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This is a beautiful evening, and we can see a very clear, beautiful sky. When we have such a nice day and we are all here meditating—with mantras, kriyās, yoga, śakti, bhakti—then, definitely, it comes: the very clear sky. How beautiful it is, an atmosphere neither hot nor cold. This is the blessing of all our great saints, our gurus. You have already had your second day, I think, with your Kriyānuṣṭhān. Also, our sisters and brothers are beginning to become Yoga in Daily Life teachers. And our old devotees, our yoga practitioners, our sisters and brothers, are beginning to come to that divine consciousness. At the same time, the new generation is also learning from their parents’ good behavior, good nourishment, and education. All this Yoga in Daily Life gives people a beautiful life. It’s not about religion or something different; we want to become one, as humans. Of course, I need not tell you, because all humans are human, very great. But even humans also need education. There are many different kinds of things that give a beautiful and very good quality. So quality is one of the best; there are many different qualities. There is one rock somewhere in the mountains or among stones. That very big stone, we take and we try to begin to make some kind of statue. It can be of humans, of animals, or something like a tree. We can make many, many different kinds of forms. We often make statues from stone. I said to you, that is a big rock. The person who is beginning to make the statue, the sculptor, has a different kind of habit. One is maybe taking a cigarette, and what is left, he puts on the rock. Or someone has different things, and puts his shoes on it, sitting on the rock and trying to make the skull. Slowly, slowly, it becomes a beautiful model, and then that person is not anymore sitting on it, and is nicely, finally, making plaster on it. In some countries, like in India, they give it nice color, eyes, a nice nose, hair. It is like a human—only the soul is not inside. They make this statue, bring it to some temple, and we all perform a ceremony. We in India, and in many other countries, I think we make the pūjā ceremony, and we have many, many nice mantras and this and that. What is in India, in these Hindu pūjās, is indescribable. Then we put this statue on the podium. And the person who made this statue first laid down in front of this statue and said, "My Lord God, I’m sorry that I was sitting on you, and I know that I used some tools. I was touching and torturing you, but I know, my Lord, you appeared. Now you are the God." And then we all begin to make prayers. So it is like this: for a person, it is not a statue, but it is the reality. And all who come to her get respect. Similarly, we also are that statue. We were nothing. We were like an empty space, and now from this beautiful space, clear and how you are coming from that, nobody knows. But the sculptor who is making this statue, or some artist looking to the sky, begins to make a nice picture. Because it is in this space, and in this space there is nothing. But because we all don’t know what is there, there are some nice masters. He looks and begins to work. What is work? Just looking, seeing what kind of model there I should be, and that is not something material, but it is the reality. And so it begins, the space, that space. And from there comes the fire. It means the light. And from there comes the air, breath: inhale, exhale. Then comes also the water, yes. And then comes the solid, the earth. So that one brings these five materials. And that, for example, let’s say the humans. So it is coming to the mother, and then in that body of the mother, in the womb, and then further, the one is working on it, the engineer sitting in the mother’s body, and will give each and every thing what it needs: the bones, nerves, etc. And completely, when it is, then that engineer said, "Let’s go for worshipping, put on the altar of this hour, what we call the cradle." And it is given only for some time. And in that is ātmā. It is that life that we call ātmā or God, or more than that, God, this eternal, and that eternal is beyond everything. So remember, and you should know, and try to get that. You came from this space. And you will go again into the space, into nothing. So that is the life. Life, it is a life. Now, these five elements, they are not destroyed. Nothing is not destroyed at all. The fire in fire. Water in water. Earth in earth. Then fire into the fire, and space into the space. Now, in this situation, or not take it like this kind, but you can say, "My living." But maybe there is something remaining. Not these five elements, but that which I am. It is that jīvā, and that jīvā is also just like in this space. But again, it collects things and goes in different directions. And so, is that what we are coming to? One yogī, and a yogī knows everything. Not only these yoga exercises and prānāyāmas, and this and that. That is more beyond. It is said that what we have made our body, ourselves, that is also a yogī. A yogī has done this. It is said that even he who has created this body, who knows this body, is a yogī. And you know the word yoga, yoga. There are many things we can learn from this. So a yogī is also some energy, nothing else. And that yogī also has water, fire, everything is yogic. Yogi is great, and so our kriyānushṭhāna we are doing. If you will, in your hall where you are practicing, it’s a big hall, hundreds of people. But when you enter into that one big hall, you enter into the hall like we enter into a mother’s womb. And now, all we are there, but we are one. And in this oneness, we have everything—many, many things. And so through the prāṇa, and prāṇa is binding us. The prāṇa is holding us together, and in that comes one after another all that we need, let’s say, for the human body. But also, not only humans, but animals also, and the birds, they have an egg. And in an egg there is a liquid. And this egg of a bird, and that is not easy also in her body. It takes time and very heaviness. She keeps that, she is flying, she is eating, and she is working to make a nest. Or someone on the earth, but still in that time when the mother gives the egg out. Don’t eat that egg. It is the life. That is how this bird, how she got these eggs, and she knows that at the right time, when I will give my eggs, I must have my nest. And she doesn’t know how many eggs there will be. How comfortable I should make my eggs, and very nice. A few days ago, there was very heavy rain and air. Very strong. The big tree was broken. And many, and on our door, outside, one bird made a nest, and there was a very strong wind and water, but the mother was sitting on it, and the nest didn’t break. It’s still there. You see that animals also have that mind, how to do. And mother and father, both, they are looking for the egg, you know, everybody. And they know when in the egg, who was as a liquid, in how many days is the body created? kým sa z tej tekutiny, you know, everything. But I’m just telling you this: how it’s coming in, how many legs it should be, how big it should be, how many wings it should be, everything. Then it brings out. And then, the mother brings different food. So mother is bringing, father is washing. Where the father is working, the mother is watching. And then they fly from the nest. If someone destroys that and kills them, it is a sin. It doesn’t matter if you say it is good or not. But ask that bird. Bird means any kind of bird. A duck also, and a duck, how much she loves her babies, her children. And when you take the eggs away and kill them, or you eat them, little, it is a sin. That is what we call a pāp. Paap means it is, I don’t know what is a paap, sin. So, with an egg, you take it and put it on the fire, fan. There is a life which is burning. What will happen if someone does yours? So, my dear, that life is coming, creating, activating, then something creates and again goes away. So is that. We are human, and we know more, and therefore we shall make our path further after this. Sometimes, often when I fly with one aeroplane, and that aeroplane, its name—every country has their aeroplane’s name. So Indians have Air India. So it means only the air. So India is going to the air with air. But there is something very, very... very good. We can say what that means. And that which is flying. And that’s called Lūft Haṁsa. You know what is Lūft? In German language, also Luft? Luft. And Hansa, you know what Hansa is? Zwan. So Haṁsa, that Haṁsa, Luft Haṁsa, and Luft goes into the space. And we look, and we look. It goes. It’s a big aeroplane. I don’t know how heavy it is, how many things is that, but the air... so air can do everything. And Haṃsa is going with the wings nicely. Big, big aeroplane from that, what is that? The tree till here. And then we look, how is it there? Where has it gone in this space? Similarly, we should also do like this: air is our prāṇa, but don’t put prāṇa only out, only prāṇa in. The prāṇa is a jīva, and that is like a beautiful... So there are many things we are making very nice. There are also many other countries that have a good name. But sometimes something really is a reality. Otherwise, Air India is Air of India or Austrian Airlines. It’s also good, very many, but I was very happy with Lufthansa. So now you should know and give the people of the Germans that how proud we are. And in that Lufthansa, inside is the Jīva. So in all aeroplanes, there is a soul; the Jīvā is inside. And that ātmā is the pilot, and he is there, and beside that is his heart. That is the second, what we call the co-pilot. So there is a complete construction of everything in one, in your airplanes, everything. And when there is something not good, we will not understand, we will not flow. Then again, we are checking everything. Similarly, when we have a stomach problem, we are not going anywhere. And we have what we call the diarrhea. So if you go up and the diarrhea is there, that machine will not go further. So this is how in yogic science, and of course this, our human means, this science. You know, when we go to the Himalaya, we walk up, let’s say, okay, 2,000 is okay. 3,000 is a little bit different. And there, oxygen is getting less and less for us. So, how are you getting that much oxygen in an aeroplane? In the hospital, and everywhere, there is oxygen. But this oxygen is in some very big cans. But we are all who are sitting here, we are all in one aeroplane. So I was thinking, how big is the oxygen tank? But human science, they take heat from that airplane, and they are—I don’t know how they are making it—but enough oxygen. It’s like we are sitting here. Sometimes they put heat a little less. Please tell the pilot a little bit. We are all feeling cold. So then we said, "The first class, it is too hot, we cannot sleep." So everything is this mechanical, and so this is exactly how, you know, all the birds are flying. If you run from here at high speed, walking, running, running, how will you stop exactly on the same point? Still, you are running. And when you see this airplane is exactly at the same point coming. But we know that we are breaking. But see, tomorrow, one bird, big or little, and how she is quickly flying with speed, and just on that tiny electric cable, sitting, landing, and they are not going like this, just there. You will say maybe I’m stupid, but really, many times I’m watching. The birds, and how quickly, "chick-chick-haw-haw," it’s impossible. While running very quickly, can you turn like this? But how there? So, God has given every creature the knowledge of how to live life. So we cannot compare with the birds. We cannot compare with the fish. We can compare ourselves with fish, etc. So similarly, we are yogīs and we also have the science, and that is our inner science. And that Kriyā Śakti, Kriyā Sādhanā, and so we have the Kriyā Sādhanā, that is very, very important. In one week, what have you learned? In one week, four days you try to get used to, "Now I can sit on my knees," and three days trying to put up and down. The seventh day is gone, or the eighth. What have you learned? So every time I am telling that when you come to your sādhanā, yoga, then we shall train before. Then we will come for this seminar, and while coming, you will be immediately sitting. Sometimes, when one person came and he wanted to meet me, I met him and said, "What is a yogī? How are they doing?" And how can they do? So I said, "Okay, please, you don’t make noise. Be silent." And you will stand on the inside of the door a little bit. No talking. No moving, etc. Just, there is a chair; you sit on a chair. So, for about 20 minutes, that man was looking at the chair. And he said to me, "That’s it." So he came out. They were all like his statues. I said, yes, we put on them very different colors and everything. So when we come to our sādhanā, at least two, three months before, we had to practice. So, in all of our yoga teachers and yoga centers, in many other parts of the world throughout the world, we should practice more sitting and pranayama. Then, we sit for something we call meditation. Now, meditation is about five minutes. You can do something. What do you want to see behind this? That this, it is like a deer in the forest. He comes and stands, and the ears are looking: is there someone which is not good? God has given us humans. They said, "What is this here, yes?" And when they are, no one is there. They sit very nicely, but they are alert. They sleep, maybe with one eye, but they smell, they are alert, and they are sleeping. And we also can sleep, but in between, then we begin snoring. And one day, it disturbs all. And you know, many birds sit on the tree with one leg the whole night. Because something happens, they can take the next foot and go. So we have to be alert ourselves. So then we come to our sādhanā. So these sādhanās, what we are given by yogīs, are very important. And therefore, Holī Gurujī gave one very nice bhajan. What are you doing? The sādhanā, and what kind of sādhanā, and how will you think about that sādhanā? Satya karo sādhanā chyāra, sādhanā chyāra karo hari pyāra. Sādhānā chyāra karo, dujā sādhānā ve rāgya kahīj. Sādhānā chyāra karo, hari pyāra. Sādhānā chyāra karo, hari pyāra. Sādhana sattva sampati dhāro, Jīna se hove ananyā pā. Sādhana shyāra roh pyāsya ho tumhā, Jīna se ho tumhā Sādhana shyāra. Samādhaṁ sāradhā atitikṣā mokṣa tumhārā jinse ho. Mokṣa tumhārā sādhanā chyārā karo, Hari pyārā sādhanā chyārā, sādhanā chyārā, mokṣa kī īśā sādhanā chyārā. God bless you. Shrī Dīp Nārāyaṇa Bhagavān