore we are not there, the humans. And so, sorry, but it is like this. There are, it is called the Sanskrit language. Sanskrit language, and it is said, mostly all languages are born from the Sanskrit language. And there are only two or three, four languages, like Sanskrit. And it is said that in the human brain, the two hemispheres form. And this one is the left side, and one is the right side. Now, I had my disciple, a professor, about languages and everything. He said, "Now, if that yogī or someone has a very clean brain, what does 'clean' mean?" It means that you have no tension. You are happy. You have no problems, no tension, not this, everything. And so, this meditation which I want to get, we have to bring to this our stress or something. Now he said, "This is not my place; I am not that scientist of the brain." I have my brain, that I do not think like this. And it is said that the best language is that which all the time is equal with both hemispheres. Not more or not less. Not only one word is one side or one this. No. How? He taught me, and he taught really in Austria, Salzburg, so I can tell you who he was then. First, if you are dreaming and both hemispheres are equally active, they are making some kind of vibration, or at least that is what the scientists were looking at. So if you have this, that your both hemispheres are equal. Second, when you are singing, if one or both hemispheres are equal, number two. Number three, when you are thinking, then also it should be very pure in both. Then, the singing, this I said? Yeah. And the other one who is singing, the instrument, or this, this, or there are many. Yes, the brain is balancing. Now, which language is like this? So Sanskrit is, of course, okay. Then the Latin language. This Latin language is which is coming from the Greek language. The old Greek language is exactly like the Sanskrit language, balance. And the other one is a Parsi language, Persian. So these are the few languages, and now this has to be trained, otherwise they are lost. They are lost, and therefore, there is a study: people, out of a hundred, maybe ten persons will be perfect. That is why they are learning the Sanskrit language. And that is what we call four hours. And that, we are sitting, and what they are giving is luggage, no paper, no, no... No pencil, no paper, only like this. Om, something, I do not know. Sanskrit I did not know already, but: "Om tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyor mukṣīya māmṛtāt." Write down: three hours, morning from four o'clock till eight o'clock, that students are poor boys. I was two days there, and I said, "I do not want anything." So, but they are so brilliant, and automatically that knowledge comes in them. So these are the Vedas, the four Vedas. And perfect language, perfect everything, the Vedas give us. And if you do not know, if you have not learned the Vedas, then it is necessary. And one Veda, learning it takes about a few, ten years or something like this. Now, when the student, five years or three years, they are sitting and they are only telling the resonance, only the resonance, and you ask, "What does it mean, Gurudev, Master, Teacher?" That teacher does not know. He said, "I know only this." You shall chant, that is all. After that comes what you call learning from the books completely. It will come, and so the Vedas are that which makes a yogī perfect. And so, if you have meditation, then we will give you some, and you should go continuously to bring the brain under one balance. Number two, next is that our Iḍā and Piṅgalā, these two nāḍīs, that is very important, so we have to practice and bring the balance of our brain. Then, prāṇāyāma, and prāṇāyāma, this nostril, these two nerves which are called Iḍā, Piṅgalā, and Suṣumṇā. Ida is the left, and always when people will have a problem, and that is what we call one becomes a problem from this part of the brain, then everything is struck, and then you are dead. Only from this part. And now, if someone falls down and becomes what we call paralyzed, thank you. If someone is paralyzed, then do not think too much about operations, injections, and medicine. Only do the prānāyāma again. Left nostril, inhale, exhale, inhale, exhale, and very quickly you will become healthy again. But not only this one, then it is the right nostril. So prāṇāyāma we do in yoga, many people are giving you in one seminar, some retreat, you make so many prāṇāyāmas at once, completely confused you are. Only do it for one month, two months, only this one technique. Then many people say, "No, yeah, every day he speaks the same thing." Then people have no... So that is why not all become the master. And so prāṇāyāma is called first prāṇāyāma śodhana. Sādhana. Prāṇāyāma sādhana. It means purify. Purify, clean, clean, clean. Left nostril, right nostril, left and this. So this is... Do not go left and right. Only left. Clean that whole prāṇāyāma. After that, when we have, then we call the prāṇāyāma nāḍī, first the śodhana, and now the, what is that, vedanā. So, purification and prāṇāyāma, vedanā. It means inhale through the left nostril and exhale through the right nostril. Inhale through the left, exhale through the right. Inhale through left, exhale through right. After one year, or if you have more, good, doing one month at least, and then it is called bhedana. And then coming anuloma viloma, it means inhale through left nostril, exhale through the right. Inhale through the right nostril and exhale through the left nostril. Then, more parts of the brain will give you the best qualities for thinking, remembering, everything. This is prāṇāyāma. It is very, very important. But if you do half an hour of this, then we do this, and after, and then the next afternoon we do this and this, completely confused. That retreat is like a confused retreat. Retreat. Therefore, it does not matter if it is 100% or only 1%. Master Guru said, "Master, I need one, not all who are confused." People are thinking we want to have everything today, or we have to have it in one day. No. Therefore, it is a very, very important part of our life. And what I am telling you is still the physical body. After that, mental, where there is energy, etc. So prāṇāyāma, which is in our body, that we have to do. Now, from this, why I spoke about the Sanskrit word? And that is the alphabet or letter, the letter of the Sanskrit or Hindi. What? How do you call this? Which language do you have for English? English. This, this. But that language, whose alphabet or letters are called Devanāgarī, each letter is called Devanāgarī. Now, "dev" means God, and "nāgrik" means the citizen. You, oh human, you are awakened. You have that language, you have that everything. So your knowledge, your... this is the... we are all the citizens of God. O human, be happy, enjoy, or be a holy saint. All we are holy saints, we can be, if we practice properly again. This is the so many, many languages. And these languages, we have Greek languages, they have some languages. How many letters they have, I do not know. But the Sanskrit language has 52 letters. I do not know what we call it; the Chinese have a different name. That I cannot know. Maybe there are many, many letters. I do not know. I said, "What did you say?" I said, yes, thank you very much. Anyhow, very good. Every language. But I am talking about the Sanskrit language. So these are 52 letters. Now, this is again, you have this. And we said, "How many chakras do we have in the body?" From the foot soles, I spoke yesterday or maybe before yesterday, and going through the whole body. But now I am coming to only our chakras. And these chakras are along the whole spine. So from the spine, they are chakras and come to the center, to the Ājñā chakra, between the eyebrows. Chakras in the foot soles, chakras from the ankle joint to the knee. This is the vegetation from the knee to the hip joints. It is for the animals, and then it is for humans. And in humans, now we are here, we have to practice. And there, every chakra of the kuṇḍalinī, or this, this prāṇāyāma, or whatever we have, they have petals. So that is why we call it the flower, and that is in the water, and that is what we... Have the in the water, which is a beautiful flower, yeah, and this lotus or kamal, this and now is opening of the chakras. From which saṅg, which chakra of the body is opening in this? So, from beginning from the mūlādhāra chakra, and there is, it is called the seat of The Ganesha you know, the God Ganesha you know, but Ganesha's place is at the bottom of this Mūlādhāra, and that is called Mūlādhāra. Mool means the root, adhara means the balance. Ganesha is balancing our whole being, our mind, our thinking, everything. Gaṇeśa, he is taking care. Now, what do you understand of Gaṇeśa? Not this Gaṇeśa or that Gaṇeśa. And so, this Gaṇeśa has seven trunks. I never saw even the two. I always see only one trunk. And when an elephant is coming, I go far away. But seven trunks. And there are many, many books written about this. Let us say, short and sweet, to tell the seven trunks—the seven, what is that, metals—and all these seven inside, which are in our body, all kinds of what you... Call that saptadhātu, and so this saptadhātu, if all of that, if something is missing, then we have problems in our body. And this is written in your book. You should read it completely, very much in behind here, a little everything there. And this chakra, okay, this is a svādhiṣṭhāna chakra, but I We were talking about Mūlādhāra, so each petal in each chakra is how much? And so, in these five, six chakras—the Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, and Ājñā—each chakra... And there are all these petals, you can count them, there are fifty-two petals. And these fifty-two petals are a balancing, completing the human's consciousness, perfect. But if there is something wrong, then there are many, many problems, and it happens in that. And this, if we purify this through our nāḍīs, iḍā, piṅgalā, and suṣumṇā, and there is a most powerful cakra, what you call this, in our body, it is called, like a root, the big tree, very strong, but the roots are there. And that is called Vajranāḍī. So you are sitting in Vajrāsana. And Vajrāsana, and this Vajranāḍī is beginning from between the toes, the big toe and the second toe. From there, and therefore, the ṛṣis and yogīs in that time, going with the wooden shoes. In the beginning, it is a little bit hard, but once I was two years, I was working, walking, and cycling, but with this wooden, we call it kharau. So I have done much tapasyā, and now I said I am comfortable. Anyhow, this and so this, each chakra and each petal of this, our chakra, which you like very much, and there is this, it is anāhata, and it all, but in it is a principle, but do not say this is really like that form there, anything, but it is. This is the Anāhata Chakra, and in the Anāhata Chakra, again, Śiva and Pārvatī are sitting there. This is both. In every Chakra there are Brahmā, Viṣṇu, Śiva, Pārvatī, etc. This is all inside, and each one we have one mantra. That is called yama, different mantras. So, lam, vam, yam, these are for every chakra, and that we should do sādhanā. Sodhana means purification, that in that part. Then your knowledge and everything you want becomes the greatest. But slowly, peaceful.