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Part 1: Yoga in Daily Life: A System for Holistic Well-being and Global Harmony Yoga in Daily Life is a system of yoga and meditation designed for health and lifestyle management, based on four main principles: physical health, social health, mental health, and spiritual health. It is practiced by people from all walks of life, regardless of age or level of physical ability. Classes are held for the general public, in the corporate sector for stress management, and in hospitals and rehabilitation centers, as well as for adults and children with special needs. Incorporated non-profit Yoga in Daily Life associations are established worldwide and are actively involved in local, national, and international community projects. On a local level, the Australian Association of Yoga in Daily Life strongly supports humanitarian work in the community, with volunteer instructors conducting classes for intellectually disabled adults at institutions, for senior citizens in aged homes, for inmates of prisons, for the terminally ill in palliative care units of hospitals, and for children. On a national level, Yoga in Daily Life frequently collaborates with other Australian organisations to raise community awareness and funds for initiatives. These have included the Red Cross, the Cancer Council, Oxfam Community Aid Abroad, Amnesty International, the Australia Tibet Council, WISFA, as well as various local and state government departments. Yoga in Daily Life also supports the rich multicultural diversity of Australia, frequently hosting cultural events to foster harmony and understanding between people of all nations. On an international level, the Australian Association of Yoga in Daily Life was present at the United Nations World Summit on Sustainable Development in Johannesburg, launching its Type 2 initiative for desert rainwater harvesting. This initiative is a grassroots project aimed at addressing the urgent water crisis gripping the drought-stricken regions of Rajasthan, India. Other international projects actively supported by Yoga in Daily Life in Australia and abroad include the education of women and children in collaboration with the Rajasthan State Government of India. Residential seminars for women are held to empower them to act in an advisory capacity within their local community on matters of health, hygiene, and child development. In 1999, Yoga in Daily Life began to address the issues of school education among poor communities with the philosophy that every child has an equal right to education. No child with a wish to study should be denied that wish due to their family’s financial or community status. The school project operating in the rural district of Pālī is generously supported by Yoga in Daily Life sponsors in Europe, India, and Australia. The organization’s founder is Paramahaṁsa Svāmī Maheśvarānanda, simply known as Svāmījī. He is a gifted organizer of human efforts and a tireless humanitarian worker. For the last 30 years, he has been initiating humanitarian aid projects to improve human welfare. He has addressed the United Nations on issues of peace and protection of the environment, and has taken the message of unity and tolerance to various world leaders. In recognition of his life’s work, he has received countless awards, most recently in July 2002 from President Mesić of the Croatian government. In 2001, Yoga in Daily Life worldwide held candlelight peace vigils to raise people’s awareness and to unite them in their wish for world peace. At a recent address in Europe, Svāmījī’s words resounded with a clear message: "Our world situation is not in balance. It is unfortunate that humanity continues to ignore the lessons of history. War arises out of greed for power or differences in religious beliefs. But no matter on what side of the wall someone dies, remember that a member of our human society has lost their life. Be without discrimination, for world peace is possible only when all people practice respect and recognition of other cultures and traditions." During Svāmījī’s 2002 World Peace Tour, the Yoga in Daily Life Associations initiated interfaith dialogues in Europe, Australia, South Africa, and India. In these historic meetings, religious and spiritual leaders discussed the critical need to foster tolerance and understanding, and to bridge the gap between religions and cultures. In the meetings, there is always the mutual recognition that one God is worshipped in many forms and in many ways throughout the world. In July 2002, Svāmījī and the Dalai Lama met in Zagreb, Croatia. These two spiritual luminaries have dedicated their lives to easing the suffering of humanity, and their discussions shared a common concern for a lasting world. On October 5, 2002, an international conference on world peace and the message of Mahātmā Gandhi was initiated by Svāmījī in Vienna, Austria, with 2,000 participants attending from 40 countries, including ambassadors from 25 countries and spiritual leaders from eight different faiths. This remarkable conference focused on human rights, ethics, and human values as the most valuable assets for world peace and sustainable development. Gandhījī said, "Islām and Hinduism, these two are our two eyes." And now my question is this, dear brothers and sisters, which eye do you want, and which eye do you want to take out? None of them, both, both equally. We need tolerance in the world. Where there is no tolerance, especially in religion, then the country suffers and the whole world will suffer. I believe that only when we are open to each other are we truly liberated. Not by giving up, but by adding. The road of true dialogue is from tolerance to respect, and from respect to acceptance. Are we to respond to real or perceived threats from others or other nations with violence? Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... The United Nations organization was not always in the interest of humanity. The United Nations organization, the General Assembly, and the Security Council are most competent to decide what is good and what is bad in the world for mankind. The prophetic words and actions of Mahātmā Gandhi challenge us in the hypocrisy of the present age. We live in an age of so-called globalization, but the reality is that the rich are growing richer and the poor are growing poorer. The values of village life are often dismissed, and the fragile environment is polluted and desecrated in the name of development. Family and community, and religious values and traditions, are eroded or despised. Mahāprabhujīdīp Karatā. Mahāprabhujīdīp Karatā. Peace within the human heart. Peace also requires compassion, a sense of connectedness with other humans and with other species. Peace is a deeply felt wish that others may prosper with all their differences. If we have to handle September the 11th, healing of wounds is what we must learn. Wounds of technology, of inequity, of increasing crime, and wounds relating to the loss of the sacred in our lives. A miracle has happened. It can only happen when we have people like Svāmījī with us, different people. We recognize the interconnectedness between the world of humans and the world of nature. Unless we care for the earth and one another, we risk, in the words of the Earth Charter, the destruction of ourselves and the diversity of life. We also recognize our interconnectedness despite our differences in religion. For dialogue is not a luxury. It is essential to achieve the goal of enduring peace. Peace between individuals, peace between communities, and peace between different religions. With Gandhi, we must acknowledge unity in diversity. The holy science of yoga is a discipline of wisdom passed from master to disciple since the beginning of time. And Paramahaṁsa Svāmī Maheśvarānanda is the living successor of an ancient lineage of great spiritual masters. The lineage began with the great sage Śrī Alakhpurījī Mahārāj, who dwells in the mountain range of Sambhupañca Atala Akhāṛā in the Himalayas. It is said that from time to time he appears in physical form in order to re-establish the eternal spiritual principles. He is regarded as an ancient ṛṣi who imparts the knowledge of pure truth and reality. Śrī Alakhpurījī’s successor is Śrī Devpurījī Mahādev, a revered incarnation of Lord Śiva, the destroyer of ignorance and liberator of souls. He was an ascetic saint who lived in the remote desert regions of Rajasthan as an embodiment of Lord Śiva. Many miraculous events took place during his lifetime. On numerous occasions, he bestowed perfect sight to the blind and perfect health to the gravely ill. Known as the master of the elemental forces, it is said that the wind is his breath, and to see Devpurījī, look into the rising sun. Śrī Devpurījī’s successor, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, was one of the most divine incarnations ever to walk this earth. A God-realized saint, he was truly a pure embodiment of divine love. In the sky, his village spontaneously lived. He lived an utterly sinful life in the desert regions of Rajasthan, India, from 1828 until 1963. Śrī Dīp Mahāprabhujī, a loving soul, was dedicated to easing the suffering of humanity. He taught by his own example, emanating the supreme truth of God, and these truths he captured in his golden teachings. At 135 years of age, Śrī Dīp Mahāprabhujī left this earth, but his spirit is ever present in the light that he kindled in the hearts of his disciples. Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī’s successor is Paramahaṁsavāmī Madhavānandajī, affectionately known as Holy Gurujī. He is one of the very few spiritual masters of the modern age who is truly authentic in the tradition of yoga. Childlike in his devotion to God, yet strict in discipline, Holy Gurujī is a direct disciple of Śrī Dīp Mahāprabhujī. He attained the blessed state of God-realization simply through pure devotion and service to his master. Today he lives a quiet life, almost in constant prayer and meditation, which is dedicated to all of humanity. And Svāmī Maheśvarānandajī, simply known as Svāmījī, is the successor of this great lineage of spiritual forefathers. He is a sage of the modern world, deeply revered and recognized globally by thousands. He made a team work and is a tireless advocate for world peace. He has dedicated his whole life to serving humanity. Svāmījī is one of the great self-realized masters who has brought the ancient science of yoga to the West. His insight and understanding of the problems of modern society led him to create a unique and comprehensive system of yoga called Yoga in Daily Life. The location of his life was international awards, recognized, addressed the United Nations, and on many world stages. He has spread his message since its inception in 1972. Yoga in Daily Life has spread to over 34 countries across the globe. In today’s modern world, Paramahaṁsa Svāmī Maheśvarānanda imparts the ancient teachings of yoga wherever he goes, inspiring many thousands to the practice of yoga and meditation in their daily lives. The four aspects of the Yoga in Daily Life system are: physical health, gained through the yoga postures; mental health, attained through relaxation and meditation; social health, living in harmony with one’s environment; and spiritual health, the recognition of one’s soul or Self. Not only is Yoga in Daily Life taught in thousands of full-time yoga centers across the world, but qualified yoga teachers also teach this system in hospitals, kindergartens, schools, universities, health clinics, the corporate sector, and hospices for the dying. It is a system of health and lifestyle management suitable for all people, regardless of age, nationality, cultural background, or religious belief. The message that Paramahaṁsa Svāmī Maheśvarānanda spreads wherever he goes is that of world peace. He has personally taken this message to governments, presidents, and world leaders across the world. Wherever he goes, he is received with high acclaim. Political and religious leaders of many countries have joined him in public events to raise people’s awareness of the necessity of global tolerance. At a recent address in Europe, his words resounded with a clear message: "Our world situation is not in balance. It is unfortunate that humanity continues to ignore the lessons of history. War arises out of greed for power or differences in religious beliefs. But no matter on what side of the war someone dies, remember that a member of our human society has lost their life. Be without discrimination, for world peace is possible." Mahāprabhujī Karatā, Mahāprabhujī Karatā... Paramahaṁsa Svāmī Maheśvarānanda is known for his collaborative work with the world’s major spiritual leaders. An interfaith symposium was held during the World Summit on Sustainable Development in Johannesburg. The symposium featured a gathering of representatives from the world’s major religions to discuss steps that humanity must take on the pathway to world peace. In July 2002, Svāmījī met with His Holiness the Dalai Lama in Zagreb, Croatia. These two spiritual luminaries have dedicated their lives to easing the suffering of humanity, and as such, their discussion shared a common concern for lasting world peace. On Svāmījī’s 2002 Australian tour, he was the special guest of honor at an interfaith dialogue in Adelaide. This was a multicultural gathering of spiritual leaders from ten different faiths. In April 2001, Svāmījī was invited to meet with the heads of Christian churches in South Australia. It was a historic meeting to foster tolerance and understanding, to bridge the gap between religions and cultures. In all these multi-religious gatherings, there is the common recognition that one God is worshipped in many forms and in many ways throughout the world. While seated in Vienna, Austria, the International Fellowship of Yoga in Daily Life is historically based in India, where its seven humanitarian centers in rural Rajasthan have been established for more than 200 years. The largest of these is the Om Viśvadīp Gurukul Svāmī Maheśvarānanda Education and Research Center, situated on 250 acres in the Pālī district of the state of Rājasthān. This is the organization’s international epicenter, where it can accommodate up to 500 volunteer workers, students, and visitors. From here, humanitarian aid projects are initiated to serve the local communities, providing employment and relieving poverty. This ecologically managed centre is dedicated to the protection of all life, the environment, and world peace. One of the humanitarian care initiatives of the International Research and Education Centre is the construction of a hospital to provide residential health care to neighboring districts. Until the hospital is complete, the center continues to provide a free mobile ambulance service to the surrounding rural area. Another free service is the centre’s fire brigade unit, answering calls for help up to three times a day during the peak season of summer. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Puri Jī, Puri Jī... Puri, the National Fellowship of Yoga in Daily Life, founded the Gyānputra program. It provides financial support for children from poor families to attend school. In July 2002, another education project was officially initiated at the centre, with the opening of a school for primary and secondary students. These programs help children attain a reasonable standard of education and thus grant them better employment opportunities for the future. To address the urgent water crisis facing the arid regions of Rajasthan, a desert rainwater harvesting initiative is being created by the International Fellowship of Yoga in Daily Life. It is a grassroots project aimed at alleviating poverty and providing a reliable water supply to remote and disadvantaged desert communities. In conjunction with the water project is the work of reforestation, and to date, hundreds of thousands of trees have successfully been planted in an effort to turn the desert green. A natural consequence of the reforestation work is to engage in sustainable methods of agriculture. The centre itself practices organic farming and shares the model of these principles with farmers in the local area. One of the most outstanding spiritual leaders of our time, Paramahaṁsa Svāmī Maheśvarānanda, simply known as Svāmījī, is recognized globally by thousands. Part 2: The Path of Yoga and the Nature of Consciousness He is the founder of the International Fellowship of Yoga in Daily Life. The fellowship’s activities are aimed at serving humankind by fostering health, world peace, humanitarian aid, human rights, and the protection of the environment and all living beings. Swamiji is one of the great self-realized masters who has brought the ancient science of yoga to the West. His deep spiritual insight and understanding of the problems of modern society led him to create a unique and comprehensive system of yoga called Yoga in Daily Life. The four pillars of Yoga in Daily Life are physical health, mental health, social health, and spiritual health. Physical health is achieved through systematic practice of the yoga postures and cleansing techniques. Mental health and balance are gained through the regular practice of relaxation, concentration, and meditation. Social health is viewed as the ability to live and communicate with others in our society without conflict, to be caring for one’s community, and to be responsible for the environment. Spiritual health means to live constantly in the awareness of God and by the principles of non-violence in thought. Today, this unique system of yoga is taught in more than 26 countries worldwide. Maheśvarānanda is a world-renowned author, having written numerous texts on yoga and meditation for the past 30 years. In the year 2000, he published the most in-depth text on yoga yet, which has been received with high acclaim worldwide. The book Yoga in Daily Life is a comprehensive guide written for today’s modern lifestyle without compromising the originality of the ancient science of yoga. The practice of the Yoga in Daily Life system balances the physical, mental, and spiritual aspects of this ancient science with the demands of everyday life. This book clearly demonstrates how physical health is attained through the practice of yoga postures. These exercises release physical stress, rejuvenate the body, and replenish our energy levels. They are suitable for all ages, regardless of physical fitness or condition of health. The book’s guided instruction in yoga postures includes over 450 color illustrations. It covers all aspects of traditional yoga practice, including relaxation, breath techniques, and the cleansing practices of other yoga kriyās. Scientific dietary recommendations are provided to enhance one’s physical health and mental well-being. There is also step-by-step instruction in the arts of concentration and contemplation, gradually progressing from beginner stages to higher levels of meditation. Detailed explanation is given about the cakras, the spiritual centers in the human body, what influences them, and how they affect our consciousness. The Yoga in Daily Life book is an invaluable guide for both the beginner and the advanced yoga practitioner. In the first year of its release, the text was published in eight languages. Śrī Śrī... The Kuṇḍalinī means to awaken one’s inner knowledge, that innate potential which exists in each and every person as our birthright. Awakening of the Kuṇḍalinī means awakening of the wisdom, awakening of your knowledge. You become master of yourself, you become very clear, you are not confused. Puri Ji is an awakening of consciousness, and it happens when the cosmic energy contained within the human body is purified and directed upward to the highest spiritual centers. The same energy that pervades the cosmos also pervades the human body. This cosmic energy is accumulated in the body at certain locations called cakras. Like a vortex, cakras pull in the energy from the cosmos in a circular motion. Cakras function on several aspects of our human existence, with important glands and nerves located in the region of each energy center. Of the thousands of cakras distributed throughout the body, just eight are the primary focus of kuṇḍalinī yoga. The five cakras are associated with normal human existence. The three divine cakras are situated along the spine, and the three divine cakras related to spiritual development are located between the top of the spine and the crown of the head. Through the practice of yoga, prāṇāyāma, meditation, kriyā, and repetition of mantra, we can influence and harmonize the cakras in our body. However, the guidance of a spiritual master is essential on this path. Like every form of energy, one must also learn to understand spiritual energy, and only that one who has traversed the path to enlightenment before us is fully competent to be a guide. The Sanskrit word guru means the remover of darkness. It is that one who removes the darkness of our ignorance and kindles in us the light of wisdom. The Guru is that spiritual master who inspires, instructs, and guides us to enlightenment, the ultimate realization of our inner potential. This is the aim and purpose of human life. Gurudeva bīnā kārya nāya sare, koṭi upāya kare, koī cahe, koṭi upāya kare, Nābhava Sindhu Ṭīre Gurudeva Bīnā Kārya Nāya Sare, Gurudeva Bīnā Kārya Nāya Sare. Great Saint Tulsidās said about the development of consciousness, how it developed from the stone until the human. Also, Bhagavān Buddha said that when he got enlightenment, Prince Siddhartha, Prince Siddhartha, when he attained enlightenment, was then known as Buddha. Buddha means enlightened one. So they have forgotten the name Siddhartha, they call him only Buddha. And he said that I went, after my enlightenment, again I made my journey back to the stone. And then again, I came from stone until this level. And I realized how difficult it was, how many obstacles there were. When you walk on the beach of the river, you find beautiful stones, little by little. They are big. They are nice, round stones. Very nice round. We call them Śālagrāma, Śiva Liṅga. They are very nice. People like to take those stones and put them on the altar or at home. They are very round and shining. Mahāprabhujī said, "Ask this stone how he became so nice, gentle, and soft." Kitni thokre khani padhi, how many beads he got, how many times he had to hit here and there, get so many slips, till he became nice, gentle. So in our life, we have to experience many, many things. Finally, we came to this level now, where we are experiencing three things. Our consciousness is in three levels. That is called Chetan, Suṣupti and Svapna. Jāgrat, Suṣupti and Svapna. Avasthā, being. Jāgrata, Suṣupti, and Svapna. Jagratā is conscious; you are awakened. We are now in Jagratā. Sushupti is sleeping, deep sleep, and Swapna is dream. When you dream, then this world disappears, and when you come back from the dream to the jāgrata avasthā, the dream disappears. So now, what is the truth? If the dream is truth, is the dream world truth, or is this world truth? Because when we go to the dream, then this world is like a dream. And that becomes like a reality. And when we come from dream to this world, to the Jagrata, then Swapnā is like a dream and unreality. So, the great saint Aṣṭāvakra, preaching to King Janaka—this long story I will not tell—but he is saying, "King Janaka, neither is the dream truth or reality, nor is Jagrata the reality." This is not a reality, nor is that swapna a reality. Swapna Vata Samsara, hey king, this saṃsāra, this world is like a dream. This world is like a dream, but what is the reality? Reality is that the observer or witness, the one who is witnessing the dream and this avasthā both. Who saw the dream? At the time of the dreaming, who saw the dream and said, "I am dreaming?" And now, who is in the jagrat avasthā and says, "I was dreaming, and now I am in the jagrat avasthā"? So neither dream is the reality, nor is the jāgrat avasthā reality. The reality is that which is all the time’s presence. And that presence is your divine Self. That you are one, you are the witness of everything: deep sleep, dream, or awakening. These are the three levels of consciousness. Unconscious, subconscious, and conscious. On this, now the consciousness which is developing from this stone until the God consciousness. Now we are very near, very near to this. In this circle of rebirth and death, in this cycle of rebirth and death which Yama has in his mouth, there is a last point that’s called human. And only in human life is it possible to step out from this play of rebirth and death. You believe in rebirth, or you don’t believe in rebirth. That doesn’t change, because many people do not believe. We don’t believe in incarnation. Okay, don’t believe. Reality cannot be changed through a belief. The fact cannot be changed, that you believe this or that. No religion, no philosophy, no belief, and no mentality can change the reality, the truth. Truth is a bitter truth, and there are rare people who can digest the truth. Truth is not easy to digest, and therefore, do not search for the truth as long as your digestive system is not strong enough, meaning your psychic system. When you know the truth, then you will be jealous, you will be angry, you will be suffering, you will be scared, and so many, many things. Many things will happen, so it is better that you don’t know. Are you searching for the truth about something? Are you ready to suffer for that? No, don’t search. Similarly, whether I believe it or not, there is rebirth. Belief does not change reality. Now, so in this Chaurāsī, the 8.4 million cycles of different creatures’ lives, human life is at the highest point. But never think that humans have the copyright to always be born as humans. No copyright. You have freedom to do now to be born again as a human. You do have to do good karma, so you will be born as a human. And even you will not be born, or you will be incarnated as a holy man, a holy saint, a Bodhisattva. You can come with free will power into this world. And bless the people, preach the people, and like this, you are free from the karmas. These karmas will not attack you anymore. How? Like there is one prison. There is one prison, and in this jail, police brought five people. Five people are in the prison room. And other people who were walking outside said, "Oh, today five people are in jail." The next day, a man came with food and drink for them. Some people were walking. They said, "Oh, today six people are in jail." What? Six people are in jail. Then, the next day, the messenger came to tell them, "Today you are free, you can go home." And they were walking, and they said, "Oh, there are seven people inside." Now, it means the guilty one came as a guilty one into the prison. But a free worker who was working from his free will in the prison brought them the food and Śiva, but people don’t realize that. The one who is doing Śiva and the holy saint who came to liberate them, he also has to come into that prison to give them this message: "Now you are free, you can go." But those who have no knowledge about the guilty and the non-guilty, they will see, oh, they are all in the prison. Similarly, we do not realize the difference between the realized, incarnated Holy Soul and normal people. We think they are like us. They are eating, sleeping, speaking, talking, walking, doing. They are also like us. Yes, they are like us. But their coming into this world is different. So through this human life, you can do good things: prayers, meditation, mantras, helping—many, many things in order to become free. Then, maybe sometimes you come back, or you don’t come back. In this great saint Tulsidās said, "Pralabdha Pele Racha, Pise Rasa Sarīr, Yāche Man Nīche Karo, Dhar Hirde Mein Dhīr." "Pralabdha Pele Racha," I have to use the words in Hindi. Pralabdha means destiny. Pīśe Rasa Śarīra, after the body is created. Therefore, have contentment in the heart and do something good for the future. So, it means that whatever you do now will affect your future life. So, here are the three levels of consciousness: unconscious, subconscious, and conscious. All our karmas from many, many... Many lives are stored in the level of the unconsciousness. There is our pralabdha, and we don’t know when which karma will come out. It must not be only bad karmas; it can be good karmas. And it must not always be bad karmas coming out; good karmas can come out as well. Someone has very, very many bad karmas, but suddenly good karmas come out, and he is liberated. Luck hai, that’s luck. Luck, good luck and bad luck, it is somewhere there. Deen Bandhu Deena Naath, merī dorī tere hāth. Deen Bandhu Deena Naath, O Lord of the meek, the rope of my life is in your hands. The string of my life is in your hands. Please move a little bit towards your side, Lord. Sham Drashti Hai Naam Tyaro, Chahe To Par Karo, Prabhujī Mere Avgun Chitna Dharo. In this bhajan you were singing before I came. So your life and my life, everything is according to our prārabdha, our destiny. Now, what is destiny? Destiny is a product of your karma. What is karma? Karma is your actions. So destiny is a product of your deeds, whatever you did. Last time I told you one story, and I will tell you the same story again, because those who were here last time are not here now. Means action, okay? Good or bad, there are two actions. Niṣkāma karma and sākāma karma. Selfish or selfless. Good karma has good fruits, and bad karma has bad fruits, bad results. Action is in your hands. Bhagavān Kṛṣṇa said, "Karma is in your hands, but the fruits are in my hands." Action is in your hands, but the result is in God’s hands. Like a student, the pencil is in his hands to write his examination papers, but the result is in the hands of the professor. Action is in your hands. You have one stone in your hand. If you want, you can throw it, or if you want, you can keep it. That’s what I told you last year also. But when you have thrown this stone away, you cannot run behind to catch it. When you take the stone and throw it with all your energy, then it will hit the target. And suddenly you see that some living being is there, or your child, or your husband, or your wife, or someone. And you say, "No, no, I don’t want, I don’t want." Though you don’t want it anymore, it was a mistake, and I didn’t want this. Yes, you didn’t want this, but the stone will hit that target. Because that stone is not in your hands anymore; it’s gone. So we call it Bhagya. It slipped from the hand, it fled. And when the thief escapes from the hand, then the father should be very careful, because you never know at what time he might take revenge. So when the enemy is gone out of the hands, then now you have to be very careful. You never know when he or she will take revenge. So the action which you did already, with or without thinking, now you never know what reaction will come, or when the fruits will come back. Every action has a reaction, and every reaction will have an action, and every action will have a reaction, and every reaction will have an action, and every action will have a reaction. So reaction and action, and reaction and action, and now we are here. So we don’t know whether this life is a reaction or an action. And that’s why this reaction and action in the world, the wars are going on everywhere. We don’t know if it is a reaction or an action. The reaction to the Twin Towers, and the action was taken, and the reaction came again, and again action comes. And who knows where the reaction will be. So now the question is, when will this reaction and action stop? Ye cakra jo calā hai, this cakra, when will it stop? So whatever we do, everything is dormant at the unconscious level. Subconscious. The subconscious is the level which is connected with the mother’s body. From the mother and father, when you first come into the mother’s body, how did you come? What was the psychic condition of your mother? What was the psychic condition of the father? The physical condition, social condition, emotional condition—everything. And how were the nine months? And in these nine months, it is very important that the father is with his wife, or with the mother of the child, there. And mostly, what people are doing when the mother is pregnant or the wife is pregnant, is they go mostly to the pub, drinking and gambling. Part 3: The Path Beyond the Wheel of Suffering And that is how divorce takes place. Or there are many, many unhappy women, ladies who are alone with their children. This affects your consciousness. How were you born? How was your childhood, until now? Everything from the past, from the beginning of your life in the embryo until today, that time is stored in the subconsciousness. And then the subconsciousness is connected with the five jñānendriyas, five karmendriyas—five jñānendriyas. So jñānendriyas are the five senses of knowledge. In this world, there are only five indriyas, or senses, which give us knowledge about this world. There is no sixth one, and whatever we receive goes to our subconscious. Eyes give us vision, information through color and objects. Ears give us sound through vibrations, and the nose gives us smell. The mouth, the tongue, gives us taste. Mahāprabhujīp Karatā Mahāprabhujīp Karatā... Vāsanā hi duḥkha kā kāraṇa. Desires are the cause of our sufferings. And vāsanā, hi, vāsanā kā kāraṇa is ignorance. So, all these vāsanās, desires which are in the subconsciousness, from time to time they will come out. And the third level of consciousness is called the awake conscious, which is collecting everything now and transferring it to the subconscious. The function between subconscious and conscious is that function which is called mind. So your mind cannot be concentrated or relaxed if your subconscious is overloaded. Therefore, in order to purify the subconscious and to purify the unconscious, you have to practice Kriyā Yoga. And you have to practice Mantra Yoga, mantra, Guru Mantra. There are many mantras, but you have to have a guru mantra because it is: Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Pādam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. And therefore, we must have that Guru Kṛpā, Guru Mantra, Guru Dīkṣā. This Guru Paramparā is all in Sanātana Dharma as a life-steal. Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ. So consciousness—now we are pendling that our self, the individual self is pendling between these three levels: unconscious, subconscious, and conscious. That is in the Chakra book. I have written this one book. It will come very soon. But you can see a little bit about chakras in this, where it is very, very interesting: hidden powers in humans and the entire... Entire consciousness is described in this entire play. Now, the psychic of the humans, what we call the psychic, the emotion—emotion means you are in the motion. In such a motion, sometimes that motion you can master, and sometimes you cannot master that motion. So, emotion. And that is to be Jñāna Aṅkuśa. Aṅkuśa is that mouth, manzo, elephant’s master. Mouth. What do we call the elephant? Mouth? No, no, no. Who controls the elephant? A man, his mouth, we call mouth, and he has an aṅkuśa in his hand, a piece of iron, only one foot. But when the mouth comes and takes in hand the aṅkuśa, a big elephant, which is two and a half meters high, Śrī Śrī... Within yourself, you will see such beautiful functions in the body and everything. Within you is everything. Within you is the fountain of joy. Within you is the ocean of bliss. Within you is the immortal Ātmā. Kill this little I, ego, and lead the divine life. Then you will have a divine life, a spiritual life. So you shall go through this chā in order to understand the consciousness. Consciousness is consciousness, but there are different colors, there are different factors, there are different karmas between, so it is rising and coming. So, there comes then Kuṇḍalinī awakening. Kundalini awakening does not mean that some snake goes up. People say, "Swamijī, my Kuṇḍalinī is going up." Oh God, there are no snakes going like this, my dear. Oh, I feel like the ants are walking. What is that, Master? I said, you must bathe every day and change the dress. Kuṇḍalinī awakening means the awakening of wisdom, self-control, confidence, enlightenment, and wisdom. When the Kuṇḍalinī awakens, there are no psychic problems. You become the master of yourself. Self-control everything, and your devotion becomes bigger and bigger. Then you understand what the Satguru means, what the master is. Then you can surrender. Otherwise, it is easy to kneel down, but it is very hard to surrender the heart. That’s it. Rare are they who realize or understand the Master. Holy Gurujī said in that video, perhaps you have seen it or not. Few are those who can recognize the guru. And the one who takes money from the guru becomes a false guru. Rare are they who understand what is Gurudev. And who understands the Gurudev becomes the same as the Gurudev. So I wish you divine consciousness. I wish you that your chakra purifies, and I pray to Mahāprabhujī, Devpurījī, and Holy Gurujī and all holy saints that you come out of the circle of rebirth and death. That you come out of the jail of the yamas, you know. So when I first saw this motorbike, you know, the motorcycle Yamaha, I said, "My God, this is really Yamaha, I don’t want to sit on it." So they said, "No, no, the Japanese are such perfect people, even they are riding Yamaha." So, Yamaha has no more, I said, "Oh, wait, you never know." You have to be careful, so I wish you all the best. And this is a consciousness, that is all. All is within us, within us, everything within us. So we have to overcome our qualities and develop the divine qualities through satsaṅg, meditation, and mantra practice. Guru Mantra, I tell you again and again, without the Guru, you are lost. Rāma, Kṛṣṇa se kaun baṛe? Usne bhī guru kīna, tīn lok ke nāth par satguru ke ādhīn. Who could be greater than God, Rāma and Kṛṣṇa in this universe? Even they also had a Satguru, and they also were surrendered to the Satguru Dev. Yesterday, we were speaking about creation, how the creation took place, what is the universe, the cosmic mother, and the Brahman, the cosmic father. The creation on this planet, 8.4 million different creatures, is divided into three categories: jalchar, thalchar, and nabchar. Kriyāchārs living in the water, Kriyāchārs living on the earth, and Kriyāchārs living in the air or the space. Finally, we came to this human. It’s not that humans were immediately created. It’s a long, long process. We call Chaurāsī Kā Cakra, cakra. Many of you know about cakra. But you think of chakras only as energy centers in the body. Chakra means a wheel, and wheel means continuity, rolling without interruptions, without any obstacles. So yeh charā charī kā khela jag mein do din kā hai melā. Someone has gone, someone will go, someone stands with a bundle tied, alone in the world, this gathering is for two days. This is a divine play. Charachari Ka Khela. This is a play of the creatures. Jag mein do din kā hai melā. Meeting in this world is only a two-day meeting. Which are the two days? One day was yesterday, and the second day is today. Tomorrow, we don’t know. No one has seen tomorrow. Tomorrow will always be tomorrow. So in many shops, especially in India, we have many friends. The whole neighborhood becomes your good friends, and they come and buy something in your shop, and they say, "I will pay you later," and they take the goods and go, and they never pay. So they are your friends, you can’t say anything to them, and if you tell them something, then they are angry or unhappy, and so on. So, they write on their soap, very big, like you write, "Yoga and Daily Life" or something, you know. Today pay cash, tomorrow you can take, borrow it. Today’s cash payment, because tomorrow never comes. So, no one has seen tomorrow. Chara chari kā khela, jag meṁ do din kā hai melā. Koī calā gayā, koī calā jāegā. Someone is gone already, someone will be going. Koī gaṭhrī bandh khaṛā akhelā, jag meṁ do din kā hai melā. And someone has packed their luggage and is standing alone, waiting to go. In Tibetan culture and Buddhism, they have three things very important. One is called Dharma and Karma and then Yama. Yama means the God of death. You may say God of death or death itself. Death is called the messenger of death. When someone dies, Yama comes to take you away if you have bad karma. And if you have good karmas, then the Devas come to take you. The god of death, Yamarāja, has a contract with God that he will manage the balance, keeping nature going on, to balance nature. And there is one picture of Yamarāja, in his mouth hanging one wheel, a very big wheel, like this mālā. And on that garland, which is hanging, a wheel chakra, there are many, many pictures on it, different kinds of pictures, symbolizing 8.4 million, Caurāsī Lakh, jīvajoon creatures. And why is it hanging in his mouth? Because he is constantly eating. So all mortal beings are in the mouth of death, and death is a cruel one. For death, it doesn’t matter how you die. The main thing is that you die, through accident, in the fire, in the water, many, many different ways. Therefore, the Vedas said, the Upaniṣads said, Mṛtyormāyāmṛtaṁ gamaya. Merciful Lord, lead us from mortality to immortality. Since human consciousness, human knowledge, the human has realized the suffering is continuing, this wheel, the rod, the circle is continuing, running like your car wheels, they are running, it has no end. It doesn’t matter which direction you move; it’s still moving. Now, how to come out of this circulation? Prāṇāyāma in Rājayoga: inhalation, exhalation, and retention—that’s all. Rechak, Pūrak, and Kumbhak. Rechak means to exhale, Kumbhak means to retain the breath, and Purak means to inhale. And this is that divine consciousness exhaling. The creator, "Ekoham Bahu Siyam"—"I am one, and now I will multiply"—he exhales, and this is his exhalation. And now he is maintaining, holding Kumbhaka, Bhair Kumbhaka. He is the sustainer, the protector. And now, "I have enough, now I will inhale." Everything will be inhaled. Now, this process in nature is inhalation, exhalation, and retention. What we did when we were born was, first, we inhaled. And then we cried, and whatever we did, you know, whatever you did. Or ask your mother what you did, and what we will do at the last in this life? We will exhale and will not be able to inhale anymore. So it is a long breath from birth until death. Brahmachārī Deepakjī yesterday said, "From the womb to the doom." So from birth until death, that is a long breath. From one soul to the other soul, between is only waves. So, in between what you are inhaling and exhaling is only waves. Now, this circle which is going, that is called rebirth and death. Who is born will die, and who died will be, probably will be born again. Why? Probably. Because if you are liberated, then you will not be born. This suffering in every life, in many, many lives. Not only human life, but look at the life of other creatures also. Life eats life. How cruel it is. One is suffering, and the other is enjoying. There was one yogī meditating. What was he doing? Meditating. Yes? He was meditating, no? Yes, thank you. He was meditating, a very nice, kind man, a very kind person in the forest. And one beautiful bird came and sat on his lap. The yogī was surprised. How is this possible? You know, animals don’t trust humans. The birds dare to sit on the head of the dangerous tiger or on the back of the lion. But birds will never come and sit on the shoulder or the lap of a human. Because they know the radiance which is going from the human is not trustworthy. But still, he said, how is it possible this bird is sitting there? But a small, tiny, beautiful bird, very beautiful, spread its little wings to get air, exhausted, breathing and looking at that man. And man is looking to that bird. Now the bird is speaking to that man, to the yogī, "Sir, I seek your help. I came to thee. Mene aapkī śaraṇ lī hai Prabhu." You are a human, nearly like a god, and I seek shelter. This yogī said, "Yes, what can I do for you?" I am so happy. I love you, my little bird. He said, "I am not still your bird, but please help me." He said, "Yes, what can I do for you?" You see, there is a sitting 40 meters far, another big bird, and she wants to kill me and eat me. I have been flying for five hours now, trying to protect myself. Escaping here and there, I couldn’t find shelter anywhere. So I thought you would protect me. You will save my life, so I am with thee. He said, "Don’t worry. In this world, there is no one who can kill you. I will save your life. Relax." Thank you. Do you give me your word? He said, "Yes, I give my word. I will not let you kill." So this bird sat relaxed, peacefully, sat down, and closed its wings. The other bird, which was sitting far away, slowly walked, exhausted, and said, "O human, help me, I am dying. I come to you, please help me." Coming nearer, this bird said, "My enemy is coming, please protect me." He said, "Don’t worry, I will not let you kill. Sit relaxed." Another bird is coming, ten meters near, and saying, "Sir, I have been hungry for the last five days. I couldn’t find my food." Now, finally, I found my food. For five hours, I have been flying and trying very hard to get my food, but my food is with you. Save my life. Now I can’t survive anymore. Otherwise, I will die here. And I come with such great confidence that you, as a human, will have that human heart to protect me and give me food. This small bird is looking to him, saying, "You gave me your word, you gave me a promise. Please, don’t listen to him, my enemy." He said, "Don’t worry." He said, "Please, quickly, I am dying out of hunger." I am a non-vegetarian creature. This is called dharma saṅkaṭ. This is called the situation in which you call dharma. You don’t know what is right and what is wrong. What to do? He slowly took that bird in his hand, and the bird was trembling, thinking, "He will kill me." He said, "No, no, I am not killing you. Please come on my palm." And he measured this bird, how heavy it is. He put it again on his knee, and he took the knife and cut off his own muscle, that much, and he threw it to that bird. Bird said, "I am still not satisfied, I am still hungry, it was not enough." Please measure quickly. Again, he takes the bird and he takes his muscle. He takes big muscles, but still this is little, and that bird is heavy, and the bird is heavy. He takes these muscles, and that, he must be a bodybuilder, no? He was a bodybuilder, yes. He took all his muscles out, bleeding. Finally, he said, took this small bird, and put it on the little bush where he was sitting. And he said to the other bird, "I offer myself to thee." And in that minute, Nārāyaṇa, God himself appeared. Chaturbhujī Bhagavān Śrīm Nārāyaṇa Saccidānanda Gyanāśyām, and he blessed him. He blessed the light that came from the divine, and his whole body was as it is. And there was no small bird or big bird. He said, "I was both of them." I want to know, my Bhakta, how truthful you are to your sādhanā. And to your promise, to your words, I bless you. He liberated him, enlightened him. So the humans protect you; humans are a protection. So nature, nature balancing, but humans have this different brain. So in India, when we make some mistake, someone made a mistake, then my master used to say, "You didn’t use something that you have between your two ears." Use your brain. Now, this is the circle of rebirth and death, Chaurāsī Kā Cakra. So nature is cruel but balancing. And so one realizes how much problem there is, how much suffering is in nature. And it is also not easy to develop this body in the mother’s womb. You think it is so beautiful and nice, you are just relaxing. Everything is developing, and you are going through so many experiences with so many difficulties. Finally, you are born, you are happy, but again you opened your eyes and you cried, "Oh my God, where am I?" Therefore, they finally found, "What can we do to walk out of this chakra?" The practice of yoga, meditation, prayers, mantras, spiritual life, and kindness—all of this is the one thing that leads us out of suffering. You may say, "Come to the heaven," or "Come to the Vaikuṇṭha," or "Come to the Svarga Loka," or "Brahma Loka," or whatever Lokas you may say. You can read in different ślokas described Lokas.