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Part 1: A Gathering in Krems: An Introduction to the Projects and Teachings I am delighted that this hall is so beautifully full, with so many points of view, the strawanas (listeners). I am looking forward to the lecture. I wish you all the very best for the new acquaintance, many new insights, much strength, and abundant energy. Unfortunately, I have a prior commitment at the same time, and I love the 3,000, so I especially cannot attend. But I wish you all the best for the installation. Thank you. We are very much looking forward to it; you have prepared something especially for our women’s evening. There is a great deal of love and joy. And now you will tell us a little more about the encounters that have emerged in your project. I thought, since we are here in Krems and only a few of us have the opportunity to travel to Rajasthan, except for a few, and you have allowed me to take a video that shows us all the humanitarian projects, our Master, the Svāmījī, who is our spiritual leader—many of us are seeing this for the first time—that we watch this video, this DVD, to see everything that is in progress, in the making. And I cannot put all of this into words or explain it; it is best that we observe it ourselves and perhaps offer a few explanatory words. But I believe it does not have to be presented in that way. It is this project, the Health and Research Center, JADAM, located in Rajasthan. It lies between Jaipur and Jodhpur. And Svāmījī is a very, very socially active, humanitarian worker. He is not only a monk according to the Śaṅkarācārya order, but he works very, very much in the field of peace, and he plants—or we plant—peace trees everywhere in the parks. And now, starting Tuesday, it is the International Day of Peace, on the 21st. We will also have a peace prayer again at the peace trees, and we will all stand up at twelve noon for two minutes for peace. And the project is called Yoga in Daily Life. May we begin, please? The first project in Rajasthan, as you know, is in a region with very, very little water. It rains very little. And so a rainwater harvesting project was also created to collect the rainwater when it rains. Please be gentle in tone. Yes, it is actually turned on. So, there is no path without obstacles. Can you also balance that out? We now see the lineage of masters. Svāmījī’s lineage of masters goes very, very far back—a thousand years to the Himalayas, to Mount Kailāśa. Svāmījī himself is the successor, the one who succeeds. Not through study as we know it, but this blessing, the knowledge is entirely transferred, and one can say that Svāmījī is a realized incarnation. We wanted to write on the poster, on the folder, "His Holiness," but he said no, he does not want that. But he has received very, very many awards worldwide from presidents, from the Dalai Lama, and I am very, very happy that he managed to come to us here in Krems. This project also includes a hospital that is already completed and has already been inaugurated, in an area where you have to drive two hours to reach the nearest hospital. It also includes a school, because we are currently in the music school, and surely there are several teachers among us, and the school in India is duly important; they are not so free there. As with us, many children, especially the girls, cannot afford to attend school, and so the German yoga teachers, the German teachers of this school project in India, finance and support it with a small contribution so that the child receives the schoolbooks and clothing and everything. By now we have 700 children who are accommodated in this school’s boarding facility up to their university graduation, and companies are already waiting to engage these children from this yoga center, from the Health Research Center, worldwide. They are not only taught, but also spiritually guided in yoga practices, Sanskrit, singing, bhajans, and everything else. It also includes a project where we take in orphaned animals, especially cows. So now we see it mostly in words, it is in English, but many do and can understand English, and if not, a few words can be spoken in between. It takes 15 minutes, so it’s not hours long. There you see the Umārṣa, this scholar. We have the years '92, one can count us, and your dwelling, that is not yet to be spoken. All of this has been built, and each one of you must now say, including our ten, the ten of you from the village, that this project has been gathered and collected. It takes three hours to walk all the way around down there. It is very, very large. And this is not just an hour, it is a relaxing experience. But even when it comes to water, the reservoir, and so on, it appears as it is, even on the sphere, you hear how it is when one seeks it, how one perceives it. And everything else is quite moderate. That was certainly, as he said, also the years beyond that, how he pursued it and drove his vision, how he wore this symbol. And the people who then listened to the world masters also agreed on a payment, and all of this is built according to the Vāstu-Śāstra, so we call them zones of capability debt, which liberate everyone; they are Vāstu-Śāstra. These are the schoolchildren’s readings taken from parts of the schoolbooks. So it is not about any secret for study at all. From Bavarian yoga studies and computer substitutes, they don’t really present it in the usual way either. The school muscle is also counted in the yoga center, where children are brought twice a day, so it’s not really there anymore. That means there are 250 exercises. Here, in this experience, these children have been given a high quality, capability, attention, and education. They were called upon for the future. Making a man is not the function of the Parliament. To make a true man, with full human quality, is the function of education. So, Svāmījī has taken a very refined, very intimate hand in offering a true education. And through true education, he wishes to bring balance to the so-called citizens. And when the citizens are so vast, the part that we create, the place that we wish to offer. The schooling options and the classic, Angela, that is the classic, that is the classic, that is the classic. We truly have a life buoy; you see that you are always making a current, taking turns, but there is no water. And so it is also said, the body does not wish to be involved with it, the mind is not connected to it. We need education. We dare to face it, to look at it; when one sees it, when one sees it for the first time, truly there is even an ambulance, a hospital that has been opened, the ambulance is operational, very important, it is here, it stands here, it is now in Bremen. And we have a boat in the Tastausstatt that lifts the people in the lift, when the people in the Tastausstatt lift, when the people in the Tastausstatt to abolish, when people in the Tastausstatt abolish, when people in the Tastausstatt abolish, when people in the Tastausstatt abolish. and the butter and water and veterinary struggles and for Urbans and veterinarians and veterinarians... and veterinarian In suffering, prophecy, and harvests, the blows that are not of time. And Svāmījī says, help the hands that are worth more than the broken hands. Everyone has understood, the hands hold the births. Births are births. And births are births. And the births are the births. And the births are the births. And births are births. And births are births. And births are births. And births are births. And births are births. And births are births. It is in Svāmījī’s nature to transform both jungles and deserts into gardens. Let life be locked in the sprouts of hope. The future of nature is the future of mankind. Our feet are also the training and instruction in yoga and meditation. Here, a proper prayer has been balanced, shattered, drilled through, it has failed. Imagine, say, I don’t know how many, how many meters, a thousand meters of water—if it rains, arranged so that the rainwater collects and flows into it, the whole basin, it’s like a huge bed, but it doesn’t fill completely; it’s only three meters full. From the expression, the mountain was created, from the island, from the island,... from the island. This is the resonance with the Vāstu-Śāstra therapy. All the sands, all the channels, the directs, the monsoons, the borders, the plans, the plans, the plans—they sit there and plan the entire mechanical construction. I have 24 hours on the computer. Now I proceed and always observe what remains, what exactly is, what should be. That is the machine that no longer has it. And now, in the year 2003, just as in 2003 and in 2007, it happened that the whole Earth was filled. And from that, we now practically come to the bodies, which are in the water-air, because it does not rain so much, there is a whole rain envelope there. The water flows directly into the sea, the blood of life has been dug, it is now a reservoir of life, not only for the āśrama but also for many people in this arid region. That was now the way to enclose the mountain. The brightness was raised and slanted, full of sky. This is the symbiosis of preservation and development. And that is where the good Miempaum comes from. We have already heard it here, the Miempaum, which we undertake well. During the outgoing conversation, it requires a lot of support. Every person, every idea, and every contribution are welcome. Nothing here is incapable. We know many, our dear Irene Seierricht here, a yoga teacher who teaches in Straßau. It has been called pure, especially when traveling with two people, Aschern and the Aschern, there are several there, one can say it is a spiritual rehabilitation. Physically, it may be demanding; Rajasthan is a land that challenges in its relationship. That is good, though, when one becomes a bit softened and has a feeling for nature—not so much here in Bremen, but outside it is better than in Vienna. But in Vienna, when you are in the city, you become soft. One has lost the connection to life and to nature. And for the first time, I stayed in the dangers and even now still go to the villages that one travels to and otherwise does not reach. If one only enters samādhi, when one sees the people there and looks into their eyes, one can see that each of them is a saint. There are villages where you are not even allowed to cut down a tree because the tree has such a nerve. Generations and generations, never was an animal killed there. And to see these villages, to see the people and to live with them, to eat with them, to be with them, that is so important. And so I would like to begin with these words to Savice Pitner, who is already here, so we still have time, and Savice, he has had his, I don’t know how one likes to put it, this year, and so now we are going on the mission, but I don’t know if the Master is going on the mission. I must say, today we are being broadcast worldwide, it’s like a cassette; if you go to yoga-in-daily-life.org or www.sanji.de, you can watch the whole thing again, and it’s not just Australia and... America, many of our yoga friends are watching, and we all see each other and know that we all want yoga friends, long-lasting, throughout the world we have. I am very, very small, and I need creams in this beautiful world. I see many, many things from Samjī, who practice yoga, practice yoga,... practice yoga,... practice yoga, practice yoga. I would now really like to ask Sanchi to come in and begin his lecture with us. It is about the cakras and kuṇḍalinī. And perhaps a few words about what we understand chakras to mean. Chakras are specific energy centers where our body, where a very strong energy converges; the word chakra means wheel or circle. And these energy centers, I want to briefly anticipate, this is an important topic, are mainly located along our spine. Each energy center represents a level of consciousness, a state. And often we do not understand that this cakra—and Samechi will explain and illustrate this to us so that we receive a smoke of knowledge. Above all, what is also important is to have his Darśan, it is said that one sees him once and then learns to go. Who is it that has established itself here above in daily life, and what does it look like, how does it speak, and what is it like? And I must say, it has now been 35 years in Vienna, in Austria, where it originated. And in Vienna, at the Yoga Center, on Schikanedergasse, the Elbe Light, which is the first place. One can also look there, one can go to this yoga center, the seeing. And that is exactly where Yoga-Belieb has come. And now I would like to pass on to our Annapūrṇā, and she will say a few welcoming words to us. You can already stop with the greeting. Thank you very much, Mrs. Pohl, for the beautiful stories and words. Perhaps for three minutes we can fully open all the remnants that arise. Yes, then I will continue to share that as well. I think we can pull up the screen to see what kind of bad image we have. So we would certainly need a fall that can ramp it up with its breath. And perhaps I can share a little more about Samichik. He is also from Rajasthan. He is Viennese, but he is called the Viennese Sami. And I believe, I believe, I have that presence, I have that right now with him, it has just become clear to me, and I have moved towards it. Panitschi is known worldwide; he is a great worker at the UN, at UNESCO, in many sects, as we have already heard, and I don’t know what else to say. He is a master, a master yogi, a monk, a constant wanderer, just like The monastic order requires staying in one place for a maximum of five days, and he has truly followed this throughout his life. I am very fortunate that I am actually allowed to travel. We have many yoga centers worldwide, so whoever travels or goes on a world tour can visit yoga centers everywhere—in America, Canada, South Africa, Australia, Asia—and also stay there and practice yoga; all are welcome, to India, to come to Ghana, to help there physically, regardless of profession or training, whatever occupation one has, all are welcome. And also to practice yoga there mentally, to study, to learn, and to stay there for a while. And for me, my group is now complete. We can invite you to join us, perhaps with a big round of applause. Thank you, thank you. That is a beautiful painter. My name is Samirjī. My name? We warmly welcome you here in Grenz. We are all very happy that you have traveled this long way. ... to Europe, out here to us at Grenz, so that we can all learn from you personally. Many of those who are here practice yoga, those who live here, and many may perhaps begin to practice. And a warm welcome. And we warmly welcome our state parliament representative, the citizens’ representative, Mrs. Linke. We are very happy that you are spending the evening with us today. We are very glad that you accepted this invitation. And I must say, it is a wonderful time to begin, as we practice life together here in a natural way. It is wonderful every time and to wonderful people, and thank you that we can be here together with you today. I may now pass on to our lady Mayor. A wonderful good evening. I am very pleased to have been invited here. Mr. Jermias, my esteemed ladies and gentlemen, you have all come with great anticipation to hear something about yoga, especially directly from the specialist. And that is why I will gladly speak at length, for I myself am relaxed about what I am allowed to hear, in complete calm, in a deceleration that benefits us all, a little stepping back. This very city shows so much pace and so much life, but sometimes it is quite good to spend an evening together, and I am happy that this evening has been so wonderfully organized. I am delighted that this beautiful music school, which has been established here, is a wonderful space that offers so much spirit, space, and music. And let us reflect on this evening in this way, and I look forward to your words. A warm welcome. Thank you. Thank you. I would like a small change. My seat. Maybe a little further back, so I can see it. Just let it be. Raise it a little higher. Is that okay? Please. Do I have it? Yes. Now it is better. I can stay there. Down. Always. Yes. That is good. I will sing with mantra, begin with mantra. Peace, Peace, Peace. Salutation to the cosmic light, Lord of our hearts, omniscient and omnipresent, in the divine presence of the cosmic self. Good evening, dear brothers and sisters, and esteemed Madam Mayor, School Director, and also the organizers, thank you for a wonderful invitation. I am pleased to be here and to give a lecture for the first time in this beautiful state. I have driven by several times already, and people have turned around and asked, "Who is driving there?" in such an orange robe. Perhaps by going through this beginning, I have created some karma. And this karma is that I had to come here. Right, not just simply pass by. But it is beautiful karma. Look at yourself. Okay? Destiny. In the principles or philosophy of Karma, it is said that wherever you breathe once, you must come again to repay. And that is it. But it is beautiful, isn’t it? And I have often seen myself, from my own self, somewhere in the world, where I was and paused, having a snack or drinking tea or water or simply a little bit breathed. After some time, a yoga center stood there. Yes, truly. Especially a lot in Czechoslovakia, because I traveled there so much. And also in the Waldviertel. So, but it is beautiful. I am very pleased to see you all this evening and thank you. You have great expectations, but I am nervous about that. So maybe a little, not such great expectations, just a little. Accept me also as a normal human being. Today I will not levitate. That is clear, because otherwise I would have to come back again. I am happy to come, but the time is such. Yoga is well known. All over the world, every person knows the word Yoga. So, yoga has become international. And every fifth person in the entire world practices yoga. Practice some form of yoga. That also includes the other practices that come from China or Japan. Yoga is one of the most ancient systems or sciences. Yoga is a science of the body, mind, and soul. There are three main principles. One is called Anant Brahmāṇḍa, endless space. We do not know where space begins and where space ends. We simply do not know. There are some people sitting on the floor over there; perhaps you could come up here to the front, please. I warmly invite you, please. Yes, come, Father, you don’t have to sit on the floor. Yes, boys, girls, come, yes, yes, please. Exactly, if already, then already, more comfortable. Up here, sitting there, sitting there, everywhere, okay, there it is easy, more comfortable. Also, on the steps, yes, very good. Now nothing will move. That is good. There are still two little girls sitting there. Yes, like that, very nice. Yes, she can sit right up there, alright? Okay, very good. Alright, so let us return to our topic. Endless space, Ānanda Brahmāṇḍa, infinite space. Ākāśa, heaven or the sky, the space, infinite space. Second, consciousness. Divine consciousness. Pure consciousness. And consciousness is also infinite. But consciousness is within space. Not space within consciousness, but the first line of consciousness is within space. But then there is unity. Consciousness in space, space in consciousness. And that is somewhat like mother, body, and embryo. So Mother is space. And between the two, space and consciousness, there is an energy. They connect, hold together, harmonize, unite. And this energy or principle is called Yoga. Yoga means to hold together, to unite. And in Sanskrit, in the Vedas, the brain is referred to as eggs, garbha, golden eggs, or golden embryos. And so everything is in these golden eggs. Now it will take a few more months, then comes the East. Eastern eggs. And they come from these Vedas, brain-tanners, the golden egg. Now, energy is once again unity. Now, in divine consciousness, a movement takes place. And what we say in India, in the Vedas, is that the cosmic consciousness as God, who is everywhere, has not yet taken form. He says, I am one, but now I will multiply. I will multiply. This is called divine will, what we say, Lord, your will is seen. But why does he have a will? What does he need? He has everything. But this is a play within consciousness, a cosmic play. And so, between the two, space and consciousness, the energy moves in resonance, sound. Part 2: The Sound of Creation and the Wheel of Life It is said: Nādarūpa Parabrahma—Sound is the Supreme Self, and the world is sound. Everything originates from sound, and we progress further into sound. In the Vedas, this sound is represented as Oṁ, as I sang earlier. The sound of Oṁ harmonizes and is the very cause and beginning of creation. It signifies Ānanda Brahmāṇḍa Śāstra Sūrya—the universe and its countless solar systems. Creation emerged from a sound, and this sound is called Yoga. Now, we come to our planet. On our planet, five elements are alive: space, air, water, earth, and fire. We are all here, and within us exist these five elements. These elements are held together by an energy, which is Yoga—just as two bricks are bound by cement. This energy moves as the breath force, the life quality, Prāṇa. On this planet, the Creator has manifested 8.4 million different species of living beings. These 8.4 million lives move like a wheel—the wheel of life, coming and going. This is an eternal wheel of death and birth. Many people believe in nothing, and that is alright. Many do not believe the sun has already set here in Krems, even though it has. They may see a video showing daylight and insist the sun is still there, but that was already past. To believe or not to believe does not change reality or truth. Whether I believe or not, it is. So, I ask you: do you believe in the recycling system? There is much talk of environmentally friendly paper and recycling. This is the cosmic recycling. The soul comes and goes—energy recycling. Many did not believe in anything; they created plastic bags and boxes, and now we think, "Oh God, this is not environmentally friendly." Similarly, people do not believe in rebirth. The time will come, either during life or at its end, when they may think, "Oh God, I never believed I would have another life. Had I believed that, I would have practiced yoga to liberate myself." So it is. Imagine a council with 8.4 million points, and there is a door where one can step out. This is a human life. If we neglect that, we do not know how many points we must repeat. Humans possess something special given by God: an intellect, a mind. Through our intellect, we can decide and take action. Living beings are divided into three types: aquatic beings, terrestrial beings, and aerial beings—creatures in water, on earth, and in the air. But all of us, humans and animals alike, have our destiny. No matter what we do, it comes back; it must be repeated, repaid. I have been breathing here in this Krems stadium while driving, paused a little, and realized—I am here. And so it is. One inhalation per person, as I said. I have already repaid everyone, but I may come again if the lady mayor is satisfied with my stories and you are as well. Now, let us move forward, leaving everything aside, and turn to the human being. The sole purpose of our birth, of existing as a human, is Self-realization. Who am I? This question is stated in the Upaniṣads and in literatures thousands of years old. I believe it is also somewhere in the Bible: Who am I? Where do I come from? Why have I come, and where will I go? I am not this Mr. Walter or Müller or Ingrid or Gertrude or Elfriede. I am not this body, not blood, not bones, not diligence. I am not thoughts, my mind, feelings, or intellect—but I am. Yet, who am I? Sometimes it is strange: the Self seeks the Self. But we are the ones who seek. No matter what people think, everyone is seeking themselves. Self-realization means God-realization. Know thyself, then you will know who God is. If you have not realized it yourself, you know nothing about what God is. We know God only from stories, from reading. But have we seen God? We have not even seen a true image of God. Perhaps God is completely different from what we have thought. Therefore, it is better that we open our third eye. Opening the third eye means wisdom, knowledge—knowledge for three times: past, present, and future. We are working on it. Only in human life can we realize this. But our life is very short, with many obstacles and illnesses. The question was: how can we live a long life? Long life means health. How should we live healthily? First and foremost, healthy nourishment. When I first came to Austria 38 years ago, here in the Waldviertel in October, the very first thing I enjoyed were plums—the sweet plums nestled beneath the trees. In Rajasthan, where I come from, there were no plums. Back then, there was absolutely no question of whether it was biological. When someone asked if they were organic vegetables, he said, "What, please?" Now, each of us knows whether something is a biological vegetable or fruit. Decades ago, how much we have poisoned our planet. So, healthy food. Second, movement. Third, society—healthy family relationships, harmony within families. It was so healthy and clear that hardly anyone went to a disco in the evening because home was so beautiful. Now there is often a little conflict at home, and the children don't want that and go out in the evening. So, a healthy atmosphere, healthy society, healthy food, and healthy movement. In movement, we have prescribed certain exercises in Yoga—for breathing, for muscles, for the nervous system, for glands, hormones, digestion—so that we remain healthy. Then came concentration and meditation. Meditation is not only in India but throughout the whole world. In every ashram, which here is called a monastery, people have gone for a week or a month to fast and meditate there, receiving soup. Through that, the monastery soup became famous. Everyone could go there, receive soup, and meditate. The question arose: how can I solve my problems? How can I overcome my bad karma? The best way is to pray. A person cannot forgive us, and a person cannot promise that they will never disappoint us. But God, the omnipresent Lord, will surely hear our prayers and will surely possess us. He is the one who can forgive our fault, namely our sins. The God who is named—there is only one God, and He has no form. He sees us, He hears us, He is beside us, but our physical eyes or body cannot see Him, our nose cannot smell Him, our ears cannot hear His voice—yet He sees everything. There is God. Through the practice of Yoga, one finds the path to oneself, which also means the path to every living being, not just humans, and can lead one’s life in harmony, in beautiful bliss. Yoga in Daily Life, what we practice here, is a systematic, very slow system. Many people think yoga means a headstand or a lotus seat. In the beginning, when I came to Austria and gave lectures, I would ask if there were questions. They would say, "Yes, can you sit on a nail bed? Is that very hard, Master?" I said I had never seen anything on a nail bed. It was a wrong attitude towards yoga. Others have said, "We cannot place our feet here and bring them to the ear like this." I said that is not important either. Yoga is a very beautiful, gentle, and easier practice. When one practices for many, many years—these are young people, after all—they can perform some difficult exercises, but it is not necessary. It is also possible without obstruction. One must use true understanding. This is in Yoga in Daily Life: slow and simple movements that have much power and significance for our bodies. All negative qualities—jealousy, ignorance, hatred, greed, anger—arise from ignorance. This process unfolds within us. One becomes so jealous and gets offended so quickly. How quickly? Like popcorn on a hot pan. I have especially noticed that in Austria. No one has patience. On one hand, it is good to let everything go, leaving the valves open right away. But on the other hand, love, understanding, clarity, forgiveness, and compassion—these are the most beautiful qualities we humans possess. These hidden forces within humans are, on one side, the five negative qualities, and on the other, the five good qualities. We must try to purify the negative qualities through our good qualities, or diminish them very slowly. Our consciousness has several levels. The first level can be called unconsciousness, the level of the unconscious. This is where our life begins; these are the cakras. This is the boundary between animal and human consciousness. Below is the animalistic; above is the human. Here sits ignorance. This means our destiny, taste, good luck and bad luck, fortune and misfortune lie here. We do not know who has how much fortune or misfortune. When this cakra opens, it is as if someone opens a door and says, "Look, here is your matter." Perhaps there are snakes and crocodiles lying there, or perhaps beautiful things. This is our past from a previous life. Then comes the second stage, the Svādhiṣṭhāna Cakra. There lies our past from this life. Indeed, hour by hour, second by second, we as astral beings, together with the help of the water element from space, made our journey towards this planet. This is the moment of our true birth on this physical planet. That means we were not yet the seeds in the father’s body. Before we begin, as we enter this room, we are surrounded by the atmosphere of this planet with the water element all around. From this moment, how did our journey begin from the astral planes to these physical planes? What was the cause? What inspired us? Our Saṁskāra. What is our Saṁskāra? Saṁskāra is the fruit or effect of our actions. Which saṁskāras inspired us to come to this element, to the water element, and through air and fire we come back to this planet, to plants or earth, and then migrate into the body? After some time, it begins to develop within us like an embryo or a baby in eggs. Life began from the fluid. So, from that moment, we had come from the very top, from the astral plane, to this planet. And the moment up to now, this very moment, our past time lies here in the Svādhiṣṭhāna Cakra. Experiences during pregnancy—how the mother was, happy or sad, how the father’s relationship was with the mother—everything is here in our subconscious. This is now explained psychologically: "Oh, you are sad, you are in pain, you are afraid." But what is psychological? It comes from the past, from my mother, from childhood. Many of us have beautiful experiences in life, and unfortunately, some cannot overcome them to this day. This past is always alive. We will forgive, but we will not forget. As long as we do not open these cakras through meditation and mantras, we must live this painful life—and not only in this life, but we will carry it along with us. That means, let us try to forgive, let us try to draw positive thoughts, let us try to say, "Okay, it was, and back then I was very small, but now I am independent, I am grown, and nothing will happen to me anymore." Because of that, I no longer need anything. It was like when I was in Africa in the jungle, and suddenly a lion ran behind me. Thank God, I saw a tree and climbed up. It will never happen again. But here in Krems, it is not about to happen soon. There is no lion; you can calmly look for dragonflies. Thus we overcome our fear. Then comes our reaction, emotional reaction, and there our navel, our energy center, comes into play. This is the Maṇipūra Cakra, the third cakra. There is everything we experience; it presses on our solar plexus. Our life begins from our navel center, just like a womb; we are connected to the mother’s body through our navel. This is the entrance, the tunnel. Then comes the heart. The heart also has its own energies. Emotions are below; that is the cakra. Then it comes into the head and reflects in the heart. Then the Viśuddhi Cakra comes here in the throat. All that we have swallowed down—good and bad. Often one had to swallow it down, and now I can no longer. Some people even become afraid and suddenly cannot speak. This is the center. There is meditation for all centers, for mudrās, bandhas, āsanas. This book on Yoga in Daily Life also covers cakras and exercises for all these cakras. These five cakras correspond to the five elements: earth, water, fire, air, and ether. The five cakras belong to human consciousness, still mixed with animal consciousness or animal energy. Sometimes people react and behave like animals. Then comes the Ājñā Cakra, where you see the full moon, the third eye. Do you see the third eye in me? You have not opened it yet; I have. There is the boundary between divine consciousness and human consciousness. That is the Ājñā Cakra. From here we begin true spiritual development. Then comes nectar, immortality, realization in these cakras. The soul liberates itself into infinity. Śakti, energy, united with Śiva, consciousness. Energy realized in consciousness means complete liberation. All the cakras in this chart—we printed them ten years ago; I don't know where they suddenly come from today. All the beautiful cakras stand. My God, I could go into advertising media. About all these cakras it is written here in this book, The Hidden Powers Within Humans. It would be good if you read this book, the first one, or another book on cakras, and then ask me. As long as you have not read anything, how many cakras are there? Eight. Read the entire book eight times. It is interesting; each time a new little bit, a new answer comes forth. After the eighth time, I believe you will no longer come to me because the questions have already been answered. It is so beautiful. We have strength within us. Your yoga teacher and her teacher—I do not know if there are teachers here as well. Most of the time, the women are here. There is one teacher, thank God. Umapurī and Annapūrṇā, they are like that. Irene Radka, exactly. They conduct yoga classes with such great love, devotion, and compassion. They have surely told you many things. Each practice evokes a beautiful, positive energy within us. The most important thing for solving a problem or achieving something is to change our thoughts. An alcoholic has problems at home with children, with women, with those around him, but he cannot stay without drinking. One day, he said to himself, "Enough, no more. I do not want to stay in the Waldviertel; I am going to the Waldviertel." Thus, change your thoughts. Better a good water from the Waldviertel. The power of thought is so strong. If someone studies and wants to become something, then decide and imagine: what profession do I want? Then send the thoughts clearly in that direction. You will succeed, and your trials will pass. Otherwise, one is afraid of the tests. If you tremble, what do you do? You take the test. But I forgot: where were you in the evening? At the venue. Was the place a school? No. We are going to the wrong place. The student must go to school, go home, do the homework again, and then go back to school. That is how it is. Nowadays there are so many disturbances that students cannot concentrate. But those who seriously reflect and put a thought into it—"This is what I wish to achieve"—it will work. In Yoga Nidrā, there is a Saṅkalpa, an intention. Repeat it three times, then practice Yoga Nidrā, and again at the end. This saṅkalpa goes deep into the subconscious, removes negative energy, and infuses positive energy, through which the teacher gives an instruction. It is also so in meditation—a beautiful meditation to sit and relax in the evening. Now we will do a little meditation. Okay? Not too long; I know it is exhausting for everyone. Please hold the index finger and thumb together. These are energy centers. When I go to the dentist, if the dentist does not give a tip, then I hold the fingers and press the side very firmly with my thumbnail. Do I not feel there because I feel here close by? Energy centers. These are three negative energies. Omit Tamas, Sattva, Rajas—the three Guṇas in Āyurveda. Hands either like this or like that. Sit cross-legged or on your knees. Please lean the chair properly. If possible, take off your shoes; if not, then leave them on. There is much to see in this space. Truly look at everything we wish to see, and then close your eyes. You do not need to open your eyes until the meditation is complete. Be certain; nothing new will come in. Close your eyes, relax. We will sing Oṁ once, all together. And while singing, try to withdraw yourselves from the outer world. Relax. Breathe in deeply and out. Breathe in deeply and sing Oṁ. Relax. Relax your entire body. From the toes to the head and from the head to the toes, just relax. No concentration, no expectations, and no fixed thoughts. Let go of all thoughts. Thoughts come and go. No expectations. I just want to relax. The whole day is over; I have worked a lot. But now it is time to relax. Take a deep breath and relax. Relax your breathing process. Your breath flows completely freely. During the inhalation, our entire torso expands outward, and during the exhalation, it contracts. I breathe in and breathe out, relaxed. Only during the inhalation, our body breathes in Prāṇaśakti, life force, the light. During the exhalation, our body breathes out all kinds of toxins. Relax. I feel completely relaxed. My breath is relaxed as well. My thoughts are free. I feel at ease. I relax. Be aware of your existence. Be aware of your existence in this hall. Physically and mentally relaxed. Feel your breath inwardly. How do you feel in your airways when you inhale? And how do you feel when you exhale? Relax. Relax your abdominal muscles, elbows, shoulders, neck. And now slowly extrovert again. Breathe in and out deeply three times. Inhale and exhale. And we will all sing Oṁ together three times. And afterwards, Śānti, Śānti, Śānti. Breathe in deeply three times. And together, move your head. Bend your head forward. Inhale towards your sternum or abdomen. Slowly lift your head and bring the buzzing platform back towards the stomach and abdomen, and then up to the center. Bend your head to the right and then to the left. To the right and to the left, back to the center. Make a fist and then open your palms again. Make a fist once more and then open your palms. Fold your hands together and rub your palms. Place your hands on your face. Skillfully massage the muscles a little and open your eyes. So, that was it for today. Adio.