TV Channel

Today is already Tuesday, the fifth day. You have all been making a lot of improvement. Many still did not understand what Mauna is. The purpose of Mauna is inner observation. And to think: what is the purpose of your life? And how to achieve that? And what are the obstacles? According to Patañjali, there are two kinds of thoughts: one is called kliṣṭa and one is called akliṣṭa. Kliṣṭa means negative thoughts. All this negative thinking is the obstacle. So we shall try to overcome negative virtues through the positive virtues. Akliṣṭa is positive. Kliṣṭa means troubles, problems, disturbances. Those thoughts which create difficulties in your life. That’s the kind of thinking that gets in the way of your life. The kind of thinking that causes you the most difficult problems in your life. It doesn’t matter which field of life: family life, social life, professional life, spiritual life. Because Manomayam Jagat—everything is created out of the mind. The world is created by the cosmic mind. And your world, your life situation, is created through your worldly thinking, your mind. If you think that you are very happy, content, everyone loves you, you have a comfortable life, then it will be, it is. But if you think that you are lonely, no one likes you, life is full of troubles, yes, that’s also true. It will be like this because you are thinking like that. Therefore, Patañjali always comes back to the thinking process of the human. And that thinking, our human thinking, even the trees can feel, animals can feel. Only one animal can’t feel. So you know which one it is. So all animals are capable of feeling what you are thinking, what you are feeling. For example, if you meet or see a dog, which is a very dangerous, biting dog, and if you approach that dog with good thinking, positive thinking, loving thought, then the dog will not do anything to you. If you have fear and negative thoughts that he will bite you—my God, it’s a terrible dog—then he will be a terrible dog, and he will bite you. So our own thinking, our own vṛttis, influences our inner life as well as our outer life. Now, these vṛttis can be analyzed and purified. And that is called Mauna, through the Mauna. You are physically silent, but mentally, you are still not so silent. You are in silence physically, but mentally you are not yet in silence, but at least you have time to think. So, keeping Mauna, silence, develops your mental willpower, gives clarity, gives you answers to your problems, shows you the way out of your problems, and it supports your motivation. And then, the Anuṣṭhān techniques, which you are doing, are very, very helpful to you. These techniques are for regenerating, or let’s say, the complete service of your body, mind, emotion, intellect, and consciousness. But you should know that certain situations which will come out in your mind, you will be able to master them, understand them. Everything happening has more positive sides than the negative. So we don’t know at present why it happened. We think it’s very terrible, but after some time we will realize it was good. If something happens that makes us very scared now, maybe there will come a time when we will realize that it is not so. The mind is made out of our ambitions. And ambitions, there are many good and bad ambitions: to marry, to have children—it means to multiply yourself—job, money, house, and so on, friendship. Many ambitions, and the willpower, that’s very important, and that is that you don’t lose confidence, and the ego. So these are the different factors which come together and become the mind. Without ambition, without willpower, and without the ego of greediness, you will not think anything. So: bhāva, vāsanās, ahaṅkāras. And it is the function of the mind to then connect with our subconscious, unconscious, and conscious. The task of the mind is to connect the different levels of consciousness: the unconscious, the subconscious, and the conscious. The function of the mind connects the conscious, the subconscious, and the unconscious. Understanding the mind is not an easy task. The mind is like an elephant. Five blind people were together and went to see what the elephant was, because someone brought an elephant to that village. The blind cannot see, but they want to know how the elephant is. So one was touching the legs and said, "Oh, the elephant is like a pillar." And one was holding the tail and said, "Oh, elephant with a big rope, you can climb." And one was touching the trunk of the elephant. And he felt the breath of the elephant coming warm out on the hand, you know. He said, "Oh, elephant is a warm heating pipe. It’s an air-conditioning tube from which warm air comes out." And the fourth one was touching the stomach and said, "Oh, it’s something like a big tank." And the fifth one was holding the skin and said, "My God, elephant means thick skin." So everyone explains the elephant according to their experience. But where is the elephant? It’s the legs of the elephant, trunk of the elephant, teeth of the elephant, tail of the elephant, stomach of the elephant, skin of the elephant, but where is the elephant? That elephant is completely hidden. Even we who can see, we can’t see him. Different philosophers, different writers, they write differently about the mind. But the question is this: Is their theory, or their intellectual knowledge, or their experience, practical? And unless you will realize exactly, through your meditation and the higher level of meditation, to analyze what the mind is, you will not understand what the mind is. And therefore, Patañjali said in the beginning, also in Rāja Yoga, yama and niyama, these two principles. It means to control thyself from the external, control your senses from the external world. Observe your senses so that they don’t run out without your permission. So, the elephant, the mind is a mighty elephant. But this mighty elephant needs an aṅkuśa. And that aṅkuśa is only 30 centimeters long, a small piece of iron. But that aṅkuśa is the master of that mighty elephant. When the elephant tries to be naughty a little bit, not following the instructions of the master, then the teacher takes the aṅkuśa. And when the teacher takes the aṅkuśa, he doesn't need to do anything, just press. The elephant becomes like a big, dumb king’s nurse. A mighty animal. We made a mistake. We said horse power. We should have said elephant power. Elephant power. Ankuśa, everyone must have their own aṅkuśa. And that aṅkuśa is that if you are not afraid of anything, then be at least afraid of your karma, your actions, your thinking. And this aṅkuśa should be that if you fear nothing... Fear is such a process in every creature that goes beyond their capacity. When you are afraid of something, then you should know your capacity until here. Once one told a story about Napoleon. I don’t know if it is true or not. You know that Napoleon was a very strong hero. Not afraid. Great warrior, great fighter. And when he was born, he was a small child. He was taken care of by some other ladies, not his mother. And once he had a milk bottle. And the babysitter was not there. And a cat came and jumped on the cradle and sat in the cradle, but the cat didn’t have a bad intention. This cat was feeling to sit beside the baby, but as a baby child, Napoleon was screaming. He was frightened, and the babysitter came and took it away. Now, he was not afraid of anyone, but he was afraid of cats. And they said that the cause of his death was the cats. How can you make him powerless? So they said, "Catch a few cats, and when the right moment comes, leave the cats free in front of him. He will lose everything, and kill him." And it happened like that. I didn’t read about him, I don’t know very much about him, but this was his story told. I don’t know if this is true. So, you should know your physical, mental, emotional, and intellectual strength. So we are all caught by fear, and that fear will kill us one day. And fear will kill us one day. Now, to overcome the fear, it means to master your vṛttis, master your mind, have an aṅkuśa for your mind. And that aṅkuśa can only be your positive intellect or Vivekā. So indriya and mind must be aṅkuśa-controlled. Your senses and your mind must be controlled with the help of the aṅkuśa. Therefore, one great master said: "O my inner divine self, you are the king. You are the king of your senses and your mind. Do not be the slave of them. They should be your slave. O my inner divine self, you are the king of my senses and my mind. Don’t be their servant; you be their ruler." There are ten senses in this body. It is the body of an old yogī. Very rare yogīs have controlled this. But two are very... But two you cannot trust out of these ten senses: the desire of creation of the person, and the indriya of the taste. If you can have these two also under control, then you will know that you are a king. Otherwise, you are the slave of all your indriyas. It means that you should have power to say yes or no. And you just use your indriyas for your needs. You don’t abuse your indriyas for your greed. Being a king, still, if you will abuse for your greed, then the end result will be very terrible. How to do? Where to do? Where is the border? All this, only through Mauna. How do you think you will be able to recognize this border only through the Mauna? Being a king, if you still abuse your soul, then the ultimate result will be bad. Every technique of the understanding is very, very scientific. Very targeted, directly to your mind, your intuition, your intellect, your cakras, everything. And you should know where the limit of your intellect is. And you should know where the difference is between practice and intellect. The terms of theory are nothing compared with the grain of practice. So, practical knowledge, what do you have? Practical knowledge, what did you realize? And you cannot realize because you are not going inside. You are not observing your body, you are not observing your mind and your senses, you are not observing what is playing within you. All you are surprised, "Oh, I am jealous," "Oh, I am angry." But your anger, your jealousy, your hate, they are all nicely put, covered inside. So dive deep and dig them out. You have to know what the difference is between practice and intellect. Practical knowledge is needed. You will not be able to realize all this until you go deep within yourself. It is not enough to just be like that; you have to pay attention to the inside. You are simply surprised to realize that you are a half-wit. That’s it. So, we are here now. So, not only here at home, also analyze thyself. And finally, I can tell you one, the divine, the holy Guru Nānak Sāhib said: After searching everything, after experiencing everything, Nānak Sāhib said, "Nobody is yours in this world." Nānak Sāhib said, "Nothing in this world is yours." What is it? What is it, Nānak Sāhib? Nobody is ours in this world. All relations will end, everything, you know. It’s only for sometimes, oh, darling, how are you? And one day, the same one will tell you, "What do you want?" This ātmā is ever and ever immortal and free. And this individual is always individual. Ātmā is always infinite and free, and this particular individual is always alone. So, if you visualize individuality, then you will always be in duality, and where there is duality, there is ignorance and suffering. But if you like your ātmā as oneness, then you will always be in oneness and happiness. If you are in this unity, in this dualism, then you will always be in it. If you think about ātmā or property, then you will go there. So, mind is the mighty elephant. Find your aṅkuśa. And also, best, everything to calm down, harmonize, and also feed the elephant nicely. Love him nicely. He’s a very loving animal. Don’t use the aṅkuśa, you know, just be kind and nice, repeat your mantra.