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Part 1: The Beauty of Change and the Language of the Heart Good morning to everybody. How are you today? Not so good? Then let us sing one more bhajan. Cast off the coat of the bhajan. Śrīdhārāyananda. O God, show me the form of your consciousness, within your māyā... Many blessings and greetings also to our international brothers and sisters who are with us through the webcast. Today is a most beautiful day. According to the winter season, there is a lot of snow here and the sun is shining. That is rare: snow and sun, or snow and full moon. So everything has its own beauty. Nothing is permanent. Everything changes. Snow comes, shows its beauty, and disappears. Spring comes, shows its strength and beauty, and disappears. Summer comes, full of blossoms, flowers, meadows, herbs, bees, butterflies, and birds, and disappears. Then comes autumn, full of fruits, harvesting, farmers, everything. Mother Nature gives everything to us and disappears, and again comes winter. Christmas comes, the new year begins, and today already begins the constellation of Mahāśivarātri. Regarding Śivarātri, this Sunday evening, according to European time—Czech, Slovak, Austrian time—at 7 p.m., we will speak about Śivarātri. On Sunday, at 17:00 or 5 p.m., the Abhiṣeka for Śiva begins in our beloved Gurujī’s ashram in Vienna. All are welcome to witness the Abhiṣeka ceremony, the filling of the devotees, the bhajans, and something will be spoken about Śiva and Śivarātri. Many countries have their own languages, and many countries do not speak English, which is very clear. I am proud of those countries that respect and maintain their own language. It is very important to maintain and protect the culture of the country, the language of the country, and the spirituality of the country. I understand that many of you do not understand English, and therefore the best suggestion is that you come to the program and it will be translated for you. We have received some messages from Czech and Slovak Bhaktas who do not understand English at all, but they are watching the webcast and asking for translation. Technically, it is not so easy because then the international Bhaktas would not feel so comfortable following my lectures. But still, we will try to do something. We will develop some technology so that you can choose the language. So if you speak only Czech, you could choose the language Czech on your computer, and it would become only Czech. But in that case, there would be no my voice. So again, there would be conflicts. This is a problem of the whole world. But we all speak one language, and that is the language of devotion, of divine love. And for that, we do not need any language. When it is raining, it does not matter which language you speak; you know it is raining. And so, God is God. Thank you for your understanding, and I congratulate you that you belong to that nation which protects its spirituality, its culture, and its language. This is not a discrimination toward the English language or any other languages. Every language is a good language, but the best is your mother tongue, your country’s language. Please protect your language. Yesterday we spoke about yoga. Today we speak again about yoga. Yesterday I made clear what yoga is and how old yoga is. Now, why was yoga developed, and why is this life given to us as human beings? You may remember last year in my lectures the subject was world peace through yoga, through meditation, and solving the conflict within human society. This year, a few times I have also mentioned, and now we have to come to a little higher level. Definitely, conflicts have existed from the beginning of creation in this universe. Night and day, you cannot say they are the same. Night is different, and day is different. Yellow and green are different. So there is a difference in everything, and where there is difference, there is conflict. But if this conflict is taken as positive, then it is not a disturbing conflict. Then I would not say conflict, but differences. But if you see the differences with negative thoughts, not accepting them, and with your own ego and pride—perhaps about your country, your language, your culture, your education, your religion—then it becomes a negative conflict, and that is a disturbing factor in the world. The disturbing elements in the world, the conflicts, can be solved through negotiation. Not in a business way, but by speaking the language of a human. The human language is very simple: speak with the heart and brain together, not only the brain or not only the heart. When we speak, we shall try to understand that as important as my religion is for me, the same importance is the other’s religion for them. Now, what is it when I say this is night and another says it is day? Both are right. There is a night and there is a day. But why in this universe is the system of night and day created? Why are male and female created? Why is positive and negative there? Why are āsurī śakti and daivī śakti there? To understand, yes, everything is needed. A beautiful rose flower also has very strong and dangerous thorns. Why has the creator created the thorn? Instead of the thorn, he should have put only the rose flowers. That is not how it is. You have to go through the thorns to come to the flowers. So, last year it was spoken: ask the five questions to become clear in your mind. I am human. What does it mean for me to be human? What makes me human? Which qualities belong to humans? How to develop these qualities. And the fifth question was, "What is my mission in this world?" Mission means here, my dharma. And our dharma is to remove conflict, not to create conflicts. Now, conflict begins when you take someone’s rights away by force or by some temptations. If you change someone’s belief by force, then you are creating conflict in those people’s minds psychologically. Within them is a kind of conflict, again, between two beliefs. Now, what is correct? My parents were teaching me this. Now, somebody else came and said, "That’s wrong, you should do this." Therefore, we have to use human qualities with love. It does not matter who is who, human or animal; every one of them has fear. Even a small ant has fear, and even the small ant feels pain. And even a small ant, if you close it in a small bottle, is very restless and scared. So whether it is a little creature or a big creature, if you kill them, they know that you are killing them. Can you understand and imagine that someone closes you in one room, and then one comes with a big knife, and then they hang you with one leg hanging up, and they begin to cut with the knife your whole body while you are living, while you are alive? This pain is indescribable. Every second one dies, every second an animal is killed or dies, that animal dies so many times in the pain that the human heart does not allow. That is why God created humans as His mercy. The humans are the divine messengers of God. It does not matter which God you believe in, Nirguṇa or Saguṇa, but God is only one. There is no different God for Hindus, and no different God for the Christians, and no different God for the Islams and so on, because God is God. Now, from which side you see: there is one woman, and the woman is sitting in the park, nicely, on the bank, and one man is telling, "Look, that is my daughter." One is coming and says, "Look, oh, that is my sister." A third one comes and looks, sees, "Oh, my wife is sitting there." The fourth one comes and says, "Oh, my mother is sitting here today in the park." Another says, "My grandmother is here." Another comes and says, "No, my great-grandmother is here." Only one woman, only one person, the same person, has different relations. And so, every belief—it does not matter which belief you have—there is only one God. But how is the relation you have created to that God? How do you see? The grandmother’s relation and the daughter’s relation are not different? The husband’s relation, the wife’s relation, and the mother’s relation are completely different. So similarly, God is one. Only that one woman, that beautiful woman is sitting there, and she’s proud of herself. So many people are there who are admiring her. Some are calling, "Grandmom, grandmother." And somebody says, "My daughter." And somebody says, "Hello, my darling. What a beauty." There is no conflict. When the small child will say, "My grandmother. Hello, Grandmum." Her husband will sit down and tell, "She’s not your grandma, she’s my wife." And so is the conflict in the world. Now, poor grandmother, or poor lady, she becomes unhappy. She’s sitting in the park, very sad. Very sad. Her own family is fighting. Similarly, God, that universal mother or father, whatever you call it, is very sad. How, my children, on this Mṛtyuloka, are fighting among each other? So, in this last one and a half year, when I put questions all the time in my satsaṅg lectures, now you shall analyze thyself through meditation. What is the conflict in you? And that you can solve it very easily. You can solve it, but the problem is that you are not able to give up. Either you are emotionally bounded, culturally bounded, by nationality bounded, by religion you are bounded, by the family tie you are bounded. Or your ego, your pride does not let you surrender. And so it means conflict is not in the world. Conflict is within you. That conflict is in me. And now, only I can solve that conflict. No one else. And for that we have to learn to surrender. This means to give up the pride. Give up the ego. Give up those qualities which make you feel very big, and in your eyes, they are all small. That is a sin. Oh man, at least you should not make a difference between human and human. And this kind of conflict can only be solved through prayer, through meditation, and inner dialogue. Have a dialogue within thyself. And therefore, now not only what it means to be a human for me, but now you should think, "I am a human. I cannot do this." I have all the human qualities. I will establish peace, clarity, harmony, and oneness within myself that will reflect outside. Otherwise, the greedy person who thinks only for oneself will never be successful in life. It is like a person who cannot speak but is eating ice cream. They cannot speak of how nice it is, but inside, their nose is very happy. But that ice cream may not be healthy for that person. Similarly, we do something and we think, "Don’t know others," but you know what you did or what you are doing, and what the result of that will be. So, not that someone made a mistake, not that someone was shouting, no. Conflict begins in us. I went to see in the world, searching for the bad one. But I did not find anyone who is bad, but when I searched my inner self, I found I was the bad one, and this is the meditation called self-enquiry. Self-enquiry meditation is to solve the inner conflict and the world’s conflicts. And therefore, be ready to accept the critique, the negative critiques. Yes, everybody will say, "Oh, beautiful! Oh, how nice! Oh, you are successful! Oh, you are the winner! Oh, you are the good champion! Oh, you are good in this school." That means feeding our ego. Our ego is getting more and more kilos. Like potatoes with good water and good fertilizer. Fertilizer. Those under the ground were expanding. And so we are full of ego, full of selfishness, and full of that attachment which we cannot give up. And that one which you think is good and you enjoy, it costs your blood. One hungry dog finds a dry bone and begins to bite through the bone. The bone is very hard and dry, but through this, the gums of the dog begin to bleed, and the dog is sucking his own blood, but he thinks the bone is tasty. But he does not know that it is from his gums. Similarly, that attachment which you think is you and you like it, that is that bone which you are having in your mouth. Therefore, Gurudev said, give up your fixed ideas and come with me. I will give you ātmā-jñāna. So we cannot have ātmā-jñāna until we have this kind of qualities which we have now. And for that, again and again, we have to be born again and again, you know. To come from the astral world into this physical world is not easy, my dear, and is not in your hands. The decision is on your destiny’s driving force. It is your destiny, and destiny is the result of your karma, and karma is the result of your desires. Desires means not only eating and sexual desire, but many desires. To have nice black hair, every week go to the hairdresser and make it nice, black or blonde. But you know, after one week the truth, the reality comes out. Know something? Beautiful reality comes out. Again, we try to put color on it. How long will you put this? This is a desire. So desire means not only eating or sexual, or something like this. This is another last of the last of the nature. It is the nature, but unnatural desires are our problem. Money desire, money did not create. Shiva did not have money printing. This is we made. We made it to control human emotion. It is very clever. Very nicely thought: how to move humans to be creative? Therefore, money is a piece of paper, but in such a way you cannot get more, and you are trying and you are trying, but you will get only a little money. Why? To make humans more active, creative. But, on the other hand, that money creates the conflict in us. And that is a factor of that conflict. We went too far. We cannot control it, and therefore, similarly, the desire is the cause of the karma, or ambition you can say. Cause of the karma, and the cause of the destiny is the karma, and now the cause of this kind of life is our destiny. Again, we come to that root: it is not in your hands. After death, when you go somewhere—I do not know where you will go—but give me your address or telephone number, at least I will give my email. You cannot say that you would like to be born again in beautiful Moravia, in the Czech Republic, where the honey and milk flow, it was. Now flows the petrol and gas. That is it. And then you have to come to the mother’s body. It is not so pleasant. It is not so beautiful, nine months in gravvash. Nine months in the mother’s body, or for other creatures, it is a different time. Now it depends on that, with Hatha, that creator, if he will give us healthy eyes or not, if he will give us a healthy nose or not. Good ears, good face, beautiful fingers, five maybe. That Prakṛti, Mother Nature, will give only till here, ahead. Then, always, you will put it in your pocket to hide. Can you understand and thank Mother Nature? In nine months, she gave you such a beautiful body. Everything is there, perfect: canalization, ventilation, heating, central heating, also air-conditioning, beautiful electric wires inside. No engineer in this world till today can give, make in nine months such a beautiful body and put a soul inside. And he is like... But these nine months are not easy. You are closed in a small, minimized room all the time, sometimes up and sometimes down, and rivers of blood are flowing through the mother’s body’s hormones. Not easy. Then we can only thank God that we will have a happy, comfortable, and good birth. You know, birth is also not easy, neither for you nor for your mother. We thank God that it is like this. Look, touch your head, how it is. Very good. It is similarly like this. This is nature. Yes, mother and father can give you only birth, but not the destiny. And therefore it is said, "O Vidhātā, O my destiny, when you wrought my kismat, when you wrought my destiny, O writer of the destiny, why did not your pen stop? Through which situation do you have to go, my dear, to be happy? To be happy. How many times are you disappointed? How many times is your wife angry with you, boys? She is looking at you. Or how many times is your husband drunk and angry? Many, many families are unhappy because of alcohol. Children are growing full of fear. Parents are fighting because of alcohol. The situation you had, my dear, all very difficult. What a life humans create, such conflict. Humans are perfect beings to live on this planet like a divine self, like God himself. Just to distribute the love, light, and love. You are an incarnation of the love. You are not an incarnation of holding the guns and shooting the people, and you are not born to make beautiful guns and some weapons, how to kill the creatures and humans. Too far, we went too far. And therefore, world peace and inner conflict—to solve the inner conflict, is the way to world peace. And therefore, meditation: How am I? Not whoever. What is in me? How many times to protect my feelings? How many times I lie. And you know, when you ask some person a question and the person is lying, you can see it directly in their eyeballs. Because the eyeballs are not steady. Psychologically, either it goes like this, or like that, or the head goes like this. So you can understand in answer that the truth or a lie, that is it. Therefore, these conflicts were there all the times. The great sages, they also went through many conflicts and many difficulties, so they tried very hard to find some word. And then all what the ṛṣis gave us, the words, they are without title, unchangeable peace. You do not want to, you need not to add any title for the peace. Just peace, love, that is all. Love does love have a title? In the friend, and back doctor, love, so a professor, so and so love, happiness. They put such words like beautiful, precious stones, the jewels. Sparkling, shiny love, happiness, contentment, freedom—all are the birthrights of all creatures, not only humans. And so, meditation is the way to that part. So now we will have a 15-minute interval, and after 15 minutes we will have the meditation to solve the inner conflict. All right? Deep Nārāyaṇ Bhagavān Kī. So welcome. Again we are here. Last weekend we had a demonstration of the postures for meditation. Many, where you are not there, many friends, probably they were not there, so the question is, where and how to meditate? Part 2: Guidelines for Meditation: Time, Posture, and Practice Now, you are all looking to me. Many of you have been practicing with me for years, but perhaps there are some new brothers or sisters who would like to know where and how to meditate. First, for good things, there is always a good time. For bad things, no time is a good time. This is number one. Number two: it is best to meditate when the stomach is a little empty, meaning two or three hours after eating. If you meditate immediately after eating, then sit in Vajrāsana, which I will show you afterward. Meditating after eating results in a mixed quality of meditation. That state is called Tantra Avasthā or Nidrā Avasthā—half sleepy and half conscious. After eating, you should either sleep or go for a walk. A very good time for meditation is whenever you find a peaceful moment and have a little free time. However, do not meditate in your office during work time. If you go to your office, sit in front of the computer, and begin to meditate, your boss or the company owner will not appreciate it. He pays you to work, not to meditate. The best time for meditation, when you receive more spiritual energy and experience quicker development on the spiritual path, is the morning before sunrise. This is called Brahma Muhūrta. Brahma Muhūrta means the time of the Supreme. Anything you begin at that time, you need not check the constellation, whether it is good or bad. Brahma Muhūrta is always the best constellation. It begins exactly at dawn, which means the awakening of consciousness. The flowers and nature awake, the birds awake, the animals awake, and the yogīs also wake up and sit in meditation. Who does not awake? The lazy one, the alcoholic who is still up at 2 or 3 o'clock at night with alcohol, gambling here and there, and then sleeps. Of course, he cannot take the benefit of Brahma Muhūrta. Holy Gurujī used to say that a sinner who had many sins in a past life enjoys a sweet sleep during Brahma Muhūrta. That time is so sweet. It is said, "Oh human, you missed the golden time. You missed it for what? God gave you the time and human life." This is the Brahma Muhūrta to collect the best qualities and energies. Therefore, it is said in English, "Early to bed, early to rise, makes a man healthy and wise"—and not just wealthy, but let's say wealth also, because the early bird catches the worm. But don't find the worm; the early bird finds the first corn. Brahma Mūrtha Uṣāpa, the first sun ray which breaks through the dark night, is called Uṣṇe. That Uṣṇe has so many colors, qualities, and miracles. When you consciously meditate at that time, it awakens in you Kuṇḍalinī, dharma, peace, harmony, no desires—nothing at all. Oneness. At that time, there is no conflict. You can only have conflict if you had a bad dream where you were fighting with your partner—business partner, I mean. Therefore, go to sleep early so you can wake up early. Upon waking, drink morning water. Keep water in your room, if possible in a copper pot, covered. The room temperature will be maintained. In the morning, get up and drink one big glass of water. This will help your health very, very much. They say, "Gain the health." Now, research has been done again in India: when you wake up in the morning, drink one liter of water, take a five- or ten-minute walk even in the room, and then meditate. You will see a very positive change in your body. You can try it; it is not harmful. If it doesn't suit you, it doesn't matter. That is why in yoga it is said, uṣā pāna. Early morning, that water becomes like amṛta. If you can place a few glass bottles of water together—one glass here, one glass there, and one in the middle—and then drink the middle glass of water, it will have more quality and energy. So, the best time for meditation is the morning, from when dawn begins until sunrise. Sunrise means you rise up, levitation. The sun is going up, and you are also going up. It means get up and do āsanas, prāṇāyāmas, and go to work. Alternatively, meditate before going to sleep. That time is again when you have peaceful time. Otherwise, any time you find you can meditate is a good time. Yes, make a mālā. In the beginning, I said one mālā, then two, then five. Now you know your mantra by heart, and you can do as many mālās as you like. Now, I need one demonstrator. Here is someone who can demonstrate some āsanas. Madhuram, do you have your yoga trousers on? After eating, if you meditate, then sit in Vajrāsana. Look at me, stand up. Sit in Vajrāsana, and you will see how Vajrāsana is. I will explain in English. Open all windows. So, you sit with folded knees, big toes touching, heels apart, and you sit between the heels on the floor. This is called Vajrāsana. In Vajrāsana, your spine is automatically straight. Therefore, your stomach muscles are relaxed, intense tension is nicely relaxed, and digestive function becomes active and very efficient. So, Vajrāsana is good. Your shoulders are relaxed. If you are typing on the computer all the time or replying to something, there is tension. In Vajrāsana, the tension will leave. Place your hands on the knees, or let them rest like this in Jñāna Mudrā. Thank you. The second posture for meditation is called Sukhāsana. Sukhāsana means to sit comfortably like this. Sometimes you can put a small, hard pillow under your buttocks—not a soft one—so that the body becomes straight. Without a pillow, you might slump. With the pillow under the buttocks, your body remains straight automatically. This is Sukhāsana. You can do it. The third is called Siddhāsana. In Siddhāsana, one heel goes closer towards the body. Place a little cloth or a pillow under your buttocks and sit like this. But both knees must touch the ground. The demonstration today is a little difficult because of too much snow and cold. Otherwise, both knees should touch the ground. But he can do it if he had the pillow. That's it. Yes, thank you, cameraman. Now you see the miracle of the pillow? So sometimes we need a little technical help. This is called Siddhāsana. You can meditate sitting there, or sit in lotus if you can sit for a long time. Take the pillow away. That's it. This is also a very good posture. If you can sit longer, and if the body is locked—it doesn't move right or left, you don't fall forward or back—it brings very pleasant feelings. But if you have not practiced, after half a minute you may have intense feelings, not towards meditation but towards the body. So, Vajrāsana, thank you. Sit in Siddhāsana. Take the pillow. Then we have the Mālā, the Mantra Mālā. The mantra is very important for meditation. Meditation without a mantra is like a body without a soul. Therefore, the guru mantra, which you receive from your spiritual master—who is connected to a spiritual lineage, not a self-made master, but one connected like a holy river, Gaṅgā. The water which enters that river Gaṅgā becomes Gaṅgā water. Because Gaṅgā is connected to the ṛṣi Bhagīratha from Satya Yuga time, it still has an effect and meaning from that connection. Similarly, your master must have this Siddha of Paramparā, the spiritual lineage. Therefore, you should get a mantra from the spiritual lineage. Otherwise, there are many mantras. You can see them in any book; even nowadays in the newspaper they sometimes write about mantras. But that mantra should be given to you authentically by a master. You can go and print a passport; there's no problem. But that passport has no stamp from the government, and therefore it has no value. You need a stamp which authorizes entry into a particular country. Similarly, when you get a mantra from the master, it is like a blessing. In spirituality, we give a blessing like this, and in a political way, we give a blessing like this. Pravda? You are standing at the border; they take your passport, stamp it, and then you are liberated to go. And so when the Gurudev gives you a blessing, you have to remain under the guidance of the Gurudev. If you go out, you are in trouble. You have to remain and follow the rules of that country. If you don't follow, you will be in trouble or thrown out. The whole system is bound together. Now, when we meditate, divine energy is automatically produced in our body, and this energy circulates within us. At the same time, outer energy and pollutions come: physical pollution, mental pollution, and technical, electronic pollution from outside. Therefore, from the very beginning, you will see that yogīs used to have meditation halls. When you take a meditation shawl and meditate, you will feel protected. Immediately you will feel that you have no fear. It's like being safe in your house—a beautiful protection. If it's warm or hot, you will feel nice and cool because of a little sweating and perspiration, and a little air goes through—it's like an air conditioner. If it's cold, you will feel warm. It becomes like insulation. If it's windy, you are also protected. If it's a sandstorm or snowstorm, you are also protected. When it is very noisy and there is too much light, sometimes people have clothes like this to meditate. It's beautiful. When it's very cold, you leave a little opening for oxygen. If there is something disturbing, you can look to see who is there, or you can adjust. The meditation cloth is very important, but it should be made from 100% natural material—wool or cotton. Color doesn't matter, though every color has its meaning according to color therapy. We have chosen one color, which is the color of the sun—the sun which has just risen and comes with power and energy. That is the color of our yogic daily life uniform, chosen after much thinking over a long time. So, where is the shawl? Can we see the Hanubāvī? Come here. Santos, sorry. Prakash. Sorry. Nimm deine shawl. Danke. Come and sit near him. Boy, where is your meeting shawl? Good. Sit here, near me. Very nice, you see. So, everything has its meaning and beauty. But with the beauty, there should also be a kind of feeling. Anyone who looks at you now will see energy reflecting. Don't you feel it? Place the mālā inside and close like this. Look to your master. If you didn't listen to your master properly, close it comfortably. That's it. Okay, very good. So this is how you should sit in meditation, and you will feel protected. Everyone who has a meditation shawl, please take it, and you will feel how beautiful it is. The feelings after five minutes are indescribable, and it is a big protection against mosquitoes and flies. That's it. So, take your mālā in your hand and form Chin Mudrā with your left hand. The thumb symbolizes cosmic consciousness. The index finger symbolizes individual consciousness. The aim of the yogī is to remove the duality between Paramātmā and Ātmā and to unite in oneness with Ātmā and Paramātmā. The three fingers indicate the three guṇas: sattva, rajas, and tamas. Rise above the three guṇas, meditate, and stay on this way. On these two fingers, thumb and index, energy transforms into beautiful feelings. So this is the mudrā. You can place your hand like this on your knee or on a wall. Please sit down. If you want to see anything in this hall, do it now. Afterward, you should not open your eyes, because there is nothing new to see. Everything will remain as it is, and if something changes, I will tell you to open your eyes and look. So don't be curious; all will be as it is. Close your eyes, take your mālā in your hand, and repeat your own mantra. Be very relaxed and concentrated. Do not be in a hurry. It must not be that you are practicing with express speed. Just feel your mantra and be relaxed. Do not create tensions while repeating the mantra. So relax. Make yourself very comfortable. Body straight, upright. Body relaxed. Close your eyes and withdraw yourself from the external world, and come to your inner world. No tensions, physical or mental. Take five deep inhales and exhales, you know. The seat of the sound is in Manipūra, at the navel. Awakening of the sound is from the navel, and it goes through suṣumnā, iḍā, and piṅgalā. It goes to the vocal cords and begins to manifest in the form of sound. From there, the iḍā nāḍī leads the sound through your Bindu Chakra to the Anāhata, and the Sūrya Nāḍī, piṅgalā nāḍī, leads that sound through your Ājñā Chakra to the whole body and finally to the heart, to the soul—the light of yourself. The suṣumnā nāḍī leads the sound of Aum to Sahasrāra Cakra, Brahmarandhra, the door to the Supreme. From there, the sound—50% of the sound is transferred into the universe, into space, which you can hear with your own ears—and 50% of the sound, in the form of vibration, is transferred to the whole body. When we chant Aum, you should concentrate. The sound awakens from the navel to the throat. Through suṣumnā, iḍā, and piṅgalā—through both nāḍīs, iḍā and piṅgalā—one goes to the Bindu Chakra, the second to the Sahasrāra. It leads through the body back to the heart, and the suṣumnā nāḍī goes through the spine and, while making the Śuddhikaraṇa, purification of the chakras, comes to Sahasrāra. The sound goes into space—50% sound, very gentle in the form of vibration, and resonance goes to... Now, once more, deep inhale and exhale. We will chant Aum three times. Deep inhale, body straight upright and relaxed. Be aware of your being here in this hall, this beautiful divine atmosphere. Feel the presence of all the bhaktas, relax. Feel your whole body from the toes to the top of the head, from the top of the head to the toes. Your body is straight, upright, and relaxed. Feel the motionlessness of the body. Your body is motionless. Bring your attention to the breath. Your body is relaxed, straight, upright, comfortable, and motionless. Now feel your natural, normal breath process. I know that I am inhaling. I know that I am exhaling. I know that I am inhaling, and I know that I am exhaling. Feel the ingoing and outgoing breath. You know that at the time of inhalation, the trunk of the body is expanding. And at the time of exhalation, the trunk of the body is contracted. Feel the expansion and contraction of the body with the natural, normal inhale and exhale. At the time of inhalation, your body is receiving the cosmic energy, the prāṇa, the life force. And at the time of exhalation, your body is exhaling all kinds of toxins. Just feel the breath and be relaxed. Someone sitting near the door, go and tell the people in the yard they should not make noise with the snow. Relax the whole body. Relax the whole body and feel the prāṇa energy. I know I inhale, I know I exhale. Try to relax inwardly. Enter into your inner world. Yes, I know you are very honest, at least to yourself. Do you have any conflict? Try to solve that particular problem. If you cannot solve your inner conflict, how are you going to solve the conflict of the world? According to your inner world, or only on the surface? Relax the whole body, feel the mantra repetition, and feel the breath. If you feel discomfort, you may change your posture, you may change your seat, but do not move constantly. How far? And how strong your willpower is, how much wisdom you have—only through your wisdom can you solve inner conflicts. You know your capacity. You are talking, and reality is different. Relax. Expand your consciousness, your awareness, again to this hall and the outer world. One time we will chant Aum and other mantras. So, deep inhale. Open the windows, please. Deep inhale. Place your mālā around your neck. Rub your palms and place your hands on your face. Rub your face muscles and eyelids, and slowly open your eyes. Slowly bend forward. Feel the stretching of your back muscles. Feel the stretching of your neck muscles. Try to touch your forehead to the ground and feel more blood circulation towards the head and face. More circulation towards the head and face. Touch your palms to the ground, give the weight balance to your palms, and with the help of your hands, slowly, very slowly, raise your head up and come up. After a long meditation—though you were not meditating too long, it was only 20 or 15 minutes—it is good to bend more down. Also, greetings to Mahāprabhujī and the stretching of your back muscles, and more blood comes towards the head. So it is very good for the eyes, nose, ears, and brain. But do not come up quickly. Slowly go down, and then slowly come up like this. Otherwise, it is like a shock for your brain with the circulation. Wish you a very good appetite, a very good walk, and play in the snow without making noise, because some are resting and meditating. So enjoy the day. The next webcast will be in the evening, around 7 o'clock. I wish you a nice day. After two and a half hours, or at 3 o'clock here, there will be yoga nidrā, āsanas, prāṇāyāmas, meditations—all programs according to your announcement.