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Sattva, Guru, Svāmījī, Bhagavān, Satya, Sanātana, Dharma, Kī, Jai, Śrī Śrīdevā, Puruṣa, Mahādeva, Kī, Jai, Dharma, Samrāṭ, Sattva, Guru, Svāmījī, Bhagavān, Kī, Jai, Satya, Sanātana, Dharma, Kī, Jai. Once again, hello and greetings. This is a very historic occasion for us—the very first seminar in this Ashram of Villach. We have officially begun our first program. These images, this time, this atmosphere will always remain in our memory and in the form of pictures for a very long time. It will inspire all seekers and aspirants who will come here to the Ashram. We see a beautiful picture on the wall from this first seminar. I hope someone has a beautiful camera and will take a lovely picture that we can hang here in our Villach Yoga Center, our Siddhepuri Ashram. We would have liked to practice the Ashram program today, but we see there are too many of us here. We need a space four times larger than this, and I cannot yet manage to provide that. They are completely exhausted. This is to maintain discipline and the comfortable, beautiful atmosphere in our āśrama or center. When one enters, there should be a feeling of peace. Automatically, one begins to fall silent—into silence and stillness. No matter which church you enter, automatically everyone speaks very quietly or not at all. It sets the atmosphere. And so it would be good everywhere where there is silence, peace, and purity. With a beautiful gaze, then automatically the inner forces, the inner tendency, awaken stillness, peace, purity, and clarity. This is a beautiful motivation to do something in life. Yes, yesterday I admired your beautiful, our beautiful floor, but I was a little sad that we have so much plastic lying around here. The carpet is not necessary at all. Whenever you enter the center, the practice room, you must not bring anything with you. No cushions, no handbag, no blankets, no extra clothing. Just take what you need in an emergency, like a spray under your tongue, a nitro spray. That means no drinks, no food, no extra objects should be present in the room. After the practice and program are finished, it should be cleansed, aired, and closed. Too many incense sticks are not good either. One thinks, "Now we are yogis and we will ignite many incense sticks." The incense stick comes from temple ceremonies. The temple ceremonies used a kind of tree resin, which here is called incense. Light a small piece of the incense stick, no more than five centimeters. These five centimeters give a beautiful scent and aroma. When there is too much, it is like a numbness. Often, in ancient monasteries, they used to create so much smoke from the resin that one would enter a kind of trance, perhaps not quite like hashish, but similar. Some would like to have a little incense, others perhaps nothing at all. People here in Western culture are not accustomed to it. Some have a cough and politely do not dare to say, "Please, can you endure this?" So please, respect—self-respect means that we behave in such a way that others accept us. If we have underfloor heating and now we have a carpet on top, I believe the warmth is not radiating enough. And there is so much dirt or dust and so on in the carpet. It is not good for Prāṇāyāma. When you practice Kapālaparṇāma or something like Kapālabhāti, Bhastrikā, it's all just in the air. So, except for beautiful, good plants, no other objects should be visible in this room. The eyes, because a yoga practitioner or a new person enters the hall, should see the floor so clearly, almost as if you can see your own face. So it radiates, reflects. There is a corner where yoga mats lie. Well done, you placed them on one side. This is the task of the yoga teacher or the one who offers help, or the assistant yoga teacher. You come in and go to the corner where the mats are, freely take your mat, and place it wherever you want to practice. Everyone should bring a small sheet or towel from home, so that each time you are inside, there is a cover on your yoga mat. When you are finished, we would like you to roll it up nicely again and place it where you started. Just like in a kindergarten, the mother gives all the toys to the children and says, "Now, children, let's clean up together," and all the toys go into one basket. Afterwards, it looks like a beautiful house. So, no cushions—here again I see. One comes into a house, a Hamburger, and the Hamburger brings the whole household with him. That is not your fault. And here we have the Viennese sitting, and those from Vienna, and those from the Czech Republic, Slovakia—the Gypsies are very kind, there is nothing to say against that, but one says "Gypsy camp" in every seminar. I say, please don't take so many things. Eighty percent of what you have brought here inside belongs in the storage room—80 percent. And 20 percent includes your garment. That is it. That is why such an atmosphere. Everyone, and especially the Austrians, are very much in favor of orderliness, purity, orderliness, honesty, and no foolishness. That is what we need. That's true, but that doesn't mean that the Slovenians don't want it. The Slovenians are even more strict. Croatia is even stricter. But our Viennese students are careless because they hear a hundred times and bring comfort, which provokes the hunter families' temperament to rise, causing the blood pressure to become unsteady. So, it is said, dṛṣṭi vs. dṛṣṭi. In Sanskrit or in Hindi, it is said, dṛṣṭi vs. dṛṣṭi. This is a very important point. As you see, firstly, what you see and with what feelings you see it, that is how your inner world will develop immediately. When you see someone with great love, respect, and reverence, or no matter what, you always have a sense of security, a beautiful respect for yourself. When you see someone who is angry, that is, a bad person, always a restlessness awakens—fear acts, anger. Anger is present because the cause of anger is fear. Fear is what causes the whole house to collapse. He never tears down the whole house. Fear. All living beings, from tiny mosquitoes to elephants, and we are included in that, have only one problem: fear. Fear of many things. The greatest fear is dying. And even greater than dying is suffering. And there are many kinds of suffering—physical, psychological, emotional, political, existential, social, and so much more. We are afraid, afraid to survive, or afraid of suffering. So, this is dṛṣṭi vs. dṛṣṭi. When someone looks at you, you can immediately tell what is reflected in their eyes. With what gaze? When someone is angry, but he does not pay attention, it doesn't notice that you are there. She greets God. Yes, greet God, thank you. I am well. It is going well. What can I do for you? That you know, to decline immediately. Because there is always an image of this person that is strengthened, and that also reflects onto others. So Mahāprabhujī said in a beautiful bhajan: Nirmala jala nenhe, nirmala mana chandan, sarīra sugandha. Nirmala means purity, without blemish. Nirmala. When you go for a walk in the mountains and it is hot and you sweat and you are thirsty and the salt flows through your entire body, and then comes a beautiful spring of water. You take the water and it trembles on your face and your hands, and you also drink. This is nirmala. Nīra. Nīra means water. Pānī means water. Like nīra. Nirmala. Pure water. What comes down from the mountains, water now from Carinthia. How wonderful to be there. In Carinthia, there are so many lakes, and your water here is almost of drinking quality. This is a divine blessing, this part of the earth. Beautiful. And thanks to the people who live here for being so careful that no general waste or garbage is thrown into the lakes, which happens in many countries. You don't have to go very far for that. I can say, my land is everywhere in India. They say you see deeply enough here. Now you can't even wash your feet. So, inner feelings, nirmala. And this purity is to be nurtured in the body, in thoughts, in feelings. Nayan means eyes. Nirmala jala nayan. In the eyes, there is such purity. Chandan and sugandha and sarīra—then from their body comes such a harmonious energy, like sandalwood, beautiful, it smells pleasant, sandalwood. A body of a positive person does not need to have any initiation or wear a uniform. Each one of us, every one of us sitting here, possesses this quality, this attribute. Paramahaṃsa Rāmakṛṣṇa, the master of Svāmījī Vivekānanda, Vivekānanda visited so many masters and asked a question: "Have you seen God, Master?" He came to Paramahaṃsa Rāmakṛṣṇa in Calcutta and asked Rāmakṛṣṇa, "Master, can you see God? Have you seen God?" And he said, "Yes, and now I also see." "Where?" He said, "My son, in you, I see God. There is nothing else." And that inspired him, yes, and he became a disciple. Seen in this way, God is within all of us. But for our own knowledge, for realization, there are many, many perspectives of different energies. Energy from past lives, energy from this life. From whom did you receive this energy? Who gave it to you? What encounters, what actions, karmic, and it takes time, a great deal of time to purify. The best way is to awaken inner peace, peacefulness, contentment. Then such a beautiful energy radiates from your body. Wherever you look, wherever you move, it immediately changes something in people. Some who have too much negative energy, when positive energy enters them, it becomes a bit uncomfortable. But positive energy works, and eventually this person will be guided there again, through an encounter that was very brief, a moment. But a great deal enters our consciousness. So, mala, vikṣepa, and āvaraṇa. Mala means impurity—physically, mentally, spiritually, with speech, with feeling, and so on. Selfishness. We love a person because we like them. But why nothing else as well? God loves everyone. And we cannot love everyone. And that is the difference. And that is why we suffer. God's love is the same for everyone. Just as sunlight is the same for everyone. Do not say that only Carinthia loves the sun. But the sun has not forgotten the Viennese either. This is it. And especially in Linz. Beautiful suns. Everywhere. So everyone says, "It is better with us. We are doing well. We live well here." But others also say, when you arrive on an island, you say, "Wow, beautiful, let's go there for vacation, beautiful." So, Goethe said, to see a blue sky, you don't need to travel anywhere. Everywhere there is the blue sky. And so, this peace and contentment and the love we seek is within us. But there is a perception of ignorance and foreign energy in your body. Like a foreign body in your body, a thorn that irritates, it becomes suppurating and painful. And so there is a foreign energy of emotions. You think, "Oh, my friend, such and such." But listen, the day before yesterday a doctor told me—he is an open person and we talk very freely—and he said, "You know, Svāmījī, every kiss given to someone is an injection of infection." So, how many do you have? Oh God, you need immunity, a good immunity. That is that. So, one perspective after another does not let this beautiful pure light come through. You are a light. You are what God is meant to be. But dualism—God has no dualism, and we have dualism—and because of that, we suffer. Vikṣepa, that is the second factor. Vikṣepa means disturbances. Two types of disturbances: one comes from the outside, and one is internal. When you are inwardly content and one with yourself, then it doesn't matter—anyone can drum, just not out on the street. Don't let it bother you. We should be trained as if an elephant is walking down a street and dogs are forming around it—all kinds of dogs, including Dobermans or the other Boxer. But the elephant is not frightened at all. He always moves very slowly. So, let him form it. Let the outer world create as many stars as it wishes. When you are secure within and have realized inner peace, no one and nothing can disturb you. Vikṣepa. Inner vikṣepa returns again. I come back to the same point: hatred, envy, greed, anger, fear, insecurity. And what else? Attachment and everything. And where do you find jealousy? Jealousy and anger, they are brothers, both brothers and sisters. And the cause, the root of jealousy and fear—that is, anger—is fear. One who has no fear is not jealous. Why are we jealous? Because we do not feel free at all. We are dependent on something, and we try to hold on to that, and we do not want anyone to take it away. No matter—your business: you have arranged a beautiful cosmetics shop, and then a second cosmetics shop comes there. Yes, you go to your neighbors, you say hello, how are you, and so on, but inwardly you are nothing. Honestly. Because now you feel that your energy is distributed. Then comes the third. Or with a hairdresser. When the second one comes, then they are already there. And the third comes, and the fourth. The first one sets out somewhere else. One is so afraid of losing something. But remember, what is in your destiny, in your karma, in your happiness, no one can take away. Look at Manhattan: there is an entire avenue filled with nothing but diamond jewelers, one after another. And if they were addicted to monkeys, it would be like hanging themselves. Everyone knows, God brings that. And so jealousy comes from the fear of losing. And then comes anger, then comes hatred, envy, and greed. All have their seed in fear. So, Holī Gurujī has reflected deeply and has composed a beautiful bhajan for us. Do you know which one? No, no... that is not it. Do you know what this head is thinking? Unfortunately, the other head is not thinking. That is the problem. And thank God that He created contemplation, for the eternal torment remains here. So, Gurujī said in a bhajan—Holī Gurujī says, everyone who writes a bhajan, poem, or song writes from the inner heart. Whoever opens this Anāhata Cakra can then write a poem—the Heart Cakra. And the Heart Cakra means you have these feelings within you and you tell yourself. We write not for others, but for ourselves. We bring our inner world outward, and so that others may have the same, they will learn. Satguru rakhe līje, cintā choro mannā. If you are afraid, confused, unclear, uncertain, Gurujī said, have a little trust in our Gurudev, Mahāprabhujī, Svāmījī, Gurujī, who will surely take away all our fear and all difficulties. But we must have trust. In this world, I have been wandering, traveling since 1965—how many years now—and have seen the world through and through. And of course, there are many obstacles, many situations, certain, uncertain, but every time something happens, I say to Mahāprabhujī, then I have said, "Why?" And he said, "Don't worry." Or Devapurījī is the school—Devapurījī is not. But it is very difficult to deal with Devapurījī. It is easier to be concerned with someone else when one deserves and negotiates. It is easier to negotiate with others. But the deodorant salesman knows both sides. And then he says to me, "So what?" Then I will say no more. But always, God helps us because we have given ourselves complete trust in Him. So Holī Gurujī said, the true Satguru, Satguru Dev, will protect you or your honor, your reputation. Satguru rakhe līje, cintā choro mannā—don't worry. What does worry mean? Sorgen. Don't worry. Yes, easier said than done. Yes, but it is difficult to understand. But it is. Finally, ultimately, God, He decides. Because everything is planned for all of us on higher planes. Where, how, when you come, meet someone, including other living beings. So, it is, we cannot avoid anything. This destiny leads us back again, from early life to this life as well. So, human, you can be angry all day long, but you are not forced to do that because it is written in your destiny. And so do not let anything upset you while you sit here with me. And neither do I—I am happy. I am an ordinary person, just like all of you. I am sitting here only because I am supposed to speak and everyone is watching me. But when we speak about Guru Vākya, our Gurudev is sitting right here. But he has given me the task. And so I bring the light, and every time during prayer and announcements to Gurudev. So, cintā—either you should worry and suffer, or give it to His hands and enjoy. So, cintā. Cintā is a sadness, worry, feeling unhappy. And cintā is a fire that burns the corpse. Love, love, and love. So cintā is a gentle fire within us that burns our good energy, our good blood cells, our soul. Our entire physical well-being is burning. Love burns in the fire and leaves behind only ashes. Does it mean illness, fatigue, anger, etc.? So, cintā. Cintā makes a person ill. Attachment makes a person depressed. Attachment makes a person insecure. Worry causes a person to age quickly. And it is the cintā that kills a person. Whatever it is, cintā, choro, give up. Give up your sorrows. When you have cintā, sorrow, then your face is completely different. Your voice is completely different. Because cintā has a strong energy that is pushing you forward more—it is fear. From fear comes cintā. Is that clear? That is how it is. So, very good, Śiva, standing, blessing us with the snow. And if we can open a few windows, then my cintā will be a little less. Thank you. Thank you. So, cintā chuḍī jemanī. Cintā. And cintā is like a glass. Are there such things—what do the women have, bracelets or how do you say, bangles? Chuḍī. Chuḍī, chuḍī, jingle bell, chuḍī, chuḍī. So, bangles. It looks nice for a while, but it will quickly fall apart. The bangle is the Māyā. Have you seen in the Mahābhārata, like in the film, where Nara-Nārāyaṇa meditates and the two Apsarās, the celestial maidens, come and dance for him? And if Nara-Nārāyaṇa still does not open His eyes, then they go with us and do like this. So, because they want the bangle, the bangle, right? Cintā chuḍī. And that will soon break. Cintā chuḍī chamakanī. That is a very, very low quality. Cintā. Cintā chuḍī chamakanī, mahā nijana kī nīja. This is someone who truly leads us through the very low stages of our development. Mera pura brahmana. I was pure perfection, a Brahman. If there were no distinction between Brahman and me, then I would be pure Brahman. But now you are between the two of us. Who? I and Brahman. But cintā destroys a person—broken, destroyed, annihilated, in every respect. God possesses us beyond this cintā. Yes, God possesses us through this cintā. Every person who has cintā, right at this moment, whether it is jealousy, hatred, envy, greed, anger, no matter what, it shows on the face. And whoever has given up cintā in this moment, it blossoms—the color of the other's face. So, my dear, please let go of cintā. Worries. Worries will destroy your health. Worries will destroy your willpower. Worries will destroy your faith. And worries will kill you. So we are in Brahman. We are in the Supreme Self. Cintā chuḍī chamakanī, mahā nijana kī nīja. The ultimate fulfillment lies in Brahman, but to act or not to act is in your hands. Especially since we have kṣepa, we have kṣepa disturbances from outside. My cintā, my worries about this person sitting opposite me, yes? And constantly think of this and that and that and that. Now I am already a little—I make sorrows about this person, this and that. And that completely exhausts you. The external gaze, the external things, that makes you sad. And then antar-vikṣepa. In the Patañjali Yoga Sūtra, it is written quite clearly. Vṛtti means thoughts—good thoughts and bad thoughts. And then the third, mala-vikṣepa, āvaraṇa. Āvaraṇa means a curtain. We know nothing of what lies down in the cellar because the floor is so thick and we cannot see through it. We also know nothing about what might be up there in the attic apartment and what they are doing. We know absolutely nothing. And here, nothing either. Such an abyss, a veil. And this curtain is a curtain of ignorance. If we have or had knowledge, we would have no worries and no fear. We know, we do care about others, we are sorry for others, we would like to help others, but we know we can't do anything. That is destined; we must go through it. You can't run away. We cannot run away from our destiny. We enter the body and shadow. We can fly by airplane and leave our shadows here in Carinthia. We disembark in Tokyo and are surprised that our shadow is traveling with us without a plane ticket. So on all levels, karma remains here, but cintā, fear, hatred, will be an eternal torment for us. So we strive to liberate that. Happy is the one who possesses none of these qualities. And so, when one comes here to the Ashram, there should be a beautiful view. I tried very hard in Vienna, but I did not say anything, did not speak the truth. We have a beautiful cork floor, truly beautiful. We were proud. And what did the Viennese do? The people of Vienna are listening to my lecture, you know, in Vienna. They will forbid me from entering Vienna. The word I wanted to say, I did not want to say. But sometimes it is good to say that people become a little angry, yet they will still come to it and respond. It is called a beautiful horse, because in Austria it is called, how do you say, Lipizzaner. The great belly has. The Lipizzaner is like a beautiful cow. Yes? Yes? When she goes to Rajasthan, there is a Lipizzaner next to it, which is beautiful. And the saddle of the Lipizzaner is so beautiful in the Hofburg riding school. The beautiful, precious Lipizzaner saddle—you place it on the donkey, or from the donkey onto the Lipizzaner. That doesn't fit. It's a bit off in taste, you know. And so we have a beautiful cork floor. And now they have bought and brought the dust, and it lies there. And so it is here in Bad Gastein already a little sad. Yes, that can be placed in the anteroom where the shoes are. People come up there and so on, or somewhere else. This Ashram is not meant to push away the mala and work. One sees through and through. Those aspirants who come and dwell here should have no fear, should not be dissatisfied. May God grant this spiritual energy and health to all equally. Yoga in Daily Life is not a system where one practices for a while, feels a muscle, and then it is nothing. One goes to a spa town and fasts, on an empty stomach, eating only white mushrooms and drinking a little water or milk, and then returns home. In a week, it will be like a chickpea bean again—evening in the light, in the water, in the morning it is doubled. So quickly take care of it—quick cures, quick practices are just a water bubble, a bubble, water bubbles. But Yoga in life is like Ayurveda. If you truly want to get to know Ayurveda, then you need two or three years. It is slow, slow, but sure. How many years did it take you to become so ill from the time of your birth until now? It takes at least three years of Ayurveda for you to return to this point. But discipline, āhāra, yoga, anuṣṭhāna, āsana. Otherwise, Ayurveda is good, and all my students love it. Especially from Ayurveda, Chyavanprāś, which is like a jam. And our people even take the seven brāṭ with bread. And afterwards, they still put them in their mouth. And then, while washing the dishes, they take them once more. Then nothing works. Seven brāṭ requires discipline and a diet. Only a teaspoon or at most a tablespoon per day. No acid. Life is okay. But otherwise no—no mango, no other. No yogurt. No cheese. No eggplant, no beans, no potatoes—many, many. Here sits one, our professor of Ayurveda, Mrs. Matowski, Claudia. She is not here; she is there right now, how do you say, suffering. She is struggling somewhere around the bend. So, she will come. But there are also some among us who let Ayurveda come and go a bit. But I say, please, discipline. Ayurveda tells you that you should not consume any more oil as long as you are taking Ayurvedic medicine. No kind of oil. And what we say, and all doctors say, no butter, no ghee—a completely different matter. Some say if you take medicine, you don't eat salad. And others say you should eat more greens and salad. That is it. Yoga in Daily Life is a different branch of Yoga. That is the problem. Yoga in Daily Life is a beautiful, gentle practice, without any competitions or challenges. And so we learn here. I wish you all the best. All our brothers and sisters around the world, especially the German-speaking world. Our many brothers and sisters around the world would like us to speak English. But I am sorry, because this is in Villach and in Austria; this is a regulation in Villach. And I can tell you, the people of Villach are very special. So I have to speak, even if my German is not so good, but if I do not speak, then I don't know when I will come back to Villach. So next time we will speak English. Thank you very much, danke schön, and we will take a short break. We have already been speaking for one hour. A short break, please, about 15 minutes, nothing longer. After 15 minutes, we will have questions about what I have spoken or about this topic, and in the afternoon I will come again in the evening. I would have loved to do a beautiful meditation. So, enjoy your break and snack. Hari Om. Dīpa nayana Bhagavān. Kī Jai. Mala vikṣepa āvaraṇa. Worry is like a thief, a scoundrel, a jewel, a tinkling bell within oneself. The light of the supreme Brahman does not diminish even a bit. Do not worry about the honor of your Satguru. Be fearless and without doubt. Fearlessly, without a trace of fear. Vitarāga, niṣcaṅga, eka, eka for doubting. Goodbye.