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Just relax. Consciously try to relax each and every limb of the body—hands, elbows, shoulders, neck, back muscles, hip joints, legs, stomach muscles, and the jaw. “I’m relaxing, I’m relaxed, I feel comfortable.” Through this, all the prāṇa’s energy is directed to your body. Once, take a deep inhale and relax. Feel the motionlessness of the body. Then you will feel the lightness in the body. You will feel the prāṇa around the body like auras. Once, take a deep inhale and exhale, and then bring your attention to the breath. I know that I’m inhaling, and I know that I’m exhaling. Relax. Consciously relax the whole body and the breath rhythm. Feel, imagine, and relax the navel, the center, the center of the navel. With inhalation and with exhalation, just feel the expansion and contraction of the area of the navel. Relax the whole body. Maṇipūra Cakra is the junction of the prāṇa and apāna. Do not change the breath rhythm. Just feel and be aware that at the time of the inhalation, the stomach is slightly expanding, and at the time of the exhalation, contracting. Just the navel area, you should feel. A few times, deep inhale and slowly exhale. And slowly move the limbs of the body. Stretch your body. And make it curved left and right. Slowly sit up. Ślokaṁ U Fai. Ānanda āsana is where we lie down on the back or on the stomach. Ānanda means happiness, joy, or peace. Ānanda āsana, a supine or prone posture in which we feel joy, happiness, and peace. Ānanda means bliss. We may call it bliss. The bliss comes from blessing. When someone is kind to you, someone supports you, helps you, guides you, or gives you something that you need, all these effects are created in our Maṇipūra Cakra, Anāhata Cakra, the bliss, the ānanda. When we get a blessing, we know very well what the blessing means. Automatically, we feel that we have received a blessing. Blessing means protection. Blessing means guidance and success, and it brings restlessness into calmness. It affects or influences our physical health in a positive way, and our mental condition—meaning opposite to the stress—and our prāṇas, the energy, again the restlessness, and our intellect, our viveka, brings the concrete, clear visions and clear thoughts that develop our spirituality. Their higher blessing, from the point of view of what you call spiritual development, is forgiveness. The blessing of the enemy is welcome. And the anger of the beloved one is welcomed. Do not be afraid of the anger or strictness of your well-wisher. And do not reject the good wishes and blessings of your enemies. Because our close persons, even if they feel angry or they are strict with you, that is a blessing. They mean good for you. Therefore, in one bhajan, Mahāprabhujī said, Satguru khaṛahai so mīṭhā, dīna dayālu so Satguru Dev. Khaṛahai so mīṭhā. If the bitter words of Gurudev are spoken, they are sweeter than one can think. Your school teacher is strict, but his or her words are sweet. Strictness was sweet in that way, that your teacher wished to teach you something. So those who are strict with you and, from time to time, angry, they are your best friends. And those who are only always very gentle, very gentle, then you will be spoiled. So ānanda means happiness, freedom. At that time, all the prāṇas, the prāṇa-śaktis, collect in a harmonious way in our body. So even ten to fifteen minutes of proper relaxation, which comes from yoga and daily life, is a healing process. If someone has a heart attack, the doctor just says, “Just relax. Breathe, breathe calmly.” Because that supports the heart. So meditation or relaxation, prāṇāyāma, the mantra, is a healing process. Many diseases, many psychic problems, and also stress are released through relaxation. Because that is called Brahmavidyā. So Brahmavidyā, Kriyā, cannot function unless you have harmonized your body, your breath, your prāṇas, your intellect, and your way of thinking. The more a very strong prāṇa is surrounded by the mental waves, that can change very quickly. One thought can make you introverted again. One thought takes you far away from you. You are not there. The entire body is here. That is something like slowly, slowly, darkness appears. Or poison. If a snake bites you, slowly, it spreads throughout the whole body. It is said that in one minute, the whole blood circulation makes a round from the heart to the body and back to the heart. And that’s why this poison goes with that blood. Similarly, the mental poison, either someone has poisoned you with what we call blackmailing, some words, some information. That means that snake has bitten your mind. And it takes one minute. Suddenly, the darkness can come. On one word of the nectar, again, it makes light, like you observe the sunrise. Very quickly, the sun is coming up. So, or your inner words, your inner poison, that one thought makes you completely alone, separated, not happy, not speakable. The day before yesterday I told you, therefore, do not fix your vision when you talk to someone just on some object. So one can poison oneself, or one can enlighten oneself. Therefore, there should be viveka, creative thoughts always. So when we relax, then we close our eyes in Ānandāsana. Or when we meditate, we close our eyes. Then it comes, you are going to your inner world actively, not passively. With closed eyes, if you try to close yourself inwardly, you will fall into depression. And often, changing this level of the thoughts, thank you. It indicates that in the future, you will have psychic problems. In everyone, there are some symptoms that can bring you to depression. And that can cause psychic problems. So when you are again and again falling into this darkness, memory is lost. Communication is lost, and then one is afraid to look anywhere. So Brahmavidyā tells us, there is one word called Brahmacharya. Brahmacharya means—Brahma means the supreme, and charya means movements. Whose vṛttis constantly dwell in that Brahman is a Brahmachārī. Not only the physical, it doesn’t matter how much you observe, one day this will be finished. The body will die; this will not go with you. But the energy which you gain through brahmacarya, while thinking in Brahman, otherwise suppressing, then it will again come as a problem. Therefore, you have to feel and surrender into the Brahman. So meditation, yogānidrā, or relaxation, these all are the same. Mantras, prayers, these are the active or conscious connection to Brahman. So our real inner self is connected to Brahman when we practice the mantra. So this is also part of the Brahma Vidyā Kriyā. So this Brahma Vidyā Kriyā is that we remodel the itinerary of our day and night. You will feel after a certain time how happy you are. And we are lucky that we can have this. So, Ānanda, it is, Holy Gurujī said many times in his satsaṅg, every entity wishes ānanda. No one wants suffering. No one wants trouble. Ānanda kī prāpti, Ānanda kī prāpti means to get ānanda. Get rid of the troubles. Ānanda kī prāpti, sukha kī prāpti, duḥkha kī nivṛtti kevala sādhanā, mantra, dhyāna ke dvārā. Therefore, to receive the ānanda, practice mantra meditations. These are the words of our Satguru Dev. So you will see, when you don’t practice or don’t have this consciousness, suddenly you withdraw yourself back. And when you withdraw in that way, then you fall into the dark hole. Okay, once an accident happened. Twice it happened. But often, when it happens, you will have no strength to help yourself, to come out. Then we need the help of some doctors, some remedy, etc. But it is damaged. What is damaged? That prāṇa śakti in the brain. Certain parts become weaker, so you can’t use them anymore. These parts are useless. We can replace some parts, but many we can’t replace. If they are anatomically, physically damaged, maybe we can repair them through an operation. But if it is not anatomically, but is connected to the fine energy and the psychic, then there is nothing to repair. There is only one thing. Let pass the time. It means let pass life. So you get a kind of tranquilizer, that you just sleep and just pass the time. That’s not a life. Life is Kriyā. Life is a Kriyā, but good Kriyā, communication. If you withdraw back from communication, if you withdraw from communication, I can tell you that you will have psychic problems. And the psychic problem first with yourself, and then outside too. It is said that psychic problems, mental illness, are the biggest punishment in this life. The physical pain, a doctor can give you a painkiller, but with mental pain, there is no painkiller. Only one that you just feel prāṇaleśa, sleep, pass the time. We don’t wish that. Therefore, Puruṣārtha, there are four pillars of life. Purushārtha is the four pillars of life. Dharma, Artha, Kāma, Mokṣa. And all these four pillars have one name, and that’s called Puruṣārtha. Purushārāta. Purushārāta means Puruṣa. Puruṣa means that inner Jīvātmā. Puruṣa means two things, but not in that way. The masculine is a Puruṣa, and the feminine is not called a Puruṣa. But the kriyā, it doesn’t matter if it’s male or female, is the Purushārāta. So the soul, ātmā, jīvātmā of the male or female is the Puruṣa. So these four pillars, the foundation should be very strong. Then life is solid. Nothing can move you. Dharma, Earth, Kāma, Mokṣa. Therefore it is said, “Puruṣārtha binā pāvī duniyāmeṅ chij koī.” Without puruṣārtha, you cannot get anything in this life. Dharma, artha, kāma, and mokṣa: puruṣārtha kārane hoī. These four—dharma, artha, kāma, and mokṣa—we say are the ends or the means. In English, when we say “this or that,” it means maybe this or that. So many times, some people don’t understand the translation. So, dharma, artha, kāma, or mokṣa, or means and ends. And in English, I understand either this or that, so it’s not like that. So, in this Kriyā, when we say Brahma Vidyā Kriyā, so Brahman is the pure knowledge, ātmā knowledge, that knowledge called Satya, Brahma Satya or Jagat Mithyā, you know the meaning of this. So in this, observe and be careful with the subtle body. And the subtle body is completely surrounded with prāṇa. What is visible, what is touchable, we can do something. But prāṇa, mind, subtle body, etc., we can’t see. So it’s subtle, that was stronger. As visible or touchable, strength is limited. So this Brahma Kriyā, Brahma Vidyā Kriyā, should bring you to such enlightenment of the wisdom, the Brahman. And so, through this Kriyā, certain centers can also support our progress. Nothing is given just like that. Nothing is given like something material; things give you. After all research, we come to this point, that one has to practice oneself. You cannot practice for your other friends. Your other friend is hungry, and you eat, say, okay, I eat one chapati more. Or I eat two for you. Your husband is sitting hungry. He will not be. He has trouble with them. He has to eat. That’s it, so you have to practice. So this is a Brahmavidyā, which comes more clear when you are in a group. The Brahman unites, Brahman doesn’t divide. So when you are individualistic, when you don’t go to satsaṅg, or you don’t come to the seminar, then it is, for a lone person, it is very hard. There are a hundred persons, and they have walking sticks in their hands. Very good. It’s supportive and good. You can carry it. But when there are a hundred sticks, one person has to carry them. It is a heavy bundle. So, in collective energy, certain things become easier. But those who have in their subconscious, or somewhere deep in their unconscious, the symptom of the psychic illness, that will try to avoid the coming into the samūhik śakti, the collective śakti. And that will get, sooner or later, those troubles. But if we can work before that, we have thousands of hands to help ourselves, and I am also part of that to help others. So, it is said. What Gurujī said, “One in all and all in one.” Anek means many. Anek ke andar ek, only one in that, or ek ke andar anek, in one also many. This kind of thinking suddenly opens the inner wide door, no barriers. I’m happy that yesterday someone taught. That, though it was only one and a half days of practicing the Brahma Vidyā Kriyā, you got only to the door. Now what remains more? Just walk in. That’s it. Walk in happily. The hero, the winner of Brahmajñāna. So you got that Amṛta. Mere Satguru, Amar Zedili Aya. How was yesterday’s bhajan, good? So we will work on this again. And to all my dears who are with us on the webcast, I send you blessings from here on behalf of all. And I hope you also understand, and one day you will come practically to learn it. From my heart, I wish you all the best and the real blessing.