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Part 1: The Inner Life of Yoga Welcome to all, dear sisters and brothers. It is a divine day today. I have been teaching in the Western world for about 40 years, and for about 44 years I have been coming and going to your country, Australia. I am on the part where you are in Australia and I am in Austria. But I am everywhere in different parts of the world. My techniques are called Yoga in Daily Life. And yoga in daily life means practice every day. That is all. Nothing else. I practiced and taught a lot in the Soviet Union for 20 years, and I continue now. Also, in other countries: New Zealand, Fiji, Canada, America, and so on. So, yoga to the Western part of the world. I am going to go within yourself, okay? I will tell about the inner life of yoga. When I came to this part of the world, people asked me a question: "Do you have the practice of yoga scientifically and step by step?" So I said, "Yes, it is." But I was also not sure. You also may know, I do not know, in this school here, it is yoga in their life. But still, when I am here, they are practicing very seriously. When I am gone, then he is running there, and she is running there, and that is what. So I said, okay, it does not matter. That was this, that, let us say, today we are here practicing. This person is very advanced, and she is about in the middle, and she is coming today for the first time. And a yogī teacher used to teach all these different things together, and that was not good for the body, mind, and soul. There is a kindergarten, what you said, nursery school, no? Kindergarten. The kindergarten is a word from German, and so this is okay. So we know when the child embryo is in the mother’s body, there begins practice, and there is a teacher there, which you said is inner, and that is a very, very important part, very, very. When this mother knows, at that time, already, the mother says she feels it in her whole physical and mental parts of life. You are speaking as the mother, you are talking with the child, and in the night, day times, walking, while washing, etc. The mother is feeling the baby in her body. Father still does not know, maybe, and if the father cannot talk with that child, he may do something, but it is not right. So we said first in the Upaniṣad scriptures, the holy books: "Mātṛ Devo Bhava." The mother is the first God, the mother for the child. Yes, and the mother can give the education to the child. After May, Father will, well, okay, very good. The father will take the child to have ice cream, eating it there, and so on. But the mother first. The father is also happy, also nice. So, inner yoga, and there is the soul. This is the soul, and that soul is traveling in the whole universe, and we do not know where it will go. It comes through the five elements: the space, the fire, the air, the water, and the earth. In this, my mother’s body is coming, and she knows, and she is feeling, and that is knowledge, automatically knowledge of the mother. If she can do more, and now what should the mother do? It is yoga, it is a yogic part, I want to tell. The mother can educate the child and give such a way inside already, so that the child will have in the brain already developing with the mother’s movement, mother’s thinking, mother’s talking, mother’s looking, mother’s eating—everything the mother is. So, mother is a very, very important... this is the... that, and that is what we call... we will say, "What is your mother’s tongue?" From which country are you? Or which mother tongue? Do they say father tongue? So, the mother is already speaking with the embryos. This is an inner part of yoga which can change the whole world into something beautiful and good. If the world can be brought again into harmony and understanding, peace and love, it will only be through the women. And that is another problem: we have lost about 85% or 82%. We lost the cooking, and nourishment is very important for every creature, for animals and humans too. Now we are eating junk food, and our inner organs, our inner energies, everything within us, we lost it; we are losing it. Our brain is slowly, slowly getting that we have no more memories. We have some of our subject, and on the subject we are; otherwise, we are lost. Including myself, I will tell you. I am with you, you see. You are wiser than I am, okay? Now, who here has 50 telephone numbers, 50 telephone numbers by heart? And that means we have already lost our inner self. The mother has the memories of the child when she comes to know that she is getting pregnant, and this is coming. They have more; the husband or the man is more outside. But these are other things. But what I am talking about in yoga is how, in the beginning, to begin yoga in daily life. So, now I am going a little bit into another part. I am here, okay. Embryos in your stomach, okay, and in the brain, your father’s embryos in you, okay. It is there. But how and what, and this we do not know—the inner, inner techniques. Inner energy, inner living. So it is said that in the very beginning, there is nothing. And there begins the yoga, and there are two. And these two are the consciousness and the space. So, is the space within consciousness, or is consciousness within this space? We do not know. In this space, what is it that we do not know? So, it is called space, the space, the space, and within there is, is within this or within that. So, space, what we call endless, and we are limited. When we say horizon, how far is the horizon? You can go and see how far it is. If you can see, come. As close as we come, that far it goes. So, like this, in the whole universe, in space, there is nothing. But then comes the second point, and this second point is called the space and consciousness. But the space cannot do anything, and the consciousness does not do anything, does not want to do anything. That is the cetana. Conscious means alert, clear, very clear. But that does not want anything. I do not want to do anything. This is the space between now and that. And therefore, the third point has to come to something which is developing other different kinds of elements. Four viles there is the three points that keeps together the conscious and space. And that is these three things. And these three inside, that is called yoga. And what does yoga mean? Not there was nobody there. Nobody was teaching. What is that? But yoga means union. That is what we know. Yoga means union. Union with, but still, what is there? So, let us come to the humans. How does the human keep oneself very harmonious, happy, everything? Also, the nourishment and the Āyurvedas, the natural, yes. But also, now, modern medicine has the sense in it. We can say we do not like these chemicals, and we do not like the injection and all this. And suddenly, an accident forms, and nearly you are dying. Then where does it come from? Who takes us to a hospital? And one injection comes, and you have no pain. Oh, no, pain, you know. What is the pain? And how can we control that pain? We may, a strong man will say, okay, I have one, my disciple in Hungary, Budapest, and he has been my disciple for very many years. He has very strong willpower. When he goes to the doctor and if there is any kind of treatment he has to do, he says, "Do not take the injection, I am okay." Doctors’ hands are like this, but he says, "Okay." So, some are like this, maybe, but myself, my doctor, and other doctors—I said, "Any doctor here, please do not be angry." Yeah, the doctor comes, and a needle, and this needle is really big, and this heartbeat is really, really very good. That time we have exercise of the heart, but pain. So I would not think that this medicine and these medicines are wrong. But the nature with us is that what we call the organic things, and this and that. Okay, we are going further. So yoga is union. So these are three principles: the balance, the harmonies, and balance. This coming between three in the whole space is called yoga. Keeping all together, from there it is coming, and so it is also not visible. These are all energies, all the energies. And then, finally, it is said it was the day of yesterday, Śiva, and still in Africa, and there they are now worshipping today, and we are already back. It is okay. And so comes in the universe, there is everything. Nobody was there. And now I ask you a question, and you ask me a question. We will be like this a little bit. You will say yes, no, I do not know this, that. And when you ask me the questions, I will say yes, it is okay, but do not worry, we shall do it differently. What? This question. Who was the first, the bird or the egg? So maybe you will give me a question, maybe I will have a good question. And so, where is that? And that is in the yoga. And that should get now, he should get now the question for us. Clear this question today. And that is called the sound of the universe. And that sound is inside, and it is conscious. And that comes, the sound called Nādarūpa Parabrahma. Parabrahma means the highest supreme, the highest of the highest. Which cannot see anything, there is no body, nothing. And so is also your soul, your ātmā, you are also just nothing. You are only, but these elements which we have are different. And so, sound, any kind of sound, is touching that origin. Now, the sound, resonance, can be good and can be bad. We are producing the sound from our body, our inner self. And there I can tell in this, for example, evening when you are working in your office, and this office is from other persons or the government, and it is time, a person who comes and is locking the door. And one person, he comes from a far, far distance, and the train was late a little bit, but he was running and running. He came there to the officer and said, "Please, it is very, very important for me, and if you can give just a stamp on your..." He said, "It is very late, and please, if you can come tomorrow." And this man said, "Please, please." So the person is very kind, and he opened the door again and said, "Next time, please come on time." Thank you. He said, "Thank you." Harmony. The word, how he said, "Please," "kind," etc., etc. And another one came and said, "I need something very important, you stupid one, open the door." I need it. Ah, what will happen now? This is the resonance. If you say, "Oh, bloody man, do it." This is my resonance, or please be so kind. Thank you. It is also my resonance. So, how do we create the resonance within ourselves—silently, loudly, or through feeling? There is anger, hate, jealousy, etc. These are the different kinds of resonance within ourselves, in our body. That is what we are talking about. And so, Nādarūpa Parabrahma said, but finally it is said, the sound is God. Sound is supreme. Sound is the resonance on our whole bodies, on the earth, in the water, in the air, everywhere, everywhere. Part 2: The Origin of Yoga and the Inner Journey That primordial time was nothingness. And so it is said, Śiva. That is what we worship. We speak of our Vedas and this principle. The sound came: "Eko’haṁ bahusyām." "I am one, I am one, and now I will multiply." So I will multiply more and more, but how and who? There was nothing, only one resonance, and that resonance is from both sides. And so, the resonance: "Eko’haṁ bahusyām," I am one, and now I will multiply. How does this multiplication occur? First come the elements: space, water, fire, air, earth. They come together, and then there is a principle: the male and female, the energy. There is nobody, nothing, only the energy. You have feelings, you have love towards someone. Although you are sitting at a far distance somewhere, suddenly you have such a vibration on both sides—that is it. So at that time, Śiva appears through all the elements. It is coming: Śiva and Pārvatī, Śiva and Śakti. Śakti means the energy, the power, and so it appears as male and female in oneness. That energy within these elements became so. It is said that in the man, there is the feeling of the female. And the female has more feelings than the male. Otherwise, you are not 'attacking', so to speak. So we are coming, though together, we are there in one—that Śiva, Eko’haṁ Bahu Śyām, that Supreme One. Then everything begins. Yoga, therefore: the first yogī is yoga itself, is Śiva. And so Śiva appears in meditation postures. Śiva is the one who has no mother and no father. He himself is bringing, he is becoming from that. And then all yoga begins. There is a soul. Śiva is known as a yogī. Śiva is yoga. And Śiva gives all exercises, all kinds of practices. There are many, many different paths of yoga. One is what you generally have here now: practicing āsanas, movements, breath techniques, and concentration. Now, when you are concentrating in meditation, there are three different kinds. I do not know which you are doing. Either you are meditating outside—and mostly you are doing this, 99.9%. You sit and think of a beautiful sunrise, the sound of the ocean, the dawn rising, feel the tree and nature’s wonder. This means what you are doing: you are outside now. You are not within thyself. If you want to go to meditate inwardly, you have fear, because automatically you wonder: what kind of qualities have you developed in your body? Perhaps you were stealing, you were thieves, you were criminals, so you do not want to think inside. You want to go to freedom, or humbleness, kindness, everything best, but still we are going in. So, are you meditating external meditation or internal meditation? The third is that which you go through your master, which really will give you all the different kinds of meditation within. So these are the three kinds of meditation: outside, inside, or in the consciousness of the master. Now, you have one soul, yes? But you have not one soul. You have so many souls, many, many. Each and every drop of blood in the body contains how many cells? This is within our body. This water, the energy, the blood, everything is there inside. So, what does it mean to live life? When a little tiny ant, when you are meditating—or I, let us say, am meditating—an ant bites here. And what are we consciously? How quickly we come, what happens? "Ah, this is the ant." Where? Where is your soul? The soul is in the heart. How far is it there? Therefore, we humans and other creatures—it is not only one soul, but there is an immense and immense amount of soul life in the life in the body. So, when you practice yoga and you go to the inner parts and inner thinking, that is very important. First, this. So this is the given subject: the inner yoga. And that is each and every organ. We do not know how it is. Maybe the doctor knows, as they are opening our body and we can see inside and out. Thanks to God that God has given good skin over, and everything is in. But there are also so many, so many creatures here in the body. So we are life, that life we all have. Our body is like this country Australia; it is all one, but how many creatures and vegetations and peoples and so on, and water and ocean are within us. So, we shall meditate and look within. Now, if it is very important, really we need it—it is a pain—so we shall take a medicine or this chemical. Otherwise, we should take something normal, and what is that? Anything which is a chemical, and we put it in our body for a while, will keep the car silent or something; our pain we do not feel. But this body does not accept chemicals, and this nature cannot go together. And that is why we take medicine, and medicine, and medicine, and our life becomes less and less and less. Āyurveda says, whoever is doing the natural, that is it. That does not matter if it is slow, but it will heal better. Now, this one leaf, this little leaf, if we take this into our body, the body will accept it because nature—the body is nature, and this is nature. And therefore, Āyurveda and the allopathic medicine, which came, is also coming from this. The name is the same. When you have the medicine name, all this from, in which language do you have? We have Āyurvedic, and you call Latin. And so it is like this, but we should not. Do not neglect this, nor that. So, carefully, carefully, you should, from both sides, consider what you should take and what you should drink. Therefore, there are two things. We can protect ourselves, the nourishment. What you should eat and what you should not eat. What humans should eat, what stags should eat, what tigers should eat. You can make a very nice, what you call, Italian pizza. Bring a very nice pizza and bring it to the tiger. Will the tiger eat? Okay, we will not give him. We give him a lot of the bread, but they will not eat. But if you bring the meat, he will eat it. So his nourishment is that, but not for humans. Humans should have this different one. But this, I do not want to go otherwise, but we should not eat other life, the life of other creatures. And also, for us, it is a sin. Therefore, do not eat meat. Now, there is a motor or a car, a very nice car. And this car has petrol, but you put in diesel. What will happen? It will not function. So similarly, our body has that kind of petrol, the pure water. But you put alcohol, so you know what will happen. So, it does not matter how you think, but alcohol is very, very bad for our body. We should not be in these alcohols all the time, all the time using. Alcohol is coming from that Śiva’s term, the churning of the ocean. And the first came the alcohol, but this alcohol was first the poison. Then, so alcohol can save our life. This is not for drinking, but it is very good for using for certain things. So many, many people said, "Okay, it is stupid, it is not good." See how the world is: the husband drinks a lot of alcohol, and the wife is very angry, or something. The children are different, this and that. Our wife is drinking and drinking. The husband said, "Oh God, my wife, oh God, and children." So this alcohol has turned the brain in other directions in this world now. There was alcohol, but not like this here. In aeroplanes, they say, "Please, please take one more alcohol." Which one will you drink? Which one will you like? In aeroplanes, they are going, maybe in the class, first class, second class, and you can buy everywhere. Yes. So these are the inner techniques of our body. Our every organ, everything, is our instrument, is within our self. To take care of our body, then, is a yoga in which we practice prāṇāyāma and āsanas. Which posture is good for which muscles and which nerve systems? And should I do this or not? Do not do it every day, do not do it every day, or do not torture your body too much. If you cannot bend forward to the floor, it does not matter. Some can, and some cannot. If you try to make and try to put a stone on your body, and you go more, and your teacher is beating his foot on your back, this is not good. After we are old, about 75 or 90 years, it will be very painful. So, yoga, your body should tell you how it wants. That is what you were telling: the yoga, inner yoga, yoga life. So, this is also eating, and that many things, different things. We have techniques, many technologies, very good also. There is good, and of course there is bad also. So often people are saying, "No, this technology is too much, and we do not want this and that." But when I step into the airplane over the ocean, 12 hours, 13 hours, maybe sometimes 14, 13. And I said, "Now, Mr. Swāmījī, which technique will you use now? Meditation or the other?" So, we should have both together. These techniques, these chemicals, medicines, Āyurvedas, and other things. We should live in this, but always inwardly, feel our inner self. If you like to drink alcohol, do it, but you should know it is harmful. And many, how many people die from alcohol? And how many people, after alcohol, are driving and dying? In an aeroplane, how many people die per year in aeroplane accidents? And ask with the cars, how many have died? So, we practice insight. And now, we make do. One little practice, okay? So if you can sit straight, any posture, but you should be comfortable. You can lie down if you want. You can stretch your legs or sit in the yoga posture. The main thing is to be very relaxed, very relaxed, to relax. We take one’s meditation like home. If you can, if you cannot, no problem. We inhale deeply—oh, normal breath—relax the whole. Feel your body very comfortable. Relax, relax, relax the whole body. Feel your breath, knowing that you are inhaling and exhaling. Feel your whole body. Relax. Feel from the toes to the top of the head and from the top of the head to the toes. No miracle, no negative feeling. It is you, your within and outside. Relax. Relax. Be thyself, your whole body, your breath, your confidence, in the beginning and at the end of meditation. And when you wake up in the morning, the first thing you should think is, "I am human, I am human mentally." When we say, "I am the human," how many positive energies and thoughts, etc., will come out? And now, take a deep inhale and exhale a few times. Inhale from the abdomen, breathe out and in. Feel the whole body, and deeply inhale and exhale. And now we will inhale and three times chant Oṃ. Inhale. In your palms, and rub your palms. Place the palms on the face and your hands. Open your eyes, and hands down. Bend forward. Touch your hands or your palms to the floor. Forehead touching. Feel the stretching of the spinal column and neck. And feel the blood circulation towards the face, nose, and eyes, and slowly come up.