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Part 1: The Heart of Oneness: Smiling, Duality, and the Master’s Parables You know, smiling opens our heart, opens all our bodies, all nerve systems, everything, and then we feel full of the joy of smiling and laughing. Thank you very much. Good evening, my dear ones. Fold your hands and touch both thumbs to your heart. With whatever feeling of God you remember or worship, whichever religion you follow, or even if you do nothing—just for yourself—say within yourself, to yourself or to God, in a good way, in health, peace, harmony, and understanding: “O Lord, let me be in Your holy presence. I am with You.” Mentally, now, say whatever you wish. It is your knowledge, your beliefs, and all that will become one. We all shall be one together, because we are all one. Now take a deep inhale, and we will chant Aum three times. Deep inhale. Peace, peace… chant this mantra with me: peace, peace… oṃ, śānti, śānti, śānti. Rub your palms and place them on your face, gently on your eyelids. Massage your eyelids, eyebrows, forehead, and cheeks. Let the divine light from your hands spread over your whole face. Hari Oṃ. Thank you. Today we move from the physical body to the astral body. Where is the astral body? We do not yet know, but now we shall learn. The mantra we chant three times is Om, Om, Om. It has many meanings, and that is a good thing, for all yogīs, all ṛṣis—the great saints—had the right to give us the truth. Yet we people create duality. One master, your master, a particular yogī or ṛṣi, may come from the East. Coming by the eastern path, he certainly encounters different trees, forests, and experiences: he meets creatures like tigers, goats, buffaloes, elephants, or birds. That is his experience on the path. Another comes from the West, with different experiences. Another from the South, and yet another from the North. All have different experiences. But finally, all four arrive at the same place. That was the destination. We all arrived there. Now, duality arises. Some people say, “My master is the best, the one who came from the North was the best.” There is a difference between humans and animals, birds, fish—all creatures. For instance, there is a dog on one street, and another dog from a different street. These dogs fight each other. Birds too. Every creature tries to claim its territory, saying, “It is mine.” But humans should know that animals are different; yet we are even more dualistic than they are, with our different worlds, languages, and religions. Still, a human is a human. Of course, we once walked on four legs, but gradually, slowly, the human stood up on two legs. Yet people still think, “I am the best, I am the best.” That is not right, because now you are in dualism. The other person is also different. Yet there is only one God. There is a story of a master and his two disciples. The master was resting, and one disciple took one foot to massage, while the other took the other foot. But the two disciples were always quarrelling, each claiming, “I am the best,” and fighting over which leg was whose. While the master slept, he turned onto his left side. One leg was now up, the other down. The disciple whose leg was down became angry—he did sāsīṅg—and pulled the master’s leg out, causing pain. The master woke and said, “What are you doing? That is my leg!” The disciples insisted, “My leg! No, my leg!” The next day, the master was sitting, and again one disciple took the master’s leg and hit the other’s foot with it, shouting, “It’s mine!” The other hit back. The master cried, “My leg, please don’t do this!” The day after, both disciples had a fire, and when the master turned, one held the master’s toes near the fire. “Oh my God!” Finally, Gurujī said, “My children—we call disciples children—it is neither your leg nor their leg. It is my leg. And you are torturing my legs. So leave me be. Do not massage me, do not come to me. I am one.” Similarly, someone in this country fights with someone in another country, all claiming, “This is my religion, that is my religion,” and the Guru, the Divine, suffers. Come to peace. Another time, a disciple disturbed the master by loudly singing bhajans, not letting him sleep. The master said, “Be peaceful.” But the disciple continued. So Gurujī turned him into a mouse. Later, the mouse pleaded, “Gurujī, I am very afraid. When you go away, a snake will come and eat me.” The master said, “Then I will make you a cat.” So the mouse became a cat. The snake came, and the cat told Gurujī, “Gurujī, this snake is not good, aḍā aḍā kā, and so on.” The snake left. Then a dog appeared and fought with the cat. The cat said, “Gurujī, when you are away, a dog comes and tortures me. I hide under your bed.” The master said, “I will make you a tiger.” So the cat became a great tiger. Now no dog dared come near; they all ran away. Gurujī was happy. The tiger served the master, licking his feet while he rested. One day, Gurujī injured his toe and blood appeared. The tiger, being a meat-eater, began licking the blood. As the master tried to withdraw his foot, the tiger held it and said, “It is my blood!” Then Gurujī said, “O my mouse, become a mouse again!” Instantly the tiger shrank back into a mouse, and the cat returned to trouble him. Thus, our nature cannot be changed so easily. Humans should be different from animals. We must be very, very careful. There is a true story from about three years ago. A young teacher, 25 to 30 years old, lost her husband. She did not remarry and kept his photo respectfully. But she bought a large python and was very happy, carrying it everywhere. The python seemed peaceful. She even slept beside it, and it stretched out alongside her. For ten days, the snake did not eat. She took it to a doctor who knew about such animals. The doctor said, “Teacher, you have great luck! This snake is not eating because it is measuring you. It intends to swallow you. You have no power against it. It will instantly break your bones and consume you.” The woman realized the danger and got rid of it. Similarly, certain people have a nature like that. It is better to avoid such people unless you truly know their inner nature. Now I tell you this through real stories. If you want to understand, first know the constellation. Which constellation? Ask your mother. Ask her, “Mother, when you became pregnant, can you recall the thoughts you had about father and about life? And when were you happy that you were pregnant?” Number one. Number two: the day your father and mother were married. That is very important; it is a truth. That is why humans have science and what we call astrology. Ask about that marriage—how your parents came together, how the marriage was arranged, and when that sacred bond was formed. See, the life story unfolds. I will tell you a little joke—it must be a joke, no? But it is a very good story. Years ago, when I was learning German, my Mātājī (whom I call mother, like my mother) was from Austria. I was there, and I enjoyed it. At that time, television was black and white, and there was a show with an inspector—a very nice person, an actor. He would come with a cigar, observing everything, and he could work out exactly what had happened. You should watch those videos and learn from them. It is not negative; it is instructive. There was a man who had a habit. Whenever he drank from his alcohol bottle, he would open it and, with his ring, make a scratch on the bottle. It was automatic. Some people have such habits, like a signature. Anyone can copy a signature, but there is something in it that you cannot duplicate. This man always made that scratch. Later, he was with a lady—perhaps his wife or another—and he killed her. Nobody knew exactly when he was there or not. Then a detective like Colombo arrived, very cleverly looking at everything. And through that tiny scratch on the bottle, he found the truth. So, even in small things, our hidden nature leaves a mark. Part 2: The Inner Detective: Jyotiṣa, Destiny, and Prāṇāyāma So, an inspector was checking everything. He asked, “What is this?” and looked at the garbīs and other places. There was nothing—no blood, nothing. Two inspectors were with him. No knife, nothing. Then he went to the garbīs again and asked, “Did you find something?” Then he himself went in, and there was Italian cheese—the Jihadi cheese, you can eat it with good bread. There was a little piece of cheese there; he ate it and threw it down, then took this in plastic or something and put it in a bag. Now he followed that man. Where was he going? To the dentist. He went to the dentist, and the dentist said, “I want to do something with my dentures.” Then he later returned. Again after one week he came to the doctor and said, “Doctor, you see, something, I have to see this and that. Can you show me how many are there?” And she said, “Inspector, I have no time. I will sit outside until your patients are there. After that, we can talk.” “Oh, that’s so nice. You are good. Really, you are so good. I go. Thank you.” She went. Again he came and asked, “Where was he going? This, this, this.” Then he said, “You know, my tooth is okay, but my wife is always crying. She needs a good dentist, but my wife is so sensitive—she doesn’t want injections and all that. How can you teach her so that she will cooperate?” She said, “I will try my best.” And how do you make the dentures? What is that? “No, I don’t. Titling, titling. Tell me properly.” “Imprints.” “Thank you, very good. This is a German, and you are others. So I’m talking German language, more or less.” He said, “Oh, this is very good, and this is very good. Can I see that?” And he said, “I have here something, the imprint of my wife’s teeth. Can I see if it’s exactly functioning? Can I feel it?” He said, “Can I see this one?” And that was exactly fitting. He said, “Thank you. Can I have this?” He said, “No, no, I cannot. It doesn’t matter. I will give you back.” He said, “I’m an inspector.” She said, “Yes, you can take it.” Then he went to where the alcohol was, where all those bottles were, where the man was drinking. And always where he drinks, he makes a mark with a ring. There is a diamond, and it goes similarly. But I want to tell you that you people must have in your signature something that even everybody can do, but what kind of signature? Even if they stick everything, you will not find it. Anyway, he went now to that man, to the pub, and he said while drinking, “It’s very fine. Your alcohol is good. Always you have the same color.” The man replied, “Yes, sir. Like this, sir, open.” He said, “No, I don’t drink. My wife doesn’t want me to. I would like it very much. But you know, my wife is really… I don’t want to talk about my wife. She’s a very good one. Oh, your bottle is very nice. Can I take one? Drink a little?” He said, “Okay.” Of course, he took the bottle, poked it, made like this and that. Very good. Every bottle of alcohol has a sign. So one, second, and the dentures. Like that, he found everything, and then he told him, “You are that.” So, how to find that? It is our own mistake, our own mistake. When we have a mistake, we are far away from ourselves because it is my mistake, and I want to be outside. That’s why many people are meditating but going outside. Come inside, come inside, practice. So likewise, the mouse: Gurujī makes him a tiger, but that kind of mistake is that, it is said, if you are making mistakes or making negative comments about your Gurujī, one day you will be that mouse in another life. You will not be anywhere. And therefore, because of the Sanātana Dharma, your mother is your mother. You can have many women, and you can call them “mother” or something like this, but a mother is a mother. And so, what I am coming to—you know what I am talking about? Astrology. So sometimes Swāmījī or yogīs make you confused, and you don’t know what they are talking about, and the program finishes in Haryum. Then again, “What did this Gurujī give the lecture about today?” He said, “Yeah, something,” but it was, “Everything is salad.” But it is the master—if it is the master, that is the heart in the master and mother. Always, Gurudev may be male or female. A female can also be guru, because guru is not a matter of gender. It doesn’t matter if you are male or female. But that is the knowledge, and so I was talking about the physical body, and now we are going to the other body, and that will go through the prāṇa of the prāṇāyāma. Well, so from there: who is the mother of my husband’s mother? They look through and through. The third generation from that side and the son’s generation from that side—then they go to the astrologer, and the astrologer will tell you. Nowadays, nobody learns about this. All you see is a beautiful boy or a beautiful girl, and you go, but he’s the wrong way, you are the wrong way, fighting and going away. That’s why women are suffering and man is also completely destroyed. Why? Because we don’t know that constellation from where to where your life is coming. And so, after this, the parents will see the couple. One will ask, “What kind of nature does this girl have?” or “What kind of nature does that boy have?” and inquire from childhood, school, and all that: “What are the habits, and how is that girl?” Then they go to college, and he will ask, “What is in your mind?” Your handwriting. That boy will be so angry: “I don’t want this girl.” Why? You are looking here and there. He said, “You told me, ‘Look, my astrologer, or see.’” And there is writing in every one of you. Now, what is in your palm? Yes, from here till your hand here. After that, whichever day or month they can do, either one is good, but there is one constellation that is not good. It is a way that you will say, “Of course it’s okay, you can do this and this. Wait for two years, then the constellation will become good, then you can marry.” They said, “I don’t want this.” Then it’s okay, or if you want to marry now, it doesn’t matter. Then the astrologer will tell you, in so many years, days, or months, what will be the problems between them. One will be ill, or this and that. So this is really a science. And therefore it is said, the four Vedas, and the fifth is Jyotiṣa. Jyotiṣa—jyoti means prakāśa, the light that is. And so Jyotiṣa, in this light, is the third eye, the third eye. This is that, and we call it the Akṣiṣmā. So this is Jyotiṣ, and this is science. If you want to learn this, you should learn it; you can learn it. But there are ṛṣis, many ṛṣis, and certain ṛṣis who have, from the ages, the knowledge within them. That is the blood from that ṛṣi that he can have. Others may try and try, but it will not be. And so, we should know that all humans are human, but every human has a little different nature. Let’s say there is a German shepherd dog. This dog has that kind of knowledge, but there are other dogs that have more than him, and that is different. There are some dogs that are always alerting about another dog that will come: “Be careful!” So every animal, though it is a dog. Similarly, I talked yesterday about a horse. Did you tell that to the king? You’ve forgotten. Yes, now I told you. Otherwise, in one week I will finish all my knowledge and go. Even though I have been here for five years and months, every day I will have that knowledge. You will say, “Swamiji, all the time such knowledge.” Why? It is Guru Kṛpā He Kevalam. It means the blessing of the Gurudeva is that knowledge. So the knowledge in books and taught by someone is very good. But the science of the Guru and the Guru science of that Jyotiṣ—you have to follow. So otherwise, your daughter is very good, but she is restless, so restless you can’t do anything else. And why? Because for that father and mother, the constellation was not right. Many, many things. So now, what to do? We are born already; our mother and father did everything. But though there is mother and father, there is someone there. You remember the video from the day before yesterday, about Śiva and Pārvatī? And Pārvatī and Śiva, about their garland of skulls. Yes, and why is it there? How is it going? Where? The destiny of one who is hanging here will come further into there, and so Shiva brought, but she could not come again there. This is that. So this is destiny, and only the master can clear it up; otherwise you will… So now, what happened has happened. Happened is happened. But now you should know that my destiny varies. And this one destiny, I told you, I think I was in Wellington. There I told this story about that boy and the king—how he will marry his mother. And what he does not want, and the mother does not want, but destiny, only destiny. Rekhā par mekh? Gurudev hī kar sakte hai. So now my Gurujī is always telling, “Rekh, Rekhā means the lines in our palm.” And if we have a not-good constellation, it will happen. You can cut your hand, but it will be there. How to do? So, rekh par mekh. Mekh means the needle. And only Gurudev can put the needle on that line. Thus it is changed 100% back. But the Guru does it—how? It is not painful. It is gone, then. And you said, “Gurujī, yesterday was good, and today I am much better, and much better, and much better.” Your needle is already there. What is that kind of thing? Blessing. Blessing. And therefore it says, Gurudev Śaraṇam. Now take this mantra, and the bhajan will be sung by our dear Rakyat Kumbha. You have your flute? Okay, he will dance to the flute. And you sail about 25 times. Inhale and exhale only through the left nostril. Place two fingers between the forehead, close the right nostril with the thumb, and be straight. Prāṇa. Inhale and exhale. Be within thyself, not extrovert, not anywhere. Annamaya Kośa, and now is Prāṇamaya Kośa. Prāṇa through the iḍā and piṅgalā. Let your prāṇa, your breath, your energy, with this resonance in the body, completely in the body, each and every cell of your body, the prāṇa, and exhaling all the toxins out of the body through this resonance. You were counting, I hope. After 25, place your hand on the thigh and for a while inhale and exhale with both nostrils. Go ahead. After 25 rounds, place your hand on your thigh and feel your breath until I give you an instruction. And now, with the ring finger, close your left nostril, and inhale and exhale through the right nostril. Deep inhale and exhale are one. Likewise, 25 rounds, and then place your hand again on the thigh. After 25 rounds, place your hand again on your thigh. Close your eyes and feel the breath, very relaxed, through both nostrils. Now, we do Bhastrikā Prāṇāyāma 25 times. Count till twenty-five. Inhale out a little. Go ahead. Inhale deep and exhale. It will clean our lungs, all our prāṇāyāmas. It will clean the lungs, everything. And this technique, which you got from yoga and daily life, give to the whole world, to humans, so they may remain without this infectiousness. This prāṇāyāma is very powerful. Once more, 25 times, Bhastrikā Prāṇāyāma. Deep inhale and exhale. All the toxins will go out through this prāṇāyāma. All these techniques that we did today were from yoga in daily life to save our life—good health, long life, peace, and harmony. First was Annamaya Kośa, last four days, and now we are coming to the Prāṇamaya Kośa. Prāṇa, the prāṇa is life; life is the prāṇa. Just feel being thyself, within thyself. Don’t think about anything outside, all within thyself. You as yourself, relax, relax. No tensions, don’t be full of fear, no stretch. Peace, peace… relax, relax. And now, deep inhale, and three times prāṇāyāma with this—what we call this—Oṁ. Deep inhale, Om, which we are doing, is only half the technique. During these few days, I hope that we will continue to come to that Yajña, the Rūpa of Parabrahman. It will come. Fold your hands, rub your palms, and place them on your face. Open your eyes and look in your palms, and adieu. Place both hands on the ground, Mother Earth, and touch the forehead to the Divine Father. Peace, harmony, love, understanding, divine, and slowly, slowly, raise your head up and hands on the…