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Those who have understood, do you have any questions? Are you okay? Are you happy? It is very good that you are continuing. Many of you have been practicing for years and have had many inner experiences. Some have practiced for only two or three years and are also good on the path. We have very good teachers who see that you are relaxed in your practice. Sometimes, however, some people try to sit and look up at the sky or focus on different things. That should not be. Be very simple. Be as you are—happy and relaxed. There are people not in our practices who, when trying to meditate and concentrate, look upwards or move their eyes in circles. Perhaps they are happy and learned it from someone; that is their path. But for us, for many, many years—nearly forty-eight years or more—as with all great saints, yogīs, and swāmīs, the approach is to be very relaxed and normal in the body. I did not practice like that, and I will not do it. I give you a very beautiful, relaxed practice where everything is very normal. What we are searching for is the Brahmalokas. This means we have lived with all different creatures, perhaps in other lives, and you are happy. We will definitely, at least I think—and you also—come into the light after this life, to the cosmic or whatever it is. But the main thing is that our Self should know what it is. What will you want to have? This is yours, and you should know what you do. Our guru or master gives us a path, a way to follow. We should not simply be told, "Don’t do this or that." We should know ourselves how we should go. What will I like? What will my life be after this life? It is not easy to tell ourselves how we will behave in the next life. You may think you would like it to be a certain way, but that is your choice. Ultimately, it does not matter who is who, or which country or place they are from. Sooner or later, we all die, and then we will know what is happening, what we see, and what we got. We are human and have immense knowledge, many experiences, but still we do not know. We only know in this life, in this world, that we are thinking and doing. We feel, we release, we are, we are happy, we know we are okay. Yes, this is okay. But what will be when we give up our life? When someone dies, or we say someone is liberated—these are different things. What will be, we do not know. We will see, we will think, many will say many things. Therefore, we should not say yes, and also not say no. We are living that we are living. The last year, the last day is gone. Whatever happened has happened; it is the past. Do not go back again and go into it, working blindly, going round and round. Many times we dream and see ourselves or friends or parents in the dreams. We always say it is just a dream, and you say, "Yes, I know, very good, it’s okay." But do you know those dreams? Of mother, father, sisters, brothers, husband or wives, children, and friends? We know them, and they are in our subconsciousness. Sometimes, from time to time, these thoughts come in dreams. We dream of mother, father, our family, and our children. We are on three levels. One is the past. The past is just like we inhale; it’s okay. The exhale is gone. What is gone is gone. Therefore, it is often said, "Don’t meditate and concentrate on what is gone; learning is gone." It is okay. Memory is good, but there can also be different kinds of feelings. This is dreaming. But we are now in the present. That we should know. We should hold it, and it comes as a dream. The dream is the feelings from the past, so it is the present: past, present, and future. We don’t know what will be tomorrow. We think about everything we will have. Some think, "Tomorrow I will have this and that." And what happens? An accident happens. The person dies. Perhaps he is thinking, after death, "I did not catch my past." So past and future are not easy to understand or become one. Therefore, it is about the present. Be in the present. When we are doing something, we are not truly in the present, though it is happening in the present. We are very much unhappy or happy about the past, what we want, what will be, or what it was—but it is gone. So, the past is past, the present is here, the future I don’t know. Maybe animals, different animals and birds, also feel and dream, just as we do. So do not get lost in the past; do not always think about the past. We are living in the past, but it will not be for us. If it was good, okay, you had a good experience. If it was something negative, not good, you bring it again into your thoughts and mind. That past—what someone, your friend, your officers, or whoever, said—is done. But why are you doing this again and again? There is a story. There was a dog with a dry thigh bone, about three or four years old. The dog was old. He was biting and chewing it, wanting to get blood from it, but it was dried. The dog said, "No, I am enjoying the blood, the blood." Others said, "It is a dry, long bone." But the dog kept biting, and blood started coming from his own teeth. The dog said, "No, no... I will keep biting," and in the end, it was his own blood that came from his gums. If something has happened—negative things, good things, not very many things—then why are we, every day, every word, every time, thinking negatives that are bad towards others, countries, or past events? Or if it was good, it was good, but it cannot be with you now. Our past, maybe one president was very good, and we have a photo, but he is not here; he died. We can remember him, that’s all. But the past cannot give you the present now. For example, your president of this country was very nice, and he could give a signature. But now he’s gone a few years ago. We see everything as good, perhaps, but he cannot give you his signature. Similarly, in the present. In the present, we are dealing with two things: what we do, good or not good, and what is good for you or for me. But others may not like what I have. So, oh man, you are neither here nor there. You were, you are, and you will be, but not how it is. Therefore, these are our techniques which we are doing—these techniques and our Anuṣṭhāna. Anuṣṭhāna comes from the past, but it is good so that we can take the same path: that I will live on this path. If you or I are on the path of Śiva, but in different forms of Śiva, we are putting something else. We said, "This is Śiva." We did this, but it was Śiva. We did wrong, but we said, "No, Śiva." So we create more problems within ourselves. Therefore, in our programs, you have received a lot of knowledge here, our anuṣṭhāna. These great saints and ṛṣis gave this, as I said—the programs or what we are, you should do: Anuṣṭhāna. From the past, we are getting this same, because it is good. The role is good. So from your house, you took the car and went to another country. The road was very good, and you were going on a good road, a good way. So, the past, present, and future. The past will not come back, but one thing comes from the past: every second, or even half-second, that passes in memories. We are taking memory, which means we are going more and more distant. And in the present, you are neither there nor in the past. All of you are sitting here in this park; just now you are sitting—that is the present. What passed, we did not do perfectly well. We were sitting somewhere, so it was not good. Always, sitting in meditation is very peaceful and good, but another person has some stones under his seat, or ants are coming. Others do not. So at that time, you also have a difference, a distance. The past is gone. The present is now. And the future we don’t know. Why are we thinking too much about the past? What about the present is good, and the future? We are trying, we are doing. That is here. For example, there is a man called Vasant who is building a little house. Why does he want to make a house? How beautifully will he make it? How long will he take? When will I enjoy it? But when it will come, how it will come, that is not in our hands. So whatever it is, it is. The past is gone, and the future is lying somewhere. But now it is in the present. And now, when we are in this present, it is not easy. It is a fire inside or a cold inside—problems of the body, pain, thirst, hunger. In the present, we are suffering because someone is ill, one is alone, many, many things. My God, why are we suffering in this present? But it will not last. The door is locked, and the past is also only a wall now. In this, understand what you are doing. Therefore, let’s come into our heart, into our brain, into our thoughts, so we can be one. Do not say, "I will have Kuṇḍalinī come," because there are many Kuṇḍalinīs. There are so many in our body. How many things are there? Energies going up and down. So we are there. It has already been two days, yesterday and now. Every second is going, and how many days do we still have? Very soon. But are we sure that on the last day we will be sitting under this tree, with beautiful sunshine, in this beautiful forest? On the last day, we wish we could only think we will be there. But maybe there will be very heavy rain, and we are sitting somewhere else, thinking, "Yesterday was so nice, but now it’s so much rain and cold." Therefore, we should always, wherever we are, give up and forget the past, and think, "My path, my future will be good." This is that anuṣṭhāna. We are sitting, we are doing it. There will be many things further, so it’s very good. I wanted to ask you also: you came, and this is the third day—day before yesterday, yesterday, and today. Have you? The past is very past. It could be your thousand lives, your life, or how many ages you were backsliding. And you are here. How far along is the way? How long is the way? How do you feel now, here? Anyone want to say something? Yes, ask something. Now you are in the middle. So how can it be there? That is very important. In that, there is a very nice little story. There was a wild dog, a big dog, and he was hungry. He went to some farmers who were working on a farm and took some food—in India we say he took one chapātī, a Bajrī chapātī, very thick. The dog took this and ran away. The farmers saw the dog take the chapātī and looked on. On one side was a farmer, so the dog could not run that way. On another side was a wall; he could not go there. On another side, children were playing. There was only one way to go: run away. There was a little lake, a part of the water about twenty meters long. The distance was very long. The dog was thinking, and he knew the water was not so deep, about two meters. There was water. He could not go one way because of a wall; on another side, people were working; on another, children were playing. So the dog ran towards the lake, on a little narrow place. That big dog, hungry and clever, looked right, left, far, back, then at the water. He wanted to walk through the water. He looked at the water and saw a reflection of a dog inside, and in the reflection was a big chapātī. He said to himself, now he sees there is one more. He had never seen his face in a mirror. He looked, became very strong and focused. He thought, "From that dog, I will take this bread also." He said, "Wow!" And what happened? The chapātī fell from his mouth and went into the water. Nothing was there. So the past is gone. The present is here. But you think, "In the future, I will also get this." But you will not get it. That’s it. So, there are many things. So, how do we bring in our peace, harmony, understanding, and know what to do now? What we did is gone. Further, it may be wrong. Only the chapātī is in your mouth, so sit down and eat.