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Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlam Gurur Mūrti, Pūjā Mūlam Gurur Padam, Mantra Mūlam Gurur Vākya, Mokṣa Mūlam Gurur Kṛpā. Om Dīp Nārāyaṇa Bhagavān Kī, Devādhi Deva, Deva. Puruṣa Mahādeva Kī, Satguru Svāmī Madhavānandajī Bhagavān Kī, Alakh Purī Jī Mahādeva Kī Satya Sanātana Dharma Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsavāmī Maheśvarānandajī Guru Deva Kī Jaya. And now, many of you know, and some have not seen. And that is what we see there — our Alakhpurījī. That Alakhpurījī is from many, many ages, and he appeared in the Himalayas about ten years ago. So I told many of you that I would bring Alakhpurījī — it came from the clouds and the rocks. Three times it was given to show me and to show you all the face of Alakhpurījī. And so he spoke; I spoke a lot about that. That is now our Guru Paramparā. It means all our guru to guru to... Guru, all that comes from a long, long age. That is the reality. And so, we ask: How is God? Where is God? What is God? When is God? And in that, what we say is God from ages. But we also, in ourselves, have our gurus. So, all of you here, we have within ourselves what we call God. We can go up into the skies, but we cannot see. We cannot see it. And if we want to see, then we see here on this earth. There is life. You are life. You are the God — not your body, but within your body and in my body too. And we can do many things, many things from our inner self. And that is what we call God. Like there is a flame here, and this flame is with us. But when the flame is gone, where is that? In the evening we go to sleep — now we have electricity, or we use oil or wax. While it is burning, there is a light, and this light is living. So, that flame — your flame — is in our heart. Now we don’t know from which part the flame will go. It is said that there are about eleven points, and from these it goes. It is said: in our two eyes, two nostrils, two ears, the mouth, and the organs of urination and excretion. These are ten, and the eleventh is on the top. It goes from there. Now, in this, what kind of qualities or people, or how? That is that. How are you? What is your quality? Others, how is their quality? What are you doing, what are you talking, what are you eating, what are you doing? What is your quality? What you will eat, what you eat, what you drink, what you do at night, how you get up in the morning, how you act all day, what you have done — everything is recorded in each and every cell of the body. And that is true for all animals too. Also, the trees and the water. Water is one element of our life, so there are many. How we are, and so we are sitting there. A little ant, a tiny wild ant — she is also our life. We are big, our body is big. The elephant is also very big, and so is the mosquito. Life is life, and that life can go. Everything is gone. And in that way, all creatures are simply doing what they are. Some are only searching to eat something, drink something — that’s all. But humans — in our brain there is an immense amount of knowledge. This is in our body. That is why it is called the human. We can, or we cannot. If we practice meditation, working, doing many things as much as we can, and open our brain, that is inside. And that is said to be coming towards us as God’s way. But what are we doing? We are bringing many things, and it is here. Then it’s gone. But those spiritually — in our body, our thoughts, our thinking, our being — that is the other part. The whole science is in the humans. So there is a human science and yogic science. Both are very powerful. But which is our only — what we call — my science? That which we are doing physically. Coming forward and forward, but from our brain to thinking. It’s very good, very, very good, and we will again come far. But when we are gone, then it’s finished. And the other one is that — that’s why we call them yogīs. We will come in that way, that after our life, we become into the cosmic Self. The whole space. Where is this space? Did you see this space? How far is it? It’s like we’re looking, we’re coming to catch it, but it’s further, going far. So we cannot reach that. But we can reach that one. That is for God’s consciousness. And that God is within us, but we don’t know, we can’t, we don’t want to do within ourselves what we can. We want to catch God. Two ways — gods, I told you already. Our human science now is very quick. But beyond that is God. We do not see, we will not see, but we will achieve, and in that we shall go through. So, five, ten elements are in the body — points. And the eleventh, that comes from our head, on the top of the head. But not going physically. Do not think that it will come out here. But that whole light, peace, harmony, everything will go from here. Others come to the eyes, ears, nostrils, mouth, everything, etc. And from this point, it then comes here to the navel. So this is the point from the navel to here. The heart is something which is pointed there. The heart is something that is here; otherwise the navel is here. The navel becomes like one cell — the father’s, which is coming to the mother’s, in this point of the drupad, nābhi. So it appears to the nābhi, but it is just like a liquid. And Parabrahma Paramātmā, the sky, that will open there like a light. These two points, then you will go to Parabrahma Paramātmā. It’s not that today I’m teaching you and you will say, “Okay, Swāmījī, I will do it.” I also start studying. I’m studying. Always there, it has to be connected — male and female. And this point is very important, and if we are changing something, it’s gone. Now, it is not physical only. But there is another point. Physically, it’s everything, both. Therefore, the yogīs from the paramparā for many, many ages have such disciples, and they can come. So we have our body, our soul; we are one. But we have many hairs on our body — the hair and all in the body, whatever, everything. Everything that God has given, that is done. And if humans are telling something to scientists, yes, but still, it’s not there; it is God’s. So in this way, practice. Today we will do a little technique practice. But every day, when you go to work, you come home — we are tired, and we sleep. When we are sleeping, then all in our body, all machines in the night will make again very good. Therefore, sleeping is very important. And when we wake up in the morning, we are fresh, and then we go to the water, and again I am coming with the power. So these are two: night and day. And that is very important. Of course, some people are working at night and sleeping during the day. Okay, you can do it. Close your eyes or something like this. Many people have some workers for three days or five days, night and day, and so on. For such a person, it’s not so easy. And you know that yesterday I did not think that I would tell. Now I came yesterday and today, and he said, “For 30 years I was coming here.” And that is his memory, my memory, and some forgotten. But they will come again. Then what will we see? Oh, my path was there. So if someone did not practice long, but it is in this brain here. Maybe you will see them on the street sometime. Then you will see my orange dress, everybody, and you will see me. Swamiji, you are. And what happens? In the whole cells of your body, they become awakened. Even if you did not practice, but my Swamiji, Maheśvarānanda — everything is within you now. You know, I don’t know what it is now — injections, you know, of vaccine. Yeah, and the vaccine goes into every cell, sāryo. Yes, it will go lifelong. And so, what we call paramparā — guru and disciples and master, disciples and guru — so let it continue. And if not now, and you go, you die, for example, it depends how far God has given you — in how many human lives you will be. Or in other creatures, but that will be in you. And when you come to the other life, maybe it will awaken in you in dreams. And in a dream, you don’t know, but something is there. And what happens? You will see many people — we dream. And in the morning, “I dreamed,” but I do not forget. That means it has been with you for many ages. And so, this is what you and I, we are going further and further. And so, one is that this science is physical for humans, and the spiritual is what the gods are like. Both are okay. Nothing is wrong — like this and that. But finally, we have to go there. We have water in the hand, but it’s in the hand. In the river, yes, it’s there. In the bottle, this is this. But it’s not gone in. That’s it. So we are here, and we can see everything. My water is here. I cannot. Please, can you give me water? Water, please. Please water, please. Water, please. Water is here, and we are here. Like this happening, and when one will give body — died — then we will say, “My water came.” But still, you cannot. There are things you have learned. You practiced when he was born, how was your mother, how nice she was, how she was doing, everything. Then the father came, and the father said, “But mother, how did she do that?” And the father was... Similarly, we have done this for thirty years, and some have left life, and many did not know that I am here, or some are in other countries, and there are men who are coming, more will come, more will come. That is how we live our life. So even a tiny, tiny creature, a little one, has the same life. And we, where we are standing on the earth, and we dig something, how many creatures are inside? Their life and our life. Difficulties on their own — they are little and we are big. We have long legs, but they have life, and that is God. That is that, and that, they said, is a very far distance. I want water. I want. But still, my karma, my karma is not because I did something. Here, I was okay. I could do everything. I can kill somebody, I can put them in the fire, but after that, what will come will come. And we will come after, we say, “God, please.” It comes in the hand. And we want to bring it near the mouth, and the hand falls down. Again, water is not there, so we have to work ourselves for our own. Only I can tell you. I can show you, but you have to do this. Don’t say that Swamijī gave me, and now Swamijī is not here — I have nothing anymore. No. It is just — I open the eyes, and then you can see all. And again, we close the eyes; there is nothing. You see, look at me, everybody. Close your eyes. Where am I? Yes. And you can see how many you see. Look at them. And now close it. Nothing. Now, these eyes are only physical, but that in closed eyes, there and here, that is God’s point. Did you understand what I told you? That’s it. So, I am so happy to see you, even if it’s only for one day or two days. Many of you were here maybe two hours yesterday, two hours today. But it is immense — of immense many years — and where it will be in you, that remains always. It will remain. Yes, and your life is good. I wish you very much. They are giving me. It’s in my hand only. He’s there. And I’m giving you that. That’s all. After this, it is you. In the next life, when will I go? Then I will sit, sitting there and sit. All of you are here, don’t go anywhere. So we will be always, everywhere. Thank you. But we do. Because God has given something: we, our body. And for how long are we here? Because we have to complete our life, we will be in the cosmos. God has given the time. And now, did you use it or lose it? I gave you yoga practice. Everybody, you? So, I gave you, and now you have to leave it or give it. Do it or lose it. Many years, in 80 years, you have, but you’ve lost many people. And now they very well say, “Oh yes, and yes.” It means it is there. So use it or lose it. That’s your life. It is your duty. Very good. Now we will do some exercise. I wish you all the best, my dear. And as my life will be, I will come again next year or somewhere here. And we are also in Hungary every year, two or three times. Because there are so many people — hundreds, thousands — we have such a big hall. And now this is my chance that I could come here. I was so happy. And I said I will come, though it was corona, people were thinking. But we have all injections, everything, and we will be there again. So you should go practice all the time, and you can come to Vienna. You can go to Croatia, Slovenia, America, Australia, New Zealand, or Fiji. In America, everywhere you will find the Swāmījī. Okay? Yes. Always there, so many are there. And now we have only this little something. And this is not only in all of Europe, or the whole Earth, but even many, many other stars, and everything is inside. So don’t worry, I am everywhere here, and you are also here. Don’t worry. Om Namah Śivāya, Om Namah Śivāya... Om Namah Śivāya Har Har Bholi, Namah Śivāya, Namah Śivāya, Om Namah Śivāya, Om Namah Śivāya, Om Namah Śivāya Har Har Bode Namah Sai Har Har Bode Namah Om Namah Śivāya Om Namah Śivāya... Om Har Har Bode Namah Śivāya. Om Namah Śivāya. Om... Namah Śivāya. Hara Hara Hore Namas. Now you see, in each and every one of us, in every sense, the same sound — all, yes. We were talking, speaking, yes, Namas, Śiva. So Namas, we all were inside. So again, you see that my sister, my brother, all are sitting with me, and we are all in the same whole, in the cell of our body. That’s called bhajan. And you know, these bhajans and Indians — they are very different. You see, you also have bhajans, but not so long. Now, close your ears like this, and then we will chant, but you see how much vibration is in all the cells of the body. Namaśivāya Om Namaśivāya Om... Om Hara Hara Om Namaḥ Śivāya Om Hara Hara Namaḥ Śivāya Om Śivāya Om Namaḥ Om Namaḥ Śivāya Om Namaḥ. Thank you. Adio. So this vibration is in the whole cell of our body, so anything comes into our body. It’s something — for example, somebody says something very bad. It’s also in the cell, and if one dog comes, what is good? It’s good in everybody, so all cells in the body. So, if there is a negative, painful thing, then it is very negative suffering. And if it is good things, good words, everything, then it is very different, beautiful. So, yesterday I was making Brahmārī, yes? No? Ah, so good! And then I will give you three techniques. It is a technique, a practice, and it is very good for you. Every day, you should do it two or three times. It will benefit the physical body, and it will be very good — healthy — and it will come with very good vibrations, and it brings our life long, and we can do good things. But it has to be practiced, and I have to give more time, time to time, that will bring your higher consciousness. Even I myself. Now, if you do it for one year, or five years, or ten years, and nothing happens, then it’s gone. Everything you do will be counted. Good or bad, when we die. So, before the ātmā, the soul, goes out of the body, then there is what you did good and what you did bad. That’s very important to know. Now, this is a very good technique. It is a yogic technique. And all yogic techniques are mostly from animals. You must know, and that’s why we have a yoga book. In any yoga book, we have many postures, and they are more like animals. Cats, monkeys, buffaloes, bivai, cows, tehén, etc. So, many questions of humans. Okay, and we can have the air, no? You want it, no? Szeretnétek? Yes. So, do you have the Hungarian horse? Do you see one horse in your country? Again, you have the horses. Oh, then I am so happy. So you know the horse. Did you ride the horse? Who raised their hand? Very good. And did you see the horse nearby? And did you see the horse when it takes out the dunks? Yes. So when it’s giving the dunks, then after that, it contracts and relaxes. Yes? Who did not see? Okay. Yeah, yeah, if you have not seen, I will tell you. I will tell you. Okay. So, mostly everyone who is giving the toilet out. But horses are different and very good. Like this, a few times or something. And that’s going to the whole nerve system in the body. And that’s why it is called the horse, and we call this horse the Aśvin. Aśvinī Mudrā. Mudrā means control. Contract, relax, contract. And Aśva is the horse. So when he is dunking, after both, similarly, that now you have to do. But I’m not telling you to go out, so sit, yeah, sit straight. Sit nicely, and place both hands like this. So that your spinal column is straight. And that is so. Do not hold long. Let’s say five times. Contract, relax. One, two, three, four, five. And then relax. Then again, do not hold. Contract, relax. Contract, relax. And because we need nice exercises, go through the whole spinal column. By the Kuṇḍalinī, all going on that. If I come again, then I will give you further and further very good. Yes. Then you will be like a horse. I have to control you. Okay. So elbows like this, not like that. And a little forward, and our chin here. Okay? And what we do, look at me, so we go like this, and then one, two, three, four, five. So contract — not urine, toilet. And if the urine drop is coming, then you have not done it properly. So, better we should go to the toilet. Urinate, yeah? So, contract, relax. Contract, relax... Contract. Okay, so you will contract only for the lungs, not the abdomen. Okay, so it means don’t go too quick, don’t go too strong, yeah? In yoga mudrās we are doing, and you know that everybody. So, lam, lam... relax. So, go, everybody, five times, and then relax yourself. Don’t hold, not hold, just... If you contract and hold, then the heart will be like this. So, Ariyom, go ahead. So, five times, then relax for one minute, and then five times, and then relax three times. Go ahead. Who is that harmonium? Very nicely, slowly sound. Okay? Sound is somehow nice, okay? So that people, very nice sound, not too loud, okay? If you have finished three times, if you are ready, then put your hands on your shoulders. Okay, thank you. Thank you. This is all I want to see, that you finished. Yeah, it’s only because now we are going again three times. I only wanted to make some yogic sound, but it was not so. Háromszor. So once more, three times. Again, three times. Five, five. Five. Again. Ismétlés. Now, we will do the mantra five times. This is what we call praṇām. So, Om. So, Oṃ from the navel. So, from the navel till sahasrāra, come through again with the nostrils and come to the navel again. And you will see step by step. Next time I will tell you. So, from the Kuṇḍalinī, Tri-Sahasra, and coming, but in the navel. Relax, eyes closed, relax your elbows, normal breath. Feel that whole vibration through many centers, from Mūlādhāra, Svādhiṣṭhāna, Śuddhi, all through. Again, inhale. And now, the third state: from our index fingers, we look in the ear. Those who have long nails, don’t put too much inside. Yeah, mostly the men have the long, long nails, you know. Ladies are okay. So, first I will do: lips closed, our teeth relaxed, not touching, and the sound should go through both nostrils. The vibration comes to both hemispheres. If you cannot, it means there is something wrong, but of course, don’t worry, don’t remove. When you hold, then it’s held. A little you move, then you are gone. So I will do. I’m not biting my teeth. Relaxed, but not moving left or right. And the elbows and the shoulders are the same, not like this, not like this, like that. And that is, so I will do it twice. Both fingers in the ears, properly and exactly present. Not that one is a little, these are a lot.