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You should know that you will be able to master and understand certain situations that arise in your mind. But you need to know that you can control the situation or the thing that comes from you. Everything that happens has more positive sides than negative. We don't know at present why it happened; we think it is terrible, but after some time we will realize it was good. If something happens that makes us very scared now, perhaps a time will come when we realize it is not so. The manas (mind-stuff) is made from our ambitions. There are many good and bad ambitions: to marry, to have children—which is to multiply yourself—job, money, house, soul, friendship, new house, friendship, job. Many ambitions, and the willpower, self-confidence—that is very important. Ātmā Viśvāsa is that you do not lose confidence. This means you do not lose confidence and the ego. So these are the different factors which come together and become the mind. Without ambition, without willpower, and without the ego of greediness, you will not think anything. So bhāva (feeling), vāsanās (latent impressions), ahaṁkāra (egoism). It is the function of the mind to then connect with our subconscious, unconscious, and conscious. To understand the mind is not an easy job. The mind is like an elephant. Five blind people were together. They were like pet, sleeping humans, and went to see what an elephant is because someone brought an elephant into that village. The blind cannot see, but they want to know how the elephant is. So one was touching the legs and said, "Oh, elephant means pillars." One was holding the tail and said, "Oh, elephant means a big rope, you can climb." One was touching the trunk of the elephant and felt the breath of the elephant coming warm out on the hand. Another was touching the stomach and said, "Oh, it’s something like a big tank." The fifth one was holding the skin and said, "My God, elephant means piggy skin." So everyone explains the elephant according to their experience. But where is the elephant? The legs of the elephant, the trunk, the teeth, the tail, the stomach, the skin—but where is the elephant? Where is the elephant? In its legs, in its hair, in its body, in its skin? So where is the elephant? That elephant is completely hidden. Even we who can see cannot see him. They write differently about the mind. But the question is this: is their theory, or their intellectual knowledge, or their experience, practical? Unless you realize exactly, through your meditation and the higher level of meditation, to analyze what the mind is, you will not understand what the mind is. Therefore, Patañjali said in the beginning, also in Rāja Yoga, yama and niyama—these two principles. It means to control thyself from the external, to control your senses from the external world. Observe your senses so they do not run out without your permission. So, the mind is a mighty elephant. But this mighty elephant needs an aṅkuśa (goad). That aṅkuśa is only 30 centimeters long, a small piece of iron, but that aṅkuśa is the master of that mighty elephant. When the elephant tries to be naughty a little bit, not following the instructions of the master, then the master goes and takes the aṅkuśa. When the mahout is taking the aṅkuśa and coming towards it, he does nothing. When the Master takes the aṅkuśa, he does nothing. Already, the elephant makes the elephant like this. He makes the big pumpkin’s kernel. A mighty animal. Ogroman slon. If we made a mistake, we said horsepower. We should have said elephant power. Elephant power. So that’s the aṅkuśa. Everyone must have their own aṅkuśa. And that aṅkuśa is this: if you are not afraid of anything, then be at least afraid of your karma, your ex-thinking. This aṅkuśa should be that if you are not afraid of anything, then at least you are afraid of your karma, your thoughts, your fate. The fear. Fear is such a process in every creature that goes beyond their capacity. When you are afraid about something, then you should know your capacity till here. Then you need to know the limits of your capabilities.