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Fold your hands and sit in a yoga posture. Rest your gaze on the fingertips. Our folded hands are near our chest. Place your feet like this. In this posture, we concentrate on the holy feet of our Gurudeva—Halakpurījī, Devapurījī, Mahāprabhujī, Holy Gurujī—any one of them or all of them, as if they are present before us. We will chant Aum five times, directing it from the navel up to the Sahasrāra Chakra. With our concentration on the fingertips, the awareness travels directly to the holy feet of Gurudeva. Thus, it moves from the navel to the Sahasrāra, and from the Sahasrāra, when the guru bestows grace from the holy feet, it descends back to the navel. You all know this process of chanting Aum from the navel to the Sahasrāra. There are seven stations along this path. Please fold your hands and position your fingers. Bring your wrists close to your heart from both sides. First, I will chant once, and then we will all chant together five times. The journey is from the navel to the heart, then to the Viśuddhi Chakra. From the Viśuddhi Chakra, the prāṇa travels internally through the nostrils up to the Bindu. From the Bindu, it flows through the Iḍā and Piṅgalā nāḍīs and returns to the Sahasrāra. This is the path: from the Ājñā Chakra to the Bindu, then to the nostrils, and back to the Sahasrāra Chakra. From that Sahasrāra Chakra, we descend via Gurudeva’s holy feet down to Mother Earth. As we connect with the Earth, with the Mother, our body also feels this descent. Then, slowly, we rise back up. Place your hands near your chest. Breathe in and out a few times, very relaxed, comfortable, with a pure heart. Then rest your hands on your knees or thighs. Relax. Feel comfortable and behold the beautiful vision of this atmosphere in this beautiful park. When you are here, if you carry this kind of vision, it is a vision within yourself that emanates outward. You are always giving, but you can also perceive what comes from outside. Since yesterday evening, during our programs, my vision came. I was transmitting that kind of vision for you through the air. It is a beautiful daytime in a beautiful, very big park. There are many parks here. From Brahma-muhūrta in the early morning, at sunrise, until now, throughout the whole day and into the evening, I am sure that one day you will see Mahāprabhujī, or Devapurījī, Jaharīkurjī, or Alagpurījī moving here in this park. Those visions are not physical. Perhaps no one can see them; Gurujī might be there. Maybe Mahāprabhujī is walking among us here, but nobody can see. Yet, one or two of you may have the vision. That is something very important and very spiritual in this place—in the trees, under the trees, near the trees, on top of the trees, in the roots of the trees, the grass, the sky, whatever. It is very holy and pure here. In this way, we are all here doing our sādhanā. Sādhana means our practice, and we all, including myself, must remember the feeling for which we came here and the thoughts we hold here. That is very important. Also, keep your friends, your parents, and your home in your eyes, thoughts, and feelings. Do not think, "I am only here, and I will tell my parents, 'I will not come for 10 days, and don’t call me.'" A call is different, but we must maintain a contact of oneness with our parents. First are our parents, our good friends, and some spiritual people who are here. This is very important. If you think, or I think, "I am peaceful here and I will not disturb my parents," no, no. Peace should remain because we are in oneness. There are three points. The first is having a truly good relationship and good feelings, as I said, between you and your parents. The second is if you have no good relation; it doesn’t matter, but as a relation of mother and father, we should keep it in the heart. The third point is if parents are no longer in this world; they have died, yet they are still with you. Before, your parents or good friends were with you through telephones, words, and talking. Now, because parents have passed away, do not think they are gone. They were with you, and now they are in your heart. That is very important. When you see that they are with you, they definitely are. This makes our hormones harmonious for ages. Similarly, it is with our Gurudeva. Whether Gurudeva is physically here or not, he is with us. Yoga is the highest, the very highest spirituality, and it is for everything. It does not differentiate between what is good and what is not. It is the highest, purest, divine. That is what is called yoga. I have spoken many times about the five elements of our bodies: earth, water, fire, air, and space. When we give up our body, we are still there because these five principles separate—water merges with water, earth with earth, fire with fire, air with air, and space with space. This is a vision, and many scriptures are written by great saints. I often talk about these things. Śiva has appeared many, many times. But that Śiva was the first one. He appeared after many, many ages. We call these the earth, fire, air, water, and the last, earth. Actually, it is water, fire, air, and the last one we call earth. When these five tattvas appeared and manifested here, how did they come? It is said there were two things: one is space, and the second is what I always call consciousness. That consciousness is not made of any matter; it is like space. We do not know which is which in this space. Who is the who? How is their balancing? That consciousness has no desire, and space—how did all creation begin? By balancing and bringing forth three principles. And that is inside what we call consciousness and space, and fire. So these three principles, and from there arise "I think," "I feel," "I see." These three principles are in balance. From there, we see in Mahāprabhujī’s books and the Līlāmṛta what is written about these three: Akāra, Ukāra, Makāra. These are the three words Gurujī said Mahāprabhujī wrote. Mahāprabhujī was telling Holy Gurujī, and Holy Gurujī also asked Mahāprabhujī, "What is that, please? Can you tell me?" When Mahāprabhujī was little, about four or five years old, his parents sent him to school. At that time, schools were not like they are now. In British times, they had schools only in big cities; they did not allow others to run schools. They said, "Be karma yogīs, work," and that’s all. But we Brahmins and others were teaching people under the trees. Or they had a slightly better, big house where children would sit and one teacher would teach. There was one Paṇḍit in Mahāprabhujī’s home where he was born. They wrote some letters to Mahāprabhujī’s doctor, not master. He said, "These are all letters: R, E, U, and so on." But Mahāprabhujī said, "From where does this come?" The teacher said he did not know; he only knew this is a, a, i, i, u, u, etc. Then Mahāprabhujī, as a young boy, said, "Akāra, Ukāra, Makāra. These are three letters." From that, he said, comes the Oṃ—Akāra, Ukāra, Makāra—Oṃ, three letters. He gave further explanations, which are in the Līlāmṛta book. Then the teacher brought Mahāprabhujī onto a table, and the master was making praṇām. Mahāprabhujī said, "No, no, you are my teacher. But I will now go with my cows." There are many more stories in the Līlāmṛta; you should read it. So this is Akāra, Ukāra, and Makāra. First they said Oṃ. And that Oṃ you said Amen. Oṃ. This is all this. Muslims have a different version, a little bit; Christians have this, but it is only these three letters. The concepts we call religion were not there; they developed only in the last 5,000 years or so. So, Akāra, Ukāra, Makāra. From this comes the resonance. That resonance is there, balancing these three principles. From this then comes Akāra, Ukāra, Makāra, and from that comes the light. That is the light, the fire, and that’s coming prakāśa, the light. That light comes; fire comes first. Where does the prakāśa, the light, come from? Then everything further unfolds. This is encapsulated in the mantra: "OṂ KĀRA BINDU SAYUKTAṂ NITYAṂ DHYĀYANTI YOGINAḤ." This is the mantra or the word that we are saying. From then, slowly, all creation comes into being. So from this appears, from that space to the light, to the air, to the water and earth. When the earth comes, many things begin to develop: first fish and animals, then vegetables, etc., and animals slowly coming. Then Śiva appears in a human body. He comes in a meditation posture. That is the beginning of yoga. That is yoga. Śiva has brought yoga. So if anybody asks, "What is your yoga? From where did you make yoga? Who was that first?" Yoga is Śiva. The name is also Śiva’s; the name is also yogī. He is a yogī. There are many stories. It was not this different kind of yoga we think and talk about; it is from Śiva. Then there are more postures. People said, or some ṛṣis said, that Śiva was sitting like this, like that, and made all postures. But mostly, we say the yoga posture is when we sit in meditation; we are sitting for yoga, sitting in yoga posture. It is said there are 84 postures. Chaurasi means eighty-four. From there, different creatures came. All the names of the āsanas we have are about animals, trees, water, and many things, not only humans. But how? It’s only Śiva. He has no father, no mother. He came not from the womb of a mother. There is no mother. So Śiva was known as a yogī, Yogendra. His name is Yogendra. There are one thousand names of Śiva. And from this, it is shown that in different forms there are one thousand and eight Śivas. That is what we have in our Jadan, in our Om Ashram. There is Śiva, the twelve Śiva postures. It means there are twelve, but there is one more Śiva, and that is in Nepal. There are thirteen times Śiva appeared. This we call Dvādaśa Jyoti because twelve Śivas appeared. But that happened when humans were already here. We have twelve places where Śiva appeared. The thirteenth is in Nepal, called Paśupati Mahādeva, Paśupati Śiva. He encompasses both animals and all other creatures and humans. He is balancing, giving protection to everyone, and not destroying anything. Śiva is for the human and all creatures. He is on both sides, and therefore he said, "I cannot only take this all, what we call the ṛṣis or the great highest, but others also." We can say, what was this? These are the rākṣasas and devas. If Śiva does not balance this, all devas would be finished, and all the rākṣasas would be finished. Because the negative, or rākṣasas, whatever it is, they are more powerful and more numerous. The population is more. But on the other side, we humans are also not rākṣasas, but we are devas. Thereafter, there is always fighting. So it became like the yugas, one after the other. Now, in this Kali Yuga, there is more rākṣasī nature in the human. So we have inside both what you call the negative and positive. We can be very nice, respectful, and very good, and we can also become angry and destroy everything. So this is both inside now—the divine and the negative. So, where are the rākṣasas? They are within us. And where are the devas? Also within us. They will fight again; they are fighting. But Śiva power and Śakti power are very powerful. So the devas come to Śiva or to Śakti and ask for protection. But also the asurī, asurī means the devils, they also come because for the rākṣasas, God is Śiva. And for the devas, God is Śiva. He has to balance both sides. Victory is towards the positives, the ṛṣis. But if Śiva does not control and give their rights also, then still everything is living. So on one side, we are for our religion, and on the other side, we are negative for them. Like, what we call them? We call them rākṣasas. Let’s say there are two countries. This country is fighting for that, and they fight for this side; both are. So we have more negative power now in this Kali Yuga, but we worship Śiva. So Śiva is the highest principle, and after that, it came from Śiva, then comes Brahmā, Viṣṇu. And then again, Viṣṇu and Brahmā come to Śiva. And there are negative ones also there—asurīs. So again, Śiva gives everyone something. So Bhagavān Śiva, for one, is telling Viṣṇu. Then Śiva is protecting and working for Viṣṇu. And when again Śiva comes, then Viṣṇu is in Śiva, or Viṣṇu to Śiva, in Śiva. And Brahmā also comes in between. So these three are always trying to balance. Viṣṇu said the highest is Śiva, and Śiva said Viṣṇu is the highest, so these are good. And Brahmā is given the whole work, so Brahmā said, "What? How?" So Brahmā is the creator now, but balancing Śiva and Viṣṇu. This is represented in our Iḍā, Piṅgalā, and Suṣumṇā. When we talk about this, then āsana and prāṇāyāma are nothing. So where is Śiva, where is Viṣṇu, where is Brahmā? It’s in our body. Where are the devas and rākṣasas? In these bodies. Where are the animals? It’s in our body. The vegetation is in our body. Everything is within us, but we have to find the path to come to the Brahmalokas. There are many, sometimes difficult paths. The rākṣasas will just take you and put you in their mouth, finished. But some devas are strong, yet rākṣasas eat them. And he said, "These devas remain in my stomach." Or some devas can swallow some rākṣasas; he is also standing somewhere in the stomach. And who is that rākṣasa? For example, cancer. Yes. And that which is pure, clean, and nice is the deva. How do the rākṣasas enter our body? They enter because we brought so many rākṣasas inside, in the stomach or anywhere in the body. The rākṣasa said, "Wait." They were sleeping, but then they wake up. Now, your heart is inside a deva. You have no chance; that’s it. So, good and bad, devas and rākṣasas, Śiva, Brahmā, and Viṣṇu—all are within. Therefore, be careful. We are at the highest point in creation. We must proceed very carefully so we can reach that final state, which is what we call the ṛṣis, the yogīs. Therefore, there is Śiva, Viṣṇu, and Brahmā. These are three. But still, they are in this changing, coming, and changing. So, the fourth point: Śiva said, Viṣṇu said, Brahmā said. Now, who is the fourth one? The fourth one is above all; that is the final. Therefore it is said, "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara." Therefore, the final highest is the one who understands the Guru principle; that’s okay. Others sometimes say this and not, and they are neither Viṣṇu nor this. There is something so, Mahāprabhujī’s knowledge fire. Everything is given. Many, many sādhus have such divine consciousness within them. They are that guru, and they will lead you to that cosmic Self. Though you have good knowledge, good power with kriyās, and many, many sādhanās, finally, what guru? That is the last minutes, my dear. But the guru leads continuously. If Gurujī goes away, still he will be with you. So when that quality, that feeling comes, and all chakras are activated, then that is something—yes, I am now coming higher and higher. Otherwise, we are all good at learning that there are two things: one is what we are reading and learning, and that’s good. But beyond that is not anymore, and therefore, guru is that. It’s not like what we call now science and this science. Science is now, but before that. So science is now coming from that one. So, what we call research. What does research mean? It is there, it is there, but we are researching; still we are researching, why? So, what is researching in different worldly knowledge? What we are learning is that researching, and that will be the end of that. But beyond that, it is that called the supreme, that which we call God. Some say no God, some say this God, some say that. But that one is the final. But of course, research is very good. Learn, learn, learn. So there are two: one is about our books and learning, and the other is the yogic or guru paramparā. Therefore, let us say many, many people are very learned and are good doctors and good scientists. But when they go to the church, they will also bow their heads down. Yes or no? Or what the Muslims said, Allah, and it doesn’t matter how much they learned, they will bow down to that God—Jesus, Allah. Or what we call God—Brahmā, Viṣṇu, Śiva, Kṛṣṇa, Rāma, etc. Or Divine Mothers, devīs, śaktis—they are also. Even if you are a minister or prime minister, when at the temple, they will also go down. And if someone very good, learned, and a scientist, and that one, and the Prime Minister will come, maybe he can shake hands, but will he bow down? No. And therefore, the Guru is the highest. But do not think that now we are all Gurus, and me also. I am like you are; maybe you are higher than me. I am cleaning out; I am cleaning. So, how to become a guru? One is these physical things—gurus for learning, Bābās and Ṭhākurs and everything. This is only till here. But the other one is different. And therefore, we have got our path very, very nice. Now, till Alagpurījī, it’s very fine. Alagpurījī is from Satya Yuga. I did not study to reach him anything, but he is there. But it’s not only me—Holy Gurujī, Mahāprabhujī, Devapurījī, and Alakpurījī. Millions of Alakpurījī’s disciples are there, many, many. But how to achieve Him? How to come to them? If you, inside you, have oneness—not that you are jealous of this or that one, and that is not good, and this was this—then maybe you go by aeroplane anywhere, but nothing will be there. So, of course, in my opinion, my feelings, you are all my bhaktas, and I feel that you are all in my heart, and I am in everyone’s heart. But maybe I am in someone’s heart, but is there jealousy in another heart? That is it. So how can we come to oneness? Washing, washing. There are both sides. Therefore, Śiva and Śakti are both inside. Śakti is the mother, and Śiva is the father. Oneness, but we have to balance it on this earth and somewhere else also. The rākṣasas are before the holy saints, or not holy saints, the devas. So, devas come there, and a rākṣasa is standing there. "Hey, go out!" So, this is in our self that doesn’t go out. You know, there is sometimes something stuck in your finger, and you take it out. Here it’s stuck here, you take it here, yes. It’s sticking everywhere, so how to bring this out? Perhaps we need some soap. Soap cleans my hand, but that is more sticking. And so many diseases are within us. How can we take out these diseases? That is some kind of karma—some kind of jealousy, some kind of negativity. Many, many things happen. Who did so? We shall purify, purify... Purify, and so this is our sādhanā. What we come to is not only āsanas and prāṇāyāmas. Now, yoga has begun something like you can’t believe, but it is not. I wish, and I believe, and I hope, and I expect all my disciples will be like what I’m teaching, and not learn something and then go somewhere; that’s not like this. That’s why it is one of the best things that you are all here. I see, when you are sitting here, I see mostly, like here, a beautiful fire flame. And what is fire? It means pure. Fire can burn and clean everything. Fire will burn everything and purify, so fire is not only heat; it’s not negative. It is clean, pure light. So for me, you are so many flames here. Each of you is one flame for me, and that is the best. Well, and what I want to tell again. So, in the last four weeks, I’ve covered two pages of what Holy Gurujī wrote about alphabets, which are about 52 letters. From there, what is this coming? Holy Gurujī said, "Jorāsī." Jorāsī means forty-four, and this forty-four is called incarnations—14, yeah, Chaurasi. So we have learned a lot, and this we should read. It takes about 5 minutes, 4 minutes if you can. It must not be long. Like a bhajan or glory, just quickly, you can also do it: Śrī Pūjya Dīpa Haridāyāla Parama Puruṣottama Khas Śrī Mādhavānand Karjodākarī Śiṁru Svāso Svas Oṁ Namo Gurudeva Kusai Sudh Budh Gyānaka Vidhiju Prabhu Mohi Brahmā Viṣṇu Maheśvara Deva sabhī kare tumhārī sevā terā nāma sarva śukkarī. Sumare śukī hoi naranārī, tumhī sabdevan ke deva śaḍadī jo caraṇau kī sevā jo satguru kā dhyāna lagāve janma maraṇve vo nahī āve, kākā kaktī śikā pāṭ jo kare jo bhavasāgara sundare. A little trashko, but this much, you know. So when you can repeat, it is like a mālā going quickly. But we can also, when we have time for 10 minutes, or 15, 14 minutes, then we feel through the whole. But if we do everything for a long time, then your wife will say to husband, "My darling, when will you only learn this yoga? Who will work for us, and who will bring money? Who will do so, please? Either this or this." So the husband will say, "Okay, darling, I will drive and..." I will sing it. Say no, no... not like this. Quickly, that will be very good. So at least once on Sunday or Monday or Tuesday, any day, there are many things. What should we run? So everything is there. We will do time to time; we should work time to time. We should take care of our children; we have to take care of the wife, husbands, their friends, their fathers, their parents. We have to manage everything. But we should know by heart, or by our heart, we should remember; let it be in our heart sometimes, okay? But not often, not every day, because then the wife could tell you, "But honey, what will happen? You will learn yoga; who will take care of the family with you?" So only once a week, or quickly, because it is important that you fulfill your duties, that you are there for your partners, for your parents. I have to leave because people have to go today; some are going after this. So when it was completed, Gurujī said, "The knowledge, that inner cosmic knowledge, is the door of the Gurudeva." That knowledge, we will have that knowledge, then you will have that knowledge, that supreme. There are very rare such bhaktas like that. Apnā svarūpa āpame jove. So, one who has learned everything will get it from his inner self. So, this Kākabhaṭeśī, what Gurujī has written, is ānandakārī, peaceful, very much peace. Bhak Bārī Gāvī Naranārī, so that Naranārī, men or women, they who will change this, they are Bhakta. Great luck. Śukra ho sa samajha kar jāne, śukra means one who has a guru, has guru praṇāma, guru mantras, and follows the guru’s teachings. Mā gurua, mā guru praṇu a take nasledue toho gurua. Aisā bhakt koī birlā hove, apnā svarūpa āpame jove. Yeh kakkā bhakti si ānandakārī, bhag bade gāve nar or nāre. Sugara ho so samajha kar gāve. So sugara means one who has the guru. Those who have no guru will not understand. But the real guru is not here for āsanas, prāṇāyāma, langi, jingi, tingi, tadhi—not that. He is called dīnajī, prāṇadī. So sugara hoso samajhakar gāve sugara nugara nar ke mana ne bhāve, and nugara means negative. They have not in their mind knowledge. Iskā nita karejo pāṭ every day. Who will learn this? Change this. Sab batāṅkā hove tat then everything what you need, if you speak, and this it gives you your glory and happiness gives to you. Śrī Svāmī Mādhavānandjī, here Gurujī writing, he said only his name, Svāmī Mādhavānand, only like this. But I cannot say Svāmī Mādhavānand; Śrī Svāmī Mādhavānandjī. So, we are making respect. I can’t say Mādhavānand, I have to say Śrī Svāmī Mādhavānandjī, because we always express that respect. Śrī Svāmī Mādhavānandjī said, "I am reading this Kākabhaṭeśī. I have written this, and I, Holy Gurujī, said, 'I bow down to all sādhus and swāmīs.'" So Holy Gurujī said, "I bow down to the saints, yogīs, who are real yogīs." So he said, "I bow to all the holy yogīs, the true yogīs." Nugra na kare mana nahī bhāve, Iṣakā nita jo pāṭ kare. Sab bhatāṅkā ho vethat, Śrī Svāmī Mādhavānandajī kathā gāve. Sab santanko śīṣa namāve, Sadguru Svāmī Mādhavānandajī. Bhagavān kī Devadhī Dev Deveśvara Mahādeva kī. Haradya Bhagavān Dīpa Nārāyaṇa Mahāprabhujī kī Alakpurījī Mahādeva kī Lālanānjī Mahārāj kī Brāhmaṇānjī Mahārāj kī Śiva Nānjī Mahārāj Kī Buddha Nānjī Mahārāj Kī Oṁ Śānti Śānti...