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Part 1: The Hall of Anuṣṭhāna: Reflections on Seeds, Life, and Spirituality We are all here in this, our hall. This hall is very spiritual. Many times during winter we gathered here, and for how many years we held our Anuṣṭhāna, our Kriyā Anuṣṭhāna, right in this very hall. Many, many years before, this hall was used for all kinds of wheat. There were one, two, three, and four doors, and all the crops they brought came here. They would also prepare warm, cold, and nice tea. So, An Devatā—the crops we have, they themselves are God. “An” means the crops, all kinds of seeds. And that is to be seen as God. An Devatā. An is like all these seeds, because they give rise to further crops. In those times, we did not need to buy any seeds; once we had these crops from our own harvest, any seed would always grow—unfortunately. For many, many years now, people are working hard to destroy the seed. If we want to obtain seed now, we must buy it, and that seed will grow only once. It will produce grass, but no seeds. Unfortunately, all around the world they are destroying all the seeds—everything: fruit seeds, all of it. Only the thorny bush and the thorn hooks escaped this fate. That, unfortunately, is not good. But many people, like all of you, were taking care, and we were protecting many, many seeds. That is what we call the seed bank. You know that a few years ago, some of our very good German friends were traveling country to country, asking people if they had the seeds. Yoga is in their life. They attended seminars and gave lectures. If we will not utilize this seed, then we will have nothing to eat. God has given us what we should do. It is very cold here; you can come closer. Take this green cover down here so that no air comes in. Yes, that’s right. I am comfortable and others are not—that’s not good. Similarly, they are also changing the seeds of different creatures. The very real cows, or real buffaloes, or goats, or any animals—they also alter them. And now you know that in many hospitals there is a sign: “Egg bank,” so please help us with the human egg. Let’s call this the seed. And now you know already, you cannot get more children—one, two, that’s all. Because what we are eating—our food, all corns and fruits, etc.—they are putting something into it. So that in humans, in human brains and human organs, they destroy that which makes humans different. And about three or four generations from now, you will have to obtain the seed. One thing is good: people won’t need to worry about whether they will get a child or not. Yes, they won’t worry about getting cherry, birth, children, because men will have no seed inside. That’s it. So women will tell their husband, “You don’t have seed, but I need seed. Search for someone else.” The man says, “I’m sorry, I have only one, and that’s my wife. I want to have more children.” But we take the seed from the bank—the bank eggs. Now you don’t know what the qualities are of the one from whom the seed comes, and that is a very, very terrible thing. And also, you know, when I come from Vienna, there I see the seeds—what we call chapātya, not atrophy, grains. Those grains, the stalk used to be so high, up to our navel. Very nice, healthy, good. Now they have made it really only this high, not even half a meter, so that they can just harvest it easily. And you know that making so many hybrids, they grow all at the same time, and that’s finished. In one very old book about the gods, it is said that very soon, again, humans will become small. And also the cows will be very small. And slowly, slowly, the cows will not give any more milk. All animals too. It is not good. So tell your husband to eat proper food. Yes, otherwise I will go to some other man who is organic. And that one must be called vegan. So, those women or girls will say, “Are you organic?” You will be searching. “Are you that? What kind of food are you eating?” This is—now you are already, you have no power left. From all of you here, 85% of your seeds are gone. Just enjoy, finished. And when there are no seeds, then the grass is also like that. Can we think this over? And so we should tell how we, as humans, should take care, really, really, really. And who is doing what for money, or this? Why are they destroying this? Therefore, you should take very good care. Take some seeds and make them grow wherever you can. Many things make our vegetables even small and flat. Instead of many books and this and that. So we have a very nice arrangement—one after the other as well. One, two, three, four, five—two meters in length, and only a quarter meter in height. And make it there, all kinds of vegetables. You will eat new vegetables every day. Don’t buy any vegetables outside. Otherwise, you know suffering, suffering with the cancers. Many other organs are destroyed. That is coming. This time is coming. More or less, we are already halfway back. If you are 80 years old now, that is your age. Now you will go back. So for 40 years, now you have to go back 40 years. It means eighty years. And will you live eighty years? If you are 50 years, then it means that’s the end of your life. Fifty years we have to go slowly, slowly back. Slowly, we were crawling and getting up. And again, we will go slowly, slowly, and give it down. So it is like when we climb a mountain. On a very big mountain, from the peak, now what will you do? You will come back, slowly, slowly. Similarly, that is the peak of our life. And then, we are counting, of course: I am 60, and I am 70, and I am 80, and 90. But count your organs. How are you going down again? Therefore, as a human, live your life with the best qualities, originally God’s. And we will go, we will die, of course, but we come healthy and good. Slowly, slowly, we will go down. Otherwise, some people—there are many—they spend many, many years in the hospitals, and they can’t speak properly, they cannot go to the bathroom, they cannot move left and right. Someone feeds them. Why is this happening? Karma. So karma is that which we are doing, and we are also eating by our—what we are, how we are living. You know, living in your home, you have rabbits, you have chickens, and some other animals. You are feeding them, and they feel like my family. And then you catch one and kill it. Are you someone killing rabbits and chickens and so on? Raise your hand. Who dares to say? And therefore, I don’t talk about religion. Religion is not the supreme, the God. Religion is a kind of like my company and your company, my football player and this is football players—my company, your company, my football club, your football club, fighting each other. So if you are fighting for religion, then why don’t you play football? That’s all. So, therefore, religion is a football field. But those who are spiritual and know all of God’s ways, what they believe is that we all should move in oneness. It doesn’t matter who is who. It doesn’t matter from which religion one comes. They will go back through the same door again. And they also came through the same door; they came here. It’s not different. So religion, this is a game. Therefore, we should humbly respect. And so, we are worshipping everything. And why are we fighting? It is also a game, killing each other. Chickens, they kill so much. They make a disease; pigs destroy many, they also make problems and disease again, and then they kill the humans, also making the disease there. Why are my country’s people and your country’s people different, do you think? We are both the same. We should live in our house and in others’ houses. Why do you want to take away from others’ houses, and that throughout? That’s not a human. There may be many—you will see in villages and many people, farmers also—these people always give to the neighbors some fruits, the cow milk, the butter, everything, giving. In India, people would give milk to neighbors who did not have milk. But they will not give money. They will not take money. Because they said, “If I give you milk for your children and for your house, and I ask you for the money, it means I am selling my milk, and milk is not for selling, because milk is for the child.” So we don’t sell our children. Our milk is such that we cannot sell it. And now, how are we selling? Everything we are selling and selling. So, at that time in India—and I don’t know about your country, but maybe here also—people were not selling the milk. And then what happened? How did it come to sell the milk? And what was that? Chāy. You know what is chāy? Tea. So, this tea, it comes from India, but it was not for the milk. But the British came, and they brought this kind of tea flowers and the seeds, the leaves of this bush. And then they do something. So at that time, the British were drinking chāy. And that chāy, they gave further. Everyone became addicted. Chāy is also a drug, so everyone wanted to drink tea. So, from where to get the leaves of the tea? So, there is a very big, miles and miles of tea plants, the farmhouse, a big, big house, a big business, all within a few years. First, get the test, drink the tea. And as the British said, “Time for tea.” And Croatians and Slovenians and these Czechs, they don’t say time for tea—time for coffee. So this tea and coffee, also these people have produced this. Neither tea is healthy, nor is coffee healthy. But we made it in such a way—the coffee seeds. These, they are very good, but they are boiling, roasting them, burning them, and that which is burned goes more into our lungs and into many different parts of the body. So, tea and coffee and white sugar. Now, if we use milk for the coffee or for the tea, then it becomes a little soft, milk. More very milk. The whole village wants to drink the tea many times. And never milk the cow only once. For his family, for this, for milk, for butter. Yoghurt? No. Tea, tea, coffee, tea, tea, tea. Chāy, chāy… Who has been in India on the railway line? The British brought the train. The railway was not in India before. But it is the British who made connections, relations from village to village. In all of India, we have nearly 35 or 70 languages, but the one language—the others were many, many, what we call this—we have about a thousand languages. And for example, from this, which is this city, no, no,... In Delhi, Brno, from Brno, and there is another city, that one, a completely different language, so in Rajasthan itself, we have, for example, one district of Rajasthan, and how many languages, Hindi language, but all this, what do we call that? Dialect. Thousands of languages, but everyone said, “Time 40.” So, in the British, they begin. Part 2: The Grace of the Guru: Humility on the Path of Yoga They brought the train. We are very happy that they gave this technology of the railway, and they offer tea to drink on the train. And you know, they have a very beautiful way of calling you for tea. They call out: Chai, chai... sugar chai, coffee, coffee. Everybody who is sleeping wakes up. I say, "Yes, please bring coffee." That is how we get attached. Many people were smoking, too. That was also there. Cigarette, do you know where it comes from? And it makes more room for the lungs inside. So many farmers in little villages, and like this, they live very healthy and good here. So, can we come towards normal life? That is very important. In this way, religion has become for me like a game. In that game, we fight and kill many, many things, and of course alcohol. Because how many people drink alcohol? Yet nobody will say it is a drug. Even the government controls it. You cannot sell alcohol in every shop. The less they make available, the higher the price goes. And you know very well what happened to some of your families or friends. And there is alcohol, and a softer one—yes, what is that? In Czech, Pivo... Pivo is beer. So, if we are not involved with it, just set it aside. Then, slowly, slowly, we rise. Grapes—grapes are indeed a wonderful fruit. Very nice. Very healthy, very healthy, very healthy. But that was not the world’s wish. No. You know how people, early in the morning, six or seven o’clock, take Slivovice. Yes, Slivovice is in Yugoslavia. They took me to Yugoslavia, and they all said, “Swāmījī, you will make Yogaslavia, not Yugoslavia.” And truly, it became Yogoslavia. They offered me something. I asked, “Do you drink alcohol?” “No, I didn’t.” Then once I was coughing from a very bad cold. He said, “There is a little bottle.” What was it called? Slivovice. I said, “For your country, only one or two teaspoons.” And it was good—coughing, like wet food. Alcohol itself came from the churning of the ocean in Shiva’s time, the first to bring it forth. The Devas and the Rākṣasas were there. The Devas said, “No, we don’t like that.” And the Rākṣasas said, “You don’t know what it is. Give it to us.” They drank the alcohol and began swaying this way and that, because without it they would have turned their power to both sides. The Devas relaxed. Anyway, many things like this. All such substances are called drugs; the doctor said so. Now, I don’t know, but in India and also here, in pharmacies where medicines are kept, it is written: “Please, careful, it is poison.” Yes. So the doctor said, “This is a poison. Don’t touch it and don’t taste it.” Only the one doctor, or one who knows exactly, should do so. And of course, still, doctors and pharmacists do not give certain medicines without approval. But sometimes those who take a little here and there collect a lot. Then they drink it all at once. And Hari Om Tat Sat. Hari Om Tat Sat—that means the end. The last “Hari Om.” It is just like that. Those who practice yoga without knowledge can do many things that disturb them. Even the physical exercises—āsana, prāṇāyāma—can create problems. Suppose we have a thousand people practicing in a yoga class. One tries some postures, tortures his spine, and breaks it. He goes to the doctor. If someone breaks his spine playing football or skydiving, nobody says anything. But if it happens in yoga, it appears in the newspaper. You see? Therefore, we must be very clear and very aware of what we do, what exercise we should do, what prāṇāyāma we should practice, and for how many months, days, or years we should practice, so that we can slowly, slowly come back to health. So we said: do only what you can. Never do what you cannot do. Prāṇāyāma is also very, very important. Now there are many yoga centers doing very good work, and yoga in daily life operates all over the world. They know how to do it very carefully. It is said you must have a teacher. You can call him a teacher, or you can say guru. You must have a good guru. And you must follow the Master. Otherwise, you are out of it. It is like in the Olympics. Those who go there as a team have their master, and that master is very strict. Even though they are perfect players, still they have masters. Yes, that’s how it is; it is still there. They are very, very disciplined people. So we need masters. And then there are other masters, as you know. This story was told by Swami Vivek Purī last week; it was originally told by Holī Gurujī. One man used to go to the lake, the talāb, every day. He would wash himself there and then do some meditation or something. He wanted to become great—everybody wants to be great. But the teaching is: guru, do not go away from your guru. Maybe you are clearer, maybe you can do more, but still the Guru is the Guru. Now, there was a very big bird—I think they are called herons—and it stood on one leg. (If you want to talk, please take off the microphone and then talk.) So this big bird would stand on one leg for hours and hours, not moving. The man wondered, “Why is he standing on one leg always for so long, without moving?” That is called anuṣṭhāna practice. Gurujī said, “No movement—relax,” and that bird is just like that. One day a fish came close. That big bird—actually a stork—has such keen eyes. A fish comes, and it’s gone. They have no teeth; they just swallow. He thought it was very, very interesting. But once the fish was a little far, and the bird had one leg lifted. He asked, “Why is he only on one leg, with the other up like this?” Then a master or someone came and explained: with two legs down, when it takes a step, the fish hears and escapes. But with one leg already lifted, it can step and grab in one motion—click, and the fish is caught. So the man learned: “Now I know how to do it, how to catch it.” He saw the bird not really eating but tossing the fish up, opening its mouth, and in it goes. You all know this? Some of you do, many don’t—because you are not village people; you are in the big city. And what is a city? The railway line. The locomotive makes a sound, and the train goes. Similarly, they give a message. So the man wanted to do the same. He practiced and practiced. He learned to throw up water, fruit, and catch it in his mouth. With grapes—many grapes—you throw one up and it’s gone; you can only feel it here. Then he learned to throw a stone. Then he practiced all day with something made of iron, and he saw that it was not a duck but a stork, and he observed exactly how it moved. Then the man progressed. He said, “Knife.” He worked with a stone first, then wood, a stick, and finally a knife. He would throw the knife like this, and as it came to his mouth, immediately—he caught it. He thought, “I am the master; I throw like this!” He became great, a big spectacle, held in the highest respect. If he had stayed in a small village like Strilky, everyone would have said, “This is a stupid man.” But he went to the big city, and they made a drama of it. He was throwing a big knife; it went up and broke something. Then, after everyone gave him money, that clever man said, “I can earn even more.” “How?” they asked. “Very much. I will stand in the middle of a football field. I will make a circle around myself. All you have to do is put money at a distance, and I will pull it in without leaving the circle.” So they placed the money. He had a ring behind him, and money was here and there. He said, “I can get everything; I will not step out. I will just stay inside the circle. All the money comes to me.” And because he was wearing the ring, from that money here and there, he pulled it all in. The people exclaimed, “What are you doing? I am in the circle; I am getting money. Oh God!” Then they asked, “Who is your guru?” He said, “I don’t need a guru. I am myself a guru.” “No, no, you must have had one. Someone gave you the training.” But he insisted, “No, I myself, without a guru.” Then they said, “Please show us once more this trick with the knife.” And he threw the knife—this time it went straight into his throat. Someone came and carefully pulled it out. “Who is your guru?” they asked again. Why did he not say, “My guru is this stork”? Because you learn something and then declare, “No, no, I am my own master.” One day, that will happen. Therefore, you are very educated people, and the Guru may not seem to know in the worldly sense, but the Guru is the Guru. Whatever sādhanā the Guru has given you—just one word—rely on that. Do not say, “I am the Master.” That is why it is said: Gurukṛpā hi kevalam, śiṣyake ānandamaṅgalam. For the disciple, it is ānandamaṅgalam. So this is how we should be humble and not declare, “I did it, I am it.” Real yoga, therefore, is that which is above religion. Yes, that is the science of humans. It encompasses body, mind, soul, jñāna, ānanda, and so on. Yoga is that science, the science of the human being, and humans reach it through gurus. So whatever you are doing, do it slowly. Please, if you cannot sit for long here, and your teacher says, “Sit straight,” but after twenty or thirty minutes your knee hurts, why can’t you adjust? Yes, why not? If someone has only half a leg or one leg, will he not get liberation? The main thing is my attention, my feelings, and my sādhanā for my love, with love. That is it. Practice. After a few minutes, if your knee still aches, then stretch it out. Others might ask, “What are you doing?” They don’t know about your knee. You say, “What is that?” I experience ānanda. That is how we apply yoga in daily life—smoothly moving forward. It does not matter whether you are young or old; we will all come like that. Be at home with your husband, your wife, your children, your friends, and work on everything. Sādhanā is inside, everywhere. In Jñāna Yoga, Gurujī composed a beautiful bhajan: Mahāprabhujī Karatā Purī Jī Mahāprabhujī Karatā Purī Jī Mahāprabhujī Karatā Purī Jī Oṁ Śrī Devīśvara Mahādeva Kī Jai Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jai Śrī Svāmī Madhavānandjī Bhagavān Kī Jai Viśvaguru Mahāmaṇḍaleśvara Śrī Svāmī Aśvānandjī Gurudeva Kī Jai Śrī Alakhpurījī Mahādeva Kī Jai