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Part 1: The Essence of Satsang: Truth, Song, and Spiritual Practice Let us begin. Om Buddhis Śrī Dīp Nārāyaṇa Bhagavān Kī Jai Hai. Jai Jai Nārāyaṇa Śambhalā Om. Long live the Buddha. Long live the Buddha. Mahāprabhudīp Karatā. This is a spiritual lecture about Yoga in the Indian tradition. Indeed, while eating, we chanted the eating mantra, and some were interested and wanted to have the text. I have a note here, at the bottom of which is the food mantra along with its translation. I will pass it around, and anyone who wishes can simply copy it down. Or copy it; then we will copy it there. It’s a copier, isn’t it? Yes, that is a copier. Yes, okay. I don’t care; that’s already brief. Not too short, what does that mean? Yes, but they also want to have the text. Yes, it means, doesn’t it? "Brahman is the action of the sacrifice. The sacrifice itself is God. Through God, it is offered as a sacrifice to the fire of God. God is attained by the one who recognizes Him in their actions." This is a verse from the Bhagavad Gītā. If you wish, you can write this down here. Then he wants to copy or take a photograph. So, everything is good. Perhaps in the German language. And? Please? Shanti has the can in German, it’s safe, right? And everyone likes to go ahead, right? And your pace is a bit too fast. Then let’s begin. I thought this one was almost over. Otherwise, it is usually slower. With that one, I thought it fits perfectly. We always call that the jazz song. It was done by a group called Jayser. "Guruji is the true teacher of both worlds; there is no other teacher. With unwavering devotion, we worship the feet of the Guru." A kīrtan is a song that is repeated. There is a lead singer, and then the respective phrase is repeated several times. And kīrtans are very often at the beginning of a satsaṅg. I hope you know what a satsaṅg is. No? A Satsaṅg is essentially a spiritual gathering where there is speaking, words of wisdom, and singing. Satya means truth and Saṅg means togetherness. So it is a gathering where the truth is spoken. And this truth takes on various forms in language. Someone says, when one is in a deadly situation, to have a master like this is a special Satsaṅg. And tomorrow we also have the full moon day, and that is also a special Satsaṅg of perfection. It is truly wonderful that we can be here together with Svāmījī today. So there is speaking and singing. And the chants we sing here in yoga are teachings. Either they contain a teaching, a wisdom teaching, that is passed from master to disciple. The bhajans and the kīrtans are collected and passed down according to the master. And I believe, Masters like Svāmījī, Gurudev, and Mahāprabhujī together, I believe in how many? A thousand. A thousand bhajans have been written, and they either contain a teaching or a praise, a praise of God. And we are also fortunate that a Yugoslav disciple of Svāmījī has taken these Bhajans, which were originally composed in India, and transcribed them into a readable script, as well as partially translated them into English. And one could say that he has essentially dedicated his life to the translations and the publication of the bhajans. And just now Bhajanan, the folder he has here, comes from the work of Bhajanan, who has entered all the bhajans, or those up to now, into the computer. We do not have translations for all the Bhajans and Kīrtans, but a lot is happening, and it is truly very beautiful. And it is actually also the case that one can sing a bhajan like a prayer, that the repetition of a bhajan is a mantra. And to grasp the deep meaning of a bhajan is a spiritual practice. And that is why this chant is a spiritual practice that we engage in. And the kīrtan I would like to sing will preferably be translated by Swāmījī, hopefully. It is simple: "Śrī Kṛṣṇa Govinda Hare Murāri Śrī Dīp Nārāyaṇa Vāsudeva." It is Śrī Dīp Nārāyaṇa Vāsudeva, it repeats itself, Śrī Dīp Nārāyaṇa Vāsudeva. So this is the entire text and it is a repetition of the name of God, one can say, consecutively. "O highest Lord, in the form of Krishna, we bow before you, O supreme Light, we worship you"—these are essentially the words that... That is suffering, you will not find that. Om Bhūlis Śrī Dīp Nārāyaṇāntaboha Nārkiṇī Chaitanya... This is a spiritual lecture about Yoga in the Indian tradition.... No, you don’t have to sing that, I’m no longer interested, I don’t want to know it. Well, you have a list. Yes, but if you say you cannot sing at all then, that is not good. Yes, as one attains it, I will change that. May I share today a beautiful, actually an English-German kīrtan, which I simply do not know, and this is, I will read it, but feel free to just watch along calmly. So when we arrange the texts, then... Yes, I have something with it, it’s not like that, that’s silly to me. Do you want us to sing now? Yes. But I have the lyrics. Dr. Shanti has everything he has with the texts throughout the entire practice. She is a Chan doctor, right? And she has a Chan-Ge in her hand and also another one by her side. And even all their employees, when a patient is there, we are singing. If I sing obediently, that is indeed just. Mahāprabhudīp Karatā Purī Jī, Siddha Pīṭha Paramparā, Viśokananda Purī Jī, Siddha Pīṭha Paramparā, Viśokananda Purī Jī, Siddha Pīṭha Paramparā, Viśokananda... This is a spiritual lecture about Yoga in the Indian tradition.... He has praised, he has carved out a praise. So, they are too small. The hand must be so well concentrated that it moves aside. I know, a little bit powerful. Yes, exactly, exactly. A little bit powerful, but it’s not. Okay, what’s coming? What’s next? Amitābha Amitābha... This is a spiritual lecture about Yoga in the Indian tradition.... Well, let’s sing a little more, shall we? We sing Ānandoham, Ānandoham, Ānandam, Brahma, Nandam. Please all pronounce. Ānandoham, Ānandoham, Ānandam, Brahma, Nandam. "I am bliss, I am bliss,... I am the highest bliss. I am bliss, I am bliss, bliss, Brahman, joy." Om Sacchidānanda, I Om Sacchidānanda, Om Sacchidānanda,... Om I am the Truth, the Consciousness, and the Divinity. Then sing Om Mādhavānanda, which is praise to the masters, to Mahāprabhujī, to be sung after me. Once, twice, and then all together again. This is a spiritual lecture about Yoga in the Indian tradition.... This is a Maṇipūra Cakra Loka. Okay. And it goes. One moment please. It works. I am bliss. Is that so? Yes. Very well. You need a text with three words. Here. Open your Maṇipūra Cakra. And then the powerful energy flows out. Everyone should relax the Maṇipūra Cakra. Okay? And always after me. Amen. Om Sat Siddhānanda. Om is the cosmic sound, Sat is truth, Siddha is consciousness, and Ānanda is peace. And try to go deep into it and feel it. Transform yourselves in this feeling. Not only should the words come forth from your mouth, but perhaps we bring an inner state into this gathering. Yes, you know the truth within yourself, your consciousness is filled with truth and bliss. This is a spiritual lecture about Yoga in the Indian tradition. Mahāprabhudīpa Karatā Mahāprabhudīpa Karatā Mahāprabhudīpa... Brahma Satya. Brahma is the supreme God, the divine principle in the universe. Brahma Satya and Satya means truth. So God is Truth. And everywhere, no matter where, when God is spoken of, when readings are done, when God’s name is sung, or when people gather and sing together, or someone speaks about God, or prays, that means Truth. What does this truth mean here? This means that the Jīvātmā, we are individual selves. And we have two directions, two paths before us. A path that leads us to Uttān, that is, development, realization, oneness with God, thus success. And the second path is Disaster. Disaster, destruction, conflict, doubt, and so on. Now, what do the two paths depend on? And from where do the two paths separate? Both paths originate from one place. And this one place is called good company or bad company. Where there is good company, that means where people bring themselves to God, can let go into the inner feeling, can think about God, can walk the spiritual path. Support is the greatest good joy. And that which leads you in other directions, to doubt, to fear, to drugs, and so on, is a bad law. So, Sat means truth and Saṅg means company, being present. And this company can be with one person or can be with hundreds together. This can also be with animals. Often, we can learn many things from animals. Now, for example, here today we see there is a horse with a little baby. Did you see that, right? And this little baby, she is so sweet. And you come over, and everyone eagerly reaches out and looks. So this little baby is a symbol for us, to awaken love. Everyone says, how sweet, everyone will go and take photographs. But it is very difficult to understand how it is then possible for the people who say how beautiful, how loving, to admonish and gently caress a little. And then go to the restaurant and eat the salami. How narrow-minded, how short-sighted are people? How is it possible that on one hand, one says, how loving this is, and on the other hand, you eat so rigidly. Both things are needed. Sat means truth, and this truth is not the truth you know, but it is the truth that transcends all things and guides us in the direction of God. Saints, holy Yogis have found this; I mean, for me, all saints are Yogis, whether they are from India, or from Europe, or Africa, or from any continent—they are Yogis. And everyone has found a path. And they have found a way of life. And this path of life is, for example, like a tree. And what is the beauty of a tree? The beauty of a tree lies in its beautiful branches, beautiful leaves, beautiful blossoms, beautiful fruits, and a strong, healthy tree. But a tree without leaves, without blossoms, stands there like a piece of dry wood. And so, without God, without devotion, without this divine truth, without this divine love within oneself, self-realization, this life is like a tree without leaves. A body without a soul. One sees a body lying on the ground. One loves this person very much and has lived alongside them for a long time. But now suddenly only form is seen, something is gone, meaning the soul is gone. And so those people who have no love in the heart for the universal God, God omnipresent, life for them is such that a corpse lies before you, a corpse lies before the grave. It is very important to lead a life where we have joy, where we have beautiful feelings, where we can awaken. We say, Love is God and God is Love. What does that mean? This means your inner love, the love you can unfold, the love you can unfold and radiate throughout the entire universe and give to everyone. Part 2: The Power of Devotion and the Inner Mirror People are blessed by God who can unfold, live freely, and think freely. This is very important. This Bhakti-Yoga means singing, praying to God, and developing devotion. Open the heart, for it is the words, it is a poem—a poem that can melt the entire rock. A strong rock can be melted, softened, transformed, and dissolved by a poem. And what is a poem? A word. And what is this word? Love. So through a single word, you can build everything. And because you have built up for years, you can destroy everything with a single word. A Vajrayāna has written Golgotha. Several living yogīs and yatīs have created a beautiful spiritual garden or a park, a park they have tended. But the monkey mind, the monkey as a mind, destroyed this entire garden within a few minutes. It is important that we act with our mind guided by our reason, or that we lead it. When the mind loses reason, there will always be one or another thought that is against you. In reality, you believe you are against others or something external. No, they are against you. Every one of your thoughts, whether you are distrustful, or you believe, or you doubt, all of that is reflected within you. You are a mirror, and you see your face in the mirror. And in the mirror, you will see only this face as it is. Because I am now looking into the mirror, I will certainly see my face with a beard. But I don’t see the beard, because I still have a beard here. What I have within me will be reflected in my inner mirror. That means that I must see. One day, everyone will see how happy that person is. Or how miserable is the one who is himself. Without God, without devotion, without love, without spiritual practice, life is lonely. Sometimes as lonely as a tree standing all alone on a hill. And this single tree alone must endure every kind of weathering. And one never knows when this tree will continue to a destination. And so the person has no love in the heart, no longing for God, Amitābha Amitābha... This will not pass. It is the same mind that will always observe everyone. And one more thing: you will regret that you cannot correct it now. Now you can correct it, now you can do something about it. Now you can go anywhere and say, I have time, please. Or go somewhere and help or explain or do something. But after death, you cannot come back and say. Because you have no way to come back. The body that scarcely departs from the soul is destroyed. What is usually done in the West is that it is placed into the cold refrigerator, and then it goes somewhere to the medical institute, where immediately from here, the brain is opened, examined, here the belly is cut open and everything gets messed up, and if it’s not really for medicine, if it’s no longer that, the brain and the intestines are beaten together like salad or parsley, all on the wood, and then put back into the cart and is sewn, Hari Om, Pasta, Hari Om. But your body, and you see everything that is seen with your body, everything comes back to you and you will be the observer. So Satsang is one of the easiest paths. So today is the full moon, tomorrow, but I believe it will already begin today. And everywhere in the whole world, where spiritual signs exist, where spiritual people are, according to this spirituality, according to Yogīs. And all my students have gathered numerous Satsangs together. Those who have a mantra from me will come anyway, and also some of the others, if there is space available. Today in Sirkuslawadja, satsang is taking place in at least 30 or 40 locations. In Hungary, Satsang takes place in several locations; in Yugoslavia, Satsang occurs in many places; in India, Satsang happens everywhere in every āśrama. And also like in Salzburg, all over Germany and so on. Because this is the day when all spiritual students who belong together can come together and enjoy this spiritual day. And where no sentence goes, there something entirely different is there. There you go, then comes a beer, then comes a whisky, then comes a Schlami, then this comes, then comes dancing, and then it’s done and you’re tired—and well deserved. Because this full moon will strongly affect both humans and animals. So, it would be good for those of you living in Zürich or around Zürich to come together once a month, either on the day before, the same day, or the day after the full moon, and meditate. That will give you much. Tell me, I did not understand many words, but how beautiful the atmosphere has become from the singing, because those are words, that is sound, and this sound has an effect, and thus this is the cleansing of the chakras, Kuṇḍalinī Yoga, when one speaks, or all the others, all the other paths dry up, all the other paths dry up, they are like all the juice, Amitābha Amitābha... That means, in every living being, in all that lives, He is present. And the second form is to love God in the form in which one has spiritual faith. Jesus, Krishnas, Buddhas, Mahāprabhujīs, masters, or none at all, one does not have. A statue, a picture, a flower. But give your love, because everyone essentially wants to give love. Everyone, we want to give love and we seek an object. We seek such a perfect object in which we can place our love. There we can continue to share our love. So this means we need a projector so that we can show our slides there. So, everyone seeks an object for the projection of their inner love. But most of the time in this world, disappointment, misunderstanding, uncertainty, and so on follow. So, seek such a spiritual object within yourself as God. A spiritual one. And this spiritual object or symbol will never disappoint you. Because it belongs to no one and belongs to everyone. Now, the sun belongs to everyone, and it belongs to no one. And now, because I am looking at the sun, and then Jan comes and says, look, that belongs to me, please don’t look at the sun with me, I should not be jealous—what do you say to me? Alright, well, I can at most close my eyes. But he also cannot have the sun in his cup or in his sauce. And so, like the sun, every living being, entire plants, everything we have here, see, benefits from the sun, do they not? And no one is jealous of the sun, right? And so God is, God is like this sun, and so everyone can love Him, and yet He belongs to no one, and He belongs to everyone, to all. So seek a spiritual symbol where you can never experience disappointment, or you will never have pain. And other kinds of love that you develop within yourself, then it is sitting upright like this. They say one should not stretch out their feet towards the Master. If you want to stretch your feet, then face this direction. So, seek an object where you can truly open yourself inwardly. And when you can unfold into your inner world, you will be so beautiful. So beautiful that you never want to fall asleep. You always want to hang around there, watching. You always want to smell your inner fragrance. You always want to nurture your inner beauty. And your inner beauty, your inner fragrance, your inner flowers, your inner garden are your own qualities. So, when you have beautiful qualities, then it smells fragrant, it blossoms. And if you have weak qualities, then it stinks. And what does it depend on? On no one. On yourself. But where do you get these qualities from? From the social environment. In India, we say in Sanskrit, Dosti, friendship. Friendship, Do means two. And Sat means being. So both follow the true path of Truth, which is God. Do, Sati. And so both you and your fellow beings, your community, your friends, all walk the spiritual, true path. And this true path gives you so much that you can beautifully arrange your inner world, your inner world. Subhakti is the greatest. In India, a common example is given, because it has happened many, many times that even when God reached a conclusion, God comes to you and asks, for example, now we are all sitting here, and God comes to you and asks, what do you want? So, let’s say right away, what do you want? And I do not need an answer from you, but can I give myself an answer? That would be very interesting. So let’s start with Esther. She is not a friend. No. Well, when God comes, when He asks, what do you want for yourself? You will say, why have you come so early? So? Monika? I mean, one must say, this is perhaps only interesting, that everyone... Ah, fellow practitioners, then tell me, you should register beforehand before you come to me. Well, it’s your own fault; you won’t say that anymore soon. Then count the wind. Freddy, what would you have said? A good sitting posture. That is a... That is very sharp... That would be very sharp, yes. May I say, I want him not to leave anymore. That is not real. Yes. Nothing comes there. That is what goes into the prison. Yes. Very good. And what do you want to say, dear ones? Nothing. Just the hair of a man. How beautiful. But he asks, what do you desire? Yes, I do not need any desires. Well, but something. How will you meet him? Yes, I don’t know. Who might invite him, perhaps? He is already here. Yes, yes. And what else? He should have a long December period. Please do not tell him about military service. So, it is such that in our cultural sphere, in our religion, in our philosophy, in Yoga and all of that, it came about because God appeared to someone, and that person, who is truly a lover of God, always said, God, I desire only one thing: devotion. One of devotion. I do not wish to go to heaven, nor do I desire liberation for eternity, but wherever I am, here in this world or in the other world, oh Lord, send me devotion, love for you, that I can feel you everywhere and see you and serve you through your creation. Why? The beauty in surrender, in surrender, that is Bhakti, and where there is love, everything is beautiful; where there is love, there is life, and where there is no life, no love; so where there are no feelings, only computers, and where there are feelings, living beings or humans, not otherwise. To be dry, that is devotion, devotion to him is the most beautiful thing, where we can surrender ourselves, devotion means giving, a gift, devotion means that you give yourself to him, but he needs nothing, rather he gives back to you. The more you let yourself flow, the more is awakened within you. It is the source within us, the source of love is like a fountain, a spring. And if it is not used, then slowly, slowly, slowly it fades away. But when it takes more and more and flows, then it comes and comes and comes. So give, give, but God must stand beside you, to help you give even more. And no matter what you have received, keep going, keep going. And then, what happens? Then you become a conduit, a channel for his love.