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Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Paraṁ Brahma, Tasmai Śrī Gurave Namaḥ. Śrī Dīp Nārāyaṇ Bhagavān Kī, Devādidev, Dev Purīṣa Mahādev Kī, Satguru Svāmī Madhavānandjī Bhagavān Kī, Alakhpurījī Mahādev Kī, Satya Sanātana Dharma Kī Jaya, Oṁ Śānti, Oṁ Śānti, Oṁ Śānti. Good evening, all sisters and brothers. We are very happy to see you all. It is wonderful to see you after a long time. Yet, through our instruments, we know each other from all countries every day. Our Swamiji television is given only for humans, to always provide very spiritual and good lectures without any money or anything. I want to say that through this camera, this voice is already in the whole world. What a technique! It is said there were yogīs and ṛṣis who could see from a distance and go through the clouds. Now, in this modern world, we have done a lot. But the yogīs and ṛṣis are different. We may see or not, but automatically, everything is working in our body. It is said this modern science is very great, but it is still not what we said about Parabrahma. Those who receive the blessings of the gurus—but the guru is that guru which has a paramparā, meaning from generation to generation—then they are going on the right way. Otherwise, some are there doing it, but it is just like not. For example, you have your country’s passport, and that passport is only for you. You cannot give your life to others, and you can go to another country. Everything is controlled. If someone takes a passport from someone else and goes to the airport, they will say, "No, it is not yours." We can have a passport, but it is not done from the great; everything is our government. Similarly, real disciples and gurus go everywhere with their passport, and we give the visa so we can go into the whole world. The Guru and the Ṛṣis have their blessing, and that blessing is like a passport, and that will go further. For many, many years, we were trying to have a darśan of Alakhpurījī. After a long time, we got darśan of the cave of Alakhpurījī. Many people from here, our brother here, were at Alakhpurījī. Alakh Purījī was at the time of Śiva. This is from Śiva and the Bhagavān, who can give everything. Śiva. We know everybody’s name, Śiva. Śiva is the one who brought everything. There was nothing, only space and elements, nothing else. Śiva brought the fire. Through this, how does something appear? Then Śiva appears. So there is space. Then comes the fire, air, then water, then the earth. And then, on this, how Śiva appears. But he doesn’t know. We don’t know. So he appeared there. Therefore, it is said he has neither father nor mother. No one, but it is that, then, and it asked, and it appeared: Śiva and Śakti. Śiva and Śakti are in oneness. We all humans say this is a man, but he has half woman, and the woman has half the man. Only Śiva saw it like this. For example, the females are always attacking towards the male, and the female goes towards the male. Why? Because it is both in one. From that, it can come again; otherwise, not. That’s why it was Śiva. Śiva from his body became two. It’s all that, and again in one. From that time, these elements and everything begin to come, not only humans, but all other creatures. Even the grass, the trees, everything, there are two inside. If we can understand this, we can come to the Paramātmā, the Paramātmā of God. So Śiva is what we call in our navel. There is the point, and then everything is appearing. That is the seed inside. That seed, which is appearing in the mother’s body, we also call the nābhi. We have a nābhi. So one is the man, and that gives three disciplines, the three elements. For example, there is one seed. I will tell this seed. What happens when it goes to the Śakti? Then the roots go down, and up comes the head. Power is between these two. From there, therefore, it is called Śiva and Śakti. Śiva and Śakti are what we are in our body. When we meditate or we do, then we have both. Let’s say our father and our mother. How are we happy with our mother and our father? So everything—creation begins. There is a very big, long story to tell. There were many gods, or whatever we call them. They came. We want to make the world. What will you do without water, earth, fire, everything? Without fire, water cannot live, and without water, the fire cannot stay. You can see, you will feel it. The fire can be very, very fierce; it is not a heat, but a blaze. In winter, we have a lot of snow, and we see our hands like this. But it’s just like fire, cold fire. Similarly, the fire is cold, and the cold is fire. This is that male and female. Male and female—I’m not talking only of humans—the earth and water. In that way it has begun, and from that time, Alakhpurījī, also Purījī, before that was other, completely. Then, there are four different kinds of what is coming for us: where, how we do. First is called Śiva Śaṅkara, Śiva, Śiva Purāṇī. So first is that Śiva and Śaktis, and Bhaktis, all are there. So Śiva, and then first Śiva, Śakti, and then come Śiva, Rāma, Satya Yuga, Satya Yugas, Dvāpar Yuga, Dvāpar Yugas, and comes Tretā Yuga. And now I am coming to Kali Yuga. Kali means black. That is what is happening in the world, everything, in the animals, in the waters, in humans, everything. Our humans in this, that we have done so much science, and we are trying to get something. We are going in the sky. But still, it cannot be said. Therefore, we should meditate. Do good. Don’t put anybody into the other side, the negative side. So now the humans, too. It doesn’t matter, male or female. But now, more people are negative. That’s why we are separated; one country is another country, this and that. My religion, their religions, my God, your God, so we are fighting on this. First, you should know what is in you. Look what is in you. I can’t tell you anything from my mouth. But I don’t tell from within me, myself. We take from others and tell them something different. And that will be the negative. They will kill them, they will die, they go. Chorāsī Lakh, it means billions of different creatures. They are like animals; they eat, animals eat animals, or something like this. But now the human is not like the animals, and therefore we purify all five elements in our bodies through the prāṇas. If we can purify ourselves now, for example, ask yourself, "Have you done anything negative towards others?" I don’t want to tell you, don’t put your hand up or down, I don’t want to tell you. But what have we done? I’m thinking. So, how do we come to Parabrahma, Paramātmā, God, or whatever it is? Where’s God? Where’s God? We are flying, we’re going to the moon, everywhere. But God did not come saying, "Hey, from where are you coming?" Or they go to some other far-off place. God will say, "Hey, this is not your place, go down." So God is not like that. We have not seen. So, my question, I will ask you, maybe. So, did you see God? If we will, somebody coming and we said, "Yes, it is God." Yeah, because it is your dear one, not a God. So, where is God? Did you see God in sleep or anywhere? Many times we go to the airplanes, many times I went through the whole of Europe, to countries, but I didn’t see God. There was Pārvatī and Śiva. They were saying that there were two sons of Bhagavān Śiva. One disciple of his child, and God said, "Go around the whole earth." Who will come quickly? And who was the second son? Gaṇeśa. So Gaṇeśa, he only went to the mother and father, round back side, and said, "I am here." Because he said, "All is my father and my mother, and I am praṇām." And he said, "Yes, Gaṇeśa is that, and we are all worshipping." So, where have you seen something? We can’t see anywhere. So, take it into our hearts. In my heart, there should be purity. No, do not speak ill of others. When we think that it’s bad, it means first clean your bed. And then you come further. So, therefore, it is said. Now, all ṛṣis, and before that, ṛṣi was not that time. So it is coming, there were many gods, and they did whatever you call. Now we want to make the world, and how to do this, that. And then we create like animals, but it was like a stone. They don’t move, they don’t walk, they don’t work. What should we do then? For ourselves, we are at home, you are in your house, and you are sleeping alone, sleeping and sleeping. But when you are thirsty, you will go and take the water, or eat. But when in the first thought it was nothing, nothing, then it is said, "One God, I will bring you," and that giving in the navel, that is a fire. And why the fire? Because there are two kinds of fire: hunger. Hunger is the fire. You know, when you’re very hungry, very hungry in the stomach, you say, "Mom, I’m so hungry." There’s a fire inside, so we have to give so that fire will go down. And so, meet all creatures. And then further, all they are doing, they are all killing and eating and going back. How will we bring, God said, why will we bring somewhere in Parabrahma? And then the human. These humans, long, long after, become like animals also. But now we are very scientific, very good. But now we begin, we are alcohol, drug, meat, water, and so again, it’s going all down. So, we, but many, many... millions of people, they are very good, and they will come to the Cosmic Self. But others who can kill someone, how to kill, how to meet, that you can see how it is pain. When the mosquito is biting us, we say, "Oh!" So, if we are killing someone, how much pain is there? So, we should not kill physically, mentally, or cause problems for others. Then we are Parabrahman. So, there are many things. I’m nice, happy to see you. And now we will do a little exercise. So, it means, as it is. We will exercise, but not this exercise. We have already given, about three months already, and that we will do now. So, the first is, that is, the horse. The horse that is giving after eating, and this is bringing the cloud out. Aśvinī Mudrā. In Sanskrit, Aśvi, Aśvan is a horse, and when he is giving up the dunks, after that he is contracting and relaxing, contracting on us. Through this, for us, if we can do, in each and every nerve, the energy is coming and relaxing back. You can do it a few times, any time, while sitting at the table, or sitting, or standing, but not walking. Then you will see after one month how many problems in your nervous system, also in your stomach circulation. That’s very powerful. It doesn’t take a long time. I was telling many times, in three months, do you know somebody? Because I’m always giving it in lectures. Did you know this someone? How many of you know this? Okay. So, like a horse takes the lungs, and after he’s contracting his anus, but not like this, just like that. And that, you will see, goes through the whole part of the body. We will see a little down, and our spinal column should be straight, and go a little forward, and close the breath, only five times, Lam, Lam,... like this, and straight, again, Lam, Lam,... So this is going in our other techniques: contract, relax. Once more, five times, for anyone who did not understand. Like this. After one month, you will see that many diseases will go away. Especially in our stomachs, in the body very much, and for constipation. That is very important. That’s why the horse is doing it. So once more again, three times, or five times, sorry. Did everyone understand? Did you feel how meaningful it is, how much this message was? Okay. Then, after this, the second technique. You will have a very good life. You will say, "Swāmījī, thank you very much." And that is five times Oṁ. Now when we chant Oṁ, always only three. Oṁ. That’s good. Brahmā, Viṣṇu, and Śiva. But this, what I give you today, is the best one. This now falls down to the anus, with the heart. And now it comes to the navel, here. And you will never have any problems in your stomach, and good digestion. It is about all these five alphabets of Indian Sanskrit. That goes by to each and every chakra. Tomorrow maybe we will see how the chakra is going on. So from the navel, no, no, no. Don’t go. I’m explaining it to you. Otherwise, you are like birds gone. That’s why I say, when I tell you, then you should do. You know that first oṁ I was doing, oṁ, this is the three-point. But this will be, this will be, you will be a great yogī. These three points which I am giving you, okay? And if you don’t practice and do not do good, then give me all my money back, okay? I give you the money, and if you will not do it, then you will have to give me back the money, okay? So, control the body and eyes, okay? I will try three times, and then I will tell you how you do, okay? Three times after that, I will tell you to do it. Back to the navel. Now you do. So from the navel, then the second point, here, here they come, all the way coming to Sahasrāra, coming back through the nostrils. It goes through again, back to the navel. Again, I will tell you, and all the time we are bringing this ālabdha, but the navel should not move. Vocal cords should not move, but give the, now it’s very good, voice. Come, please, do it yourself, five times. I will listen. I will begin with you first, and then I will see who is doing how. Some have more breath, some have not. This is okay, you should know. It means that very peace, harmony, and control, everything in our body. Very nice, beautiful fire vibration means that all our nerve systems, all our breath feelings, my heart, and my head are in peace, harmony, and a very pure, clean vibration. This wonderful, wonderful respiration means that in the whole nervous system, in the breathing, in the heart, in the head, there is a very pure, wonderful, wonderful respiration. It is peaceful and harmonious. And now, bhajan, bhajranadī, bhajranadī, the bhajranadī, and bhajran, yes, yes, for a few minutes, just that, and if you cannot like that, stay different, okay? Fingers. Összekulcsolva. Backside. Hátul. Left side. Balra. Middle. Közép. Right side. Jobbra. Middle. And to our knees, again look up, and look to the knees, again up, in the middle, hands on the knees. Now you can sit in the same posture as before. Or if you cannot do it like that for long, you can sit like this in Vajrāsana. Now this is becoming beautiful, very good. Elbows sideways. Konyākāk oldalra, our shoulders and elbows like this, index fingers, we go not too much, but close it so that you can’t hear from outside, but remain straight and like this, not like that. And there is from the navel, vibration is going, brahmari, lips closed, teeth separated, and the vibrational sound should go through exactly on the nose like this. Both hammers are fair, so it will go and again come beautifully, nicely. I will do first. Five times, then take your finger out, sit in meditation, and feel. There is a beautiful flow from our anus, then our mother body, and it comes to the whole point, all centers, all chakras. But it must be from here. The prāṇāyāma in the Buddha’s head means peace, harmony, calmness, and relaxation in the whole body. What is relaxation? It means that when you are tired, you sit down and say, "Ah, now I feel relaxed." Feel the very pleasant relaxation from your legs to your head and from your forehead to your legs. The whole body is very pleasant, relaxed, peaceful, and full of energy. Now we will chant Oṁ five times from the navel. Place the hand, our hand, hands, rubbed by fingers, and on the face, eyes, open again, open, Hari Om.