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For now, sit in Vajrāsana. Place your hands on your thighs or knees, joining the thumb and index finger. Make yourself comfortable. If you have problems with your knees, ankles, or toes, you may sit in another posture or on a chair. That is fine. We must be very comfortable and relaxed. Relax your shoulders and elbows. Let your eyes open slightly now. Look towards the sky or ceiling, with eyes very gently open. Allow the eyes to be open, and now bring your chin to the chest. With eyes slightly open, try to see the tip of your nose if you can. Concentrate with both eyelids on the top of the nose from both sides. If you have difficulty with one eye, you may not see the tip of the nose. Then try to see the middle of your upper lip. Now, sit very straight. Only the head and neck should move; other parts of the body should remain still. Turn your head to the left shoulder, but do not raise your shoulder. Then turn to the right side. Three times left and right is one set. Now, curl your toes under so you are standing on them. Keep your hands resting down, with thumb and finger together. This posture is called Vajranāḍī. It is very powerful. If we can master this, then all kinds of anger, hate, depression, and imbalance will be gone. Balance will come into our body, our mind, our concentration, and our whole being of yogic energy through Iḍā, Piṅgalā, and Suṣumṇā. But first is balancing through our Vajranāḍī. Lift your knees, sitting on your heels. That is the Vajranāḍī balance. If you have mental balance, then you are in balance. If you do not have mental balance, you cannot be straight and steady here. It is a training to keep the stability of our body, our emotion, our mind, and our happiness. Now, again, place your knees on the floor, grounded. Your toes are standing, and your hands are on the thighs. This technique of the yogīs is part of Haṭha Yoga. In Haṭha Yoga, these are known as neti, dhauti, basti, nauli, tratak, and kapālbhāti. But to be steady, stable, and powerful—with no tensions and no moving between happiness and unhappiness—balance is essential. This balance is not in your heart or intestines, but in the hip joints. From there, it goes to the toes. For a more comfortable position, place your feet a little bit apart. Now, again, lift your knees up, keeping them together. Concentrate on your toes. Do not think about balance or ankle joints; place your concentration only on one corner of your yoga mat. Do not let your concentration go anywhere else. Again, lower your knees onto the yoga mat. Sit on your heels, raise your hands up, and interlock your thumbs. If you can, let your upper arms touch your ears. If your physique makes this difficult, it is okay; do as you are able. Then lower your hands to your thighs. Stand on your toes and raise your knees up. Again, concentrate on one corner of your yoga mat, or place an object in front and look only at that. That is called concentration. Again, bring your knees onto the yoga mat. Your toes are still standing. Gently press your weight onto your heels. This is Vajranāḍī. If Vajranāḍī is not in control, it holds our being. It should not be uncontrolled. The posture is easy, but as it is the first time, we will not hold it for too long. Again, lift your knees. Stand on your toes with your hands to your sides, and slowly stand up. You are on your toes. We are on the toes, and hands are up. Lower your heels. Heels down. Heels up. Heels down. Hands apart. Again, rise onto your toes. Remain there. And down. Again, up on the toes with hands to the sides. Stay there, and keep your heels down and to the sides. Vajranāḍī is the root of the tree. Look at a big tree. This tree is balanced. No matter how strong the wind, some branches may break, but the roots will not come out. Some trees have shallow roots and will fall. You should have that kind of energy and solidity in your Vajranāḍī; then you will never be unbalanced in your mind, your thoughts, or your feelings towards your friends. If somebody does not like you, still you are balanced. That is called Vajranāḍī. In our yoga, there are Nāḍīs which are very strong. The Nāḍīs Iḍā, Piṅgalā, and Suṣumṇā are stable, but Vajranāḍī is the most stable. The whole Vajranāḍī is on our spinal column. If the Vajranāḍī is not controlled, the whole spine will be uncontrolled. Those who lack control will be unsteady mentally, physically, and psychologically. From birth, our spine is not perfectly straight; it has a slight serpentine movement. That is what we call the Vajranāḍī. See the tree: day and night, rain, and storm, but it remains in balance. From what? Vajranāḍī. And that balance is anchored through our toes. People often seek massage, but pressing too much can cause the nerves and glands to suffer. If we practice this Vajranāḍī exercise for the toes, it benefits the roots. Once more, stand on your toes—not like a ballerina, but with stability. Vajra is like Indra, the god of rain and strength. You are that one, strong. Very good. Again, relax. Do not force it; proceed slowly and gently. Now, let your hands rest, and simply go up and down on your toes. You are blessing. There is now balance. From Mother Earth, energy is coming into your palms. Stay up, and then come down. All creatures, especially birds, maintain this balance. A bird can do what an aeroplane still cannot. An aeroplane cannot fly backwards. Did you ever see a bird fly backwards? Therefore, the aeroplane has no reverse gear. We are learning from nature. Once more, come up. Look at your toes and concentrate on one point. If you look at me, you will not be stable because I am moving. It is better to focus on a fixed point on your yoga mat. I will explain more after the exercise. Calm down. Thank you. Relax. There are different exercises, but we are focusing on Vajranāḍī, which extends from here to there. Even our hair is balanced by Vajranāḍī. When your Vajranāḍī is not in control, your hair may begin to fall. This is connected to the Bindu Chakra and Sahasrāra. When Vajranāḍī is in balance, it does not matter what happens. You will not be 100% happy all the time. If you are happy all the time, you are not normal; you are abnormal. Now, for the second part. Again, stand on your toes and go up, with hands up as you like. Make yourself great, but keep your toes standing. The first principle is to concentrate on one point. You may focus on one piece of grass or one color—not two. Now come down and sit in Vajrāsana, and I will tell you a story. I tell you this story so your attention will be towards me, and you can sit longer in the posture without pain. There is a beautiful poem by a great poet. We often use it. Some people write it in their books without naming the poet, which is not right. Whatever you speak or teach, you should acknowledge if you learned it from a master. Otherwise, it becomes ego. When ego is present, you are not flexible; you become brittle. We should be flexible. Ego is not here today; he will come in the evening. The poem is very good. In satsaṅg, we sometimes use it with a melody. It says: "Baḍā huā to kyā huā, baḍā huā to kyā huā..." If you are great or big, what does it mean? "Baḍā huā to kyā huā?" Like a big date palm or coconut tree. An old coconut tree is very tall, but it has no meaning. If it is very hot and you want to sit in the shade, the tree is here but the shadow is far away in the thorny bushes. So what is the use of that? Baḍā huā to kyā huā? A person with ego says, "I am great," but that is not valuable. If you sit under that tree, a coconut might fall on you. This tree and the date palm (khajūr) were discussed. The shade is not where you can sit, and the fruits fall elsewhere. Similarly, in Vajranāḍī, we balance both sides. It does not matter if you have more or less hair. Our arms are like branches; they embrace friends and hold everything. This is the balance of a beautiful tree. We balance; we support our friends and do not stand aloof. Some people are closed off. They come to a lecture and say, "Yes, ladies and gentlemen, I know this," but they are completely closed. Another person speaks from the heart—open your heart. Then you have knowledge, kaṇṭha kamala, in the vocal cords and the heart. Then the knowledge you have—I do not have so much, but whatever I have, I give to you. Otherwise, one just gives formal greetings. That is like a monkey. If you go near a monkey, do not stare, but look normally. Then the monkey will also be relaxed. Many people do not have their own lecture to give; their secretary writes it. Then they read it and may forget, so they say "hence it is so and so." At the end, the secretary might have written, "But name is Prime Minister." That is not right. You can see our Prime Minister of India, Modi. He will look and speak from his knowledge. He wants to tell what is good for you and for the country. He will not say, "I am the best." He says he is a humble person, but he wants to make his country and people great. Indian ministers are good speakers. Have you ever seen an Indian talking? Even without writing, they speak in such a way that you will laugh and enjoy. Some speak from the heart, others do not. That is the difference. Vajranāḍī is like this, because your concentration was on me. So again, sit on your toes. I gave you a long time for the toes. If your feet are a little apart, it will be easier. If you cannot be stable, it means your mind is unsettled—thinking of this and that. For those who need concentration, practice these postures. Now, make yourself a big tree. You are a great tree with balance and strong roots. Of course, some may have problems with toes, ankles, or knees. That is natural. But if your mind is not balanced, then your body and mind are not united. That is it. Now you will grow like a big tree, slowly going up. But keep your hands down; your roots are in the earth. If half the trunk is also in the earth, it will become food for termites. Again, rise onto your toes. Toes up, and hands to the sides. If the roots are always moving, it means you have no balance. Your stability is gone. That was Aum, Aum, Aum. Now come to the big date palm or coconut tree. Very good. Lower your heel, and place your palms like this. Slowly. Interlock your fingers. Now I will lock you. I want to give you something. Now you have to worship, receive blessings, and get yourself to your holy feet. Bow down to my holy feet; I bless you. But please do not let me break my bones. I am your tree. Very good. Come up again. There was heavy rain and storm, but you were born strong. Your roots are strong; I brought you up again. Again, rain and wind come. You go down, hold, and say to your feet, "My God, my feet, please give me liberation. I am yours." One day will come when not only you, but many others will also touch your feet. Which kind of feet? The roots. You will sit under such a tree. Even if you throw a stone at the tree, it will not throw a stone back, but will give you fruits. We all should be like that. Again, come up, Vajranāḍī. Hands down, and sit down in Vajrāsana. Therefore, we surrender. Who can surrender and who cannot? Who is a humble, spiritual giver of feelings and happiness? Who can bow to God and others? Others have ego, always. So we say now, Namo Śiva, Namo Śiva... Namo Śiva. Again sit on your toes, knees up. Fold your palms. Namo Śivāya. Om Namo Śivāya. Close your eyes. Om Namo Śiva. Om Namo Śiva. Lower your knees to the floor. Your toes flat, and your hands up. One day, we will go past all the branches, leaves, and trunk, and come to our roots, down, down. And so we will again bless our holy Mother Earth. I was everything, but finally again I am, O Mother Earth. I yearn for you, and I come back to you. Om Shanti. Feel my whole body in this immortal, my Mother Earth. Let me be in your lap again, Vajranāḍī. I am strength, power. Mother, it is yours. Ariyom. Slowly come up. In these 72 nerve systems, there is strength, and all that is given to us is from Mother Earth. Our mother gives us everything. We run here and there. When a little child runs in the room, it does not want to touch the mother immediately; it wants to catch something. This is very nice. One day, we will again sleep by the mother earth. As Mīrābāī said: "Vājan pāgā guṅgā rubandh mīrāṇāchī, re pāgā guṅgā rubandh mīrāṇāchī, re mīrāṇāchī, re mīrāṇāchī." Beautiful bhajan of Mīrābāī. Finally, this exercise and knowledge I taught you is about Vajranāḍī, and then we surrender. Mīrā said she was so happy she danced with the bells on her feet. That is happiness. I give my happiness to my mother, and one day I will be there again. So go and have that. It does not matter what is happening. Every day is not the same; every day is different. But you are only one. You will always be that. Otherwise, you are going here and there, and the problems are you.