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Hari Om, dear friends watching through the webcast. We are here with very nice weather for satsaṅg outside, and I would like to tell you something about one part of our program: Anuṣṭhāna. For us, Anuṣṭhāna is something very important in our life. First, to decide to come to such a seminar and undertake a sādhanā like Anuṣṭhāna is something unique. On one hand, it is not so easy. On the other hand, it is a truly great blessing. When I was first on Anuṣṭhāna, it was really hard for me because you sit the whole day, which is not easy physically or mentally. At that time, I was a teenager, and your mind always wants some action. I heard Swāmījī say in that seminar, "Why are you complaining? You don’t need to do anything. For you, somebody is cooking. For you, somebody is cleaning. You are just sitting and practicing and repeating your mantra." At that time, for me, it was science fiction. When you are a teenager, everything is being done for you, and you are not able to understand the meaning of Anuṣṭhāna. After many years, I now realize what Anuṣṭhāna is. Anuṣṭhāna is heaven. You are just sitting, repeating your mantra, and that is the great blessing for us. This year I realized that after ten years, I am again on Anuṣṭhāna. Before, I was also leading Anuṣṭhāna, but when you are leading, you are not under Anuṣṭhāna because you are watching, looking at the clock, planning what you will say, and then you have other duties. But now, after maybe more than ten years, I am again on Anuṣṭhāna, and I am enjoying it. If you feel something in your body, it is nothing. You don’t need to do anything. You are just sitting, you repeat your mantra. If you think that Anuṣṭhāna is something very hard and you are suffering, that is not so good. We learn many times from Viśvagurujī that the best result comes if you love your sādhanā, love your exercise, in the same way you aim for what you want to accomplish. Here is one picture: if you start to play piano and you enjoy practicing, you enjoy playing, just practicing, you will become a pianist, a very good piano player. But if practicing for you is suffering, torturing, and somebody is all the time yelling at you, "Practice, practice, you must practice," you will run away from the piano. I know from my own experience as a kid; they tried to teach me piano, and all the time it was "Play, play. Practice, practice, practice." I hated practicing. For three or five years, I was in the first class. Five years in the first class. Now I realize why I was being tortured, why my grandma and others were torturing me with the piano: to understand that if you want to accomplish something, you must love your practice. The first step for us, for yoga, for business, for everything in our life, is to love what we practice and what we do. Enjoy it. If you enjoy your practice, if you enjoy your āsanas, if it is not a "must practice" but an "I want to practice," in that moment we are able to make a big step. For Anuṣṭhāna it is also the same. Try, when you start to practice, to really enjoy your practice. It is really nice. You have time to be with yourself. The whole year, we are running everywhere. All the time, we have not only computers, mobiles, and tablets around us, and society tries to push us more to be on these media, to avoid being one second with yourself. Anuṣṭhāna is completely something different. Try to disconnect from social media, from telephone, mobile, all this stuff. Be, as they say in modern times, in detoxification—but not food detoxification, but media or electronic detoxification. I think that 10, 15, 20 years ago, Anuṣṭhāna was maybe easier because we didn’t have mobile and internet. But now, I think after the program, everybody is running to see. To have a real Anuṣṭhāna without this running on the internet is real freedom because all of us are somehow full of the toxin of this "I must be on the internet." The internet is good because every day we have the opportunity to see Viśvagurujī. But when we practice, try to practice and try to have Anuṣṭhāna—not only Anuṣṭhāna, but practice here in Strelky, a real practice without concern for what happens in our city or in the world. Try to be in Ekāntavāsa. Ekānta is a place where you are alone, with no disturbances. Even if you go somewhere very, very far, you will find the internet and mobile phones, and you are not anymore in Ekāntavāsa. You are again in the soup, and somebody is cooking you inside. Try to be on this seminar retreat, how we call it, in Ekāntavāsa. That is the real holiday. Every year we try to have a holiday on some seaside, Adriatic coast, somewhere with nice hot weather and sea. But that is not a real holiday. A real holiday is everywhere where you are alone, where you don’t have so many disturbances from people, and when you are in contact with nature. Here, especially when you are on the Anuṣṭhāna in Strelka, we are in connection with nature. Really, we are sitting here in the forest, and we are able to be in more contact with ourself. To be more in contact with ourselves gives us more opportunity in that moment to understand the satsaṅg we have from Swāmījī. I see that now we’ll start the satsaṅg and we will finish. Siddhipāda, Bhagavān, Kīja, Jayā. Anuṣṭhāna, Sādhanā, Upāsanā—both are the same. Anuṣṭhāna is for a limited time. Upāsanā is for many years, very nicely explained by Mahāmaṇḍaleśvar Vivek Purījī. What he said was that when you are here, you have to do nothing. But he did not mean that about Anuṣṭhāna. He meant that everything is done for you: cleaning, cooking, serving, everything. So you have only to do the sādhanā. Sādhanā means many, many things. We are on the Rāja Yoga. Yes, we are on the Rāja Yoga. Rāja Yoga has many, many principles. Rāja is a king, and our beloved Holī Gurujī used to say that only one who has the knowledge of politics and yoga can rule the kingdom properly. That is Rāja Yoga, and therefore we are on the Rāja Yoga. So, sādhanā. This morning we were talking about some words. You remember? One was what? Āsana. Āsana means many things. But we should know deśa and kāla. Deśa means where you are, and kāla is the time or situation. So if you said, "I’m going to have a śayānāsana," and you bring a meditation āsana—śayānāsana is sleeping, you are in bed—and for meditation, it is a little, one square meter, you are in bed. So sādhanā means many, many things. Sādhanā is to do something, and sādhanā means to utilize something. That’s it. So sādhanā is your yoga practice, meditation, Kuṇḍalinī Yoga, Rāja Yoga, etc. This is sādhanā, anuṣṭhāna, what we did, do. There are many, many things. Sādhanā means, for example, now you want to go to Brno. So how will you go? Have you done some sādhanā? Cycle? Motorbike? Horse car? Buggy, car, bus, train, aeroplane, or levitating? That’s called sādhanā, which you can utilize. Sādhanā, which you are learning, are perfections. So, these two in the word: sādhan and sādhanā. These are two words: sādhan and sādhanā. Now, sādhanā or upāsanā. There is a different language. Upāsanā. Up means near. Up, stay near, be close. So, be near to some deity. You do the upāsanā for some siddhi. In upāsanā, mostly they are talking about tantric vidyā or magic vidyā. Now, we are talking about Rāja Yoga. Don’t forget. So Rājā must know everything. Rāja means king. So now you are all kings. And if you are not a king, then you are the top of the top queen. Your Majesty, so we are learning about Rāja Yoga. Now, Tantra. In the Western world, Tantra is misunderstood negatively. Nowadays, negative people like more. So in Western countries, people who don’t know what tantra is think it means sexual things. That is not the tantra. Tantra is a very high level of the spiritual techniques of sādhanā. The main books, scriptures of Buddhism are Tantra, and they are so big books. It is written about Tantra. Or the Jaina religion or Jaina spiritual line, they also have the Tantra. Tantra is a spiritual sādhanā, a practice. So what does Tantra mean? Tan means expand, like a rubber, like a balloon. So tan means expand, and tra means liberation. Expand thy consciousness until thou comest to liberation. Expand your life long, your life long, that you live long, that you can achieve liberation. So there they have an upāsanā. It is a sādhanā you have been doing for many, many years. Now for Upāsanā or Tantra or for Magi—Magi is also very spiritual, but there are two: black magic and white magic. The black magic, they do not utilize for anyone if it is not necessary. Yes, they may sometimes use something to think and kill some bird with the power, but then they will utilize the same tantra to give life again to the bird. That’s it. So that is a sādhanā. In Prague, there was one very famous photographer at the beginning of the last century, from the 1800s to the 1900s. I think his name was Dhṛtikol, and he was a very famous photographer. But he had sādhanā yoga, and he had tantra sādhanā. I don’t know; I only tell what I heard. So I had one disciple in Ostrava, Ostrava-Poruba. In 1973, I met him. He was a very, very devoted disciple. He was a professor of sport, so he told me one day that in the beginning he was a disciple of the tritical. One day he was with the tritical, and he was cutting the grass. Mistakenly, it happened that he cut his hand a little, very deep. Blood was flowing. And he looked with his big eyes, and he made like that. After a few minutes, he moved the hand. There was no cut. Nothing. So that impressed Professor Vladimir. He said, "Master, what was this?" He said, "It’s only when it’s needed one should utilize the power." And Dṛtiko said, "Only when it is necessary, this force can be used." So that was the tantra. That was magic, to utilize for positive things. So for upāsanā, upāsanā is done mostly by śakti. Śakti means divine mother, different devīs. Různé bohyň. There are many, many different devīs. Sixty-four yoginīs. There are sixty-four yoginīs. Yeah. Sixty-four yoginīs. It’s very powerful. These are very powerful yoginīs. If you make a temple of them, all sixty-four, oh my God, you can’t enter in. So, better you should not touch that subject. Because the Śakti, let’s say female—but in that level, neither are they female nor are they male. They are divine mothers. They are divine. What do they need? Purity. They need 100% purity, physically, mentally, emotionally, intellectually, socially, etc., etc. So, females always need purity, cleanness. And their sādhanā, worship, is also very pure. If you make a wrong step, you know what it means? If you understand, it’s okay. You are down. You are gone. Therefore, you have to follow the principle. How many mantras, and which kind of mantras, and what time these mantras you are using—that’s very important. There’s no negation. And that mother, she supports you. You see, that is it. So there is no difference of the genders in spirituality. And then there are some different deities, and that’s called Bheru. There are two kinds of Bheru: white Bheru and black Bheru. They are very powerful. They were the guards of the Gurudeva’s door. They were the people who lived in the forest. What do we call them? Hermits? Not hermits, tribes. They were tribes, and they were very strong, and they had their dog. So wherever the Bheru temple is, there is a dog. And so, Bherū and Bhervī. So there is a Bhervī sādhanā. I should not speak more because then you will say, "Swāmījī, can we have Bhairavī sādhanā?" So, better I stop. So the tantra, never understand negative. Never understand anything to do with the physical. So "tan" means expansion and "tra" means liberation. So the Rāja Yogī should know everything, and the Rāja Yogī must keep the discipline. So, who has the knowledge of politics and yoga? The one who has knowledge of both politics and yoga, the one who has Rāja Vidyā and Yog Vidyā, that is a Rāja Yogī. Therefore, you are all Rāja Yoginīs, so you know what it is like. So, sādhanā is a practice. Sādhanā is utilizing something. So, a car is for utilizing. A bike is for utilizing, so this is, or this camera, video camera, it is a sādhanā. She is working. We are utilizing. So sādhanā, sādhanā and sādhanā means also doing the sādhanā. Therefore, Gurujī said in Jñāna Yoga, "Sādhana charā karuhārī pyārā, oh my bhaktas, do the four kinds of sādhana." Sādhana, so one by one, and these are the four that we will come to when we come to Jñāna Yoga: viveka, vairāgya, satsampati, and mumukṣutva. So these are the four sādhanās. And these yoga and daily life teachings you are listening to or hearing, you should know, and you know. This yoga is the yoga of the yoga. In 1978, I came to Yugoslavia, and I said, "Oh, Yugoslavia." So I said, let’s become a Yogaslavia. And so now the yoga, yoga. Yoga means sensory. This is yoga sensory. And around the whole world, how it began. So this is something. So Rāja Yoga. So king. So Rāja Yoga means discipline. What means the discipline? Control. Control everything. If you can’t control, you are not a yogī. So, who is the king in the forest? Lion. Lev. That’s it. So, you know, lion is also, they have a discipline, and they are mighty. So, similarly, you are a rājā yogī. And when you will finish your course, you will get a diploma of Rāja Yogī. Very good. Not only yoga diploma, Rāja Yogī. Yes, which diploma do you want to do? Rāja Yogī. Because Holy Gurujī said it already, 43 years before. Yogīrāj. Whom? Whom did he say? Maheśvarānanda. Whom did he say? Whom did he say? Yogīrāj Maheśvarānanda. So this is, Holī Gurujī was Trikāl Darśī, seeing the past, present, and future. Many, many things Gurujī taught in his bhajans. Everything comes true, and everything is fulfilled. So, prakāś puñj amṛta keśā, śrīddhi pahārī mahādānī. Prakash Punja Amrita Kesagar Shirdi Pahari Mahadani, saare vishwame gunja rahi, saare vishwame gunja rahi he Prabhu ki amar kahaani. Prakash Punja Amrita Kesagar Shirdi Pahari Mahadani, Prakash Punja Amrita Kesagar Shirdi Pahari Mahadani.