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Good evening, everyone. Today is the second day of our programs. I offer my best wishes to all those engaged in Kriyānusthāna. They are very serious, disciplined, and also very restless—but that is natural when one first arrives in Britain after a year. We must again calm our breath. In Britain, there is an immense amount of energy with a different quality of prāṇa. It will take a few days to purify that energy, and then you will feel your progress. So, carry on with your anuṣṭhāna. Do not make intervals. Some think to do it for only five days and then leave. That is too much compromise. Either you do it for the whole week, or you do not do it at all. To give interruption or interval to sādhanā, which is called anuṣṭhāna or upāsanā, is not acceptable. You are awakening energy, awakening prāṇa, and touching your citta vṛttis. Citta vṛttis have two qualities: kliṣṭa or akliṣṭa vṛttis. Kliṣṭa means disturbing, troubling, restless; these bring more troubles. Akliṣṭa vṛtti is a positive, balanced, harmonious, sāttvic thought, which brings development and happiness. It is not easy to always maintain akliṣṭa vṛttis. We are dwelling in this modern civilization, which provides ample causes to make your vṛttis restless, angry, and so on. You may not want it, but you are within it. Therefore, kliṣṭa vṛttis collect over the whole year and can cause troubles in our five kośas, or five bodies, which you know well: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya. Or, our physical body, mental body, and subtle body. Everything influences our breath, which first comes to the subtle body. The subtle body then alerts the causal body to act, because the causal body is the cause of our future—the cause of troubles or the cause of happiness within these five kośas. Akliṣṭa vṛtti purifies and creates sāttvic quality. Kliṣṭa vṛtti begins to cause illnesses, which do not come immediately. They form and transfer from one body to another. Sometimes it begins from the physical body through our carelessness with solid and liquid food, or through accidents. But the rest come from the outer side as astral energy. You may call it vibration or radiance; we do not perceive it, but it is influencing us. Therefore, these little layers collect one after another in our citta. Citta is that storage, a big storage, which is a door or tunnel linking to the subconscious. The subconscious is the storeroom, and impressions transfer into the citta, where they lie for a time, waiting for a certain event, education, or the right moment. Sometimes people say, "You see, when my boss is a little relaxed, not nervous and happy, then I will ask him." In reality, he is a very good person, but when he is nervous and angry and we ask something, it is always, "No, wait, don’t disturb me." He always avoids. Sometimes he is relaxed and happy because his wife made a good breakfast, he had a good drive with no traffic, and it was easy to find a parking place. Everything was good, and when he comes to the office, you come with coffee. The boss is relaxed. Then you can say something, and he says, "Yes, yes, no problem, it’s okay." In general life, normal life in the world, you have so many impressions, and that creates restlessness. But certain vṛttis are waiting for when you will not be restless. So when you sit and meditate and perform anuṣṭhāna, then the vṛttis know the "boss" is very peaceful and calm. And now they can ask. So, one after the other, thoughts come. The good thoughts have a good effect on all five kośas. That is called akliṣṭa vṛtti. Kliṣṭa vṛtti is associated with troubles. Both types of vṛttis multiply, producing one thought, wish, or desire after another. There is a question about wishes: "What is the cause of wishes?" The cause of wishes is desires. The cause of wishes is longing. The cause of wishes is something missing. The cause of wishes is something urgent. That could be related to health, relationships, financial situation, profession, etc. We now live in this civilized world; I do not know if we are civilized, or if we misunderstand what civilizing means. When we look at the outer world, are we civilized or not? Perhaps other creatures—birds and animals—are better civilized. They are happy, harmonious, and very peaceful. Humans are more ill, more restless, more greedy, and more troublesome. So we humans should be better, but we think we are civilized in the wrong way. This chapter has to be rewritten and given to society again. Akliṣṭa vṛtti is that which moves towards true civilization: positive, kind, helpful, fearless, and protective towards all. Then there is no enemy. We are the cause of our own enemies. No one is happy and purposely doing something wrong to you, except some ill people. As I often say, every child says, "My mother is the best mother." So, which mother is a bad mother? A mentally ill one. There are mental disturbances which are sometimes incurable. It does not matter if male or female; they have certain fixed ideas and follow them again and again. This is a kind of illness. For them, we should have compassion and try to help. One day they will realize. It is like filling a pot drop by drop; one day it will be that last drop where the cause begins to flow out. So whenever the antaḥkaraṇa—manas, buddhi, citta, and ahaṅkāra—is purified, then the subconscious gets rehabilitation because a little burden is released from inside. There is a chance to purify this, and that is what we call sādhanā, anuṣṭhāna, with particular kriyās, so that your entire being is oriented in one beautiful direction. Now, both akliṣṭa-vṛttis and kliṣṭa-vṛttis, the positive and negative, come in between. In those in whom kliṣṭa-vṛttis are dominating—where they are in the majority—they act more quickly. The Kriyā Anuṣṭhāna you are doing is not about waiting for miracles. Yet, there was one miracle from the last Anuṣṭhāna until this one: that you are still alive, happy, and able to continue on this divine path. That is a positive miracle. Otherwise, there is tragedy: someone died or lost that motivation. The inner self died. Then you have to repeat and come in the next life, but who knows when the next life will be? Where will be the next life? According to this Kali Yuga, with each generation, circumstances and situations become worse and worse. So we are in these waves. But in this wave, we can survive by cultivating akliṣṭa vṛtti. That will awaken in you that positive, balancing, spiritual, harmonious energy, or śakti. Therefore, Kriyānusthāna is something great. And sāmūhik sādhanā, doing sādhanā in a group, has more strength. If you go alone through the forest... Yesterday I spoke about bhaya and abhaya. Bhaya is fear; abhaya is fearless. When you are alone and think you have no fear, fear is smiling. It says, "Don’t worry, I’m standing beside you." But when you are in a group, then fear is far away. When you walk through a wild jungle, maybe at night or day, and you have only one stick in your hand, that stick is like a fine companion. That stick makes you nirbhaya, fearless. If a wild animal attacks you and you have a stick, the animal will overthink. But if you do not have it, the animal will have direct access to you. So that stick is your companion. Or on a very dark night, a single torchlight is like ten companions; it gives you strength, shows you the path, and if something moves, you put the light on it and see it was only a frog that jumped. Immediately, fear goes away. So in this prayer of Holy Gurujī, this prayer is beautiful. Nirbhaya and Abhaya—these are two states we have to achieve. In life, many things happen, good and bad; we cannot avoid them. But if we always have akliṣṭa vṛtti, then we have abhaya, no fear. However, this does not mean you become careless. If you are abhaya and also careless, then negative things will happen. Someone might say, "Swamiji, I had no fear, and I thought that’s okay. Now, look, a wild animal attacked me. Thanks to Mahāprabhujī, somehow I survived. Why did you say, 'Be fearless, nothing will happen'?" Yes, I said that. But why did you go there? I did not tell you to go there. If you go there, then you have to be careful. So many things happen in our life from carelessness. This sādhanā is a blessing. We are blessed ones that we can do it. Many do not have these blessings, this opportunity, or the right constellation. So I congratulate you, and I wish you good sādhanā. Similarly, we have the subject of prāṇa, and I hope that in this summer time we will finish that. It is not easy just to tell you, "Oh yes, Prāṇa, Apāna, Samāna, Vyāna, Udāna." We know that already. But to research these five Prāṇas and five Upaprāṇas—which glands, which energy, which mantras, which techniques, which nourishment, which environment—many things are involved in these ten prāṇas. Yes, we have our obligations; we are committed to society and to our families. Our commitment we should keep fulfilled; that is our dharma. But at the same time, if we can work in parallel with stability, then we will have both: happiness and liberation. No kleśa and ānandam, param ānandam. To understand that paramānandam... That paramānandam is brahmavidyā. That brahma is the highest, and param is the highest. That is called paramānandam, blissful. Ānanda is sukha, the comfort of this material life. You live peacefully; you have everything you need—a comfortable, happy life. That happiness is ānanda. But this ānanda is changeable. And who is changing your ānanda? Again, the vṛttis. Suddenly, one thought immediately makes you overthink. You are sitting with one friend or more friends, and you do one "Croatian technique." That is a perfect technique, and it is called, "Let’s go have a coffee." A coffee meeting. And how much is coffee? Just that much. To digest that much coffee, sometimes people sit talking for three hours. The owner of the restaurant is praying to God that they may vacate the chairs for other people to come. For a businessman, it does not matter if you drink in ten minutes and go. But if you sit for hours, it is a great loss. He cannot tell you to go, nor can he tell you to remain seated. But you have enough vivekā. After drinking coffee, go somewhere else and sit together. Do not occupy that space of the poor coffee shop owners. Think it over next time. If you are in a restaurant where no people are coming and you are sitting, it is okay. At that time, the owner is happy because he thinks people bring people. If you have five people sitting there, others think there must be something good and they come and sit down. So think, use that viveka for others’ benefit. So you are talking, sitting, facing each other, having coffee, talking and smiling. Suddenly a vṛtti appears in you, and you go with your eyelids down and look away. Your friend says, "Well, what happened?" You say, "Nothing." It is as if someone has thrown a cold bucket of water on you. Suddenly, you are somewhere else; the other person is sorry. "What happened? I haven’t done anything wrong." Such a friendly atmosphere, smiling, talking, loving, and suddenly, what happened? What are you thinking? "Oh, nothing." Why did the whole mood change? One vṛtti appeared and took you away. One strong wave came and took your boat in another direction. From that, we have to be careful. When suddenly such vṛttis come and you are stuck, it is like falling into a deep, dark hole. Thanks to God, someone is sitting with you and wakes you up again. Otherwise, that dark hole is slippery; nowhere can you grasp. You try with your back, legs, hands, and shoulders to come up. You come two meters up and go two and a half down. That is when someone falls into depression. There is a deep rest somewhere down. That needs friends to motivate you and bring you out of such depressive thoughts, which are definitely connected with some life experiences you may not even be aware of. Maybe you suddenly remember a friend who died in an accident, or a close family member. The discussion with the friend you are having coffee with reminds you of that person, and that vṛtti finds a chance. Now the "boss" is helpless, the vṛtti comes up, and puts you down. That can one day become a psychic disorder. So do not make a mistake while talking, working, or eating with others. Do not gaze with wide, open eyes. There are some people who gaze like this. Then you should say, "Hello, what are you doing?" You have to bring them out. Those who are doing this will sooner or later have a psychic problem. This is the first signal; psychic disturbances are coming. So your duty is to tell your friends. Do not allow it, because when you open your eyes wide and look like this, you are going into the dark. Do not fix your vision on something like that. This is one of the reasons why God gave us eyelids—so that without our command they are constantly moving. Be careful how you move your eyelids as well. This is very important for controlling our vṛttis. And so there is this Brahmavidyā kriyā, or sādhanā, or anuṣṭhāna, which I try to make possible for all, whether you have a mantra or not, whether you have the kriyā or not. We have made the possibility accessible to everyone. If you do it, you will get the benefit. Otherwise, sooner or later, you will begin positively. Brahmavidyā is connected to that prāṇa, and we need good prāṇa, clean, pure prāṇas. If you are understanding what I am telling, and if you are a clever or wise person, you will immediately open all the doors so that we can have good air. Thank you. This is how we need to watch, observe our citta-vṛtti. And it is good. Let children be more active, because children are growing. This is how our energy, our chakras are working, and we will work further. Now we have a little time for questions. Welcome, please. Give them the cordless phone if someone wants to ask questions. Oh yes, feel free, do not worry, I will not be angry. Well, it means you are all happy. Have at least a vṛtti? So the question was about the cause of desires. I have told you everything now. Some desires can be fulfilled, some take time, and some will not be fulfilled. Why? Because He knows. Today, what is unpleasant for us, painful for us, makes us disappointed with God. "Why does God do this?" But after some time, you will say, "Thank you, God. It was not easy for me, but now I am happier than I was at that time." God is like a surgeon. When a surgeon tells you an operation is needed, you ask, "Is there medicine?" He says, "No, it does not go away with medicine." They put you on a nice bed, the nurse comes and rolls you, gives you an injection to calm down, and says, "Okay, we will give you anesthesia. You must just relax." You go into deep sleep, but you are still thinking. They say, "Now we will do the initiation." And there your breath is stuck. The operation takes four to five hours, but you are still under. They give you the anesthetic to operate. It is done, so the doctor has to take the knife and operate. It may be painful during, before, and for a while after, but then you are free. So that is a karmic operation done by the cosmic Self, by God. We should always have that akliṣṭa vṛtti, positive thoughts. So why are wishes not fulfilled quickly? Yes, everyone might wish to win the lottery. If every such wish were fulfilled, that company would close; it would be bankrupt. There is a real story from the last two years. There was a family; the children were grown, and the husband and wife had little conflicts—a midlife crisis. It happens to good families. If you stay long together, it happens; otherwise, you miss it. And if you do not experience it, you have to come back again in this life to experience family situations. If you divorce and marry, and divorce and marry—one partner, another partner, one girlfriend, another boyfriend—you did not experience life fully. So, the wife is a great trainer for you in this life, and the husband is also a great trainer. On the platform of the household, you and your children are the actors playing this drama. So stay long with your wife until separated by nature, or with your husband. So why did I tell you there was a story? Her husband had moved into another apartment with someone else. The children were married, living together with their mother, but they were not working, so everything depended on the mother. She was praying. Someone said, "Devpurījī can fulfill your wish quickly." So she went to some restaurant or place where there is a machine where you put money in and some money comes out. She wished, "I need Mahādev Purījī, urgently $1,500. I trust you deeply." Then she put some coins in, and exactly $1,500 came out. She went home. The next week she came again with the same wish, but for more money because she had to pay the electric bill and insurance. She asked for $2,700, and exactly $2,700 came. Then she told some friends, and they said, "Oh, that cannot be." She said, "If you trust Devpurījī..." She went with that person, prayed, put money in, and it came out. Someone told her, "Do not do it too often, too much. Only the owner of this machine knows; he will ban you from coming in." So it does not fulfill a wish for everyone like that. Do not think your wish will be immediately fulfilled. Or you must have a consultation with Devpurījī. That is not in my hands. If I ask him for anyone or for me, he just looks like that. I am like a big ice ball that becomes water, dripping. So I did not dare to ask him for months. They are here; they guide. It must not always be "yes, yes." No, it is hard not to take something out of them. That is it. So always be safe; distance yourself from your vṛttis and from any wishes. Devapurī said, "Gurudev takes upon himself the destiny of the devotees." And she proved that. Okay, all the best. Tomorrow we will continue, and we will sing before we stop the webcast. We should leave the webcast and sing one nice bhajan. That bhajan, "Sab kus devedata, deep daya..." So who can sing, please come. You are sitting too far, but it is okay now. Next time, come a little closer. They make a beautiful background for you, and you can go into the other background. Next time, tomorrow—it is not for you, it is for people. Okay? "Deep Nārāyaṇ Bhagavān Kī." Leave the door open. "Dev Purījī Samādhi Kī." Those who feel cold should go and sit there.