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Conscious, unconscious, subconscious, superconscious, and cosmoconscious—consciousness is transparent. As long as you have a clear consciousness, your spirituality will improve. As long as our consciousness is clear, our spiritual development will go well. As long as your consciousness is faster and more transparent, your spirituality will develop. Spirituality means purity. A pure body, pure thoughts, pure mind, pure intellect, pure consciousness, and the pure ātmā. Puñja ātmā means the pious, those who have much puñja, many good things in their life. Puṇya ātmā means an ātmā that is full of good, virtuous, and meritorious deeds. Our consciousness is polluted by many things. If you have negative thoughts, your inner mirror is unclear. If your ego, jealousy, greed, and hate are present, your inner mirror is totally blinded. If we have ego, anger, hatred, envy, or sadness within us, then our inner glass is completely covered with pollution. And if you take any drugs or alcohol and consume meat, then your consciousness has a virus. Nowadays, you all know even a computer has a virus. People who depend professionally on computers know what a computer virus means. Similarly, people who are engaged with spirituality and seek to develop a spiritual consciousness know what the virus in the consciousness is. That virus appears through alcohol, through drugs, and through meat. Therefore, it is said: everything is a play of the conscious base, or everything is played in the conscious. It is a lot of work you do, which takes a long time for spiritual development. Yet, within a few minutes, you can spoil everything. Our consciousness is our own phenomenon. Our world is our own phenomenon. It is like a balloon; within this balloon is your life. Everything is played in this balloon. The great saint Tulsīdās, who wrote the holy Rāmāyaṇa—the life of God Viṣṇu as Rāma—spoke of this. There are two authentic Rāmāyaṇas. One was written by the great saint Vālmīki entirely in Sanskrit. It was written before Rāma’s incarnation, detailing who would be Rāma, what Rāma is, where he would incarnate, who his father, mother, and brothers would be. His complete life story was written by that great saint day to day. This is called divine vision. Who was born in what family? Who was the father? Who was the mother? How did his life go from day to day? It was exactly like that. This is called being Trikāla Darśī, a seer of all three times: past, present, and future. How does one become Trikāla Darśī? By attaining pure consciousness—transparent and not polluted. We are all polluted. Even if we put magnifying glasses in front of our eyes, we cannot see the future or the past. This is due to mala, vikṣepa, and āvaraṇa. Our antaḥkaraṇa, our inner instruments, are polluted by various things. Mala means impurity. Vikṣepa means disturbances. Āvaraṇa is the curtain of ignorance. All this we have to remove, and the best, perfect technique for this is your Kriyā Anuṣṭhāna. After the life of God Rāma, the great Tulsīdās again wrote a beautiful life story, an epic of God Rāma. The Tulsīdās Rāmāyaṇa, the Rāmacaritamānasa, became more famous than the Vālmīki Rāmāyaṇa because Vālmīki’s is entirely in Sanskrit, while Tulsīdās’s is written in a local dialect so everyone could understand. There is not much difference in essence. In the Vālmīki Rāmāyaṇa, there is more Jñāna Yoga, and in the Tulsīdās Rāmāyaṇa, there is more Bhakti Yoga. What beautiful poetry is written. That great Tulsīdās, who was also a great seer, lived in Banaras on the banks of the holy River Gaṅgā. His house and temple are still there. Tulsīdās said: "prahlabdha pele re ca, pisere sa śarīra." The first is created prahlabdha. Prārabdha means your past deeds. Pralabdha is the fruit, or better said, the embryo of your karmas. That embryo is lying, constantly growing in the environment, in the space, at the astral level. This embryo is constantly growing in space, at the astral level, which means in your own phenomenon. After this life, that destiny will become active. How will your life be in the astral world? How long will you be there? In which situation will you be? What will you face? What will you experience there? Pain or pleasure? Happiness or unhappiness? There will be no one to see you and help you, cry for you, or celebrate for you. Empty days. Loneliness. And then you see the film of your whole life: what you did, how you lived, what you were thinking, what you were eating and drinking, how you abused your body. Your body was given by God for you to use, not to abuse. There is no one to hear the judgment. But the ātmā is the sākṣī. Your jīvātmā is the sākṣī, the witness. Between the act of destiny and the act in the physical world within the physical body lies this: we want to show other people how good or how bad a person is. But God does not need to show this. God does not need to show how good or bad a person is. God wants to show the person him or herself. "This is your picture, please." We, as people, have a need to tell others and show them what a man is like, whether he is good or bad. But God does not have that need. He shows us our own picture and says, "This is, excuse me, this is your picture."