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Part 1: The Science of the Human: Achieving Oneness with the Cosmic One Namo Śivāya. Oṁ namaḥ Śivāya. Oṁ namaḥ Śivāya.... Oṁ hara hara bhava. The science of the human is how to achieve becoming one with the Cosmic One. Most people are thinking, "I want to go to Svarga." In Christianity, they say heaven, or Svarga. Our good deeds—what do good deeds mean? They mean we should not torture, give trouble, or give pain to any creatures. Oh human, you were with the animals. You had knowledge. Which kind of knowledge? To eat something. It doesn’t matter what: animals, living animals, fruits, trees, different kinds of creatures from the water, on the ground, flying, etc., animals to animals. Therefore, it is said, if we believe in God—now God is very hard to know. If God is in the human form, then we said it. Is a human if it is in a form of the fire? It is a fire. How should God appear so that all can accept? So, like this, all animals are to the animals, and therefore they will torture themselves with the creatures. The snake is eating the frog, and the frog is eating a little ant or a fly, and the fly is eating the ant. Jīva jīva bhakṣate. Jīva jīva bhakṣate. Jīva means the living being, so jīva jīva bhakṣate: this one creature is killing and eating others. It is said that in this creation on our globe, Jalachara, Thalchara, and Navachara—creatures in the water, on the earth, and in the air—they are all living. Before, where there was no earth, no water, and one day it will happen: everything will disappear completely. But what is Śiva? Who is Śiva? We don’t know. And Śiva is not there. What is that? So there is, it’s called the space. Empty space, space. And within that, in our human thinking, is like the consciousness, the conscious. But the conscious can’t do anything. He can’t do anything, has no wish, and the rest is only like dead materials. But also, I don’t know where. Therefore, it’s coming. There are five principles or five things. One is the space. Nothing. Only space and space, and nothing there. But nothing means there is one thing that is something. And the second is that conscious, Chetan. Conscious means chetan. Chetan means awakened. But chetan ke ichhā nahī. Chetan, who is chetan? Awakened, conscious. But he has no desire. Why should I do? Ānanda. Ānanda. And the space? So it is said. Icchā. That conscious. Chetan. Chetan ke ichchā nahī. The chetan means awakened, alert, everything. But it is only conscious. Have no desire to do anything. And jara se kush nahī hoī. Jara means dead material. It can’t do anything. There are two: that space, and in that space, we can say, the awakened. So, how to create this between? That is a very big question. Sometimes people are asking you questions to make a joke, or to put someone a question, and this person will not be able to give the question, to answer. Today, you will get an answer, okay? That answer you will get, which no one can say. And it is said, this is a bird and this is an egg, good? Now, when people are asking us, was the egg before or the bird before? And that said, come today together, all right? So, the Chetan, Chetan, you know, Chetan means alert, awaken, pure, clear. Everything enjoyed is that ignorance, etc. So, is the conscious in the space, or the space is in the conscious? If the egg is conscious, or the space is the egg, which one? This is also one big, big... big question on this, but a yogī, according to this, can clear up everything from that time. Now the space is separate, then the awareness or the consciousness is there. Between these two, we can’t see that. Everything, there is nothing, but there are three principles. The balance. Now there is a balance between both the conscious and the space. Balance. If balance is not there, we will die. If there is no balance, or balance is getting down, we will become angry, or, no, sorry, not angry, the ill eyes will go, heart will go, this, this, that. Balance, and in this balance, it is awakening within inside, and from that is coming the sound. So there are three principles. Within who? Space and consciousness. There is one called between this is that resonance, and the whole universe, everything, space, we don’t know how far it is. But there is a balance, and which is a balance is called the space in that the sound resonance, and what is that resonance is Śiva. But Śiva also doesn’t know where and how it will be, so from that this resonance we call not the roof of Para Brahma, that Para Brahma which is the conscious in. The space, and that is not the roof of the resonance. And resonance is in our... for each and every cell of our body, each and every hair on our body is this resonance. Everything in this plant is resonance everywhere. Therefore, it is at the very beginning: who is the who? And therefore it is said, "Eko’ham," I am one, and now I will multiply. I am one, and now I will multiply through how and who. Resonance, sound, and from this sound is like waves over the water. When we put one stone in this lake, there is like one disk, and going one after the other. One after other, one after other, the waves are going in the sound. But how and who? Who is that? He doesn’t know. But there is a sound, so everything is out of the sound. From that is coming life, and that life is the light. First is the light, and light means life, and life is the light. That is called the Prakāś. Prakāśa puñja amṛta ke sāgara dīpa, Hari Mahā Dhani hai. Holy Gurujī wrote a beautiful bhajan on this subject. So that light, Prakāśa. After the Prakāśa, which we call Agni Deva. Agni Deva Namaha. First comes the light, and from the light then comes the vibration. And that vibration is the oneness coming. And there, in both, it is as a Śiva. There is coming two principles now; we can say male and female. And male and female, it is in this part, other. On the side of this, it is you will see that only the Shiva, the left is the masculine and the right is the feminine. This both principle is in one. Now, it doesn’t matter who is who. All creatures, we have both in our body. The feelings of the men and women. More feelings, more energy is in the female, in the masculine, in the female. And the female’s energy is more in the masculine. The man is into the woman, and the woman is towards. And that’s always the female attacking more towards the man, because her feeling is more in his body. It means more power there. And he has entered the female, and that is attacking all the time, all the time, all the time. And so, both together are coming as Śiva and Śakti. And so, the Śiva coming, what? Sound. And from sound, na, the rūpa, Para-Brahma. And so the para-brahma is coming through this part. And therefore, the egg and the bird are in one of the Swayambhū. Who? Swayambhū. Now you know? You can give the angel, yes? Without a bird, there will be no egg coming. And without an egg, the birds cannot come. But from where is that? It means in one, into the Shiva-Shakti, Shiva. Namah Śivāya. Namah Śivāya. That is one of the highest parts in the whole universe. Even the stars, moon, sun, our planet, water, etc. Yesterday we were speaking, this time, about the five elements. Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Which I told you, and you know. Again, I can repeat: the body of the nourishment, the body of the energy, the body of the mind, the body of the knowledge, and the body of the ānanda, comfort, peace, comfort. And this will disappear. Nothing will happen. But all elements will go into the elements. Again, water will go into water. Fire into the fire, air into the air, and earth into the earth, and the rest is what we call the Ānanda. So, in this way, we are not dying, we don’t die. We are separating, yes. So, who is dying? Nothing dies, and when you... Die, maybe you will grow into the coconut. So now the coconut will grow, and you are in the coconut, yes. And we will eat again coconut, and it will come again to a different form. So really, it is... Into the tomatoes, you are. You put your tomatoes with a different intent. It comes from the earth again, this and grow in that. We are coming and going. We are coming and going. It takes the time, and in, in... In this coconut, they are all five elements. It’s a life, it is a life, and this life again will go into us. So the animal will eat. Animal water also has life, and other creatures. We want to make the earth, we want to make... Who said cosmic parliament, cosmic? And so it came there, Śiva gave it to Viṣṇu and Brahmā, and this. So what is the duty of the Brahmā? Brahma is the creator. Brahma is the creator. He is the creator of everything. Vishnu is only protection. He is taking care of everything through the five elements. And so, Vishnu is that, is a fire. Everything comes through the fire. But fire cannot remain without water. So fire is in the water. Fire is in the water. If there is no water, fire cannot exist. Life. Jīva. Jīvā is the fire, and Śivā is the creator, which comes from the very beginning and so on. These three, the trinity, have the duties. So now they are bringing life on the earth, but what? So all souls on the earth are like a stone, all lying there, and lying there will become a mountain. So, well said, all are coming on the earth, but how will they move further? All are lying there. Then comes the same Vishnu. He comes himself, or that’s what is called, the other comes, a form of the god, and that said, "I will make them moving." But who said that this is okay? I will, I... Will find it, so he said, "I will make them movement." Say, "How will I?" And that he said, "I will give hunger, hunger." And, "How will you bring the hunger?" Said, "I will put the fire in the mouth, in the stomach." So, how many fires we have? Many, many. Different kinds of fire, and one fire is called jāṭharāgni. Jāṭharāgni... Is a fire in the stomach. I am hungry, hungry, mother, I am so hungry, mother, I am so hungry. Little baby cry, cry, fire in the stomach and giving. So said, so you will give the hunger, but what should they eat? Then it says, "Jīva jīva bhakṣate." There is nothing to eat, but it is, the life will eat the life. Maybe now Chinese are still doing the same thing, eating all animals as it is. Jeeva jeeva bhakṣate. Life eats life. My God. What will happen then? How will we come out from this stomach? Everyone is eating us. Strong one eats the weak one. Then one more said. And that is called human, so human will not eat. Any other creatures, only that, of course, they will take the water. The water is also life, but still not that cruel things. And the fruits, this coconut, it falls down, and that’s why we can drink and we can eat apple fruits. Everything’s, then it... It is said, "What is a more?" Then it is said, "According to Āyurveda, we eat either the plant which only grows once and then dies, so that we can take the roots, the leaves, and the stick of this one plant." That’s called... The second is from those trees. We can take the leaves, but the trees will not die. So, Vanaspati, that’s called Vanaspati from the name of the Āyurveda. Oh man, you can have milk, mother’s milk. That’s why it gave the one mother. So, because now you will give birth, but what will this child eat? And therefore, the mother has milk for the child. But only if there is the feeling of love for the child can milk come from the breast. Otherwise, you can cut the breast; there is not one drop of milk. How is this milk changing inside? That is called the Shiva-Shakti milk. We are coming so far and far and far. Therefore, O human, if you want to come back again to this cosmic self, Then no ahimsa, ahimsa,... and ahimsa. Hiṃsā is a cruelty, killing this, that, even the plant we should not destroy. We should not, everything, only when we need it, so that’s called cruelty. So hiṃsā is a cruelty, and ahiṃsā, ahiṃsā means no cruelties, don’t kill anyone. And it is said also in the Bible, "Thou shall not kill." Now they said, "Yes, we don’t." Jesus said, "Don’t kill the humans," that’s all. Did he say it like this? And now even we are making the weapons. They said, "Yes." Jesus said, "Don’t kill." But you can make the weapons, and we are giving further, so this is a cruelty again in the world. Ahimsā paramo dharma, ahimsā paramo dharma. Ahimsā, non-violence, is the highest principle in this to come to the cosmic self in the Quran, someone have told, "I could not read that letters," and we had one conference, and everyone was talking about their religion, and he said that in Quran is that if you kill one human, you kill the whole humanity. Do you follow this? How is it going now? How do we follow this? How holy books are this and that? So, humans are born for ahiṃsā, non-violence, non-violence. And then, so in the body of the humans, how is it we are coming now? These are the chakras there, and we have many, many chakras in the body, everywhere, in many, many cells everywhere. But we can say the chakras in the foot soles, and in the foot soles there... There are so many chakras, and this is the earth chakra. In yogic techniques and for yogīs, it is said to walk barefoot on the earth for at least 10 to 20 minutes. But we don’t have earth on the 10th floor. Why should we step there? Still, you can step on it with our foot soles on the ground. And if we, for 10 minutes, 20 minutes, half an hour, work with the earth with the hands. Standing on the earth, sitting there, and helping with the earth. There is the 10th floor, the 5th floor, there is no earth. Yes. You have some pot where you are making some kind of plants. Work with that, clean this, that they will be very happy, and you will do nice and give good water and this and that. Touch the earth, touch every day with your hand, and it is said, someone who wrote that puts all in the palm which we touch. Earth is Mother Earth, and this person will not, cannot be really, definitely complete. But still, it is said the cancer will not attack you. Cancer is in our body, but it is not negative. So touch the Earth, touch the Earth every day, and this is very, very important, very, very... after the... From the foot soles, we are coming from this, and the ankle joint till the knee, and this is all. This plant is called the plant chakras. All this about anything which is growing, if you will help with your earth in the foot soles and palms, and... Touch the plants more, and you will not have a problem with your knees. Try it. If you really have these problems, go into the earth, walk in the mud, and this and that. It will become a little better, better. Therefore, you have in the... Australia and in many other countries, and look, the big, big city called over here, there’s many, many big, big parks. You see, here’s a big park in Maryland, and children, you know, every little child when she’s there, you send them, they will run and. Work on it? No, mostly children, yeah, sitting. They don’t care; they will sit on it and this and that. It is in nature. Still, the child has that nature in this. That is another one. And from the knees till the hip joints is the animal’s chakra. All kinds of animals, which are movable, flying, these and etc., all so this is animals’ chakras, many, many chakras, till our, our end of the spinal column, there is this, and there it is said the Gaṇeśa Bhagavān, Gaṇeśa is sitting on the end. Of the spinal column down, that is Mūlhu. In Mūlhu, chakra. And there is an elephant. And this elephant has seven trunks. Meditate, you will see, maybe. I saw so many elephants, but I didn’t see even two trunks of an elephant. But why did the yogīs say this? I should tell you now. So you see that in this chakra, can you please open it? Open it, please. Yes, oh, there it is, very near. Thank you, okay, very good. So, do you see the end of the chakra? It’s an elephant. This is the border between the animals and humans. There is like this, so in Nepal there is a very ancient, very, very many. There is called Pāśupati Śiva. Paśu means animal, and pati means the humans. There is between, and that is a Śiva. Therefore, the Śiva principle—I am not saying that this Śiva and that Śiva, like this Śiva, okay—but it is the energy principle. So Śiva is balancing on this earth, protecting and helping, and controlling the negative. The divine is also protecting and taking care of both parts, so both sides have to be balanced. Life is life and death, and between is that principle of Śiva. And therefore, Gaṇeśa is there, and the elephant is also the symbol of Gaṇeśa. Now, what do I say? I am said this: techniques of the kuṇḍalinī yoga. In this, the seven trunks, and now this is for the humans, the balance of the humans. There it is called saptadhātu. Sapta means seven, and dhātu means the elements in our body. The seven different kinds of elements in our body should be. Iron, gold, everything, what we call, there are seven in our body. When something is missing, then we are ill. Our balance is gone. So it is Ganesha that keeps the balance of all this, what we have in our body. And that’s why it’s called the trunk, seven trunks. In the book of our Kundalini Yoga, do you have it here? You, I mean, Mohammed Pochke, you sit down. Have you a book with you or not? You have the book of the chakras? Then look inside. There are seven elements written, and which are the seven elements inside? That you will know exactly what it means. So there are no snakes, there is no elephant, there is nothing, but these are the symbols toward this and this, the trunks of the elephant which are distributing into our nerves and through the glands and then into the whole body. So be healthy, be healthy. Then you have to go through this earth, nature, animals, and human consciousness: what humans should do and what humans should not do. Do not kill anyone. This is the first point. So this is the mūlādhāra, the mūla. Mūla means the roots, and that is where the human consciousness begins further, in this what we are saying. So, okay? No, that’s all. Like this, there are seven chakras, which you see, everything is very clear, you see, no? Who cannot see? Take your glasses, okay. So I am not talking today about kuṇḍalinī, but what I want to tell is something: the kuṇḍalinī has to come, and kuṇḍalinī is different. We can talk about all the cakras. Finally, it is liberated into the consciousness, and where Śiva is living, there. There is. Can we open where Shiva and Shakti are together? Now you see, one into one, Śiva-Śakti, and Śiva is the consciousness, and Śakti is the energy. Energy is in our body so that we are in oneness. One is finished tomorrow, maybe tomorrow we are still here, continue tomorrow. Now, there is one beautiful, beautiful prayer, or what we call the bhajan. It can be a bhajan and can be the... Prayer, and that can be here from this prayer. Sorry. And this is a book, Līlā Amṛt, of Bhagavān Śrī Dīp Nārāyaṇa and Mahāprabhujī. And Mahāprabhujī’s disciples, many, and I think tomorrow I will speak about the Alagpurījī. And so, one of the disciples of Mahāprabhujī is called Swami Śivānanda. And there is a Khatu, there are two villages, Baḍīkāṭu and Choṭīkāṭu. And one king from the Chotikatu, he became the disciple of Mahāprabhujī, and then his name was Śivānanda. And Śivānanda, he wrote something, his prayer, something here. I will not find out now, but I will not tell everything, but I will tell only a glimpse of it, and that is now very nice. Part 2: The Oneness of the Soul and the Science of Sound It is great, and within this one line, there is something unbelievable. Everything is there. Many of you know this, but I will say to you now something: "Prabhu chara chara ki nabh rupa vyāpo sathāpo vimal chetan ātmā." Very good, very good. So now, you don't have just one soul? Oh my God, you say "my soul," but you do not have one soul in your body. How many cells are there? How many cells are in our body? And each cell has that soul, that life. Leaving the whole body aside, each and every piece of skin has life on it. So all together is one Ātmā, and this one Ātmā is complete, very, very much. Śrī Guru Ātmā, Paramātmā, Mahātmā, Puruṣottama, etc. I asked the holy Gurujī one day. I said, "Gurujī, can you?" And then Gurujī spoke a little glimpse. He told something, and he said, "Now you know." Get up. And so, from Gurujī. The whole prayer is so beautiful. There is nothing you need to do other than this, if you have that inclination. So now, which soul of your body is positive and negative? Which soul is going out, but still all souls are inside? How is your jīva going? Everything is jīva, it is there, and how long does it remain in us? Now, it is said that in Australia, already about ten or twelve years ago, I think, they were researching and researching about the Aboriginal people of Australia. Because China said it is ours, and they said from there and this and that, you see. And finally, the scientists found that all this in Australia was leaving the people before the British came. There was all. They found the end of it as from India. And how did they come? They were searching and searching, and from where? South India. And then, South India, because the Indian Ocean was called the Mahāśiv Ocean or something. So they are still there. So they were coming with the water or this, they came, it differentiated, separated, but they are turned on this land of what we call now Australia. Second, they have some kind of feelings. So first, South Indian, you will see them making the white tilak like this, like this, like that, like here. Yes or no? And Aboriginals, they are still doing the same thing. It is something that is in it. So many things. So it is this. This ends in this is from India now. Yes or no, but we will say yes or we will say no, it doesn’t matter. But it is said these cells of the cell, going, they will not die. It will not die. Your father is going, but your mother is inside, and it will go. How many cells are there? Jīva. One Jīva is the queen of the bee. And how many bees are there? Thousands of these, and one is inside the mother or the queen. So similarly, our ātmā, the one, but all is within us. So the date, what we say we die, we die at that time, all cells, the life going with it. What will happen then? It is not dead yet. What? All elements go into the elements. Water will go into the water. Air will go into the air. Fire will go into the fire. Earth will go into the earth. And so life is there. Life is life. And therefore what Śivānandajī said: "Śrī Guru Ātmā Parama Ho Māta Puruṣottama." So Puruṣa, Puruṣa means the humans, and so that finally entering this soul as a human, Puruṣottama. And Puruṣottama, Puruṣa means humans. And the highest one is that, like you, we all are really, we are puruṣottam. We are not eating these dead bodies, this, that, that. And therefore, again it comes to this point: what you should eat and what you should not eat. So this bhajan is a very beautiful one, if I translate, but my subject is different. Sometimes, I always have to bring it new again. So, this is a... what is the second further? "Nabha roop vyāp." Nabha. You know what is a nabha? No, no. Nabha is the sky. Sky. Nabha. Nabha rūp vyāp. So what is a Vimal? This is a Vimal, pure sky, clear sky. How great saints are writing some bhajans, poems, etc. Great! Only this listening. And there, Lalanānjī have prayers, Gurujī have made prayers, Brahmanānjī have made prayers, Śivanānjī have made. All sadhus who have self-realized are coming from the heart. And that is very holy, Gurujī’s bhajans you can’t imagine. That’s it. So, it is like this. Let’s go further, because time is going. My time is finished, but I give you more extra, okay? Now, there is coming the... sometimes I’m listening from the televisions or something, scientists. There are many scientists. I’m not a scientist, I’m a yogī. So, yogīs above. The scientists, and so the scientists, they are talking about researching. There was a search by yogīs, but humans said, "We would like to research." Search is there. It is there, but we don’t accept. Therefore, we research. That’s called the research, and that’s why, therefore, this research said something, the science. The science, it means there is, what you call, in the research, it has the sense. So, research, we are researching again, and there is a science in it, which is our body, etc., etc. Modern science is definitely very good. I would not say it is bad; it is very good. Yogis had the science that I am sitting here. And Yogī Mahārāj sitting in his house, and I am taking in meditation, so what will you do now? And he said, "Okay, I will come tomorrow that time." And his wife said, "What are you talking?" So yes, so yogic, and that’s why, you know, we got telephone, tele, and this. Tele is with the masters, Guru Kutu Guru, and this, but now is different. It’s okay. So, telephone into this, and who made the telephone? Who? The telephone. Telephone is done, the Hungarian. And Hungarian language said, when you have said, you said, "Hello." And he said, "Yes, hello, how are you? What means the ’hello’? And in the Hungarian world, ’hello’ means, ’Please tell, can you hear? Can you hear? Do you hear me?’ Hello, Hungarian said, ’Do you hear this?’ And the language, the television has... Been researched from the Hungarian, there’s one city in Hungary, it is not very big. And how many, how many are, how many in second? How many they got the Nobel Prize? Yeah, about seven or eight, nine in that. So, Hungarians are there, yes, and the Hungarians, they came in Second World. First World War and Second World War, they came to the different parts of the world, and they are the great. They have a good brain, so go to Hungary. The word "Hungary" is "hungry," but it is not, anyhow. Sorry, sometimes should be a little bit joke between, but that is a. Real joke: Hungarian, they made words and listening telephone, you know? "Do you hear me? Hello, hello," means, "Do you hear me? Thank you." So, in this both hemisphere of our brain, in Austria, and one is big, very nice city is called the Salzburg. And in Salzburg, there was one scientist, a scientist that is my disciple. And he is a scientist about the language, and which language is the where and how, and this I don’t want to tell all. But he said the research about the language is that when you speak, you write, you sing, you play, you sleep, you dream, etc. In every action of your brain, from both hemispheres, then is the best language. Then they research many, many other languages. They cannot utilize both brains at the same time. And so, that’s why we call it the Sanskrit language. Sanskrit language is known as the mother language of all. And the Latin also has this. But he said in one part, I don’t know, he had forgotten me, it was missing, otherwise that. The third is a Parsi language. In the Parsi language, there are also the same roots and same things, like in Sanskrit. And the fourth was the Western science. And music comes from where? Greek and in the Greek, so these are the four languages which are in this dream, sleep, awakening, singing, speaking, and musicking. It is in both hemispheres. That is a real yogī, and that is the science of yoga. This is the second, again. So, we are in this part now. What is happening? Therefore, how many letters of the language or alphabet? How many do you have in your English? 26, and in Sanskrit it is 52. It’s okay, the British want to use less paper, Indians more paper, anyhow. So these letters, now these letters are here. If you go into these chakras in the bodies. I did not count it: foot soles, and the ankle joints, and the knees, thighs, spine column from the bottom till the top, and then the whole body. That is the science of yoga. What we are talking about is the science of yoga, not asanas and not prānāyāmas. Still, you don’t know, and that’s why I am fighting. Not. I’m not fighting, but I’m telling. Now they made a yoga. Indians, I’m so angry always. Inviting me to the conference. We are in the conference. Now, there will be a conference. And Indians, they want to make a... no, no. They want to become the Olympic. Yoga in the Olympics. And when you go to the Indian, Indian ambassador, they are coming, getting the yoga teachers from India. And I can, my God, they don’t know a teacher, they are not a yogī. If you do yoga, you should make it a yoga. And that’s why it is really, it is not my, my, my ego, but Yoga in Daily Life, in the whole world it is said they are now spreading also themselves without me, that yoga and their life is the science of yoga. We have here a little less, but I have all in all active 2,500 Yoga in Daily Life teachers, and now they said. The Indian yoga, they would like to say that we should become their members, so I said, "You become a member of us." So, let’s say we go further. Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ... Namaḥ Śivāya. Om Arahaṅ Bho Namaḥ Śivāya. Om Arahaṅ Bho Namaḥ Śivāya. Om Namaḥ Śivāya. Om Namaḥ Śivāya.... Shiva will fulfill all your desires, yes. If someone can’t get a wife, ask Śiva. Shiva said, "Okay, I will ask Parvati, don’t worry." Yes, and if you don’t get a husband, then Pārvatī will talk to Śiva. Shiva said, "It is your duty, not my duty." Yes, this is oneness, peace, harmony, understanding, balance. This, otherwise, don’t marry. Don’t marry. Whole life will be so many problems. Or a few weeks, or a few months, or a few years, and then again what? And then again what? And again what? Wait and concentrate. It will come. That when it will come, that divine consciousness in you, that is in you, not from outside. Your husband will... Come from inside, not from outside. Or your wife will come from inside, not from the other side. You are within that in one race, yes. Otherwise, better not. Okay, so further about the alphabet, all right? I think some still, my brain... Is okay? No, I don’t forget. I’m coming, and then again I’m coming to that point. That’s right. Okay, so now this alphabet, how is it in our alphabet, in our brain? And now, how are we meditating now? And how will we now? This is a very... I don’t teach too. Much, but I think for you people I am teaching, and when I’m teaching to you, but there are some sitting in different parts of the world, they say, "Swāmījī is secretly teaching them," but they are listening, everybody. Okay, thank you. So this is that. What I want to tell now is this: how the beginning of your soul, the beginning of your life, and that is again what we said: Śrī Guru, Ātmā, Paramātmā, Homa, Ātmā, Puruṣottama, etc., complete into that oneness, one soul. But this one soul is not the one; it is complete. And so it’s coming from the space, Brahmaloka. Yes, when you are so far, then you That’s why you became human. From that, it comes in the written, in the books, in the Upaniṣads, and that entering from the space, air, water, And through the water on this earth, in the different plants, etc., and from that comes the seed, and from the seed comes our body. Mother and father. So that seed which is coming, the air, you don’t know anywhere, but it comes to the mother’s body. That time is mother, and of others, it is the point is that it’s like a nothing, something touchable, but light is like coming, and that is the mother is only, no one else, in mother’s nābhi. The navel, that is our soul, is here. Yes, in the brain are the many things; eyes are many things, this and that. But what we call it is in the nābhi, the navel. There is one, one very nice book I have heard. There was one master; he was living maybe two, three centuries ago. Etc., and he was a master, and he could go from his astral body outside and he could come inside. It is a truth. There are in the Himalayas that maybe someone is coming above me, and they say, "Hey, what are you talking? Nonsense?" I say, "No, Master, no, no." He said, "Okay, I came to bless you." Who knows where he’s coming from? We have belief. You believe in your dream, in your sleep, in your eating, drinking, washing. Everywhere is that way which is taking care of us. So there was this guru, very great, a big book, and he was sitting there. And he had one disciple. The disciple is also very powerful. To become a disciple is not easy. There is everything you have. Don’t say no. I can’t, I will not. No, okay, so I mean you will not. Yes, this is, there is, you know that it is. It is a morning about the song, even I beyond the sky. Our what was I? Go far, far, then stars, but my Lord, I will be dying. That is so, Gurujī was. Sitting there, a disciple is coming and bringing a little fruit or something, or may not be. I was not there, but I can tell something. So Gurujī said, Gurujī said to his disciple, "My son," we say disciple, "my son, my daughter, my son, I am going in." My cave, my little house, close the door and don’t disturb, and don’t open for anyone. Okay, Gurudev, but what can I do? I am going because on the ocean, in the sea, My one disciple is suffering. He will die. He will fall in the ocean, how? Don’t look from his boat. And in the boat, the disciple is praying to Gurudev. My Gurudev, if you are a Gurujī, then please save me. And where was the master? And where is far the ocean? So he said, "I have to help my disciple," and he went. And he brought his disciple out of the ocean. And then Gurujī came again. From what? Astral body. There is a big, thick book; you can read that. I can bring you that. So he brought him out and said, "My son, okay, you are now safe." And he again comes, but what happens? That he is Gurujī’s moving around the house, but he cannot come in because he went so quickly, and he forgot how he came out of the body. That’s why you all are practicing yoga, and don’t do wrong techniques, this and half techniques with him, and half techniques from other masters, and half from nothing, then you are lost. So even that fine master, now he doesn’t know how to come in my body. I am life. I am my soul. I see, but Gurujī is moving like a bee, like this. And the disciple was making some vegetables or something like this for Gurujī, and he closed his eyes and said, "Oh, Gurujī is here," but he cannot come in his body. And so he said, "Guruji, Nābhi," and Gurujī was here. The Nābhi was the navel. He went otherwise; we go through from here, the astral body, not from here from the behind, but he went quickly through the navel. He said, "Gurujī, Nābhi." And within the second, Gurujī was inside. "Om, yes, my disciple." Then that is Nābha Rāj. The master gave the navel to his disciple. Very beautiful book. You can get it one day. It’s not a joke. I am telling only what I read and what I heard. That’s it. So, one guru, one life, second life, third life, many lives, but one life, guru life, that is. Otherwise, you go and come, you go and come. Do you want to do it completely or not? So, there again. Now, about this. In this alphabet, letters, these are 52, and every 52 alphabet or the letter. Do you call it alphabet or the letter? Both are the same. Same. But somebody tells me not this, and so it makes me confused. So, on which center, which part in the body you will be touched in that? And so, everybody is very good. Now, but there is, there are how we do our tongue, how we are doing, etc. Now we begin about this, so I will tell you, and will you concentrate? That your tongue will move or not when I tell you something, and will your navel in the stomach will move or not? This is very important, then is your yoga practice. You are... Making otherwise good, you go to the Gurujī, have a as prashād, and Hari Om. Okay, so you sit. I straight today I give blessing to all people in the world who is listening today from my webcast. Doesn’t matter in one, they are in the little city. Anywhere, etc., so hold your left palm, okay? It’s not a blessing, I’m showing you this, okay? And this, put on your navel, nābhi, okay? But relax, and sit straight. Sit straight, and whatever I tell now, you should follow. Words, okay. Anything I tell, after me, you should repeat, okay? So, you are here, there, and is that your stomach or the navel is moving or not? Okay, so don’t do like this, don’t do like this... But here, here is a moving pregnant woman, you know? She’s my baby here, my baby here, my baby, yeah. So, and comfortable, relaxed, very... there is nothing, miracle, but still something. So I will tell something, and you will... Then, same thing. Okay, good. Nobody said, "I told you good." Eating, water, hungry, no happy. I am, are you? Everything good? My sin? Oh, yes. All the times, where is moving here? No. So again, again hungry, we will eat. Eat good. Oh, good. Yes. You are great. You are. You are a yogī. Okay. All the time is moving here, jīva. So the soul is going from here. Now we will say some words where neither the navel nor the tongue will move. The tongue is like dead here. And Nābī is peaceful. There is a baby, so relaxed. Okay, so hold it. I will say the first alphabet first. Ah, yes, a veggie tongue. Ah, no moving our navel and not moving our tongue. Now, how are we touching our body, our centers, our chakras, etc., etc.? Meditations, yogīs have to go through Holy Gurujī’s techniques, Devapurījī’s, Mahāprabhujī’s, all. But many people, they will learn, they will practice wrong. They... We will use it wrong, so they will be seeing, it doesn’t matter, they can do it, but they will not be getting that blessing. That’s why, but it’s good. So again, ah, ah, then we said one word more, ah, ah, tongue was not moving, and navel was not. Ah, ah... Two letters already, the third is coming to the vocal cord. Ooh, ooh, is the knob okay? No moving. Ooh, ooh, tongue is relaxed. Now, there are some children who cannot speak, cannot hear. This we can give, this technique to them. Like this, they will come, it will come. Okay, ah, ah... The third, ooh, ah, fourth is called M, you know, the Maheśvarānanda name, yes. Maheśvarānanda, that’s right. My name is Maheśvarānanda, okay? M, M... Navi is peaceful, tongue is peaceful, but the resonance from the Navi, it was moving, it was going to vibration through the Kuṇḍalinī’s nāḍīs. So, but when it comes, the fourth is called Mmm, then lips go together. That time, now place your hand on the head. Not pressure, just gently here. In the whole Brahman, our brain is the Brahman. Yes, good. Now, now it becomes complete, the home. Otherwise, we are sitting. OM. We are only on the three, but we have to come one, two, three, and Sahasrāra Cakra. Then, there is a real OM chanting. Let’s come again. And you will see the nāp is so peaceful. Tongue is so peaceful, so down. So, still there is a long way to go, many things to do again. It is just entering, just entering. But what will happen further? How beautiful, how divine, how enlightening, everything. Slowly, slowly. If everything is today, then tomorrow and the day after tomorrow, you have forgotten everything. So, we will make again. So, again, one hand here and one here. Very good, but we have to make our lips like rolls, like this. What do you call them? Om. Om.... Om. Om.... Om. Om.