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Part 1: The Four Holy Ones and the Peace Tree Oṁ sadṛśyam asyādilakṣyam ekam manītyam vimalāchalam svarvādhisākṣibhūtam bhavādhitam madṛgūḍharahitam sattagurutam manamāhuśāl. Shri Nārāyaṇa Bhagavān, the deity of cosmic light, omniscient and omnipresent. In His divine presence, a very good and blessed evening, dear sisters and brothers. It was a blessed day. Today, something very great happened this morning. With the help of the council and authorities, we planted a peace tree here in Richmond. The tree’s name is Douglas Fir, and it grows up to 90 meters high. I would like to see a 90-meter-high tree. I think in Stanley Park there is one like this. Could it be 90 meters high? This is a tree where eagles also make their nests. This tree should remind us of peace. It should stand. In India, we say there are four entities that have the title of being holy. What makes them holy? First comes the server. A server means the lakes. A lake carries water, keeps water for others. The lake does not drink itself. According to the explanation of creation, there are three degrees of life on this planet: Jalchal, Thalachal, and Namachal—creatures in the water, on the ground, and in the space. So the lake gives shelter to so many creatures inside. When anyone comes to the lake and drinks water, the lake is ready to give. It does not refuse. It does not say, "You are from that country; I don’t give you water. You are from that region; I don’t want to give you water." No duality, non-duality. You can bathe, you can wash your clothes; the lake is not angry with you. It never says, "Why are you polluting me?" We can take as much water as we like; the lake will never say, "No, enough, don’t take water." This means the lake lives or exists for others. Therefore, they always say, "Don’t pollute." That is our life, a servant. In Canada, also in British Columbia, there is a lot of forest and many lakes. I think you do not know what water truly is. But people in Australia, India, and many countries like in Africa, they know what water is. I come from a part of India called Rajasthan, a dry area. If we are lucky, then one month of rain comes, maybe three or four times, and we have to survive the whole year with that rain. So, my dear, when it rains here, you say, "Oh, terrible weather." When you say it’s terrible weather, it hurts me because I know what rain means for us. There is a song for small kids in the schools: "Rain, rain, go away." In New India, you know, Indians begin to learn English again, and it is an English subject in the schools. The English teacher, without thinking, teaches the children, "Come and sing, 'Rain, rain, go away.'" I say, "Oh, what are you doing? Please, say, 'Rain, rain, come again.'" Water is life. Jala jahān jagadīś. Where there is water, there is God. Because water is life, and life is water. We humans, out of our greed or ignorance, begin to pollute soil, water, rivers, lakes, and oceans. The sister was announcing that Swāmījī is also working for humanitarian and environmental causes. You will not believe what I will tell you now. I personally experienced when you clean your mouth, take a sip of water and clean it. We were thinking where to spit this water. Looking, if there is some green grass or something, I can put the water there; it will get water. So water is holy. Water is the blood of this planet, the water element. Tarva is a tree. It does not matter which kind of weather it is: hot, cold, snow, minus degrees, storm. In every situation, the tree stands there, survives, and gives shelter to many, many creatures. From very small creatures to the big birds, humans, and animals, they all sit under the tree, different kinds of trees. Fruit trees. If you throw a stone to catch some apples or some cherries, the tree does not catch the stone and throw it back at you. But it gives you fruit. The tree gives a very nice shadow, oxygen. The tree is not attached to those who plant it, and it is not angry with those who chop it off. So the tree is holy. The tree is holy. The tree is our life, we can say. When the last tree will be chopped off and the last fish will die, O men, then you will realize you cannot eat your dollars. The tree is holy. It stands there. In India, we celebrate the trees. We worship the trees. There are some trees, banyan trees, which give a lot of oxygen, and we have prayers for the trees. Some holy saints realized that people would not respect the trees; they would chop off the trees, so they put some holy symbols on them. In the month of April, and now it's... Spring comes, and the hot season, and there is no water. So they said, "Those young girls who wish for a very nice, good husband should go to the tree every day, give it water, go round and round, and put a holy thread on this tree." And they do it in a big way. Cities also, and also in small cities, and we adore those trees, so that cutting that tree is a sin. Even if trees are growing in the foundation of your house, even if the house will crack, they will not break the tree. That was adoration to Mother Nature. Therefore, the tree is holy, the tree is divine life. Sarvar, Tarvar, Śāntajan. The third is a holy saint. She or he speaks for the well-being of the entire planet, not only for humans, but for all. And not only for a particular religion, a particular group, but for all. A lake has water for all. A tree has fruit for all. And so the words of wisdom are for all. If I say, "No, no, it’s only for us," and close the door, that is not it. The fourth is the rain. Rain does not make differences. When it is raining, it will not say, "This is a thorny bush, I will not rain here," or, "This is a dirty place, I will not walk here." Rain falls everywhere without any dualism. And so, sarvār tarvar sant jan chothā varse me paramāratā ke kāraṇe chārav dharī hai. For the well-being of all, these four have manifested in this world. Peace tree and wish tree. Peace and wish. If you have any wish, go touch the tree and repeat your resolution or saṅkalpa. It will come true. But I told the tree today, here inside, only positive saṅkalpa. If someone has a negative wish to harm others, do not fulfill it. Yes, we made a very nice abhiṣeka for the tree. With mantras: Oṁ Tryambakaṁ Yajāmahe Sugandhiṁ Puṣṭi-Vardhanam, Urvārukam Iva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt. We gave the soil, we gave the water, we gave the blessings. And now the tree got life. Now that tree itself became a blessing for us. After giving this initiation and blessing, I, who was giving the blessings, also ask Mother Nature to bless me. So this was a great day, and now you have a beautiful, beautiful peace tree. So that’s called World Peace Day, the Day of World Peace, declared by the United Nations. You can go on that day, morning or evening, go with one candle and meditate, or if it’s a beautiful day, go and sit there. Look at the tree; you will get immense positive energy and blessings. So with this tree, there is one story for the restlessness of a human. There is a lot of restlessness, turbulence. This story comes from Yoga Vedānta philosophy. We often use this story, especially for people who are practicing yoga, and if someone is not practicing yoga, they can also adopt these techniques, and you will find peace. When a person is very ill and there is no help, the doctor will say... Only this injection you have to get, so you will say, "It doesn’t matter if it is nectar or poison, give it to me if it helps. We are ready to drink poison if it helps us." If you know that you are dying, you have no other choice but to take any help. So one farmer went into his farmhouse, and he had 2,000 hectares of land and forest, with many wild animals. One day, the farmer was peacefully walking through the forest. Farmers are always healthy because they live in nature. Strong, like Mr. Dean. And if you don’t believe, some people believe, some can’t. Okay, belief doesn’t change. If I believe tomorrow the sun will not rise, I can believe, but it will rise. So, belief or no belief is on the surface. Reality is that which no one can change. The truth no one can change. So, a ghost came out of the forest, with bigger muscles than Mr. Dean. Mr. Dean was not afraid. He said ghosts are only in our mind, not in the forest. A ghost came, and he became a little bit unpleasant to the farmer. So the farmer said, "Why are you unfriendly to me? What’s happening? Who are you?" He said, "I’m the ghost." The farmer said, "Oh, I see many people speak about ghosts, but today is the first day I meet one. How nice." So what do you want? He said, "I will kill you." The farmer said, "What? You will kill me? Why? What have I done to you? Even if you walk through my property, I will tell you nothing." He said, "No, no, I will kill you. Come and fight with me." So the farmer said, "Well, we must have some conditions. What should be the result? What will happen when you win, or what will happen if I am the winner?" The ghost said, "The loser will obey all the instructions and commands from the winner." The farmer said, "That sounds good. Let’s come." They began to fight. So, Mr. Dean, one day I was walking through the forest here in B.C., Columbia, you know, and I met, you know, big bears here. First time in my life, the white bear. Life is near to everyone, you know. There was a storm one day before, and a tree fell on the walking path, and I wanted to go to the other side. It took me time to climb slowly up and go to the other side. And then, one mother bear with small babies looked at me. I said to myself, "Maestro Anand, go back." So when I crossed, I climbed the tree to get to the other side, and it took me some time. Now go to the other side. It was very quick, very quick. Then I asked Mr. Dean, "What do you do when you meet a big bear?" He said, "Then you make yourself big." How should I make myself big? I have no siddhi, I have no perfections. So he showed me how to make it big. Is it true? Oh yes, you told me. Yes. We had a weekend seminar. Now, do you remember? Is it true? Yeah, you said to make Swāmījī big like this. Is it true? That’s it. So how should I make it bigger than I am? So he said like this. Now it’s true? That’s it. You must practice more prāṇāyāma to have better memory. They began to fight. The farmer was the winner. The ghost was the loser. So the ghost said to the farmer, "Okay, but one thing more." The farmer said, "What?" The ghost said, "I am your servant now, but you have to give me work. If you will not give me any work, I will kill you. I need work. That’s all." The farmer, Mr. Jain, said, "I am so happy to get one worker." So he said, "Good. Your duty is to make a fence around my old properties, 2,000 hectares." The ghost said, "No problem." He made something like that, and 2,000 hectares had a fence around the whole property. "Give me work." He said, "Clean all the dry woods and this. Like a storm, clean." "Give me work." The ghost was thinking, "Before sunset, I will kill this farmer and be free. Whatever work he’s giving, done like magic." The farmer thought, "Now what?" So the farmer had a master, a very wise one. So he ran to the master. He came to the master. The master said, "Oh, Mr. D, what are you doing at noon time? You should have been working in your field." He said, "Master, I am in trouble." He said, "What trouble have you?" So he told everything. It is said where the holy person lives, where a positive person lives, where there are holy pictures, or rather the name of God, the ghost or negative energy will not come near. 150 meters will remain far away. So, due to one spiritual person, the whole neighborhood is protected. So the farmer said, "You see, Master, there is sitting that ghost." The master said, "No problem, drink tea." He said, "Master, no problem? Poor you, what?" He said, "Sit down. Go and tell your ghost to bring the largest tree from British Columbia’s mountains." It’s nearly 100 meters high. So the farmer went towards the ghost. The ghost said, "Give me work." He said, "Yes. Bring the largest tree from this area." The ghost disappeared and within no time came with the big tree. "Here it is. Give me work." Again, he went to the master. "Master, the tree is here." He said, "Good. Tell him to plant it here. Put it in the earth." So he goes, takes the tree, and plants it. The tree is standing. "Give me work." "Master, master, what should I do now? The tree is standing." He said, "No problem." "Yes, it is a problem, sir. He is asking me for work." He said, "Yes, I have good work. Go and tell him your work, your duties. Climb up. When you are up, then come down. When you are down, go up. This is your work." That has no end. Up and down, up and down. If you stop, I have a big stick in my hand. Whenever you need some other work, say, "Come, go and clean my field. Go and bring the feeder for my horses and cows." Then go and work day and night, up and down, up and down. Ghost. "This clever Swami, he spoiled all my work." So, dear one, this body is the field. You are the farmer in this body. And in this body, you make the ghost as the mind. And your mind doesn’t let you rest. It is in the mind. The mind can make you very happy, or the mind can make you very unhappy. In your thinking, how you think, but what to do? Many yoga practitioners say, "I am meditating, but my mind is so restless. I am full of stress; there is no peace." So you meet the master of your viveka, your intellect, your wisdom; use your wisdom. Tell your mind, give it work. The largest, biggest tree in our body is our spinal column. And in the spinal column, there are many energy centers, what we call the chakras. So whenever you are busy, work. When you finish your work, then tell your mind. You sit in meditation and let your mind go up and down through this spinal column with the breath, inhale ascending and descending, breath awareness through this spinal column to purify all the energy cakras in your body. And you have your peace, you can get your spirituality. So when we will do today this technique, meditation after, so ghost is within us. Good and bad both are in us. From the beginning of this creation, there developed two forces: Devī Śakti and Āsurī Śakti. Devī Śakti means the divine power or positive power. Āsurī Śakti means satanic or devilish or negative. And both are fighting in us. Sometimes our positive thoughts, positive feelings, and our positive intellect make us very happy and relaxed. And sometimes the āsurī comes: anger, hate, jealousy, greed, and what not. That makes us unhappy. Our positive way of thinking and living can help all, and our negative way of thinking and speaking can destroy all. So, the protection or destruction, both are within the human mind. Therefore, there are many different kinds of pollution, but the most dangerous pollution is mental pollution, in the form of greed, in the form of ego, in the form of hate, in the form of jealousy. That power can destroy ourselves. Therefore, it is said, if you cannot dry the tears of others, do not be the cause of the tears. Do you have understanding for every individual’s feelings? Life is very dear to us. And that’s why we follow the principle of non-violence, Ahiṃsā of Paramahaṁsa Dharma. Do not kill, do not trouble physically, mentally, intellectually, socially, politically. There are many kinds of hiṁsā. Himsa means violence, and Ahimsa means non-violence. Suppose you are walking near the water and someone is fishing. She takes a fish out of the water and puts it outside. You look really with your... These two eyes are connected to these two petals of your heart. How this creature, innocent, is suffering. How much pain it has. It’s talking, moving its mouth like this. "Oh man, don’t do this to me. Let me be me. Let me be in my kingdom, in my water element." It’s not that you kill. It’s not that you eat, but the pain, the suffering, and that karma comes back to us. Every action has a reaction, and every reaction will have an action. So, do you understand? Do you feel others? And who are we to judge? Therefore, we always work with our heart and with our viveka, our buddhi, intellect. We coordinate, we balance, we purify, we harmonize, and then we work with the brain and the heart. Part 2: The Balance of Heart and Intellect Neither the heart alone nor the intellect alone is sufficient. Both hemispheres must be balanced within the individual, especially in human beings. Then peace of mind, the peace within us, will be present. When that peace is established, external circumstances cease to matter. What is happening is not reality. Brahma satyaṁ, jagan mithyā. Ultimately, one searches for the truth. Yet whatever you find is not the truth, because truth is that which is everlasting. That is reality. Unreality is that which is changing. Whoever comes will go. Whoever is born will die, will disappear. But finally, what is everlasting? That is Brahman—Brahmasatya—and we are part of that Satya, that Brahman, that Truth. It is not about whether he was doing bad or she was not doing good, and so on. He, she, and they are temporary; they are a bubble. Very soon this bubble will be finished. We are a bubble on this planet. Yesterday, someone was singing, "Make me ocean from the bubble." Waves and ocean are only duality; what we see are the waves. In reality, ocean and wave are the same. No ocean, no waves. So Brahman, the supreme truth, is that. And that Truth is your Ātmā, your Divine Self. The soul is the individual. We sit here as so many individuals; that is the soul. Yet we all sit here together; we are not so many, we are only one, because we are the Ātmā. That Ātmā is the Truth; that is the Supreme, the Brahman. Therefore, when I blame you, I am blaming myself. When I do something wrong to someone, I do it to myself. When I help you, I am helping myself. Whatever I will do, it is mine. I am. It will reflect on me because you are mine, I am yours. Once there was nothing, only the earth under the water. Then slowly, slowly the land came out. Someone said, "It is my kingdom." It was distributed to the farmers, who measured the land. Now, someone bought a piece of land, converted it for construction, for residential use. Now these walls are standing there. This is a hall, a reception hall, a kitchen, a bathroom, and so on. This is the space of the hall. This is the space of the room. The day we dismantle this building, there will be no bathroom, and only one space will remain. Similarly, body, mind, senses, intellect—all this is temporary in this field of the farmer. One day it will go. What will remain behind? Your good deeds. So God gives us strength. God gives us power to do something. When you do good things, you are peaceful. When you do negative things, you are restless. Whoever has fear is restless. And fear again comes from the dying self. Your mind is creating fear. Therefore, we should always try to think that we all are one. My master used to say, "One in all and all in one." The eternal peace that all humans search for is neither in our wealth nor property. It is neither in our age—young, middle age, old—nor in this beautiful... whatever. We are never happy. We are never happy. God is so disappointed in us. Whatever we have, we are not happy. We want to change, we want to change... because we are in a world of change. And what is changing is not reality. What is not changing, that’s reality. So peace, love, and harmony are within, in our ātmā, and that ātmā is also there. You can be peaceful only if others are peaceful. If all can relax, where all are relaxed? Someone is crying beside you, someone is screaming beside you. You cannot. So, my work is to see the ātmā and not to think of this temporary life. They will come, and you will remember, yes, there was one Indian swāmī who came with the long beard and was talking. That guy, what he said, there was some sense in it. I want to speak to him, but he’s gone. So it is, and don’t think about who will go first. It doesn’t depend on being young or old. If we knew that our number was first, we would die before that day came. Thanks to God that He placed this knowledge somewhere that our intellect does not know the day, the date, and how and where. We only know that we will one day go, and we pray to prolong our life, we pray to prolong life, to be happy. So accept this life situation. Accept as you are, and accept that love—that love has no boundaries, that love is eternal, the supreme truth. Without that, we cannot be. This leads us through the practice of yoga. Yoga is one of the most ancient wisdoms. My experience, my realization of yoga, is that first there is space, endless space. That is called the mother’s body, and that’s why God is the problem. But thanks to God that this body is not forever. Otherwise, we would always be in desires and problems. That tendency is called eko’haṁ bahusyāmī: "I am one, and now I will multiply." How? There is nothing. Space is space. Space has given us the space. Consciousness can do nothing, but the energy, desire, is that one. Prakṛti becomes that. And so that spūrṇa is awakening and resonates the sound. The Vedas say, nāda-rūpa-para-brahma. If you would like to know the form, how the Supreme looks, then He is from this Brahman. Then His second form is the resonance, the sound, and that resonance is within no time. In the endless universe, a vibration begins, like an earthquake. No one can imagine how much energy is there. It moves even the ocean and the earth. Similarly, in the universe, there is a sound that is declared by the śāstras, Vedas, supreṣas, and yogīs. It’s called Oṁ. Oṁ. Aka. Therefore, every day yogīs meditate on that resonance. Everything came from the home, is existing in the home, and will merge again into the home. It is very interesting. One yogī made a beautiful point. The calf of the cow is made out of flesh and skin. Chambade kā pachadā. Or chambade kī gai, and also the cow is made out of this. And chambade kī duhanwālā, who is milking the cow, is also skin. And that one also drinks it. Everything comes into it, merges into it, and disappears into it. So when that, the Rūpa, Parabrahma, that resonance, that universal cosmic resonance—out of that vibration, the fire element manifests. That’s called Swayambhu. No one has created Him. It is He who has manifested Himself from this. That resonance of the Aum is the Swayambhū, Śiva. And that first manifestation is then, after the resonance, the jyoti, Śiva jyoti, the flame, the light. Ātmā jyoti, the flame of your soul, your ātmā. Within thy heart, there is a beautiful, tiny flame, and everything is there because of that flame, like a bee queen. The honeybee’s queen is there, and all other bees are working for her. Similarly, for that one ātmā, all functions are in the body. When that flame goes out, all functions will cease. Nothing will remain except this mortal body, without any function, without feelings, without fear. It doesn’t matter what happens. May they grave you in the earth, or may animals eat this body. Nothing, nothing is there. Suddenly you are gone. And where have you gone? Your friends or parents or partner sit holding your hand, and you go. They don’t know which side you went, where you went. Nirguṇa. The formless one just disappears. From where did it come? How did it come? How did it live? And where has it gone? To know this is the truth. ko’haṁ katham idaṁ jātaṁ ko vā kartaṣu vidyate? Who am I? From where did I come? What am I doing? And where will I go? This soul is lonely, ever lonely, ever alone. In space and time, the waves of time, the soul is fluttering, experiencing different planets, different space, light, darkness, happiness, suffering, this, that. Again, this whole game is finished. Off you go. But where? It is said, "Kāśī phūṭī, jhaṅkār kahā gayī?" This katorī, this ball, has a resonance. If it has a crack, then there will be no resonance. Where the crack is on this ball, resonance disappears. But where did this resonance disappear? Where? Where? Kāśī phūṭī jhaṅkār kahā gayī aur dūdh phatar kahā gayā ghṛt? Where milk is spoiled, where butter disappeared. In the milk you put a lemon, then you can’t gain the butter from that milk. Kāśī phūṭī jhaṅkār kahā gayī, dūdh phatar kahā gayā, ghṛt dīpak bujh gayā, lū kahā chalī gayī? The flame is blown off. Where has the flame disappeared in this room? That flame is within your heart also. Even if you are in a closed box of bulletproof glass, with no small hole, the flame will go. Similarly, when love is gone from your heart, then there is no more. Because your heart is full of love; as long as there is love, there will be feelings. When love is gone, then hate and revenge and darkness will cover you. And so the Swayambhū comes in the form of light. Shiva as consciousness. Shiva as liberation. Shiva as a blessing, Shiva as a destroyer of the darkness. After some time, again it moves into one day. So, meditation, yoga—yoga is not only that I do this exercise, and then I do this one, and I do this one, and I do this one. Saying, "Oh, I feel so good. I’ll practice yoga today." This is just physical exercise in the mind, exercise inside the mind. It is like a wild horse inside. This tense sense is like a wild horse. If we do not master that, we will not realize peace. We are torn into pieces, but there is no peace. So, it is that pure knowledge, vivekā, that can bring harmony, peace, and awaken that universal love. Then you will understand what yoga is. That’s why it’s called yoga, which means union. Practicing yoga means reunion between Brahman and us. There is a māyā, illusion, ignorance that divides us. When ignorance is gone, we are one with that. And that is the aim of practicing yoga and mantra. Put your mind to work with this largest tree in the body, this spinal column, and let go through suṣumnā, iḍā, piṅgalā, these three nāḍīs. Ascending and descending breath consciousness—suddenly the Śiva jyoti will appear in you. Then you will know; now all these little things don’t disturb you. You know, when the soul goes out of the body, then the soul becomes detached. This mortal world, this material world—then it doesn’t matter how many dollars, how much money you have. The soul doesn’t worry, "Oh God, I must take it with me." And it cannot take it because it does not need any more. Your relations, your house, your friends, everything will be here in this material world, and you, above that, are rising up and up to peace. But there is one thing more. Every time I’m saying this, whenever I come to Vancouver, this beautiful poem, I like it personally very much. Sorry. Water is cold. Sorry, my throat. Let’s start away with the poem. One yogī was meditating in a park somewhere. The park was on a hill. It was autumn, and a beautiful maple tree was there. But the leaves became yellow, you know. Now, leaves will come out a little, beautiful, and they will grow nice and green like that. They will come to full size, and then they will become yellow and red. The wind came and blew. The leaf broke and blew away somewhere on another hill. Paṭṭa ṭūṭā dāl se aur le gayī pavan udāī. The leaf broke from the branch and the wind blew it away. Now this separation—when will we come together again, the leaf and the seeds? Because the wind blows me away, far away, I will fall somewhere far. Where is my origin, and where will I be? Similarly, my dear, this world is the tree, and we are as a leaf on the stream. Death will come, and the destiny of the wind will blow us. We don’t know in which direction or where we will fall. What will happen to us? Destiny. And destiny is a protection, a protection of our karma, our deeds. Karma is done through four things: tan, mana, bacchan, or dhana—through body, through mind, through words, and through your social position. All this tan, mana, bacchan, or dhana—through these four, if we try to do good things and not cause anyone pain or unhappiness, then your destiny may bring these leaves to the Cosmic Self, to the Divine Life. We humans do not have that knowledge; we don’t see where he or she is going. Only we can do one thing: we pray to the Almighty to bless all this, this past, with eternal peace, cosmic. That’s the only thing we can do. But we don’t know, because the destiny of that person we don’t know. Maybe this person came as a holy incarnation. And you know, holy doesn’t come with some uniforms. Holy doesn’t become if you renounce and go to the āśram or monastery or somewhere. Yesterday I spoke about the holy heart. So your heart should be holy, and in the holy heart there is no hate, there is mercy. Always we say of Mother Mary. Your heart also is that one. But the condition, the pollution which we get through this tana, mana, buddhi, dhana—body, mind, intellect, and our acting in social life—that creates our destiny. And that destiny will very soon take you away and will say, "Come with me." You cannot say no. No one can say no. That’s finished. You have to follow. At the end of life, my destiny will bring me. And you can’t see that. And there is a good. Thanks to God. If you saw that your beloved one went to a suffering place, you would be very, very unhappy. So we only hope that our beloved one, our friends, or the human, even your dog or your beloved one... So, param śānti, the highest bliss or peace, is for the realization of that truth, not this truth that he was drinking alcohol and he was drinking only lemon juice and this and that. This is not the truth. This is a human’s conflict, and that’s why humans are suffering. The most unhappy and most troublesome are the humans. Unnecessarily, we are creating troubles. I talked yesterday; there are some people called the troublemakers. If one day they didn’t make trouble, they can’t sleep. Then at 2:30 in the night, they telephone someone and say, "You are the stupid one," and then they put you down. And that person is sleeping so peacefully. Troublemaker. But if you cause one trouble, a thousand troubles will follow you. There. There, what will happen? You will experience pleasure, happiness, joy, bliss, or unhappiness, torture, feeling, pain, everything. For example, you dream. You go somewhere, and you are happy. You experience everything. But who is experiencing? Your body is in your sleeping room, or you have a dream somewhere. You are suffering; someone is following you—some wild animal or something. And you are fearful. You are trying to escape, to protect. You wake up. Huh! There was nothing. This was a dream. Similarly, after leaving this body, the astral body is going. The astral body will experience pain or pleasure, happiness or unhappiness. That will be much more than in this life. So meditation, prayer, and your mantra will help you to realize that eternal peace. And that is how yoga helps us to live in this troublesome world. Everyone is troubled. Everyone is. So the last story, okay. So Mr. Dean was sitting in the forest, and he took his mālā and meditated one hour, two hours. There was a farmer working. A man who is sitting for two hours, lonely, must be very unhappy. "I should go and talk to him a little bit. Maybe he has some problem. I said, 'Help him.'" So the farmer came and Mr. Deen was deep in meditation. "Excuse me, sir." He said, "Yes, please." So the farmer came and said, beside him, "How are you?" He said, "I’m fine." "Is everything okay?" "Of course." After a few words, the farmer said, "Well, I came to you, my friend. I thought you were very lonely. Aren’t you?" He said, "Yes, now I am lonely." I said, "What do you mean?" Because before I was one with myself, and now you claim I am lonely because you disturbed me. Inside is lonely; you put me outside in the outer world. So oneness is when you are happy with thyself, and that is in your mind working with yourself. So, self-inquiry meditation, which I developed, can lead you to param śānti, param ānanda, param sukha—supreme bliss, the joy. Day enough, whenever God’s blessing will be heard, sometimes you can see me through the webcam. I pray to Mahāprabhuji Almighty bless you with good health, happiness, and eternal peace in your heart. You become peace wherever you come. Bring the peace. Don’t bring the dualities. Don’t bring the fear. Don’t bring the hate. Don’t bring the black clouds. Bring the light and joyful. It is said, "Ānandoham, Ānandoham," in the supreme bliss. This thought should always be, "I wish you."