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Part 1: Guidance on Agnisāra and Nauli Kriyā These three practices are very beneficial. Now, who should avoid them? This applies to those who have undergone abdominal surgery within the last one to three months. Those who have had gallstones or kidney stones removed, or who have a hernia, should also avoid this practice. People prone to dizziness or rapid circulatory disturbances should not perform these exercises too quickly or should avoid them altogether. In the initial days, weeks, or months, do not practice excessively. When practicing Agnisāra, place one hand on a wall. If you feel dizzy, you can hold on to something. So, these are the main contraindications. Of course, also avoid practice during menstruation and pregnancy. That is also not advisable. Now, we will begin by practicing Agnisāra first. We also did it this morning. Everyone will participate, alright? Everyone, please stand up. You two, come up to the front. You can see who practices daily. That is why I did not go upstairs. First, we do the Agni Chakra. Very good, thank you. Now we all do it together. If you need to inhale, then stand up again. Breathe in while standing, breathe out while standing, breathe out while bending, breathe in while standing, breathe out while bending... It depends on who has longer arms. One can hold here, one can hold here. Better not like this. Good. And now comes Nauli. Nauli is a bit difficult; it is not easy. Of course, you cannot master Nauli right now; it requires one or two months of practice. Perhaps you can take a course in Hamburg to learn Nauli. The spring course begins at half past five. That is the best time. So far, learning it once or twice a week takes time, but I can say that what one learns in Nauli is very, very valuable, and how important it is for health. There is no problem in gaining weight from time to time. One loses weight and one gains weight. One always has peace, because one can eat and do everything without worry. This is one of the best things I really like very much in Europe. Those who practice Nauli always have an ideal weight, according to what the body needs. Now one must observe how Nauli is done. Please watch. You can begin. Uḍḍīyāna, the mind will try. So, let the entire abdomen draw in. Alright then, it is very good. Everyone’s Maṇipūra Cakra, I can tell you, is now truly fully awakened. It is completely at the highest speed. So now it will be explained how Nauli is done, once again, okay? Perhaps someone from the group will speak and explain, alright? So, explain it, yes. Theoretically. Speak loudly! You still have to isolate the right or left side. And then that is everything. So once again, release and then? Yes, and then? Do you move it as well? No, I had this central strip, then I go like this. It is said that it cannot really be explained either. It is like, for example, holding the hand like this and then guiding this movement. It works in such a way that when someone places their hand on the belly, they somehow feel that it no longer works. So everyone must place their hand on their own abdomen. You have to do it in such a way that you no longer need to stand. No, most of the time it is from the side that the hip is straight. And the head moves out a little now and then. So, one really starts to tame it, right? The hip tingles, then it already awakens along with it. My technique is such that you also hold it a little with your hands. The whole power, right? Thank you. Good. Also, please be seated. So whoever makes an effort daily, tries daily, will certainly be able to master it within, as I said, a month, or one and a half months. There must be an interest, there must be a feeling to learn, to do, and then it becomes possible. As I said, we can now arrange for our society to organize Kriyā classes once or twice a week early in the morning. And those who are interested must, of course, come very early in the morning. Recently I learned, noon is not good. Morning is also not so good. The afternoon is also not so good. The best time is in the morning. And what is done in the morning is done for the whole day, then one has time. So, there are now yoga classes that begin at half past four in the morning. And it also begins at half past five in the morning, and surprisingly, the majority of participants are present in the morning. This is in Budapest, where we have our center. They have started with yoga very early in the morning, and many people come to the yoga class there. And in India, yoga classes are generally only in the morning. That was also difficult for me to endure when I first came to Europe. And the people said, evening yoga class. I said, what? Tonight I am not going to yoga. Because nowhere else is there an evening yoga class, only in Europe. There are none in India either. In the evening, there is a Satsaṅga. In the evening, there is a lecture. In the evening, there are singing sessions. But exercises, practices, yoga are in the morning. The yogī must get up early. A small bed, a little rice, makes a man healthy, wealthy, and wise. So, that means getting up at four o’clock and being in the yoga class by half past four, until half past seven or seven o’clock. Then go home, have breakfast, go to work—the whole day is beautiful. And then, quite interestingly, in the evening one will want to go to sleep quickly. Then one has no foolish thoughts or restless evenings, no need to go for coffee, to go for a walk, to go dancing, to go out—because all these things arise when the mind is restless and not free. And so one changes their rhythm. In my case, it is naturally difficult because I am somewhere different every day, with different programs, different times, and so on. Mahāprabhudīp Purī Jī, Siddha Purī Jī... no telephone is answered, no door complaint is heard, and no unrest. A beautiful, peaceful time, that is called the morning hours, has gold in its pouch. And we say in India, the golden time, Brahmamuhūrta, the time of the gods. And whoever sleeps during Brahmamuhūrta wastes time. Perhaps so little to learn. If you want to learn Agnisāra Kriyā and Nauli Kriyā, we will have a morning session of exercises, and perhaps some of you may want to do certain āsanas earlier; then we will come together as a group. And even more organizing. And once we have a yoga center, then we will organize breakfast. So then practice yoga early in the morning and after breakfast go home, and then you can also have a late breakfast. So that was about Nauli and Kriyā. And these are the exercises for our Maṇipūra-cakra. There are a few others for Maṇipūra Cakra, but I don’t want to focus on Maṇipūra Cakra any longer now, because soon, it concerns our food. At half past twelve, twelve minutes to three, the food will arrive. I wish you all a very, very good appetite, and tomorrow you should all be careful. That means, I am very interested that those who have participated in Agnisāra Kriyā should do them once again this evening before dinner, and I am interested tomorrow in how your digestion went. It will be so pleasant, it will be so easy, so good, like the one who has the best digestion hardly needs any toilet paper, so to speak. And those who have a poor digestive system and are not in good health need a medium-length paper, that is, toilet paper. So, tomorrow your digestive system will function as well as it does today; you will see how good it is. So this is the first sign of how beneficial this practice is for our entire body. If you do not have time for physical exercises, you should practice these three or two exercises daily. And these are two or three minutes of exercises. Two. The first one, simply Mūlabandha, is not like that. It doesn’t have to be, yes. Just inhale, yes. But the other one, Agnisāra and the Nauli, is very important. And who cannot do both, for example, who can only do Nauli well, then perhaps does not need to do Agnisāra either. Nauli replaces everything. But first do the Nauli-Kriyā, so that the abdominal muscles do not get startled quickly. Excuse me? Yes, the Nauli was like this, rotating like this. Yes, like this and like that. Yes, and Agnisāra was just like that. Please. When does the next program begin? At 3 p.m. Yes, so I wish you all a good appetite. A good midday break. May God bless your break. Hari Om. The name of the Guru is the Pārasa. Pārasa is the stone that transforms iron into gold, and the disciple is the piece of iron. Through the sound of Sohaṃ, the crow transforms into a swan, and the swan is the symbol of the liberated soul. O Śrī Dīp Nārāyaṇa, Highest Self, Śrī Deva Puruṣa Bhagavān, Mahāprabhujī says, I thank you, Lord. Through your coming, all my striving has been successful. I believe this light now poses a problem for others. You, let it be. It is too much. It is too bad. Now you can see how strongly it dazzles. The best would be to hang something up here. With a white umbrella or a cloth, so that no one is dazzled strongly. Because if it were half an hour, then it would be okay. But when I have to sit for a long time, then... You can turn on anything you want, except those that shine right in the eyes. So go ahead, sing one more. Very good. Thank you. So, we can begin to ask. Either you ask me or I ask you. Advaitan, come up here. Help me with the answers. Can you sit here or here? Wherever you prefer. When you sit here, you must have harmony in the game. Come, sit here. So my question is, who practices yoga exercises daily? That means physical exercises. Is this really meant to be? Very good. So many healthy ones. And those who do not practice daily, unfortunately, are not as healthy as those who practice daily. And who meditates every day? So many fortunate ones. And who is a beginner in yoga? That means, it has only just begun in these past weeks. Is there anyone? Still nothing. Who is interested in the path of Yoga purely from a philosophical perspective? Do not practice anything, do not meditate, nothing at all, just listen, it is interesting, read and so on. Who is it? Also nothing. So, that’s the end of my questions. Now comes a question. About cakras, of course, our topic is cakra. So, you can begin, no matter which cakra, to gain some knowledge about the cakras or... A whole range of chakra meditations on the market, on cassettes, claiming to gently awaken the chakras, gently stimulate them. What do you think of these chakra meditations? I believe, I do not know which cassette it is, how it was made, or who made it, but if it is according to the cakra, then it should be good. And I can imagine that this music or these instructions correspond to this mood, which mood belongs to which cakra. So, I don’t know, do these cassettes exist? Here as well? I need to listen once. And then I can respond. But there are certainly exercises for every cakra, for everyone. We also have exercises. Last time we went through Mūlādhāra, and this time comes Maṇipūra. For meditation as well, and we did Kriyās before, earlier in the day. Which Kriyās was it? Agnisāra Kriyā, Nauli Kriyā, and Nāda Kriyā. Nāda Kriyā, we practiced with the Bīja Mantra of Maṇipūra along with Ram. And how was this meditation with Ram? Was it boring or did you like it? Has a vibration succeeded in creating a vibration? Those who have not yet felt it, tonight we will continue with three quarters of an hour of Ram, Ram. Certain vibrations can be felt from this. About the 5th prayer. About the 5th prayer. Ah, no, I don’t know that. What are they like? Which ones can you demonstrate? Can do. Yes? Yes, those are they. Very good. I did not like the first exercise very much. Walk around the circle. It can become dizzying there. With the circulatory disorder or something like that. Otherwise, it is... How fast must one walk around the circle? And how often? Up to a maximum of 21. Yes, that is a bit... But of course, it is said, who should practice and who should not practice. So that one does not become dizzy, one should not simply stop abruptly, but should also listen to oneself again. But something can also happen during the movements. Why? Because it happens two or three times with someone, with some people. It was just last year, exactly one year before, that also happened in Ljubljana. In my seminar, there were two or three hundred people, and I wanted many people to have the mantra and so on. I said, alright, I will go to the mantra initiation in the other hall, and someone said, you should demonstrate the exercises. Then he did a little spinning, and someone fell down. So, 99 people feel well, but if one falls, then it is not so. It is certainly very good, but perhaps those who have circulatory issues, low blood pressure, high blood pressure, or dizziness should avoid it. Otherwise, they wish for a long life. So, anything else? I believe that the third cakra is very much connected with emotions, especially with negative emotions. I would like to know what can be done to transform these. Throw everything into the fire. The second cakra has strong emotions. The fourth chakra has strong emotions; that is the Anāhata Cakra. We will conduct the next seminar with Anāhata Cakra. I am already pleased today that the next seminar will be about the Anāhata-Cakra. It will be very beautiful. There are emotions involved on both sides. Below the Maṇipūra chakra is the Svādhiṣṭhāna chakra, where many emotions also reside. And the upper chakra of Maṇipūra is Anāhata, where many emotions also reside. So the two sides that express emotions exert a strong pressure on the Maṇipūra Cakra. And Maṇipūra Cakra also has emotions, such emotions as anger, a feeling of wrath, a feeling of hatred, or something related to fire. And it is such that, for example, someone would like to do something about it, but one cannot. One wants to do something, but the law is different; one cannot do anything. And one absolutely wants to offer this and that, but the law does not permit it. So inwardly, one torments oneself. And this inner torment attacks the Maṇipūra Cakra. So, the best thing is to throw everything into this fire meditation. What we did earlier today, and then, you sit there and you put in one or two pieces of wood and burn them. But the best is singing. Some say shouting, but shouting, I believe, is not exactly very elegant. So, singing Om or singing Ram, and through singing, one can express all of that then. Because the seat of the words is there. So these blockages are there, so to speak, psychological blockages. Was there anyone else who wanted to know something? That in the cakra here, knowledge is transformed into wisdom when one works on it long enough. There, the higher energies blend with the lower energies. Is that correct? With which cakra? Here, in the third cakra. Third or fourth? In the third cakra. Yes, everyone writes whatever they want. That is that. But I can only imagine that the prāṇa and apāna come together. Apāna is more the lower forces, and prāṇa is more the upper forces. And when the prāṇa is stronger, as we see now, then the higher forces take over the lower forces. That means, this intellect that we have, the intellect is transformed into wisdom. Because the intellect is limited, and wisdom is unlimited. We should try to blend our intellectual knowledge with wisdom. And intellectual knowledge can only be realized or transformed into wisdom when there is a pact, when there is love. And Bhakti is not that, a blind Bhakti. Blind bhakti is so simple, one-sided. And for that, one must be ready to give their life. No, that is blind Bhakti, that should not be. Bhakti, devotion, should be practiced with great discernment. And that is the problem: when someone has too many feelings of the heart, the head loses control. And when one has too many head feelings, the heart is lost. It is important that both heart and mind can balance together equally. Excuse me? How am I supposed to imagine the cakra? Behind the navel. Another question. Introducing the cakra is generally a great challenge. On one side, the cakras are not as symmetrical as we usually see them. This image of the cakra is measured once, all the symbols, colors, etc. was shown as a fantasy and of course everyone liked it very much, and it was taken as a symbol. But the chakra meditations do not come from the same images. But this painting is connected with feelings, with imaginations, feelings, emotional feelings, visions, colors, and roughly the quality of this region of the body. And accordingly, chakra images have been made. The second is that if one tries to imagine it here somewhere, then it is very difficult. One cannot imagine entering something difficult for us in the subtle body. And when we go within, we need a vast space. Our attention, whether with closed eyes or open eyes, needs space. For example, we cannot read like that. We need to create a little distance, to go even further. Part 2: The Field of Consciousness and the Path Beyond Fear Our consciousness has a space, and it must be within or at the end of this space; otherwise, we cannot perceive anything. One could imagine feelings within the body, and indeed, that is where they are. Otherwise, seeing and imagination are merely refinements, or imagination becomes infinitely vast. This means one must start from the physical body. The body should expand, and then our energy body must enter. These three types of energy fields, which I mentioned yesterday in the phenomenon, constitute a bio-field. It is bi-polarity. Bi-polarity also has two boundaries. One boundary is our physical body. It extends as far as our body does. The second biological boundary, or polarity, is very, very extensive. It extends several hundred kilometers. Others say it extends as far as your aura or your body scent reaches. Body odor also travels very far. This is the extent of our bio-field. The concept of the cakra is related to the bio-field, but it exists on a different level—a radiant, spiritual level. The spiritual plane extends even further. The cakras reside in between. A normal visualization with closed eyes would be good at about two meters distance. So, as usual, one also sees how far the vision should go. Siddha Purī Jī, Siddha Purī Jī... Press the Siddha essence. Thus, the feeling is in the physical body, and the vision is far away. This is individual again. Everyone experiences something different. Because someone might ask, "Should I imagine the cakras somewhere at the back, then turn my head and look backward to see if the cakras are still there? Or should I go first?" This is also very individual. Each one of us has a different imagination, different feelings, different ideas, and different perceptions. We should support these kinds of ideas or perceptions so that we can continue to evolve. No one is wrong; everything is right. According to their development, according to their experiences and capacity, this person is right, is not wrong. As far as negativity is concerned, we should not criticize anything at all. Because if I want to say something, it is my feelings, my imagination, my philosophy, my way of thinking. But I cannot say that you should think the same way I do. In spirituality, in yoga, one of the most important points is to have freedom. Any practitioner who wishes to change, who would like to change their technique, or would like to ask the master whether it is correct or not, and what else they can do about it, and whatever reactions may come—it is natural that the Master can say, "Okay, now this is right," or "You should do this now," or "You should do that." When the refrigerator is open, you ask what one can do about it. Yes, as I said, that is also a lack of love. Indeed, it stems from a lack of motherly love as a small child. Many people said today that they did not receive direct mother’s milk. These feelings usually come to these people when they have reached a point of independence. Or it comes from something that was missing in childhood. The third cause can be that one has very little time during the day and is very hectic and restless. Then in the evening, when everything is still and calm, "Uncle Hunger" makes himself known. Uncle Hunger says, "Go to the refrigerator," and there we go to eat. Now, what to do? The simplest and best way is to do something against it: very consciously not buying anything during the day. If there is no food in the refrigerator, you can go there and clean a little with a rag inside, at most. If you open it and it is empty inside, it can be purifying. So, this is the best way. One day is difficult, the second day is difficult, then you get used to it because there is no opportunity. You would like to have it, but there is nothing. And no one should have any money left in their pocket; otherwise, you end up at the next corner at the hot dog stand. So, let the hotdog get cold. This is the first good exercise. The second practice is to eat properly, as is said beforehand, before sunset or during the evening meal. Eat very slowly, and in such a way that later you are no longer hungry. The third is to go to bed early. By midnight, you should already be in deep sleep. Then one wakes up and goes to the refrigerator—that is certainly not the case. And the practice, this Kriyā we did today, this Agniṣār Kriyā, helps. Mantra helps, willpower helps. But as I said, one feels hungry because one has not eaten anything proper during the day. There are many professions and many times nowadays when people truly have proper time in the evening to eat something. Breakfast is quick, at noon one quickly eats somewhere, then evening is family time and one eats. That is also my case. This is always how it looks after the meditations and after the lectures, when there is a full day’s program. Siddha Purī Jī, Siddha Purī Jī... Siddha. If one does not eat for two or three days, having at most an apple or some fruit, then in two or three days the habit changes completely. So, repeat the will and the mantra. When fear is present, one should not enter into it. And if one does not succeed in this now, then one should go into the fear? No, do not enter into fear. Observe the fear from the side; do not fall into it. Yes, accept, with the dead, what they do, what they discharge, so that one can persuade them. Let’s say one is afraid of a tiger. Well, one lives in Hamburg. Living in Hamburg and being afraid of a tiger is a bit unusual. I can calmly walk in the city park and around the market... I certainly won’t encounter any tigers. But when I am in India, in Bengal or somewhere in the forest in Africa, there I can encounter a calm tiger. And there I will not meet it calmly, but become restless. So, I will maintain my safety and be attentive, for one may encounter a tiger. So, if I live in Hamburg and am afraid of a tiger, then it is certainly a fear born of ignorance. The Self is not yet conscious; the Self lives in Hamburg. So one should become aware of oneself, say to yourself, "My friend, you are in Hamburg and not in Africa in the wild jungle; you need not fear the tiger." And so we have many fears of something or other. You are afraid of tests. And now the exams are over; it has been almost ten years since our studies, yet one still feels fear. Purī Jī, Siddha Purī Jī, Siddha... Purī Jī, purified through wisdom. First know the cause and then apply it through wisdom. Well, it was back then; I was very young, I didn’t have the opportunity, or I made some mistakes. But now, why? I am free and need nothing more. To comprehend that inwardly, in the psyche, takes a long time. And there is again the strong inner will to become strong and to overcome fears; it is precisely this Kriyā, Agniṣār Kriyā. The Agniṣār Kriyā awakens strong willpower, the will to live. Fear is within everyone. They are afraid of many, many things. Overcoming fear is the main theme of Yoga. That is where yoga philosophy began. Why do I suffer? Why am I afraid? Why do I feel pain? And there it began: Who are you? Because on one side, in a song, it is said: "Śivo'ham, Śivo'ham," which they have certainly sung and heard often. In this song—when did I explain the song? I believe in the previous seminar, right? Yes, only here, not here? In the seminar? Oh, this song is very beautiful. Then I will live right here, won’t I? And the song is very beautiful. Where is the song? What is its name? Will you bring me one? This song is beautiful. This song means: "Śivo'ham Śivo'ham Vahī Ātmā Sat Chit Ānand Mehuṁ Amar Ātmā Sat Chit Ānand Mehuṁ" According to Bhakti-Yoga, according to yogīs, singing does not mean that you sing for someone else, but you sing for yourself. You are not singing for someone else; you are singing for yourself. You identify yourself with these words. This is your state. You are the one who speaks, you are the one who feels, you are the one who experiences, you are the one who imagines, who visualizes, you are the one who participates in the whole, both inwardly and outwardly. So, you are the one who sings for yourself: "Śivo'ham." Śiva is the expression of consciousness. Consciousness, pure consciousness. Consciousness exists everywhere. It is anchored. It is anchored in the stones—the divine consciousness, the one consciousness. But that one consciousness is mixed with multiple objects. Therefore, one can speak of stone consciousness, consciousness in metals, plants, fish, animals, humans: subconscious, unconscious, consciousness, highest consciousness, cosmic consciousness, universal consciousness. It is consciousness, and it should be that all recognize this consciousness. So, "Śivo'ham, Śivo'ham." What does "Śivo'ham" mean? "I am That," or "Śiva am I?" "Śiva am I." "I am That" also exists. So, "Śivo'ham": Śiva is consciousness, and "ham" means "I." I am this Śiva. I am this pure consciousness. "Vahī Ātmā Sat Chit Ānanda Mehuṁ." "Vahī" means "that," "this," or "the one." I am the Ātmā, Sat Chit Ānanda. Sat is Truth, Chit is pure consciousness, and Ānanda is bliss. Joy and bliss are two. Joy, a beautiful feeling, is limited. Bliss is limitless. But we cannot speak about the Unlimited, because the limited cannot speak about the Unlimited. The limited cannot speak about the limitless. So our intellect, our knowledge, is limited. We have our boundary with this consciousness, this intellect. But God, the Self, is unlimited. It is beyond our imagination; for us, it is beyond time and space. How are we to speak about this? This Self can only be experienced; it cannot be spoken of. It is like someone who cannot speak, and they eat a piece of sugar or chocolate or ice cream. Then they know how it tastes. They cannot explain what it is like, but they know how it tastes. And so the meditator, the Yogi, knows what the highest Self is, what this bliss is. "The immortal Self is in truth and bliss; the immortal Self is me." "Mar" means to die, and "Amar" means not to die—immortal. So the yogi in his meditation, who sings "Śivo'ham"—"I am the consciousness, I am the Ātman, who is Sat-Chit-Ānanda, and I am the Immortal." And to identify even more with that, he said: "Akhil Viśva Kājoparamātmā." "Akhil" means entire. What is the word for "entire" in German? "Ganzheit?" Completely. "Akhil Viśva"—entire universe. The entire universe of which Paramātmā is the main. "Param" means the main. "Ātmā" is again Ātmā. So I am the Ātmā, the chief Ātmā, the main Ātmā of the whole universe. The Ātmā is the central point of our life. Our true Self is our Ātmā, the soul. Thus the Yogi identifies: "I am the Ātmā of the entire universe, the infinite, the center of this infinite; I am my Ātmā. All beings are one Ātman." And he said, all beings are one. "All" means everyone. "Prāṇī" means living being. What is a living being? A living being is one who is bound by prāṇa. Prāṇa, life force, is a link between matter and consciousness. If this prāṇa were not present, one could not exist. So, prāṇa is that which carries this life. So all beings are pervaded by the Ātmā, and this Ātmā is the Ātmā of all living beings. "I am the primary breath of the entire universe, just as all living beings are also the primary breaths of the entire universe." This means they and I, we all are one. You and I, we are two in the body, one in the soul. In the soul, there is no difference, no dualism. The main goal of yoga is to overcome dualism. Where there is duality, there is ignorance. Where there is no dualism, there is wisdom. That is unity. To intensify even more, to feel the Ātmā more deeply within, and to say: "Amar Ātmā He, Maren Śarīra, Kāya Amar Ātmā He." The Ātmā is immortal; mortal is the body. Your body dies, your body changes; your Ātmā is unchanging, is always the same, always the Self. The immortal Ātman, the deathless essence, is present in all beings. Not only is my Ātman immortal, but the Ātman of all living beings is immortal. And moreover, this breath: "Jishe Śastra Kate Na Agni Jalāve." This breath cannot be cut by any weapons. Knives, swords—none can distribute it, none can pierce through it, none can cut it. Fire cannot burn it. Water cannot destroy it. And air can dry in the void because this breath is like a space. This space, as I said yesterday, cannot be cut, cannot be burned; space always remains space. Only the objects can be destroyed. The anteroom and this room are one space. The difference is the dualism in between, and we are to remove this dualism. So, if I am this immortal Ātman, no one can kill me, not even death can destroy me, then why should I be afraid? If I know this and still feel fear, then there is no one as foolish as I am. To identify even more with this Ātmā: The light in the stars and planets is the same Ātman. This Ātman shines, sparkling in every planet and star. Sun, moon, stars—shining through my Ātmā. It is my Ātmā that shines there, reflected. "He Candra Sūrya Meṁ Abhāsa Jiskā." When it is radiating from the moon and the sun, it is my Ātmā, it is me, that is radiating through this. That which is all-pervading, whose presence is felt in every particle—this Ātman is present in every atom, omniscient and omnipresent. This Ātmā is omniscient and omnipresent; I live in every atom. "Nahi Tīnōṁ Kāla Meṁ Ho Naśa Jīsa Kā." In all three times, this Ātmā cannot be destroyed. Which three times? Past, present, and future. This Ātmā was, is, and will also be. No one can destroy me. Unborn, imperishable, it has been declared and glorified by the Vedas. "Arjuna, Koharine, Śunāya." And this is precisely the knowledge that God Kṛṣṇa imparted to Arjuna. What did he convey? "Amarāya, Tamasa, Chidānanda, Mehuṁ." I am this Immortal Ātmā. That means you are this Immortal Ātmā. When one knows this, then one has no fear at all, not even a little. Amitābha, Amitābha... He wore no clothes and lived entirely in his own world; he was happy in his own realm. We children made jokes, ran after him, thinking he was crazy. Some considered him mad; some saw him with respect. Someone gave him a cloth; okay, he took it, hung it over his shoulder, and simply walked away. "He Kevalaṁ, He Kevalaṁ..." He did that now and then; otherwise, he never did it. Now it happens once—the body is the body for everyone. So he developed cancer, and his brain had some kind of illness—a brain tumor or something. Now all of that had aged inside, and so from here it began to flow out, aged, and so on. People even say he caught the worms. Now, what he does is he sits there like that, and it drips, and worms fall out. Then he carefully takes the worms back and puts them back inside. And he sits there and does. Also, in the same small town, there is a hospital and a doctor. The doctor came to him and said, "Swāmījī, I would like to help you. Please allow me to help you a little." So, he looked at him—yes, disgusted. That was me; I looked at the doctor like this. And he takes his head as if it were a hat and places it before him. "Please, help him." The doctor started trembling. So, he went back again, paid attention to it, said, "Thank you," and then continued on. So, these are the people; these are the ones. He is the one who has this realization. All elements, principles are at his disposal. He can simply do it like that, and the illness is gone. Liberated from karma. It is like a hut; the whole head excepted—what is it called? Skull. That has simply increased as a blow. Cure it. And here everything begins throughout the entire brain. This is called "Mastānā." "Mastānā" means the completely happy, overjoyed person. So, this song is "I am this Ātmā." So we all sing together, okay? So realize, do not merely listen. Only the one who practices daily, meditates, prays, can realize this. And who sees the world as merely a phase of development, nothing else. So sing after me, yes? "Śivo'ham, Śivo'ham..." "Śivo'ham." Afterwards, we will do something additional. So place one hand here. This means I am speaking, I am saying, I am talking. And when you sing "Śivo'ham," then feel your vibration here in the chest. And that you speak and you are that. "I am the consciousness, I am the consciousness, I am the consciousness." "Śivo'ham, Śivo'ham"—do not sing. "Śivo'ham, Śivo'ham," now. "Śivo'ham, Śivo'ham, Śivo'ham Asat Chidānandamehu..." In the Ātmā, Sat Chit Ānanda: Sat is truth, Chit is consciousness, Ānanda is bliss. I am the Ātmā, which is truth, pure consciousness, and bliss. The independent "I Am," Śivo'ham, I Am, this reality. "Vahī Ātmā Sat Chidānanda Mehuṁ." Independent Ātmā I Am. "Amarāya Masa Chidānanda Mehuṁ." Which Ātmā illuminates all the stars and shines forth in rays through the sun and through the moon. He is the light in the stars, whose light is in the stars; He is the moon, whose radiance is in the moon; He is the Ātman, the bliss of consciousness, in whom there is such illumination. Chidā...