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First, we offer our 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 divine presence comes from all four directions: east, west, north, and south. It is very powerful. For us practitioners, yogīs, it is said that no matter how far you progress in your practice, everything will ultimately be due to the Guru's grace, the blessing of the Gurudeva. We exist within all elements: earth, water, fire, air, and space. We are on the path, and we must travel it. It is necessary to traverse that path. Our practice is very positive and spiritual. It is one of the very clean paths. It is not about performing miracles or engaging in negative sādhanās. Those who pursue such things will not remain on the path and will not progress further. The yogic path—and by yogī, I mean all, regardless of country, religion, or technique—contains good things within all traditions. The differences are only of language and method. There are those who come to this positive path. What, then, is a positive path? It is not about claiming "my path is good and yours is not." It is not like that. But we often lose the path. Many times it happens. We go left, right, anywhere, just wandering in a forest. The path is lost; there are waters, obstacles. We can walk through the forest, go left and right, but we won't find the way. We may come to some waters and not know which direction to take. Beyond that, there is no clear path, just the forest. We search and search. This means our inner self, our ātmā, is always the same; our inner ātmā is always very good. But in the physical realm, while we are on this earth, we have a kind of filter over it. We have eyes to see, but suddenly there can be a thick fog. Sometimes it can be so dense that we can see only ten meters ahead. In winter, we can similarly lose our 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 although God has placed us on the path, sometimes one gets lost and does not know what to do or what not to do. Therefore, we search for the path again. We may find it and start walking, but then we do not know which direction we are going. This refers to our inner feelings, our inner consciousness. Where should we go? Then we need someone who can tell us, "Go this way, not that way." Now, who is that? It is also yourself, our own self. We must sit and reflect on the mistake we made and how to clarify it. We should not beforehand try to choose some path arbitrarily. Do not say to yourself, "Today I will choose this." The heart is what will bring you back to the good path, to the point where you need to be. You should think, feel, and wait. Then, what is this path I am thinking about? Do not define some external path. The path is within your heart. It is in my heart, and then in my brain. These two work together. The heart and brain together are like us and God. In our heart, we are not searching for that path externally, but we are thinking, "Where should I go?" It is very good that God has given us good things and that God does not dictate to someone where they are going or 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 understand because we say that God has eyes and knows everything. Many of us know what we have done and what we are doing, but we do not want to tell anybody. Or, I do not know—this is called being on that path, or going around in circles. There is a story. There was a very big hall with one door and many windows. People were attending a program with lectures. There was one blind man there to listen. Afterwards, everyone went out. Someone said to him, "Please come, I will hold your hand, and we will go out." The blind man said, "I am blind, but I am very intelligent. You have eyes, but you are not exact. You will fall down or go the wrong direction. But we blind know how to go." So the person went away. The blind man had a stick in his hand. He kept his right hand on the wall and started walking, tapping with his stick. By continuously touching the wall, he would find the door on the right side and go out. There was a person cleaning up after the lectures. When the blind man was about one meter away from the door, he started scratching his head. As he walked, he took his hand away from the wall. He passed the door and then put his hand back on the wall. Walking, walking, walking. Again, he took his hand away from the wall to cleanse his arm. Again, the door was gone. A third time, he was near the wall by the door. Again, he was scratching his back. Again, he missed it. Then he said to himself, "My God, how huge this hall is! When will there be a door here?" But you did not take it. The cleaner said, "You missed the door three times." The blind man said, "I know. I am blind, but I know." The cleaner replied, "You are not stupid, my friend. But whenever the door came, you were scratching your head. The second time, under your armpit. The third time, your back. And each time you were scratching, you did not stop. If you had stopped, you could have scratched and then, staying in the same place, you would have quickly found it." The blind man said, "Yes, that is right. I was always walking and walking, but my hand, I took it away from the wall." So it is that many times, we people do things and think, "I am doing right," but it is not. Then we make a mistake, then we are fighting, we do many different things, and we are all very sorry for it. This means our inner self, our heart, will tell us, "Your eyes can be blind, but my heart will not be." I know what my heart is telling. I know that my heart is beating too strongly because I don't want to show anybody that I have stolen something. But the heart says, "You did it." And we say to the heart, "I know, but don't tell." The heart says, "I will tell nobody." But I told you, my dear. Similarly, regardless of country, religion, or language, we can clear things and make it the right way again. You know, it happens that with one hand you cannot make a clasp. You can only move it through the air. But if there are two hands, then you can clasp them together. So both sides can be a mistake. Sometimes it was not my mistake. I was standing there, and you were driving and hit my car. But still, you know that cars are rolling on the road. You should also be alert and look to see if somebody is coming or not. It is not necessarily my mistake. We should always consider both sides and not just say, "But it's not my mistake." So whatever we said, maybe someone was not making a mistake, but at least you were present, and that's it. If there is a thorn on the way, then you should know that there are thorns here. But why are the thorns here? Because thorns are always on the earth. This means that, in a way, when we meditate, people ask me which kind of meditation they should do. There are so many different kinds of meditation. Many people give lectures and also give lectures about my meditation. But we have to come to the point of only thinking about that meditation: "I want to see the sun rising, I want to see the moon with closed eyes, many stars, to be 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 from it. But when we want to take from the outside—then, with eyes open, your teacher in school, college, or university—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 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 is only inside; don't go outside, don't think outside. I will tell you, but always it will be out. Therefore, you be myself. I am 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. The mother is not there, the mother is nowhere nearby, and the child is crying. Then the mother comes and nurses the child. 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 you will say, "Yes, Swāmījī, so you are with 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. Holy Gurujīho and Mahāprabhujīho Bhajjanī are very beautiful. And it is said that I leave out everything. I am within myself, and I am alone in myself. So in that way, meditation—everybody is calling about meditation, but where and how are you thinking? Any master, any professor, anyone—let's say more about yogīs, the spirituals—they are teaching us, and they teach very well. But whatever they are telling us, they are taking it again from us. And then, when you again tell that master, "What did he say? How to do it?" Then what is it? You said, now this yoga teacher or master or guru, whatever you say, he puts it in our consciousness or unconsciousness, and we will say, "Oh, but my guru, 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. 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 taking in also. 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, dreams are there. And in the dreams, we are talking a lot. And sometimes, what we were consciously talking and thinking about, when we think, "I made a mistake here, I forgot about this," and sometimes we think about something, it is without words, talking in sleep. What is that? That we have put in our conscious mind something we did not get exactly, or something that was very hard, or something that was good. Someone died. And we go to sleep 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, sometimes something comes inside. So we are speaking in our sleep. It means we have no meditation and no proper sleep. And when we dream, that also is not within ourselves; we are out. Therefore, as Gurujī said, our Mahāprabhujī said also, Devpurījī also—you see that every master has a mālā. All, like I have my mālā all the time. My Gurujī has given me this mālā. And this mālā is what takes us everywhere. So when we go to the mālā, Holy Gurujī said, then all vṛttis—you know, vṛtti is thinking this and that, restless, going out—therefore, the mālā must be there. And if you make a meditation and you don't want a mālā, and many people say, "No, we don't need a mālā. Let's meditate and think," then what happens? You go very deep, but now you are lost in this space. So whenever you meditate, you must have your mālā and that mantra. It is like an aeroplane going in a direction where it will land in a specific country. When a bird wants to know where the nest is, amidst many, many leaves and branches, the bird will go there. And that is the nest; in that nest, they are sitting. So this mālā—don't think it is only some beads. You can't imagine, even I cannot, how much is inside. And you have a mālā also? So how much do you have? Let's say your mālā is broken and falls down, and you don't know where it is. We should not forget; we should take care. Then make another mālā and take blessings from Gurujī. If Gurujī is not there, place it on the altar of Gurudev, or in your heart. If you have this new mālā and Gurujī is not there, the mantra is here, but what to do? So we put it in the heart, and all power comes again. You know, nowadays, with television, telephone, and from here while sitting, we can put everything into that telephone. So that the mālā will go in. If you steal someone's mālā, then you think, "Oh, it's very good, I will use it," or you put it in your room or on your altar. Then you will see that there will be restlessness. Therefore, it has to go back. So this is inside this one, this mālā, that mantra. And with this, we talk about the chakra and kuṇḍalinī. So, only this one chakra, but how many things are inside? Indescribable, everything, how it is going there. And all these symbols here—this is only a picture on paper, but we have made something on it, and that can give us everything. For example, when you can read this, this is not just paper or color; these are the alphabet, and that is very, very important that we know. So, this is within our body. This may be in Sanskrit letters or Devanāgarī, or the Czech language, the Greek language, etc. That doesn't matter. But in that letter is Mūlādhāra. Now, you can write it in any different kind of letters, but they said, yes, this is Mūlādhāra. The Chinese language has different letters, but it is Mūlādhāra. The Czech Republic. So it doesn't matter which language you write it in, but it is the Czech Republic. In the Czech Republic, what is the Czech Republic? In that area of 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 is in Hindi, and it is in this language. Similarly, your mālā, your meditation, your exercises—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. All trees, they are holding everything. Also Gaṇeśjī. And Gaṇeśa is on the Mūlādhāra Cakra, the elephant Gaṇeśa, Mūlādhāra Cakra. And what is in that? The seven trunks of that elephant. What is an elephant? A 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 have many, many floors on 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 great power there. And from there, if that is the power, then we will be very good. So, tomorrow we will continue. I wish you all the best, my dear. I wish you all the best, my dear. Oṁ Prabhu Dīp Nirañjan Śabduk Vanyan Oṁ Śānti Śānti...