TV Channel

It is a beautiful day. It was beautiful in the sun, all the way from Vienna to here. For much of the journey, my plane was completely above the clouds and the mountains, so I was always in the sunshine. That is how it is. It is a great joy for me to see you all again—my sisters, brothers, and many friends. To those perhaps seeing me for the first time, I wish you all the best and welcome you to this yoga program. I have been here for many years; in two weeks, it will be 50 years in Europe for me. "Yoga in Daily Life" is now throughout the entire world. I have had to speak a little English everywhere, but from there, I have somewhat returned to my German language again. I was once on television here in Hamburg, and someone said, "You are a Viennese," because I have lived in Vienna for so long. I will try to use some English and German together, and perhaps a little bit of Hindi as well. Yes, my sister and my brother are here together. How are you? Coming from Hamburg? Born here? No, India. That is why I say... I have been here a long time, 20 or 25 years. I am 50 years old. So, nevertheless, I say congregation. Very good. She once met Standpark, has read, has very nice friends. She was there—what is her name? Anuradha. Oh, Anuradha. Then we met, Standpark. And she also immediately... Is she still in Punjab? Yes, where? Which one? High pursuit. Everyone is very highly alert. Very good, thank you. I believe so too. My brother was a Hindu. My father sings. And I respect all religions. Never speak ill of other religions. Religion is only one. Yes. But whatever you call it, that is okay. God is only one. Because all of us, we will depart; there is only one door. We can only go through this door; otherwise, it is not possible. Alright then, let us move to the other side. So, very good. I was here in Hamburg for many years. We have many friends, practitioners of yoga, very many. And at the moment, "Yoga in Daily Life" is all around the world with very, very many practitioners. "Yoga in daily life" means practicing every day. This is it. So, practice yoga every day. It is not a matter of this being the best or not the best. My yoga is the best, yours is good. Everything is good. But I have said, please practice every day, no matter how you have practiced, or whether you have a master, a guru, or a teacher. What they learned was certainly good. Everything was good. What was not good was ourselves. Yoga is very good, and we can practice as much as we are able. Yoga is a knowledge for the human body. Yoga is a knowledge for human consciousness. And yoga is not merely physical exercises or breathing exercises or meditation. There is much more. Yoga is as old as when Śiva himself came. There is one... Because some know everything I always say, and many of my friends are here, I would like to say a little about what Yoga is and, in general, how it came about. It comes from only one: Śūnyatā. The word is Śūnyatā. Śūnya means it is nothing at all. It is neither light nor darkness. It is completely different, yet nothing at all. This begins several thousands and thousands of Yugas ago. I find that very good. In Yoga or among the Indians, in philosophy, you can read everything about one minute, one second, half a second, and so on—month, years, etc. But who created time? God has not been given time. And neither have the animals. They don’t look at how many years we have now. Time has been given only to humans. But still, it exists. That is why it is said Ananta. Ananta means endless. We do not know how far. For example, we see the horizon. We all know the horizon. But because we want to reach the horizon, we cannot. The closer we come, it goes even further. And so, Ānanda is endless. Endless bliss. And within this Ānanda, there are five principles. These five, the two most important are the Endless Space and the consciousness. Our consciousness, all consciousness, or let us say Consciousness. How far, how much? Is consciousness in space, or is space in the conscious? We do not know that. But the two only live. And there, one gives... they become... they come... three principles are added to these two. Consciousness and space—endless, endless, endless. And between these two are three principles: harmony, balance, harmony between, balance between, and oneness. Maintaining perfect balance. That is also not visible. It is not visible. Now it comes. Everyone sees in the Vedas, which are the very first scriptures, the four Vedas. And in the Vedas it says, where there was no one at all: "Eko'ham bahusyāmi." "Eko'ham"—I am one. "I would now like to move into the multiple, I will become continuous into the more. Single, I will become... I am one and will multiply into many." How? Who? Where? No one is there. This is the origin of Yoga or the origin of life. No matter what life. Even our Earth was nothing back then. So, whatever living being it is, that is how it is described in the cosmological books. And there, "Eko'ham bahusyāmi"—I AM ONE, AND NOW I WILL MULTIPLY. Who speaks? Who says? No one is there. But is all of this still within us? In each of us, in every cell of our body. The same that still lives, what once was there: "Eko'ham bahusyāmi"—I am one, and I will multiply. In everything. But who, where, how? Now comes a question, a very common question that people often ask: Who came first, the chicken or the egg? If someone wants to crave something, then he says, "Yes Master, can you please tell me, who was it, the bird or the eggs?" Today we already have an answer here. And the answer is that the one who is "Eko'ham bahusyāmi"—I am one and all will be one. What is this? This is called, for those who wish to know, what God is. Here we have the divine appearance; however it may be, it is so. There is only the call of the Parabrahman, then the resonance begins. Resonance is the entire universe, the vibration throughout the whole universe, everywhere—only the call of the Parabrahman. Resonance is God. God is this resonance. Not any bodies—that is only resonance. And all of you, including myself, it is still the same in our body: this sound. And sound is in our heart, in every drop of our blood, everywhere we are. This is the one; this is the first. "I am one and multiply as many—I am one and multiply one." Now, who is that? I am one, I am many—and I am not the form of Parabrahman. God is the sound. There is always this vibration, the sound, like an embryo in the mother. That is it; the vibration is the first. A vibration is what a vibration is—the feeling, the understanding, the unity—and it comes together and becomes one. And the one becomes two, and two becomes one. And we go more and more, everything, including the plants. "I am the one great sage," then comes the Adho rūpa para. Now the second stage. And that is the Jyoti, the light. From these vibrations, Agni, fire. In this fire, the second principle arises: the light. You have an ocean here, right? Yes. And the ocean is very cold. But in reality, when you place your hand in for a while, it feels like burning, burning. Fire, Nāgarūpa Parabrahman, and the Light. And light is life. When no eyes truly see beyond, there is no more warmth in our bodies. We are finished. That is the second. "Eko'ham bahusyāmi." This is God’s Śiva. But still, he is not there. Then, it comes from the water. Water... Water is without water, we can no longer live. And so, water is a strong, a powerful force. Afterwards, the fourth is in the earth and the fifth in the end space. These are the five principles, and from these five principles comes what is called Degenade Rūpa, and we say Oṁ, Christians say Amen, and others continue to communicate further. But that is called resonance, the sound. We sing bhajans. We sing various songs, etc., in our language. How beautiful it is. And there is a sound, but a negative sound and a negative or positive sound. Both are within us. When we are angry, then we express that angry garment. When there is devotion, love, friendship, and so on, then we discuss so beautifully. Everyone is within our body, nowhere else. And so Śiva comes. "I am one and I shall become many." And it has five principles. It encompasses everything in the entire universe, in our world, and so forth. The yoga position... I wanted to show you an exercise. You cannot do anything; it will bring health. The dancing will begin... many problems, many problems. That is it. There are the partial ones and there are the great ones. Half of it is everything; we say, "Oh, this is everything." But yogis, when we practice... Many of you know nothing; some who always come with me also practice exercises and so on in other countries, there in seminars, so they have the knowledge. Yoga. I would like to speak to you about yoga. It is not just one leg up and down. But it exists within. Without it, we cannot live either. And what I am saying, that will be our 70 percent. I can say for sure, then there will be no disease. If someone has the Lord, something will return, slowly, slowly it goes back. Many, many illnesses—and this is not medicine, it is not medicine at all, it is nothing; it is a medicine from our own body. When we do, we practice, we receive. If we do not practice, we do not receive. There is more to Yoga. Yoga has not yet arrived. But I know what I am giving, and that is Hamburg, right? Ocean, ocean, let it be. To Rūpa Parabrahman. I am still small for a while. Small, small,... small. You will be singing soon during the church service, on the Christian day, right? Christmas. It is beautiful to say that. So, good. In our... I will now come to the human body. All life is God’s light. All, each one, be blessed. Whether human or other animals. Everyone is blissful, but the body and the other things—we will come to those later. The human body—how many bodies do we have? Like buttons, and many, many things. Now we have our... Our spine, our spine—we are not so aware, and the people who practice play exactly from below and this and that. God says, "Oh, oh my child, oh." But still, we do so many exercises in this circus with the spine, okay. In our spines, from the bottom up to our head here, the cakras appear. Surely you know; many perhaps do not know fully, but those who practice Kuṇḍalinī Yoga do. There are many yogas: Kuṇḍalinī Yoga, Haṭha Yoga, Jñāna Yoga, Bhakti Yoga, many, many, many yogas. But everything is a yoga. And along our spine, there are six cakras, seven. And that is a kind of knowledge. Just one cakra—if I have a cakra speaker, exactly the whole thing—then I need a good weekend. Cakra means one, but this cakra comes from resonance. And so, when the sun, sunlight, it does not come directly, it goes like this. When the solar sequence comes directly to us, we will die. Everything in the entire universe, everything is completely round. Water is also round. In this one, in my hand, there are an incredible number. One day, be a different sphere. And so is our entire body. Entire body, cakra. We have cakras in our body from toes to head and from head to toes. There are the first cakras in the soles of the feet. Soles of the feet. Then from our ankle to our knees is vegetative. And from vegetation, our hips—hips are animals. And then between animals, and this comes from the human, up to our child, and from here comes the human end. Above is the divine, everything we need. This is the level where animals, the earth, vegetation, animals, humans, and the spiritual and divine exist. This is our cakra, step by step. When we walk barefoot and without support on the earth for just five minutes... Someday, when the earth is no longer there or it is cold and so on, then one places a little earth in a small basket in our home, sit on it a little, stand, stand, move, five minutes. We see that from the brain to the head, a beautiful, beautiful feeling flows all day long from there. Vegetation and so on, I won’t go on further, otherwise it would be... Other cakras, where the animals from our knees to the hip joint are, there the animal and human have come together. And there are the cakras; there is Śiva. This is Gaṇeśa. It has significance. And there it begins. This is the Maṇipūra-cakra, the Mūlādhāra-cakra. I would have needed once. Then Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Śāstra. These are the cakras. There lies our everything, all that we desire. Everything we wish for is in there. So, this cakra has—every cakra has, how do you say, a lotus. We say lotus. And these are the lotus petals. And these plates, there are one, four, then ten, six, then ten, then sixteen, and so on, and so forth. These are the Cakras. And each Cakra—what do you call it? Petal. Petal. And there is a letter. Maṇipūra consists of ten cakras. These are ten letters. One is called the Bīja-Mantra. Bīja-Mantra and others, all mantras—that is power, energy, everything that we need. So, this is very, very important for our bodies; our whole life will become completely different, happy, much, everything like that. And so, these 52 letters are in the Sanskrit language. Exactly what is in this Maṇipūra-cakra. And so, the Sanskrit language is very important for people, as it activates both hemispheres when one speaks Sanskrit, whether in sleep, in dreams, in speaking, singing, etc. This, which we have throughout our entire body. I will now demonstrate the technique. This is a bit of a... as I said, it was only spoken. Now practice. Would you like to practice? That is, yes. I said, as I said, these are cherries, cherries. The cherries hang, the cherries hang, the cherries hang. Yes, very good, very beautiful. But not yet in the mouth. So, I have said and spoken much, but now let us do it here, okay? Please sit up straight and now we will... Okay, so, you should not lose anything. Don’t lose it; this is what I’m telling you. It is like this: Yoga is very important. This is take it or leave it. Practice or lose it. So we don’t want to lose it. These 52 stacks. What is important in these? So please, if you wish, place one of these four trees initially on the navel. Do not press, not at all, just like that. Now, whatever I say, you should immediately say as well. But look, what moves or nothing on the navel, okay? Thank you. Really. Very good. Are you here? Well. Very good. Are you hungry? No. We have eaten. We are drinking. All is well. All is well. Let’s go. Let’s go. What does it say here? Navel. It is the navel, the soul. The soul enters the cosmic, through the water and so forth, coming to the mother’s welfare. And from the navel, the soul binds again to the next; so it begins from the navel, and later the brain as well. It comes from the spinal column and beyond, as we all know; I don’t need to say that. So, again, Hamburg, nice? Cold? No. It’s beautiful. It’s beautiful. Completely perfect. It’s quite cool. You can ride a bike with it. I have ridden a bicycle so many times. Yes? Have you? Okay, thank you. Now I will speak about the alphabet, okay? So, it will be like this: the tongue must not move at all. And we are not to control anything. The tongue by itself. We leave that to the dead. Also, the navel will not move. Very easy; we will sing, okay? Not too long. The first letter that moves our navel is the tongue. Look, okay? Focus. The second stage is the heart. Right here at the heart. Heart. First Ö, the letter Ö, you say Ö, Ö. Second, the scar is calm, the tongue is calm; it will cleanse our energy from our whole being, the scar and the underlying scar, and then guide again. So, the third. The rings on our lips are automatically reported. Now we say A, then we see U. There are many rings. But the tongue is still not moving. And this comes to the blade here. Here where one sings. One here, the other here sings. So, and the fourth. These are four. So, from here. It clearly passes through our ears, noses. Completely and also from here. Now please give a hand here. None, not too strong, too strong, but just like that. And we will sing it now. Now, I will sing first, okay? And then afterwards you. This is the real, true, and very beautiful thing for our practices. Up here, it is a sound. And the sound is throughout our entire map. So, let’s do it now. Three times, okay? Not perfectly formed. You only pretended. No. When I was little, sometimes I used to do that. Amṛtā, eleven times every day before breakfast. At noon, whenever possible. Three times, and so within a month. What happens to your health? And many of these headaches, depressions, many, many are alleviated by these exercises. Yes, once again. Very good. Once a week, or whenever you come here, practicing all together would be very beautiful. Now comes five, and I want to show you this, then I will not show you any more. Okay? So, we have five bodies. This is called Annamaya Kośa. We have five bodies. Five elements, as I have said. And so, we all have five bodies. The first body is Annamaya Kośa. Annamaya Kośa means our physical body, where we also take food, water, and so on. This is our physical body. Annamaya Kośa, Prāṇamaya Kośa. After that comes the prāṇa. Prāṇa means energy. Energy comes. Without energy, the body cannot do anything further. Without the body, energy cannot progress further. We should have an energy. Annamaya Kośa, Prāṇamaya Kośa. When these two come together, then comes Manomaya Kośa, our mind—our body, our energy, and our body, our mind, mental. And the mind is very strong and very fast. Fourth is Vijñānamaya Kośa, Knowledge. Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa. And then comes the Ānandamaya Kośa. Ānanda means bliss. So I did not say more; it is quite clear: body, energy, our mind, our knowledge, and our bliss. Thus, yoga practice brings forth our A-H-U-M. This is Brahmrī Prāṇāyāma. So, let’s count once, please. ... or depression, depression. Then you position the hand like the cobra. Close your ears. And now we will... ... Ānandamaya Kośa, our energy. Manomaya Kośa, our mind. Vijñānamaya Kośa, our consciousness, knowledge. And Ānandamaya Kośa, bliss. This is truly entering into Yoga. And afterwards, of course, this is important—we need our body. The body is not everything, but everything is nothing without the body. So be certain. If you have any questions about yoga, if not, then all the best.