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So, this is that one. First, we learned anti-stress relaxation techniques. However, relaxation can also cause stress if you don't do it properly or finish too quickly. Do you still remember the story about the camel? Which year did I tell it? Yesterday. Similarly, the mind is like that. Often, the hand goes there automatically. When you are used to having a plug for the light in a certain place to switch it on and off, and then you move it, your hand still goes first to the old spot. Or, if you used to put your shoes on one side every day and then change their place, you always go first to where the shoes were before. You see, the mind is something which always follows a set direction. Therefore, when you wake up, you must instruct your mind. When you wake up, say something beautiful, like "Dīp Nārāyaṇ Bhagavān Kī Jai, Guru Dev Darśan Dhan Ho," or other good thoughts. Many people say, "Oh God, this terrible alarm," and so on. What can I say? When such thoughts enter the buddhi or intellect, the whole day becomes uncertain and you become moody. So, get up in the morning happy, and the whole day will be happy. We learned anti-stress relaxation, then two Kriyās during the interval, and the Trāṭaka Kriyā. In Trāṭaka, it does not have to be a candle flame or oil flame; we can do it on any object. Yesterday we did it with chocolate, and many were thinking, "When will it be finished so I can eat?" With the nut, we had a very nice Trāṭak. Did you have some visions? Did you see nothing? Yes? Well, the television doesn't hear when you say yes. That's a little better than nothing. So, we covered relaxation, meditation with Trāṭaka, and then we learned the Jālandhara Bandha. This Jālandhara Bandha is very, very effective on the thyroid gland. Some practitioners asked me this morning about a person who has a little difficulty with the thyroid. Today, it was more active, so the person couldn't sleep—the energy was high. Also, I said a little bit of my throat was swollen, but in reality, there was too much energy void there. It is said that when a practice really has an effect and the organs, muscles, or glands are not completely in order, then you may feel pain or a reaction. That was proof that Jālandhara Bandha with Kumbhaka—both Kumbhakas we learn, Antara Kumbhaka and Bāhya Kumbhaka, Recaka and Pūraka—has a good effect. What Jālandhara Bandha does is regulate the function of the thyroid gland. But for long-term practice, if you have a problem and you only practice for two or three days, then of course you can feel a little problem or restlessness again. It must not be like that, but someone can have it. This means it has a positive effect on the thyroid gland. Then we learned another, very beautiful Kriyā: the Agniśār Kriyā. We learn Agniśār Kriyā in two different situations: either sitting in Vajrāsana or Siddhāsana, and standing. Though both have the same effect, for many of you it was new that Agniśāra Kriyā can be done in a sitting position, in Vajrāsana, Siddhāsana, or Padmāsana. Mainly, it has to do with controlling the stomach muscles, and it is very pleasant. Only make sure you don't cause too much movement to the neck, or you may get a stiff neck. Therefore, it should go very smoothly, involving only this part of the body. So, how many Kriyās have we learned? Trāṭaka Kriyā, Nauli Kriyā, Jālandhara Bandha, Recaka, Pūraka, Antara Kumbhaka, Bāhya Kumbhaka, and Relaxation Techniques. This morning again was a nice yoga program. It was only about 45 minutes, but it was good. The exercises we did had a more pronounced effect on the digestive system. I felt hungry, so I ate a piece of apple. You see how the Kriyās begin. Now we will learn three more Kriyās. We have time. One is called Mūla Bandha. Bandha was explained yesterday in detail—what it means and how it affects our body. What kind of influence do the Bandhas have? Maybe on the joints, muscles, nerves, digestive system, and the glands. All in all, it has a very positive effect on the body, and that's why the slogan of Yoga in Daily Life is the harmony of body, mind, and soul. You know about Mūla Bandha and the Mūlādhāra Cakra according to the Kuṇḍalinī. Mūla means the root, the basic, the origin, the beginning, the foundation. The whole tree stands on the roots. If the roots are healthy and strong, the tree is also healthy and strong. Here, it refers more to the end of the spinal column, the end of our intestine, and the seat of the Cakras. That about 10-centimeter part of our intestine reacts emotionally. It is very much connected with emotion. Emotion has many forms: anger, sadness, happiness, disappointment, the feeling of being offended. There are many different kinds of emotions. Each kind has a very intensive influence on the last part of the intestine, which is connected to our anal muscle, perineum muscles, and a part of the perineum. When one is angry, offended, disappointed, or sad, that mood creates tension and contraction in that last part. All other parts of the body you can relax easily, but not that part. When there is constant tension like this, it is often said there is a danger of getting hemorrhoid problems. Those who have hemorrhoid problems may have inherited them from families, but also our psyche is very deeply connected with our ancestors. So we have the same reactions, and that is the seed of the Mūlādhāra Cakra. Therefore, the first thing we have to master, to activate, to awaken is the Mūlādhāra Cakra with the right Kriyās. That is also the seat of the Kuṇḍalinī, the beginning, and also the seat of Gaṇeśa. Gaṇeśa is the mūla, holding everything, mastering everything. So, for this Mūlādhāra Cakra, this mūla, we can activate, control, and relax the tension through Mūlabandha practice. In Yoga, they advise us two kinds of techniques. Before we come to Mūlabandha, the first advice is called Aśvinī Mudrā. Aśva means horse. When a horse passes dung, or manure, after that, every horse, for a few minutes, makes the Aśvinī Mudrā—it contracts the anus and relaxes. That creates good circulation and controls that muscle. Some people have a problem controlling this tool, maybe after a certain illness, operation, or nervousness, needing constant care. If you undertake yoga therapy, they will advise you to practice Aśvinī Mudrā. In your book "Yoga in Daily Life," as well as the "Hidden Powers in Humans: Kuṇḍalinī and Cakra" book from "Yoga in Daily Life," there is a chapter on Aśvinī Mudrā. When you do Aśvinī Mudrā, if you have a lot of stress, are very tired, or think you have a lack of immunity in the body, then practice it for a few days, several times a day. When you do Aśvinī Mudrā 10-15 times, contracting and relaxing the perineum muscles, then do it with more bandha. Immediately, the mental tension will be released. It has a direct connection from our mind to the Mūlādhāra Cakra. People who have a lot of anxiety or depression find this Yoga Mudrā plus Aśvinī Mudrā very useful to come out of depression. Aśvinī Mudrā trains the muscles again so you can control your stool. It creates control over the muscles because it gives you strength. Sometimes the muscles lose their memory; certain energy doesn't flow there. So, Aśvinī Mudrā means to contract the perineum muscles and relax. Contract and relax. We will do it now, and at the same time you will feel, when you contract the muscles... awakening. That's also called, by some people, Śaktipāt. Śaktipāt doesn't happen to everyone. Mostly, those people had or have psychic problems or a kind of emotional problem. It can be a good emotion; it must not always be negative, because emotion has many forms. At that time, the Mūlabandha gets tension, the mūla, and relaxes, and energy is constantly flowing. Sometimes you can't stop it; there is uncontrolled energy. So when you make Aśvinī Mudrā, contraction and relaxation, both times, while contracting and relaxing, a stream of energy goes up and down, up and down. Sit in your yoga meditation posture. You may sit in Vajrāsana, Siddhāsana, Sukhāsana. And Chin Mudrā, touching your thumbs and the tips of the index fingers together. This mudrā, according to the energy, is very good. It awakens dormant energy in the body and helps you relax. This is written about in your "Yoga in Daily Life" book. Spiritually, it means the thumb represents Brahman, the Supreme, and the index finger represents your Jīvātmā. So, the aim of the Yogī is to have a union of individual consciousness with cosmic consciousness. But it is only possible when you separate from, or are above, the three Guṇas: Sattva Guṇa, Rajas Guṇa, and Tamas Guṇa. Above these three Guṇas, and therefore in these two fingers here, if you move only like this, you will feel energy awakening. Yes, it does. And if you move this finger, or any finger, in the middle of the palm slightly, very gently—oh my God—it's like energy is streaming in the body. Do you feel it? The tips of the fingers are a door, the beginning of this energy, giving and taking. So, touch your palm and gently roll it. You feel it? If you do it too forcefully, you will not feel. Very gently, just the beginning of the hand lines and palm lines, they are just touching. Gentleness is more powerful; if you try to force too much, energy is lost. So, close your eyes, Chin Mudrā, and 51 times with normal breath, don't hold too long, gently contract the perineal muscle and relax. On the inhalation: contract and relax. Again, on the exhalation: contract and relax. Concentrate on how the energy is awakening and flowing through the spine. It's going through and through, penetrating. Go ahead, relax, body straight. Take your time. Aśvinī Mudrā. Good. You can practice this at home. Now, after that, there is Mūlabandha. It means you contract your muscles and hold for a while. In the time of contraction, some energy awakens. After a few seconds, it stops. That means that's already the end of your Mūlabandha. So you have to train so that as long as you keep the bandha tight, energy is constantly flowing. That needs two or three years of practice; not from today to tomorrow. So, Mūlabandha means contraction and holding tight. It's good exercise for the muscles. After that comes Uḍḍīyāna Bandha. Uḍḍīyāna means to fly. That makes sense, no? Wow, finally he is talking about flying. Now we will fly, okay? Very good. But the Kriyās I gave you during the interval are those that will lead to flying. Uḍḍīyāna means flying. It means all your diaphragm, some part of the intestines, and all are pulled up. At that time, the Maṇipūra Cakra is very active, and the solar plexus is very active. There is a kind of energy awakening. When we do Mūlabandha and Uḍḍīyānabandha, then energy is awakened, something like flowing. Did you see the oil in the Mexican ocean or sea? The Americans were drilling, and oil is flowing out. That is like energy flowing up, but without the Guru, you cannot stop it. When too much flows, you will run round and round. Therefore, be careful, slowly, slowly. Now again, we have our two beautiful boys who are going to do Uḍḍīyānabandha. So please, if you can take off your shirt, and in standing posture, just Uḍḍīyāna Bandha. You will look to that corner so they can see. What we do first is normal breath, relaxed. You should not have eaten recently; there should be a 3-4 hour difference from eating. The best is always to do it on an empty stomach, but you may have a glass of water. So you inhale and exhale, and just put your stomach in and up, and slowly exhale. When I had such a stomach, I was always thinking to have it a little bigger. Then someone told me, "Swamiji, a man without a stomach is a sky without stars." So I said, okay, the stars will appear. Once more, please. Thank you. So this is Uḍḍīyāna Bandha. Now, we will combine the three together. Uḍḍīyānabandha automatically makes Mūlabandha. Then Jālandharabandha. These three Bandhas—Mūlabandha, Uḍḍīyānabandha, and Jālandharabandha—together become Mahābandha. It is very, very healthy, very good. It's good to awaken energy in the body and develops immunity. So please, if you can do it... and because of the Jālandhara Bandha, they have to go a little bit forward. It can be done without bending, but it's easier. So, not you, these two demonstrators. Please, do it according to your breath capacity. We will just watch. So, it is Jālandhara, Uḍḍīyāna, and Mūlabandha. Three Bandhas become Mahābandha. So please, Mahābandha. Energy is streaming. I feel very safe because, like, one tiger and a second tiger are on security guard. Now, we think that we wish we could also do it. Yes, you can do it. Nothing is impossible. We need discipline. If you have discipline, you can do everything. It doesn't matter how old you are. Good, okay? So next time, who will do the demonstration? Until we end the seminar, okay? Sagar Purī here, Rām Purī here. Very good. So please, again, Mahābandha. So, Mūlabandha, Uḍḍīyānabandha, and Jālandharabandha become Mahābandha. Ākāśī Mudrā, Chin Mudrā, Aśvinī Mudrā, and Yoga Mudrā—four Mudrās you learned. And three Bandhas, and then the fourth Mahābandha. Four Bandhas you learned today. When you master Mahābandha, then you are able to do Nauli Kriyā. So now they will first go to Mahābandha, and then show us the Nauli. So please, once, Nauli demonstration. Thank you. I wish sometimes the clock would stop for us. All this spaghetti inside will be rolled. Yes, very good. Thank you. So, it was a surprise. I promised you last weekend in VEIP that the Vienna program would be an exclusive surprise. The next program in Vienna will have another surprise. Of course, according to yoga, no? And if you learn this Uḍḍīyāna Bandha, you can be surprised that we just fly and change these bulbs. Yes, nothing is impossible. So I will tell the demonstrator, "Oh, go and change this bulb, you know?" And you will look and look, my God. So it is, it will be. These practices are good, first of all, for our entire body, concentration, our mind, our consciousness, our health, and also good for our ego. Sometimes we can feed our ego positively. And sometimes when we feed our ego negatively, meaning "I am proud," and you try to change the bulb, as soon as you hold the bulb, you fall down with the bulb. There was one man who learned how to walk on water. He mastered it. Then his ego came. He thought, "Oh God, now the world should know that I am a Siddha Yogī, a very great Siddha who can walk on water." So he informed all the media of the world—that time there were not so many outlets—and made a nice swimming pool. The entry fee was very expensive. There were four or five thousand people, like in a stadium, and in between they made a nice pool. All were waiting, and the Yogī came slowly walking. All were looking, and the media was on it. He didn't greet anybody; he just wanted to walk from one side of the pool to the other and go back. He came, and on the first step on the water, pluck, he sank. For his ego, it was a cold shower, very good. So he got up, looked down, and went away quickly. Ego will definitely one day disappoint us. There are very rare ones, like Devpurījī, who could just walk on the water. But why? That was it. Not that he wanted to show he could walk on water. So, read the Līlā Amṛta, the book which Gurujī wrote, Līlāmṛt, the divine play of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. You will see and read about these abilities, which you may call Siddhis or supernatural powers, that are written in it, which is the truth. It was, and we wish that perhaps we can also learn a little bit. We cannot walk on the water, but we can swim in the water. We will see. We will have a nice seminar on the coast in Umag for ten days, and we will learn how to swim on the water. And then, where is early Brahmamūrta? 3:30? We will have training in walking on the water, yes. So, likely, surprises are there.