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O Halakpurījī! Mahādev kī Jai! Devādhidev Deveśvara Mahādev kī Jai! Ārādhy Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī kī Jai! Ārādhy Bhagavān Śrī Svāmī Madhavānandjī Bhagavān kī Jai! Satya Sanātana Dharma Kī Jai. O Guru Mām̐, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Para Brahma, Tasmai Śrī Guruve Namaḥ. Dhyāna Mūlam̐ Guru Mūrti, Pūjā Mūlam̐ Guru Padam, Mantra Mūlam̐ Guru Vākyam, Mokṣa Mūlam̐ Guru Kṛpā. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Good evening, my dear all sisters, brothers, yogīs, devotees, and all others. We are under the great blessings of the gurus. We see many people turning again to spirituality. Spirituality does not mean merely being good; it is the cosmic Self. We know there are 8.4 million different kinds of creatures on this earth, in the water, in the ocean, and in the air. All these creatures reside in that home which you can call the temple, for without life, the temple cannot be in God. Every creature has a life inside, and that life is God’s. That God—whether you think of Śiva, Viṣṇu, or Brahmā—they are balancing all creatures, every life. The ocean itself is held by God, by Śiva. The earth itself is a living being, sustained by the Supreme God. So too are the other principles: space, air, light as sunlight, moonlight, starlight. This is the great circle of the Supreme, of the gods. They are always changing, appearing time to time. Primarily, there is Śiva and Viṣṇu, and between them is Brahmā. Within these three is the one called Guru. So, Guru to Brahmā, Guru to Viṣṇu, Guru Devo Maheśvara. Guru Sākṣāt Para Brahma, tasmai Śrī Gurave Namaḥ. And in that, we exist. But we are far from that realization, and therefore we are human. A human should never, never kill anyone. Yet humans, whether they do not understand or do not want to, are killing so many animals. Every being feels pain, has blood, has feeling. Until we separate ourselves from this violence, it does not matter which religion we follow; we will not reach the highest supreme. We are in a human body, which is the real temple. We have many temples—of Buddha, Śiva, Viṣṇu, etc.—but the real temple is the human body. It is a living temple, and every creature has this temple, but the ultimate is the human temple. The human temple has a place for all creatures; they see it as a good house. Therefore, I do not speak only of yoga. Any religion, any God, is living within us. Where there is life, there God itself resides. That highest one is only one, like one sun with its countless rays. That God, the highest, is within all, just as light comes from the sun's rays. That living force gives water. Water is God. Air is God. Fire is God. Earth is God. O human, close your eyes and just think: "Who am I? Where am I? From where do I come? And where will I go? Who am I?" O man, God has given you that knowledge. You want to see me, God? You want to see yourself? It is within, inside. To realize this, we must purify everything. Great purity is required. All of this lives in the human body. It also lives in animal bodies, but they cannot speak. They know, but they cannot express it. That is why we humans take animals and kill them. This means you will go into that other body next time. Yes, it is said that if there is nothing to eat—for example, where there is only snow and glaciers, like for the Eskimos—what can a human eat there? Then it is said that because the human body is higher, they can eat other life. If we have only one handful of seeds or rice, even dry, we can survive. But when even this is not available, then one may say, "God, you gave me life, and I have nothing. How should I survive?" Then it is said you can take from them. Let us come to our inner temple. It is your temple, a movable temple that you carry. This temple goes to other temples made of stone. But the stone temple is an instrument. In the beautiful statues, we are mostly thinking of the human form. There is both man and woman, like God Śiva and Pārvatī, Brahmā and Lakṣmī, Viṣṇu and Lakṣmī, etc. This is a reflection of God's temples. The animals are also represented inside: we have Nandi, Garuḍa, and many Śakti temples. Consider when we first worship and clean a statue. We obtain a large stone, a rock. The sculptor sits on it, works on it, perhaps smokes a cigarette and places it on the rock, sits with his shoes on—because it is only rock. Slowly, over days or months, he makes a beautiful statue of Śiva, Viṣṇu, Brahmā, or Lakṣmī. Yet it is still only a statue. Then it is cleaned, polished, and brought to the temple. The brahmins, pandits, and learned persons come. Some ceremonies last a day, others nine or ten days, with pūjās day and night, with many people chanting mantras. The statue is adorned with nice dresses. Then the Pandits or Gurus open the curtain, and you see Mahāprabhujī, Devpurījī, Alakpurījī, Śiva, Pārvatī, Brahmā, Sarasvatī. The very person who carved the statue will bow down, falling straight at its feet. For through pūjā and mantras, life has now entered that statue. If you understand and worship, it will be so. If not, there is nothing. Here in Europe, there are many Christian temples with statues of Jesus and the Holy Mother, made of stone or wood. Why do we worship? We kneel down because it is a temple, and we bow. Similarly, there are many Buddha statues and others. Hinduism is one of the oldest, the oldest of traditions. When a yogī comes and practices deeply, they see that their body is the temple of their God. The body is a temple of God, full of life. Yesterday, someone showed me a picture of a living human who is 145 years old. After many years, he gave up everything: no eating, no drinking, living only on prāṇa. In the picture, he is still alive—just bones, a little flesh and skin, leaning there. But life is there. That is the highest temple you can see. We have this within ourselves. It is said that every part of the body is like a temple of God. That one prāṇa is in the nābhi (navel). It comes from the navel, and we will depart from the navel. Therefore, we shall meditate, concentrate, and take care of our navel. The heart, kidneys, etc.—everywhere there is life. What we should give to life, we can feed anything, but then we incur impurity. Of course, many people will be very angry at what I am saying, and many will be very happy and thank you very much. God gave me this understanding. Kabīr Dās jī gave one beautiful bhajan. He said that this body inside is God’s temple. God has given our skin as a shawl. There are such great, great people, and there are still many here. Do not think there is nobody anymore. I was telling you yesterday about prāṇāyāma. In this prāṇāyāma, I was singing about Oṁ. From Om, we get akāra, ukāra, makāra. These three together are Aum. Aum is the whole universe, complete, and that completeness is within us. When we chant Aum, generally we say only the three sounds. But a yogī who knows and wants to know his body, the prāṇas, spirituality, and what is inside God itself, understands the resonance of the hymn. It should originate from the navel. When we chant OM, the nābhi should not move. The navel is in the middle of our stomach. Whatever we speak, our abdomen moves. Try it. Say anything: "Yes. No. You. Me? Where? When? What are you doing? Good? Are you happy? Are you unhappy? What are you doing? Eating? Drinking? Speaking?" Put your hand on your navel and speak. You will see this movement always comes from the navel. When the navel is afflicted, such as by the disease we call cancer, and if cancer is on the navel, then very soon we will die. Doctors try hard, but they say the nābhi is not easy to heal. Day and night, awake or sleeping, the navel is active; the heartbeat is there, but it comes from the navel. Even if someone is sleeping deeply, perhaps from alcohol, you will see the navel constantly giving life. So, how can we bring this resonance from the navel and completely release it? Everyone, please understand. We talk, speak, sing—everything—and the navel moves. But for the sound OM, and for a true singer who resonates perfectly, the navel is pulled inward, and the sound travels through. This connection is between the Sahasrāra chakra and the navel. Life’s energy, the ātmā, begins from the navel. Place your hand on your navel and chant as I do, from the vocal cords, not from the navel. The navel should not move. In true prāṇa meditation, real yogīs practice to reach the highest consciousness through the nābhi. From there, through nine centers—the chakras—they should not move. The energy goes from the nābhi to the maṇipūra chakra, then to the heart (anāhata), to the Viśuddhi (Viṣṇu’s domain), through the two nostrils to the Ājñā cakra, then to the Bindu, and from the Bindu comes the Sun. Calm the navel and hold it. Do not move it up and down; it should be solid and drawn in. That point is held by the Vajranāḍī. If the Vajranāḍī is not balanced, we cannot go further. This is very important for those who wish to practice. Tomorrow, again. Zítra zase. Har Har Bhole, Namaḥ Śivāya. Nāhaṁ Kartā, Prabhudeep Kartā, Mahāprabhudeep Kartā, Ikeyalam. Oṁ Bālakpurījī Mahādev Kī Je. Devādhi Dev Deveśwar Mahādev Kī Je. Satguru Swāmī Madhavānandjī Bhagavān Kī. Ārādhy Bhagavān Śrī Deep Nārāyaṇa Mahāprabhujī Kī. Satya Sanātana Dharma Kī. Mātā Pittā Gurudeva Kī Jaya.