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Good evening, everybody. Welcome to all of you. This morning we were talking about Kriyā, about Brahmavidyā Kriyā. It is hard to understand because you have to master it. Unless you have mastered it, practice and theory must go together. We talked about different levels of consciousness. I once heard something Buddha said. When Buddha got enlightened, his name was Siddhartha. Prince Siddhartha was a Hindu, a Kṣatriya; he belonged to the Kṣatriya caste. He practiced very hard. He went through many masters, learned from everyone, and finally he learned the Brahmavidyā, the science of consciousness. Buddha underwent very hard training, which means discipline. It is said that Buddha would go for food, not cook for himself. On a certain level, it is said that sannyāsīs should not cook. Or when they cook, they should cook only for themselves. They can give to others, but nobody touches their food. This is the training. Nowadays, if I give these hard disciplines to all sannyāsīs, you will not see any more sannyāsīs on this earth. Nowadays, sannyāsīs, as soon as they get sannyāsa dīkṣā, they sit and are served. That's Kali Yuga. You become a sannyāsī to serve others—one who lives for others, or lives in some hut without any belongings and goes for food. So all the Buddhist monks are known as Bhikṣuk. Bhikṣuk means those who go for alms, on foot. When you go to the eastern parts, further east and then south, all these islands where a lot of Buddhists are, they have one part of that teaching as a Bhikṣuk. Generally, you must go for food for a minimum of 12 years. Sometimes people will abuse you, some people will laugh at you, somebody will tell you something, somebody will say, "Just go away from here." But you should not show anger. You should not show anything as being offended. That is a hard training to iron out your ego nicely. Then comes the second step of sannyāsa. So, many are still doing like this, but many are not. They don't want to cook, they don't want to remove the plate, they don't want to drive, and many other things. That is not written in any Śāstra. I am telling now about the Buddha's life. And that can be too. It is said in Christianity. I don't know if Jesus said it or not: that if someone gives you a slap on your cheek, then your second…? Are you able to do this, my dear? Is there anyone? Is there any Christian? Any who have pity for Lord Jesus? No. If someone throws a brick at you, we throw a stone. It's God's job, but I say, "Where is our divine teaching of the Bible?" Yes, that is in the church. Sit down and hear. Do we put all this into practice? Many, many disciplines in every religion. The spiritual path is not so easy. We are full of desires, we are full of anger, full of doubts, and we are expecting Self-Realization. That is not ice cream that you buy. It is a hard nut, my dear. Buddha had a lot of pet schools. His life was like the life of the friends from Assisi. How many times was he humiliated? How many times did people throw stones at him? Can you understand his life? Now we pray to him. It was his sādhanā that made us pray to him. My dear, discipline. When Buddha was walking, it's called Udāsi Mauna. It looks sad. It looks happy. But he was walking so that he would not step on some creature on the floor without shoes. And he went to five houses. If they gave, he took; otherwise, he came back. Whatever he got, he divided into five parts: one for the little creatures and the birds, one for the fish, one for the dog, one for the guest, and one for himself. If there was no guest, then he would give it to the animal, but he knew that only one part belonged to him. Whatever it was, if he got only one piece of bread, he divided it into five parts. He got enlightenment, or ātmā prakāśa, ātmā anubhūti. Mother, son, different names. Ātmā, Śakti, Śakti, Ātmā. These are all two words for Self-Realization. So, the buddhi. In intellect, when knowledge awakens, knowledge is the light. Then we call bodha, buddhi, bodha. Bodha means knowledge. If someone makes a mistake, he has no Bodhi. No common sense. His clues are loose. Bodha, knowledge. So when our intellect has got that knowledge of the Satya—these words are said by the Śāstras—then it's called enlightened one, and we are now enlightened. We are enlightened here. Outside, but inside, light is the light of wisdom, the light of Ātmā, the jñāna, and that's called buddhi, intellect, and that buddhi is enlightened, buddha. When Buddha was enlightened, he was lost in nothingness. That is why Buddhists say there is nothingness. We also say there is nothingness. That is called the sound, the knowledge, the sound, the resonance. And there are two main principles. One is called Dharma, the following of the Dharma. There is one sector. This sector was born when the Holy Friends from Assisi went to the Vatican. Saint Francis of Assisi went to the Vatican, you know all the stories, but then the Pope realized what kind of knowledge, realization, and spiritual power he has, the friends. So he said, "Okay, you can teach this according to your realization about Jesus." But now you will be a separate sect, a sector like a sector for dental surgery, a sector for orthopedics, a sector for the heart. But now the name sector is humiliated. Yes, of course. Yes, of course. Yes, you also have sectors. How many districts do you have in Zagreb? So many sectors have Zagreb. So, this used the words turned upside down. That's it. Many faculties in the university. Or you can say sectors. This is a sector of the faculty of so and so. In this hotel, there are many sectors. You are in sector number A, you are in sector number B, you are in sector number D. What tells you against sector, my dear? Put out this negative feeling and negative giving of judgment to anything. So the Buddha couldn't bring anything. Buddha is saying, "Where is my origin?" From where my consciousness begins, so from the stone, stone, sea, life, etc. Now he sees like a film in front of him. Development of the consciousness gives the human life, and through that sādhanā, he realized that knowledge. So his buddhi was enlightened; he got the buddha of the ātmā. Buddha means knowledge, so Siddhartha became Buddha. Buddha is not his birth name. Similarly, my dear, all of us, we have somewhere the beginning of our consciousness. Every individual of us, and you will see how many times in every life you made certain things. And how many desires? Desire is like a strong wind for a small flame. Whatever you practiced, you tried hard, and wind came; the wind of desires blew off your life. Lives and lives of practice, we should purge. Now we are in this conscious level of the consciousness: awaken, sleep, and dream. Jagratā, suṣupti, and svapna. These are the three levels of consciousness. Animals have also. Animals are also dreaming. Often, you can notice from your house pet dreaming, sleeping, and thinking. Everybody is sleeping, dreaming. These three levels, everyone has. Unconsciousness, the level of the unconscious, where all our destinies from the past lives lie dormant. That's called our future, with haṭha, what destiny has written in our book. And that destiny, no one can change. Only if we follow the principles of Guru Vākya can we make Guru Dev. If you have hand lines with bad signs, Gurū Dev can put a nail there, the milestone. Only if we follow Guru Vākya precisely. If you have a bad line on your palm, Gurudev can put a small fork there and change it. But the question is, how pure is your karma? Gurudev doesn't have a hammer and nail in his hand. That every time goes out, and you get pulled in. This is the nail of the discipline. Following otherwise is like cancer. Desires, you operate the cancer. But something remains in the tissues, in the body, and how painful it is, how unpleasant it is that you get chemotherapy. But still, that thief, that rākṣasa, this metastasis of the cancer, hides somewhere. Very difficult. So desires, very difficult. It makes us blind. Practicing. Prayers. Meditations. Spiritual instructions. We are sitting in the country where more Christianity was born. Now we are sitting in a country where there are a lot of Christians. How many spiritual instructions are given to you? Do you follow them? You are only on the stamp, Christian. How many Hindus follow these principles? They are only on the stamp, Hindu. They are only on the stamp, Hindu, etc. We make our own rules. We wish that religion changes as we wish, and they are doing. All religions are suffering now. Temples, churches, many are getting empty. No preachers. Very hard to get the sādhus. Sādhus are rare. Uniforms are more. Now you can hang the uniform. Therefore, that life is not easy. So from unconscious, our subconscious begins on the first day we enter into the era of this earth. And this all enters through the nourishment, food. In the food, through the seeds, so every seed has a life inside. Every seed is born there, every fruit comes there, every leaf comes there from the tree branch where there is a knot. Where there is no knot on the branch, there will be no leaves or fruits. Between is nothing. There is a reflex zone here near the joints. Not here on the bones. So, where the joints or the glands, there is the Jīvātmā. There is a Jīva, there is life. In Vedic culture, when they marry, they tie their cloth together. Wife and husband, why? Because you pull your wife, and the wife pulls her husband, so that on the way they do not get lost. No. This tie means the gland, and where the gland is, there is the protection. Now you will get a child. You will get children because you are married. So the soul which is entering from the astral world onto this globe enters through the vegetation, water element, fire element, and air element. Then it enters into the other creature's body. Then you come to the mother's womb, and it continues. So the level of the subconsciousness begins from that time when, from the atmosphere, from ākāśa, you come closer, descending towards the globe. Then hope is there, that you will come on this Mṛtyu Loka. This is the world of mortality, not immortality. This is a karmabhūmi where you can do the karma. Through this mortality, through this mortal world, you can realize immortality. From the impurity to the purity, from the unconscious to the conscious, as Brahmavidyā's instructions, my dear. So, the subconscious collects all the impressions, all the events, all that happened, good or bad, that came to your subconscious. The whole journey is recorded in some places. And the journey is guided by our destination, which is in the unconsciousness. Our own phenomenon is our storeroom. Our own phenomenon is that, like a rucksack, the backpack that you have to carry around different planets, that is the destiny, and this is karma. That subconsciousness, when good qualities awaken and remember, we are very alert, aware, and very good. And when bad desires, bad things appear, we get depression, pain, indescribable, unexplainable. Mental problems appear, phobias, many things, and the doctor will say, "Well, it is psychological, so I think we have to go to psychiatry." So, what is that psychology? What is that psychological part? Psychology, those experiences, those things which we experienced in life and we touched the era of the earth till today, half a second before. How much have you worked out? How many karmas have you collected, and how many have you cleaned and purified? Jungle, my dear. Deep, endless ocean. We are lost in that. And you dream from Self-Realization. My children, you are Brahmajñānī. Brahmajana, you are Brāhmaṇa. If you know the Brahma, then you become the Brāhmaṇa. Where are we? We are sinking in the dirt of the water, so everyone cannot become a Buddha. Everyone cannot become a Śaṅkarācārya. Everyone cannot be Mahāprabhujī or Devpurījī. We are trying. We are surviving on the name of those great saints. Through all these practices, we come to the higher consciousness, which is above these three levels of awakening, sleep, and dream. Sapta Bhūmikā is called seven different levels of the consciousness, which begins again. Sapta Bhūmikā, where the level of the Turīya comes. Turīya level, level of the three things. This is called past, present, and future. Then you become the knower of the past, present, and future. We have limited knowledge from our past. If I ask you—you can ask me too—on the 3rd of September, 2012, what kind of dinner did you have? Don't ask me. I'm a speaker, and I have a question. Maybe you know, so how far is our memory going? Thanks to God that we've forgotten everything. We know what we are doing. And what about the future? We don't know what happens in one minute. What happens in one second? After the present, we have a black wall in front of us. We may gauge. So, in India we say, "Patā nahīṅ, palka jhapakate kyā kartā hai, kalkā?" You don't know what will happen in a second, and you are talking about tomorrow. I will come tomorrow. Have you seen tomorrow? In your whole life, you haven't seen tomorrow, only today. You cannot reach tomorrow. Yesterday is gone. The present is here. Tomorrow will be ever tomorrow. You sleep, and tomorrow we will go. You wake up, and somebody tells you, "What are you doing today?" I am going today. I have a flight. But you said to me tomorrow, but you said today. So tomorrow is always tomorrow. No one has seen tomorrow. Past is gone. Present is here. You still don't know. So be alert, be aware, and whatever you do in the present, like that will be your future. After the Sapta Bhūmikā, the seventh level of consciousness, then you become Turīyātīta. Turīyātīta means beyond these three levels. There you come, it's called beyond time and space. Turīyātīta, triguṇātīta, then you become free from the triguṇas. My dear, so from these three levels of the consciousness, we come to the higher consciousness, super-consciousness, and cosmic consciousness. At that time comes the Brahmaloka. We become one with Brahman. So there are different kinds of levels, which they call samādhi. There are different levels of samādhi: samādhi with seed, which means with desire or with wish, and samādhi without such desire. Buddha had Nirvikalpa Samādhi, Nirvija Samādhi, Nirvikalpa Samādhi without desire. There was no desire, no wish, no seed of any thoughts. Then after, it is easy to go further. If the seed is there, the wish is there, it can pull you down. So there was one farmer and a shepherd. He had his lulā (a smoking pipe) hanging in his mouth. Somehow, when he died, they took him to heaven. He said, "Very, very good farmer and good karma." We came from heaven to take you there. We came from heaven to take you up. Great, let's go. When he came to the door of heaven and looked in, he asked, "What is inside?" Everything: happiness, joy, peace, no disease, no changing of the age. And no craze, and there is no madman. And whatever you want, everything is created there right away. He said, "Wait a minute. Oh, I forgot that I have Lulā. Do I have Lulā in heaven to smoke?" They said, "No, in heaven there is no Lulā." Then I will go to heaven. Bring me back to myself. Goats and sheep, I miss my tobacco, little desire. That is called Savikalpa Samādhi or Savija Samādhi, that can put again that high level consciousness of a yogī down to my dear. Either this or that. Decide yourself. That's all.