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Yoga in Daily Life is a large family, a family that spans the entire world across every continent. By the blessing of Gurudeva, it reaches more and more people and helps them. Two things are very important in our life. The first is help—Seva Dharma is the greatest Dharma. It means to serve or to help. Help in whatever way you can: physically, mentally, emotionally, socially, economically, or politically. There are many, many ways to help someone. Therefore, Yoga in Daily Life is a golden opportunity for us to help people. It is pure wisdom, and through this Seva, you gain a great deal of good karma. We are thousands of Yoga in Daily Life teachers. Every teacher who represents Yoga in Daily Life carries that light of Śrī Alakhpurījī, which comes through Devpurījī, Mahāprabhujī, Gurujī, and to us. You have it now. If you utilize it—meaning to give it further—then you will receive more, and it will remain fresh and divine. If there is a water well, you can draw out as much water as you like. New water always flows in because the source is elsewhere. It is said that water should move. If water stands still, it spoils and becomes dirty. A sādhu should constantly move from one place to another to remain without any blemish. So, to be a teacher or instructor, especially of Yoga in Daily Life, you are a master, and this role teaches you again. When you speak about something, you must concentrate and gather all your energy and wisdom. But if you hand everything over to Gurudev before speaking—"I am not the doer; Mahāprabhujī is the only doer"—then it flows. You may have noticed that before beginning my lectures, I close my eyes. It is not because I am overthinking, "My God, what should I speak now?" Rather, I am making a pre-krama to Gurudev—Devpurījī, Mahāprabhujī, Holy Gurujī, Alakhpurījī—and asking for their mercy: "Please come and reside in my heart. Bless the Sarasvatī and speak. You should speak in my heart—asā merā Sadgurū andar bole." Mahāprabhujī said in one bhajan, "asā merā Sadgurū andar bole"—like that, my Gurudev is speaking within me. It is said that in every heart, whether human or animal, God is residing. In every heart is my Lord. No heart is empty, but adoration to that heart in which the Lord begins to speak. If you think that you are speaking, then your water is only water in a tank, and that water will soon finish because a tank has no source of replenishment. But in a well or a fountain, there is a source elsewhere. So, God should speak within you, but He will speak only if you truly give Him a chance. It means it is not you who is speaking; you are only the listener. You are listening, and you are speaking, but in reality, it is His speaking. He, Prabhu, gives us Śakti, Bhakti, Jñāna, Śukṣānti, Rādhīṣṭhiti. "O Lord, please give me Śakti and Bhakti, knowledge, Tyāga, happiness, prosperity, and harmony." This is what we ask for. "Dīn bandhu, dīnānāth, merī dorī, tere hāth. O Lord of the meek, the rope of my life is in your hand. Please move that rope a little bit towards you, nearer." Therefore, Yoga in Daily Life teachers are not those who become teachers after a single week of yoga training. Unfortunately, there are many people who just go to India or somewhere for a 15-day yoga program, get a certificate, return home, and begin to teach yoga. Gurujī said that this means the blind leads the blind. A yoga teacher is not a physical instructor, and even if you wished to be a physical instructor, you could not become one in 14 days. You must know anatomy. You must know the effect of every exercise; it is individual. Yoga is never general—yoga nikad nije općenita, nego pojedinačna, za svakog pojedinačnu. Therefore, you should know the mental, intellectual, and physical problems of each person and then give them exercises. Or, let us begin to practice systematically with Yoga in Daily Life, the system that will help you and your students. To become a teacher of Yoga in Daily Life, you should know the ancient literatures, anatomy, and the problems of the person—their psychology. What is mind? What is consciousness? What is intellect? What is memory? What are the thoughts? Which are the five bodies? What are the qualities of the five bodies? What is a chakra? Why is a chakra formed? Where are they located, and what happens if they are not awakened? Why are they dormant? How do you activate them? What is Iḍā and Piṅgalā? What is Suṣumnā? There are many, many things. What is Jīvā? What is Ātmā? What is Paramātmā? The universe. It is said in yoga, "Ananta Brahmāṇḍa Śāstra Sūryas"—endless universes and thousands of solar systems. All are within your consciousness. It means you have to become one without a second—so you have to become one without the other: Universal Consciousness. There are three very important points. First, you speak of death. Who dies? Second, you say you go to heaven; you die and go to heaven. What is heaven? Heaven is a limited space. Where heaven ends, there must be Naraka, and where hell ends, there must be Svarga. For a yogī, for a spiritual person, there is no longing for heaven. Heaven is another prison. Forever you are in heaven—oh my God, boring. Suppose you do not like to be there; you cannot come out. There is no Adriatic coast, there are no good Croatian olives, no olive oils. So, what will you do there? Have you asked yourself if you would like to go to heaven? And do you know what heaven is? Who has seen it? It is said that those who have good karma come to heaven. Girls, you sit on this side because they cannot see; their neck is like this. Thank you, very good. This is also good karma, you know. And these flowers, put them here. And when your good karma is credited, you enjoy it all. Once you have used it, then again you have to come to Rāśi Chaurāsī, which means 8.4 million different kinds of lives or creatures on this planet—Chaurāsī, Lakh, Jīva, Jhul. And you must go through this cycle again. You have to achieve human life once more. What do you do then? Again you want to go to heaven? Oh my God. So, it is either heaven or Earth. Here there is suffering; there it is boring. What is that? Therefore, it is said that a Brahmalīna—a great saint, a holy saint, self-realized—when he departs from this world, is called Brahmalīn. He becomes one with the Brahman, one without a second. You are everywhere: in every atom, in heaven, in hell, in Svarga, in Naraka—everywhere you are oneness. So, our aim is to realize that, becoming one with the Brahman.