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Part 1: The Path to Trikāla Darśī: Seeing Beyond Time Deep Nārāyaṇa Bhagavān Kī, Devīśvara Mahādeva Kī, Mādhav Kṛṣṇa Bhagavān Kī, Sanātana Dharma Kī. Have a good morning. The weather is beautiful. We are high in the mountains, at 3000 meters, near the Wienerwald. It is a beautiful place that inspires a wonderful poem, a bhajan. I promised our center in Adelaide I would speak in English. You know our dear Pūrṇimā, Vidyā Amṛt, and Maṅgalpurī. Adelaide is a beautiful city with a very long, beautiful beach. "Long Beach" also suggests the long shape of a boat. The climate is beautiful. I told them I would begin, and they should watch the webcast, as they are having a satsaṅg. Our dear Pūrṇimā gives nice satsaṅg and is a very devoted bhakta. So many people around the world have satsaṅg now. How nice! This is a siddhi. People sit all over the world, and one master appears everywhere. This is a technique, a technology, a siddhi. If you think of one person, everyone thinks, and the same person appears in their mind. When we all think of Mahāprabhujī, he appears in everyone's vision—Mahāprabhujī, or Devapurījī, or Gurujī. So, if the whole world thinks of Kṛṣṇa, suddenly Kṛṣṇa appears, or Jesus appears. This is called Dūrdṛṣṭi. Indian television is also named Doordarshan. Dūrdarśī means far, far beyond our vision. We can see one kilometer. When an airplane flies high, we look at villages below, but suddenly our vision disappears. To see beyond that is dūra-dṛṣṭi, to see far. Yogīs develop the mental power to visualize reality. Before that, they develop dūra-śravaṇa, listening far—telepathy. Telepathy came through the telephone, and darśana came through television for us. For this, we must also develop the ājñā cakra. The Ājñā Cakra is the center of vision. It is the dual eyebrow center. Listen carefully; this is a very interesting subject. I did not plan what to speak when I came from where I stay. I said, "Let's go." What comes spontaneously is reality. So, Mahāprabhujī gave this subject. Adelaide is sitting there, and we are sitting here, and now we have communication. We see and feel everything, but we still cannot touch them. The next ability will come: you will be able to touch. Then everybody will knock on the door, but the door won't help because you can appear inside. That is called Trikāla Darśī. These are all siddhis in yogic techniques, spiritual techniques. "Tri" means three. "Kāla" means time. So, three times: past, present, and future. You can open your third eye to see the past, present, and future. At that time, the three become one: sound, vision, and knowledge. You hear what is happening, what someone is saying; you see what the person is doing; and you gain that knowledge. But the ṛṣis have also given rules that no one can break. The rule is that if you misuse that knowledge, it disappears. I will give you a very practical, real example that you all know: the first chapter of the Bhagavad Gītā. In Kurukṣetra, Dharmakṣetra, where the Mahābhārata battle began, the blind king Dhṛtarāṣṭra stayed in his kingdom in Delhi, Hastināpura. The blind king could not see what was happening in the war, what was happening to his children and his army. He wanted to know; he wanted to see. Kṛṣṇa gave divine vision to the king's secretary. What was his name? Sañjaya. In the morning, when the war began—there was no fighting at night; there was peace. They fought from eight o'clock until five in the evening. Nowadays, war is not correct; war is never correct, but there is no discipline now. When you fight, you should fight with discipline, face-to-face. Back then, they went open-chested; they were heroes. Nowadays, heroes are not there. If someone comes exactly in front of you... that is the kind of hero. So, Sañjaya got Trikāla Darśī. He could see with his own eyes what was happening and tell the king everything exactly. When evening was over, he said, "Now the conch is blown; it means finished, nobody fights." At that time, his vision was gone. At the end of the war, in the 18th chapter of the Mahābhārata, when it was finished, Sañjaya said to the king, "Your son is dead." The war was over. The king said... and Sañjaya said, "I can't see anything; my vision is going away." He couldn't say any more. So, a siddhi is given by Gurudev. When we follow, we must follow completely until the end. If we break the discipline, do not respect it, or have doubts, then that vision will go away. So, television is far-distance vision. Trikāla Darśī—this Vidyā, meaning knowledge or science—when we go by discipline, this can begin. It is not that you get a television in your hand. For that, purification is needed: mala, vikṣepa, and āvaraṇa—three things. Mala means impurity: physical, mental, emotional, social, political—in every aspect, pure thinking and purity. For example, if you give a sick hand to someone, their impurity is transferred to you. You practice for many years with very hard discipline, and someone says, "Hey, how are you?" and it is gone. This is happiness or unhappiness. All of you, like happiness or unhappiness? Not knowing anything is also happiness. Not seeing or not knowing is also luck because if you see something someone is doing that was hidden from you, it can bring you a lot of tension and unhappiness. The truth is very rich food, very rich. Not everyone can digest it. Junk food you can digest. We are in this junk food now because that is nothing. But the solid food of knowledge, the truth—that knowledge is not easy to digest. It can create immense tension, immense suffering, and immense pain. So, God has made a system, a mechanism, so you will not come to that point because there are a lot of impurities. What you eat, what you drink, where you go, whom you should touch, whom you should not touch—this is very difficult to maintain in our societies now. I went to Mexico City a few months ago. I arrived at the airport, and there were about 30–40 Mexican bhaktas. I came out, and without saying anything, everybody said, "Kiss here, kiss here." I said, "Okay," and they don't understand my language. I don't understand Mexican, and they don't understand English. Pushpa, from Slovenia, who is now in Mexico, was there, but before she could explain in her language, it was finished. So I said okay; they mean it in a good, friendly way. You must have a kind of protection. Even if they touch you, it shouldn't go through—like bulletproof glass. That is called, again, Guru Kṛpā, purity, and your sādhanā. You become so transparent that a thorn or a small stone can go through your body. The first is mala, impurities. If you don't eat meat and another person is eating it, then if he or she touches you, you have no sense that you are not eating meat. That's why it is very difficult for many people. One friend is non-vegetarian and one is vegetarian, and there is a big problem. Lying in your fridge are different kinds of dead bodies; all energy is going there. So much vikṣepa, mala comes from others. If you have a girlfriend or boyfriend, you must know that the same level of purity is there. Otherwise, all your hard practice is nothing. Or if you are not so pure, you pollute the other, poor person. This is that level of practice and consciousness, which is not generally in yoga. Yoga for us is physical exercises, breath techniques, relaxation, eating bread, butter, and cheese, and saying, "The course was good. The selfish was very good." That is our daily life. We came, we practiced something for our body. But when you hear about reality, that is something else. That, above dogmas, is pure God. That is God's knowledge appearing in us. That is why, out of millions, one can come through. If you think something, that virus has gone into you. That virus, when you think something or see something for just one second, goes into you so strongly, day and night, and disturbs you. That one vision, something. How? Like me, tonight I couldn't sleep. Again, I was sitting, meditating, and sleeping. This virus, day and night... There is a virus of emotion, a virus of money, many different viruses. So how to come to a beautiful bhajan? How to be above? We cannot run away from this world. If we run away, it's finished. Then we are in other lokas. We have to come back to this loka, so we are stuck here day and night. We are in these lokas, in these garbhas. So how to protect? One thought, and everything is polluted. In one bhajan, it is said: "Yes, if I have to live in this world, then, oh Lord, let me live like a lotus flower in the water." Untouched by that water, on the water above. This is called vairāgya, detachment. Living with, but detached, not attached. Every vṛtti, every thought, will create such a temptation that the whole day or one week you did your sādhanā very hard, and again it is gone. So, mala and vikṣepa. Vikṣepa is disturbances: inner disturbances and outer disturbances. We have many vikṣepas. Your child doesn't study properly—is that a vikṣepa? You are sad. Your car won't start, and you have to go to the airport immediately, and there is no taxi. That is also vikṣepa. Then you arrive at the airport and everything is okay, and you go to the passport controller and say, "Oh God, my passport is at home." These are vikṣepas, one after another. Or your husband is driving you to the airport and says, "All the best. Have a good flight," and you say yes. And then he says, "Bye-bye forever. I'm going somewhere. I'm organized. I'm going to marry in Greece." Now, so happy. Everything, the husband was so happy and balanced. And this one word she said: "I'm going to Greece, and we're married there," and bye-bye, gone in. That vikṣepa lasts long. That is a virus, a worldly virus. Of course, your husband loves you very much. I will not say what he should say then, but there are some who will say, "Thanks to God, I got rid of you. Bye-bye." So this is, not with kindness or love, a vikṣepa illness. Any problem we have, personal or impersonal, is a vikṣepa. You have a cat, and she is now ill and meowing, and you have to go to work. You can't go because the cat is suffering, so you have to take her to the doctor. This is also vikṣepa. So how to be above this vikṣepa? We have to take it as destiny, śikṣā, and understand. We understand we should take the cat to the hospital, but we should not feel too disturbed by it. Then comes āvaraṇa. Āvaraṇa is a curtain. When the curtain is there, we cannot see outside. It is the curtain of ignorance; we are blind then. We cannot see anything. These three—mala, vikṣepa, and āvaraṇa—disrupt the realization of trikāla-darśya, seeing all three times. After this comes antaḥkaraṇa. Antaḥkaraṇa is another vikṣepa in us, which creates an inner problem. This is inner vikṣepa, the troubles: manas, buddhi, citta, and ahaṁkāra. These are the four aspects of antaḥkaraṇa. This one creates the problem; it doesn't let you go. Three are peaceful, but the fourth one creates the problem. Every one of your papers went through; everyone said, "Okay, okay." On the last paper, one lady was nervous. In the evening, office hours are ending, her child is at home, and she is thinking of the child very much. She said, "No, you came too late. The office is closed. Please come back. I can't sign. I have to study all and hurry home." She goes away. The whole three officers went, gave through, they went away, and this... forged document. So these are the big obstacles that don't let us go further. So, step by step, practice, realize, overcome. Whatever happens, don't lose your nerve. Have very clear visions, and don't insist, "No, I am right." Okay, you are right, no problem. Who will tell you that you are not right? Then don't fight. You have to be flexible. So, Trikāla Darśī: three times—past, present, future. The past is past, gone. The future is not here. And the present... someone said three days ago, "Present." The present is presented to you. The present is a gift. So how is it a gift? The whole day we should utilize every second perfectly, correctly. This is a present for you. The past is gone. The future is not here. Part 2: The Present Moment and the Inner Journey Today is a gift for you. Every second, if you lose time, if you do not respect time, it is called a sin. Therefore, do not destroy or kill time. Yet, when we become aware of this day, we encounter our impurities. These impurities are like layers being scanned one after another. In the computer of our consciousness, so many, many lives are scanned. To remove those layers is not within our capacity. The path is surrender, devotion, and awakening. Cease those activities, those karmas, those actions which will pollute you completely with that other energy. You are pure, very pure, transparent, and clean—white like snow. But other scum can pollute you completely. There can be many spots, or you can completely die. So we think about some great saints and ask them, "How was their life?" How much they had to swallow difficulties, enduring cold, heat, and discomfort. We do not see the future, how it will be. We think, "Eat and enjoy, let it be. Enjoy, enjoy." But in this enjoyment, we lose everything. When we overcome the situation and realize, they will understand the three times: past, present, and future. Then, to remove this māyā—vikṣepa and āvaraṇa—it is about śāntikṣepa. For just a little joy, we destroy our whole life's work. Therefore, we must have very strong willpower and pure thoughts. After this comes the four. It is not easy to get rid of attachment; this is also a test. You may not want attachment, but it does not leave you. The story is like a bear in the river. So: mana, buddhi, citta, ahaṁkāra. Keep on writing. I hope the people in Adelaide are writing today. They will think, "Oh, Swāmījī is talking sometimes German, and it's okay, we know what he's talking about." Let us meditate. Because this is the present time. My spiritual trikāladarśī is closed because the webcast took it over. Now the webcast is looking there, so the mechanism is closed. So: mana, buddhi, citta, ahaṁkāra. These are all our own qualities, our thoughts, our habits. God is so great. Our creator is so great. He gave us everything. Like when you go walking somewhere, to a mountain or a picnic, your mother is so great—she gives everything. She gives the bread, she gives this, she gives water, she gives chocolate, she gives jam. And what not? And you say, "I don't want, mother, I don't want." But after three or four hours, hungry and tired, you open the bag and say, "Oh, Mom, thank you. What mother has given, my God." So it is like that. The Master is giving us so much. God has given everything—good and bad both—because some don't want good. Some are angry: "God, why do you force me? I don't want these good things. You think it is good, but I don't think God is good." Okay, so God said, "Okay, here you are." So both are there. And how did God give the good? He turns good into bad. Not God, but our self. You know what this is? Great. It is called a grape, and we call wine rauben. This is great. A good quality. But we take the juice out; it is a very good juice. Now we put it aside for some days or months. What will happen? Alcohol. It is also good, but don't drink and drive. You can eat the grapes and drive, no problem. So this is for you. This good quality, God gave us pure quality. But we slowly, slowly manipulated it and changed it. So it is that in our body, our best qualities we can turn into negative qualities. So, mana is mind. The mind lets us dance, lets us cry, lets us run, and lets us be paralyzed. What the mind has done, everything. We are going according to the mind, and sometimes it is good and sometimes it is bad. Buddhi is intellect. The intellect takes over from the mind. It lets us think intellectually, nicely. But without love, without kindness, intellect is just like a knife. You throw the knife; the knife will go there where you are throwing. Life will have no intellect in that way, that you will say, "No, no, let's go the other side." You throw the knife that side, and the knife goes this side. You will take that knife, destroy it, and put it against the fire to make it a better knife. Mana, buddhi, citta. What is the citta? Chitta is also in our consciousness. Sometimes you can tell the consciousness also as the citta. So chitta is space. Within, we are dwelling. Our limitation has three levels we cross: manas, buddhi, and citta. Done, we are free. Let's go. So the ego is a moment-moment thing. Before you go from this room, that entrance also, the door, you have to go twice. So in the beginning, you... give a nice chocolate, and then you go in and out. We say, "Thank you, thank you..." Mostly, here, people say, "Thank you, thank you, thank you." Now, yes, it gets on. One chocolate, and it's five minutes, no problem, escape. So this is ahaṁkāra, ego. Now, there is one story. This is a good quality holy book, the Rāmāyaṇa. There are two figures in the Rāmāyaṇa: Rāma and Rāvaṇa. According to astrology, horoscope, it's the same. Rāma begins with 'R'. Rāvaṇa begins with 'R'. Look how. But the difference is this. Rāvaṇa was the king of Śrī Laṅkā. He had a golden palace; his kingdom was known as a golden kingdom. Rāvaṇa was a great landed person. He had many, many cities, and this one on nine planets. Rāvaṇa said to these planets, "Always stand in my favor. Otherwise, I will make powder from you." So all the planets were in the favor of Rāvaṇa all the time. And the king of heaven, Indra, he said, "Rāvaṇa said to Indra, if you act anything wrong, you know who I am. I will squeeze you like a lemon." He had so many siddhis. He had everything, but one thing was not good: ego. He said, "I am the greatest one. I am the god of heaven, and all planets are my servants." He told all the planets, "Where I am sleeping, stay in every direction and do not move. Stay on the first good directions so that I can sleep without any dangers. If anyone moves just a little centimeter, tomorrow you are only the sand on the road." That kind of person was on the earth. He knew all Vedas and all mantras by heart, everything. He could change his body, but one was a great enemy, and that was the ego. That ego destroyed him. And so, when someone is developing spiritually or in social life, or becomes a minister or a president or whatnot, that ego comes. So ego means now your development is finished. For some time, the ego will be blown, but someone will come and put a needle down, and all the air is gone. It is said, the minister is very good, but his secretary has a more double ego. And even the driver of the minister. So, you know, our ego always grows up. Ego is the biggest problem. Ego is a monkey mind, and the monkey itself is very restless. Someone came and brought a scorpion, and the scorpion bit the monkey. Now he became more restless; he ran here and there. So someone drank the wine, and half a bottle was lying there. He came and drank the wine—the monkey. Now he became more restless. So manas, buddhi, citta, and ahaṁkāra become that stupid monkey. So we again fall down. These are the very fine qualities within us. Do not think that you have only believed this life and finished. There is more; a big world is there. This is only what we have, this our earth, this life where we are. It is like in Australia they have called a sand fly. Do you know the sand fly? With our naked eyes we can't see them, but when they bite, it is so powerful even though we can't see them. How big must be the mouth that they have, and it bites? They call them sand flies. So, since the Australians used to come to Jordan—Jordan is full of the sand right now—because it comes with a cloth. It's invisible. So the Australian and these other countries, they are right. Check everything. They don't want any sand flies imported again and exported. So anyhow, the virus... Ego: "I am, I am the owner, I am the boss." This kind of ego will not let us cross the border towards the Trikāladarśī. So, you remember this point? Number one, Trikāladarśī. What is Trikāla? Three times: past, present, and future. Darśī means the seer. We have seen Kāla. Now, how to realize this? Purify. For many, many lives, you have so much energy—energy which is not pure. Not pure for you, not pure for your sādhanā. But you still have temptation in your visions, in your bodies, in your senses, and you like it. But the result is bad. So this is mal-buddhi, mal-vikṣepa, and āvaraṇa. Mal means impurity, vikṣepa means disturbances. Your good thoughts go to the bad thoughts, and āvaraṇa is the curtain. After this comes antaḥkaraṇa. Antaḥkaraṇa means inner functions. There is manas, buddhi, citta, and ahaṁkāra. These are the techniques which we have to master, and then we proceed further. Nothing is impossible; everything is possible. But we have to have control. When you do it for one month, then you say, "Ah, this is long-willing. This is last make you way." Okay. So this is a very, very interesting subject. Then comes the prāṇa, and everything is written here on our forehead. The forehead God gave; the forehead shows the light. The forehead influences all others in a positive way or a negative way. So, between monkey and human, between animals and human, they are different. So this is called bhāgya, our destiny. And there are the lines, some signs, which line means what. And this, leave it open. But those who are—there are some people—they always have hair like this. They make their hair like this. Āpa bhāgya. Therefore, keep bright, keep the forehead bright so that all ignorance and darkness disappears. So there are many, many boys, you know, they always keep their hair like, I mean, I was little, you know, I was little, I was one hour, I was turning my, like this, always like this. And my brother came and he pulled up. Oh God, I was angry. Little brothers... So your kiśmat, your bhāgya, it reads your future and it sends the vibrations, radiance towards others to clear up everything. So therefore, hair is okay, you can have it. But don't close, don't close, don't close. Here is written your bhāgya. All siddhis, this, this, many things are written here. So you can have hair, there is no problem, but don't close this part with the hair. Understand? Some men, they are happy, like Marcus. You have no problems. You have a bright future, a bright forehead. No, Marcus? You have no problem; they will fall here. You don't know. So when you touch your head here, you feel your kiśmat. And when you make a mistake, you say, "Oh, God." You know, why here? God is here, always here. "What a stupid thing I did." Here is my bhāgya, the bhāgya and bhāgya kiśmat kireka. Here and here, and puts all. So you can change. We have to change psychologically without knowing what kind of mistakes we are doing. And when we will change this, suddenly your bhāgya, kismat, will awake. So also the tilak giving. You take and make a tilak; it means to bless that center. Here is the third eye, where trikāla, that's the beginning. So when we sit, you close your eyes, and then you go with all these principles. On one side, manas, buddhi, citta, ahaṁkāra, penetrating through and through this trikara, then suddenly comes like a circle, a circle of light—blue, yellow, and different lights. Then suddenly you have the vision, but now you should not prophesy. You should not tell that, "I can see now, and I will show you." Yes, you can do for one second, finished, it's gone. So you can lose your kriyā, your siddhi, quickly. Than to get to the siddhis, so these are the other trainings that will be there. When prāṇa was practiced, two years ago I gave one prāṇa kriyā from the navel. How the energy goes left, right, every limb is divided, but then the discipline was too hard. So, some sādhu who was living in the Himalayas had no television, no telephone, no friend, nobody. But he had to do nothing, so he was doing his kriyās and sleeping. He opened his eyes; there was no visitor, nothing. So they only have time for doing this. So understand, this step, leave it free. The women are more developed. Women are more developed than men. The men have always said this. That's why many men try mourning also. I say, no, no, do like this, do it like this. So they have little work. All right? So prāṇa is very important. But ego, ego is a big hammer. So we call, there are two kinds of hammers. One hammer is the hammer of the goldsmith, and one hammer is the hammer of the blacksmith. So, the goldsmith who is making an ornament is doing so. So we said one hundred bits of the goldsmith and one hammer is the hammer of the blacksmith. Hari Om. So ego is a big hammer, but the damage is too great. Then we are sorry that we make a mistake because of our ego, our pride, and we say, "I am like this, and I know this, and I can do this, and who are you to say?" Who are you? This is your ego, my dear. Surrender is the best thing. Rāvaṇa of Śrī Laṅkā, one day he lost everything, everything, and then he finally surrendered to Bhagavān Rāma. Wish you all the best, good appetite, and go to the barber or buy a good comb. Show your beautiful kismat. Don't hide your kismat. Thank you, Maa Prabhujī. Chant Om three times. Namaskāra and Oṁ śānti. Please, all together. Let's do it.