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For now, sit in Vajrāsana. Place your hands on your thighs or knees, with the thumb and index finger together. Make yourself comfortable. If you have problems with your knees, ankles, or toes, you may sit in another posture or on a chair. That is fine. Hold your hands on the thighs, index finger and thumb together, the other three fingers apart. Be very comfortable and relaxed. Relax your shoulders and elbows. Let your eyes open slightly. Look towards the sky or ceiling, with eyes very gently open. Now, bring your chin to the chest. With your eyes slightly open, try to see the tip of your nose if you can. Concentrate with both eyelids on the top of the nose from both sides. If you have difficulty, try to see the middle of your upper lip instead. Now, sit very straight. Only the head and neck should move; other parts of the body should remain still. Turn your head to the left shoulder, without raising either shoulder. Then turn to the right side. Three times left and right completes one set. Now, curl your toes under so you are standing on them. Keep your hands down, thumb and finger together. This posture is called Vajranāḍī. It is very powerful. If we can master this, then all kinds of anger, hate, depression, and imbalance will be gone. Balance will come to our body, mind, concentration, and our whole being of yogic energy through Iḍā, Piṅgalā, and Suṣumṇā. But first is balancing through our Vajranāḍī. While on your toes, lift your knees. Sit on your heels with your knees raised. That is the Vajranāḍī balance. If you have mental balance, then you are in balance here. If not, you cannot be straight and steady. This is a training for the stability of our body, emotion, mind, and happiness. Now, place your knees back on the floor, grounded. Your toes are still standing, and your hands are on your thighs. This technique of the yogīs is part of Haṭha Yoga. In Haṭha Yoga, these are known as neti, dhauti, basti, nauli, tratak, and kapālabhāti. But to be steady, stable, and powerful—with no tensions, no moving between happiness and unhappiness—balance is essential. This balance is not in your heart or intestines, but in the hip joints, and from there it goes to the toes. For a more comfortable position, place your feet a little bit apart. Now, again, lift your knees up while on your toes. Keep your knees together, with a little side distance. Concentrate on your toes. Do not think about balance or ankle joints; focus only on concentration. Look at one corner of your yoga mat. Do not let your concentration go anywhere else. Again, place your knees down on the mat. Sit on your heels, raise your hands up, and interlock your fingers, with thumbs crossed. If you can, let your upper arms touch your ears. Then bring your hands down to your thighs. Stand on your toes and raise your knees up. Again, concentrate on one corner of your yoga mat, or place an object in front and look only at that. That is called concentration. Again, bring your knees onto the yoga mat. Your toes are still standing. Gently press your weight onto your heels. Vajranāḍī, if not in control, holds our being. It should not be uncontrolled. This posture is easy, but as it is the first time, we will not hold it for long. Stand on your toes with your hands to your sides, and slowly stand up. You are on your toes. Raise your hands up. Lower your heels. Heels up, heels down. Hands apart. Again, rise onto your toes. Remain there. Hands to the sides. Stay there, and keep your heels down and to the sides. Vajranāḍī is the root of the tree. Look at a big tree. This tree is balanced. No matter how strong the wind, some branches may break, but its roots will not come out. Some trees have shallow roots and will fall. You should have that kind of energy and solidity in your Vajranāḍī; then you will never be unbalanced in your mind, thoughts, or feelings towards your friends. If somebody does not like you, you remain balanced. That is called Vajranāḍī. In our yoga, there are Nāḍīs which are strong: Iḍā, Piṅgalā, and Suṣumṇā. They are stable, but Vajranāḍī is the most stable. The whole Vajranāḍī is along our spinal column. If the Vajranāḍī is not controlled, the whole spine becomes uncontrolled. Those who lack this control move mentally, physically, and psychologically. Even from birth, our spine is not perfectly straight; it has a slight serpentine movement. That is what we call the Vajranāḍī. See the tree: day and night, rain, storm—yet it remains in balance. Why? Because of Vajranāḍī. And that balance is rooted in our toes. People often say, "Massage here, massage there." Sometimes people massage me so much it is painful. They think everything is good here, but it is not. We are stretching this point, but pressing too much can make the nerves and glands suffer. If we work through the Vajranāḍī with the toes exercise, that is better, because it works on the roots. Once more, stand on your toes—not like a ballerina, we are not ducks. We are Vajranāḍī, Vajra. Vajra is like Indra, the god of rain and power. You are that one, strong. Very good. Again, relax. Do not give too much pressure. Slowly. Do not torture it. Now, let your hands be like this, and only go on your toes, up and down. You are blessing. There is now balance. From Mother Earth, how much energy is coming into your palms? Stay up, then come down. How much balance is demonstrated by all creatures, especially birds? An airplane does much, but what a bird can do, our airplane still cannot. It takes off, moves, glides, but cannot fly near or go backwards. Have you ever seen a bird fly backwards? No. Therefore, an airplane has no reverse gear. We are concentrating and learning from nature. Once more, come up. Look at your toes and concentrate on one point. If you look at me, you will not be stable because I am moving. You can look at my photo. The best is to focus on a point on your yoga mat. I will tell you later how we see after the exercise. Calm down. Thank you. Relax. There are different exercises that are good, but we are focusing on Vajranāḍī. Vajranāḍī extends from here to there. Even our hair is balanced by Vajranāḍī. When your Vajranāḍī is not in control, your hair begins to fall out. I should not have told you that, because my hair is also going. This is connected to the Bindu Chakra and Sahasrāra. This balance comes from Vajranāḍī. When Vajranāḍī is balanced here, it does not matter what happens. It is a state of happiness, yet you will never be 100% happy all the time. If you are happy all the time, you are not normal. You are abnormal. Now, second. I will tell you the story later. Again, stand on your toes and go up, hands up as you like. Make yourself great, but toes standing. Look, listen to yourself, see yourself. Number one is to concentrate on something at one point. You may concentrate on one piece of grass or one color, not two. Come down, sit in Vajrāsana, and I will tell you this story. Why do I tell you? So your attention will be towards me, and you can sit longer in the posture. If you only concentrate on sitting, it will be painful. So I will give you a good story. There is one beautiful poem. This is a very great poet. Always, we use that. Some people write it in their book without naming the poet. That is not right. Whatever you speak, whatever lecture you give, you should know if this is something you are learning or getting from your master. Otherwise, it will be ego. When ego is there, you may be very happy and joyful at times, but other times you are not flexible; you are only like something broken. We should be flexible. Ego is not here today; he will come in the evening. That poem is very good. I will first say what it is. Sometimes in satsaṅg, we make a point or a nice melody. Otherwise, we can do anything. So it says: "Baḍā huā to kyā huā, baḍā huā to kyā huā..." If you are great or big, what does it mean? "Baḍā huā to kyā huā?" Like a big date palm or coconut tree. An old coconut tree is very tall, very big, but has no meaning. Why? If it is very hot and you want to sit in the shade, the tree is here but the shadow is far away in the thorny bushes. So what is the use of that? Baḍā huā to kyā huā? A person says, "I am great," and this ego is involved. If you sit under it, a coconut may fall on you. Therefore, this tree and that khajūr (date palm) were talking. I know how Indians say it, how Germans say it, but he said South Indians, and so there is confusion. So: "Baḍā huā to kyā huā, jaise ped khajūr. Baitḥan ko to chhāyā nahīṁ, phal paḍe agdūr." (What is the use of being big, like a date palm tree? It gives no shade to sit under, and its fruits fall far away.) They give water here, but the fruits fall elsewhere, and the shade is somewhere else. Similarly, in Vajranāḍī, we balance both sides. I am not talking about hair; it does not matter if you have more or long hair. But our arms—they take your friends, they hold you, they take everything. This is the balance of the whole beautiful tree. We are balancing. We take our friends and everything, not standing aloof. So many people, nobody wants to talk to them. But when they come to a lecture, they say, "Yes, ladies and gentlemen, I know this, I am with you. You want to tell me something? I am here." That is good, but it means this person is completely closed. The other one who speaks and talks openly, that is called "open your heart." Open your heart, then you have knowledge—kaṇṭha kamala, in the vocal cords, the heart. Then your knowledge, which you have, or which I have—I do not have so much, but whatever I have, I give it to you. Otherwise, everybody will sit down and say, "Ladies and gentlemen, today is the best day. I am happy to be here, and you are always good. I know that this is the day and ceremony of this. I wish you all the best." That is like a monkey. When you go near a monkey, do not gaze at it. Look normally, as we are talking. Then the monkey will look like this. Monkeys are very... so do not go near. Do not be like this and like that. If you are friendly, he is also relaxed. Many people do not have a lecture to give, so their secretary writes everything. Then he reads what is written. He may not remember, and so he says, "Hence it is so and so." At the end, the secretary has written, "But name is Prime Minister." That is not right. You can see our Prime Minister of India, Modi. He will hardly look at notes. His knowledge is what he wants to tell. He knows what is good for you, good for that. He will not say, "I am the best." He will never say that. He even says of himself that he is a very low person. "But you are. I want that you are great. I want to make my country great, my people great." That is it. All my many ministers are also very good. Indians are good speakers. Have you ever seen an Indian talking? Even without writing, they speak in such a way you will laugh and say, "Oh God!" Others will say, "Good, that's it." One is like this, and one is like that. That is speaking from the heart. So, Vajranāḍī is still like this, because concentration was on me. Again, sit on your toes. I gave you a long time for the toes, my friend. This is that person. I told you, if your feet are a little apart, it will be easier. But whoever cannot be stable means his mind is very... "and now this, and now this." So whoever cannot concentrate, who needs concentration, should practice these postures. If you see, my God, yes. Hands above, do not put your leg on the knees. Now make yourself a big tree. You are a great tree. Great. You have balance, all the roots. And others? Of course. There is one thing I tell you. Someone may have a little problem with toes, ankle joints, or knees. That is natural. But whoever cannot concentrate, whose mind is not balanced, you can say mind and body are not one. That is it. Beautiful. Now you will grow like a big tree. Slowly go up. But hands down. Your roots are in the earth. If only the roots and half the trunk are there, it will not be good. It will become food for termites. Eaten. Again, all your toes up. Toes up. And hands to the sides. Yes. If the roots are moving all the time, it means you have no balance. Your age is gone. That was Aum, Aum, Aum. Now come to the big khajūr or coconut. Very good. Your heel down, palms like this. Slowly. Hey, where are you going? Interlock your fingers. Now I will lock you. Yes, because I want to give something. Now you have to worship, receive blessings, and get yourself to your holy feet. Go down to my holy feet. I bless you, but please do not let me break my bones. I am your tree. Very good. Come up again. Oh, it was very heavy rain and storm, my dear. You were born like this, but my roots are strong. I brought you up again, and so you are up again. Again, rain comes, and wind comes. You go down. Hold. Say to your feet, "My God, my feet, please give me liberation. I am yours." Yes. One day will come when not only you, but many others will also touch your feet. Which kind of feet? The roots. You will sit under such a tree. Even if you throw a stone at the tree, the tree will not throw a stone back. It will bake fruits for you. We all should be like that. Again, come up, Vajranāḍī. Yes. Hands down, and sit down. Sit in Vajrāsana again. Therefore, we surrender. We shall surrender. Who can surrender and who cannot? Who is a humble, spiritual giver of feelings and happiness? Who can bow to God and others? Others' ego, always. So we say now, Namo Śiva, Namo Śiva... Namo Śiva. Again, sit on your toes, knees up. Fold your palms. Namo Śivāya. Om Namo Śivāya. Close your eyes. Om Namo Śiva. Om Namo Śiva. Knees on the floor. Your toes flat, and your hands up. One day, we will, over all the branches and leaves and trunk, come to our roots, down, down. And so we will again bless our holy Mother Earth. I was everything, but finally again I am, O Mother Earth. I groan for you, and I come back to you. Om Śānti. Feel my whole body in this immortal, my Mother Earth. Let me be in your lap again, Vajranāḍī. I am strength, power. Mother, it is yours. Ariyom. Slowly come up. In these 72 nerve systems, that is strength, and all that is giving us is Mother Earth. What is given to us? Our mother. Everything. We will run to this and that. But you know, when a little child is in your room running here and there, it does not want to touch the mother, it wants to catch. This is very nice. One day, again, will sleep by the mother earth. Therefore, there is also... How is that what Mīrābāī said? "Vājan pāgā guṅgā rubandh mīrāṇāchī, re pāgā guṅgā rubandh mīrāṇāchī, re mīrāṇāchī, re mīrāṇāchī." (Pāgā guṅgā rubandh mīrāṇāchī, re pāgā guṅgā rubandh mīrāṇāchī.) Beautiful bhajan of Mīrābāī. Finally, this is on this exercise and knowledge and what I taught you: Vajranāḍī, and then we surrender. Mīrā said, "I was so happy and I danced with the... how do you call the bells on the foot?" And what is that? Happiness. I give my happiness to my mother, and one day I will be there again. So go and have. It does not matter what is happening. Every day is not an equal day. Every day is a different day. But you are only one. That always, you will be dead. And otherwise, you are going here, there. Here, problems are you.