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Now, sit down very comfortably for meditation. Close your eyes. You will produce a single sound here—so that it serves everyone without any specific name, just a very pleasant sound. Be relaxed. Raise these four fingers. Listen carefully. Now place your fingers here, like this, and repeat this about five times. If some teeth are missing—not just one, but two teeth are not present—then this practice will not be effective at all. So what do we do? We bring the teeth slightly upward, just a little, while keeping the lips together. If all your teeth are in good condition and you can gently press them together, then you will see it feels very nice. Then also ensure that both sides come equally—the sensation and sound arise from both sides within. If you intend to produce the sound on the right side but the left side remains inactive, or the left side works but the right does not, the key is to keep the teeth evenly together. So now we must all learn this. It is one of the finest practices for our body. When you achieve this, you have learned to awaken both inner hearts, so to speak. According to the traditions in India, when both are united at one point in the sound, it is considered highly beneficial for our own being. There are about three or four languages in certain countries where this can be fully expressed, but in others, it is not possible at all. Hence, this is the first yoga we have to practice; later it also rises into the brain. In the German language, for example, the sound remains only half, half, half inside. This is not my time alone—it is everyone’s time—where many people come from all places and gather together. They may be doctors or hold other professions. They ask, “Who is that? Which one is really speaking?” I also understood this in Vienna. That approach is not good. There is only one, either this or that. Three or four can appear to be speaking, but in truth, only one can be, otherwise none. In India, they possess this, but when we speak the real Indian language—though it is rare now—I recall how others speak, sometimes only halfway, or as they decide. One person was speaking in Vienna, in Austria. But from India, where is it now? India is very, very vast. Yet even many Indians cannot grasp this sound. So many claim they can, but they only achieve it halfway. Yet there are many people who, when they practice this diligently, find it to be the best means. We have one Swāmī from Yugoslavia, and now he is a Mahāmaṇḍaleśvar. He has learned this, and it is wonderful that he can demonstrate exactly how it becomes the best for the brain. We shall speak more about this later. Now, try to be aware of both sides; then your experience will be very pleasant. Do this five times. Go inward like this, and then we will say—now you may do it, please. Thank you. Everyone try that. Let both sounds be present. Repeat five times, and then lower your hand. Again, five times. How do you feel? How did you manage? Where do you perceive the sound—on the left side or the right side? Or does it shift from left to right, sometimes on one side, sometimes on the other? Or does it remain only on the left or only on the right? Concentrate deeply. Now, one more time, very carefully and precisely. Did you achieve something good? How did you hear the entire sound? Which sound was within? When both aspects are only one, and the other is mere half, then do not look at others—do not think about them. Keep your eyes closed and let the sound resonate intensely inside, so that you cannot perceive anything from yourself, nor between you and others. Once again, take a good rest, very thoroughly. We will slowly turn and lie down. Lie down with both hands straight at your sides. Surrender all of this to the sound and feel it throughout your whole being, so that the sound continues to be heard within yourself. Now, stretch your hands. Roll your legs, your torso, and roll to both sides. Then slowly stand up. Sit. Like this—without pressing, just lightly near your ear. Only observe the sound of this, like this, with your mouth.