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Welcome, good morning to all of you here in this hall, and also my greetings and blessings to all our dear friends around the world who are with us through the webcast. Mataji, welcome. You have come such a long way. The last two days, as Amṛtsāgar mentioned, our subject was karma and destiny, or the mystery of destiny. Karma and destiny are both connected with our own self. I explained a little about the five different kinds of bodies we call kośas: the Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośa. Kośa means a sheath or layer, not the meat that people eat. These five kośas are layers, one after the other, and within them is our soul. Beyond that is the Ātmā, the Self—the Supreme, the everlasting, the immortal. The soul is the bundle of karmas. Many of you know snow. In countries where there is snow, there is a saying about a snowball. When you roll a snowball, it gathers more and more snow and becomes bigger. You start with a small ball the size of a tennis ball, and it can become like a football. This is an example. Similarly, the individual soul, traveling from the very beginning of its existence as an individual, is rolling and fluttering on the waves of time, the ages and yugas. It comes for a while to this planet, to this Earth. According to the wisdom of astrology, astronomy, and the great seers—those who have the ability to see everything very clearly—they are called trikāla-darśī. Tri means three, kāla is time, and darśī means the seer. A trikāla-darśī is the seer of the past, present, and future. We know what is going on now in the present, but the past is recorded in our memory and we have often forgotten it, and the future we do not know. But there are abilities; if we develop that supernatural power, then we can know the future. We can gauge and think, like in the business world where they invest with expectation, but expectation can lead to disappointment. The great seer sees with crystal clarity. Yesterday we spoke of three points: mala (impurity), vikṣepa (disturbances), and āvaraṇa (the curtain). We are aware of vikṣepa as the troubles we have in the present. But through the practice of prāṇāyāma, which we did this morning to purify the prāṇa, slowly and with discipline, we can become a seer of the past, present, and future. According to the knowledge of the great seers, the ṛṣis, they were able to know everything and bring back information from up to 2,100 solar systems and beyond. Those yogīs practiced for thousands of years, and many are still living somewhere in this world. That is a blessing for us; this world is still surviving because of the presence of such great beings. Within this solar system, there are 14 different worlds (caturdaśa loka), seven below and seven above: Satya Loka, Bhūloka, Bhuvarloka, Svarloka, etc. It is difficult for us to come out of this layer of our sun. It is the territory of this sun, so well sealed that you cannot go out; you cannot immigrate somewhere else. You have to remain inside. It is like a Border Security Force. There are energies that always guide us within the same area. Within this system are many planets, but according to astrology, Earth is not a planet. We mistakenly call it a living planet, but that is not true. The great ṛṣis call it the mortal world. In Sanskrit, we say mṛtyu loka—mṛtyu means death, loka means the world. So that snowball, the soul, rolling within the solar system and gathering karmas, comes to various planets. All these planets moving around the sun are in a fine balance. There is also the moon. In yoga, the moon corresponds to our left nostril and is called the emotion. So we are in motion; sometimes our emotion is a stormy situation, and sometimes very calm. It is very hard to get balance. Therefore, yogīs made these techniques, which are available to everyone—no matter their age, illness, or gender. Previously, people spoke of gender, but that was a stupid thing. It doesn't matter if you are female or male; it is only temporary, like water bubbles children make. For a second, and then nothing. The Ātmā and the soul are very important. Unfortunately, in many cultures, they said women have no soul. My God, how do you live, ladies? I wonder. You would be moving like a ghost. And about 20 years ago, they declared in Germany that animals also have a soul; they are also living beings. Can you imagine what they were thinking? In spirituality, in quality, in creation, there is no duality. Eko Brahma—when there is oneness, that is Brahman, the Supreme. Dvitīya nāsti—when there is duality, it is a distraction, a disturbance. So, in whose mind dualities remain, they are still on the path of distractions. Dear ladies, sisters, now you can relax. You also have a soul. I declare you equal through this vipāka. You are equal. This body is nothing; anatomy is nothing. This snowball is rolling and comes here to melt in this heat. There are two factors: one is emotion, and the second is heat. Heat is tapasyā, austerity, and emotion is our bhakti, devotion. Between these two... Do you understand, or should I finish and we do praṇāmah? We can do that too, because there will be practices, but these are the things you will need. Finally, you will need them, and maybe the day will come when you say, "Oh God, I did not know, and I didn't practice." Three points in this world are very important. We should respect them and learn them. The first is tyāga, renunciation. Yesterday we spoke about tyāga and sang the bhajan: "Māt kar moha tū Hari bhajan ko manā re"—Do not be attached. All sorrows, fear, anxiety, and sleeplessness happen because of one thing: attachment. Attachment may be to the body; we are ill, we have pain, we think we will die and can't sleep. "Now I will die. My five cars—who will clean them? My garden, my dog—who will walk them? My hard-earned money—who will take it away? I designed my house and garden with so much love. Who will come inside? May they break the walls and redesign. God, let me be here for a while." But there is no God to see you. Destiny says, "Don't pack anything. Let's go." You will take with you only your karma. Karma is the ultimate truth. Two things are very loyal, correct, and accurate: time and action. Time will not wait for us at all, and karma will not leave us free. Sometimes we create more negative karma, like infections, and we will suffer more from karmic law. Someone gave only one seed, and you create a huge tree that produces more and more seeds. So the first point is vairāgya—detachment, renunciation. Renounce and enjoy. Mahātmā Gandhījī said, "Enjoy renunciation." If you want to be very happy, then renounce everything. Have a little for eating, lie down on the beach, and relax. You have no worry because you have no car for the police to tow away. Happy is the person who renounces everything. God will give you what you need. So renounce and enjoy. Holy Gurujī said, "Enter the kingdom of God through the gate of sacrifice." There are two gates: one is the gate of death, to recycling and rebirth, and the second is the gate of freedom, to liberation forever. That gate is renunciation. Ājñā also means to endure pain. Do not be attached to the good things you have done or earned. The wise and immortal one is he who gives. What you have, you must give; otherwise, you will lose it. Talent, memory, good ideas, or knowledge—if you do not give it to anyone, it is lost when you die. Similarly, we create good things and give them to the next generation, and then let go. If they are wise enough, they will take care. Putra sā putra to kyā dhan sañce? Or, putra kā putra to kyā dhan sañce? If your child is not good, involved in bad society, drugs, and many bad things, then for what are you earning and saving money? Whatever you save, they will destroy. If your child is very good, why do you earn money? They will earn their own ability to live and survive. So, oh man, why do you make sorrows for a future you know nothing about, and why are you sad about the past? Who had yesterday, you have today, and tomorrow we will have somebody else. Let's pass through. Vairāgya, detachment. Where there is vairāgya, there is no fear. Where there is attachment, there is a lot of fear, no matter to whom or what we are attached. The second is emotion, bhakti: devotion. We trust in God, we love God, we believe in God, we pray to God, and we are sure that God will liberate us. Even though we don't know where He is sitting—He is hidden in such a way that no one can see Him, otherwise He would have no peace. And He has no peace because He Himself is peace. Mahātmā Gandhi said, "There is no way to peace. Peace is the way." So create that God's light, that love within ourselves. That is an emotion. A temporary emotion towards our material life will lead to suffering. Then there is tapasyā, the heat, austerity: to endure the situation, endure the pain, endure the climates. Titikṣā—be above all suffering. It is there, but we can manage. So this snowball, as a symbol of the soul, is rolling in this mortal world, Mṛtyuloka (Earth), and now we are getting more and more karmas. We came here to get rid of karmas, but we are collecting more. The snow has to be melted. The snow we are collecting is love—that's attachment. We have attachment; without attachment, we can't live. The biggest attachment we have is to God. The second is to our self, that "I" would like to get realization. We have ego; without ego, we can't live. All qualities that God gave have their meaning. Some doctors say, "You have fungus in the body; you must take medicine." Other doctors say, "You cannot make the body sterile; you will die immediately." Thanks to different kinds of bacteria and fungus in the body that keep us healthy, happy, and living, and maintain our immunity. There are certain things which are harmful but are still there to protect you. Therefore, we have to understand both forces: asurī śaktis (demonic forces) and devī śaktis (divine forces). When you go somewhere and a wild animal, a tiger, attacks you, you cannot use your devī śakti and say, "Oh my dear tiger, come, I love you," and hug him. Before you hug him, he will swallow you. There you have to use your little strong power to frighten the animal or hide, to escape. So emotion is of two kinds: attachmental emotion, and devotion to God, which is bhakti. And tapasyā is to endure all this. Then this snow will melt. It means the soul, which is a collection of karma—and that is destiny—will dissolve. Then you are only that one light, what we call Ātmā or the cosmic light. Achieving this level, you become a trikāla-darśī. Now we know. But how to get there? Mentally we are there. We see the peak of the mountain, a beautiful, clean, crystal-clear lake. It is about 7,000 meters high. We look and bow. But we are standing here at sea level. How to get there? Step by step, slowly, every day. In the beginning, you go four or five kilometers, then slowly, lifelong. Finally, you will be there. And when you are there, you cannot just slide down; again, it is a slow process. To cross this loka, martyuloka, which is in the sphere of the sun, and within the sun there is everything: happiness and unhappiness, peace, immortal life. But the sun itself is a door to come to the next lokas, the Brahma Lokas. Through practicing prāṇāyāma, we reduce our different qualities: mala, vikṣepa, āvaraṇa, and the four antaḥkaraṇa—manas, buddhi, citta, ahaṅkāra (as we spoke yesterday). And now these three: vairāgya (detachment, renunciation), bhakti (devotion). Slowly, slowly. It is a long journey. Some can reach that long path. That's why some are long. In this book, yoga is a science of body, mind, and soul. Body, mind, and soul dissolve into the cosmic energy, cosmic light. Who has designed this body? May God, may Mother Nature. I don't know which architect or engineer, but what precisely is given to this body—other bodies also have sense; no body is nonsense. But the human body God made as His own body. The human body is like the body of God. When God gave this body to the human and said, "Everything you have, what I have, my son, I give you everything. You inherit everything," then the son says, "You gave me everything? Then for what are you here? I will kill you, God." Is it that when you get power, you want to destroy another? Now you become a director and want to destroy the director who designed it. So God said, "Oh, like that? Yes, my son, I gave you everything. You have all abilities, but now you want to destroy me? I gave you all, but not one thing: the key to those powers, the combination." The son said, "Give me." God said, "Yes, come here to me, I give you." Now he is going to Him, but God is so infinite, he keeps coming but cannot reach Him at all. He said, "Where is the key?" God said, "I gave you all the keys already, but now it must match your program." So day and night we pray and do prāṇāyāma and kuṇḍalinī and this and that, but we do not have the matching numbers. This matching number is then given through the hands, blessings, or vākyas of the Gurudev. So without your Gurudev, you will not be successful. You may have learned thousands of techniques, but you cannot cross this endless Atlantic Ocean with your arm power. You need a boat, and that boat is satsaṅg, spirituality. Only torturing your body, utilizing it for sport or anything, is good—you will learn discipline—but you cannot come to that point where you need to be. One day, this body you are proud of, that can do things for long hours and days, that does not get hungry—one day this body will cease. We don't know when, where, or how. This body will fall down and will not be able to move even a small finger. Then, for what are you in this darkness of the body? Research will not come from outside, but from inside. So God gave so many systems, abilities, energies. One is called the nervous system. There are 72,000 nerves in the human body. Among these, the major nerves are three: Iḍā, Piṅgalā, and Suṣumṇā. The left hemisphere is controlled by Iḍā, the right by Piṅgalā, and both are controlled by the central nerve, Suṣumṇā. Suṣumṇā is balanced through the Vajranāḍī. This Vajranāḍī connects the point between our big toe and second toe. When you sit in Vajrāsana or practice Vīrāsana, you are controlling and balancing all three nāḍīs: Iḍā, Piṅgalā, and Suṣumṇā. Vajranāḍī is the center where you can control your aggressivities and balance your nerve systems to improve immunity. But if you practice quickly and with too much stretching in yoga techniques, you may like to stretch. However, when you are 78 years old, your ligaments will be so loose, like a rubber shower cap after using it for a few months—so loose you would throw it away and get a new one. I learn from everything; I have a shower cap and after a week or two, I need a new one. Too much stretching gives an unpleasant feeling in the body, a need to stretch. Some people always like to crack their fingers. It's good now, but later, when you are 60, 70, 80, 90, your hands will hurt. We stretch too much; it's good now, but at a certain age, muscles lose their confidence. Muscles contract quickly and relax slowly. When they relax slowly and you give extra stretching, you will have a problem. My hands are flexible, but I don't do too much. I did asanas with stretching for about one or two years, and I had my wrist and ankle joint twisted, ligaments broken, because the ligament had no strength. So yoga is not about extremist exercises; we are not circus artists. This Vajranāḍī is between our big toe and second toe. In old times, sādhus wore wooden sandals with a plate and a hook between the toes. Why? Because the Vajranāḍī calms down all emotional activities, bringing tranquilizing peace naturally. Of course, now if you go jogging, you cannot do it with such sandals. In their time, there was no jogging unless they were in danger and had to run from fire. So these two nāḍīs for both hemispheres, with Suṣumṇā controlling and supplying cosmic energy. All energy from the cosmic mother comes through the main channel, Suṣumṇā. From Suṣumṇā come Iḍā and Piṅgalā, and the fourth, which supports balance, is Vajranāḍī. Then there are 72,000 entrance points in our body. This chart is in your book, The Hidden Powers in Humans. These are not all 72,000, but the main nāḍīs are shown. It is beautiful; it is called the prāṇāyāma chart of nāḍīs, nerve systems: Iḍā, Piṅgalā, Suṣumṇā, and Vajranāḍī. At every joint of the body, there is one chakra. How many bones do we have? 206, or 246? Approximately 206. In these bones, there are many joints. God designed the body so we can cook and stir vegetables. In yoga, we have exercises. God made the body; how? Which center is operating? For moving five fingers, only one nerve does it. It's not easy. Every system God designed operates like a bulldozer; the driver knows which point to use. If you break at the wrong point, your airplane lands down. So mantra, guidance, and meditation are important. These 72,000 nerves—look carefully. They unite in the nāḍīs for prāṇāyāma. This is a practice; she will do it with you. When we do prāṇāyāma, we purify and remove all stuck negative energy, like cleaning a canal. We put apple acid or something, then water with force cleans everything. What is the force? Air. If there is no wind, no air principle, everything would crystallize in the universe. Even an airplane would stop. The cosmos is also working, changing, expanding, contracting. Hold your hand like this, relaxed, palm open completely. You will feel like needles inside. Which side do the needles go? Towards Earth's gravity. We don't feel it going up. Do it with the other hand up; it doesn't go up, it goes down. The simple explanation is that this part is part of a bigger one; everyone likes to come to the bigger one. So when we throw something up, it comes back because it is part of the Earth, which is bigger. In modern science, they say gravity. But it has a longing to come back. Clouds go up, steam becomes clouds, it rains, falls down, joins many drops, flows a long way until it reaches the ocean. Similarly, the soul is finding its way back to Brahman, to the Self. But there are many obstacles in this body. God gave clear directions, good navigators. The navigator is our memory, and that memory is within. We should know how to direct our concentration during prāṇāyāma, which chakra from Mūlādhāra, what we should take out and what not. They are dormant cobras; don't wake them up, but take them carefully. That is called Nāgamaṇī. Do you know what Nāgamaṇī is? If you have one Nāgamaṇī, you can achieve anything you want. But that Nāgamaṇī is not easy to get. It is in only the king cobra's head. When he is very old, at night he uses it to find food; he spits it out, and it sparkles. Little creatures come to the light, and he eats them. If he feels someone coming, he swallows it again. When he swallows it, it's like chemicals; you can operate, cut his body, but you will not find it anywhere—it dissolves immediately. It is not easy to get. First, it is rare to find. When you find it, you have to see where it is when he puts it out. What technique do you use to get it before he catches it back? It has a very high quality for treatment. For cancers, like leukemia—a child of our sādhakas from Georgia died from leukemia about eight, nine, or twelve years ago. If we had this Nāgamaṇī, you put it on the eyebrow center, and it changes the energy in both hemispheres, boosting immunity to fight the cancer. You can also put it on the navel at certain centers. We have such things, but they are very rare, and if available, people would misuse them. That Nāgamaṇī, if a snake has bitten you and the snake is gone, you put it on the bite, and within no time it draws all the poison out. It is very tiny, like a lentil, but it becomes big like a cherry, sucking all the blood. Then you put it in one liter of water or milk; the next day it goes back to its size, and the milk becomes poisonous. These things exist but are very rare. So, Nāgamaṇī—you have it, my dear, in your Bindu Chakra. Bindu Chakra is the center of ambrosia, nectar. That is in this book. You must read this book, not only once. Read one page for ten days, and you will find the key word. After this, the 72,000 nāḍīs... A complete prāṇāyāma course takes three years. If you really would like to do it, it sounds good. He spoke well, but we didn't understand. He said something about nāḍīs, "Please renounce this," but what should we renounce? If we go and have our picture taken, we will not achieve. So there is a scientific prāṇāyāma chart in this book. I hope our Amṛt can teach or show you. You should practice. Time is passing; time doesn't wait for anyone, and karma will not leave you free as much as you do karma. The chakra positions are also in this book. Do you have this book? Who doesn't? Now we will have. In German, we say, "Und mit dem hast du, andere mit dem haben." When you come to the point of controlling these 72,000 nāḍīs, after three years of a scientific prāṇāyāma program—not just inhale, exhale, stop—that is nice. Let's go to it. This is a technique; it's very gentle. You practice without holding the nostrils. Only inhale through the left nostril, and then exhale only through the right. Practice makes the master. It will come if you have real interest to achieve. Otherwise, just stretch your body and mind, and that's all. There is also a chart of the prāṇāyāma body, showing how much energy runs out of your body from each chakra. A yogī from South India, who was in America, wrote a book with this picture of chakras, called the prāṇa body. Then you can heal someone's illness from a far distance. You become that self-realized trikāla-darśī. Your blessing goes through and through, no matter how many thousands of kilometers away. You send energy, your blessing, and it goes like radiance. We are sitting here; India is very far, nearly somewhere down, but we dial a telephone number and it rings there. This connection is developed according to the mental waves of the yogī. But in our telephone range, it is dangerous; someone can intercept and record. When the yogī and disciple have oneness, no one can interfere. That is interesting. That's why slowly, step by step, day by day, stone by stone, like the song between Sister Moon and Brother Sun from Francis of Assisi. People thought he was crazy, schizophrenic, mad; they threw stones at him, but he was building his own church slowly. So this will come. Otherwise, my dear, one day we will pass away, and nothing will remain. Prāṇāyāma is a very hidden secret technique we have. Prāṇa has strength. Without prāṇa, your body has no strength. Imagine you have a suitcase, 10 or 15 kilos, in an airplane. You open your cabin, take your hand luggage, and lift it. What does your body do automatically? You inhale and put it up. If you exhale completely and then try, you will not be able to lift it. Big trucks with 30 tons of load roll on the road by the power of what? Air. This inside air is prāṇa. Similarly, through prāṇāyāma, we can get strength to achieve unbelievable, unimaginable things. But you must do it systematically. There is a whole three-year course chart for those interested—but not for someone who will begin and after six months say, "No, I don't like this." Such a person should not get the technique. Lock that person in a room for three years; we will supply food from above. An honest person who really has love to achieve divine, higher consciousness. Otherwise, run and have fun, and that's done. It doesn't matter how much we research our body or do something. One day, the body is finished. And at the end, you will be sorry: "I've wasted my time. I wish I could have done that yogic kriyā." Tons of theories are nothing compared with the grit of practice. So, my dear, all the best. God bless you. Today is my time to go traveling. Now we will do a little prāṇāyāma, okay? Because Amṛt Sāgar said, "Swāmījī did not practice at all." I practiced naturally in my room, but she doesn't know. What is here? Washington sweets from my hotel. You put this book. Okay. Amṛtsāgar always collects Swāmījī's memories. Okay, here. This mantra is also from there. Something very nice. And who is this with the black beard? I have no idea. Okay, thank you. Wish you all the best, and to all dear ones with us through webcast. We will see. If techniques are allowed, we will have a webcast and announce it. Adios.