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Place your hands on the knees, in Sukhāsana, Padmāsana, or as you like. Keep your back straight and upright. Keep your thumb and index finger together, with the three remaining fingers separate. The thumb is Paramātmā, the index finger is Jīvātmā. Ātmā and Paramātmā are united. We are Jīvātmā, and the Supreme is Paramātmā. The purpose of human life, the purpose of practicing yoga, is to purify all the karmas and become one with the Highest One, the Supreme One. This is the primary purpose of human life. Besides this, whatever good we can do in the world is also a duty of the human being. Every good we can do, we do it in life, and that is also a goal of human life. But the main aim is that this soul, this Jīvātmā, has received this most beautiful body full of talents to realize God, to realize oneness with God. The main aim is that this Jīvātmā, who has gotten this beautiful body, comes to know unity—that is, to unite with God. Now, the index finger and thumb are placed together. Paramātmā and ātmā are coming to oneness. Sit straight. If you slump, you go down. If you sit upright, you will be coming to Brahman. According to Āyurveda and the spiritual practice of Sādhanā, these three separate fingers represent the three guṇas: Sattva guṇa, Rajas guṇa, and Tamas guṇa. You may count from the small finger to the ring finger to the middle finger. In the mantra, it is said: Tri guṇa rahitam satguru tam namām yam. That Satguru is the one who is above the three guṇas. This means if we master the three guṇas, then our spiritual development truly begins. Before that, whatever you do is just like chewing gum. Many of you like chewing gum, but it doesn't supply anything to the stomach. You may do many meditations, many practices, āsanas, prāṇāyāmas, but if you are not above the three guṇas, you cannot proceed further. If there is petrol, the car will run. If there is no petrol, we will push it. But how long will we push? So, if you are not above these three guṇas, you cannot come forward. We are merely chewing gum or trying to push the car of our body. In Āyurveda, the three guṇas are also very important. Therefore, this thumb and index finger together, with three fingers separate, is also a blessing mudrā. These three guṇas are obstacles from the perspective of the physical and psychological parts of yoga. When these two—the finger and the thumb—come together, there is a point. It is where the nerves come together and end. When we touch them together, it is like connecting the positive and negative cables of electricity: light comes. Similarly, when these two points connect, these nerves send a message to the brain, and you feel relaxed and balanced. If you are depressed, restless, full of sorrows, have no concentration, and cannot relax, then this mudrā is for that—to gain calmness. The anxiety disappears. Our Jīvātmā, our soul, gets rest. Concentration develops, and what we call the vṛttis, the thoughts, become calm. Therefore, this mudrā is very useful for the practice of yoga, spirituality, and for health. According to Āyurveda, this mudrā also gives relaxation during intense times. Our solar plexus begins to work properly. This is understood either by a yogī or by those who know the science of acupressure or massage. When you slowly move your fingers like this, you feel a kind of electricity in the whole body. When you move this one finger on your palm very gently, you will feel an immense sense of electricity in the body. Do not do it with pressure, just gently. After half a minute or one minute, you feel as if there is a seed or a stone on your palm that you are rolling. So when you are unhappy, depressed, or think you have lost everything, come to your palm. It is unbelievable for recharging the energy in the body. After that, a very strong energy awakening comes in the body. And when that energy awakens, you must have a vent to open it; otherwise, the balloon will explode. We have to open certain valves. So, when we come to this Chin Mudrā and sit in a meditation posture, it is more intensive when the palms are facing up. That means you are receiving an immense amount of energy, and you are purifying that energy. Or, you touch your thigh, which means you are regenerating the energy; that energy is going into the body and circulating. Now, feedback. You went like this [slumping]. It should be like that [upright]. When you sit slumped, the energy cables are disconnected, and then these three guṇas take over: Sāttvic, Rājasic, and Tāmasic. Of course, you should not be like that. It is very bad if you cannot sit. It is like when you make a nice photo of a yoga posture: you come to this particular posture and tell the cameraman, "Please, quickly," and you sit long and straight for the camera click. Then we make this photo like, "Oh, this is a big yogī sitting." You have to give a chance to your body to be relaxed. Be comfortable; then the energy will flow freely. In the nābhi, the navel, there is the seat of sound. Whatever you speak comes from the navel. Touch your navel and just say something: "Potatoes, cream, schnitte, castagna, beautiful. What are you doing? How are you?" It always begins here from the navel. Life begins from here, so our center of the universe is the navel. Therefore, when we take this Chin Mudrā and place it on our thigh, the elbows should be relaxed. If they are tense, then the shoulders are not relaxed. If the shoulders are not relaxed, then the stomach is not relaxed, the back is not relaxed, and you feel discomfort. You can be tense for a while, but you will get a headache. When you relax the elbows, the shoulders relax. Every limb of the body must come to a position where it feels comfortable. Then the energy flows. There is parā, paśyantī, and bījākṣarī. These are three levels of sound. Then we can pronounce a word. Otherwise, if you do not let energy come from the nābhi, the navel, you can only move your lips like one who cannot speak, who is ill and has no prāṇa. But who said "but"? It is from here. So, pāra is the navel, the beginning of sound. Paśyantī is in the throat. And then the tongue, the vocal cords, and the lips. But some energy is coming from there. After this, the vent must be opened. The first vent is our mouth because air has to go out. Second, resonance comes in the brain. Third, it goes out. When the resonance is coming, you hear yourself inwardly. As long as you are in the paśyantī state, you hear inwardly. But when it becomes audible, the sound goes out. This sound has three levels. One is turning back and being guided into the heart. It touches our heart. Good words, kind words, humble words support our heart. Our Jīvātmā is dwelling in the heart. The second level is distributing the vibration in the whole body. Within no time, the vibration is in the whole body, and you feel it on the tip of the finger and thumb, or when you gently touch and move your three fingers—not quickly, but very gently. Maṅgalpurī, try. Both hands. Yes. Who does not feel it? Thanks to God, you are alive. The third sound is going into the air, like our echo. So, Chin Mudrā on the thigh. We will chant Oṁ three times. Close your eyes. Relax your fingers. Relax your palms. Relax your wrists. Keep your elbows relaxed, and relax the shoulders. Relax the neck. Relax your abdomen and stomach muscles. Relax your back muscles. Relax your face muscles, your lips, eyelids, and eyebrows. Follow the path of the breath. Hold your respiration comfortably; you are inhaling and exhaling. Feel your abdomen. Feel the expansion and contraction of the stomach. When you inhale, it expands; when you exhale, it contracts. Feel the region of the abdomen, and especially the navel. The area of the navel is expanding and contracting these few centimeters around it. Now, think mentally that you are going to chant Oṁ. You know what chanting Oṁ means. You know how. You will chant Oṁ, and today you will chant systematically, and everything is within you. You are projecting everything into the outer world, and the human body is the whole universe. You are one with the universe. You are expanding thyself into infinity with the sound of Oṁ. Now, take a deep inhale and exhale. Inhale. Exhale. Inhale. Inhale. Exhale. And now, a deep inhale, and we will chant Oṁ. Inhale. Inhale and feel the energy in the whole body. Each and every cell of the body is recharging with this resonance. Inhale. Oṁ. Again. Inhale. Oṁ. Try to feel and realize that reality which I explained to you. Again. Chant Oṁ three times. Oṁ. Let the sound resonate in each and every cell of your body. Relax. Feel the Chin Mudrā, and now we will chant Oṁ with one rhythm, all together. Oṁ, Oṁ,... Grab your palms, place your hands on your face, open your eyes, and Oṁ.