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Part 1: The Path to the Ātmā: From Ego to Universal Consciousness Dīpa Nirañjana Sabadukabhañjana Dīpa, Dīpa Nirañjana Sabadukabhañjana Dīpa, Dīpa Nirañjana Sabadukabhañjana. Good morning. Bless you in the name of our Holiness and all the divine incarnations on this globe. Also, good morning and good evening, dear brothers and sisters around the world. Wish you all the best. To those who have a special event this day or a birthday, many blessings and congratulations. Also, many blessings, especially to our devotees in South Africa and different parts of Africa. Yesterday we spoke about peace, how to realize the peace within us. Peace we have. Our nature is peace. Mahātma Gāndhījī said, "There is no way to peace, but peace itself is the way." So, peace is within us, and we spoke about cosmic sound. That is known as cosmic resonance, and it is said, nāda rūpa para brahma. If one would like to know how God, the Supreme, the Universal God, looks, then it is said: Nāda, sound, resonance. That eternal cosmic resonance, Aum, which is in the whole universe and in every atom. Yoga is the way to realize the real sound of the universe. That’s known as the sound of the ātmā, ātma-jñāna, the self-realization. There are many different kinds of yoga, and the major part of yoga is modified into five different yogas: Haṭha Yoga, Karma Yoga, Bhakti Yoga, Jñāna Yoga, and Rāja Yoga. Besides these five major branches of yoga, there are more possibilities and more techniques, which of course unite one of these five different yogas. But when you practice these five different kinds of yoga, ultimately, these five branches of yoga have to unite into the oneness, and that is called the sound—the ultimate aim of our practice. Ādiguru Bhagavān Śaṅkarācārya said, "Ko’ham?" Who am I? This body is my body, I am not the body. My emotion, my intellect, my thoughts, my words, my mind, and so on. Constantly, there is someone within us indicating "my." Now, this "my" has two forms. If we look in the worldly or the material world, then my speech is always the ego. Ego has many different forms, and ego is very important. Otherwise, God will not connect with us through the ego. Ego is the willpower of living, existing, and surviving. But beside the ego, God gave another power or force or tendency in order to control the ego, to deem the power of ego, so that the ego doesn’t go out of our limitation or its limitation, and that’s called fear. A wise person, as soon as the ego becomes stronger, would like to calm it down. Why? Because there is a fear that whatever I earn in my life—good qualities through meditation, through prayers, practicing mantras, or doing good things in the world, selfless service, helping the helpless, and so on—this is our richness. There is a different definition. Who is very rich? The very rich is that one who has no desires to have more. And who is poor has the desire to have more and more money, more companies, and more and more millionaires and billionaires, and so on. That, according to spirituality, is called Bhikhyārī. There is a Dātā, and there is a Bhikhyārī. Dātā ek Rām hai, duniya sab bhikhyārī. Dātā means giver, who is giving. And that great giver is God. Dātā ek Rām hai, Rām who is giving to everyone. And the beggars are the whole humans, all the world. Why? Because they want to have more and more than what they need to survive in this body and to survive with their families, to support their families. If we take this example, in the world at present, this economic situation that is threatening people psychologically would not happen. Money is not God-made; it is human-made. And it is a human place. Every country has the right, officially of course, to print more dollars. Your government, the Australian government, prints more dollars. That’s all. Every country can do that. Where has the money gone? How are we suffering? The suffering comes from ignorance. So it is said, even if you have golden and diamond mines and you are the lord of the entire planet, but if you don’t have satisfaction in your heart, you are the poor one. And when you get contentment in your heart, then all these material diamonds and all this is like dust. So happy are they who don’t desire anything. Unhappy are they who would like to have more and more. Gandhiji said, "Mother Earth, or this planet, or in this world, we have enough for our need." But not enough for our greed, because greed is limitless. So God is the giver, and what God gave you is not only to keep for yourself, but to give it further. This beautiful quality ensures that human ego doesn’t go very far. Give the fear. That fear will warn you. Look, that is not good for you. It will damage your image, your relations, and your spirituality. So the peace is within, so be a giver. Always be the giver of good things. So one part of the ego is that we have a will to live further. If a wild animal attacks you, you try to escape, you try to protect yourself. You will climb the tree, or you will take the car, or somehow. That fear, there is ego inside, because you would like to live. The tendency, if you are hungry, you would like to eat. If you are thirsty, you would like to drink. But there is another ego, when it goes out of our control, then it destroys everything. So, the ātmā and this "I" who said "my." One is our ego which says "my," and second is our ātmā, the Divine Self that is known as immortal, everlasting, universal, beautiful, and pure consciousness. Anant, Ajar, Amar. Anant is endless. Ajar is unborn and will not die, endless, limitless. So, finally, anything we do in our life, we are doing that so we will be happy. But after making certain experiences, we realize that the happiness which we would like to have is temporary. Again, we are searching for something. A small child has a toy, and this toy is the happiest thing for the child, very happy. If you want to take it away, the child will be unhappy, crying. We know it is a toy, but for a child, it is not a toy. It is something beautiful he loves. When the child is grown, 10, 15, 20 years, then without your instruction, the child will put the toy aside and will search under the toy. And when you find it under the toy—girlfriend or boyfriend, husband or wife—this is the most beautiful toy for you. Yes, if someone would like to take it away, then again the ego, jealousy, fear, hate, and all come out, because it is your toy. After certain years, age, 50 years, 60 years, or whatever, or 20 years, or 30 years, and so on, automatically this toy becomes only for you, a kind of partner who is with you. But both you and the toy are searching for another toy together. And which toy? Spirituality. Because we realize everything is passing, nothing remains. And so we turn to God. Please, everybody, put off your telephones. Okay? Thank you very much. We go to Mahātmas. We go to Gurudev. We go to some paṇḍitjī, we go to some priest, we make yajñas, ceremonies, mantras, and sing spiritual songs. When you were 10 years or 20 years or 15 years or 16 years, and they asked you to go and sit in the church and sing the spiritual songs, oh God. Nowadays, young children don’t like this. But they will pay a lot of money—$200, $300, $400—and go into some club and hold the high times. And the light, blue, red, green, this and air, and oh, God. And morning comes, completely exhausted. Because still they are searching for this toy. But when you are of a certain age, you will not go there. You will go to the ashram, you will go to the satsaṅg, you will go to the church, mosque, or wherever a holy place is, according to the different religions and beliefs. And there we will sing, "My religion, oh, that’s my toy." No, when someone talks against my religion, then we will not let this person come in, and this person we have finished. Those who don’t believe in my religion have no right to live. Can you imagine how a human begins to think? Again, there is our personal ego. That ego is converting into fanaticism. And that ego can also be destructive for us and for others. Another ego, which we had when we were teenagers, is also destructive. And when we were quite small and someone took away our toy, then we have our ego. We can’t do anything about it, but we will cry and cry, and parents will be unhappy. Parents say, "Eat." They say, "No, I don’t eat." Parents say, "Okay, it will come." Say, "No, I want to have my teddy bear, my doll. I want to have my doll." So, until this point, when you find a door to spirituality and you don’t get the essence, the soul of that spirituality, our individual ego is active. But as soon as you begin to pray and surrender to the Supreme, then that love awakens in you, and you will forgive everyone where you had bad thoughts, bad thinking, and suddenly in your heart will be peace. Then comes another "my": this is not my house. My house is this body, where I have been living since I was born, and I will check out, like from a hotel or house, at the time of my death, this body. It’s only my body, it’s only this and that, but I am a different ātmā. So Ādiguru Śaṅkarācārya speaks, "Ko’ham? Who am I?" And I am the ātmā. And that ātmā is called ajara, amara, ajara, unborn, and without end, ādi and anādi, has no beginning and no end. Sat chit ānanda, the truth, the consciousness, and the bliss. Then comes the ātmā, ātmā anubhūti. And ātmanubhūti means experiencing the ātmā, yes, I am the immortal one. As soon as this bhāva, this feeling, awakens in us, we will not fight each other. We will not make differences that you are from that country, that you are from that culture, that you are from that religion, that this is female, that is male, and this is animal. Said, no, ātmā bhāva, all is mine, and I am that ātmā, so’ham paramātmā, and that is the supreme, the ātmā. At that time, all different spiritual paths merge into oneness with the ātmā. So it doesn’t matter which kind of yoga you practice, which kind of religion you practice. Finally, you find the center of the divine, which is residing in you and everywhere. God is everywhere, so then we have to come to the Nāḍī Yoga. Time of inhalation, there is sound, the natural sound of our breath when we practice the ujjāyī prāṇāyāma, then you will hear the sound so, s-o, so. So now try to breathe like I’m doing, a little louder, but relax and keep your body straight like this. Try to listen to your sound. So, the sound is a so. And when we exhale, it comes, "Hum," so "Hum." Now, in our breath, and our breath is not only the oxygen, this air which brings the oxygen into our body, which is true, it is that oxygen comes, but it is the cosmic, it is the Divine Mother and Mother Nature. With the cosmic nature, create this body and put this sound to remind us, my child, you are that, and that you are. So, that means that which is immortal, universal, divine, everlasting. So, and exhale, hum, "I am" means my ātmā. Not even your soul. The soul is an individual; the soul is a victim of destiny, and destiny is the protection of our karma. Every individual has different karmas. Everyone is doing differently through the physical body, through words, through thinking, and through social power. Tana, mana, bachana, or dhana. These are the four ways we can create karma, good or bad. Tana is the body, mana is the mind, bachana is our language, words, what we are talking to someone, good or bad, and dhana. "Dhan" means wealth, and here wealth means through your social power or money power or whatever you do. If you do good, then the negative energy will disappear. Negative karmas will disappear. Negative karma, first, is jealousy. Negative karma is creating jealousy. Negative karma is creating fear. Negative karma is creating doubts. Negative karma creates hate. Negative karma creates pain. And negative karma creates a miserable life situation. Negative karma will pull your soul into a dark hole. From where? For this individual soul, it will be very hard to come out. It’s going down and down and down. There are some sports, there is sand, and very weight. If one comes there and steps in, then you are sinking in. You cannot come out. Even if you try with your hands and legs to come out, you are going more quickly in. So that’s called Jīvāt Samādhi. Jīvāt Samādhi means while living, you are covering yourself under the earth. Maybe someone sees that and throws a long rope and tries to rescue you, or the helicopter comes and pushes you out. That can be. That is a luck in bad luck. So anything you did—you spoke bad about someone, you spoke negative about someone, you caused pain to someone, you disappointed someone, you confused someone from a spiritual path, or you caused physical, emotional, intellectual, and social difficulties to someone—that becomes your dark energy. Then, know any constellation and astrology, and it will help you. But as soon as you awake in the heart, universal love, it means: Help as much as you can. Think good about others. Who doesn’t make mistakes? If we look within ourselves, we have so many mistakes still. I always pray to Mahāprabhujī, and I said, "Mahāprabhujī, will I end up this life merging into your nirguṇa svarūpa? Will you accept me when I come to your door?" I try 24 hours, my best, to do only good things for all. But still, my inner feeling is, I hope I don’t make that mistake. The helicopter tried to pull you up, but you have a hook here; it will tear your body in two parts. So there are maybe some hooks that keep us down, tearing us apart from each other, and that’s why we have fear to know ourselves. We run away. We try to forget. We go running, swimming, drinking, dancing, joking, that. And how long? So long until we are exhausted, and we fall down and sleep. But we don’t think of ourself. So if you have any habit, that you are taking some drug or alcohol, consuming every day, then please try to give up and think of your divine Self. Okay, if your grandmother has a 160-year birthday and it’s your tradition that you have to take a sip of alcohol, then you can take it for her sake, so that she will be happy. So you just take it a little as it is, like this. See your grandma, and then put it on, okay? Sometimes there are chocolates inside, some kind of alcohol. What do you call this? What is Lüster? Something, I don’t know, in the German way. Lüster is a painting, you know, Lüster and all this, okay? So, and if you eat a lot of fruits, after some time, the stomach also turns into a little bit of alcohol, or you take homeopathic drops. That’s also alcohol. But ati sarvatra varjante, ati sarvatra varjante: too much is everywhere prohibited, limitation. Now, it means not this, boy, that you drink every day half a glass, limited, prasāda purī, okay? And you can say this is Gurudev’s prasād. That is not a prasād, okay? So, we should do something which reminds us of our good qualities, and we can awaken our good qualities. Soham. And so, Ātmā. Koham. Who am I? I am the Ātmā, not the soul. This soul, in the soul, is individual feeling, individual consciousness. In this soul, it’s all recorded, like you have one computer and everything is programmed in it. So, whatever we will do, it will divide. Like we drink and eat some food, and thanks to our digestion, our digestive system, that eats. All different kinds of nutrition for the organs, for the muscles, for the bones, for the hormones, for the glands, and for the heart and eyes, all very finely, very correctly worked and transferred to that department. And similarly, the science of karma is very accurate; it will transfer to the different direction where our soul will go down or up. So negative will create the darkness, and positive will create the light. Darkness means again then coming to different lives and again repeating so many things that we did. And it means the result, the fruits of our deeds, is our destiny. Now, we have beautiful karmas. You all have very beautiful karmas. And now what happens? That slowly, slowly you are coming into the light. Yes, we are proceeding towards the light. But after some time, some days, again doubts come. Then this light is switched off. Therefore, doubts immediately go out without any delay, without any doubt. The doubt should go out as quickly as it comes. And we pray for that, Lord, forget. That’s why every day we remind ourselves: "Ko’ham? Katham idaṁ jātam?" And from where did I come, and where am I going? Every day we will see the humans are running. If you stand in a market, people are with shopping bags going quickly, quickly. Another is going quickly to the shop; they are buying this. Another goes to the car. One is with a moped or motorbike, one is with his biking, one is with his skiing, one is with the water skiing, one is with the aeroplane, one is with the racquet running, humans? Do you know where you are going? Where are we going? So we are going to that beautiful aim where we will be happy, healthy, and realize our dharma, which means to vanish all the black energy and bring the divine, so that finally this divine will melt or dissolve in that light of the universe, that Ātmā. Then neither you nor me nor he nor she, there is no one. I am the form of the chidānanda, chit and ānanda, śivo’ham, I am that Śiva. Śiva means universe. Śivam is the consciousness. Śivam is the liberation. Śivam is that love. Śivam is that beauty, and Śivam is that truth. Not this form we are looking at. But the reality, the essence of this. So, where are we going? We should go towards that chidānanda, to the self, the ātmā. And what am I doing, and where will it lead me? Therefore, before doing anything, think over. Before telling someone, don’t go there. Now, he has very important work to do there, and you say, "Don’t go there." Now, there is someone waiting for him, and you created a doubt, an uncertainty. Now, he is suffering, they are suffering, something is happening, and you are responsible for that. So this karma goes to you because you said, "Don’t go there." Or there are some dangers, and you tell him, "Don’t go there." So you protected him. You saved him. There is one nice story. There was a small village with 100 or 200 families. And many, many years, it did not rain, and people had no work. That time, of course, had no computer companies and no software, and there was nothing else, only working in the field, in order with the cattle, and so on, supporting each other. I sell you my potatoes, and you give me your tomatoes, and she gives you the milk, and you give them the grains, and they give you the feeder for your cows. How beautiful. Supporting each other, happy. Nowadays, we have everything. We have air conditioning. In old age, even the kings, they didn’t have air conditioning. People were standing with something like this, making air, you know. We have electricity, and they didn’t even have oil to put in an oil lamp. We have radios, televisions, cloth, we have everything. What do we not have? We have everything. The comfort which we have, the people before 200 years or 100 years, they didn’t have all this comfort that we have. Before 20 or 15 years, did you have this mobile telephone? There was only what we call the wireless, or the police had in their police station, and this, no, wireless mic, or telegram. Oh, the whole village was talking; he got a telegram. And now the telegraph, SMS, emails, text. We have everything. Though we have everything, we are not happy. And they did not have all this comfort, what we call comfort, but they were more happy than us. Why? Because they had a beautiful communication, giving, and sharing. Share your love, share your happiness with others. Part 2: The Path of Sound and Grace Do not share your anger, jealousy, or hatred. Greed, and similar impulses, serve only to cast others into darkness. What I do returns to me. So, ko’ham? Katham idaṁ jātaṁ? Ko vā kartasya vidyate? Where will it lead me? Therefore, O human, turn towards spirituality, to "Om so’ham"—I am that, and that I am. In the Vedas it is said, "nāda rūpa para brahma." If you wish to know the form of God, the form of the Supreme, it is called sound, resonance. Everything is balanced through that resonance. The five elements within our body are held together through that resonance. All body temperature, the fire element, is also maintained through that resonance. Water, earth, air—everything. When that resonance stops, the entire universe will collapse again—Mahā-pralaya. At that time, automatically, all creatures—whether good or bad, animal or human—will merge into the One, into Brahman. That is when consciousness has withdrawn back. His exhalation is creation. His returning of the breath is maintenance; the entire creation functions and balances. Then again, sooner or later, He inhales. As He inhales, all returns to Him, becomes one. But when? After how many millions or billions of years? His breath is very long. We must repeat many, many lives. Therefore, it is better to come now through practicing spirituality and yoga in daily life, which will lead you safely and comfortably. We will follow the instructions the masters give us. The master’s words are known as guru vākya. All holy literature around the world, regardless of its belief or faith, constitutes Guru Vākya for us. If it is true Guru Vākya, coming from the divine, it will not create dualities; it will unite. Love unites; ignorance divides. So we follow the instruction of those holy saints. We are all disciples, devotees, and seekers. Sooner or later, it will come. Among the various kinds of yoga—heart yoga, karma yoga, bhakti yoga, rāja yoga, jñāna yoga—comes nāḍī yoga. Ultimately, all must merge into this. Mantra japa belongs to nāḍī yoga. Chanting your mantras or singing bhajans belongs to Nāḍī yoga. Playing instruments also belongs to Nāḍī yoga. There are two kinds of Nāḍī: one that is a disturbance, and one that is harmonized. The Nāḍī which creates in us temptations, anger, fire, and rajas guṇas is not healthy for body, mind, soul, or conscience. The other yoga flows smoothly and finely; even animals and birds enjoy it. When you play a flute beautifully, birds turn their heads to look. But if you make a disruptive "dum-dum-dum," all the birds fly away. That is disharmony. So, Nāda is the sound of God, the Cosmic Mother, that leads this energy to our breath. So’ham: I am that which I am. Now, this Kriyā we did yesterday was Nāda, bringing energy from the navel to the Sahasrāra Chakra, into the whole body and out into space. Once more, we will chant this five times, as we did yesterday. Sit comfortably, relax, and sit straight to allow more volume for your air. We will chant together. Close your eyes and feel. From the navel to the vocal cords and lips, the sound is directed through Iḍā, Piṅgalā, and Suṣumṇā towards our Chidākāśa, towards our skull, and there returns back to the heart and the whole body. The resonance also goes into the endless universe. It is that. One day, our ātmā, this soul, will dissolve into beautiful light and happiness and merge into the endless. So, close your eyes. Inhale and exhale deeply a few times. Relax your shoulders and elbows. Keep your body straight upright. Take a deep abdominal breath: first expand your abdomen, then stomach, then chest. Then we will chant. Inhale... Relax your body. Breathe normally and try to listen within to the Aum resonance circling the whole body, resonating in each blood cell. Relax, and once more chant Aum one time and the Śānti Mantra three times. Deep inhale, slowly. Remove your hands. Close your fists, open them, and close them again. Rotate your wrists. Stretch your shoulders up and down. Rotate your shoulders twice forward and twice back. Fold your palms, rub them together, place your hands on your face, and open your eyes. Hari Om. The next part of this Kriyā practice will come after 15 minutes. Please be here after the interval. Hari Om. Thank you. This bhajan was written by Gurujī to Mahāprabhujī. After all experiences, learning, teachings, hearing, and readings, Gurujī finally said there is only one thing. Every holy saint, after doing so many things, finally comes to one: the name of God. Holy Guruji, Swami Madhavān Jī Mahārāj, said, "Bhajore manvā." "Bhajo" means repeat mantra, sing, think, adore, follow, believe, and so on. Like a hungry calf drinks milk from the mother cow, so this hungry soul, this hungry spirit, this hungry mind—after moving here and there in troubles, in what are called kleśas and vikṣipas—turns to this. Kleśa means troubles, fighting, negatives. All are kleśas: one country fighting another, bringing war; neighbor against neighbor; children and parents; husband and wife; one company against another. This world is full of kleśas. Then come the vikṣipas, which are disturbances. You cannot sleep, concentrate, relax, or find peace. Everything is gone. Like lemon spoils milk because of kleśas. These kleśas are blackmailing; they are a feeling of revenge. The blood boils in the fire of revenge, and then everything is disturbed. You had a peaceful, happy time, and suddenly a negative person explodes a bomb in your peace. Kleśa. Vikṣipa. When waves are restless on the sea or in a pool, you cannot see clearly what lies at the bottom. So when you are full of vikṣepa and kleśas, you cannot see the ātmā, you cannot know "who am I?" Then you try to solve problems, but sometimes, instead of solving them, you create more problems. That is kleśas. Vikṣepa kleśa turns into a purport: when someone is angry at you, you begin to act. You go to a lawyer who writes reports, and you get the first bill. Then you go to court. You post bail, cannot go on holiday, must telephone the lawyer. The telephone bill and his fees mount—all parpañc parpañc, complication. One thread becomes so knotted it is difficult to untie. After all this, the mind directs itself to Gurudev, to God. So Holy Gurujī said, after all this, "Bhajore manva," O my mind, now you should concentrate on Mā Prabhujī. Bhajore manva śrī pūjye dīpādayāl. Śrī means wisdom, prosperity, happiness, beauty, purity. Śrī pūjye means adorable, worthy of universal worship, venerable. Bhajore manva śrī pujye deep dayal. Deep: the light, the name of Mahāprabhujī. Dayal means merciful. Only the merciful can have mercy on us. Bhajore manva śrī pujye deep dayal. Why? Because He is par brahma puruṣottama swāmī—He is Parabrahma, and He is Puruṣottama, the best in human form, of the best divine quality. Par Brahmā, Puruṣottam Swāmī, the Lord. Karadeve Najar Nihal: if He directs His merciful, kind look upon you for even a second, all your negative karma is gone; you are liberated. Just wait for that divine look, that divine grace. Deen bandhu, deena naath, meri dori, tere haath: O merciful Lord, Lord of the meek, the rope of my life is in Your hands. Please, can You sometime move Your finger so that the string connecting me to You draws me closer? Kar deve najar nihal. Nihal means it will make you rich—rich in love, happiness, bliss, and liberation. This is the first bhajan line of Holy Gurujī to Mahāprabhujī. It is true that Mahāprabhujī is that One. His life was so simple, so great. Those who ever saw Mahāprabhujī felt such divine joy in their heart. It is said Mahāprabhujī did not talk much. He was just there. You came, greeted Him; He just smiled and said, "Bless you." But people could feel His love and mercy constantly showering upon them. Just be like that. That is why I say everyone should have this little amṛt, this divine nectar. Then you will understand what Mahāprabhū is. When we see what Holy Gurujī writes about them—what Holy Gurujī, Devapurījī, and Mahāprabhujī are—compared to them we are perhaps 0.1%, not even 1%. Where are they, and where are we? But though we are at 0.1%, our thread is connected. Keep on singing His name, God’s name: prayer, mantra, bhajan, good words, good lectures, good speech, good support. Sometimes, the sound of your soul will resonate in His ear. When the sound of your soul constantly sings His name, it will resonate in His ear. He will not always ignore us, for sound will attract His kind look. Noor se noor milānā hai: we must connect our light, our radiance. Noor is like aura. Noor se noor milānā hai. Naino se nain milānā hai: connect your eyes to His eyes. That is why all bhaktas constantly look at the Gurudev. You never know when suddenly you might see a different divine form. It is said, "Nirmala jaka nayanahe bhavan chandana śarīram." Mahāprabhujī himself sang a beautiful bhajan to his Gurudev, Devapurījī. Nirmala jaka nayan hai: we all have eyes, but in our eyes there is sometimes trickery, desire, selfishness. In the eyes of the Gurudeva there is nirmala—without any dirt or spot, pure, crystal pure. Nirmala jaka nayan hai, and their body is like the finest sandalwood, fragrant. When the best sandalwood is placed in a room as a statue, the whole room forever radiates a beautiful smell. That memory of the Gurudev and the divine look of Mahāprabhujī Gurudev will remain within us. Nirmalā vākā nenhe bhavan chandan sareer, jīvan tāran karne satsaṅg layā jahāj: to cross the ocean of this ignorance, He brought the boat of satsaṅg for all jīvas, even animals. In His presence, even animals were liberated. O my Gurudev, today my life is fulfilled. The aim of my life is fulfilled. Lord, Gurudev, had I not met you, there would have been a great tragedy. Which tragedy? Then, had I not met you, my beloved Gurudev, I would have to go again through these 8.4 million different creatures, the cycle of birth and death, Laka Chaurasi, Javata, Janam Maharaj in every life. Mother, father, husband, wife, and children—these five relationships you can have in every life, human or animal. But Satguru Dev is met only in one life, when we are human and realize what it is. Do not miss this chance. If you miss it, we never know where we will end. Parash Maṇī Gurudev Hai. Gurudev is that precious stone called Parash. When that Parash stone touches iron, the iron immediately turns to gold. So as soon as we come to the Nūr, to the Nūr Darśan, and feel this energy, our self immediately changes. He made us from crow to swan with what mantra? So hum. The resonance of us: so hum. You are so hum. Do not think you are a woman or a man, lonely or not, happy or unhappy, healthy or ill. This will always be. You know, if an accident happens, we may die healthy. Otherwise, the dharma of the body is to be born, to grow, and to die. The process of birth is not easy, my dear. From the astral world, from formless, the astral enters the physical world in the mother’s body—a nine-month process for a human. You are there amidst flowing rivers of liquid—blood, hormones, and so on. Then you are born, which is also not easy. So we say, thank God, no? The sound of your head is also like this? We are born healthy. Janam, janam: to be born and to grow. From a small, gentle baby to where we are now. After reaching the peak, we must go down again. Going up was perhaps easier; going down is more difficult. When, where, and how will this soul leave the body? Which day, which time, which place? How will this flesh fall to the ground, unable to move even a small finger? Know the reality, my dear. While knowing this, the great, merciful saints blessed us with spirituality to come out of this cycle. So that is what the month, the bhajan, was beautiful and very nice. We had this kriyā which I wanted to tell you about, but time is passing. We had this Śabda Sañcālan Kriyā, also called an Ādhā Kriyā: directing, guiding the sound. We concentrated from the navel going upwards, the ascending sound. We forgot the lower parts. There are two forces in the body: Prāṇa and Aparṇā. Prāṇa is the ability of inhalation throughout the whole body. Aparṇā is the ability to exhale all used energy from the body as toxins or negative energies. The best way to purify our body is through Prāṇāyāma. Even many persons who had cancer concentrated on prāṇāyāma, ate only vegetarian—organic vegetarian, mostly juice, not boiled or cooked—and practiced bhastrikā. Done. From the abdominal muscles, sit straight. You must sit straight, otherwise you cannot do it properly; you should not jump like riding a horse. Sometimes a pillow is good, placed horizontally, not vertically. I will adjust it myself. Swāmījī is bigger here in the abdomen. Not like this, not like that. Some people teach flying Kriya, but they were actually jumping on a spring bed. We do not want such tricks. This kriyā, Haṭha Yoga, belongs to Haṭha Yoga: Kapāla Bhāti Prāṇāyāma. Kapāla: this part of the head. Bhāti: to purify. Pressure must come from here, with more pressure on the exhalation. Pregnant women should not do this. Bhastrikā goes from the navel, with equal pressure on inhalation and exhalation. If you do not know, imagine a saw cutting wood: the sound is equal going and coming. Shoulders should be comfortable. You could even balance a cup of tea here; it should not fall. Then you are a master of Bhastrikā. If you do it gently, this is Bhastrikā. Kapālbhāti is from the abdomen. This is not Kapālbhāti; many people do it wrong. When you do this, your hands should be like this to expand your trunk better. What we are doing now should be Bhastrikā. For people who have cancer, this activates so much energy and fire in the body. Your jāṭharāgni, your digestive fire, will create strong immunity, and that immunity will attack the foreign body in you. Through exhalation and perspiration, it can be cured. Those who, unfortunately, have cancer or certain diseases should do this at 4 or 4:30 in the morning, with an interval of about half an hour. Then again at 7:30 before breakfast, after having juice, with another half-hour interval. How? For example, do 20 repetitions—that is one round—then breathe normally. After one or two minutes, do another twenty. Continue for about half an hour. Wonderful. Then do it at 11:30 before lunch, and at 5:30 before dinner. See how your health condition improves beautifully. But the great saint Patañjali said yoga practices can only be successful if you have discipline, with no compromise in quality. In yoga and daily life, exercises are given in a beautiful, scientific, systematic, classical way. That is why they have an immediate effect on body, mind, and soul, harmonizing them together. That is why people can achieve if they practice disciplined systematically. You can do this in the afternoon, but not on a full stomach, to lead the energy upward as you feel. This afternoon we will have another, further part of this Kriya, where we go down into the body. It will shape a beautiful Kriya. I will talk with you this evening, okay? Our practices are our satsaṅg. What can be better than this satsaṅg? True? Yes. I know Adidas warned you yesterday: do not have a heavy breakfast. Now you must be hungry, so I wish you a very good appetite and a very good afternoon. God bless you and give you positive energy and positive thinking. Remove doubts, anger, hatred, jealousy, complexes, and develop this anāhad, for we are coming to anāhad. My God, sometimes I forget what beautiful qualities Anahad has. Anāhad has a twelve-petaled lotus. Each petal holds a quality we desire in our anāhatcakra, our heart. First is joy. Sounds good, no? Where joy comes, a smile comes. After joy comes peace. So when someone takes a photo, do not say "cheese"; say "peace." Good? Peace. That is in your Anāhata Cakra. Cheese is on your plate. Kindness: to be kind costs no money or energy. These are universal principles given by God to everyone without taxes; everyone has a right to them. They are free for all. God has created joy, peace, kindness, patience, love, harmony, clarity, compassion, purity, understanding, forgiveness, and bliss. I am bliss, I am bliss, bliss am I. Okay? I am bliss, I am bliss, bliss am I—but hungry am I. So, bless you. Adio, see you this evening, okay?