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In these summer programs, we have more time to dedicate ourselves to our spiritual development. You wait for this all year. This is the time, the opportunity, where you can finally practice as you like. For 24 hours, everything is dedicated to your sādhanā. You have nothing to do except your sādhanā. Everything is prepared for you—cooking, cleaning, service. Only one thing you must do: sleeping you must. During the whole year, we experience many things. You meet so many people, visit so many places, read so many things. Your personal life is up and down, struggling, and that creates a kind of vṛtti, a pattern of thinking. You are making saṅkalpa and vikalpa—deciding something, breaking it again, thinking something, then changing your thinking again. Many situations arise every day, new situations. And every day, new changes take place in your vṛttis. One day you are very happy, the other day not so happy. This means the state of your mind or your being is not stabilized. It is like in electricity; there is an instability, a fluctuation. Just as in electrical voltage, there is sometimes a little fluctuation, so you connect a stabilizer to maintain equilibrium. The mantra, prayer, is a meditation; it is that stabilizer. It shall make steady your mind and your emotions. Here, you may have little problem with electricity, but you never know when it can happen. If you remember, last year, half of North America was in darkness; there was no electricity. Everything failed. New York, Chicago, Seattle—all were blacked out. In India, we experience this every hour. So be prepared that at any time the electricity can go. It doesn’t matter if you are in the lift or under the knife in the operation theater. Automatic machines with knives remain like that. But they have generators. In one second or two seconds, the generator starts. So the powerhouse from where you get the power should be stable. There is so much difference that many, many bulbs get fused. Many expensive instruments and machines get burned. So when you get angry, many bulbs get fused in your brain because there is too much energy, too much power supplied. Life's situation is much more complicated now than perhaps some years before. That’s why I gave it the name "Yoga and Daily Life," so that you can get emergency help anywhere around the world. In yoga and daily life, we have an emergency telephone number which you can dial, and within seconds, help will be there. In the yoga of everyday life, there is a phone number that you can call anywhere, and the help will be there immediately. The time it takes is only till you dial the numbers. And that number is: Oṁ Prabhu Dīp Nirañjan Sabdūk Bañjat. You will see in Csidakás, blue light is coming with alarm, with siren. And that siren has a beautiful melody also, saying to you the answer to your call. This is the answer. So these are the two emergency numbers. Life is up and down, up and down. And not only for one of you, but for all in this world. Personal difficulties, impersonal difficulties, family difficulties, social difficulties—every day there is something. And that is perhaps, now in the Kali Yuga, the beauty of our life because this lets us develop. In the very beginning, when cars and engines were first developed—when the jeep, or truck, or bus came—I tell you from my experiences in India about forty-five, fifty years before: the jeep was here, and two kilometers far away, the animals ran away. The cows, buffaloes, camels, and so on. As the jeep approached, the animals, the sheep, the cattle, ran away in a two-kilometer circle. Now, when you are blowing your horn, the buffaloes are standing on the road and relaxing. When you force them more with your noise, then they make something. I think they are more relaxed. This is saṃsāra. You see in India many things that we have seen on television. In the middle of the traffic, cows are sitting, relaxed. And she stretches her one leg towards the road, you know, and the whole traffic makes a round. But no one gets out of the car and hunts away this animal. Any driver or anyone sitting in the car knows that animals have equal rights to live. Because they know that the animals have the same rights to live. You see, that is knowledge. They are not illiterate. When you ask them, then they will tell you their name. If you ask the villagers, "What’s your name?" they say, "I? The name has only God." But literally, this is my name—without any titles. And those who have been in the schools, before you ask anything, they come and give you a hand and say, "I’m Dr. So-and-so." Before you can ask them anything, they come to you, they shake your hands and say, "I am Dr. this and that." A few times, I experienced this. In Jadan Ashram, someone came directly to Holī Gurujī, to the schools and everything. In Jadan Ashram, when someone went straight to Holī Gurujī, in Cyprus and everywhere, he didn’t say, "Pranam Guruji." He came and said, "I am Dr. Swamiji." He said, "Swamiji, I am Dr. Taithai." You know, Gurujī has a very special smile, a very beautiful smile, and very good answers always—permanent treatment. So, Gurujī, and? So he had no answer. And the people, what you call humble, devoted, small village people—even if they never saw Gurujī before or never heard about him or some sādhus—they would put off their shoes to one side and very respectfully come and greet. So there you can measure how deep the water is. It is symbolic. How much knowledge has this person? So, there is a lot of knowledge, but not that real knowledge. In daily life, the same thing happens every day. In everyday life, a lot of things happen every day. And we are sometimes totally confused. We don’t know what to think, what to do, where to begin, and where to end. So the summer program is something for us to overthink and clean our inner mirror from the dust which has collected the whole year. And mantra, śmaraṇa, every day—prayer and mantra will keep your mirror clean. Listen humbly. No sādhanā, no anuṣṭhāna is greater than satsaṅg. And therefore, the teachings of all sages are filled with the glory of satsaṅg, saying, satsaṅg, satsaṅg. It is satsaṅg which makes man into the God-man.