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We have concluded this story. According to the prāṇa, prāṇa itself is something very difficult to define. We think prāṇa is oxygen, but oxygen is not the prāṇa. Prāṇa is something more than oxygen. Oxygen is a subtle energy, and it is more specific to our Earth. We have three different kinds of places to exist on this Earth: creatures in the water, creatures on the land, and creatures living in the air. Though we are all surrounded by this earth, there are different kinds of oxygen qualities. Water creatures cannot exist on the earth; as soon as a fish comes out of the water, it dies. We cannot live in the water; as soon as we are submerged for more than half a minute, one minute, or a maximum of two minutes, we will die. Jal bin mīna, candra bin rāina. As Mirabai said: without water, the fish; and without the moon, the night. Similarly, I am without you, oh my Lord. The creatures which fly very high are happy and enjoy themselves there, like big eagles above a certain height of thousands of meters. The oxygen becomes thinner and thinner. Prāṇa is there, but this oxygen quality which is on our earth is not there; it gets less and less. Therefore, what we call astral traveling—physical traveling we cannot do so far. We can do it with an aeroplane, or with enough oxygen in rockets, but not without that. Therefore, our astral body doesn’t need oxygen. That astral body is prāṇa, and that prāṇa can go far away. So this prāṇa body goes with our vijñāna body. The vijñāna body is our intellect. And as far as we go from this earth, our memory becomes less, and it’s very hard to get that information from other planets. The Śāstras say that there are fourteen different worlds and twenty-one hundred universes. Mujhe hī darśayā—it has been shown to me inside. It means that we can expand our consciousness so far, and we can bring the information back. That’s the specialty of samādhi. Samādhi has many different levels. Sleeping is also samādhi. In sleep, you also get much information in the form of dreams, and it is also not so easy to observe this. In samādhi, it’s something like we are unconscious. Our jñāna indriyas are getting slow, but hearing—that indriya always will wake up immediately. When there’s a little sound, you wake up: "Oh, what is that?" Or smelling: when there’s a gas or some bad smell, you wake up. Or the touch of the skin: when something touches our skin, immediately we feel there is someone touching—either a mosquito, an ant, some bug, a spider, or any other creatures like scorpions or snakes. So we have five jñāna indriyas, the five senses of knowledge: vision (cakṣu), hearing (śrotra), smell (ghrāṇa), taste (rasanā), and touch (tvak). These are the five jñānendriyas, and they are constantly alert, guarding us—not only informing knowledge but guarding. And guarding means to wake up when there is something happening. They give information. Only the cakṣus, the looking: eyelids are closed, we don’t see. Many people sleep with half-closed eyes, and many can sleep with open eyes, but don’t try, because dust falls in and mosquitoes fall in, so close them completely. But when you have certain dreams and you are looking for something in the dreams, then in sleep you really open your eyes like this, but they are still not so active. So the yogī says these are the first samādhi. One is called drowsiness, half sleepy and half awakened—what we call micro-sleep. Mostly the deadly accidents happen on the road when the driver has micro-sleep. So that’s micro-samādhi; this is drowsiness, tiredness. The second is sleep. Sleep is—now you should know, today you can try, it’s very interesting—find out exactly which second your consciousness was transformed from jāgrat to suṣupti, from awakened to sleep. How did you go over? That’s very interesting, and that is a work of the yoga nidrā. This normal sleep is very hard, and if you try to do this, you will spoil your sleep the whole night. But there are some people who observe, and second to second they know the state of their sleep. The next step is called: how do you transfer your consciousness from sleep to dream? At what time and how did you lift your physical body and go into the dreams? It was not painful, not complicated. Similarly, when we die and the soul departs, it is just a transaction. You are living; still, you are living. In the dream, you are in Olomouc and you find the best cheese shop, and then you buy the Olomouc cheese, which has a wonderful smell. If I put two pieces here of Olomouc cheese, your prāṇa śakti will suffer. So in the dream, you go to buy something in the city; you know the shop, everything, but in reality your body is here. So this is the process of how yogīs are going in samādhi. But in samādhi and in dream, there is a difference. In a dream, you can’t get knowledge, only what you imagine. You cannot tell when you come back if the shop was locked or open. But in samādhi, you can say the shop was closed. This is the difference between sleep, dream, and samādhi. Another samādhi is called bhāva samādhi. Bhāva means devotion. There are some people who sing and sing. It doesn’t matter if they are singing in a monastery, in an opera, or in temples and ashrams. When you are singing and you like that, and you understand that subject—or nowadays, what you call rock ’n’ roll, pop songs—the biggest gathering is there, and you see all these young generations. They are all in trance and hypnotized with the lights. I was not there, but I can see sometimes in news. That’s also called bhāva samādhi, and that is temporary; it’s called trance. Also, some people sing bhajans and "Jaya Gurudev, Jaya Gurudev." This is because temporarily people feel happy outside of their body. But such bhāva samādhi can cause psychic problems; therefore, you should be careful. Tantra samādhi, nidrā samādhi, bhāva samādhi—these are the different samādhis. Then comes dhyāna samādhi. Dhyānast. Dhyāna means you are deep in meditation. Really, everything is tranquilized, everything is relaxed. Therefore, the best anti-stress technique is meditation. About two, more than two decades ago, there was on television programs a documentary about two hemispheres. This research work was done at Berkeley University near San Francisco. They researched certain diseases: why the diseases come, what can be caused, and like this, and the treatment also. But when the question came about depression or schizophrenia, they said there is no treatment. Okay, you get a tranquilizer; just let the time pass, so you become dull. That’s like a Tantra Samādhi—so time passes. There they said about three things: either meditation, then they said some kind of Eastern techniques and exercises (they meant yoga, but they didn’t want to advertise yoga), and the third: prayer. So, a temple, ashram, anywhere, you go to prayer. These three have a kind of release from this disease. The stress can cause all kinds of diseases, and that we all know. Nowadays, unfortunately, the disease of cancer has increased a lot. The reason is this: all pesticides, not organic fertilizer, and there is too much food in the world. Too much food. More than humans can eat, they destroy food every day. It is so much to eat. There are big, big companies, and they don’t know what to do with these fruits. They just then put and drive that tractor over. I was in Greece, and it was the time of, I think, August, and they saw a big, big heap of plums and peaches—what we call Nektarinka. There was like a big hill, and the bulldozers and trucks were driving all over to keep the market value and price higher. Same thing—now I don’t know—but in Austria there was a case of the butter. There was so much butter they did not know what to do, and I heard that they were throwing the butter into some very deep holes in the mountains. So when it will be very hot, you will see there will be a fountain of butter—a miracle: the Austrian Alps are giving butter, milk, ghee. So, like this, there are big food companies, very large, big food companies. Who controls all the food in the world? And there is too much production. The global economic crisis mainly causes this: too much manufacture and too little consumption. They couldn’t stop their greed, so they made one trick: lower the quality, so-called use and throw. But how much? Now people have become aware of the environment, and we have become dependent. We are hypnotized. Almost all are hypnotized. Eighty-six percent of people who are sitting here are hypnotized. What do I mean? You don’t know how to cook. Yes. You lost the beauty, which is an important part of our life and the subject of health, because you depend on those ready-made, packed foods from some markets: buy, eat, eat, go. Many children don’t know where the meat comes from. When they come to know that animals are killed for that, they will not eat. Many children in big cities don’t know where the cherries are growing. They think it’s only in the supermarket. But the human lost most valuable knowledge or qualities in life. They lost the talent of cooking, and therefore you become dependent. You have to buy and eat what is available outside, and that is all 99% pesticides. In November, October, there are beautiful apples in Czechoslovakia, but they have some little black spots from the wasps. And then you go to the market: you buy beautiful, big apples, shining and waxed around. You buy this one, shining one, because it sprays the wax on it. But organic, beautiful, tasty apples from our own gardens and our trees—even we have no time, one day we are not able to take time to collect our apples. It is my fourth decade completing in Czechoslovakia, and you can’t imagine that time when I came first time, 1970—of course, it was the last century. Everywhere you go, on the border of the old fields and roads, there are beautiful fruit trees: apples, pears, apricots, cherries, plums, many, many. Birds were enjoying it; people were enjoying it. People stopped the car, and they were collecting the fruits. These trees are chipped off. How stupid we are. They said they are ill. Now the hybrid trees are small ones, so you can take the fruits like this, and these hybrid trees have no long life. So trees were not ill; our brain was ill towards greed, money, and little workers. So many, too much manufacturing, less labor, and less consumer. No wonder there is an economic crisis. If humans want to be healthy, happy, and free, then learn two things: do it yourself with your own hands. Organic garden: fruit, vegetables, everything. And learn cooking. Otherwise, your children are completely lost. 18, 19, 20-year-old children will lie in the hospital with cancer. So I challenge you, my dears, to learn cooking. Even nowadays, mothers don’t know—young mothers—how to breastfeed the child. Have to teach a lot. Lost everything, so you should watch our webcast, and we will try to send once a week a nice cooking program. So make a saṅkalpa: nothing ready-made. We will buy, except from our garden, or if you have no garden, then we are obliged to buy normal, no fast food. Slow food, cook with love for children. Well, this is samādhi. So, Mahāprabhujī—somebody asked Mahāprabhujī, "How is your disciple? Do they, or does everyone, know samādhi?" He said, "Yes." How? "Oh, they like good spicy food and then sleep." This is also a way of samādhi. If you eat too much, there is tamas guṇa. If you eat less, you have more energy and you are not tired, so quality in quality, no compromise. Yesterday, our dear Maṅgala Muktamaṇi gave you a nice lecture, so Āyurveda gives more and more quality to your life—good prāṇa. After dhyāna samādhi, it comes to higher levels. Then comes what is called turīya samādhi. Turīya means three: above three times—past, present, and future. Turīya Tīrtha, above these three times. That becomes somehow the knower of that which is beyond time. Name is Turīyā. Totally in ignorance, totally in ignorance. Why I gave you the name Turīyānanda? That you realize this. And if you can’t realize this, then this Turīyānanda is in three corners, so you can never come out from these three corners. It is called a triangle. In the triangle, it means neither there, neither here, nor there. So you have to come above this. All our spiritual yoga names are these: that you should realize your name. Name is Lakṣmī and has no money to buy this evening milk—what can we do with this Lakṣmī? Name is Sarasvatī and don’t know one Bhagavad Gītā śloka—what kind of Sarasvatī are you? Name is Dayā and you are the most angry one. Name is Kṛpā and you are the most cruel one. So every yogic name is given to us to realize our quality. So if you don’t realize your quality, then you are lost. So there are many little, little samādhis. Then comes finally the two, the one. That’s called sabīja samādhi and nirbīja samādhi. Sabīja samādhi means samādhi with a seed. It means you are there; you have memory and desire. Nirbīja samādhi is where you have no desires; only one knowledge, that’s all. So many people come to know that sabīja samādhi: your body looks like you have said goodbye in this life, but still prāṇa is there, jñāna indriyas are still active. And there were many stories which I told many times, you know, my dear. Nirbīja samādhi has no more activity of the jñāna indriyas from the material world. Someone calls this samādhi savikalpa samādhi and nirvikalpa samādhi. Savikalpa, like saṅkalpa, that you have the desire, you have the wish. So sa vikalpa—sa means with—and nirvikalpa—no wish. So like the seed. But nowadays, hybrid seeds: it looks like a seed, but it doesn’t grow. So mostly the big apples, which you can’t grow the seed—only you have to, how do you call, transport or cut what they call fruit trees. How do you say in English? That’s why now we are living and eating those kinds of food which have no bīja inside—seedless. And that’s why in the world, the female population is increasing more, and a little male. And from this little male, also they can’t get the children; they become seedless. So one day this world will be seedless, and this is also a way to reduce the people’s numbers. It will die, but there is no next generation. And if, then we’ll be unhealthy, mentally retired, or the limbs are missing—the head or a leg—many, many diseases. So eating is very important, but healthy. Therefore, Āyurveda says that the first happiness and the first wealth is good health. So first, health is a good wealth, or good health is the first wealth. And someone said, "Health is not everything, but everything is nothing without health." But health is okay, but we don’t have knowledge. That we are like wild buffaloes, wild bulls, wild life. Therefore, jñāna is very important. So it is said that when Buddha, Bhagavān Buddha, went to his higher consciousness, it was called enlightenment. But in that enlightenment, he lost that memory. He did not know at that time why he came to this level, and because it was the Nirbīja Samādhi, Nirvikalpa Samādhi, and there is no kalpanā, there is no imagination—all is nothingness. And therefore, Buddha said there is nothing. But science said where there is nothing, there is something, and where there is something is not science. But yoga also said there is nothing, and when it is something, it is duality. So that nothingness is something; that is Brahman. But you can’t get it through these five indriyas. At the same time, somewhere Buddha is writing. He went; when he had enlightenment, he followed his past. It is said that he came till the stone consciousness: stone, vegetation, coal, metals, water, life—till Buddha. His name was Prince Siddhārtha, but buddhi—buddhi means intellect. The Aparokṣānubhūti book of Ādiguru Bhagavaṅ Śaṅkarācārya mainly speaks about buddhi. When this buddhi has knowledge, then it is called bodha. If you don’t know something, we will say when you don’t see or he doesn’t have bodha about that—they didn’t have information about that. So when the realization, self-realization is there, that buddhi got the bodhi, the viveka intellect. So from the Siddhārtha, when the Siddhārtha got enlightenment, called the Bodhā, and so through that Bodhā, his teaching, they made him Buddha, and totally forgot the original name. Buddha was a Hindu, Sanātana Dharma; he was a king, a warrior, he was a prince. So samādhi is a miraculous thing. Many tried to go to samādhi and couldn’t come back. That can happen. So without the guidance of Gurudeva, without a perfect yogī, we cannot get perfection. And that master or guru becomes that person who really understands and follows the principles—not for one year or ten years, not for twenty years. It is a lifelong [journey]. Therefore, the Satguru doesn’t choose the successor out of intelligence, good looks, good work, or good speaking. How is the inner quality? That’s it. There is a coconut, and we don’t know how its nut is inside. When you will open, then you will see. We say it in India: Baṇḍī muṭṭhī lakkhī, khulī huī lakkhī. When the fist is closed, it has a value of hundreds of thousands because you don’t know—maybe there is some precious diamond, very expensive. So we can make an auction: who wants to have this? One million, two million, five million, ten million, million, two million, three million. So, baṇḍī muṭṭhī rakkhī—a lakkhī is closed, looks like a million. This is what is called vācārtī, intellectual. And khulī muṭṭhī rakkhī: when it opened, nothing was inside. And when you open it, it reveals that there is nothing inside—dust, like ashes, nothing. So that is the inner feeling, inner relations. How come to choose the successors which were not chosen accordingly, like that? Then from the past ages and ages, the wars are taking place. Because the tradition was that the first son would become king, and the second one is not. So the first one may be stupid, but that was the first one, so the other three children were so sad. Why did God do injustice to us? He was born into the royal family, but his right to become king was taken away. And you cannot say a king has only one child. So even between brothers there was a war: power, ego, position, power, this, that, wealth. Therefore, inner spiritual development is different. So you have to open that nut and see what is inside. Slowly, slowly, don’t be in a hurry. Manva dhīra dhīra cal. So who understands complete principle, complete the path, complete way? Holi Gurujī said often to me, "You should know what Devpurījī’s wish was, what he wanted." And I said, "How should I know? Even I didn’t see Mahāprabhujī." So I couldn’t see Devpurījī, but he said, "Mahāprabhujī has written everything. Mahāprabhujī has written everything, and I have written everything. What is Mahāprabhujī’s wish?" So, to know the Gurudeva is not easy. There are three kinds of disciples: madhyam, kaniṣṭha, and uttam. One is very bad, one is so-so, and one is the best. That’s it. So, my dear, Brahma Vidyā Kriyā will bring us there to our inner development, and we will realize that Brahman is a long way, a sure way. If you remain seated in the boat, be sure the pilot, the captain, will bring you to the mainland. If you jump out, it’s not a mistake of the captain. So Guru Nānak Sāhib said, "Guru Nānak said, ‘The name of the Gurudeva is that boat, that ship.’ Those who will come and sit in will cross the ocean of this Māyā. With confidence, they will sit in this boat. Guru parū tāraṇa hara—trust that Gurudev will bring you to the main tent." Therefore, Mahāprabhujī said, "My dear ones, here and there with the webcast." Unfortunately, the time is finished, what was given to us. This retreat was beautiful, and the weather was beautiful. Good season in August, will be plenty of fruits and vegetables, so we will have little eating of the grains. Let’s have more fruits, so let’s try from home one week, two weeks before, so you can enjoy your sādhanā more. Wish you all the best. And those who are coming to India for Guru Pūrṇimā, happy to welcome you. There, it is the 22nd of July, and the webcast satsaṅg will be from India. The next one, maybe two days before Guru Pūrṇimā also, so there will be broadcasting there. Wish you all the best and many blessings for Guru Pūrṇimā. Take care and practice. Śrī Deep Nārāyaṇa Bhagavān, Śrī Śrī Dev Puruṣa Mahādeva, Mahādeva, Kṛṣṇa Bhagavān, Sanātana Dharma.