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Today marks an anniversary for this, our nice place. When I was sitting down there earlier, it was very low, making it difficult to see all of you, and for many to see me. Vasantpurī has done truly excellent and very deep work outside. I often think that I am sitting very high. Some people always remark, "Swāmījī is always sitting very high." This is because I wish to see all my brothers, sisters, and students until the last light fades. Those who always sit in front must look up, which may make their necks sore, so they will perhaps move to the back. That is good, is it not? But not exactly like that—oh, sorry—it automatically helps our spine to be straight so we can see directly. That is also good. This work is very hard. Our Vasant has done a great deal, and I think he will tell you for how long. It is about 60% complete. This is because this place is not originally ours; it is from Tilak. He gave it to us, and there are many things we must work on to make it nice. This requires both thought and a lot of work and love. Vasant is a very good, a very great engineer and yogī. I am not an engineer, but I have an inner engineer. There is a story I can tell you. When I first came to Europe and was in Vienna, Austria, I could not speak German, only a few words. There was a disciple we called Māta Jī. We had an ashram and also stayed at Mataji's house. At that time, there were televisions; they were black and white. Matajī was trying to teach me German, but I said no. Then Matajī said, "Okay," but I saw this box in front of me. Mataji turned on the television, and there was a children's program. I was learning from it, though I found it very deep and did not want to engage with it. There was one scene with an animal, its leg heavy and its tail out, moving very slowly and making a lot of something. Another was also making something and breathing. Some of you may know what this was about—Rosenrot and Panther. Every day I sat and watched. What were they talking about? I asked Matajī, "What is that?" She said, "They are speaking; they are all in a film, in a camera, they are talking." I could not understand. I did not know what they were saying. She told me, "It does not matter. In two or three days, you will see what words are there, and then you can talk with them." She was great in many ways. She was from far away, not Vienna but another place called Tyrol, and beyond. Anyhow, she stayed in Vienna then. In this children's play, one character was pressing something well, thinking, then coming and taking it away again. Similarly, this is what Vasant is doing. As Swamiji said, perhaps we should do things differently as well. I would often say, "Oh, Vasant, please do it like this, in this way." And he would say, "Yes," and do it. Then he would say, "Yes, this was good." But as today, I had to again tell him something, to make a correction. I do not want to tell him. What should I tell you? So he sits and waits for the ball. For me, he built a wall. This side is me, and this side is him. But tomorrow we will take it out. I told him people walk here. We have a staircase, and we use iron or something to hold it so we can step on it to go up or hide or down. But he made a wall. Did you see it here? What did you think was going to come? Because he wanted to make it solid, but it is not. Tonight it is okay. Now, Vasant, please, your time. Thank you. He did so much work, I think for five months, very hard work. How high was it? From here down to here? You cannot imagine how it looked when we first saw it. And then a little more. If you see sometimes, you can see how deep it is there. That is how much wood we brought, and a lot of sand. Now it is very nice. I do not know if it is because of the coming full moon, but somehow things are getting more and more tough, and our projects are not so successful. You probably noticed this morning that we were making a pathway there, and somehow it was not met with success, with Gurudev's approval. It is not a question of technical matter; it is some problem in the universe, probably. So there is no other way but to accept it somehow and follow Guruvākyam, the words of the Guru. Probably the same will be the fate of the rails at the staircase, but as these are just marginal projects, hopefully they will be successful, or they will not be successful. The project of this meadow is a bigger one, where Gurudev is sitting and I am standing. We started this project shortly before the seminars, and it was quite obvious we could not make it on time. We believed the seminar would bring the right pressure or stress for things to happen faster, and so it happened. Otherwise, it is not possible; if you do not have at least a certain amount of stress, then nothing happens. We started digging with the excavator and did some preparation with concrete and so on, and then the seminar started. The Slovakians understood that these were the Guruvākī, they came, and they really did a great deal of work. As soon as that happened, the movement was already there, the goal was already there, and we just had the final deadline from Swāmījī for Guru Pūrṇimā. So we really had to push towards it, and the people were quite excited about it, I have to say, in a nice Czech way. Once everything got in motion, we were really hard-working. We had Swamiji's deadline for Guru Pūrṇimā day, and we finally succeeded, though many people were totally exhausted. It was all done at once, which is always a bit complicated, but the miracle happened. The Guru Pūrṇimā was beautifully celebrated here. People from the seminar participated in it—ladies with caravans, gentlemen with shovels. It was beautifully prepared and decorated, with a fence here. Everything was targeted to the end, and everything worked out. The miracle happened, with people from the seminar already participating in preparing the field. They were ladies and gentlemen with appropriate tools, finalizing the grounds. Right for the Guru Pūrṇimā celebration, everything was ready and done. God's will is to happen, and man goes against it. He really puts himself into it, the miracle happens, and the result is here. We have the results. Probably the second message I take is that when ego starts to show up in the projects—for example, you make rails for the staircase and do not ask Gurudev for approval—then it is not successful, and you must redo it somehow. But you can always take the lesson from it and follow the old socialist proverb: "We live better and more happy." Thank you. I will read the birthday list. Today, the 21st of August, is a great anniversary. Only Czechs and Slovaks will understand which anniversary it is. That is correct. She is having her 97th birthday today, and we wish her good health and all the best. The Sarpori family donated 1000 CZK for his ill sister. The Kunta family donated 2,000 CZK for the health of their grandmother on the occasion of their wedding anniversary. They have been married for 11 years, and they ask for a blessing. Stančík, husband and wife, donated 500 Czech crowns. They have an 11-year anniversary from their wedding day, and they ask for a blessing. I do not know whether it is our blessing or Gurudeva's blessing, so probably we can collectively bless them. Anand Purī from Ostrava donated 1000 Czech crowns for his step-brother who passed away last week. Jamuna from Ostrava donated 1,000 CZK for her father, who died 21 years ago. Today is the anniversary of his passing away. Thank you. First, I am very sorry that our friend died. He was very great, working very hard and very good. Any time someone asked, he was doing. One evening, he went out with friends, and around midnight he was coming home on a bike. It was a little cold, and a car came. He was hit and died immediately on the spot. His wife is also very great and does very much work. We made light, which is a prayer for Mahāprabhujī, so it was not good. For others, one has to die. Many times, we suffer so much—many diseases, many problems. Then he died quickly and goes wherever he is going. We say to God, so if we see God or not, from here we believe that we go to God. The rest, others. They were sending some money. Thank you for that, for our brother who died. Here, for one second, one minute, we said a prayer for him in your own language. You have had your dinner, so we cannot practice. Yes, but we shall speak about our exercises. This morning, when I was with you here, we practiced three times. We practiced three techniques that are really very beautiful and very fine. These three exercises are all very spiritual, very strong, and very good techniques. We know we will talk about cakras, kuṇḍalinī, sādhanā, because many people talk about cakras and think differently, which is wrong. Only great yogīs or a very spiritual person, he or she, will understand the cakras, kuṇḍalinī, etc. You have everything within yourselves. You do not have to look outside. We are giving from ourselves to others outside. So, the Mūlādhāra cakra—you have our book, and you will open the pages and see one after the other, Kuṇḍalinī's. The first cakra from down, where we are talking, is Mūlādhāra. But there are many, many cakras in the body. The measure is from Mūlādhāra to Sahasrāra Cakra. That is our inner self. So we have to look into our self, not outside. To understand this, all cakras, everything that is and what it will be, then one can understand and will achieve everything. We cannot give liberation immediately now. It will be until the last day of our life. There, Dharmarāja will send the message: "What is the karma of this human, man or woman, it does not matter?" Then they will say, "There it is in the mirror: how many times you were very good." Good to everybody, you never told anything negative to anybody, never fighting, nothing, and helping everyone, all creatures. This is one part. The second is speaking very good, but inside it is not. That is not good. What they have done, bad things: killing, fighting, disarming, cheating, many things. This is another part. So we are doing good things on the path. But suddenly, for a few minutes maybe, without thinking, we do something. So it means everything is lost. How is it lost? For whole years I was doing good, very good, very humble, very kind, very spiritual, everything. And suddenly, something very negative, very much talking or something, is also not good. Only one few minutes, one second, if it is done, then it is like, let us say, a basket we take from deep water. From far, we are putting water out with the basket. With a rope, about 50 meters distance, we have a rope, and with the rope we are putting the basket down. Then we take the water, and with the rope we are bringing it out. About one meter before the basket will come, the rope breaks. What happened? That full basket with the water dumps back into the water. So when we were slowly bringing this, we took the water slowly; we were pulling out. We worked very hard, heavy, and that was our good karma. Good karma means everything. When the rope is broken, your good thing is gone. All is that negative. Because one thing is little, if you tell something very bad, then all your karma is gone. We are telling that this person is not good, that one is not good. Did we think about ourselves? Look in your karma, in or out, inside the body or with the words outside. So when we say, "Yes, you are good, you are spiritual, you are like a god," do not think that you will be liberated. That is only one day, or not a whole day—some minutes, some seconds. Dharmarāja will say, "What is his karma?" If your whole life you did good, practiced, meditated, whatever you can think of, according to different religions, but at the end you did something negative, then when the rope is broken, it means go back again into this saṃsāra. Saṃsāra means to come into the world again. So do not think that now I am liberated, I am holy, I am already God. We can say it; we only have to move the two mouth tools. It is very easy, but it is not like that. Therefore, you and I, we should know that I will do, but when and how will I come to the end? So it is that we have to do our exercises, our practice, everything. And so, is that also our karma? Karma sukošlam. So with good karmas, then it is good. We are all doing good. But maybe we do not know when we can see the negative. It is like this: everything is good, suddenly you fall down. You did not know that you would fall down. That is when something comes. So according to that, all the cakras, kuṇḍalinī, each and every point inside—and it is 52, the leaves on it, and every plate is one point. There is one written letter, and what that letter means is very important. Each petal has some, many, many things. And everywhere, the animals and the gods, different holy beings, but they are with us. That I was trying to awaken you again, which I saw you this morning, in this practice. It will be very, very good. That was a mudrā, called the Aśvinī Mudrā. The horse, that is called the horse. And why do we say it in this cakra? Why do we know that about this? Every animal has something, but the horse. When the horse gives out what is called the dung, at that time their muscles are contracting, relaxing, contracting, relaxing, because that is again bringing some kind of energy, relaxing or something different. The horse, they know what. Similarly, yogīs said that we should also form your anus: expanding, controlling, contracting, relaxing, but not too strong. That is not that. It is very fine, and there are so many nerve systems. The horse will be very happy and relaxed. Other animals and humans are also, but not that much. So that is what we practiced this morning. I told you it is Aśvinī Mudrā. Mudrā is contraction and relaxation, but there is that. Mūlādhāra Cakra. If you will feel, or you felt, it is coming to our head, and we will see it like a cakra. It goes through the spinal column. But when, how, and for how long should we do it? Not always. The horse is not constantly doing it. So he needs that, like we are also taking this energy, feeling energy, relaxing, everything. Then, we were talking about nābhi, that nābhi and the mūlādhāra are very much connected, and then the upper parts will come from down to the navel. We need to have our body relaxed and clean. That is because of Śaṅkha Prakṣālana. Śaṅkha Prakṣālana, everyone has to do. Also, some animals do something similar, coming very close. Every animal does, and every tree does. We will see many things. Sometimes, you know, about your cats—they eat grass to clean the stomach. And also the dog, eating something, and I think this dog and the cats, they are taking the hair, and I think this is for cleaning. Cleaning animals also. So Brahmari after. In the navel, I did today eleven times, I think, yes. And now when we change the OM, we are saying only three times, three OM, only three, oh, but it should be nine, and maybe there is more energy inside. That is why Sanskrit—Sanskrit is those letters, and there are fifty, fifty-two letters. In the kuṇḍalinī, all is exactly fifty-two petals. This is what we are telling, and therefore we are talking; it is the spiritual gods from. What we are talking about is spirituality; it is about divinity. All the letters are spiritual letters. You can read it in our book, in many other books, and that is how we are speaking. One professor was telling about languages. He said from the two hemispheres in our brain, both hemispheres, whatever we speak should have feeling on both sides. It should be. Even in a dream, when you speak, it should be from both hemispheres. When you speak, you are singing. All this, both hemispheres. Other languages: many only use one side, or change from one to the other. So there are about three, four, or a maximum of five languages in the whole world. When we speak in real Sanskrit, then there will be vibration in both hemispheres. At that time, when the Aśvinī Mudrā is done, but in his brain—this was told to me sometimes in Austria—he and his wife were from Yugoslavia, and he told me. Then I asked other professors, and they said yes. Our languages now mix it. So that is going exactly through all these cakras, going along our spinal column. Then, after what we did, Brahmari. When you sing the Brahmari, then either last, let your teeth separate or bite them. And then he said, "Do you feel the vibration going directly through both hemispheres?" From time to time, you try the left side or the right side. So it takes a long time to make it exactly. Please do it now once and put it here. Or three times, okay? And bite your teeth. Our vibration should go through our nose. That is it. Going through the ears, our vibration, but it is very much in the middle. Let us do it, okay? Three times. Exactly, please think how it is, okay? Do not look left and right. Do not hear the sound from others. So, how did you feel? Sometimes left or the right hemisphere? Again, you were bringing together, and again, so. So, who was that? Hand up? Yeah, hands should be a little, half, a little long. Okay, thank you. And now, is there someone who, when we were doing it, felt it really in the middle? Hand up, please. Very good. Tomorrow I will check. Because there is a technique, and in that technique I will see, you will see, yes, and that will go through the color—but color, not this color, it is vibration colors inside. Then we will say, "Now my Kuṇḍalinī Śakti should go." Let us see tomorrow. Śrīdīpṇāya Bhagavān Kī, Dev Puruṣa Mahādeva Kī, Satguru Svāmī Madhvanājī Bhagavān Kī, Alak Purījī Mahādeva Kī.