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There is only one Supreme, and that Supreme dwells within each and every entity. However, as individual souls, we each have our own destiny, which is created by our individual actions. These actions are performed through four means: body (tan), mind (mana), speech (bachan), and wealth or resources (dhana). These are the four different ways to create karma. Every action has a reaction, or a result, and that result returns to the actor. The first is the body. Whatever desires we feel and whatever we do with the body constitute action performed through our physical form. At the second level, actions are performed through words, verbally. Whatever we say has a very clear and transparent reaction toward us. Through such actions, we can create beautiful, divine, and pleasant relations. Yet, with the same kind of action, if we direct negative energy, we can create enemies. For instance, suppose you need a signature from an officer at the last minute. You approach him humbly and kindly as he is closing his office. He understands your genuine need and agrees to help. You are happy, and he is happy too, though he advises you to come on time next time. You explain you missed your train or were caught in traffic. The interaction remains harmonious. This karma, this potential for action within us, is immense in its reach. When we utilize it positively, it multiplies. In doing so, we use our viveka (discriminative intellect) and our wisdom, or intelligence. Intelligence is different from intellect. The cream of the mind is the intellect, and the cream of the intellect is intelligence. With this, we can judge a person: what kind of childhood they had, what education, what friends from kindergarten or nursery school. We learn from our experiences—pleasant and unpleasant words, fights, pride, and ego. Parents and teachers tell children, "Behave properly. Don’t speak nonsense. Don’t be angry. Forgive. Be kind." This develops our vivekā. Viveka is a very pure quality of our knowledge. A person who lacks viveka suddenly vomits out all the bad things inside. A person who has viveka will digest or dilute it, integrating it through both the brain and the heart. Dry intellect from the brain alone does not reach the heart. When someone is angry, speaks harsh words, or is selfish and egoistic, that person’s consciousness does not descend; it remains only in the intellect. When viveka comes, kindness arrives in our heart. When this kindness is absent, the person is always searching, directly or indirectly, to fulfill hidden ambitions and greed. If that greed is negative, it will bear negative fruit and destroy many things. It is said that if you are injured by a knife, the wound will heal. But if you are injured by a harsh word, that wound in the heart may not heal for a lifetime. Even if someone says, "I’m sorry, I was out of my nerves," we may forgive, but we do not forget. Forgiveness is temporary, a way to navigate the situation, but forgetting does not occur. The memory boils in the subconscious between the Mūlādhāra, Svādhiṣṭhāna, and Maṇipūra chakras, preparing a volcano, a fire of revenge. Wars and many conflicts stem from such revenge. A wise person will forgive and forget. If you are with such a person, days may pass and they may again speak nonsense. Then it is said: you forgave and forgot, and let grass grow over the wound. But suddenly, that foolish donkey comes again and eats the grass, reopening your wound. How long will you survive that? To master this requires a high quality of knowledge from Vedānta: vivekā. The first step in human education is called viveka. Viveka gives us a very clear result: what is truth and what is not truth. Both must be digested. Digesting what is not truth is easier, but to digest the truth is very hard. That is a very rich food. We all have fear born of ignorance, and we are afraid. So we often say no. Sometimes we create in our subconscious that which we do not accept. When we do not accept, that inner wound—the wound of unreality—grows like a cancer, layer after layer. This is what we call social conduct. Social conduct is not only with people outside on the street, but with your parents, children, partner, teachers, and friends. Otherwise, you will remember what your mother said, even if she is now 80, 90, or 100 years old and you are 70 or 75. You will remember her words. Words speak a language that can make everyone happy, delighted, and free. They can make others calm, peaceful, happy, and harmonious, and one’s own self feels this too. So, there is physical action, desires, doing good and bad, and then there are words, which are mighty. Behind the words is a mighty power, another layer. That is very subtle, and the more subtle, the more powerful. It is called the mind, the mental level. That mind can hide many things, but what is in your mind, what you are thinking, and what picture you are creating, only you know. This subtle thought is more powerful, meaning it can lead to harder or more beautiful action. Sometimes you can see the mental body of someone. I don’t want to tell, but sometimes it happens. Two bhaktas went to a bar somewhere. I was sitting and eating, I think, and I just had a thought about them and saw them in a cinema hall. I told them, but they said, "No, that is not." I said, okay, it is my fantasy perhaps, but it came true. So, when you practice a certain technique, it is called Sañjīvanī Vidyā, and with Svara Śodhana, it opens one layer after another so that you can see, but you should not. Then, the fourth one: this mental level is hidden. What are we trying to hide? But it cannot be hidden, because in this mental level there are desires and ambitions. We try to hide them, but for how long? My master came to a place, and many people came to see and hear him speak. After the lecture, two disciples remained and said, "Master, we would like to become your disciples, and if you can give us a mantra." The master said, "Okay, come tomorrow at 11 o’clock." They came, and the master said, "Bring one peasant bird." Somehow they caught two peasants and brought them. They said, "Master, here is a peasant." He said, "Okay, thank you. I don’t see peasants here in Brisbane, so let’s see a possum." Okay, so they brought a possum. The master said, "Okay, go and kill this creature, but no one must see." It was a hidden place where no one could see. So one went and, somewhere in the bathroom, killed the poor possum and came back. He said, "Here you are, Master." "That’s okay. Other one, go." So he also went to the bathroom and came back. He said, "What is it, Master? You said that no one sees, but I see that I’m killing the possum." "Oh yes, that’s correct. Then tie your eyes." So he tied his eyes in the bathroom, with the possum and a knife in his hand. Again he came out and said, "Master, I can’t kill him." The master said, "Why did you tie your eyes?" "Yes, but the possum sees that I’m killing him." The master said, "Yes, then tie a cloth over the possum’s eyes also." So he went in, tied the possum’s eyes and his own eyes, took the knife, and again came out. He said, "Master, why? What happened? Master, nobody sees. I closed the doors. I was looking, so you told me to tie my eyes. I did. And then you said that the possum sees, so I tied its eyes too. But Master, you told in your lecture that God sees everywhere, everything. So, can you tell me how to tie the eyes of God?" He said, "You are the right disciple." Then the master, who had the vidyā, Sañjīvanī Vidyā, gave a blessing like this, and the dead possum got up again and went away into the park happily. So these inner, hidden actions are very subtle but very dangerous. It is like the foundation of a house being very heavy, made of poor material, getting more rotten and heavy until the building collapses one day. Because this comes from the mind—desires, ambitions—and we gain wealth and power. Then we utilize that wealth, power, money, position—social or spiritual—to do bad to others. That karma will come back. Temporarily, ministers are happy to get millions of dollars. Millions is very little; they get billions to permit new pesticides, new poisons for our fields, manipulating our corn, all grains, fruits, vegetables, milk, and animals. But they do not know the karma. They think they are doing good, that there will be more food, but it is negative; it is not good. Someone will come and say, "Finished in my country, no more pesticides, no more spraying any kind of poisons, finished." That person will get very good karma, like that of an incarnation. So now, all this poison is a very negative āsurī śakti. But then one will come and the whole country will be freed from it—what can be greater than an incarnation? Within ourselves, the body and desire: the body is first but is last. Feelings, the seeds, come from outside in a subtle way you cannot see, but they become a desire, and then they go to the body. The body is the last one which will act. Before we feel an illness in the body, it has already been there long ago and slowly, slowly developed. So our meditation, our wisdom, holy book reading, etc., has no meaning unless we purify inside and remove all the layers of impurities from many, many lives. At that time, your third eye opens. At the eyebrow center, that is called Shiva’s eye. When it opens, every obstacle burns away on the path, and clarity comes. Clear visions come: Chetan kā chilka, Swāmī ne dikhlā diyā, Śrīdeva Purīṣane, through that. The darkness of this Kaliyuga is very karmic. Karmic means full of karma impurities. There are 8.4 or 8.5 million different creatures. One is the human, who has intellect. That is the most powerful tool. If the intellect is clear and has love inside, then it becomes the heart of the Divine Mother or Divine Father. Many people pray: "I pray to thee, I pray to thee for thy mercy, O Mother Maria." I pray, O Mahāprabhujī, dīp dayāl dayā karo. Dayā means mercy; dayāl is one who gives mercy to others. "Please bestow thy mercy on me." Another holy saint said: "Prabhujī, mere auguṇ chit na dharo." O God, my Lord, you know everything, but please do not look towards my mistakes. Do not count my sins, my bad qualities (guṇa). Do not notice my bad quality, Lord. You are the equal-vision one. You love your whole creation. You have positive thoughts for all. My Lord, if you wish, you may let... To cross the ocean of ignorance, there is a stone called paras, a beautiful stone. If we get that stone and touch it to iron, the iron will turn into gold immediately. But we do not know how to look for that stone. We walk, and there are many stones. We kick them away, not knowing which one it is. So, among so many people, there must be some holy saint here, but we do not know. And if we know someone is a little holy, we again go toward darkness; we do not go toward the light. That stone touches the iron, and the iron becomes gold. The poet who wrote this song described two knives. One knife is on the altar for cutting prasāda—nuts, fruits, and so on. Another knife, also made of iron, is with the butcher who kills animals. The holy saint Sūradāsa said: one knife is at the altar, the second is at the butcher’s. Both are made of iron. When the Pāriṣa (the philosopher’s stone) comes, both become gold. The Pāriṣa does not see that one was at the butcher’s house and killed many animals, nor does it see that one is on the altar. Oh Lord, you do not make dualities between good and bad qualities. Your nature is to bless and liberate us, just as iron is turned into gold by the touch of the parisa. So the touch of the parish is the holy sense, the wisdom, the blessings, the words that will turn us into the divine. So, it does not matter what we have done in the past. Now we should open our eyes and change our way of thinking, feeling, and doing. We do have abilities within us, but they are given to us temporarily. Now, how much longing do we have? How much would we like to know and take? We go to a beautiful waterfall to bring water. If we have a five-liter pot, we can only bring five liters. Others have a twenty-liter pot; one has only one liter. Others have half a liter, and one has only a little cup. Others have nothing. The water is flowing there, enough for all. One can only bring according to the capacity of the vessel. So we are born as humans, and we have come to this fountain or spring of knowledge in this world. But how much we can digest is different. We all have beautiful knowledge. If someone is fighting or has problems, we are so wise; we will tell them, "Yeah, this is so and that’s so, don’t worry. Forget it and be kind." We have so much knowledge. But when something happens to ourselves, we do not utilize that knowledge for ourselves. Because now what he or she said—"I will kick it, I will do this, I will go there"—you know, we cannot forgive. Forgiveness is great, and to forget is divine. Prabhujī, mere auguṇ chit na dharo. So desires: the physical comes after. First, your mind is searching. Always, the mind is going there. And when that thought comes, other things are poisoned. It is like an addicted person taking drugs. Sitting in beautiful meetings with nice fruit, juice, eating, drinking, everything, but searching for that kind of addiction. You may find it somewhere on the bank of a river where it is not comfortable to sit, and your two friends are sitting there with that kind of smoke. There you will feel comfortable because you are getting that desire, and that is very hard to get rid of. In the beginning, you think it is very nice to try. This time, you say, I will not take anymore. But after, you have no power; that drug will catch you. You want to be free, but it does not let you be free. That is the wrong way of thinking, the wrong way of nourishment. Cancer comes in the body, but who put it there? We do, through junk food, through all the pesticides, and through emotional problems—towards business, towards the house, towards anything. These emotional problems will create different kinds of diseases. And when cancer comes and sits in the body, how big is the body? Small. Why can’t we take everything out? But we cannot. So it is with desire, which makes us blind, sits within us, and day by day kills us. It means the human life is going away. After death, all game is over. It means we have nothing in our hands. Lost. Lost and lost. Oh, my darling, lost forever. A digital song, no? Something. So this life is so precious, so divine, and we have everything. We miss nothing. God is so gracious. We are so rich, but under an oil lamp, there is a nice flame, but underneath it is dark. Under the lamp, it is dark. So we are only on the surface; we think we are human and wise, but underneath is darkness. We have to get this technology. It is hanging, but up and down, everywhere is light. Enlightenment is within us. So this is the addiction of desire which does not let us come through. Only one thing: O Lord, I seek shelter at Thy holy lotus feet. Free me from all worries. But inside, there must be a dead desire to have. Otherwise, it is like a honey bee: if you close it in the bathroom, after an hour you will find it dead. But if you put that bee in a beautiful flower garden, it will enjoy and take nectar. And other flies have that quality: they try to go to the bathroom, and the whole next day you will find them still there. So there are some people who have to... go out of spirituality or something, and go to addiction, this and that, and spiritual ones. They are in the spiritual atmosphere, so we have wisdom, possibilities, abilities, and we are still young—we are very young—and we should do our sādhanā practice. With this body, mind, words, and using power, these are the four ways to do good karma or bad karma. Physical karmas we can clean, but mental feelings are very hard. Alright, then I wish you all the best. God bless you. The next lecture will be, I think, on Tuesday. Coming Tuesday, we will have a very nice one. Until then, you can ask some questions. If you have something, we will answer it. Thank you. Wish you all the best. Om Śāntiḥ, Śāntiḥ, Devīśvara Mahādeva kī Jai, Dīpa Nārāyaṇa Bhagavān kī Jai, Mādhav Kṛṣṇa Bhagavān kī Jai, Satya Sanātana Dharma kī Jai, Om Śāntiḥ.