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Devādhideva, Deveśvara Mahādeva, Ārādhi, Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī, our holy Gurujī, Swāmījī Mādhavānanda Purī Jī, and all our spiritual and great saints, the lineage of our Alakh Purī Jī till now—they are all great saints. We are very happy to have them, our great saints. I welcome all of you. I am very happy to see you. It was about seven months. I was out of Europe for nearly eight months, but every day many of you were sending me messages and asking many things. So in that, we were all closed and connected with oneness. Not a long time ago, it was very hard to get a message even from the next village. Similarly, science has given us the ability to speak immediately anywhere at a far distance through what we call the telephone. So we were very close. We were not far away. That is something great which we humans have. God did this for us. This was also present in ancient times, but only for some great people— yogīs or sādhus or the masters or the gurus. They could send a message from a far distance through their mental technique. The yogīs knew where and what was happening. There are yogic techniques, and if they perfect them, learn and practice, then they could also send a message to the Gurudeva. And if there was something negative, they could purify it again. We do not know, and we cannot do that. Still, we cannot make a living human or animal from machinery— that is not what we need. Those yogīs are very happy and very free, and they don’t need anything. Even they don’t care about God. So may God come to the yogīs and sit beside them. And God also does not need what the yogīs need. It is oneness, both then and now. In these times, also in today’s time, we cannot do it. We are dependent on electricity, battery, etc. But with the techniques of our yogic development within our body, for example, our Kriyā Sādhanā—and you are practicing all Kriyā Yoga— many people did, and many did not. But many are on the right path. So, yoga is not only physical exercises. Of course, it is said the body is nothing, but without the body, all is nothing. So whatever you or we would like to achieve in this time, in this life, we can attain perfection if we are not longing for something and if we cultivate oneness with all creatures and humans. Without that, we cannot be successful. How does a yogī become successful? We have to come to the Haṭha Yogīs. If we can perfect Haṭha Yoga, we can easily attain and receive. There is no evidence that they don’t want anything. I am not sad. I am not grieving. Now, we have what we call the four yogas: Karma Yogīs, then what is next? Jñāna Yogī and Rāja Yogī; these are only four, but there are more than this. Yet they are all one; we are only dividing. Karma Yogī—there are two kinds of karma. One is karma within our body. Our body is covered with skin, and all the different machinery in the body is within ourselves. Then, we cannot control all that is disturbed, but from inside, we can again control and restore it. So our inner technique—and that inner technique also has the capacity to bring something that is not in the body, from far, far away from this world. And this technique has the ability to draw into our body also something that is far away in the world, wherever in the whole vegetation, wherever in the five elements. The five elements are the tools for our body. And in that, a Haṭha Yogī is one who sits within the body— not outside. So, Haṭha Yoga, if we can be successful in it, we have achieved everything. If you can practice Haṭha Yoga, Haṭha Choḍā Bhajana—that is one bhajana, Haṭha Choḍā. It is said in Haṭha Yoga that that kind of Haṭha Yoga which you are not using, you should give up—that external kind from outside. There is a kind of Haṭha Yoga that is outside, but you should give it up. The other is within oneself. Haṭha Choḍa, Manaḥ—O my mind, give up [stubbornness]. You know, there is a very nice story. It is a story about what it means to be a Haṭha Yogī, and when that kind of Haṭha Yogī achieves, all the gods—they can’t do anything. If you achieve this level of Haṭha Yogī, no god, no gods, will be able to do anything. They adore the Haṭha Yogī. So there was one story in a little village, and there was a graveyard about one kilometre away. Now, a big city is there, and the graveyard is already in the middle of the city. Somebody died, and they burned that dead body in the śmaśāna. The whole body had to be burned. All the people who were there waited until everything was burned. They gathered the fire together, and they all offered a praṇāma to Agnideva, the fire god. And the person who passed away—his ātmā and his whole body—went into the agni, the fire. People came back to their village, and at about 11 o’clock at night, all people were sleeping. It was very cold, like winter, and there was a little rain. On that day, Bhagavān Śiva and Pārvatī went for a walk. It was getting toward midnight. Śiva said, “Pārvatī, what shall we do at midnight?” Pārvatī said, “My dear, it is midnight, a very peaceful and beautiful atmosphere. Let’s go for a walk.” So Śiva and Pārvatī went for a walk, from one village to another village. They came to one village. They went out of the village one kilometre, and Pārvatī looked. There was a fire. Śiva said, “It doesn’t matter, let’s go.” She said, “No, I want to see why, still at midnight, there is a fire.” So they were about 30 metres away— 30, 40 metres. And there was a Haṭha Yogī sitting there, cooking his chapati. He put all the spices, one chapati, and he was frying it on the fire. That Haṭha Yogī had no dress, only one dhoti, and a triśūla, and all his matted hair. Pārvatī said, “My Lord, who is sitting there near the fire?” Śiva said, “Let’s go.” She said, “No, I want to see.” He said, “No, better that we pass by.” She said, “My lord, I want to see. And why is this person sitting there, having no dress, and making fire? It is cold, or some snow is falling.” Śiva said, “Let it be.” She said, “No, please go and give him something. He has no hut, no good dress, nothing. He doesn’t have anything to cook, anything. He is in the graveyard, Śiva. He is your devotee. Day and night, he is worshipping you. And he has nothing. You don’t give anything. And there are some people who don’t even take your name, Śiva; they are dancing, taking drugs, alcohol, and they have a lot of money. You give so much money to them. Please, can you give something to that man there?” Śiva said, “This is not a man. He is a Haṭha Yogī.” “Oh, a Haṭha Yogī? Can I see him?” He said, “No, no… no. If he becomes angry, lady, what are you doing? Can I take you home? It’s better if you don’t.” “And Śiva, he is always praying for you, and you have not given him even a little place for cooking somewhere? Why don’t you give it to him?” Śiva said, “Pārvatī, please, don’t talk like that. He will not take anything. Nothing will he take from me, and you will see that I will feel humiliated.” But women are women, you know. Your wife is here with you, you know. They know. “Please go and give him something.” Then Śiva said, “Hide yourself behind that bush and stay there, about 20 feet distance.” And Śiva, with his whole presence— with his cobras and triśūlas and everything— Śiva appeared in front of him. The Haṭha Yogī was there, frying his chapati very thick and nice. Śiva came in front of him, but the yogī did not look. He was looking at his fire and chapatis. Śiva said nothing. Nothing. He said, “Bhakta?” Nothing. “Namaḥ Śivāya, who are you?” But he was not looking at Śiva. He was happy with his chapati. Śiva said, “I am Śiva. How are you, O yogī?” Śiva asked, “Why are you here?” He didn’t answer. Śiva said, “I want to give you. I am not a beggar. Who said?” “Karma Yogī, Haṭha Yogī.” Śiva said, “I would like to give you. When did I beg from you?” And Pārvatī behind the bush, her hair was standing on end. “What will happen to my husband?” Then the yogī said, “Who are you?” “I am Śiva, the whole universe.” “Why have you come here?” The Haṭha Yogī said to Śiva, “Why did you come to me?” But still, he didn’t look up. Śiva said, “I will give you all.” And Śiva said, “I will give you everything. I am not a beggar.” “I am the Haṭha Yogī.” Bhagavān Śiva said, “Yogī, I cannot go without giving. Whenever I come, I give you what you want.” So, that Haṭha Yogī, looking at his chapati, heard Śiva say, “Ask anything.” That Haṭha Yogī said, “If you want to give, then give me this: go away from here.” He did not look at Śiva, and Śiva said, “Namaḥ Śivāya.” And Pārvatī put one finger in her mouth and bit her teeth, because she didn’t want to scream. She left. Bhagavān Śiva was walking, and Pārvatī was like a waterfall in tears. “My Lord, I’m sorry.” Śiva said, “Don’t worry, but I told you, my darling, don’t argue with a Haṭha Yogī, Haṭha Choḍamanātha, come on.” Om Śrī Deveśvara Mahādeva Kī Jai, Śrī Dīpa Nārāyaṇa Mahāprabhujī Kī Jai, Satya Gurudeva Kī Jai, Om Śāntiḥ. And so, there are many differences in sādhanā, the practice, and that one is called a Haṭha Yogī. There are different kinds of Haṭha Yoga. The first Haṭha Yogī is a small child. That child, when he wants to get something, he will get it. He will cry and cry and cry, so the parents have to give a little toy to that child. And the little toy makes the child happy. So, with children’s stubbornness, we should not let them cry and cry forever; we can give some kind of thing so that the child forgets this toy and moves on. But another child, he doesn’t want that; he wants to have this. When he is a little bigger, even for three days he will cry, “I want ice cream!” And parents say no, and he says yes. So that is called Haṭha Yoga. Finally, the mother will come and tell the father, “Please, give him something and get rid of him.” That is the first Haṭha Yoga. The second is women’s. Sorry to say, when females want something, it doesn’t matter how, but they will get it. You see, the husband will not be able to win. So, this could be for good things, not bad things. So, this is the second Haṭha Yogī. And the third one is a Yogī. And that yogī who becomes a Haṭha Yogī, then he will come and go to God. And he will ask the question to God. If we come to God, we will become… But the Haṭha Yogī will go to Śiva and say, “What do you mean, Śiva? Yes. Yes.” So that’s called the third yogī. So, Bāla yogī, woman yogī, and Karma yogī—not Haṭha yogī? Actually, the Haṭha technique is good, and it doesn’t mean you are asking from others. No, no, no. When you want to do nauli, you will get it. One day, one week, one month, one year, two years, three years— but you will achieve Agni Sāṅkriyā. Yes, right and left, and all techniques like this, Sarvāhitāsana, and Bārikhāṭu Praṇāma. Bārikhāṭu Praṇāma is a very powerful praṇāma, so this we will learn. So Haṭha Yoga means not negative. Haṭha Yoga is not negative; Haṭha Yogīs will not do wrong. If someone asks something, they will give the answer, they will give it, but they have that power—and that is Haṭha Yoga. So, in this seminar, we will practice Haṭha Yoga. And we already began today, so we have already started. And what is that? The first step: sit nicely, one hour without movement. Oh, then the Master will say, “Hey, Haṭha Yogī, so you will see how your sādhanā becomes perfect.” You know, there is a Haṭha Yogī, also a body builder. And you know how much he suffers: the muscles up, and more. That’s Haṭha. And then he wants to lift how many kilos up, on his chest, how many kilos? Legs up. But he or she will bring it up, and that is Haṭha Yoga. You will achieve, you will achieve. Not today. No, no, no. It takes time, it takes time. That is called Haṭha Yoga. That Haṭha Yoga is a very, very powerful power. So if someone wants to write something, he will do it. So, practice, practice, practice. If you want to achieve, then have willpower—that willpower. And therefore, it is said, in your body. In this heart, Mahāprabhujī has sung the bhajana that in the body are only these kinds of elements, but I am above that, and therefore it is said, let’s begin. Śrī Dīpa Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Alakh Purī Jī Mahādeva Kī, Satguru Swāmī Mādhavānanda Jī Bhagavān Kī, Satya Sanātana Dharma Kī…