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Om Namah Śrī Prabhu Dīp Nārāyaṇam. Om Namah Śrī Prabhu Dīp Nārāyaṇam. Haṁsabh Dās Prabhu Śaraṇ Parāyaṇam. Om Namah Śrī Prabhu Dīp Nārāyaṇam. Dīp Nārāyaṇ Bhagavān Kī Jai Ho. Good evening to all dear sisters, brothers, practitioners of yoga, yoga teachers, and friends around the world. According to Bhagavān Dīp Nārāyaṇ Mahāprabhujī, this sound is His voice. Wherever humans are, they have this sound in their ears. Some perceive it through a kind of telephone, and some hear it directly in their ears and in their heart. It travels through the clouds; Alakpurījī's messages always come through the clouds. I was listening to that through a telephone; inside, they carry the clouds' messages. I was contemplating: from whom does such a precise point originate? After a long time, Alak Purījī's glories—the Guru's grace (Guru Kṛpā)—what to do and what not to do, were conveyed through the clouds. That time is called "in the clouds." Within it, no one can see. Only that which comes on the spiritual, or not merely spiritual but the good way, the righteous path, emerges. It is also said: in the clouds, there is thundering. Thundering in the clouds and lightning—these three points have been given by the yogīs. This knowledge was spoken by Alak Purījī and Śiva, and we are the devotees within that sound: the clouds, the thunderings, the lightning, and so on. This means that beyond the earth, above, there is no material substance, only the clouds. Those who meditate will receive knowledge. It will come to their heart. Therefore, yoga is not only physical; it involves these three points. When a yogī has a guru in that authentic way—as gurus truly are—we feel it first. It comes through thoughts, then it touches and enters our bodies. There, we must discern: which is the right side or the wrong side? In this, we must consider what I spoke about yesterday and the day before: about the mālā. All of this pertains to the mālā. Everything in the whole universe, and your personal universe, is like a bowl. This came to me last night—three or four points emerged. Within this, there are many divisions. But this mālā will lead us through these tenders, lightnings, and clouds. Then, it comes like drops upon drops. That begins, and the soul draws near. That soul is not like a seed. It is beyond that very fine, tender sound. No one can catch that soul. But when it descends into this space, when it is blown down again, there the ātmā, the soul, comes close to the earth. This is concentration, meditation. There is also concentration, and meditation is a very subtle, lower-time place. Thus Holī Gurujī said, in the final voice of Holī Gurujī's samādhis: "One in all and all in one." All that Gurujī said, the words were so powerful. We do not know where it was, but we heard Gurujī's voice. That is only for those who can understand. They understand, and then it permeates each and every cell inside. And so it is also said: mantra. "Man" means mind, and "tra" means we are very happy. Just as when one is hungry and eats until the stomach is full, then one is very happy. Likewise, everything comes from that voice—the voice of the clouds, the sound in the clouds, the thunderings. And within those thunderings, the power brings back, and that is the light. So these are the three principles, and then it comes to jīva. Jīva means living. It never dies. It will never die. It may be here or there, but it is eternal; it will always be. Then, the fifth point: ātmā, jīvātmā, and ātmā. Both are merging; we cannot understand their timing, we cannot see it. But it exists, and it is one, yet it is separating. Jīvā—where is the Jīvā? That is also very difficult to know. It is like when there is very heavy rain. How many kilometers distance? And the raindrops—which one is that? We do not know the air. We cannot see the air like a drop, but it contains Jīva. So that is the living universe, and within that living Jīva is Ātmā, which will descend here. Therefore, when you meditate, you must always have your mālā. First, the physical mālā with the fingers. Then, only mentally, where the tongue moves when you close your mouth and eyes—you have a mālā there too. But the tongue is moving. If not a mālā, you will chant your mantra without sound, yet the tongue still moves inside, slowly, gradually becoming mental, but this is very difficult. Then, either we are sleeping, or we go out of the body, but we are thinking further there. These points are only for great, great yogīs to attain. These are states to which only truly great yoginīs can come. Then it means you are truly beginning with yoga. All those three bodies. The first was the clouds. The second is vibration. And the third is the inner light. Where people sit, we concentrate and meditate here on the forehead. From the middle, where there is the tilaka, there should be the point—that light which we contemplate. It is not this [external light]. If you want to see the light, then open your eyes. If it is dark, make light so you can see. So do not think that now in my head or in my place there is light inside—that is not this one. In our eyes, all three points are present: the thundering, the clouds, and the light. All three are in our eyes. And we can see there is one point: you will see the light. It is very easy to show you the light with closed eyes, but that is the lightning inside our eyes. So, mantra. You know we have mantras—how many? Liquid, spoken with sound, and then without making sound. But the tongue moves inside, and then, with the tongue, we go beyond sound. Then we come to a state where we do not practice anything physically. See, these are five mantras for practice. Then you will feel like a cloud. There, you will feel from the old ten chakras something like a thundering and lightning—the lightning of knowledge. Do not think it will be an internal fire. Only a guru can tell us that. That is what we call a yogī or a guru, or whatever you may say. We have to come to that point. You know our book, Hidden Powers in the Humans. This book has such power. You must learn one page, just one page, in this yearbook. How many lines are written here? Read it twenty-five times, again and again. These three points are in this book, in every woman, every master, all yogīs. But one has to be a yogī. Merely compiling something from this book, that book, from libraries, or listening to lectures and writing—so many people who write books attend lectures and take notes. Afterwards, they publish a book and say, "It is my book." That is not good. I know more than one such person. He always took our lectures and writings in different ways, and everything he said was like, "This is this. Okay, why not?" Everyone should make a book. Of course, this book is not the only one; there are better books. But this letter—what is the power in this letter? It goes like a mālā. So, mālā. There is one poet, a very fine poet, who has written: "Why should I practice mālā? Mālā is in the heart. Mālā is in the breath, inhalation and exhalation. This is a mālā." So many yogīs, everyone has their own experiences, and therefore all are right, but one must go to the right point. At this point, consider prāṇa, which is in our body—prāṇa and jīva. Now, prāṇa is breath. Prāṇa is living—living life. So prāṇa has many meanings. A wife said to her husband: "Now I finally know what is mine. What are you? What do you mean to me? You are my prāṇa, you are my life." And the husband will also say, "My prāṇa." When they marry, there are many things to consider in the books of Jyotiṣa. And this Jyotiṣ, the astrologer, he does not know. But in geothecs, he will see: when was the constellation when your girl was born, and also when the boy was born. According to that, they will come together. Then they will say, "Yes, they can be lifelong happy." They will be as husband and wife. You are not marrying only for physical love; that is like chewing gum. You chew and chew, and there is nothing—you just throw it away. So, what do families say? Not "I am giving my child," but in which way does a human progress further toward the cosmic? It is in each and every cell for both, and they will say everything is very good. But there are two points. If it is not a good constellation, and that constellation will be okay in two years, or how we are doing some meditation, sādhanā, or pūjā, etc. There is one very important and interesting point called Kāl, and that is a snake. That Kāl is that constellation. You should not marry, otherwise it will be a disaster. The disaster could be that one dies. But it happens many times. There are many animals and birds whose partner dies, and then these certain animals and birds give up eating, always sit separately, and then they die. Similarly, humans become both as one. This is half left and half right—male and female merging. If they have that, it is not about hugging and being together all the time. One could be in Africa and the other in Australia; it does not matter. The cloud, the sound, and the light are constantly together. If you are accepted in such a way... For example, you know about Śiva. In our mantra chakra, look at these chakras: on the left is Pārvatī and Śiva. The very first one is Śakti—her name was Śakti—so that Śakti and Śiva. Similarly, all of us here now, whether female or male, in our body we have both within us. But not in that [superficial] way. You cannot just take some girl or some boys and say, "Let's go; we are together now, sitting." These are principles, very fine in space. This applies not only to humans but to others as well. So, our prāṇa that is flowing—that is a mālā mantra. Read this book; here it is also written about mālās. Sometimes it happens that one part of you has still not come from space. So, their whole life, he or she does not marry. They do not want to be with anybody. They know, they see: if it is mine, it will be. But now it is Kali Yuga. So everything is, what can I tell you, everything is pulled inside—water, milk, some vegetables, etc. Finally, we will talk again tomorrow about the beat of the mālā; then it is already on the right path. So, which path you must choose yourself. Whatever you want to do, you can go for football, you can go for anything. It is yours. Some go the wrong way; some drink and drink and drink—not water, but alcohol. That is also like that. There is a little story. There were two schoolchildren, a boy and a girl. They were neighbors and friends. They were happy, going to school together from first class, second class, third class, fourth class, fifth class—primary school, middle school, high school, university, etc. They were always friendly. You know that sometimes, though not always, they would think about what they were doing. According to the European system, they wanted to marry because they said, "For a long time, we have been friends." They would come, have food together, sometimes at this house, sometimes at that. Then they decided to come together and said, "We will marry." Their parents gave them a house. Now, the man goes in the morning and brings bread for eating. She makes something, so she brings the loaf of bread, and the young man slices the bread. In the beginning, the end piece is very hard. So he put that hard end on his own side and gave the soft, nice middle part to his friend. Every day. And she was a little bit, how to say, not happy. After they got married—maybe in a church or temple; the tradition in Europe was very strict and good, not like now—about 80, 100, or 50 years ago, they married into very nice families. They came home three, four times a day, were happy. Then that young lady became very inwardly angry. He would get up and say, "Good morning, dear." She would look away or out the window, sitting at the table nearby. She sat there, but she was turned away. The poor young boy, what should he do? He would say, "How are you?" "Yeah." Year by year, they grew apart. In European tradition, it was very respectful. When they were married, they were married—like in India also, though now in India it is different. When they go together with friends, okay, they are together. But when they come home, she has another bed; she just closes the door. Then, when they were both 50 years old, the husband said, "Darling, let's go today somewhere, to a restaurant, for a fire. Let's go on holiday for five days." She said okay. The man went to the restaurant and said, "The day after tomorrow is Monday, and we have our golden jubilee. Please, can you make good food?" So they prepared a very nice setting—a big umbrella outside in the garden, a nice hall. They were sitting there, and he said, "It is our golden jubilee, I know. But do you have something [to say]?" She said, "Can I tell you? You are selfish." "I'm selfish? For you? Yeah, yeah. Tell me what." "These 56, or let's say 58 years, we were eating. Do you remember? We had our first lunch together in our room. I know you always did the same thing. I thought when we married, you would improve. I said to myself that when I marry you, it will change and you will get better. I don't know. Že se polepšíš. Já o ničem nevím. I have done nothing. Já jsem nic neudělal." He said, "If you don't know, then you don't know." "Tak opravdu nevíš nic. I can tell you now. Tak ti to teď aspoň řeknu." "So, darling, yes, tell me. Miláčku, ano, pověz mi to." "You are so yourself, selfish. Ty myslíš jenom na sebe, jsi sobec." He said, "What? Always, whenever we brought the bread, vždycky, když jsme měli chleba, the loaf, celou ten pečen, first you eat the hard end. Tak ty si vždycky dával tu patku. And you gave me the middle. I like to have at least one side. But you have both sides; you cut it, take it, and give it to me. I wanted, sometimes I thought that one day you would not give me this nice part of the beginning of the bread." That man said, "Darling, let's take this." So he gave the hard part of the bread to her plate and took the other side for himself. She said, "In my life, this is the first time I am eating this bread." And he said, "My whole life, I was biting, biting this hard part. My teeth began to fall out. So let me change." Then she said, "My darling, we do not have the gold jubilee for our marriage today." And then she was happy. They brought more people, and everything went very happily. So that is the story. But she and he, both for 50 years, did not separate because it was in their kismet to be together. Nowadays, if one says something for only two or three days, they say bye-bye. So is that how that prāṇa, that mālā—and that mālā is also one mālā? So tomorrow we will continue. I wish you all the best.