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Mahāprabhujī’s blessings are upon us all—Alakpurījī, Devpurījī, Mahāprabhujī, Holī Gurujī, and the many other saints across the whole world. There are many in different countries, saints who reside only on stones or near waters, many, many of them. America is a very big country, and there too, as in other lands, great ṛṣis are present. These great ṛṣis speak to each other mind to mind. Often, at the Kumbh Melā, great sādhus speak of certain saints. Perhaps some are there at the Melā, or perhaps they are deep in the great Himalayas. They do not wish to come to us, yet they know everything. Those who have received know us—our parents, our grandparents, our children, ourselves. They know all. When humans fight each other and go to Naraka, it is the ṛṣis, like protectors for you all, my dears, who shield us. Sometimes they take us from the earth into heaven. Their energy, their light—all ṛṣis, not only in the Himalayas but also in Europe and many other countries. These ṛṣis have rendered their bodies such that they are not visible to us; they have purified their forms. We have seen a photo taken by a British man in the Himalayas long ago. He was about ninety years old, and in that hard time, he went to a glacial area. There was a great ṛṣi—Śiva or another—with hair, but his body was like bones, only skin. He was meditating under the glaciers. How he survived, we do not know. He was always in sādhanā. When the glaciers melted, the man took photos and showed them to people, even from the Indian government. They asked, "What is that? He is a human. Where is he?" The Himalayas are vast and long, with many saints and ṛṣis who communicate through the mind. Now we have Skype; everyone can listen. But we cannot perceive them. We have telephone, television, Skype, yet it is not the same. They are living—many not only there but in caves under glaciers, some in deserts where the sand shifts. No one can see them, but they know where we are, and they protect us. They will not come here. We do not know from where, but they see everything. In this context, Jesus also comes. How many know he was in India? In that book of Jesus, some things were taken out. In the Bible, something is not there on time. But there are three places, and Jesus wrote something, and it comes to the Himalayas near Pakistan—that was all India. The whole of Europe, Afghanistan, Pakistan, until the beach of Australia—that was all India. We can find many books. How far was India? Rāma, Lakṣmaṇa—how many countries? There were countries then. Beautiful temples exist, like in Bali, and many others. I was in America, and then in Mexico. In Mexico, we see statues of Hanumānjī. So many things from that time exist. How these ṛṣis and great saints came, I do not know. Through Satyayugas, Dvāparayugas, Tretāyugas—at the end and beginning, many separated. But all I speak of are those great saints, the ṛṣis. Holī Gurujī said one day, and Mahāprabhujī said, "There are very great ṛṣis, saints. They are protecting us. The humans, he is protecting them very, very much. They see from that." We go to the Kumbh Melā; many are there, but they do not come because they have the third eye, like Śiva. These ṛṣis are under glaciers, but they live, they write, they have power like a god. That is what we want, what we need. If we can go somewhere—maybe thousands of years ago in India, we did not have that kind of dress—and if we go to the Himalayas or other places in many countries, and it is said, "This was a holy place," it means someone was walking there. If we come to the foot of that recess, we were walking; we have not seen him, but the earth is very deep where this ṛṣi walked. Suddenly we are happy, we have no fear. We think there is something, and there are others—those are called negative rākṣasas. They also walk there. If someone steps on that place, then, what you call, more night or alone somewhere, then comes an air, very unfeeling, an air that only one tree has. Air. Only one tree. And somewhere again, after there, there is one again. This tree is moving. We go to the other side; there is one more wind. We say, "Oh, it’s good, the tree is on it." But we become very weak, very tired. Negative energy comes; we come home; some dreams come—that is another thing. Others, great saints, are there, and the rākṣasas are more now, very much. But when those great saints, the ṛṣis, were there, they could do something. They take again the ṛṣis, or Śivas, or else; they will slowly, slowly bring them back. One saint, a ṛṣi, sits in a cave, and hundreds of rākṣasas are around somewhere. But his energy is like fire; these rākṣasas cannot come near, but they are behind. That is Kali Yuga again. Therefore, everywhere we should go to our temple. We can go to our church—that was called a temple. It was a temple, or we call it mandir and church. Names came later. When Jesus was there, there was no name 'church'. We make every name; no problems. So whenever we go, if you have spirituality like God in your mind and heart, if you just walk by a church, you will feel it. You go to the temple, you will get good. An ashram will be like this. Yes, this is a person who is very, very spiritual, as a God. We shall see all temples, all religions, and ask: who is there? God or their messengers? They all should sit, and we should respect this one, that one. Yesterday, one saint in India, in Punjab—he had a white head, a turban, and a white dress. On this day, you know, they are with me here, and they eat nothing like meat or alcohol, nothing. In Germany, in our ashram in Hamburg, there is that sādhu’s picture; I brought it. Because this Gurujī, who was there, his disciples are there. Now one is in London. Three, four times we were there. Three weeks ago, there was a big conference; he always invites me. So many people were there, and at the end, he said I should give blessings. I think he will come here also; he is in London, a Punjabi. So pure, so clean. That Swāmījī who was in Frankfurt, Hamburg, passed away. Now another is in his place. Three days before, I saw on Facebook—I have mostly spiritual persons there—and there was this Punjabi giving a lecture at a conference. They do not take long lectures; maximum ten or five minutes, finished. Holī Gurujī said, "Salt and sweet, yes." There was a conference where all sādhus should say something. One said, "Please, you can take two words also." Then they saw the holy Gurujīs. "Those two words you should speak, Swāmījī." So Holī Gurujī said, "One in all and all in one." The whole people were saying, "Holī Gurujī, oh my God." One in all and all in one. Yes, because how to get the essence of gold? How to get the gold out? As much as we clean, it comes more and more good. He gave many names, photos—Śiva, or the Hindus, Christians, Muslims, and more. He gave about five or ten, and he said, "All they are the same. All they are great, and if they are great, then they should know that the other is also great." We are all one. But if one from one religion criticizes others, then this is not a true recipient, not a spiritual person. That is spirituality; that is God; that is a spiritual person. But do not say this is not good and that is good. Who does not say about something that this is good and this is not good? So when we say this is not good, he said in that lecture, they are not good. Then he said, "Yes, but first you are bad." From where did this negativity come? That is good or bad. If you said good, then you are good inside completely. If you said, "No, that is not a good person," then yes, it means first you are the bad one—from your mind, your eyes, your words. So it means first you are the bad one. Did you not tell anyone that you are not good? Criticize someone, then it means they are completely full of worms. In the whole body, there are worms inside, and these worms will slowly get it. Who are you to say this is not a good person? And if you say that is a good one, then it means you are completely filled with that negativity. You are taking one word, even one word negative, to others. It means first that you are the negative. So who is sitting here, and who is sitting there? Where am I sitting? May someone think, "I will one day sit here where Swāmī sits?" Or they will say, "Why can’t I sit there also? Why do they sit up still?" Some say, "No, the Swāmījī is very near, always sitting here." You know, when all are sitting near me, they see me. But my eyes are on the last one there, the wall. And mostly we said about, not here, but we said, "Yes, how are you?" So that all comes in oneness. People should move a little bit. But there are some who, every day, quickly sit in front. I do not see them; I know there is somebody. But my—from the third eye, sorry, not me, but other things—I am not so great. But I also look at everybody: how they are sitting, give them a chair, give them water. How is their coming? We have to put all this in our eyes. Why has God given eyes? It is said there are two eyes: one is positive and the second is negative. So negative is closed, and pure is open. But we see with open eyes, and we have good. When we see bad, be closed. And then what is everything? Black. So to those eyes, we should go in black eyes and make the light inside. Enlightened is only okay. But others not, somehow they are negative, so we have to clean again. Somebody sitting near our back—one mosquito or something, they do not know, but another said, "Oh, look, you have behind your back. Can I take this out?" So we shall clean pure from the back side also. It is not easy, my dear. It is mine and yours. It is neither yours nor mine, but we are all one in all and all in one. So it is said: even this dress is like this, but what thoughts? Thinking this person is not good, and this is not good, and this is okay—negative and good, both. But in my heart, I am trembling. When the bad, or is it good? Positive is very good, but who is? You do not like that. This is not good, and not is good. For that, my heart is going down, burning. So when someone says, "This is not good, and I will not come to you," it means I am dirty. So they cannot come, or I do not send them away because of smelling. Then you are not a ṛṣi. We are living where ṛṣis are like this. So, is that when we leave we are learning? It is not āsana, prāṇāyāma. It is okay; we can only clean our dress or maybe the skin. But you know how much is in our body? When the doctor opens the stomach, it is closed. Somebody comes and sees, even your parents or others—oh my God, smells and things. Doctors and nurses, how they are doing, holding these and that. We would say, "Oh my God." First, we are dying. He is over there smelling. But the doctor is a doctor. He is above. He is above the smells. He does not want to see the negative. He does not see it negatively. He says, "What is all this?" He opens it. He cleans it. And again, how do you say it? Stitching. Taking dirt out. Everything. That is why the room is closed, a very cold room. Holī Gurujī had a little operation. I do not know if it was only half or complete, but he got it. It was about half an hour. Then Gurujī came; they brought Gurujī there. One blanket was there, and then I came. I said, "Gurujī, the whole body was so cold." And Gurujī said to me, "My head is very cold." Yes, then I brought incense, and Gurujī said, "Oh, maize, thank you, my maize." Same thing for me at certain times. It is very easy to see our skin from outside, but when you open it, then my God. And doctors, they are nicely, again, clean, skin again back. And we said, "Yes, it will be okay," and they said, "Okay." There are some doctors, some nurses, and they know all. Similarly, a guru, a master, also opens you, and after some time will close. But many cannot go out smelling; they go out smelling because they did not understand what is inside you, and that we want to clean it. That’s it. It is very easy to have a body and skin, and every day some oils and something, and eyes like this. It is good; why not? We want to make beauty; why not? But what is inside? Many times they take this kind from the brain and again give up. Therefore, Holī Gurujī said, "The doctor next to God is a doctor." If you believe it or not, nowadays they have done so much. We should not say doctors are not good. Not negative, please. If an accident happens, a very heavy accident, immediately take them to the hospital. The person who was speaking ill of doctors, now he is there, goes to the doctors. The doctor will not say, "No, you spoke to me wrongly, so I do not want anything to do with you." Doctors are very great because, at that time, he is not any negative or positive, but human, and I do what I can, even for animals. And many, even after that, injections or operations, coming home, and the doctors are very stupid, and take so much money to get it again and again. Then come next time. Medicine is coming from America, so bring money, please. Then I will do it. Say, "Dr. Sā, please, you can get it." Definitely, I will get it. Please, Dr. Sā. And so, see me also the sannyāsīs? So you see, what is this dress and sannyāsī? But you know, if you see inside them, then they all will give you blessings. They will not say, "No, you go out." A sādhu will never tell one negative, "Do not go out," or, "I do not come out there." No. One day you say it. On that day, my heart is hanging here. So, my dears, all here, you are my whole heart. My sisters, my brothers, my children, my best, my everything. Then our heart will be very happy, and I know they will always do something. So, you know the story very much, but I will tell this story once more. I must say, Boda Boda of Jīvotā—I told the story many times. One Gurujī, disciple—one disciple in normal dress, Gurujī in sādhu dress. There was a very nice lake, good for swimming and drinking. Before, let’s say thirty or forty years ago, more or less everywhere we could drink the water. Now, even in our bottle, it is not clean water. So Gurujī and disciple went to the lake to wash and drink. He came to the water, and there was a scorpion. The scorpion stung Swāmījī. Gurujī took him out of the water and put him out. Before he got out, he kicked him. The scorpion was like fire. The snake can bite a little and then sleep. So he put him out. Then he was in the water. Again, the scorpion fell in. The next hand, Gurujī took it from the other hand, a little farther. Again, he came by taking his body. It was a black scorpion. Gurujī said, "No, yeah, okay, we will do something." Then he again goes there, and the scorpion again falls in. The disciple said, "Gurujī, this scorpion is negative. Let me kill it. Always, Gurujī, you are bringing, and he is going again. Why are you helping?" Gurujī said, "His nature is to sting, and my nature is to bring him out and leave him." So the disciple said, "No, I have my shoes, and I will do it." Gurujī said, "When you will have beaten me by this—not this scorpion, but you were beating me on my heart—then you should know how my disciples are there. And you do not come, you do not go. This is also not good. We are gurus, and others are scorpions. And this is a boat between guru and scorpions. That is a very good, coming peace." After these three points, after that, Scorpio cannot have anything more in him. Everything in peace. You had a very good class, good meditation, anuṣṭhāna. What was in your hand? Sometimes we were very tired, so someone was sitting like this, but Mālā was there—it is good, better than someone sitting like this. Why not? Yes. It is your body, and you are the ātmā. Ātmā is okay all the time. But this body, poor body, sometimes it is like this, sometimes like that. It is our body torturing us. But still we say it does not matter in my body. That is it. This is both fighting: body and ātmā, khelo and ātmā. This we should learn very much. So that now is time for prayers. So please, if I have told something negative, put it in your pocket. Some days I will take it back.