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Part 1: The Path of Peace: Ambition, Sacrifice, and the Living Tree Our prayers, our adorations, our salutations to our spiritual paramparā, the cosmic light, to bless us with mutual understanding, harmony, peace, and love. Oṁ Śānti. Good evening, dear brothers and sisters. Today is another beautiful day. It began with a beautiful morning, and we have planted today a very historical peace tree here in the city of Edinburgh, by the Greenside Church. Every one of us, in some way, is trying our best to do something good for the world. Whatever we do for others, in reality, it is for ourselves. If we do good, it is for ourselves. If we do bad, it is also for ourselves, because the reflection of our actions comes back to us. We know that since creation began, through the yugas, there has been fighting. It developed two forces: Devī Śakti and Āsurī Śakti. Āsurī Śakti means negative energy or devils, asuras—you may call them what they call here, satans. Devī Śakti is spiritual or positive energy, gods. There was always fighting between the two. Everyone wishes to have power, even in nature. Everyone would like to have position, and we humans would like to have wealth: social power, political power, physical power, intellectual power, and so on. For what? To show and feel that I am the best, I am the mighty. I am the ruler, and I am the giver of the law. And for that, one is fighting. If someone is standing on my path, I would like to remove them; if not, then kill them. With these kinds of feelings, the asuras took the choice of damaging, killing, frightening, making fires, poisoning, and so on. Devas try to harmonize, create peace, love, and understanding, and live together in harmony. So the wars, fighting, restlessness—it’s not only in our last century and this century, but it has been all the time. And good people, holy saints, well-wishers like all of you have been many, many on this planet. If they weren’t here, this planet would be more miserable. We know what happened, what’s happening, and what will happen. In the name of religion, in the name of culture, in the name of motherland, it ends; nothing remains in our hands. Man thinks that he will be the ruler for a long, long time. "I will enjoy; it will be me, mine." And that is his or her ignorance, their most profound stupidity. Our life is nothing other than the life of nature: trees, flowers, fish, birds, insects. Our life and their life in nature are the same. We don’t know when suddenly we will die. Maybe it’s good that we don’t know. If we know that tomorrow at two o’clock in the afternoon we will die, I don’t know what we will do. Will we go to the ashram and pray to Mahāprabhujī, or in the church, or in a temple, or at home? Someone telephoned you and said, "Don’t disturb me, please. I cannot anymore today." Prayer, prayer, sweating, prayer, prayer, and looking at the watch—tomorrow 2 o’clock, a.m. or p.m. Maybe P.M. will not come. Before that, we will have a heart attack. Thanks to God that we don’t know when, where, and how the end of this life will be. When it is like this, then why do we fight? Yes? What do we need as a person? We need a handful of rice, that’s all, two liters of water or three liters of water a day to drink, and two square meters or three square meters of space to sleep and move. Now we want to have bigger and bigger and bigger. We want to have a big car, we are not satisfied. We want to have a second car, we are not satisfied. We have a third car, and we want to make one garage and two garages, and then this and then that. And the house, and then this—you know, sometimes it’s really a burden. Many are doing for others. There are rare people who are building temples, churches, or ashrams. But there are many people who are building their own house, thinking, "I will enjoy, my children will enjoy, my children will have." Very good. You build a big house for your children. And now, in modern times, it is like this: you have three children. The husband, who was making a house and earning money, left you. The children studied. The girl is in Australia. The son is in Africa. Another one is in America. The husband is in India, and you—what are you going to do with the house? You can’t even pay the maintenance and electricity like this. You see, with which ambition you create a house, you work hard, you toil, and you construct it. For which feelings? And now, where has it gone? The same thing became a burden for you. Now you want to sell it, but you will not get that price. And you can’t sell. There is one mouse—you call mouse? With four legs and a long tail? There is a certain kind of mouse. When a snake catches him, half in the mouth already, then the snake realizes, then the snake knows, "Oh God, maybe..." I think the snake thinks also, "Oh God." Does he say, "Oh God, maybe it’s hot here, I think we shall open"? Again, I am not nervous, okay. It’s hot. Open windows. Let the street side leave it. This side open, please, and that side. So cross, cross there. Now, a snake knows two things. If he swallows, eats the mouse, the snake will die. If he leaves him free, while leaving him free, that mouse puts out some kind of gases. Immediately, the snake will become blind. Now, that is our situation. We can’t sell, and we can’t keep. What should we do about that? A snake knows what to do. Maybe he has luck. He has to find water. He dives into the water and leaves the snake out. Then the gases will not affect him. That was it. So our water is renounced. Sell it. Give it to some poor one. Renounce and enjoy. Gandhijī said, and my master used to say, "Holy Gurujī, enter the gate of the Lord, enter the kingdom of the Lord through the gate of sacrifice." So, what can you sacrifice? That’s it. There are some persons who have not even one dinner to eat, and there are some people who go to certain restaurants where you pay 2,000 pounds one evening or more. You know, there is one mushroom, 40,000 kilos, and from that you get just a little bit. And after you get a bill, and the bill is 15,000 pounds. Well, your new girlfriend is looking at you a little bit, and you show her that you are a rich one. Don’t worry, but inside you are angry. "Why did I come here," you know? So, we have a lot of ambition. Therefore, we should do and build for others. Give it. Give it. And with that thought, with such kinds of thoughts, the spiritual center begins, the temple begins. That everyone can come in prayer, find peace, or what we call a humanitarian or other kind of project for the environment, and so on, for the benefit of others. For that, God gave us this life. Ambition, ego, and ambition of man are a big, big problem. There is a similar story about a snake. And this I am telling you, that happens in life if we are not careful. In Scotland, I don’t think you have so many snakes. You have some snakes; they are not so harmful, no? Do you have harmful snakes here? For them, it’s too cold. Hardly can they warm themselves for one week. So, it’s a place of the farmers, and under some grass and stone, and so on like this. But there are some countries where there are many snakes. The most poisonous snake is in Australia. Has anyone been to Australia? You and you. What brought you to Australia? Only for four years? Only a where? Okay. And yourself, you are from Australia? Very good. Which point, which place? Yes. That’s it. I have been in the Hunter Valley. You know the Hunter Valley? This is North Queensland, that side. And there’s a place called Dungog, and we have the most dangerous spider also, this Funnel-web. Funnel-web. Oh God, and we have a big land for the ashram, about 800 hectares. It’s a lot, no? And bushes and some big grass. And there is no building, so we go and make a camp. And my tent was just on the nest of those spiders. And when that spider bites you, you have a golden chance to make yourself comfortable, sit, and meditate. You have 15 minutes, and then we have a tiger snake—oh God, that can attack you. You can’t run away, it’s also there, and then he calls you on the red belly. So we have all this, thank you. So similarly, we are not talking now about Australia, okay. Adelaide is also, we have a Yoga Center, Delhi Life Center. Some Adelaide people are on the webcast; they are looking at us, and they are listening to what Swāmījī is telling. We planted six million trees in Adelaide, surrounding it with my friend, the Premier, as a sacred forest. Okay, so there is in India also some kind of snake that’s called Cobra, Bhujaṅgāsana, you know. This morning we spoke about that. And there are some people, what you call snake charmers, and they catch the snake somehow and they torture them, I think, a lot. I don’t know what they’re doing, playing the flute, and then the snake is dancing, standing. He’s not dancing, but he’s scared. They close them in the basket. So one man went to catch the snake, and they know how to do so. He caught about a two-meter-long, two-and-a-half-meter-long, so thick, big snake. He was very happy that he got such a big one. He had a kind of basket in the form of a bucket. So he put the snake inside, covered the basket with the cloth, tied it with this string, and was carrying it back, coming home. You understand me? Yes. Very hot day, very hot day. So on the way, there came a beautiful big banyan tree with a cool shade. So he thought, "I will have a little rest under this tree." He was tired, walking in the sun for a few hours. Now he put his basket there and was relaxing, hot. On the tree was sitting a big, big monkey, a langur. You know the langur monkey? Black face, long tail, very big. And he saw that the man was carrying a basket. It must be something good to eat. Why did he close that basket so nicely and carry it carefully? Maybe there was honey; he brought honey. Because people are wild, honeys, they are collecting like that. And now that monkey develops one wish, desire. I want to eat that honey. Only my saṅkalpa is my regulation, how to get that basket. Yes, how to get that. So that monkey on the banyan tree, sitting on top of the branch there, is now making blackmailing, blackmailing. So the blackmailing theory developed from that monkey. Yes, it functioned. He was sitting, he said, "Whoo, man, go away, leave the basket here, go away, leave the basket here." Only he was doing like this. Man did not do anything. He didn’t see a monkey; he didn’t see anything. After twenty minutes or half an hour, the man failed to go behind the bush. So he left the basket there and went behind the bush. The monkey says, "Thank you, my good luck." He doesn’t know what God is, no? Or maybe know God. And he quickly ran down, took the basket, hung it in the lake, and climbed up the tree. Very comfortable, sitting there and enjoying that now I am. How nice! Man said, "Oh my God, poor monkey." And man looked to the monkey, and monkey said, "It means now is mine." And he was sitting on the tiny branch, ego. That is sitting on the tiny branch. That tiny branch can break at any time. This is our ambition. How to get this person? Okay? Or how to get this person? He is only symbolically, okay? Please don’t, yeah, the end will be negative, and then we will say, "Oh, I am not that Swamiji." Monkey was so happy, so happy. "I will enjoy honey, I will enjoy something good to eat. Happy, I am successful, I got it." And he made it comfortable, sitting on the branch, and he broke, or tore, the cloth which was over the basket, covered, and the snake was very scared, very angry, very wild, and came out of it. Now the cobra is looking at the monkey, and the monkey is hypnotized, paralyzed, looking only at the yellow. The whole branch of the tree becomes wet. Now the monkey has one question in his mind, because if he moves to throw away the basket, he can’t, because he is hanging by the neck, and as soon as he moves his hands, the snake makes noise. Oh God! Only one question, my dear: how to get rid of this snake that is hanging around my neck? It was not honey. Surprisingly, it was very funny. Look, our ambition is that his monkey was, before half a minute, enjoying and happy, and what changed our entire happiness? Therefore, ego and ambition can lead us to such troubles that, though you would like to get rid of that snake around your neck, you cannot get rid of it. And if you get rid of it, you have to offer yourself for something. And so, in anything that we do in our life, we have to think and decide very carefully. So the spiritual teachings in all religions, cultures, and spiritual sense say that what you earn, you should donate for the well-being of the entire planet: for the birds, for poor people, for suffering animals, for nature, and for children, for blind societies, for war victims, for people—there are many, many things where they need support. So, if you take some percentage of your earnings and give it anywhere you think—no, not where you think, but where Swāmījī wants to give it to him or her. You have a choice, free, and you know where the people need you, where the children need you, or where the animals need you. So if you can give something, your karma becomes lighter, and your property or your wealth will not become a burden for you, and your expectation will come into reality, into fulfillment. So, the theory and practice, if we do together, balanced, think over, design, why, for what, and how. These all possibilities, facilities, and your abilities, these all three you put together, then in the practice you will be successful. Yeah, what happened to the monkey? The monkey went to the court with the snake to get it out of its neck. So, the good judge helped to get that snake out of the neck. But it cost a lot of energy and a lot of money, if also possible. So, emotion is something very, very good, beautiful. But emotion without intellect and intellect without wisdom is dangerous. So, we have to put inside a knowledge. Knowledge is that which you think you will be capable to digest, whether it will be wrong or whether it will be successful. So, for everyone’s problem, all we have in life are certain complications, and we are searching for the solution to it. Now, this is why mankind, humankind in this world, is suffering, and the wars are there. If we can make everyone aware that everyone has the same feeling of pain as I have, everyone has the feeling of hunger as I have the feeling of hunger. Everyone wishes to have a comfortable life, as I have. So every child, every woman would like to live in peace with the family, and they need their father at home and not on the battlefield, not in the war. And with these kinds of thoughts, if we plant in the minds of the people that we need peace. So this peace tree, what we planted today in Edinburgh with the city council, the mayor, and also the local authorities and park authorities and authorities of Edinburgh and spiritual leaders, is to remind us of peace. And we made an initiation; we initiated a tree in a ceremony with the ancient Vedic mantras. So when you get initiation, even if it is a statue made out of stone, it comes to life. That statue is not anymore a stone for believers who have faith or who have feeling, but it is a living being. The living stone, living tree, and there, with particular Vedic mantras, we put that energy through that initiation. Anyone who goes to that tree and touches it will find peace. If you have a wish, go and touch the tree or stand near the tree, and three times repeat your wish, your resolution, your saṅkalpa. Believe me, it will come true. Part 2: The Tree of Peace and the Path Within Four or five days ago, we planted a tree in London’s Queen’s Park. Many people came, and there was one young man. We all left. Maybe he had some problem, who knows? Young and old, all have a problem. He was thinking that Swāmījī told him this tree would fulfill wishes. So he went there, he hauled the tree, and I don’t know what kind of wish he had. He came in the evening to me, to the lecture, and he spoke, "Swāmījī, did you say that tree is the tree of fulfilling the wish?" I said, "Yes, thank you. Then I am very happy." I said, "What happened?" Because, a long, long time ago, many years back, I had a wish. When I was standing under this tree and meditating, I said my wish, and I got a telephone. My wish was fulfilled. So you see, it is. It’s not dogma. There is energy, and so you can go. The tree is here, near. And that tree will be standing here for world peace. When you stand near the tree, you will say, "I stand for world peace." This tree will endure hot weather, cold weather, sunny weather, snow, wind, everything. This tree will not tell anyone, "I am cold, can you give me a warm blanket?" And this tree will not tell anyone, is it too hot today? But the tree will give us everything that we need. Trees will give oxygen, shelter, and beauty, and remind us of peace. Many people don’t know now what peace is. And now, some people ask questions. Last time when I was in America, they made an interview and they asked me, "Swāmījī, now many people tell, why should I be good to others?" Because parents said, "Be good to others." Why should I be good to others? What a thought! Even they don’t understand why I should be friendly to others. So, humans, with this technology, with this modern technology in this modern civilization, are somehow getting away, not only from nature, but from human to human; they are getting away. Every house, every individual, comes home to television, laptop, computer, this, that. Very rare are some families who sit at home together with the children, with the grandparents and parents, and talk: "How was the day? Let’s have a nice dinner." When you talk about dinner, your daughter said, "No, I will have dinner somewhere else with my friends today." The son said, "Don’t worry, I am also going." Father said, "Sorry, I am meeting tonight." Mother said, "Okay, I don’t cook." That’s the situation. So we lost the family, we lost the love, we lost the connection. Can we be happy? Can we have a family? Can we have good friends? Yes. But don’t hang this snake around your neck. Wait and see. Sometimes you have to wait for years and years and years. If not this life, then next life. Don’t worry. We have many, many lives. Oh, the yugas are very long, billions, trillions. The yugas are, and we are going with this. After the lecture, I will tell you to complete the chart of the times, and you can have it. So, theory for me is clear instructions, clear visions, clear feelings, and then searching for a way to realize them. This mental, we think and make a mental plan, we make a, then design a plan, and then we work out the plan. Similarly, the theory is a landmark; the theory is an indication of which path will go in which direction, and if we follow that sign, we will get everything. So yoga is designed for humans to be healthy, happy, and develop spiritually, because the human spirit is full of cosmic light or energy, and it is meant to be one with God after this life. But if we do things not accordingly, then we may miss life. The Creator has created 8.4 million different creatures on this planet. Chaurāsī Lakh, 8.4 million. And these creatures are divided into three categories. The Jalchar, creatures in the water. The Thalchar, who are living on the earth. And Nābchar, who is living in this space. All these three have their enemies. So, we belong to them also. Out of 8.4 million different creatures, one we are, human. And God gave us such an intellect that we can protect ourselves. So, there is a mantra, there is a protection for creatures who are living in the water, on the earth, and in the space. And according to this system, we have now in modern times what is called the Navy, Ground Force, and Air Force. Why? To protect, to create peace. So we have to first protect ourselves to protect them. When you go on the airplane, they say that in an emergency, the gas mask will come out. First, please put a mask on your mouth, and then help others. So first protect yourself to protect others. So self-protection is very important, and that is a meditation. So, let’s come to a little meditation, okay? After meditation, we’ll be so peaceful and silent that I will not give you time for questions. If you have any questions, after three minutes you can ask them. And for these three minutes, you should move a little bit in the room. Okay, so that in meditation you will not have problems, you will have no problems. Any questions? Okay, so now comes meditation. Please put off some lights. Chin Mudrā, these three fingers represent the three guṇas. If you know the guṇas, also according to Āyurveda, they are Sattva, Rajas, and Tamas guṇa. These are three guṇas: tamas guṇa, rajas guṇa, and sattva guṇa. Index fingers symbolizing the individual soul, the thumb symbolizing the universal one. The aim of the yogī is to be above the three guṇas, above duality, and to realize non-duality with the cosmic Self. Means union of the Jīvā to the Śiva, Bāyā to the Brahmā, this unity. Palms and the fingertips of the fingers have immense energies and energy centers. When we touch these two index fingers and thumb together, it radiates energy and calms down or releases the tensions from the whole day. It gives a greater flow of energy more easily toward the heart. So if you have high blood pressure and would like to bring it down quickly, then you sit and place your finger here, pressing the nail of the index finger to the thumb for a while, hard like this, and then relax and practice Ujjāyī Prāṇāyām. Now, Ujjāyī Prāṇāyām, there are two kinds of Ujjāyī Prāṇāyām. One is Jālandhara Bandha, which means the chin is close to the chest. And the second is normal, without making Uddīyāna Bandha. And that, the Jālandhara Bandha, and that is like this. Inhale slowly, long, through the nose, and exhale slowly through the mouth. You feel your exhaling warm air on your lower lip. Inhaling and exhaling create a nice sound, a resonance in the vocal cords. Like when someone is sleeping deeply and having good, deep breaths. So, here in the vocal cords, make a hole in the mouth so that you will hear the beautiful sound of the breath when you inhale. Within five minutes or three minutes, your pressure will come down. If you do ten minutes, it will be completely normalized. And if you have too low blood pressure, then don’t do it. Then, do the other exercises to bring it up again. Okay? So, this is Chin Mudrā. Now, when we hold hands like this, we receive energy, and we give energy. If you can see the aura, you can see your prāṇa; there is a prāṇa vidyā. You know the name of the prāṇa vidyā? In yoga, there is one chapter called the prāṇa vidyā, the science of the prāṇa. With this knowledge, you hold your hands like this, and you see a flame burning in your hands. And in everyone’s, everyone of you has beautiful, but someone has a little green, grey, or yellow, or orange, or white. This depends on the three guṇas: Sattva, Rajas, and Tamas. And the guṇa is changing constantly with your thinking. If you think of anger, suddenly you have here, like a fire on in your whole body. And if you think happy, then its color changes. And if you think of mercy, then it is changing. So, with our thinking, the entire energy in the body is changing. Therefore, it is said in psychology, negative thinking means poisoning thyself. Negative thinking means poisoning thyself. And positive thinking means enlightening yourself. So now it depends on you how you will think. Positive thinking should have a pure quality. Now, if you think positive, but inside you have intellect, have different ambition, anger, greed, arrogance, ego, then it’s like you put clean, nice, good milk into dirty water. So, how do we clean our inner self? There is no soap and there is no brush with which we can clean it. Only we can clean our inner self through the soap of jñāna, the wisdom, knowledge, on the stone of vairāgya, the renunciation, with the water of bhakti, the devotion. So this jñāna, vairāgya, and bhakti, these three can purify our antaḥkaraṇa. Antaḥkaraṇa are three inner functions: manas, buddhi, and ahaṁkāra. These are three antakaraṇa. When they are polluted, your positive thinking will come, but it has a lot of work to do. So, this antakaraṇa manas is the mind, buddhi is intellect, and ahaṃkāra is ego. If these three are purified, then off you go, but it’s not so easy. So, we need devotion, love, bhakti. We need a generous heart, kindness, and that is tyāga, vairāgya, renunciation. And our ego, of course, without ego we cannot exist. If you stand up and go to drink water, it is your ego that is pulling you there and here. But if it’s too much, now you order someone, "Go and bring me a glass of water," or this and that, that’s your ego. Yes, if you are disabled in bed and you can’t get up, then of course, please, can you give me water? Or one does it out of love, just without your asking, okay. I told nobody to put a glass of water here, so it is not my ego that I drink, but I respect that someone put it, and I drink it. So, energy, prāṇa vidyā, there is so much to do. Next time perhaps we will touch this point. Prana vidyā, or you turn your palms upside down and touch your thighs or the knees. Very soon you will feel warmth, and you will feel the divine energy circulating in you. Energy is flowing through the tip of the fingers, through the hand, and the palms have more abilities to give. The more we feel, the closer we come. When you put a hand for healing on someone, somewhere, anywhere, here or here, or you hold a hand, after some time, if that body, the body of others, adopts your energy, then under your hand you will feel like a pulse, pulsing, very soon. And then if you take the hand away, one feels like someone has taken the skin away. You say, "No, please leave it nice, warm energy. Bio-energies, feedback is there, okay?" So, you can put your hands like this, or you can have your hands like this, or you can put your hands like this. Don’t meditate like that, and don’t pray like this, you know? That means lifelong prison. Some people are standing in prayer like this. It means now you are present by karma. So, humbleness, kindness, be kind to yourself, then you will be kind to others. If you cannot be kind and humble to yourself, you cannot be kind and humble to others. And to be kind and humble is, then you will not utilize the things which are not good for you. Okay? So now, this is a theory, and now we go to the practice. Okay? So please, chin mudrā, chin mudrā, and sit in any comfortable posture. You have many things to see in this room, so look, see all that you want to see quickly. Then, close your eyes, and there will be nothing new that you have to look at there. So, close your eyes, take a deep inhale and exhale, and relax. For a time being, withdraw yourself from the external world and be relaxed, be free. Whole day you have been working physically and mentally, but now it is time for you to relax, relax, relax. Tell to yourself mentally, "Relax, my friend, relax, just relax. It is time to relax, peace." If you are relaxed, you will feel the peace. No concentration, no imagination, no tensions. Just be aware of your being here in this hall, physically and mentally. And mentally, you are feeling relaxed, comfortable, and happy. It’s not peace within you, but you are the peace. Just feel that peace. Your whole body is relaxed, from the toes to the top of the head, and from the top of the head to the toes. Relax, relax. When you are relaxed and feel the peace, then you feel your body, kāya sthiratā, the motionlessness of the body, and that gives you an additional awareness of the peace and aura or energy which is radiating, shining from your being here. Relax. Keep your body straight. Take one deep inhale and relax, and bring your awareness to your breath. Yes, I know that I am inhaling, and I know that I am exhaling. You know what it means for you to inhale and what it means for you to exhale. The inhalation is that cosmic light, that universal mother, nourishing us with that cosmic energy, the prāṇa, and with exhalation, through the help of the apānashakti, automatically we are purifying our body from all the toxins. Yes, my life is breath, and breath is my life. That light, which I receive through my breath. Breath is full of the fire element and water element. Fire, water, air, and space all exist within you. Be relaxed, be relaxed, be relaxed. It’s not only that you have light within you, but you are the light, you are the peace, and you are the light. Prana, the life force, feel yourself, you are the prāṇa. All is within you, and you are within that. One in all, and all in one. Relax, relax. Now, if you have a mantra, then repeat your mantra mentally. If your legs are stiff or you don’t feel comfortable, you may change your posture. If you have a mantra, repeat your mantra. If you don’t have a mantra, then repeat "oṁ so’haṁ." While inhaling, mantra OM SO SO, and while exhaling, HAM H A M, OM SO HAM, OM SO HAM. And those who have a Guru Mantra should repeat the Guru Mantra. Relax, relax, relax. Anything you see with closed eyes, any thoughts that come. Let it come and let it go. Just be the witness of it. Feel your breath. Feel the peace, light, and breath, the prāṇa. Just relax. You will come to your destination through this technique of self-inquiry meditation of yoga and deathless life. It will lead you there where you wish to be. Just be relaxed. Be comfortable. Be aware of your being, physically and mentally, and your mantra. Now, deeply inhale slowly and become extroverted, and exhale. Inhale and exhale. Become extrovert. The sound in this hall, the sound in the streets, the noise from the people, and we will chant Oṁ three times. Deep inhale, Om. Repeat after me. Na’haṁ kartā prabhu dīpa kartā, Mahāprabhujī dīpa kartā he kevalam. Karake ho śānti śānti... He śānti he. Slowly move your fingers, close your fists, and open the palms. Close the fists, open the palms. Stretch your hands over the knees and rotate your wrists. Close the fists and stretch your shoulders up and down. Move, raise your shoulders up and down. Bend your head forward, try to see your stomach, and with closed eyes try to look up to the ceiling, and down to the stomach, and up to the ceiling, and in the middle. Fold your palms together, press the palms together, and relax. Press, and relax. Press the palms. Grab your palms and place them on your face. Warm your eyelids and face muscles, and open your eyes. Stretch your hands in front on the ground. Bend your elbows and touch your forehead to the ground. Feel the stretching of your back muscles and neck muscles, the circulation towards the head, the circulation towards the face. Remain with open eyes. With the help of the hands, slowly come up. So for today, that is enough. Rest, you can practice with Madhuram in his center, and I wish you good health, peace, harmony, spiritual development, and a long life. God bless you.