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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 proceed well. The purer and more transparent your consciousness, the more your spirituality will develop. Spirituality means purity. It means a pure body, pure thoughts, a pure mind, pure intellect, pure consciousness, and the pure ātmā. A spiritual person is one with a pure body, pure consciousness, pure thoughts, pure intellect, and a pure ātmā. Puṇya ātmā refers to the pious, those with much puṇya—goodness—in their life. It means an ātmā full of good things, virtuous and full of good deeds. Puṇya ātmā is a pure ātmā, full of goodness. Our consciousness is polluted by many things, just as our world is. If you harbor negative thoughts, your inner mirror becomes unclear. If you have ego, jealousy, greed, and hate, your inner mirror is totally blinded. If we have ego, anger, hatred, envy, or sadness within us, then our inner glass is completely covered. Furthermore, if you take drugs or alcohol and consume meat, then your consciousness contracts a virus. Nowadays, we know even computers have viruses. People who depend professionally on computers understand what a computer virus means. Similarly, those engaged in spirituality and developing spiritual consciousness know what a 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 consciousness. It takes a lot of work over 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. Like a balloon, within this balloon is your life. Everything is played in this balloon. The great saint Tulsidāsa, whom I gave as an example yesterday evening, spoke of this. Tulsidāsa was the holy person who wrote the holy Rāmāyaṇa—the life of God, Viṣṇu as Rāma. There are two authentic Rāmāyaṇas. One was written by the great saint Vālmīki, entirely in the Sanskrit language. It was written before Rāma's incarnation, detailing who would be Rāma, what Rāma is, where he would incarnate, who would be his father, mother, brothers, and his complete life story. This great saint wrote it day by day; this is called divine vision. It described who was born in which family, who the father and mother were, and how his life unfolded daily. And it happened exactly like that. This is called being a Trikāla Darśī—a seer of all three times: past, present, and future. How does one become a Trikāla Darśī? By attaining pure consciousness, transparent and unpolluted. 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 (inner instrument) is polluted by different 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 Tulsidāsa again wrote a beautiful life story, an epic of God Rāma. This work, the Tulsikṛt Rāmāyaṇa or Rāmacharitamānasa, became more famous than the Vālmīki Rāmāyaṇa because Vālmīki's version is entirely in Sanskrit, while Tulsidāsa's is written in a local dialect so that everyone could understand. There is not much difference in essence. In Vālmīki's Rāmāyaṇa, there is more Jñāna Yoga, and in Tulsidāsa's Rāmāyaṇa, there is more Bhakti Yoga. What beautiful poetry is written. That great Tulsidāsa, a great seer, lived in Varanasi on the bank of the holy river Gaṅgā. His house and temple are still there on the banks. Tulsidāsa said: "prahlabdha pelere ca" and "pisere sa sarira". The first is created prahlabdha. Jónyana pisa, oda se prvo stvára sudbina. Prahlabdha means your past deeds. Prahlabdha refers to our past actions—our destiny, the weight of our past deeds. Prārabdha is the fruit, or better said, the embryo of your karmas. That embryo is lying, constantly growing in the environment, in space, at the astral level. It exists within 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 find yourself? What will you face and experience there—pain or pleasure, happiness or unhappiness? There will be no one to see you and help you, to cry for you or celebrate for you. Empty days, loneliness. And then you will 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. God gave you your body to use, not to abuse. There is no one to hear a judgment, but the ātmā is the sākṣī. Your jīvātmā is the sākṣī, the witness. Between the destiny, the act of destiny, and the act of the physical world in the physical body, there is 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; He 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." Recording location: Hungary, Vep, Summer seminar