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Today is another beautiful day, especially this evening. After a long period of discomfort from the heat, a nice cool breeze is now coming. This is the first autumn air. Mother Nature is giving us so much now—fruits, vegetables, corn, seeds everywhere. It is the best time, and we are also here in this nature. These two weeks are for teacher training, and we must now select the groups. This morning, before noon, we invited all who can perform perfect Paścimottānāsana, Cakrāsana, Dhanurāsana, solid standing postures, Sarvāṅgāsana, and Śīrṣāsana. Those who can do these are coming forward as some of the best teachers. So, it does not depend on me; it depends on you. How many years have you been practicing and teaching? This is one part. The second part is one step higher. They will receive a golden medal. Below that, others will simply be accepted. Further below are beginners; you practice for 25 years. So you see, Mother Nature is giving immense things, like the plums. This is the sign of perfection. The tree works for eleven and a half months, and for two weeks, it is busy giving all that it has collected. Similarly, for eleven and a half months, you are practicing and trying your best. And in these two weeks, you give your knowledge and abilities. That is it. We can hide, but our body cannot hide. This is a practice. We have some students who are above 95, 98 years old. Another teacher is in Prague; I think she is over one hundred and one and is still teaching. She was a ballerina in London's Royal Theatre. Practice makes us perfect. When we stop, then everything becomes wild again. So, here you are to analyze yourself physically and mentally—what you have lost or what you have gained. This is very important. Then you can give knowledge practically. Otherwise, sitting in front of students and talking is okay; you have theoretical knowledge. But you must also perform something practical. That is why you are not able to inspire more people. They are mixing yoga with sports, dancing, and so on, but it does not last long. You know, in some countries, nobody takes care of the churches, and they are selling them. Two years ago in New Zealand, a beautiful church was offered for five dollars because they could not afford the maintenance cost and were not allowed to demolish it. They could not use it for commercial or domestic purposes. They called me, asking if I would be interested in buying an ashram for five dollars. But one month's maintenance cost is about five to ten thousand dollars, and no one would come to practice because it is very cold. Heating a church is not easy. Many people open yoga centers now and then close them. They change; they change the technique. For some time, it is interesting, but then it is finished. There are many different names and many things. Now that yoga is declared and acknowledged worldwide, people try to take advantage. Many are doing stupid things, and then they cannot survive; they close. Our system, Yoga in Daily Life, has lasted 44, 45 years—let's say five decades. It is stable and growing because we do not change. Our system is a scientific system, a safety system, and has a 100% result, except for the teachers themselves. That is why we need updating. Tomorrow, when we have the different groups, it is an upgrade. What we call the plus point for us is that 99% of our yoga teachers are teaching as a seva. That is great. We are not teaching for money, but we are teaching to give good health, spirituality, etc. But we have to survive, meaning we need to cover maintenance costs, and that is all. Our yoga teachers are helping and receiving. We are thankful for the financial help for that, and when our students come to know, they also support us. Now, there is a very interesting point to think over. Many very nice, perfect, good organizations existed. Their systems were very good. For example, as long as Swami Viṣṇu Devānandajī was alive, Sivananda Yoga—he gave the name—was very balanced and very good spiritually. His students are still managing, but they split it. Some do not want Indian masters, though it has its roots in Indian masters. Rajneesh, what you call after Osho—now nearly people have forgotten. Also, at the beginning of this century, the middle of the last century, Paramahaṁsa Yogānanda was very good, very famous. Now, slowly, slowly, it has become a little club. You know, the most successful master who never visited everywhere but worked with his practice and his intellect was the so-called Maharishi Mahesh Yogī of Transcendental Meditation. That was very successful. But very soon, Maharishi became older and not physically well, and he passed away. His very close disciples disappointed him, and the system split. Everyone gave their own name and hardly talked about their master. There were many organizations. The Master is a guiding power. The Master is a locomotive, and when the locomotive is not here, all cabins will become little bathrooms and toilets because no one is pulling, no one is guiding. It happens. It is very hard, very difficult. Even so-called certain religions, among themselves, have different beliefs and split. You know how many hundreds of different organizations there are in Christianity—not only Orthodox, Catholics, and Evangelicals, etc., but many, many. Why? Because they cannot coordinate and unite together, understand together. One family has a few children, and when the parents die, it is also very hard sometimes for the brothers and sisters to share things in peace—the heritage, who will inherit. Lawyers come between, and the lawyers let it pass slowly, slowly. More heritage goes to the lawyers. In the end, you say, "Please, finish the case." He says, "No, it costs that much more." So, if you want to let go of the property to the lawyers, then decide immediately and give it to the lawyer. Then you do not have to go on in the cold. One parent and eight children divide their children differently, and so they multiply. The bigger one, the big fish, eats the little fish. Nowadays, they are talking about what they call a sect. The word "sect" is not bad. It is called a sector. When you go to a big hospital, you will ask, "Where is the sector for the dentist, or for cardiology, or for cancer?" In which part of the city, in which sector are you living? So it is not negative, but suddenly people go, "Oh, my God, sect," and they do not know what a sect is. This word 'sect' was given in Rome by the Pope, who was giving the allowance to the friars from Assisi—the Assisi movement or the monk or whatever. That Pope said, "Okay, you can have your own sect." So the word "sect" was given by the Romans. And now Rome itself does not understand. It gives the words and frightens people with blackmailing, or other big religions. This is a language problem. When you say guru, my God, everyone is saying, "Oh, God." The translation: guru is the master, the teacher. So when your teacher comes into the school, you say, "Oh, God." So language is dividing people. When the British came to India, they tried to overtake India, but it was not easy. They were constantly thinking. They said the Indian spine is very strong; it is not easy to break—the backbone. Finally, they decided to change the language, and then it will divide itself. Change the language and divide them into castes. The caste system, in the way of lower caste and upper caste and touchability and untouchability—there was no word in Sanskrit or in Hindi about this touchability and untouchability. It was the policy of the Britons. "Untouchability"—we have words too, but that was used, and is still used, for infectious disease. Where there are infections, you have different sectors for that. We call it Sutak, Sut, untouchable—that which can give illness to you. It was not meant to divide people into a higher caste and a lower caste. The ṛṣis, and as God Kṛṣṇa said, divide the caste in one’s own body. Where all jñānendriyas are, is above the shoulders—the head. This is called knowledge, and that is why it is called Brāhmaṇa. The arms—soldiers, workers, protection, strength—they work and follow the brain, the faster activities, movements. The trunk of the body, where all organs are, which is very important, where there are certain glands and hormones and different organs, they work for the whole body, supplying hormones, etc. That is called the farmer, who supplies the food. This is part of our femur. The legs are called the overcarrier. Your legs will follow your wish. It does not matter where you want to go—you may walk through dirt, thorns, stones, beach, wherever. Your legs will not say to you, "I do not want to go there." They are very loyal to us. Even if they step on dirty things, they will carry you and do not let you fall into the dirt, etc., if you are not concentrated. Now, the doctor says, "Unfortunately, one of your legs is not good; it has to be amputated." You will not sleep the whole night. You will be so sad. You will look at your toes, your heels, ankle joints, and beautiful nails, which every time you paint them. You are sleeping on the bed and looking at both feet and nails, and you know tomorrow you will have only one. "Dear doctor, is there any way that I can save every toe?" How must we love our lower part? How can we make a difference? It is our body. It is my body. I am. That is it. So that was a unity, oneness. There was no word, untouchability. It was one or two decades ago, still in Africa, or maybe in some country here, I do not know this, called untouchability. You can see in Gandhi’s film where the British were walking, the black people should not walk. There were many things. So, how can one divide? Only one language can divide. So they began to teach English, and they said, "Who studied English is the higher person, the great person." And Sanskrit, your own language, was pushed down. To learn Sanskrit or Hindi in India was not important. They did not pay more attention. They said, "Your own chicken is just like soup. It has no value." So some strange foreign things began to attract people. Here you are sitting, mostly Europeans. Thanks that you have some kind of document, the passport. Oh yes, you are Croatian, or you are Polish; otherwise, you have no identity. You lost your culture. If I talk about this, you are angry. Otherwise, when people were coming with their own culture—"Oh, it’s Hungarian. Oh, Slovakians. Oh, Austrians." And Austria, the different parts—Carinthia, Lower Austria, Upper Austria, Tyrol. If you said you are Austrian, no—who are you? Tyrolean. "Oh, it’s in Germany, no. Okay, Italian, no. We are Tyrolean and only Tyrolean." And now, nobody cares. So culture is suffering, and that culture is dying. Just this time, in this part of Europe, in every church there is prayer. How many old people go? Also, early morning, they are walking with a stick—old men and ladies. So it means now the culture has become old. How many steps will go? It will die. So you will have these beautiful costumes for the theater or in pictures. So we do not know you. Who are you? Are you Hungarian, or are you German? Bohemian? Buyers, etc. So we lost our identity. Our culture is our identity, and that is the beauty—not to divide. No, we do not divide. But still, we know we are from here. We do not divide our body, but we know where the kidneys are and how a kidney looks. We take the kidney out and put the gallbladder there; it will not function. When all organs lose their function, then is the way to the Mokṣa Loka. We say, "The way to Haridwar." In India, they ride on the car or truck behind. "If you drive too quickly, I will bring you to Haridwar. If you drive carefully, I will bring you home." That is it. So, my dear, what I want to tell you after all this, to the yoga teachers: I know that it will happen, but also I trust and I know it will not happen. This beautiful Yoga in Daily Life system—how will you carry on? As long as I am here, we are trying, and you come, and we do respect each other. Then you will mix things, and why does this happen? That we did not understand. It was only on the surface, our theater. That is why you are searching or changing your path, changing the technique, because you did not understand. The moon and sun do not change their path, but the wind does. The wind is temporary. You see, it was a strong wind, and when I spoke about the wind, every leaf became silent. But I do not mean you; come on. Yes, let us hear your leaves. Yeah, I told you. I tell you, do not worry. Like the rain, no? Devpurījī stopped, and the whole ashram was free and surrounding, and Strelky village had strong rain. We had only your prayer, and I prayed to Mahā Devpurījī, "Please stop rain." And the tree says silently, "We must listen to what he is talking about." Yes, yes, everyone is listening. My God, it is. I have a dentist, and she has a dog. She said, "Do not say 'my dog'; it is my baby." And she said, "Swāmījī, sit down." And she said, "You see, I spoke so silently," and she is making her eyes bigger. Yes, it is true. Everything is hearing. So, what about this? Will it be so? Did you understand? Are you sure? Will you lead further, or will everybody tear it to pieces? "This is mine, this is here." Okay, this piece of measurement is for you, this is for you. You do not know after how many ages again the name popped up: Ālakpurījī Siddhāpīṭ Paramparā. So the name was there, Alaknanda, but to have the speed, it again came alive. So this is, if you are a real, real yoga teacher—not only a physiologist, not a physiologist, your trainer—but you understand the ātmā, and you understand the struggle of the master. With how many examples and how many lectures, I try to give you that which love awoke in you. So, what brought you here? Your love, your respect for me, and love for yourself to learn something and give something to the world. So teacher means already guru. So you can write your name, Guru Joseph. Why not? It is a good word. In India, we have the caste called Guru. By birth, I was born with the name Guru, and it is the Ṛṣi Gagāchārya. So you are here as a teacher, to teach or to learn. And all this is our boat, a big boat. How will we bring it safely to the mainland? At any time, anything can happen. But we should remain a part of this one body. Many Swāmīs will come. Some Mahāmaṇḍaleśvaras are there too. They will create their own mission. They will create their own ashrams and disciples. It will happen if they will not understand each other. You see many masters, disciples. Very famous is Swāmī Śivānanda, and he had great disciples, and all created a mission. Now they have died, and their mission is also dying—so sannyāsīs or mahāmaṇḍaleśvaras. Or anyone like you—no problem, you should teach, but remain under the umbrella of Alakpurījī Siddha Pīṭha. That is it. Do not create Alakpurījī Siddhapītā, Jagrīb; Alakpurījī Siddhapītā, Marībor, you know. Siddhapītā is only one. So this is an example. So you teach her all. You want to achieve something, and that is very great in the Seva. This is very important. As soon as you have worldly interest—money lost, where this comes, greed—then the rock can be divided. Today, while walking, we saw something: some grass roots were growing between the stones. We always took out and took out, but only the upper part; the roots were there. Slowly, slowly, after one or two years, that very gentle root grew in such strength that it split the rock. So it is a very subtle thought: "My money, I want to have more." That is already you who are on the path of division. Tyāga. Come, grow the mother lobe more ahaṃkāras. This we shall renounce. That is it. So greed has no limitation. Greed will split, but still that space is not enough. The greed wants that rock to become little pieces, the grain of the sand. And not only this—let it flow with the water into the ocean. "I do not want to see this rock because I will grow here, I will multiply." That root says, "This is symbolical." So everyone’s problem is there. Not that the Master is suffering, but you are suffering. And it is a pity that a beautiful garland of beautiful pearls—the thread broke, and the pearls scattered. The mala is broken, and the pearls just split somewhere. Two days we were together; now I do not know where he is gone. So a real yoga teacher is not a physical trainer, not only philosophy, but itself: ahaṁ brahmāsmi. Ahaṁ brahmāsmi—I am the Brahman. That can only be if we are together. One drop fills the pot. There is a strength. So you are doing your yoga teaching, your seva. How many students will you teach and get? That is the sign of your success, of your own strength, your knowledge, and your spiritual power. So, there is a pranayama. This is the third time I am carrying this paper from there to here, and I said I will tell you about pranayama, but you know all. We will do it again. So I hope you understood something, something. So we are all one. You know, like this here is called the scale, where you can measure a kilogram. Which part will go down and which will go up? Just say, which will go down? Yeah, which has more grams. And who has less grams? Just go up. So you have more knowledge. Have more grams? You are sitting all down. We are Vivekpuri, and we have little grams, so we are up. So be proud that you are sitting there. Let them fly. So there is, for the knowledge, for the light, no position. Either you are a king or just a clerk. If you are a Mahāmaṇḍaleśvara or a beginner student, in God’s eyes it is the same. This is a word we said, "Oh, Mahāmaṇḍaleśvara and this and that." The Mahāmaṇḍaleśvara title is great, but those Mahāmaṇḍaleśvaras do not exist anymore. The snake is gone, and we are beating on the, what do you call, the trip of the snake. That is it. So one day it will be knowledge. That is a quality. So we call bandhimūṭhi lākkī and kulimūṭhi rākkī, okay? Bandhimuṣṭi means the closed fist is a value of millions. I tell you, this diamond is a value of one million or two million? No, it is half? Two hundred millions. So this is a closed... you do not know. But these 200 millions are inside. And you believe? Wow. Can I show you? When I show you, it will have value only as burnt ash, as fire ash. Not even for zero will somebody buy it for you. So, a closed fist is of a millionth value. And opened is nothing, so we are all closed. Now we say, "I am God, I am God, I am God." Then we will say, "Let come on a steak, tiger this," then they are coming around us, and a few tigers, within no time, we will not exist. That time, "I am God" is forgotten, only how I will remain closed. So it is easy to say, "I am this and that." You have to be like that: humbleness, kindness, and helpful. Giver, forgiver, never angry, always ready to help. Understand, this is the quality of the sense, that is it. There was a great holy saint; he was a householder, and his name was Tūkārām. There is even a film about him, and how he was so great, yet he died, just went to the Brahmaloka. So it does not matter if you are initiated or not initiated. Color is inside. Mahāprabhujī said to Maṅgīlālji, "Mahāprabhujī said, 'I want to become a sannyāsī.'" And Holī Gurujī said, "I colored already your heart." So, do you want to color the heart or the cloth? Say heart. So, and I know who is not angry and not offended, and not asking questions why and how. I know many sitting here and how they are humble. If I ask something, they say nothing. Everything is good. What happens? Everything is good. When the Turks were living in India, before the British, they were called Bahatsa, or you can call them the sheikhs, sheikhs. And Bahadza had one very good minister. Bahadza liked him very much because all the work was done by his minister. Bahadza was only symbolic Bahadza. Otherwise, in the back, behind, like in German we will say "blöd"—he is stupid. So the minister was dealing with everything. The minister was very straightforward, very true. But Bahādza did not like it. So one day, Bhatsa asked his minister. His name was Birbal—not this Birbal in German language. He was always asking, "What do you think, Birbal, about that? What is the good?" So one day, Batsa asked his secretary Birbal, "Tell me, what is the most joyful and gives the greatest release, the greatest relaxation?" Birbal says to go to the toilet. Bahaca was so angry. He said, "Go home." Two, three years he did not let him come. So many files were unworked. Again, I called him. So one day, Birbal organized an evening dinner for some particular people, with eating, dancing, and music. Birbal said, "Let’s organize something; you said you want to enjoy." And the king said, "Oh, I am happy today. Finally, you have organized something to enjoy. Oh, we will be sitting and eating and drinking and music and dancing, mostly women. You see, in every aspect, women make happy. Temporarily. Because of the happiness of women, and because of... let’s not say. Women are a source of happiness, and they are also a source of forgiveness." Verbal said, "I find my chance today to tell the king what is the joy." So, before going to the evening dinner, Verbal said, "Sir, this long evening, and we do not know when eating comes and goes. You should have already eaten something." He said, "No, no. No, there will be so many things. I am looking forward there." He said, "As you wish." Birbal went to the kitchen and made very nice—some American called it finger bites, so something deep in the toes. So, I made very tasteful pakoras, and inside was an overdose. Called Sonamukī. And he said, "Oh, tasteful." And one girl came dancing. And he said, "We will eat more." The same thing. "Yes, sir. Your Highness." Again, he came and was eating. And more eating. And he said, "When is the best dancer coming?" He said, "Sir, it will come about in one and a half hours, two hours." "So long, what should we do? Enjoy, think." Sonamugī. Drink, drink water. And then came the famous dance. It was nearly one o’clock at night, and everyone was happy. And as he entered in the night, and as he entered in the room, he had all the forgotten there for a drink and to eat. And Bahādza said, "Birbal, where is the toilet?" He said, "Sir, just now a dancer came. That is so beautiful, the joy, your highness. In the toilet is no joy. To go to the toilet is not a joy." He said, "I pray you, I understood. I understand you, but we will please open the door." So, where is joy? So sometimes, we find joy in the wrong things. So, I wish you all the best, and good evening. Well, now we come to another point. During prayer, I was thinking, and I must tell you a little sad news: the mother of dear Yogesh, our Yogesh Purī, Swami Yogesh, passed away yesterday at 2 o’clock in the morning. That night is called Durgā Aṣṭamī, the night of the Holy Mother. The constellation was called Nektar. Her name was Amṛtamā. So it was a great divine constellation. Unfortunately, she had a little brain hemorrhage, and some blood stuck there. They wanted—and blood went into the brain. She was immediately in a coma, and in three days she passed away. So our humble prayer to Mahāprabhujī, Devpurījī, Lakṣmīpurījī, and all the divine goddesses and gods to bless her soul with eternal peace and light. On the 6th of September, not this Sunday but next Sunday, will be the crematorium. You will get the message. It is Sunday. Yogesh and his brothers, Sudarshan, chose Sunday for friends, because many, many yoga friends will come. Detailed news you will get, so our prayer for her. So we will chant one time Om and one time Mahāmṛtyu Jai Mantra.