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First, we offer blessings. For Gurudev: Guru Brahmā, Guru Viṣṇu, Gurudevo Maheśvara, Guru Śakti, Śakti Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādaṁ, Mantra Mūlaṁ Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Oṁ Śānti, Śānti, Śānti. This is the divine blessing for all four directions: east, west, north, and south. It means that wherever we turn, it is before us on our path. This is very powerful for a person, for all of us practitioners, yogīs. It is said that it does not matter how far you are in your practice as a yogī; you may attain many different divine capabilities. Everything will be due to the Guru's grace, the blessing of the Gurudeva. Like this, we are in all elements: earth, water, fire, air, all in space. So we are on the path, and we have to go through it. Our practice is very positive and very spiritual; it is one of the very clean paths. It is not about making miracles or performing some kind of negative sādhanās. Those who follow such ways will not be on the path and will not progress further. Our path, the yogic path—I would say a yogī means all, it does not matter from which countries, religions, or techniques; they all have good things. It is only a difference of language and path. There are those who come to this positive path. Now, what is a positive path for me? Not that my path is good and yours is not. It is not like that. But we lose the path. Many times it happens: we go left, right, anywhere, just into the forest. The path is lost; there are waters, etc. We can walk through the forest, go left and right, we won't find the way, we'll come to some waters and not know which way to go. This means that the person is lost, has lost the way. Beyond that, there is no path, just the forest like this. They are searching and searching. When someone finds themselves in a forest where they see no path, they look for which way to go. It means that our inner self, our ātmā, is always the same. It will always be very good. But in the physical, when we are on this earth, then we have a little bit of a filter on it. We have eyes, we can see, but suddenly there is very much fog. Sometimes it can be so hard that we only know a distance of ten meters. Many times we see. In winter, similarly, we lose the way. It can happen that we say, "I am here, I am there, I know, I am good." But again, because we are human, and God has given us that we are on the path, sometimes one is lost and does not know what to do and what not to do. Therefore, again, we are searching for the path. We found it, we are going, but now we don't know which direction we are going. And so that means it is the inner feelings, the inner consciousness: where to go? Then we need someone who will tell us to go there in this way and not that way. Now, who is that? Also yourself, our self. And then we just sit and think over what mistake I made and how I will make it clear. We call this, "Let's go to meditation." And when we go to meditate, then beforehand, do not try to choose some path. Do not say to yourself, "So today I will choose this," or that path of your heart. The heart is that which will bring you again to the good path, or the point that is now here. You should think, feel, wait. Then, what I'm thinking about the path, what is that? No, don't tell some path. The path is within your heart. In my heart, and then in my brain. These are both together. The heart and brain, this both together, is like we and God. So in our heart, we are not searching for that path, but we are thinking, "Where should I go?" We are not searching for any path, not looking around which way I should go, but we sit in meditation. Without fear, without any confusion, but come by yourself. And this our self will tell us. It is very good that God has given good things, that God doesn't tell somebody who is going where and not going. So we have to ask our heart, "Yes, I love you." That's why I was on the wrong path. What is that path? We have to, because we said that God has eyes and He knows everything and sees. And then we say in our spirit: My God, my Lord, my Allāh, my Guru, etc. And we tell them, I made a mistake. So many of us, we know what we have done, what we are doing, but we don't want to tell anybody. Or, I don't know, that is called being on that path, or curling like a circle, you know? There is one little story. There was a very big hall with one door and many windows. The people had some program; some were talking, it was lectures. There was one blind man, and he was to listen to words. Of course, after that, all people went out. And someone said, "Please come, I hold your hand, and we go out." The blind one said, "I am blind, but I am very intelligent. You have the eyes, but you are not exact. You will fall down. You will go the other direction. But we blind know how to go." So the person went away. He had one stick in his hand. His right hand was on the wall, and he was going. So all the time he was touching the wall; when the door would come on the right side, he would go out. There was one person who was cleaning everything after these lectures. So when the door was about one meter away, the blind person was scratching his head. And he was walking and took his hand away from the wall. The door went past, and he put his hand again on the wall. Walking, walking, walking. Again, he took his hand away from the wall, and he was cleansing his arm. And again, the door was gone. A third time. He was near the wall of the door. Again, he was scratching his back. Again, gone. Then he said to himself, "My God, how huge this hall is, when will there be some doors here?" The one who was cleaning stood there and said to him: "Friend, I offered to lead you to the door." But you did not take it. He said, "I know. I am blind, but I know." He said, "You lost the door three times. I am not stupid, my friend. You are not stupid, but whenever the door came, you were scratching your head. The second time under the armpit. The third time on your back. And then, always, when you were scratching, you did not stop. If you had stopped, you could scratch anything, and then, in the same place, you would be quickly there." He said, "Yes, that is right. I was always walking and walking. Go ahead, but my hand, you took it away from the wall." And so it is that many times, people, we do sometimes, and we think, "I do, and I do right," but it is not. Then we make a mistake, then we are fighting, many different things we are doing, and we are all very sorry for it. This means now, this is our inner self, and our inner self, our heart will tell us, "Your eyes can be blind, but my heart will not." And I know what my heart is telling. I know that my heart is beating too strong. But I don't want to show anybody that I have stolen something. But the heart said, "You did it." And we say to the heart, "I know, but don't tell." The heart said, "I will tell nobody." But I told you, my dear. Similarly, when we are, it doesn't matter which country, which religion, which language, we can clear it and make it again the right way. You know that it happens that with one hand we cannot make a clasp. We can go through; it's only in the air. But if there are two hands, then we can make it like this. So both sides are the mistake. Now, sometimes it was not my mistake. I was standing there, and you put in my car, driving and hit me. Some car crashed into me. But still. You know that the cars are rolling on the road. You should also be alert and look to see if somebody is coming or not. You should pay attention, whether by chance someone is rushing at you from somewhere, some car. But that is his problem, not mine, you say. Yes, it is also your problem. If you were not sick, if you were not there in that place, then no accident would have happened. And when you are there, then an accident can occur. It's not my mistake. We should always consider both sides and not say, "But it's not my mistake." So whatever we said, maybe someone was not making a mistake. But at least you were here, and that's it. So if there is a thorn on the way, then you should know that there are thorns here. But why are the thorns here? Because the thorns are always on the earth, so this means that, in a way, when we meditate, they are asking me which kind of meditation I should tell you. And so many different kinds of meditations, always many people are giving lectures and also giving lectures for my meditation. But we have to come in only thinking that meditation: I want to see the sun rising, I want to see the moon with closed eyes, many stars, very comfortable. My house is good, everything, but you are going away. We are running out, we are running away, so whatever you are thinking, we are running away. But when we want to take from outside, then, with the eyes open, your teacher in the school, in college, at university, etc., we should, that is, we are going for learning, so we have to give our eyes, our heart, our whole being. That is very good, it should be. But when you are thinking about... But when it comes to concentration, it is good. But meditation, that meditation is within ourselves. Then I will tell you to do this meditation. But this meditation, I will tell you, only inside, don't go outside, don't think outside. I will tell you, but always it will be out. So, therefore, you be myself. I'm telling myself. So I say to myself, and you can also perhaps do it, therefore just be. Like what? There is a little child, a few months old, and the mother was still not there, the mother was nowhere nearby, and the child is crying. And then the mother comes, takes the child in her arms, and the child wants to nurse. And so the mother nurses it. And while it drinks, drinks milk, the child falls asleep. So peace. That is the meditation. So you have to do it yourself. I can give you some instructions, but my instruction is coming from outside. And then again he will say, "Yes, Swāmījī, so you are with the Swāmījī, you are not inside you." So that meditation, which is very good, we have, and I am teaching you this. Holy Gurujīs, Mahāprabhujī's bhajans, they are very nice bhajans. And it is said that I leave out everything. I am within myself. And I am alone in myself. So in that way, meditation, meditation, everybody is calling about meditation, but where and how you are thinking. Any master, any professor, anyone, let's say more about yogīs, the spirituals, and they are teaching us, they are teaching very well. But whatever they are talking to us, they are taking it again from us. And then, when you will again tell that master, "What did he say? How to do?" Then what is it? You said, now this yoga teacher or master or guru, whatever you say, he puts in our consciousness, or in unconsciousness, and we will say, "Oh, but my guru." Oh, in the Czech Republic, in Střílky, oh there, Yoga in Daily Life, my master was telling me, "Don't talk about anything outside, just be inside." It was very good, he told me. Really, I am now within with me. But you are not there. We are talking outside. So, that is it then, for example. Yesterday I talked, the day before also. There are three states of consciousness. There is the waking state, sleep, and dream. In deep sleep we are a little at peace. We are looking now, we are all sitting here, we are conscious here. It's good, nothing bad. But we are completely outside, and from that we are also taking in. But from that we also enter inside. If you want to be truly alone in yourself, inside, then deep sleep really mediates that. Then that is the time you are completely relaxing, and the whole brain and everything is collecting again together nicely. But immediately, many people, as they sleep, the dreams are there. And in the dreams, we are talking a lot. And when sometimes, what we were consciously talking and thinking about something, then when we think that I made a mistake or I've forgotten, and when we say to ourselves, "I made a mistake here, I forgot about this," this I did not get, then we fall asleep and start talking about it again. And sometimes we think about something, it is without words, talking in sleeping. What is that? That we have put in our conscious, and then which I did not get exactly, or something was very hard. Or something was good. Someone died. And we go to sleep, and we are thinking, "Mother, how are you, mother?" etc. Or we go, there is already a dream. We are not sleeping then, but some who sleep long, and sometimes something comes inside. So we are speaking in the sleep. It means we have no meditation and no sleep. And when we dream, that also is not within ourselves, we are out. Therefore, it is, as Gurujī said, our Mahāprabhujī said also, Devpurījī also, you see that every master has the mālā. All, like I have my mālā all the time. My Gurujī has given me this mālā. And this mala is our, what is it, who takes us everywhere. So when we go to the mala, Holy Gurujī said, "When you really work with the mālā, so after those few words which you sing or repeat in your mind, you come to the mālā," then all vṛttis, what we call the vṛttis, you know, the vṛtti is thinking this and that, and that, restless, goes out. Therefore, mala must be there. And if you make a meditation and you don't want a mala, and many people say, "No, we don't need a mala." Let's meditate and think. Then what happens? You are very deep, but now you are lost in this space. So whenever you meditate, you must have your mala and that mantra. So it is like an aeroplane, which is going in that direction where it will be landed in this country. When the bird wants to know where the nest is, everything there, that bird will throw the tree, which is very, many, many, what we call the leaves and branches and so on. But the bird will go there. And that is the nest; in that nest, they are sitting. So this Mālā, don't think that it's only some beads. You can't imagine, even I cannot, how much is inside. And you have a mala also? So how much do you have? Let's say your mala is broken and falls down, and you don't know where it is. We should not forget; we should take care. Then make another mala, and take blessings from Gurujī. If Gurujī is not there, on the altar of Gurudev, or in your heart, if you give this mala, which is a new mala now you have, and Gurujī is not there, mantra is here, but what to do? So we put it in the heart, and all power comes again. You know, nowadays, this television, telephone, and from here while sitting, we can put the whole everything in that telephone. So that the mālā will go in. If you steal from someone a Mālā, then you think, "Oh, it's very good, I will use it." Or I put it in my room or on my altar. Then you will see that there will be this restlessness. Therefore, it has to again go there. So this is inside this one, this mala, that mantra. And with this, what we call, what we are talking about, we will be the chakra and kuṇḍalinī. So, only this one chakra, but how many things are inside? Indescribable, everything, how it is going there, and this all here, all symbols, this is only a picture on the paper, but there is, we have made some kind of on it. And that can give us everything. So, for example, when you can read this, this is not a paper, not a color, but these are the alphabet, and that is very, very important that we know. So, this is within our body. This may be in the Sanskrit letters or Devanāgarī, or the Czech language, the Greek language, etc. That doesn't matter. But in that letter is Mūlādhāra. Now, any different kind of letters you can write, but it was, they said, yes, this is Mūlādhāra. The Chinese language, they have different letters, but it is a mūlādhāra. The Czech Republic. So it doesn't matter which language you will write, but it is the Czech Republic. In the Czech Republic, what is the Czech Republic? In that area of the land, country, what is inside all? Beautiful. Many things, good, bad, all can be. The stones, the waters, everything in one. In the Czech Republic, similarly, here only, let's say the Mūlādhāra, Mūlādhāra, it is in Hindi, and it is in this language, similarly, your Mālā, your meditation, your exercises. Of what you are doing, it is in the heart already, and we should keep that always in our heart. And then it is so, it is called the roots, and the roots, all trees, they are holding everything. The roots hold the whole tree. They hold everything, and so there is what we call it is called Gaṇeśjī, and we also have Gaṇeśjī there. And Gaṇeśa is that on the Mūlādhāra Cakra, the elephant Gaṇeśa, which represents, is the symbol of Mūlādhāra Cakra. And what is in that? The seven trunks of that elephant, and. What is an elephant? The mighty, mighty animal. And there are each and every root, and every direction. The roots need not only earth and water, but many, many of what we call everything in the earth, what we call minerals, all kinds of minerals. And these minerals are the seven minerals. On this plant, tree, the living is very good and very healthy. But all is from the earth. When it goes out of the earth, this will die. And how much prāṇa is there, power? Saptadhātu, that is so. First, we have to come to this: the rules, the root. We are sitting here in this beautiful building, a very big hall, but what is the—what we call—the foundation? How deep does it have to be? Very solid, and how wide and how strong? Then we can take many, many floors of the building, and if we say a little bit, okay, no problem, and then you go up, it will close altogether. And if we say, well, it's enough just a little, we don't have to devote ourselves to those foundations, then the building will collapse. So, the roots are the Mūlādhāra Chakra. And there is very power. And from there, if that is the power, then we will be very good. So, tomorrow we will continue. Wish you all the best, my dear. I wish you all the best, my dear. Oṁ Prabhu Dīp Nirañjan Śabduk Vanyan Oṁ Śānti Śānti...