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Hari Om. We warmly greet all of you from Prešov with all our heart. The Prešov Yoga Center was inaugurated on March 27, 2010. On February 21 of this year, we became an independent, autonomous branch of Yoga in Daily Life. In the past two years, we have organized a Saturday seminar in Prešov titled "Spring," about pure thoughts, chanting, and meditation. On this occasion, we have prepared a special talk and seminar called "Expanding Your Light through Nourishment, Music, and Sound." At the Prešov Yoga Center today, we practiced, chanted mantras and bhajans. Daily, we listen to bhajans and engage in correction. That was the program that took place during the night satsang. We warmly invite all of you to this satsang. Thank you for inviting me here, and I am glad to be able to join you in this satsang. We are experiencing a wonderful day today. I have worked in the garden for the first time today. But, as far as I heard, you have been practicing and have cultivated that inner space of yours. Yes, I am very, very happy to be among you and I rejoice. We will sing something, then there will be a short meditation, again some beautiful bhajan, we will share something, there will be a discourse, and then harjam. So please sit comfortably. Withdraw well, do not check the camera here. Withdraw well and try to connect with yourself, with your divine essence, with our Master. Om, Bole Nīthaṁ Nārāyaṇa, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Please sit comfortably. Sit in a comfortable way. Be aware of your āsana. Warm it up. And close your eyes. The moment is coming when we try to look within, into our inner self. Steady, balanced, and firm, the āsana is awake. Be aware of your body. Feel all your body, from the tips of your toes, from the fingertips, from the tiptoes to the forehead. Perceive the space. Feel where you are sitting. Be aware of the space around you. Perceive your invisibility. Be attentive to your stability. What surfaces is your breath. What surfaces is your inhalation. Be mindful that the body does not strain. Be mindful that the body is stretching. Do not concentrate on anything, do not imagine anything. Just be here, and be aware of your breath. Be aware of your inhalation, and be aware of your exhalation. Be aware of the depth of your inhalation, the depth and length of your exhalation. Observe the transition between inhaling and exhaling. Be aware of the intersection of inhaling and exhaling. And exhaling and inhaling. Is this transition soft? Is this intersection gentle? Or sharp? Wrapped deeply enough? Calmly, long enough, for a long time. And with your breath and the observation of the breath, slowly enter your inner self, once again sensing your body. So let the thoughts run away. Return once again to your breath, and perceive your inner space. Protect it. Protect your breath. Listen within yourself. Chew the silence within yourself. Relax your neck. Relax the diaphragm wall. The elbow. The entire forehead. Be aware of your inner space. Be aware of your silence. Silence in your inner self. Slowly withdraw your consciousness into your heart, into the region of your heart. In the spiritual heart, in the center of the chest behind the sternum, in the Anāhata Cakra, is the seat of your self, but also the seat of the divine self. And this is also the world of the divine, of your Master. You may begin to feel a gentle warmth, perhaps a feeling of love, perhaps a feeling of compassion. Perhaps a gentle flicker of light, perhaps nothing, and a pleasant feeling. Just a pleasant feeling. It is also a space of contact. Contact of yourself with the divine self. Try to feel the contact. The presence of your Master within your heart, in your heart. His kind touch. Relax, relax. With his touch, his qualities come into your heart: divine love, his blessing, his grace, his wisdom. With these feelings and sensations, fill out all of your heart: endless love, endless wisdom, divine peace, and his presence. Complete surrender. Give it your all. Surrender the body. Surrender thoughts. Surrender feelings. Penetrate deeper and deeper into your... into your... All these pleasant sensations, let them expand throughout your entire inner space. Let them fill your space with love and light, his presence. The sensation of light, the impression, the sensation of the light within your inner self, inner space. The feeling of peace, the feeling of selfless love—all of these fill your inner space and your body. Light, and its presence, is healing your physical body, your mental and emotional body, your social and spiritual levels. Once again, become aware of the pleasant sensations. Be aware of the pleasant sensations once more, coming from his presence. From his touch. From the presence of his qualities. And be certain. Be certain and make sure that whenever you can, you turn around, that you can return whenever you wish. You can meet him anytime and experience his touch. And feel his touch. Slowly let all the images dissolve. Slowly let all the images go away. And return to your breath and to your body. Be aware of your body. Come back to this space. Be aware of my voice. Contact with the floor. Take a deep breath. Move yourself a little bit to make sure you have fully returned. Now, if you have awakened, stretch your hands, stretch your thumbs, and wait for this. Place them on your eyes. Awaken your eyes. Close your eyes. Rest your eyes. Relax your body, and wait beneath your head. Thank you for your attention and friendship. When Svāmījī met Mahāprabhujī and asked him what he should be doing, Mahāprabhujī said, "Go and teach people the technique of simple life, simple being." Perhaps these words have never had such a strong meaning. As we were coming here, a lively discussion broke out in the car. Even in today’s time, animals already suffer from depression. And for a moment I pondered where it is that we have deviated from these techniques, from that simple life. Where have we distanced ourselves from the root of the problem? Who has taken away our peace? Our inner freedom? And I have the impression that these are the media. Instead of observing your breath, so that we may perceive our connection with nature, so that we may perceive other people... Instead of feeling contact with nature and with other people, we concentrate on the television screen. We are concentrated on the TV screen. And we allow ourselves to be influenced by it. What should we do in order to begin living the good life, the normal life? There is much talk about a healthy lifestyle. People say a lot about a healthy lifestyle. But what is it? Yoga in Daily Life. It is the essence of a healthy life. In today’s age, we see that not only physical immunity but also mental immunity is breaking down. Why? We should reflect on the fundamental things. We reflect a little on what we eat, on what we breathe, on the movement, on the quality of that movement, yet we are unable to face stress. The quality of food is decisively important. There are two things: tasty (chutne). And if it is delicious, with the thought of deliciousness, and delicious to the senses, and healthy. We have a problem with what we are eating. What should we eat? How much do we eat? How do we eat? And precisely the perception of what I am speaking about. This is the first thing we must contemplate deeply. We want to be calm, we want to be happy. But the word "no" cannot be killed. There is no alternative. Tolstoy said, if there are slaughterhouses, there will also be aggression and wars. Aggression from animals, obstructed by humans. Vegetarian animals, antelopes, vegetarian creatures like antelopes, zebras, deer, are not aggressive. The second thing: breath. Yoga in Daily Life teaches us the technique of breath. And not only the techniques of breath, but it teaches us, if we approach our breath, if we approach the point that breathes within us, it teaches us to grasp prāṇa. And prāṇa is the source of change, any change, whether on the physical level, towards our health, or on the social level, towards good friends and a life without conflict. In our life, if we desire change, we must think of prāṇa. And that, to this purification, most beautifully comes through the understanding of breath, through breath techniques. We can access prāṇa most effectively through breathing and the techniques of breath. And here is movement. It is movement. For you, who are attending yoga seminars, perhaps there is no need to even speak about movement. Good nutrition, and conscious āsana, that is the saving movement. And the last is stress, with four things that enter the person. And we have four things that join life. That is, if I eat and drink, if I breathe in... if I may breathe.... Thank you for your attention. So, we are going to talk about three techniques that can effectively eliminate stress. The first technique is prayer. Until recently, I received photographs of crystal water by email. Under the cup flows, or will they be underwater, water, the voice of water, the word written with a negative letter. And beneath the water, the reflection of the water, there was a negative word inscribed: "Demon." The water froze. And under the electron microscope, they were looking at crystals, observing crystals. Crystals that were exposed to negativity, just words. Today this word carries a vibration. Water that has been exposed to disharmonious music, to that harmonious music to which negative thoughts had lent themselves and which was in the realm of negative thoughts, the crystals were not in that realm. They are such diffuse spots, here and there hints of dualities, something harmonious. They poured a mantra into that water, they played special harmonic music on that water. After freezing and observing the crystals, the crystals were beautiful, sharp, harmonic, diametrical, and different than before. Eighty percent of us is water. So, if I want to influence my inner self, we begin with prayer. This is positive attunement, positive vibration of those subtlest wave structures. In the ancient texts, it is stated that even the food I place in my mouth should first pass through a ritual of prayer. That which I am about to place in my mouth should first be sanctified through a ritual of prayer. Lazy, low people, only low people, do not fulfill this food, this prayer. Do not fill the food with prayer. Water is a phenomenon of movement. Water has subtle memory. It has its memory. All the animal instincts where there is fear of being killed, all fear, all emotions, all helplessness, all flow through the hormonal system into the watery space inside oneself. And that cell, the interior of the cell, the flesh remembers it. That information is there. How can a person be happy when they are fed with such negative information? How can a person be happy when they have consumed this positive information? On the other hand, when one consumes this positive information and love, it is truly nourishment. And at that time, not only the body is satisfied, but the soul is also fulfilled. And so, not only the body, but life itself can also be immersed in this. Not only physically, but the body and life also manifest the body in this. This can extend to our social and global space. Thus, prayer. Drink water. To pure water, to spring water, to white water, one must break through. All the Coca-Colas and all the beech trees are nonsense. I move on to the breath. What is the breath given to us for? In today’s seminar, you are slightly enlightened in the techniques of breath and cleansing. Just as a mother nourishes her child through the umbilical cord, as a mother nourishes the child through the womb when it receives its nutrients, so too does the Divine Mother nourish the energy of life, the prāṇa, within us. We string our breath like a thread, and the breath is here for that, so that we do not forget this phenomenon. And you may believe it or not. Why not? Relax, don’t breathe.... When we speak of concentration, when we speak of concentration... Observing your breath, becoming aware that I am connected to the divine entity. Concentration techniques, techniques that seek a certain spiritual skillfulness, are techniques that require a kind of worldly artistry. If a woman is not even sacred, she cannot contemplate the technique she is practicing. There is a certain art to it. Certainly, we would be able to gradually cultivate spiritual skills as well. In what does that skillfulness manifest? Manifest yourself in three dimensions. We gain strength, energy. We gain prāṇa śakti. We also gain the power of concentration: Dhāraṇā śakti. We also gain a certain alertness: Chetanā śakti. Chetanā śakti. These three forces. To what we can reach with our sādhanā, this practice, through these three forces we arrive at something that we can no longer influence: the divine forces within us. It is something like His will.... From the most challenging situations. And last but not least, Jñāna Śakti, the power of wisdom. If there is a supreme power. To these three divine forces, or rather to transcend knowledge, concentration is necessary. I have already told you the first technique, the concentration one. To be in action, yet to concentrate on your breath. You walk in the forest, across a beautiful meadow, and instead of being a dreamer about something, instead of dreaming of Onur and Scheherazade, you will be aware of your breath and you will be aware of the connection to the Divine Mother, to the endless ocean of energy. Om reši, jidna ema, dva, na, na,... I see, the candle is at the distance of a thumb, held in the hand in front of the eyes; this is one of the small techniques where you can concentrate beyond yourself. This is one of those techniques that you can concentrate on based on how you decide, from how you decide.... Svāmījī recommends these two techniques. Concentration. 'Kon' means inward. And 'centration', centrum, that is concentration at the center. When you have a wheel, the wheel turns around its center, if there is an axle, and at the center of that axle, the support stands, so the wheel can turn. If a person grasps this center, they attain calmness amidst activity; it is a hurricane, but at the center of that hurricane is the eye, and there is absolute stillness. In that space, nothing gets disturbed. In this space, nothing returns; it is very serene. That hurricane is our life. And around that hurricane, where it all stands, is our inner being. That is the grasp of the divine self within us, in our inner space. In this lies the best technique to cope with and master stress. In the Bhagavad Gītā they are saying: "In action, one sees the people; and in stillness, one sees the action—truly, that one is wise." The wheel of life runs around us; we do not stop it. Basically, it is as it is. Life simply flows. Just as there are ocean tsunamis with which we live today, so too are there mental tsunamis, social tsunamis, which we now see in the Arab world. True psychosis, a prolonged tsunami, cracks open and we reach our inner self, the divine self, as we have found that calm in the midst of activity, and we will not be slaves to the situation. This is the general meaning of meditation. When I reflect on the guru, it is said, and we have it in the prayer, that the guru is, in essence, the form of the master in meditation. In the meditation we had, we introspected and concentrated on the image of the master. First, it may be a physical form, first, for it to be, but for it to be, a physical image. Then we transform it into the form of qualities, the master, the divine qualities. Only in the end does one bathe in the light. And ultimately, one is in the light. And so meditation of the word heals our entire inner phenomenon, as much as it does stress. So, that’s it, if I were to speak about stress. Simple techniques. Observe the breath. Practice tratak. Slowly, as you gain some spiritual skill, that light, you no longer need to have a candle there. You can practice such an inner tratak, close your eyes, and become aware of that light at this point. At this point, the trikuṭi is spoken of. That luminous point slowly moves toward the quality. And in what quality? You will realize that. Techniques of simple being. Good nutrition, consciously prepared with the lārsa prayer. Good breath, conscious breath. I realize why I have this breath, that through the breath I am connected to the divine energy, to the infinite ocean of prāṇa. Good movement, conscious movement. Āsana, āsanas, prayer, relaxation, concentration, and meditation. Swāmījī says, even after a few months, and probably before the time, he said that whoever can do this sādhanā for one year, practice this complex sādhanā that we have spoken about, it will change their life by itself. This is the only system that can change our karma, that can transform our life for the better. This is one way to transform our karma, to transform our life into something more beautiful. In today’s times, it is almost a miracle that we meet like this. And we speak of the disputes by which the people lived for the entire majority. And we can speak of the truth by which a person’s life is life for ten years, but now, because we have felt ourselves in the forgetfulness of free life, we have created ourselves in a state of engagement with this condition of life. Victory to You.