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Good morning to everybody. Blessings of Mahāprabhujī to everybody, and I wish you a very nice, beautiful day. The practice and the theory: the theory is easier than the practice, but the practice is more fruitful than the theory. Each thought which you have every day, put on a piece of paper. Write three different kinds of thoughts: positive, negative, and just everyday thoughts. From morning till evening, before you go to sleep, be honest with yourself to write as you think. Of course, black and white on a piece of paper—you never know in whose hands it can come. You write, and suddenly you die. Therefore, in your writing, you should use your vivekā (discernment) to understand what you are writing, because your writings can be misused. You have your private life, you have your rights, and now you put the thoughts on a piece of paper. Before going to sleep, read them. Now, how many thoughts are there that are negative? How many thoughts were negative or positive? And how many thoughts were just not so important? Which thoughts were more, positive or negative? Try to multiply them the next day. If negatives were more, try to minimize them the next day. Consider the thoughts which you think are not so important. Then why did you think these thoughts? They just came. Why did they come to you and not to somebody else? Therefore, definitely, these thoughts also have some significance for your life. So, look carefully at these kinds of thoughts. Let’s say there is one thought that you would like to go by bus, and then you find the bus timetable is not suitable. Now, you think this thought is not important. But who knows? After one week, you have to go again by bus, and you will know exactly when the bus is going. So there are many things which are useful. Your Self will never produce any thought if it has no meaning. But maybe for a while there is no meaning; later, it becomes very important. So, put your thoughts together. Now, parallel to this, after one week, make one column more: What are your feelings? Physically, mentally, emotionally, or intellectually. How do you relate your feelings to this particular thought? If it’s positive, how do you feel? Negative, how do you feel? And if it’s just a normal, everyday life rotation, how do you feel, physically and mentally? Look, this is a theory in practice. Don’t think it is just nothing. It is very important. Very, very important. After one week, putting these feelings and thoughts together, coordinating or relating them, now comes something very important. Write a fifth column while reading your negative thoughts and how you feel. Immediately after that, measure your blood pressure. Now we are coming to the research work. So, one thing I’ve forgotten: measure your blood pressure first, and after five minutes, read the negative part of your thoughts and feelings, and then take the measurement again. Then read the positive thoughts and good feelings, and then again measure your heart rate and blood pressure. This is the way of self-mastering. There was one man who went to the barber for a haircut and shave. In front of the barber, he saw a picture of Saddam Hussein. The man was sitting on the chair, and the barber was cutting his hair. The man closed his eyes, and the barber was thinking something. The barber asked him, "Sir, do you know Saddam Hussein?" He didn’t answer. Again, his eyes fell on Saddam Hussein’s picture, and the barber asked him again: "Do you know Saddam Hussein?" He said, "Yes." After three, four minutes again, he asked, "Do you know him well?" And that man said, "Do your job. Why do you ask me again and again about Saddam Hussein?" The barber said, "I’m sure he’s sad." But you know, it’s very interesting. He said, "Whenever you look at his picture, or I ask you a question, your hair is standing." So you see how vision and thought can react in the body. So you make your own research. There are selfish thoughts and there are selfless thoughts. Of course, for selfish things you feel very nice because you think it’s in your favor. But in the long term, when you see the selfless thoughts—helping, social work, protection of wildlife, helping nature—this kind of work creates in the body a healthy wave. So it is said: happiness is in giving, not in receiving. When you give, then you release a kind of tension from your heart. You release the mental tension. Those blocks which you have, emotional or intellectual, are opened. But giving is again different also. Sometimes you have to give someone black money to do work for you. You have to give it, so there you don’t feel good inside. So that giving has a different effect. Otherwise, normally, giving has a very positive effect on your health, on your body, mind, emotion, intellect, and social life. Only to receive—you collect karma, and these karmas you have to work out. But when someone gives to you and you receive with love, you make others happy. Then this will make you also happy. So giving should not be looked at as a valuable thing, but as an act of love. Thankfulness and appreciation will develop your social relationships. Not only humans—animals also have these feelings. Now, winter time is coming. Maybe it will be very, very cold. A lot of snow, and all is covered. Birds and animals have nothing to eat. Just one handful of seeds, put it on your balcony or somewhere. The birds will be very, very happy. Early morning, they will dance there for you. And sometimes, if you forget to give them, they knock on the window. These creatures, they know that you love them, you feed them. So love them, feed them. But don’t eat them. This is a principle. So when you are having chickens or pigs or rabbits, you take care of them. You clean them, and you take care of their table where they are—if it’s warm or cold, clean—and you give them something to eat. And then to kill them—that becomes a very heavy karma. First, you give them so much love, and when they come close to you, you kill them. That is a very heavy karma. The one word which doesn’t come to my thoughts, but it is said: "Disappointed, a traitor." And that has very, very heavy karmas. So when you go for holidays in winter, and if you are feeding your birds every day, then tell them one week before: "I am going on holidays, and I will give my neighbor the duty to feed you." Or you take this feeder and give it somewhere, a public place in a park, and tell them, "There you will get, not here." It will take one week for them to settle there. So now you also make an analysis of your feelings. How do you feel when you give? And how do you feel when you receive? It must not be material things; it can be respect, it can be love, kind words. So there are certain situations. In reality, it is not that we search for someone who will love us, but we are searching for one object which we can love and that is not refused. Pain and disappointment come when someone refuses you. And refusing has many different ways, and there is a cruelty. So refusing without explanation, without kindness—it’s not good. That will cause disorder in your heart rate. That will kill your healthy tissues. That’s it. If you refuse with anger, say no—you say only, "No, thank you." Only saying this, "No, thank you," you kill thousands of healthy germs in your body, and your becoming old will be rapid, speed, more. So, in practical life, observe every thought, every action, every step, every feeling. In the Bhagavad Gītā, God Kṛṣṇa said: "I love those bhaktas who have equal vision towards friends and enemies." That is a great saint. Now, refusing. Someone invites you for eating and serves you meat? Of course you should refuse. Say, "Thank you, but I don’t eat meat." Now, the second refusal: you are very thirsty, and someone gives you a glass of water, you drink. You ask for one more glass, and you get one more glass. And the person is offering you one more glass. Now you say, "Thank you, I’m full." That is not counted as a negative refusing. When you eat, you have enough, then you say, "Thank you, it’s enough." So, refusing also has a quality. What kind of things do you refuse? Someone will say, "Come, I want to kill you." Will you refuse? Of course. So we have to think about these particular feelings and thoughts. Now, after reading these certain columns where you write positive thoughts, negative thoughts, general thoughts, positive feelings, negative feelings, emotions, refusing, receiving—this all—then you sit in meditation, self-inquiry meditation, and again you make the research. Calm down, relax, repeat your mantra, and ask a question to yourself: "What did I think?" Now, concretely realize your thoughts. What did I think? Oh, God, thinking like this. But don’t say in meditation, okay? What did I think? Why did I think? Then you will come to the root. You will come to the cause. And our cause has to be treated. This problem only you can solve; no one can solve it. Of course, if it is depending on someone, then it’s different. For example, you have to get permission to build a house, and the authorities try to avoid it. Four years you are waiting—that means it doesn’t depend on you. So, what did I think? Why do I think like that? Now, the third: What should I think? So, what I think, what I was thinking, why did I think, and what should I think, and why should I think. These four questions to analyze your thoughts can solve many of your psychic, physical, or social problems. Unnecessarily, don’t waste your time with those nonsense thoughts, those thoughts which you cannot change. Then hand over to God. Hand over to God. Lord, let it be. It is in your hands. If it will come, it will come. If it goes, it will go. It will be, and it will be. The justice will be there, so let it be. There is a little story about Gandhījī. Gandhījī was traveling by train during the time of his freedom fighting. Somewhere in the eastern part of India, through the hills, Assam, and then they had to go through the hills up like this. Gandhījī was sitting on the last wagon, and a few people were there also. Some of Gandhiji’s friends or someone was sitting or was working for Gandhiji, writing. Gandhījī was sitting with closed eyes, meditating or thinking something. That last wagon, where he was sitting, somehow separated, disconnected from the train, and it was rolling back. So the man said, "Gandhiji, Gandhiji." He said, "Yes?" "You see, our wagon is running, rolling back. It separated from the train." Gandhiji closed his eyes and said, "Well, I have to write down, write something. I will dictate to you." In our next program, where we will be, he said, "Don’t you realize what will happen?" Gandhi said, "No, I can’t realize what will happen. Only we will see when it will happen. But why should we waste time till then? Let’s write something. Okay, sir." That’s it. So, how to utilize the time? Don’t waste your time in anger, in jealousy, in disappointment, in disharmony. Do not create this imbalance in your body, mind, and thoughts unnecessarily. After these two, three months of research work, now make two new columns. Begin these new columns: "How much did you think worldly today?" "How many times?" It means your work, your existence, your family relations, social relations, your illness, your life, everything, money. And how many times did you think about God? And make two columns for God. One column is that purely only for devotion and love, and one with which relation did you think on God? Which connection? "God, help me that I pass my examination." "Oh God, please help that my daughter finds a good husband." "Oh God, today I have an interview." Of course, not with you. That’s it. So, how much time, how many times have we thought about selfish devotion and selfless devotion? And it’s very interesting: when things went well, before God and God, you came home and said, "Now I passed my examination," it happened to me, this and that, "Oh, I was the winner in football or tennis," and this, "Let’s open alcohol bottles," and God said... "What about me? You rest," so we forget again, God. Therefore, next time, God says, "Time will come, and I will see you." And then you pray, and God is always talking to somebody else. And you say, "God, please, take time." "No, I have no time, please, Lord." God said, "Well, I also don’t have time. I have to celebrate something different." So, selfish wishes God will not fulfill if you have not thanked the Lord for your wish which is fulfilled. Keep your words. Keep your relation, keep your devotion, that’s it. We can hide everything in front of everyone, but we can’t hide anything in front of two: one is God, and second is yourself. Your inner self knows that you are hiding. Your inner self knows that you did so, your very inner self and God. Is it connected? And the inner self feels guilty that you didn’t say, "God, thank you." And therefore, step by step, put your life in a practical way. Put your life philosophy, your theories—how are you going to realize them? That will make you happy. That will create a better world for you, and that is the way to achieve your goal. Rest next time. I wish you all the best, a very good journey. The sun is shining, but still drive carefully and slowly. If you have time to come next weekend, we will be in Hungary, in Vep. Otherwise, I wish you already today a happy Christmas. Merry Christmas and Happy New Year, because I will be at both occasions in Australia. You will celebrate Christmas and New Year with the beautiful white snow, and I will celebrate with a heart and a heart, sitting in air-conditioning and giving a whip-cast message for Christmas. So it will take nearly six months until I come back to Europe, and I am looking forward to seeing you. We will have, in summer, two or three weeks here in Strelka. And one week, I think, we are planning for Humenné in Slovakia. For our old friends from Poland, Ukraine, Slovakia, Hungary, and all. You all should come, if you can. And then about VEP, we don’t know, or maybe somewhere in Hungary also. And then I would like to have ten days on the Adriatic coast. Relax. But did you think the whole summer? What did you do? So on the 5th of December is Mahāprabhujī’s Mahāsamādhi anniversary, and satsaṅg this year will be in Khatu. Wherever you are, you should organize prayers or satsaṅg on behalf of Mahāprabhujī. Wish you all the best. Good journey. Om Śāntiḥ Śāntiḥ Śāntiḥ.