TV Channel

Part 1: The Roots of Satsaṅga: From Creation to Company Today there are many interesting programs. I promised we would do meditation, but I don’t know how. We have children; hopefully they will be good. Je Ventsam Amal. Pātan means destruction, dissolution, confusion, and so on. And both, Uttān and Pātan. Uttān means development, Pātan means destruction. The root of both lies in a Saṅgha. Saṅgha means those with whom we spend our time, or where, which, friends, company, meeting, etc. Saṅgha—now, we are together. This is Saṅgha. You have a friend whom you always meet. When you meet him, you are with this friend—Saṅgha. Before the Saṅgha, this word, if we write three more letters, Sat—Sat means truth. Sat means positive. Brahman Satya Jagat Mithyā: The highest truth is Brahman, the Infinite, one who is beyond Śūnya, Ākāśa, Dakāśa—Infinite Space. Where there is a beginning, there is nothing. No movement; all elements, all forces, all are at rest. Eko’haṁ bahusyāmi. Now a divine thought arises. It is said, God is will. Now, on one hand, we understand what God wants. On the other hand, God has a will. Why does He need a will? Kṛṣṇa said to Arjuna, "Arjuna, throughout the entire universe, everywhere, there is nothing that I cannot have. Everything is possible for me, yet I work, I act, I perform karma." So God has us or none, but He acts according to His role as Brahmā the Creator, Viṣṇu the Preserver, and Śiva the Liberator. So these thoughts, what is written in the Vedas: Eko’haṁ bahusyāmi—"I am one, one in all, all in one, everything within me and I am in all. There is only one; now I wish to multiply myself. Now I would like to manifest myself, multiply." These original thoughts—we can only call them thoughts—are a spūrṇa, a movement in infinity, space, and consciousness. And this sound near the Rūpa Parabrahma—if one wishes to see who the Parabrahma is, what the Parabrahma is like, then it is sound. Sound is the form of nāḍī, sound is God, sound is the Supreme. And the first sound returns again as Śaṁbhū, Śiva. No one gave him birth; he manifested from his own Self as Śambhu through the sound Oṁ. And where Kṛṣṇa says, in syllables, in sound, I am Oṁ. Oṁkāra bindu-saṁyuktaṁ nityam dhyāyanti yoginaḥ| Kaṁdam mokṣaṁ ca Oṁkārāya namo namaḥ|| Oṁkāra, shape the sound of Oṁ. Oṁkāra bindu-saṁyuktaṁ—these are the three Guṇas: Sattva, Rajas, Tamas. Trinity: Śiva, Brahmā, Viṣṇu. From sound then comes the light, called Śivajyoti, Śiva. And from the light it is Śiva who manifests Viṣṇu. And Śiva who says, "Now you shall rest in the ocean of immortality as the owner." And it is Śiva who places the seat for Brahmā on the lotus, on the ocean, from the ocean of immortality. And this lotus comes from the navel, from Viṣṇu. And Śiva provides the seat for Brahmā. Śiva said that this lotus is from Viṣṇu. Śiva said, because Viṣṇu gives an āsana, a seat for Brahmā. And Śivajyoti again fades away. It dissolves into infinity. Where Brahmā thinks, "Who am I? Who is my origin?" And he seeks his origin. He passes through the lotus, this lotus stem. Yugas and Yugas, Ēsas and Ēsas, centuries, yet he finds no origin. That was the first disappointment in this creation. So when we are disappointed by something, it is nothing special. When even God Himself is disappointed, who are we? When Brahmā returns, he sits on his lotus and asks, "Who is my origin, who is my father or my creator, mother, father?" And says Viṣṇu, "I am your origin." Śiva again mediates between Brahmā and Viṣṇu. The Śivajyoti returns once again, and the sound arises. No form, sound, word. "No, no, Viṣṇu, no. You are nothing; the origin of Brahmā. I am, I am the braider of you and of Brahmā, the Svayaṁbhū. Your task is this, and Brahmā, now, please, begin again Śṛṣṭirājña, Śṛṣṭirājña"—the weaving in this universe, world. From him comes—it is a long story—Manu. And many of you know Manu, Manu philosophy, the first man, Manu. And Manu begins, and then it continues, from one father, two mothers, Kaśyapa Ṛṣi. He has 13 wives; all the wives were not in harmony, that is clear anyway. And so, the Ṛṣis, they were the sages, and through meditation, all the mantras, yogas, sciences, language, yantras, mantras, tantras, all yoga, everything comes from Śiva, from Śiva Consciousness. And the Ṛṣis have given to humanity through meditation, for what purpose? To possess the entire creation. Within each of us lives Brahmā, Viṣṇu, and the creator Śiva. Within us, all this Trinity is within us. And Śiva and Śakti are also within us. Woman and man, both are within us. Without these qualities or attributes, nothing functions at all. And back then, yajña, sacrifices, and ceremonial celebrations were so important to them. Yajña—and when we go to India, there are often many Yajñas everywhere, large ones with 100 fire altars, 1000 fire altars. And the heavens of the Vedas—they possess such power, and these offerings that we can have are given in the celebration of the Yajña. This smoke, this scent, and this atmosphere permeate the entire space around us, surrounding our Earth and protecting the environment, energy, positive thoughts, and so on. Yes, if you have a desire and wish to perform your Yajña, there should be a knower present who truly understands which Mantras should be used. Yajñas are not just for one person. They affect all people, all living beings, nature, water, and earth. It is a science. Perfect, perfect. Afterwards came Tapasyā, austerity, meditation, fasting, practice—that is, through discipline, Tapasyā, to endure the situation. And we have no discipline. Our discipline is very much lacking. I do not want to go in that direction, otherwise everyone will become angry and my blood pressure will rise. After this Tapasyā, Jñāna came through study. Knowledge, the desire for knowledge, or the realization of knowledge. To develop the knowledge of the Ātman. The highest philosophy is the Yoga Vedānta philosophy. Non-Dualism. Who am I? That is what Ādi Guru Śaṅkarācārya brought. And again this dualism and various things that lead us into a dead end. He has picked us up or transformed the dead end into the highway. Śaṅkarācārya, now the third and currently the fourth Kali-Yuga, the time in which we live. We have no discipline, we can do nothing, and we have no time. So, it says: Kali Yuga kevala nāmādhāra, sumira sumira nara hoi bhava pāra. In this Kali Yuga, we have only one hope, one support: God’s Name, Bhakti. Bhakti Yuga, Kali Yuga Kevala Nāmādhāra—the only salvation, support, and foundation is Bhakti, the Name of God. Sumira sumira nara—because repeating God’s name, prayer, bhajans, nara—people. Hoi bhava pāra—you can cross the ocean of ignorance. And so it is easier for us here to practice Bhakti. Bada bhāga mānuṣatana pāvā—we are the happiest that we have received the human form, the human body. And so Śiva, Brahmā, and Viṣṇu return again in every Satyuga. Then after the Satyuga comes Viṣṇu. And so Viṣṇu said to Arjuna, "Arjuna, in every Yuga I come, I come to help, to help the Bhaktas and to remove the negative, the Asuras, to possess all the faithful." But the truly faithful, nothing, that is—"my religion is best" and that is not good, no, a proper one. So, the Ṛṣi, where the Yajñas and Pūjās were performed, ceremonies—back then, the Kaśyapa Ṛṣi, and as I mentioned before, it was evening time, sunset, called Sandhyā in Sanskrit. And Sandhyā has four times: midnight, sunrise, Brahmamūhurta, noon, and evening at sunset. One must be very careful with these two: the time of sunrise, Brahmamūhurta, and the evening time, when the sun sets. This time is for Sādhanā, Ārādhanā, Pradhānā. This time is not for two things: food or sex. These two things, one way is to avoid them. It happens, surely your children will not be the way you wish. So, for bhoga and for āhāra and bhoga—for two things, one should avoid it only at this time. This time is for praying, practicing mantra, singing the name of God, Pūjā, Prārthanā, Arcana, Vandana, and so on. But a woman from Kaśyapa Ṛṣi came, just at dusk, sunset, and she forced her husband to sleep with her. He said, "Please leave me alone, this is not a good time, this is completely against the principles of nature and tradition and so on." But she said, "You understand nothing." Perhaps women understand this more than I can express. Or man, that is both hands on the same. And the son—she has had a child, she has become pregnant. And now, she felt that in my womb there is an Asura, a Rākṣasa. "What should I do now?" She came to the Ṛṣi and he said, "Please, I told you." She said, "What am I supposed to do? What sins have I committed? Liberate me from them." He said, "Now nothing works, it is already too late. But we will pray, we will perform Śiva Pūjā, so that the third generation from these, and the second generation from this year, Viṣṇu’s Bhakta, Prahlāda, and his grandchildren will also become great Bhaktas. Others become all Asuras." So those were the Rākṣasas and Devas. God is God. There is no demigod. Some people say it is a demigod. I never really understand what demigods are. So, water is water. Water is water. But what quality this water has, that is something else. So, it is either God or no God. So, there is no demi-god. Either there are Devas or Gods: Brahmā, Viṣṇu, Śiva. And Śiva is the origin. And in the end, it is Śiva who brings the Mahāpralaya. Yes, we will then speak about Mahāpralaya. And so, in this Kali-Yuga, now more than ever, salvation for us lies in surrender, in Bhakti. And bhakti is where the treasure song is. Where we come together, now as we sit, and what I speak is a treasure saṅgha. What I say is nothing of my own self. I speak of what the Ṛṣi is, what the scriptures, Vedas and Upaniṣads, and other texts tell us. And what is written in the scriptures, many of us do not know. The ancient, beautiful scriptures, books of brewing wisdom, all lie in libraries gathering dust. Now it is a completely different culture; one knows nothing. And we do not know, all of us sitting here, we know nothing. We have not even seen such books. Reading is different when you read a book. The writings of Kavi Kālidāsa, his aspects are quite interesting, perhaps I will speak about them another time. But perhaps I said, it is the nara, nara, yes? He is sitting on a tree, on a branch, on this side, and cutting from the other side of the trunk. That is how it is. So, before the branch, it itself had fallen. The face continues tomorrow; I will not wrap face to face today. And so, Satsaṅga. Satsaṅga is the path to clarity in development and self-realization. If we make a Satsaṅga or a speech or something like a pacifier for horses, then it is not a Satsaṅga. Then it brings duality and conflict between believers or religions, etc. And that is why Sanātana Dharma. We say: Īśvara Allāha terā nāma, sabako sanmatī de bhagavān. "O Lord, Īśvara or Allāh, all are your names, Lord. Give everyone a good vision." Kusaṅga is one-sided there, or where there is no divine name and simply ignorance. Sat-Saṅga. In this Kali-Yuga, it is very difficult to have a proper Sat-Saṅga. Sat-Saṅga can be done with just two people. In Hindi, we call it friendship. In Hindi, one says dostī. Do means two. Satī means true. A true friendship. Your friend Tulasī Dāsa in the Rāmāyaṇa clearly writes: Dharma, dhīraja, mitra, arunārī, aparādha, kāla, parākrama, evaṁ cārī—Dharma, dhīraja, mitra, ennārī—your partners, your friend, your patience, and your Dharma, your principles. The four are in you and in our goodness. When we need them and they are not there, it means they are not truly ours. We can only, we can test, test our friends or partners to see if they are truly honest partners. In front of the registry office or the church, one stands there and asks, "Do you want to have this woman as your wife?" Of course, yes. And others also say yes. And they say, "Everything that belongs to me is yours, and what belongs to you is yours. And I will be there for you, always, in every situation." And one of these two is seriously ill and has been bedridden for years. One partner says, "I am sorry, but I can no longer live with you." This newspaper system, yes, when we think about it, these are terrible conditions. One may be forced, perhaps, but where is your word? You are a human being and you have given your word. Where is your word? To hold on to a word can cost me my life. This is the path we follow. We remain there for this person, even for animals. I won’t go too far, otherwise people will say, "Svāmījī, that’s enough now." So Satsaṅga, the root, origin, beginning is for both development and destruction; both are at one point. Śata is Satsaṅga, and when we write Kusaṅga, it means bad company. Happy are those who come to Satsaṅga, and sad and unhappy are those who go to Kusaṅga. And all motivation in life is gone. So, this Ashram here and yoga in daily life, where we have many, many centers around the world, satsaṅga takes place everywhere. Yoga in life is not merely a physical exercise, but a school of life where one can develop physically, mentally, and spiritually, and ultimately understand who I am and what I am here for. And God is within all of us, God is everywhere—where is He not? So in this spirit, I am once again happy today to congratulate our brothers and sisters from Villach, who have established a beautiful center Ashram where everyone will come. May you have all peace, love, devotion, friendship, and a warm welcome. That is how it is. Such is Sat Saṅga. Bhajana Kīrtana. Yes, we have some personalities here, and first of all, I would like to introduce someone to you. And this woman, whom you will imagine, is like my perhaps older or younger sister. I have never asked her how old she is. Has a mother, has a best disciple. She is the reason I am here in Villach. Well, she brought me here, her whole family brought me here to Carinthia. And her husband Helmut, unfortunately, there is nothing left in this world. He has children, grandchildren, everything. So, at the beginning of 1977 or 1976, we came to Villach for the first time, in Carinthia. A small village called Rotenturm near the hospital in the Drau. And so today I would like to introduce you and give thanks, because through your love and your hard work—I was not an easy person, I say that, you could also say I still am not so easy, yes, a tough nut—but we made it. It was like family to me and still is. That means, our dear Helga Simburger. Will you come before me, please? For weeks I was with Helga Simburger. Hello. Have you already? Yes. You have already? Yes. No, not the hidden grips. You see those. Everything is for you. Thank you. All the best. Thank you. Thank you, Svāmījī. Thank you. Thank you, thank you for all the time, it has been many years, and I have always written, he always thinks at the full moon, he said, and that is how we do it. And I wish everyone all the best—follow the path of Yoga, it is truly magnificent. Thank you. Thank you, one voice. Many of our people have slowly, slowly come onto the path of yoga and so on. And once again, to tie one together, we also have someone here, our dear sister, Yoga-Mitra, Veronika. She led the Ashram and brought everyone together. Part 2: A Gathering of Light and Gratitude Today, we would also like to introduce Veronika and thank her for her work here, formerly preserving it in the Ashram and so forth. I do not know whether it is the chocolate or the nuts, but we have had no difficulties. That was, how do you say, unripe? No flat tires; everything went well. Much love, all the best. Yes, that is how it is on higher planes; a small god has had much to do with me and still does. He has prepared many things for me on this Earth, in many, many countries. Everywhere there are loving people like here as well. And so, our neighboring country, Croatia, and you know that since 1978 I have also been traveling through the former Yugoslavian regions. And now we know that it is pleasantly easier to act in small, small countries. Kreisky said India is such a vast country, it cannot be governed, cannot be managed as a matter of political control. And that is why it is good that Austria is small. And now Austria is also small, but it is still difficult to... I won’t go further; politics is not my subject. And so, since then I have had many, many students. When I was in Yugoslavia, once a young student came and said, well, he might have something. And it was a relationship, a feeling. And so, this student slowly, slowly studied and progressed, but always remained faithful, always practiced, always went everywhere, and now he has the responsibility for all of Croatia and has become a Sannyāsī. Last year, it is now exactly one year and one week since he became the Mahāmaṇḍaleśvara, our dear Svāmī Bābā Purī from Croatia. Mahāmaṇḍaleśvara is a title like a Bishop, and so last year at Kumbha Melā I made two students from Croatia Mahāmaṇḍaleśvaras, and yesterday they were also there, as well as Sadhvidyā Ānandī; she is also a Sannyāsinī. They became a married couple, and now they are like guru sisters and brothers. The main focus is on the Ānandī. She observes everything. So, we were here yesterday as well, and today, I said, it should come once more. And I believe our Mahāmaṇḍaleśvara, Svāmī Vivek Purī, would also like to say something. So, I said you were here yesterday as well as today. All this is very nice to be in the āśrama, especially when the āśrama is so beautiful and also not a new āśrama. In Philadelphia, the āśrama has existed for many years already, but now it is in a new place, which is truly, truly a wonderful place. Today I told Svāmījī that I am a little jealous, but in a positive way—I am a little jealous because this Ashram is truly excellent. Everyone watching this on the webcast, you must know that I am not joking; the atmosphere here is truly wonderful and excellent. Yesterday, I know that the webcast was not functional, but yesterday a light came from Vienna. Svāmījī brings here the light that has been in Austria and Europe for so many years. And on the other hand, we are very happy and deeply honored to have two lights here. One, we always spoke about the Ashram, we always spoke about light and always spoke about people. But we must be certain that none of these Ashrams, societies, Yoga in Daily Life, or the yoga class exists without Svāmījī. And a great light is here with us, and this light unites all of us together, because without Svāmījī, I am 100% sure that none of us here would be together. We come from so many parts of the world, from many countries, and it will be very difficult to gather all of us without these lights. We always know the butterfly, but this night-butterfly comes where the lights are. We are also like night butterflies, gathered here together to be close to the light. We are drawn to this āśrama by the great light of Mahāprabhujī. But Mahāprabhujī does not physically exist with us now, yet he continues to exist through Svāmījī. And an āśrama is a place where everyone is welcome to do something for themselves. And what is to be done, as Swāmījī said yesterday, is not only to sit and meditate but also to do something for others. If we live our lives only for ourselves, if we live only for our passion, we are merely users. We are simply using air, water, food, nothing else. But if we try to live for others and if we try to live our human dharma to protect the environment, to protect the whole world, then we truly live human life. And without Svāmījī, I believe many of us would not know such things, and we would no longer live the Saṃsāra and Dharma, the philosophy of Sanātana Dharma. And thank you, Svāmījī, once again, for being with us and for opening such a beautiful center, an Ashram. Everybody from all countries may come and be with the light and just recharge our battery to do something good and to live a human life. Thank you. And we have a small gift. Yesterday, all of us received a beautiful gift, but it is customary for us to give something to open the Ashram. In the name not only of Zagreb Ashram, but we will say it on behalf of Croatia, we are preparing a small gift for the Ashram. And thank you for... Anand, would you like to say something? Yes, come forward. You can speak in English or in Croatian, someone will translate. Stand up. If you move a little to this side, so that everyone can see you. Thank you. Hari Om. I am sorry that I do not speak German very well, nor even English, but I will try to speak in English. It is always very, very beautiful to see all of you together here. And as Swāmījī has said, we are all here for only one reason, because of Swāmījī. And it is like a beautiful mālā. All the beads are all together, just because of the thread. And this golden, golden thread for us is, of course, Svāmījī. And without that, we are nothing. We are a beautiful mālā, only when we stay together. So, often we hear about freedom, and people are thinking about freedom in a really, really wrong way. Because only freedom is this ultimate freedom for which we are all striving. This is Ātma Jñāna, and all other freedoms are only to get lost, to be lost. For if a bead drops wants to be free, what will it be? It will be lost somewhere, because it can only be such a beautiful mālā that is around Swāmījī’s neck when we are together. And of course, this golden thread is here with us, and hopefully, it will be with us for a long, long, long time to come. And of course, this āśrama exists only because of him, and we are all here only because of him. This is something we must be very, very aware of at all times. Otherwise, we are lost. That is all. And thank you for being here. Thank you for being such beautiful beads on Swāmījī’s Rudrākṣa-mālā. Thank you. Well, thank you. But perhaps I am here because of you. You see, that’s it. So it depends on which side we look. Mahāprabhujī said, if you are five meters away from me, it means I am also five meters away from you. So, if you are five meters away from me, then I am also five meters away from you. It depends on which side we see or measure from. Yes, there are many, many of our brothers and sisters and bhaktas of Mahāprabhujī here, who work together or strive to show and guide people on the path. Mahāprabhujī said, do not think about how the captain is, captain, captain, but what is important is that you sit in the boat and he will bring the boat safely to the shore. So I don’t know how I am, some people are praising, some not, but I do my duty and give what Mahāprabhujī has given me from Mahāprabhuji, and Mahāprabhudīp has given him from Devpurījī, Śrī Ālakhpurījī. Certainly, without the help of many of you sitting here, here and in other countries and in India, I would not be able to accomplish anything. So wash both hands, help each other. And so we all work together, we carry out our programs and practice. Everyone is important here. Everyone is special here. At the UNO, it is said that every voice is heard. And so it is. We place great value on every individual person. And we strive to help everyone. So, today did not turn out to be a day of congratulations. And for many, many years with me, and for many years in India, preserving our Ashrams, someone is sitting here who believes he should also say a few words; he has not prepared anything, but he will have to speak today. And so this is our dear Jai Prakash. Praṇām Swāmījī. Swāmījī always has a beautiful way of waking you from the lovely dream, but we should not protest; it means He is here and He is thinking of us, and I can tell you it is truly even more beautiful than before. In the morning video from Svāmījī TV, which I watched in the morning, such a beautiful Āśrama, but of course, as Svāmījī has said many times in the Satsaṅg, one thing is to see it on TV, and another thing is to be present there. So now I am one of the happiest, and we are all the happiest who are present here, not just on the TV. And I wouldn’t want to take up too much time, but to greet everyone else who might not yet be thinking of coming to the web next weekend to see it live—it is always much better than on TV. Thank you. Thank you. There is much dignity seated here. Great personalities are seated here. And everyone has something good to say. But now we will do a meditation. Okay? And whoever wants to leave, whoever wants to lie down. So we can open the entire window for a few minutes. And those who are closer to the window should come here to the center. Because I have the best fragrance here. Sit comfortably and upright. Those who have a mantra should repeat it with a mālā. Sit comfortably and upright. Adjust yourselves in such a comfortable way that you feel comfort. Try to sit relaxed and upright. Those who have a mantra should repeat your mantra with your mālā. Close your eyes and be aware of your presence here. Withdraw yourself from the external world and be aware of your being here. Now try to withdraw from the outer world and be consciously aware of your existence. Relax your entire body from toes to head and from head to toes. Relax, relax, relax and repeat your mantra. Be aware of the whole body, feel your body from the toes to the top of the head and from the top of the head to the toes, just relax, be aware of your being here and repeat your mantra, relax, relax,... relax. And feel the stillness of your body. Your entire body is comfortable, relaxed, and you feel stillness. In this way, you will feel your prāṇa-śakti, energy, prāṇa. It is perceptible 5 cm to 50 cm all around your body. But only when your body is completely relaxed and your thoughts are calm, try to feel that. Prāṇa-Śakti. Feel your entire body, so that your body is comfortable and relaxed. And at the same time, feel the stillness of the body. Every limb of the body is relaxed. When your body is completely relaxed and motionless, and at the same time your thoughts, the mental waves, become truncated, then you will feel your prāṇa throughout the entire body, the life energy within and outside of the body. You can feel and realize the distance from the body to the range of your prāṇa at this present time, 5 to 40 or 50 centimeters. Motionlessness, peaceful thoughts, mantra, and relaxation. We know we are nothing, this body, we are breath, yet still, our body is very important; what I feel, what I think, everything that functions is through the body. So feel your existence—physically, mentally, and spiritually—prāṇa, prāṇa. And now bring your attention to your breathing process. You know that you are breathing in and out. Let your breath be completely free in its process. Breath is life, and life is breath. I acknowledge that I breathe in, and I acknowledge that I breathe out. How beautiful, how pleasant it is to know and to feel. Breath. And now bring your attention to your breath. Yes, you know that you are inhaling and you know that you are exhaling. It is kind, it is wonderful, breath in and out, breath is life, and life is breath. Feel and be aware that you have your inhalation and your exhalation. And now connect your body and breath together. You know that during inhalation your body stretches outward, and during exhalation it contracts. Body and breath, unity, relax, relax, relax. I know that I breathe in, and I know that I breathe out. Prāṇa, life force, vital energy. And now coordinate your breath and body. You know that during inhalation the body is expanding, and during exhalation it is contracting. Try to experience the oneness with the breath and body. It is perfect harmony in one place between body and prāṇa. Relax. Understand your mantra. Feel the need for your mantra. Bring it to attention. Without any bodily movement. Bring your attention to it and feel the center of the eyebrows. Within the wall of your forehead, a beautiful, beautiful, dark blue space. Śūnyakāśa, let your eyelids rest comfortably; do not move your eyeballs upward. Svāmījī says, now try to observe the center of the eyebrows behind the wall of the forehead. Beautiful space. Darkness. Try to imagine a beautiful flame. This dark blue space. Beautiful tiny flame. Jyoti. Just imagine. This Jyoti, Jīvana Jyoti, the flame of your life, try to imagine in this space, in your inner space, a flame, far away, or at least 10 meters away, a beautiful flame, the light, the light of life, Jīvana Jyoti. Be not curious, just observe the inner space. When the light comes, it comes. When nothing comes, nothing comes. Relax, relax. Do not be curious, just observe the inner space. If you see the light, it’s okay. If you don’t see the light, it’s okay. If it comes, let it come. Just relax. If you can, bring your light into the heart. If you can’t see, then just feel the light, the light, the light of your life in the heart. And let us spread beautiful prāṇa full of light throughout the entire body. Each and every cell of the body is illuminating. And now try to bring the light from your inner space into the surroundings, from your eyebrow center, try to bring your light, the light in the heart. When not in vision, then with feeling, and sense the light increasing throughout your entire body. Every atom of your body is illuminated. Relax, relax,... Relax, relax, relax. With your full concentration and faith, with your positive thoughts, in your own words, bestow blessings upon the whole world, especially where there is unrest. Through your own prayer, may peace, love, harmony, and understanding be everywhere, especially for those people struggling in ignorance. And now arm your heart with this light. Send your blessings in the form of your own prayers. Where people are fighting, send your blessings for peace, harmony, understanding, and prayers for all suffering souls. With these thoughts, slowly try to extrovert yourself with your body, your mind, and your soul. Be vigilant and once again feel your existence, the entire atmosphere in this āśrama and the outside world. With this, with your body, your mind, and your spirit, become aware, become extroverted, and feel your consciousness here in the Ashram, feel the energy, and breathe out slowly and deeply three times. Three times slowly inhale and exhale. Three times sing Om. We will sing Om together only once. Inhale deeply. Hold your hands. Now your palms. Kiss your palms. Kiss your face. Gently. Flutter your eyelids. Kiss your face. And open your eyes.