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Good morning, everybody. Hari Om, and nice to see you. I have seen that you had a very nice class. Yoga is the science of life; yoga is the science of body, mind, consciousness, and soul. Yoga is the life of trees, too, and also other creatures, and that’s why the name of different postures, which you have in your books, and the name of different animals and trees, so it’s developed from nature, how nature is maintaining itself. But we humans do not maintain our nature as it should be. Unfortunately, humans are the cause of the imbalance in the rhythm of nature. Sometimes people think that I do good to these trees and forest, and that is good, but that’s not good. The man-made world is not perfect. The God-made world is perfect. Human life is given to live in harmony with nature. Do not manipulate nature, including the animals. Humans are here as protectors, to protect what is going wrong. Now, there was one question yesterday that came: they are working on a piece of land somewhere, have a farm, and doing ecological development to support the plants, support the vegetables and fruits, and so on. But at the same time, they are going in the wrong direction. They think that they should develop their own, and also at the same time, the chickens and the ducks and certain animals, and use their manure for the earth, which is very good. I think for a few centuries there were not so many ducks and chickens in the forest that, through their manure, what you call the trees were getting so much. So that is again wrong, because human life is connected with love; mercy means non-violence. Now you are supporting your cabbages and your cauliflowers, but you are abusing and torturing the chickens and the other birds and animals. And, of course, at the same time, people kill the birds and eat them. So, it is more karmic for a human, more karmic and dangerous, to do this. There is no argument. If you make an argument, yes, nature eats nature, yes, nature eats nature, but human consciousness is above this nature to understand the nature and to support. A few years ago, someone told me a story. There is a restaurant in France, in Paris, a very expensive restaurant, and the cook is very famous. They announced that on that day there would be very special food, and it was 3,500 or 4,000 dollars for one dinner, to be there, what you call the high societies, and high in many ways. So, there were about 200 people. It was overbooked in two days. There was no more place left. And then the chef, or the cook and the owner, they came and they brought one case with them, and there were five rabbits inside. Life. Life. And they saw everybody. They went to the table and they said, "Which one would you like to eat?" So, ninety percent said, "No, we don’t want to eat these rabbits." And then some said, "Yes, okay, I will take it." So then they brought the knife. They brought the knife and said, "Here are the rabbits. Which one do you like? Kill them." They said, "No, that we can’t do. We don’t want to kill anyone." So, none of them were ready to kill a rabbit and eat it. And afterwards, he brought a very nice, beautiful vegetarian dish. And they all enjoyed it very much. There were many, many different specialties: Chinese, Mexican, Japanese, Indian, and so many, many different ones. So they had a really beautiful dinner, they said, "Wow, we never had such a dinner." So it is also said that in the Old Testament, it says, "You should not eat that which has eyes." Because the light of God, or Ātmā, what we call, is sitting in this body and looking through these windows of our eyes, observing everyone and looking at everything. Eyes are looking when somebody comes to you and does something harmful; it is your eyes. They are saying, "Please, open your eyes and say, ’Please don’t do this.’" So, it is not human nature by that birth, as God in creation made humans to consume meat in that way. Yes, that was. There is one paragraph: when there is nothing to eat, then human life has more value to protect others. In that case, you may eat some meat; otherwise, not. So, it is said, ahiṃsā paramo dharma, non-violence is the highest principle, the highest religion. No one wants to die, no one wants to experience the fear, pain, and torturings. All these slaughterhouses, if they had transparent windows and you could see the people passing by, no one would eat the meat. How these animals are brought in, how they are killed, they just catch one leg of the cow and on the railing, carrying with the electric, what you call the lift, and then pull them like that, and she is still living, and they come with the electric saw and go through the body like this. Many times they are screaming, and many times the embryos there inside fall out; the embryos are also suffering. Now you can decide, do you want to eat? So it is not an argument of religion. Never use religion for your excuses. Don’t make arguments that you don’t want to change, and as a self-protection, you are making excuses. Well, that’s your choice. So, we vegetarian people, we never show the blood. And when we show the piece of meat, we are like this, you know. Because this is from some creature. This was suffering; there was blood on the hands. How can I carry this dead body in my fridge and put it in? What kind of energy will be in your house when someone dies? You see how afraid we are. You come home and see your mother or father or anyone who died, and you see, oh God, you begin to scream, cry, out of love and out of fear. And the eyes are wide open, looking at you, where maybe they are still. We can’t see these eyes; we try to close them. And when you look eye to eye, you see your picture in everyone’s eyes. But when it died, you don’t see any more pictures. There is none, because that ātmā, that soul, is not there. So, it’s not an argument. It is the reality. When you come to the dentist’s chair, and the dentist says, "We are sorry, but we have to do your root canal treatment, and please open your mouth, because we have to take out your wisdom tooth," and the needles for the dentist are not so little, because they need to be a little thicker. Because inside they go like that. Did you experience? And it tells, "Open your mouth, please, a little wide," and the helper should hold your head. The heart rate is already 120. Always hold the chair, you know, and my mantra goes so quickly. So when we see this tiny needle, how afraid we are. Animals also understand, and that is a karmic disturbance on human life. And therefore, there are many different things that you can make into the best fertilizer. The best manual is what is called from the sheep, goats, and sheep. From the sheep is more powerful and very, very good. So, it is better to have 10-15 sheep on your farm and maybe a few goats. Also, very good is the cow’s dung, which you mix with the earth and leave for some time. And you can use all your grass, which you are cutting, and all the branches of the trees, the dry ones and this. It is one of the best fertilizers. What we call the virgin land. It is virgin because, for ages, many leaves have fallen down and there is a lot of good earth there. So, no excuse for this. If you are doing it, they are creating the chickens and the dish, and that’s not good. So, no argument. Karma is one of the points in human life, and whether you believe or not, belief does not change. If you do karma without knowing, it will still influence you. If you eat poison unconsciously or innocently, you did not know, but poison will show its effect on the body. And therefore, don’t be afraid of anything, but you should be afraid of your karma. This goes on, lives and lives with. So therefore, love, the mercy, what we call the mother, Maria is a mother of mercy. Her heart is called the heart of mercy. Now, every mother, human or animal, has immense mercy in the heart. Every father has immense mercy and a tendency to protect. So, this is time for us, and I would act in that way where I can practice my kindness, my humbleness, to feel the pain of others as my own. No one should be in pain, no one should suffer, and we should not judge them, but we should help them. Gandhijī said, "We hate," he said, "I hate the sin, but not the sinner." That’s very important. Yoga exercises, asanas which you did this morning, were beautiful. You did according to the system, Yoga in Daily Life. That is a system. It is stepwise. And it has a very beautiful effect, simple as a mode effect. For example, about Yamunā, she has a very beautiful system. She is also practicing, parallel to her yoga in life, about Chinese, what we call kinesiology, and the chakras. And sometimes she is only holding this little finger and pressing, you know, and then going up, you see. So I said, "What?" She is with a nail, she is pressing my finger like this, and then after she said, "Bravo," or what it is. But it helps. It awakens some centers here; there are some centers here. Making like this, and holding right here, and then doing like this so that you don’t feel more pain from pulling. She drew our attention there, but she was giving an injection there. So, and it is, it’s very helpful, very helpful. So, sometimes simple things can help us very much. There is one, yesterday I spoke about one of my disciples from Europe. He is a karate master, and he now has back pain, very bad back pain. Driving a car is very painful, and this and that, and he went to the doctors. Some doctors said he has a hernia, a spinal hernia, and some said that he must get an operation and many things. And then he said, "No, I will speak with Swamījī." And he came to me. It is a true story. It is not just that I am telling, and he came to me. He took me to Vienna, and he told me, "Swāmījī, would you advise me to get an operation, and this and that?" So, I said, "Where do you have the pain?" So, he said, it is here, down, there is a hernia. And I said, when diagnosed, this machine will not lie, because the doctor saw the X-ray and maybe he can’t lie. But I said, I will try to do something so that you will feel a little release from the pain. So he had to lie down on his back, and I put my right foot on one place of his back, and it sounded like you crack some dry biscuits. It is very easy, but it can also be very dangerous. You should know how to put your foot on the back. So the spine should be on the whole of your foot sole, and here. And he thought, "Now the doctor has to operate on many, many bones because all are broken." You know the sound. Sorry. But he felt very pleasant. He got up, he drove the car home, no more pain, no more pain. So, the doctor was surprised. "What have you done?" he said. "My Gurujī has helped me." So the doctor said, "Well then, your Gurujī, I should employ him." After one and a half years, a little pain came again; he had pain again. So he traveled to Nepal from Europe, to Nepal to come to me and ask, "Please, Gurujī, help again." So simple things, it can move a lot of pain, and it can make everything right. These are techniques which I am telling you, very simple things. Śrī Śrī... Collar bone, this collar bone is displaced, and the child is crying and crying, can’t sleep, can’t drink. The child can only cry; he or she cannot say, "I have pain here or here." You go to the doctor, and the doctor will check the stomach and say, "Maybe the... Gas is, you should not eat too much beans, tells mother, you know, because beans, breast feeding, so the beans also may create the gas, this and that. And the child is still crying. Then they say, well, we get some drops, some sleeping drops, but the child is crying. Whenever you move, the child is crying because there is immense pain here. And there are the doctors, and there are experts. The first thing you should check is when you get a child again, okay? And the child is crying. You should check if the collar bone is in the right place. In the villages, we are doing, my mother and all my sisters, and all they are doing, there is no doctor’s emergency. And immediately they know that the collarbone is not in order, because the collarbone is jumped up a little. So they have techniques to press from here and here, a little pain, but suddenly release the pain. And similarly, you may have someone in pain all the time here on one side; you can’t move like this. Or you have pressure here, like a pain. And that’s all it displays of your discs. And that’s why I first go to the chiropractor before getting and following a lot of painkillers. The painkiller doesn’t kill the disease, nor is it a help for that. So yoga and daily life, the postures are designed in such a way that they will keep your spine’s position, your hip joints, your knees, your shoulders, elbows, and so on in a perfect way, in the right places. And then the muscles are automatically relaxed. Many people say, "I have very stiff muscles, what should I do? Oh God!" You have stiff muscles, perhaps the calf muscles or the thigh muscles, but the problem is in the spinal column. And when there is relaxation, everything is relaxed. When you sit in meditation, your body is very stiff. There is one thing: if you relax, everything is relaxed. Hold your elbows like this, hands hold like that, straight like this. And now, feel how many muscles are in tension: neck muscles, shoulder blades, stomach, the chest muscles, and then relax the elbows. Yes, you feel relaxed? So all you want is when it goes like that, many, many are in tension. When the mother is in tension, the whole family is in tension. So tell the father, please be kind, don’t make our mummy nervous. So, the same thing is Vajrāsana. When you sit in Vajrāsana, or you have this one wooden bench where you sit, then automatically all muscles are relaxed and you feel very comfortable in your body. The body is not an immortal house for us, and we are not this body, but without this body we are also nothing. If the body is discomforted, ill, or in pain, then our entire being is unhappy inside, like when the family is in imbalance, always fighting—father, mother, and children, and this, then all feel very unhappy. And when all are happy, sitting near the Christmas tree, and forgive everything, and you get some present, and you get, and grandmother is happy, and grandfather is happy, and grand-grandmother is enjoying, my family is so happy, all tension is gone. So why should we not have Christmas every day? Yes, every day. Every day is the day of God. Every day is a divine day in our life. Every day is a golden day. But it is we who create the problem for ourselves. We are a rock on our path through our thinking, and we are suffering, and we lose everything that we have collected of good things in our life through the feelings of negative things. That’s it. So, the main thing is to use your intellect in a positive way. From here, always try to come here, to the heart. And then, from the heart, send the message there. So the message here will be positive, balanced, and harmonized when it comes from here. But when the message comes only from here, then it is very painful. When you go on holidays, and you write a postcard to your friends, or your family, or someone, your colleague, so you write here, at the beautiful holidays, this and this, I send you much love and good wishes from my heart. The heartfelt blessings, or good wishes. Always, we get that: "I wish you from my heart all the best," and this and that. These are the messages from the heart. Did you ever get a postcard written, "I send you good wishes from my brain"? Brain greetings. So when the message comes from the brain, the war begins. And when the message comes from the heart, peace comes. So, it’s not in that way. Our being, our actions, our work, everything should balance our life and the life of others. So, live here for others. And living for others means you are supporting yourself and cleaning your spiritual path. So, don’t make compromises. Even if you love someone very much, and then say, "Okay, good, five chickens is okay," and then you say, "This one chicken is restless the whole night, what should we do?" So, tomorrow we will make a soup. That should not... So, this is... So, in the evening we will speak about Patañjali. I brought it for you, the Patañjali book, but the question was different, and now we should have a meditation. Meditation. So meditation is the way. Meditation is a way not to God, but to you. It is meditation to thy self. So self-inquiry means not "Who am I?" but "How am I?" How am I? So, put your actions according to your words, and put your words according to your inner feelings. Then, put your inner feelings on the scale: how heavy is it if I will deliver it in the outer world? So that’s very important, that we have harmony and peace in the heart, and therefore meditation is a way to thyself, and that means slowly, slowly, to your realization of ātmā jñāna. So, I think we should have little meetings now. Are you ready? Would you like some music you can play? Music? I cannot play the instrument. You can put some background so that we don’t hear the noise of the cars. For a while, open the doors, please. Okay, please close the door. We can have the window on the other side open. No, if she can’t sit, lie down. Yes, very good, be comfortable. Sleep well, no problem. So make yourself comfortable. Relax your whole body. Adjust yourself in such a comfortable way that you will not feel discomfort during the meditation. Place your hands on the knees, thumb and index finger touching each other, three fingers separate but relaxed. Your palms face upward, or you touch your knees or the thighs. Withdraw thyself from the external world for a time being. Be aware of your being here in this hall. Once, take a deep inhale and exhale, and relax the whole body. Each and every limb of the body should be relaxed and feel comfortable. The whole body, from the toes to the top of the head and from the top of the head to the toes, is relaxed and comfortable. I know that I am meditating, and I am relaxed. Feel the motionlessness of the body and relax. Bring your awareness to the breath. Do not change the breath rhythm. Let it flow as it is, very relaxed and natural. Now bring your awareness to the trunk of the body. At the time of the inhalation, the trunk of the body is slightly expanding, and at the time of the exhalation, it is slightly contracted. To feel relaxed and competent, to relax inwardly, do not fix your thoughts on a particular point or subject. Just relax and draw your awareness with the ascending and descending breath process inwardly. Feel the breath just at the center of the chest, inside. The touch of the breath at the center of the chest. In going and out coming breath, touching the center of the chest, a beautiful corner of your heart, both times—means while in going and out coming breath touch—awakes in your body a kind of vibration, love or mercy. Relax. Observe your feelings and your thoughts or your wishes at the center of the chest. Whatever it is, do not manipulate your wish. Whatever it is, just let it come; analyze it in a beautiful form. Observe your inner space behind your forehead wall, the center of the eyebrows, an endless space but limited by darkness. Whatever vision comes to your chidākāśa, the inner space, just observe neutrally. It may be like color curtains or color waves, light, or some persons, anything. Just observe the inner space. Feel one with thyself, inner peace, inner contentment. Whatever comes, just observe. Don’t give judgment, don’t try to change anything. Apply your mercy or blessing from your heart to your inner space, to whatever symbols, people, or anything you see. We thank the Lord for His divine blessings that we could sit for a while in meditation for self-inquiry. Remember each and every feeling, physical and mental. Keep on constantly observing your inner space, the center of the eyebrows, where we have the Ājñā Cakra. Bring any object into your inner space with great understanding and love. And pray to God to fill your love full of divine mercy. Fill up in your consciousness a beautiful lake, a big, beautiful lake, very calm. In the center somewhere is one temple; a bridge is leading there, with beautiful lotus flowers, water animals, and birds. Try to enter that temple. Give up all your negative qualities behind, also your television, phone. Silent. Hear now the sound of your breath in the throat, like ingoing and outcoming breath have a particular resonance. Five times deep inhale, slowly and slowly exhale, no breath sound. Deep inhale and chant OM with me. Three times. Repeat after me.