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Everyone should chant Oṁ nicely and loudly, so that each and every leaf of the tree chants with us. You will see that all birds will become silent and enter meditation. We should sit straight, take a deep inhale and exhale, and place our hands on the knees or the thighs. Otherwise, as Dr. Martin would say, when the hands are held otherwise, you press your lungs. When they are placed here, you have more volume for air. That is why we have our hands on the thighs or knees, so the whole diaphragm is relaxed and we have more volume for air. The seed of the sound is at the navel. The navel is the center point of our body. So, inhale deeply into the stomach. Exhale, relax the elbows and shoulders, and keep the body straight and upright. Inhale deeply, and we will chant Oṁ. The seed of the sound is at the navel. In Sanskrit or in yoga, sound has three stages. We call them parā, paśyantī, and vaikharī. Parā means the origin. Parā means endless. Parā also means the beginning, so parā is like Brahman, Parabrahman, and that is the resonance in the whole universe. The Veda says the form of the Supreme is the resonance, not the root of Brahma. We define God in two forms. There is what is called the physical, and that is the personal God. When we enter into the material world, we become an individual. When we enter into the space of a higher level of consciousness, then we become one. That is called universal. Every human has their own imagination. Religion also belongs to a culture: how you believe, how you worship, how you understand and how you see God. So, there are two kinds of God. They are called saguṇa and nirguṇa. Saguṇa is with a body. Guṇa means the qualities; guṇa means the elements. We also have the tattvas, which are five kinds: space, fire, water, air, and earth. These come together, and this body is manifested. In the holy book Bhagavad Gītā, in the 12th chapter, Arjuna asks Bhagavān Kṛṣṇa: what is better, to worship the personal God or the impersonal God? The personal God is that which is in a form. The impersonal is like the sky or space; it has no name, no form, and none of what we call bodily qualities. Kṛṣṇa answers that both are good, but as we are ourselves physical mortal beings here, we are connected more to our senses, the indriyas. The sense of sight is called cakṣu, the eyes. What we can see with our own eyes, we believe, we trust, we understand. And vāk means language; we can talk, we can ask questions, and we get an answer. That is called śravaṇa, which means listening. So what God or someone says, there is sound. We understand through sound. A tiny ant climbs on our leg or bites our small toe. The information goes immediately to the whole body. This is called tvacā, the sense of touch. And there is taste. These are the five elements, the five senses through which we get knowledge. Whatever we have learned from birth till today, we have learned only through the five senses. If one of these principles, the senses, is not working, then we do not know what it is. To this also belongs the smell, and this is the kind of smell, good or bad. If you have never smelled a lime or a lemon, and somebody says, "Oh, there’s a good smell," those who have smelled it before will say, "Oh, it smells like lemon." But one who never saw the lemon and never smelled the lemon does not have in memory either the memory of the form or the memory of the smell. We can say, yes, it’s something good, fresh, but we cannot give any definition to it. So this body has all kinds of organs to live comfortably and happily. Through vāk, through words, we have a dialogue. You ask a question, and the Master answers. And what the Master answers, you again answer back or ask again, "Why so and why not so?" Then the Master will give the answer. So it is physical, in form. It is called the personal God. But if you look at a picture and you ask the Master—the picture of the Master—he will all the time be smiling. So this is the difference. Bhagavān Kṛṣṇa says that for a physical being, it is good to worship saguṇa, the one with form. Nirguṇa is in your Self and everywhere. You will understand that when you get self-realization or when you renounce this body. So then, how to understand the nirguṇa God? He does not answer. You can ask, speak to the sky. Then you are the question-giver, you are the questioner, and according to your favor, you give the answer yourself. So you are the questioner and the answerer, and there we are mistaken because we always decide in our own favor. The Vedas say, Nāda-rūpa-parabrahma: the Supreme is the resonance. The entire universe is full of that resonance. As far as you go in this space, that sound becomes intense. But that is a sound you have never heard. There are ten different kinds of sounds. These ten different kinds of sounds are connected to the ten indriyas, the ten senses: the five jñānendriyas, which I explained to you before, and the five karmendriyas, through which you can do something. So these are the generally said ten sounds. The eleventh sound is called So'ham, the sound of the Self. And that is Brahman. That sound is not in the body. The same sound which is in the universe is divided, or given, or placed in every petal of the chakra, according to the signs of the kuṇḍalinī. These are 52 different kinds of sounds. That is why there are the 52 petals of the chakras. And the bīja mantra, the main sound which we call the bīja mantra, is the seed. When the seed sprouts and grows into a tree, then there are different branches, leaves, blooms, fruits, etc., which will have different vibrations and different qualities. The fruits have different tastes, blossoms will have different tastes, leaves will have different tastes, the branches, the wood, the bark, and the liquid or the juice, the roots. So from one seed, different sound, different taste. That is multiplying. Similarly, in our body, there are different sounds. Every chakra has different qualities. Theory is one thing, and practice is another. That is very interesting. People who go directly and think to awaken the kuṇḍalinī—kuṇḍalinī will not awaken, because kuṇḍalinī was awakened as soon as you entered the physical world, meaning in the mother’s body. And all this is a play of the kuṇḍalinī. The main function is because kuṇḍalinī is energy, and that energy is manifesting. Consciousness can do nothing, and matter can do a lot of things. Consciousness has no desires. Jada is unconsciousness or the material; it cannot do anything alone. So jada is dormant; it cannot create anything. Chetana, the consciousness, has no desires. How did the creation take place? Between these two is called icchā śakti. Icchā śakti is the mighty power. Icchā means wish; icchā means desire. Now this icchā śakti, the desires, comes between the two: jada and chetana, father and mother, the seed, that energy, that power. So when this soul enters into the material world, then all these different kinds of energies and functions begin. And that energy is supplied, distributed, and spread in different forms. It means we have thousands or millions of functions in the body. We do not know them. We know only 10% of the functions in the body, about our own being, our body, etc. The rest is dormant or unknown to us. The medical sciences have discovered many things that are included in this 10%. Science has developed a lot. It goes through the human brain, but still there is no scientist who can create one drop of blood. Yes, there is someone who did it: the blood in our body. Maybe we can say the mother. Your mother gave you the blood. She shared her blood with you, my dear. It is a very divine science. When you throw a piece of iron into the water, it will go down. And if you throw a piece of wood in the water, it will float. Why? There are many definitions: because wood is not solid, wood is lighter, etc. But in spirituality, it is said the water has nourished the wood. It has grown through the water. So water is like a mother, and wood is like a child. Māta bhavati nako mātā: the mother can never be a bad mother, except with some mental disease. Similarly, water will not let the wood go down, and if we put a nail in the wood—an iron nail, not our nail—the wood will not let the nail go down. So this is... The principle is that creation is also divine. The science man-made world is imperfect, and the God-made world is perfect. So that sound is between the space and consciousness. Space is the mother’s body, and consciousness is the father’s body. Or the space is the mother, and consciousness is that embryo. It is called the Hiraṇyagarbha, the golden embryo. Between this consciousness and space is the Divine Mother Energy, which is balancing, harmonizing, and keeping unity. And that is called yoga. So the sound began there, and that is called Oṁ: Akāra, Ukāra, and Makāra. These are three letters. Akāra is a form, Ukāra is a vibration, and Makāra is a creation: the creator, sustainer, and liberator. Śiva is the liberator. Brahmā is the creator, and Viṣṇu is the sustainer. So Viṣṇu’s duty is to have a sustainable world. The United Nations is constantly talking about sustainable development, how to achieve sustainability. It is very simple: worship Viṣṇu. Yes. Let all be on Him. It will be sustainable. But this is human intellect. They think they can be better than God. Mistaken—a big mistake. So we cannot compare with God, and God is not that which we think we see, but that resonance which keeps the entire body together. When the resonance stops, then the body will fall apart. So the sound in every creature, in that creation, in the middle point of the body, the sound is located. And so the center point is the navel. And what we call awakening of the kuṇḍalinī, in some way, is nothing other than a healthy body, healthy mind, healthy intellect. Awaken means enlightened. Enlightenment means the knowledge where the dark is ignorance. Ignorance is the darkness, and where there is light is wisdom, knowledge, the light. Tamaso mā jyotir gamaya: lead us from darkness to the light. So the sanātana dharma is that which has its continuity forever and ever. Many systems will disappear. Many religions will change. Many ideas will change, but Sanātana Dharma will not change because Sanātana Dharma is master to disciple. In English you say Master and Disciple, and in Sanskrit or Hindi you say Guru and Śiṣya. Who teaches you about electrical work? That electrician is your electric guru, and if you do not follow the guru, you think you are a guru and you can work now also, and you make little mistakes, and that knowledge will kill you. So, what have you learned from your electric guru? Lifelong, if you want to live safely, follow the guru's teaching. Follow the master’s teaching. Your school teacher is your guru. So if you do not believe in a guru, then close all universities, colleges, schools, and everything. We cannot. So guru paramparā is sanātana dharma. People are allergic to the word. It is only the language, allergic only to the language. When we say guru, in your opinion, Jesus, Maria—guru? No. You see, this is how negatively the word "guru" feeds into our brain. So the fight is over the word. The word is that culture, and then that culture is misunderstood. When you speak German and you go to Poland, "Niemiecki"—it’s German. And when Poles come to Germany, hmm, Poland. How words and language make a difference. Therefore, language is confusing, but there is only one language. That is called love, respect, understanding. So this Oṁ chanting awakens all these chakras, every petal, and each petal is connected to the 72,000 nerves, and that connects to the hundreds of glands, and that connects to the millions of cells in the body. And each cell has its own universe. What cosmic creation we are swimming in! An endless ocean of this body, all locals are here. Enlightenment is called knowledge. The rest tomorrow. I wish you a very good night. And tomorrow, again, the lecture will begin about prāṇa, I think, and prāṇāyāma. I wish you a very good night. And in the morning, go for a walk. And tomorrow, from five to six, the lecture will be changed because... It is too much for you, chick, chick... Chick, so at least you should have a peaceful, nice dinner. So, from five to six, there is no program; you have free time. You have to learn the touch, you know? What is touching? And see what you are touching when there is a nice rabbit baby, or a little goat baby or a cat, and you would like to touch it. No? Nicely. Even a big cat, everyone likes to touch. And when a cobra is going and you touch, what does he do? He has no hands and legs. So he cannot touch you, but he can kiss you, but that kiss is expensive. So, for half an hour, you can go to the garden, learn about different plants and vegetables, and clean. Under those trees where we are meditating, sitting, and making āsanas, there are so many small pieces of wood. And when you are sitting and lying on the meadow, it is unpleasant, something down. What do the Germans say? The princess is on the beans. So we should be comfortable. So in the morning, you can go for a walk, before or after a walk. You know, there are many people who do not know what a Czech apple pie is. What they have also learned, the Germans, from here. That is an apple strudel, apple pie. Unfortunately, there was a nice rain here, and many hundreds of thousands of apples fell down, and they are crying. "Please, we are tortured by wasps, so please take us to a safe place where we can be turned into apple pie." So please, from every tree—when we all go, it is a five-minute work—bring them to the kitchen. And maybe evening, or tomorrow, day after tomorrow, they will make a nice apple pie or apple juice, because we are nearly 800 people coming and going. And can you imagine, for 800 people, the apple pies? We can do it, a few pieces, and show you what it looks like. Did everyone get prasād? Those who did not get prasād will get it tomorrow. But the children can have their chocolate.