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Good morning once more, and welcome, dear sisters and brothers. Our subject for these two days, yesterday and today, is Yoga and Āyurveda. Nowadays, Āyurveda has come again among the people of the world, and it is truly one of the best systems of treatment and remedy. The first medical system given to humans long, long ago, in the Satyuga, is by Śiva. Literally, this means Āyurveda is connected with nature. The Vedas tell humans to lead life in harmony with nature. This means our diet, our oxygen, what we get from our environment—the beauty, life, and so on. Yesterday, the subject was Āyurveda, physical and mental disease. Physical disease comes without our knowing, from eating whatever we like. That is not good in Āyurveda. What we call diet—there is no word "diet," but rather what we should eat and what we should not eat. Are we living for eating, or are we eating for living? We are eating for living; we are not living for eating. But we have forgotten our health, and we eat whatever we like with the taste of our tongue and gums. When we swallow it into the stomach, the taste is still in the throat. As soon as it goes down the alimentary channel, there is no taste or anything. So physical diseases appear, many of them, and that is called vikāra. Vikāra is something which is destroying itself, like when fruit is lying a long time and is rotten—that is a vikāra. So there is vikāra in our hormones, vikāra in our digestion, vikāra in our energies, and so on. Āyurveda has now again brought this science forward and is very, very helpful. Around the world, many people are taking Āyurvedic medicine. Unfortunately, in the Western world, allopathic medicine does not accept Āyurveda as medicine. But many other countries, and India itself, acknowledge it as medicine. The second was mental disease, and mental disease is another vikāra. Vikāra is illness. Vikāra is something which leads us to the wrong path, or, as I said before, like fruit that is rotten. This comes down to desires. This is a subtle part of our life; it is not physical, not material, but it is there. There is kāma (lust), krodha (anger), moha (attachment), lobha (greed), mada (pride), and ahaṅkāra (ego). These are the vikāra, the mental vikāra in our mind, which lead us to disturbances in life in the form of disease or many different things. So, kāma is desires—the desire to eat ice cream, for instance, is also kāma. Krodha is anger. Kāma, krodha, moha—attachment. These are the five diseases, the five vikāra. Now, first, as Āyurveda tells us, is the physical. This means eating and way of living, doing this and that. What is the result of this? It is not only these five diseases, these vikāra, but there are also five good things. This good thing is dharma. Dharma means our duty, our obligation. The dharma of the mother towards children—the principle, the love, or the duty. The dharma of the children towards the mother. The dharma of the husband towards the wife. The dharma of the wife towards the husband, and so on. So, dharma. Then artha. Artha means wealth. And wealth is in that way that we must not have a greed to earn more and more and more properties and money. But we can survive; we have enough, and we have enough for our guests. So dharma-artha, and at the same time, it is called dayā. Dayā means mercy. Dharma means righteousness. Dayā dharam kā mūl hai—the root of righteousness is mercy. What the Christians pray with the mantra: "I pray for thy mercy, O Holy Mother Maria." I pray for thy mercy, O Mother Maria. So mercy—in every religion, there is mercy. So dayā, dharma, forgiveness, righteousness—these are the good qualities which we should develop. Both the good and the bad are in our subconscious, in our unconscious, and in our conscious. And we do not want to take this with our higher consciousness. So, within our own kingdom—the whole body is a big, big, big kingdom—there are these vikāras. In the vikāras, the mental vikāra, after this, all the illnesses, the mental disease appears. This is a very, very bad, very dangerous thing, and that is called cintā. Yesterday we were talking about cintā. Cintā means worries. When you get a worry, then it is like a termite eating the tree from within. Outside, we cannot see anything, but it will make the whole tree hollow. Similarly, our worries—that is the most dangerous thing that we have. And this worry will torture our life lifelong. So, cintā. And the second part of cintā is cintan. When we go to the funeral, we worry for someone. Okay, it takes only sometimes, and then we put the bodies in the earth, or we take them to the crematorium. So there are two kinds of fire we have: one is the fire of the worries, and second, the fire of the funeral. That time with them... So never come to the all-the-time worries. There are two kinds of worries. One is inner, which we cannot express to anyone, but we have some disappointment, we have some loss, we have something. So this is what Āyurveda and Yoga tell us: how to come out from these worries. And that is the only one thing Mahatma Gandhi said: renounce and enjoy. So if we can renounce our death worry—if it is lost, it is lost. Gone is gone. Why should we cry now? The snake has run away. There is only the line, the trail of the snake, and we take the stick and we want to beat the snake. But the stick is not there; it is gone. Similarly, that which we had—some dear one or someone left us, or anything. There are many, many problems nowadays. But in this worry, cintā is killing us. So, come out of the cintā. And then, how to come out of these mental worries? There are many, many different ways. So, the cintā and cintan. The best way is called svādhyāya. In Yoga, svādhyāya. Svādhyāya means study within. Sva means the self. Adhyāya means the chapter. Do you know what is the chapter of your life? How many chapters have you begun and could not finish to fulfill it? How many unfulfilled chapters are lying in your life? And which chapter are you running now? Will you bring it to the end or not? So when you could not fulfill your chapter, it was not in your hands. That is worry, or the sorrows, or fear, and so on. So meditation is one of the best ways to realize that this is not a reality now, what I am worrying. It was very good, but it is gone. Sometimes our dear one dies, and we are very sorrowful, and this and that. But we have to accept one day that we also will go. So it was, it was that he or she was with you, but now it is gone. But it is not gone; it is within you. So that memory of that beauty that you have—a beautiful, very nice child, or your grandmother—so beautiful and very nice, but now she passed away, but she is in your heart. So that is called svādhyāya and cintan. So the first was cintā and cintan. Cintā means worries, and cintan means overthinking. Overthink, analyze your relations, your feelings, what you have lost, your business you have lost. One day we have to lose our business. One day everything will go, and when we die, we cannot take even one dollar with us. We cannot take one ring which we have on our hand. We just leave it as it is, and we go. We do not have time to die in that way? "God, please wait. Can I lock and close my rooms and door, everything?" No, it is not your door. It is not your room. Just come on. Let us go. So, this is attachment to life. So, Āyurveda gives the treatment of the physical as well as the mental. So, cintan. Two kinds of cintan. Either you read a very nice philosophical book, or a religious book if you are religious, or a Dharma Grantha, or you read something which gives you contentment. So, reading these books and prayers definitely has an effect on our life. Maybe we do not believe in God, okay? We do not believe in God in that different way, like other people are, religious people are. But still, even if God does not exist for you, a positive word exists for you. The people who, what we call, do not believe in God at all—but you know, these people are not bad. They are such nice people, so kind, they are so helpful. So who are we to blame an atheist person, that, "Oh God, they do not believe in God," and this and that? No. Who are we to judge whether someone is bad or not? And sometimes those are very religious but very fanatic, and they can destroy many things. So religion for me is to have an inner relation with that reality. The relation to that reality, what you believe, should have oneness, a relation within thyself. That makes you happy. Otherwise, some people have different opinions. There is one little story. One atheist does not believe anymore in God—not at all, not at all. But he had one hobby. He likes to go to climb mountains. So in very high mountains, perhaps it was in the Himalayas, and he was climbing up to a high altitude. A very dangerous situation. The rock was going just like this, and he tried to climb. So he came very close, about one meter left to come to the peak of the rock, and somehow his rope broke, and now he is holding, hanging there. Because the rock was like this, so now he cannot jump a little or lean to the rock, so he can hold on and go down. There he was thinking—he was a little clever person, maybe. He said, "People say there is a God." And I heard the Himalaya is a holy mountain, and there must be a God. So if God is there, then I will believe. "God, if you are existing, you believe, please come and help me. God, all my properties and everything, I will donate in your name. Save my life. If you are here, God, come." On the other rock, in front of him, God manifested himself. "Yes, my son, what can I do?" He said, "What kind of God are you? You ask me what I need? If you are God, then you must know what I need. Now I need to save my life." God said, "I see. Do you believe me now?" He said, "Yes, I believe. Please hurry up, God." God said, "No worry." He said, "No, why do you worry? You do not worry, I worry." So there was a dialogue. God said, "Do you believe?" "Yes, I believe." "Do you trust me?" "I trust you 100%." "So now you know I am God here?" He said, "Yes. You believe I will save your life?" "I do trust, I believe." "So you will do everything I said?" He said, "Yes, I will do everything, God." God said, "Then release your hands." The atheist said, "So stupid I am not." God said, "Then remain hanging here, you." So sometimes we have doubts in ourselves, and we are so selfish. When we come into troubles, then we pray and pray. That is not a real religion. And religion must not be that you pray. You can pray; this is best. But if you do not pray, it must not be. Our heart, inner, we should be really honest to ourselves and to others, and have forgiveness. The word forgiveness. And there are two kinds of forgiveness. One is forever, and others, they say, "No, we will forgive, but we will not forget." So it means sometimes we will take revenge again. So that is a thorn in our heart or in our belief. So these are the meditations which relieve our tension. It gives the best rest to our brain, and meditation leads to our inner path to decide again and relax. Of course, meditation is more spiritual, to go to a higher level and higher level—that is a different subject. But even if you do not believe, or you have nothing to do with something, but you want to have your peace and peace of mind and come out of this stress, meditation is the best. Many, many diseases, which cintā—which I taught—worries. And these worries bring many, many problems. It creates aggressivity within us. It creates negative thoughts in us. Everything, while thinking negatives, cintā. So this worry brings ten diseases. Nowadays, scientists also say that tension is a cause of many diseases, even cancer, schizophrenia, hallucination, restlessness, and many other things. So Yoga said that if you have tension, you have worries, you cannot sleep. Now, sadly, many people take pills to sleep, but still one cannot sleep. You turn left side, you turn right side, you sit up, you go to bathroom, you sit and again, you sleep, but you cannot sleep. Then he is taking some tablet. Yogi said, "This will not help you. It will make you more and more ill. So when you cannot sleep, yes, okay, get up. Get up, dress yourself, go for a walk, or take some book and write." Or do some work, do not take a tablet. The next day, you will see that you will have a feeling of sleeping, and you will sleep very deep and nice. But if you are dreaming with half sleep, it means you cannot sleep and are rolling in your bed here and there. That will not help us, so this therapy which I spoke before, the cintā, the worries, is the best way. Do not remain in your bed. Wake up, make your bed nicely, pillows and your blanket, everything, and say, "Okay, sleep, I have enough. Work to do, I have no time for you," and after a few days you will not need any tablet, and you will sleep very good. This is a technique, so meditation. So in these four points which I taught: cintā and citta. Citta means worries, and the second, cintan and svādhyāya. Sva means the self, adhyāya means the chapter. So why cannot you sleep? Because you have an unfulfilled chapter within thyself, somewhere in the subconsciousness, somewhere. How does this happen? So this was one story about ice cream. Do you know the ice cream story? Of course, how should you know? I did not tell you. And many may talk. So one couple, very beautiful, and they had a very great relationship. Love means understanding, harmony, peace, equality, and mutual understanding. That means the loving life. So there are many, many, and many are unhappy. So husband and wife went for a walk, window shopping. And on the way, in the market, there was a beautiful ice cream salon. So the husband said to his wife, "Darling, let us go and have an ice cream. I invite you for ice cream." She said, "Good idea. But my dear, you are the best singer and opera singer he was. And your doctor told you, 'For some time, do not eat ice cream because you have a problem with your throat.'" He said, "Yes, you are right." But somehow he said, "If she would not be here, I would have enjoyed ice cream." Now, the good wife understands how the husband is acting and reacting. So she said, "Yes, dear, but you know, your doctor told you, 'You will eat ice cream when you get healthy for some days.'" How the wife supports, and a good husband—American used to say, "The good husband dies in the kitchen," you know? He works for his wife, washing dishes or cutting vegetables, sharing all the work. Not that husband comes at home and sits on the sofa and puts on the television and, at the same time, the newspaper, and he tells the wife, "When will you cook? Why do you not cook so quickly? I am hungry." And this, you know, whole real life. Or some others, they went home one day, two days, one week. He is thinking every day about ice cream, but he does not tell. So, one day he dreamed about ice cream. His wife was telling him in the dream, "Let us go today, have an ice cream, and I invite you for ice cream, my dear. Let us go." And so they are going to this ice cream shop, or where he was there—salon, ice cream salon—and they sit there. They ordered the ice cream, and it came in a very nice bowl, different colors, a very nice spoon, little piece of some chocolate, no? And husband and wife, they are sitting there, and his wife said, "Enjoy." He said, "Yes, first you, please." So she took it in her mouth, and he takes one spoonful of ice cream. In his dream, he takes his spoonful, and it comes near his lips, and an alarm is ringing, an alarm is ringing. What happened? He woke up. There is no ice cream. There is no ice cream. Salon, wife is sleeping and snoring beside. Again, it was a disappointment. Good, he slept. The next morning, he told her his dream. She said, "It will be one day." So he, a few times, he is dreaming, sorry. Then he forgot. But the unfulfilled desire goes into the subconscious. It comes time to time in the dream. Dream is our reality. Any kind of dream which you dream, it is your reality. Then again, you cannot fulfill it in your dream, so it goes into the unconscious. At this level, there is a very big conflict between husband and wife. There are many, many stories on how to solve it. So when they go to a psychiatrist or psychologist, they are researching, telling the whole stories from life, little by little: eating, doing music, many, many things, music, and then it comes to that point. So Yoga Nidrā, what we are going to do, is cleaning, purifying our unconscious and subconscious. That is between dream, sleep, and awaken. That is Yoga Nidrā. There are three levels of consciousness. It is called jāgrata, suṣupta, svapna. This is in Sanskrit, in Yoga language. Someone is in my nose, trickling some dust. Jāgrata, svapna, and dream. Jāgrata means awakened. Now we are all awakened. Svapna, suṣupti is sleeping. Now we are all sleeping, and svapna is the dream. Now, you sleep every day. Do you know how did your consciousness or awareness come over from awakened to sleep? We know that we are going to sleep. We have a nice pillow, this, this. That is comfortable, sitting straight, left side, right side, or on the stomach; everyone has a different habit. But which minute or second you enter into sleep, this level between this border, that is very, very important for yogīs and for us to solve our own problems. But if we try to be observing tonight, "I will know when I am sleeping, I will know, I want to know exactly how I sleep," it will be morning dawn. Dawn is there, you will wake up, Hari Om. You cannot sleep. So there is another technique, and that is the Yogānidrā technique, that you can solve many, many problems: psychic problems, physical problems, family problems, your colleagues, etc., etc. If you can master this one level, second, third level, it is a dream we are dreaming. Somebody said, "I cannot dream," but they are dreaming, but they are not aware about this. When and how do you get out of this physical body? We go with the astral body. We feel in the astral body everything we are: eating, we are drinking, we are running. What do you want? Oh, tissue. Oh, what kind of issue do you have in this tissue? Thank you, that is very nice. So, that is our astral body going out. And the astral body is going out. What I am telling you is the Yoga-Nidrā subject. That we went already beyond Āyurveda, and we went already beyond Yoga, now Yoga-Nidrā is. So, now our dream. And in the dream, our astral body is going, and the astral body is coming out separate from between our thyroid and anāhata, between this, or from the neck, the joint where the neck and the shoulder is. From here, the astral body is going out. The astral body goes silently; your body is sleeping, so nicely and deep, and you are in Christ Church, and Christ Church, you visit your friends, and they had a wedding, they invited you, and you are there, and in the dream again you come, and morning you said, "Oh, I was dreaming there." There, or in the dream also, you cannot eat ice cream. That can happen, too. So now, the connection between our soul, life within us, and the astral body's soul convenes their consciousness in the astral body and physical body. So the connection is so deep. That only one deep connection can be the mother and child. The father loves the child also, as the mother loves everything, but still, the mother, because it is her own body, she fed the child in her body with her blood, her life. So this relation, mother and child, is very deep, unbelievable, and if we will understand this exactly, no one will be angry with the mother and grandmother. More deep, we will be happy and like this, but this subject is again different. So when something happens, immediately your dream is gone and you are with yourself. For example, a mosquito bites you. You dream very nicely, and the mosquito bites again. You wake up; the dream is gone so quickly. You are with your body, and so is the quick relation, the feeling of the child to the mother and the mother to the child. If we can awaken this awareness in our family again, our family situation will be very good. So, jāgrata, awake; suṣupta, sleeping; and svapna, dream. These are the three dreams. Now, you have to master the dream. Then you will see what a great miracle happens in your imagination, in your life, and many, many, many things. So this is Yoga Nidrā, which I am still talking about. So when you are in deep sleep and you dream, now in the dream we know all that we are dreaming. And we know somehow that my body is in Oakland. Only when I am with the astral body, or in dream, I am in the crash chairs. So you wake up, you come, wake up from the dream, open your eyes, look left and right, and close your eyes and continue the dream. You must read something. It is a training. It is a training. It is not that tomorrow will be immediately. After that, a few days, a few months, or a few years, every practice, practice... makes perfect. You are dreaming you are in Wellington. You wake up, you go to the bathroom, come back, sleep, and continue the dream. After some time, you wake up, dress yourself, and go around the house block. And come and dream. And one of my disciples, she followed this technique which I taught, and she lost her button from the coat. And in the dream, she woke up, she took that coat, and she checked everything, and she went walking around the house block, and she found the button, and she came back, and she put on the coat. In the evening, she knew that the butter was not there; it was lost. And in the morning, the butter was there because she did it at the level of her subconscious and conscious level when she woke up. And reality came. Otherwise, you think that you dream, and you go to your grandmother's house in another place, and then she is not at home, and you write a note: "Grandmom, I was here. Sorry, you were not there. I wanted to see you." And you leave the message there. The next day, you call your grandmother. "Did you find the message?" She said, "From whom? From where? I did not know." That was only a dream. Reality. So we cannot create the reality in the dream. But we can create that if we master three levels: awake, sleep, and dream. At that time, now what is happening is that we get one training, that mechanism within our body and our brain, that we can make corrections, many, many things in our life, all the sorrows, and we can proceed further into the higher level, and so is the yoga. Nidrā yoga means yoga or yogī, and nidrā means sleeping, so that is called the sleeping of a yogī, psychic sleep, and that you will get more energy. If you practice Yoga Nidrā for only 45 minutes or one hour, you will recharge the energy for five or six hours of sleep. That is a Yogā Nidrā. Others, many are doing Yoga Nidrā, relax and lie down and master. Instruction is given by the teacher, and sometimes a teacher, like me, I am so deep, and I am also sleeping. And then, sometimes I tell you, the truth is truth. I am so nervous. What instruction was I giving you? Because you slept, and I slept, and I forgot where I put you. And now, how will I get you out of it? But it is a self. I repeat again, so it might be my practice. I know where I am now, but for some minutes or some seconds, it sometimes is not pleasant. One master had a siddhi, a perfection. He was meditating, and one of his disciples was in the ocean with some boat, and it came very big, kind of hurricanes or something, and he was calling, praying to the master, "Master, please protect me, save me, save me." So the master tells his disciple, "I am going in my room to meditate, but Bhakta is in trouble, and I have to go and rescue him. Do not open the door, do not disturb me." So he went to sit in meditation, and with his astral body he went and saved his bhakta, brought him to the shore, and then he came back. But the master was going in such a hurry, now he said, "How to go in the physical body?" So many yogīs, or many people, remain in that between physical and astral for years and years, and thousands of years they can remain. But still, this soul is traveling there. Now, this master is going, and the disciple, he was also perfect because he had a good training from the master. So, the disciple with the astral body went and said, "Master, you left your body from the navel." And within no time, he came into the body. He came out from his room and said to his disciple, "Thank you, my child, my son, thank you." He said, "No, Master, no problem. I am sorry that I have to give you instruction." He said, "Yes, otherwise you do not know how long I will have been traveling." So the name of this master's disciple, that master gave him another name: Nabha Nābhājī Mahārāj. Nabha means the navel, the yogī of the navel. And such a big book exists in India, and then that book is completely whole detail written about that yogī, what happened, and that book is about four, five thousand years old. So there is a miracles, there is a techniques, but have to learn step by step, slowly, slowly. Do not hurry up. If you think that now I give you training and next year when I come you will be levitating in Yoga Nidrā, I doubt it. But I will give you something that you will release your tension or the stress. So there was a bhajan, a song from a master, a grandmaster. In the middle, you picture with a turban, you see Bhagavān's Dīp Nayan Mahāprabhujī. He wrote this Yoga Nidrā about in 1935. And this is a big story, long stories. If I translate, then it is too much, but we should practice now. Yogī jana kī yoga nidrā birala santa jana jānī hai. The sleep of the yogīs, only rare yogīs know what is the sleep of the yogī, the Yoga Nidrā. In that nidrā, the jagat is gone. In that sleep, the yogī is not sleeping, is awakened. For us, it is a night, and for that, it is a day. The sun rises in the sleep, in the night. Punī rātri me divas ugāve, so that he awakes the day in the night. It means in sleeping consciousness. He is awakening self into the cetanyā, which is the fourth level of consciousness. Jagratā, awaken, sleep, dream, and Chaitanya, awaken. And that awakening becomes Tri-Kāla-Darśī. Tri-Kāla-Darśī. Tri means the three, Kala means the time, and Darshi means now. This Tri-Kāla means past, present, and future. When we master this technique of Mahāprabhujī's Yoga-Nidrā-Kriyā, then it means that you can become a knower of the past, present, and future. At that time, your consciousness rises higher, you close your eyes, and you can see what is happening in that room. But as soon as you will use it for some of your miracles and this and that, again it will be closed. So there is a discipline, there are principles that do not apply to anyone who still has not reached that goal. Or do not tell someone good or bad, because you will harm, then you will lose your energy, your siddhi, your perfections. Otherwise, again, you are blocked there. So this is a fourth level: the awaken sleep, dream, and Chaitanya, complete awake. There is no sleep, no dream, nothing, Chaitanya. That is a great... that is called Trikāl Darśī. A knower of three: past, present, and future. So now we will have the first level of Yoga Nidrā. If you want to do, should we do? Okay, so have a good 12 minutes' rest. You can go somewhere. There are so much more rooms also here, and remove the chairs. Put your yoga mat and have a little rest. In 12 minutes, I will come back, so thank you. And webcast, it will be in Yoga Nidrā. It is a different, today's very high level of Yoga Nidrā. Therefore, it will be no webcast now. It will be evening webcast for everybody. Bless you all, dear bhaktas, wherever you are. Oṁ śāntiḥ śāntiḥ...