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Salutations to the cosmic light, the Lord of our hearts, omniscient and omnipresent. In His divine presence, dear devotees of Mahāprabhujī, Devapurījī, and Gurujī, I pray to Mahāprabhujī to bless you all with good health, harmony, happiness, long life, and spiritual development leading to God-realization. I am very happy to see all of you after such a long time. Coming here is like coming to family. There was a time when a father would go to work far away, to different countries or places, and would only occasionally come home. Or, like soldiers on duty in the fields or at the border who can occasionally come home. When they come home, everyone is happy. So, wherever the devotees of Gurudev, the devotees of Mahāprabhujī, or spiritual seekers and devotees of any saint or God are, all are one. I feel I am coming home. I believe that you are all well, happy, and healthy. Now, by the blessing of Gurudev, Mahāprabhujī, and Gurujī, we will be here in this town, Brisbane, and surrounding areas like the Sunshine Coast, for a few days. This time we will have a very systematic lecture or teaching about the dormant power in humans. I am very happy that you already have this book. It will be good support for you to continue your study and practice further. When we think about the mystery of human life, the mystery of the human phenomenon, it is endless and beautiful. But we will explore this in the coming days, as today's journey has been a bit long. We have been traveling for exactly 16 or 18 hours, though it was only a three-hour flight, due to many programs—about four or five. The topics of chakras, Kuṇḍalinī, and what the awakening of the Kuṇḍalinī means are vast. It is a great, endless treasure. The jewels are dormant or hidden in our subconscious, unconscious, and conscious levels. It is only by the blessing of Mahāprabhujī that we can discover this knowledge in such a way that even I couldn't believe Mahāprabhujī would speak so much through me. Anhonī Gurū kar sake, honī det mitāī Par Brahma Gurudev hai, sab kush det banāī. Anhonī Gurū kar sake: What is impossible, Gurudev can make possible. Honī det mitāī: What is going to happen, Gurudev can change. But there must be the feeling, the devotion, towards Gurudev. Holy Gurujī, our Master, used to say in Hindi: "Nafa, nafā is an Urdu word, in the Urdu language faidā, nafā. Lābh aur hānī in Hindi. Nafā bhāv mein hai, vastu mein nahī̃. Benefit is in the bhāva (feeling, value), not in the goods." For example, one kilo of gold costs 50,000 Australian dollars today. Tomorrow, its value, its price, goes up to 100,000 dollars. The gold remains only one kilo; it didn't increase even half a gram. But you gain $50,000. Why? Because the price went high. Conversely, if the price falls, so that today's cost of $50,000 per kilo becomes only $5,000 per kilo tomorrow, how much have you lost? 45,000? So you lost 45,000. Why? The gold is still one kilo, not even half a gram decreased. It remains one kilo, but we lost 45,000. Similarly, for the disciple, that bhāva, that value for the master or for God, is crucial. As the bhāva increases, spirituality increases. On the day when your devotion, your bhāva, decreases, your spirituality, your benefit, also decreases. This means gain or loss is in your hands. Therefore, to keep the devotion and ensure it increases day by day is a miracle, a technique, a speciality. "O merciful Lord Mahāprabhujī, please be gracious, be merciful, and give me the chance, the occasion to go to satsaṅg." Nothing is greater in this world than satsaṅg. Gurujī used to say an ignorant person, a fool, can become great or wise through satsaṅg. "Oh Lord, please protect me from kuṣaṅga (bad company)." Satsaṅg is utthān karastā, it leads to development and achievement. Good satsaṅg, good society. And kuṣaṅga, bad society, is a distraction for life. When negative thinking comes towards your belief, towards your master, towards your path, in such a sweet way, suddenly doubt awakens in you. Doubt is a crack in a beautiful vase or an instrument. When there is a crack, there is no resonance. You see this cup. It has no crack and has a beautiful resonance. If I make it crack, look, it has no sound. When it is complete, it has a nice sound. So, before doubt, you had a beautiful harmony within you. Harmony has sound. But as doubt enters your heart, what happens is like this—it is for scaring birds away. Kāsī phūṭī jānkar kahā̃ gaī? There is a special metal; from this metal are made mostly the bells we use on the altar, or these mañjīrā we play. This is not brass, but another metal. What do you call Kāsī? It is a kind of mixed dhātu (alloy), not brass, but different, which has a wonderful, beautiful resonance. When that instrument has a little crack, the total resonance is gone. When milk is spoiled, you can't gain any more butter from it. Within seconds, the butter disappears. Where did it disappear? You don't know. Put lemon in the milk; immediately, the butter is gone, and paneer is there. Keep eating paneer. Kāsī phoṭī, jhaṅkār kahā̃ gaī, dūdh phaṭā kahā̃ gaī, ghṛt. Dīpak bhuj gayā, lo kahā̃ calī gaī. The oil lamp went out, blown off. Now, where has the flame gone in this room? We close all doors and windows; there is no small hole anywhere that light can go out from. You blow, and the flame is gone. Where is the flame gone? Dīpak bhujā gayā, lohā kahā̃ calī gaī, man phaṭā kahā̃ gaī, pṛth. Similarly, when your mind, your inner feeling, is gone, love is gone. How is love gone? And where has love gone? You don't know. Just as you don't know where the resonance went from that instrument, where the butter disappeared from the milk, or how the lamp's flame disappeared. Therefore, it is said devotion should be cultivated. It is very fragile. So, it is said, "Oh Lord, day by day my love"—meaning devotion—"should increase," meaning it should double. How much devotion I have today, tomorrow it should be more. Humans themselves are their own liberator. Humans create their own enemy or friends. The qualities dormant in us, hidden in us, are such beautiful things. They can transform a human into God. But only... and when someone has a bad destiny coming, a bad time, then slowly, slowly the buddhi (intellect) changes. It is said, when destiny is coming to trouble someone, God takes their intellect away. Then, into the buddhi come negative thoughts. And a negative thought is like lemon in the milk. To maintain this, the great saint lady Mīrābāī said: Mīrā Dāsī Janam Janam Kī, Hari Tumāre Pās. Darśan Do Pyāre Ganeśam. "O Lord Kṛṣṇa, this Mīrā is your servant from many, many lives, lived with you. O Lord, please appear in this life also." She had to go through so many difficulties, but finally, she became one with God. Mīrā was such a great saint that in front of the altar of Kṛṣṇa, her body dematerialized. A flame came out of her body and became one with the flame of the altar lamp. That is called dematerializing. She was sitting; hundreds of people were standing, looking. Mīrā was desperate and very sad while singing a song. She sang: Agar maĩ yahā̃ yahā̃ jāntī, prīt kiyā dukhoī nagar pīṭarā pīrīt, prem prīt kariyā naikoī. "If I knew, O Kṛṣṇa, that by loving you one has to go through such trouble and suffering, then I would have drummed throughout the whole town and villages that nobody should fall in love, nobody should love Him." Such was the last pain in her body, in her heart. Then she came to Kṛṣṇa's temple and said, "This is my last, Kṛṣṇa, why do you torture me?" She bowed down to His altar, and what happened? People watched as her body dematerialized, and just a flame entered into the flame of the altar. That was a great saint. This is also an example for us that not only a man can realize Self-realization and go to heaven or wherever—I haven't seen heaven—but ladies can also. For spirituality, in the astral world, in the astral body, there is no different anatomy; there is no male and female. There is only one consciousness. That is what we have to achieve. Therefore, if that is lost, everything is lost. When that love is gone, everything is gone. And when that is kept and preserved, you are the richest of the rich. Another great saint, Kabīr Dās, wrote many bhajans, poems, and songs that almost every Indian knows. Every day on Indian radios, his songs, along with Mīrābāī's and Sūr Dās's bhajans, are played. Kabīr Dās did not know who his father was and grew up with different families. When he left this world, there was a dispute between Hindus and Muslims (Sufis). The Sufis said, "Kabīr Dās is ours, he started our path." The Hindus said, "He was ours. We will cremate him." They were fighting. It's not easy to die; even after death, there is fighting. So Kabīr Dās wrote one last poem. He got up from death, woke up again, and wrote it quickly. The sense of the poem is: Kabīra, maraṇa to wahā̃ kā balā, jahā̃ koī nahī̃ ho yā apnā koī hamārā samandhī ho ho. "Kabīr says, it is better to die somewhere in the forest where you have no relatives and nobody. What would be good? At least the wild animals will have something to eat." Then he told them, "Put one blanket on me, and after five minutes, move the blanket. Whatever you find, take it, half and half." He said, "Well, if you fight like this, it seems you will tear my body in two parts." They put the blanket, he lay down. After five minutes, they took it away and found two flowers, same size, same color—beautiful, just two flowers. One group took one, the other took the other; all were happy. There was no physical body; it had dematerialized. So it is not only the example of Mīrā, or Kabīr Dās; we have hundreds of examples. When a saint is leaving, we think, "He can't be a self-realized soul." Our physical eyes can't see, and when the saint is gone, then we cry, "Oh my God, we didn't realize him or her." That's it. So, what I want to tell is that it is a relation of master and disciple. Life after life, master and disciple are, in reality, one. Kṛṣṇa and Arjuna are one, but they come here to play this game to show the people. Spiritual souls are moving through the whole universe. The master goes away, and the disciples also go. Many, slowly, will become old and will also die. Next life, again they will incarnate somewhere, and again the master will be there, and disciples will be there again. Life, therefore, ānanda (bliss), is endless. In this endless universe, on the waves of time, the soul is fluttering through darkness and light. Where it remains for a while, it creates again the qualities and relations and begins all these complications. Then again, it goes. That's it—coming and going. So, what I want to tell you is: whether you are spiritually developed or not depends on you. How is your inner self? Is it pure? Otherwise, upar se bhare, niche se jhare, Gurudev uskā kyā kare. The master is filling from above, but everything is dripping down from below. What should the master do? Or, a pot (pātra) full of lemon juice inside—if you put milk in it, it will again spoil the milk. Then that śakti of Gurudev cannot remain there. I don't know if it is true or not. I didn't try. I wanted to try, but I didn't dare. They say the milk of a tiger, the mother's milk, you can preserve only in a golden pot. In other pots, you can't keep it; it will immediately spoil. So much energy, power has that sher kā dūdh (tiger's milk). Sher kī dūdh keval sone ke pātra mẽ hī rah saktā hai. This is said in poetry by many saints. Once I took a pot and went to milk the lion or tiger. But when I saw it from 200 meters away, I decided not to go, not to make the experiment. I said, "Thank you, divine Śakti. Praṇām, Māteśvarī." From far, I made a praṇām and returned. So, like this guru-jñāna, the knowledge and wisdom of Gurudeva, can only be kept in a yogya-pātra, a proper, worthy vessel. Otherwise, doing āsanas, your prāṇāyāmas, your diet, your fasting, and this and that—how long will you keep this body? 50 years, 70 years, 100, 200, 500, 1000, 2000 years? How long? The cat of death is waiting outside the door and telling the mouse, "Okay, run. How long will you run?" Ultimately, you have to come out, and I'm waiting there. So don't waste your time with such things. But Āyurveda says the first happiness is a healthy body. Health is not everything, but everything is nothing without health. Again, this is another problem. Therefore, as long as we live, we should live healthy, but don't concentrate too much on your body. No matter how many techniques you do, one day it will go out of your hands. Therefore, we should worry about that One, the supreme one. That is our target, our aim. So, day by day, my love should increase. And if you put doubt inside that love, it spoils everything. You have good milk, but you put a little lemon drop mistakenly inside, and it destroys it. That's called blackmailing. Someone comes and talks something against your path, something about your master. "Really? I did not know." Finished, are you? Therefore, for the devotees, we have a beautiful bhajan about God, Madhuram—how sweet is God. In the songs we say, "Kamal Nayan"—the eye of the Lord is like a lotus blossom. His walk is sweet, his movement is sweet, his words are sweet, his smile is sweet, his flute is very sweet. Everything is for the bhakta. Nothing is impure and wrong. God is God. And that is what, in Nīla Amṛt, Gurujī writes first, very first in his book—a small prayer. This is very, very nice. In Hindi, it is more beautiful. In English, they didn't translate it properly, and I was not satisfied. What should I do? But better than Maṅgala Charaṇ, "Ode to Śrī Mahāprabhujī." This Maṅgala Charaṇ is in Hindi and has such a beautiful meaning. I have to one day sit down and translate it again. So you have to have that consciousness, pure consciousness. Spirituality means purity, crystal clear, transparent within your Self, the antaḥkaraṇa. There are four antaḥkaraṇa: manas, buddhi, citta, and ahaṅkāra. If these are purified, then manas vikṣepa (mental distractions) and āvaraṇa (veils) automatically purify. And when manas vikṣepa and āvaraṇa are gone, realization is there; then the tāpa (threefold suffering) is gone: ādhibhautika, ādhidaivika, ādhyātmika tṛtāpa. So Gurujī said in another bhajan very nicely: Tino yī tāpa pāpa mit jāve, tino yī tāpa bhūta-preta kā mitya sambandhana. Bhūta-preta kā bhāgya sambandhana, dīpa nirañjana sabdukha bhañjana. Isī mantra se hove mana mañjana, isī mantra se hove mana mañjana. Nema Siddhyāveto Darśan Pāve, Nema Siddhyāveto Darśan Devī Devatā Kare Sab Vandana, Dīpa Nirañjana Sabadhu Prabhu, Dīpa Nirañjana Sabadhu. Isī Mantra Se Hove Mana Vich Mantra. I am very happy to see you, and now we will have prayer. After prayer, we'll have the program. You can sit and sing and everything, no problem.