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My dear sisters, brothers, and all yoga practitioners, I am very happy to see you again this evening. Yesterday, I taught you a very beautiful, strong, and powerful kriyā. That was what you were learning, and perhaps there was something you did not understand completely. Aśvinī Mudrā. Aśva is a horse, and Nābhi refers to the navel. The nābhi is everything of our body. And then Brahmārī. That Brahmārī vibration, that sound, is a very pure vibration. First, we must understand the whole brain. We know we have two things. First, of course, is the navel. For those who came only today—I see, okay—but I think you know this. This is our nābhi, and we are focused on one point. The nābhi is where our navel is; everything is there. That’s the root. That’s the seed. That is the seed. First, the roots go down, and inside, flowers or seeds sprout. After the seed comes what we call the flower. Everyone has a brain, but humans have a very developed one. If we can know our brain, we can do anything. Both hemispheres of our brain are immense, immense. We can do anything, and we do. From the very beginning, humans were not so much like that. But in these times now—Satyugas, Dvāparayugas, Tretā Yugas, and now Kali Yuga. Yuga means the times. In Tretā Yuga, humans were brought very far in our knowledge, our studying, etc. We know how far we have gone, and we are doing very well. But we are doing sometimes stupid things and good things. What is stupid? We are killing somebody, this, that. Otherwise, we know very far beyond the moon and so on. It is from the brain of the humans. So the human brain is two. One brain or the other—that’s called spiritual. Spiritual religion. Religion is not so much that we can say. The spiritual brain, whether you study or not, it comes from within, so that we go to what we call God, or the supreme, the gods. They are different, and we are different. For example, we can say the medicine, medicals, doctors, and there is only the other difference: to lead the life in which way. One can do like that also. That’s why one should not say that, like, let’s say, yogīs or spirituals; every religion has something about their God or whatever. That is going to complete the human body. But others also have everything about our bodies and everything we know. But the difference is so. It is said—many great yogīs are telling, I don’t know, but they said, and that I am telling you, which is exactly how it is—our physical, which is coming through... Great saints accept that all teachers and masters and colleagues and further and further professors, scientists, they are going and still they are going far. It will come still more. They have opened it, but when one dies, then there is nothing. But when we are coming to that above, the spirituals are good things, taking this and that. But what we call God, and that is both sides, you can... See, we are in one, but we know from beyond the backside all is lost. Everything is not all with us. All we have is with us, but coming into our life, living life, and that is a given. You have to do yourself. God said, from so many creatures, all the creatures—not only humans—but God said, "Given to the humans, now I gave you everything. Now you do what you." So when we do not do good things or something like this, then we go back again. And when we go back again, we don’t know in which life we will go. Very, very, very pure spiritualities like this of God, which is the God, when our body will go, then it will go to what we call our Bhagavān, God, or who will be beyond everything. These are two, and these two, we said, if you go this direction, then you are going down; if you go the other side, the right side. There is so much up below, by back or height up. This is a very, now very, about physical things. And our doctors and science, see, they are far, and for us they are more than us. They are going above everything, and all people say that. Others are the stupid. Meditation is not good. This is not good. And they are all going, "I am so, and I am so," but they are good, but after it is gone. And those who are as with the part of God’s power. And these are all in our body, in the brain and navel. This is one seed only. And one seed goes down, the roots go down, and the sprout comes out, and they are growing. How are the roots? The roots, if there is good soil, everything then will become very good. If there is only stone, then maybe the seed will try to go left and right, but maybe it is not good. And when we go, we come up to the tree, very nice. But maybe it is bitter, bitter flowers, fruits, no? And with sweet fruits, then it is good. So these are both there, bitter and sweet. In this, there, if the good roots, the roots, it’s coming from the roots, so there is coming as a mother. It’s the mother. The roots are also in the mother, and she’s also taking from down, the children’s, or let’s say females, we are told. And where we are going up, that will again further be giving the flowers and fruits, and this. And from those roots and fruits, again, is the father who gives again the seeds. And in that seed we are going. So in that way, now it’s very far; we are very far, very far. Scientists, very big scientists, but at the same time, God is also there. Now, in the Kali Yuga, it is a very good bag. How many things can happen here? You think we are very good. But when we see that something, nobody thinks of that. So it is the time to go. Either we will all die, or again, people like you all, we will again come further, other side, become my friend. My friend, my brothers, my men, my all. Everything we turn, we will turn to the good life. And good life means that we will do only good things: not killing, not this and that. And that is something that pulls many people now. How many humans? Why so many? Who are humans? There was one man, a scientist, and also yogīs were there, who said that they have only one or two children so that humans and animals can go on. But what we, the human beings, do is too much; they try to have more children, but they don’t want to. Then, you know, all the time, all energy, everything goes in the other direction. Hari Om. That’s why so many people, so many people, and of course, when it’s born, of course we have to take them as a nice, beautiful child, and this, and why not? But we have to do what we do, and others have not what to do. That’s it. Then balance is already there, nothing to do, and life will be very long. Now our life is very little. Now we are 50, we are like old now. 24 is already in 40, maybe. They are saying we should have one child or not, or this and that. But humans, people, it was said in the beginning there was not good, but after that, how they live is called 100 years is just that. My good light have been there, and further many. People, how many days? Twenty-five, thirty, forty, fifty, after a hundred. But our life is not very good because our food is not good. Our food is not so much. Everything we have is chemicals, chemicals... What we are eating, what we are eating, everything. Why are humans doing like this, that much? So in that comes up what we said about this yogic sādhanā practice. Okay, our life is also short because of eating and this and that problem. We have nothing to eat, only this. But in this sādhanā, in practice, we will come to that, what we call the gods beyond that. And this is, we shall live sāttvik. One is a sāttvik and the other is not sāttvik. It’s a sāttvik. Sāttvik means pure, pure, very pure. You are all here very pure. In your country, very pure. Your people are very pure, but now. All these vegetables and this and that were destroyed. When I first came to Europe, in Austria, I was here in this city, I was in other places in Austria, and vegetables, fruits, milk, everything was very pure. There is nothing to say. We should take something good or not. Really, we could drink water from water, very good. It was raining coming, yeah, it is water coming from good, and we could drink it. You know, my dears, those who are my age or in 50 years below, you know that? Yes, you were saved or not? Only two said yes, others were not, because they were not there. So at that time, we were more healthy, and we had a long life, and we died very nicely. Nicely means still we were in peaceful and thinking and everything, and then God took the soul, that’s all. And now people are living, but how many months or many years still lying there, but no, any more to live, why? Because... Of the nourishment and pollution, it is not in our hand so much, but we try all here still, but in the air too much, in our air, and therefore these three techniques, which are called the nāḍī, the nāḍī, the nerve here, that’s all the nerves, and everything is from there, and the Brahmārī vibration makes all in the brain, all coming again, controlled nicely, everything, awakening, everything. In which I told you that Aśvinī Mudrā, Aśva is a horse. So when the horses, when they give out the toilet, or what you call the, what? Excrement, yeah. So there are some animals they are doing, but upon the horses, mostly very good. After that, you know how many times they contract and relax. Contract, relax, and that makes them very relaxed, comfortable, and healthy, etc. Other people or other animals also, they also, horses also, sometimes they’re making out the, what we call, the exercise. Yeah, that’s the everybody’s thing, but that. Things they are saying also, but they’re from the horse till it comes to their ears, if you can feel it. And so these three mudrās, what we do today, again I will want to tell you, and you should really learn every day. Yesterday I spoke many things about when what it happens, but now first is that what I wanted to tell. So we will learn about this. Have you any questions that before we will do now, brothers, sisters? Yes. So for us, it is better when we are controlling, and for horses they are just relaxed, but we are, because I told you, give it. It is coming here, and it goes. Prāṇa relaxing, oxygen is coming very nice in the nerve systems, that everything is okay. Okay, so we should do this. Okay, now, if you can sit like this, then okay. Which you cannot, you have to sit on a chair, of course. You can sit there, but it will not be too much. The technique of the practice will not be so, but it is, it will be it. Will be so that time when you sit on the chair, so you are pressing. So that time, you should turn a little bit to not give the pressure too much to our buttocks. Now, hands on the knees, and then we will look on the chin. To the earth type, we will see contract and loose and relax, but don’t hold too long. If you will do hold long, then you will have stomach problems, yes, or that other, because that other up there is something like some energy which is not good, and not good, so we will make it 20 times, and then we relax. Head up, five times normal breath, and then again go like this. So, place your hands on your knees, keep your elbows very straight like this. 4, 6, 7, 8, 9, 10, 5 times normal. Breathe again and relax. Normal breath, five times again. Relax, five times again. And relax. Open your eyes now. We’ll come from the navel, and what we will do from the navel? How it will go? So, home always should be from the navel. Many, many things, it always we know, it is in the navel. All our alphabets, and this, how many times, which mantra? You have A, A, B, A, A, B. What is going on in the navel? Yeah, so everything. And there is one in the navel, with no movement. So, which we have about 52, and the alphabet is this 52, and that controlling is coming from the whole parts of the body and also to the brain. So, how do you want your normal breathing to be when they are closed? Feel in your belly, and especially from the navel. And again, again, Aśvinī Mudrā. Breathe five times. Breathe in, then breathe out, and then breathe in five times. Breathe five times again, then breathe again. One more time, exhale, and then 1, 2, 3, 4, 5, inhale. One more time, exhale, exhale, 5 times, 1, 2, 3, 4, 5, exhale. Again, inhale, exhale, and then one, two, three, four, five. Inhale and normal breath. Three times, this is like up from the navel, all self-meaning, your own breathing capacity. 3 times, 5, 5. Now we sit on the Vajra, up and slowly back on the floor. Elbows relaxed, normal breathing. Relax, relax. Maybe someone has a little bigger belly, then let the knees relax a little bit apart. Sehr gut. Finger festhalten. Und zurück. Eins, eins. Beine auseinander. Stretch out your hands to the left, yes, to the left, that’s it, and right hand on the knee, on the ears, yes, back again, hands down, back, one, two, other side, one, so, sit down again, please. Now comes Brahmārī, very nice, so, index fingers, the ears should be in the direction of the knees. Yesterday we did it with the teeth together. Today, the teeth should be very loose. And the teeth should be higher and broken. Otherwise, they come through the nasal side. That means both hemispheres should be right; the vibrations should come. You will feel it, so five times. And then put your hands down. Five times breathe. Five times breathe. And then, five times, relax. And again, five times. So we will make it five times, okay? Five times, five times normal ātema, then with the five, and then five body legs. So five times, it’s okay. Lips together and the chin, not out, but because I have removed my teeth. Okay, good night.