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Adoration to our holy Nilesh. Good morning, dear brothers and sisters. A good morning to all our international devotees, brothers and sisters in different countries who are with us now through the webcast. I wish you a beautiful Sunday, good rest, and a good time. Yesterday we had a meditation—a passive meditation or inner journey. We also had another kind of meditation in the morning, and we spoke about the aims of meditation. In our meditations, what we are searching for, or trying to be in, is the peaceful part of our life: the citta-ākāśa. Citta-ākāśa means the space of consciousness. Here, 'citta' means consciousness, specifically your awakened part of consciousness. Our consciousness is one with the cosmic consciousness, but due to our individual limitations and karmas, due to our individual life, this jīvātmā—the soul, as we call it—is limited. The soul is not ātmā; the soul is individual, and ātmā is the universe. The soul is the victim of karma, the victim of destiny, and the victim of birth, death, and rebirth. But ātmā is neither born nor dies. Ātmā is eternal, everlasting, and immovable. The soul is not that eternal. The soul will dissolve one day into ātmā, but as long as we have the soul, we exist as individuals. Every individual has different karma, different thoughts, different desires, and requirements. It doesn't matter if these are physical, mental, emotional, intellectual, or social; in whichever field your thoughts or actions are occupied, they will be counted as your karma. Every step the individual makes will be counted, and every step, known as karma, will have fruits. That fruit is known as destiny. Every action will have a reaction, either on this physical planet or in space. The body will dissolve; the body will die, but the soul will not die with the body. The soul is traveling further. If you believe in heaven, then who is coming to heaven? This body is here. This body is the wealth of this earth; it belongs to this earth, and therefore the soul cannot take this body with it; it has to leave it here. It is the soul which is traveling to heaven or hell. If you believe in this—svarga and naraka—then who is going to svarga and who is coming to naraka? What is svarga, what is naraka, and what is brahmaloka? Therefore, whether you believe or don't believe in birth and rebirth, belief does not change reality. You may believe you will not die. You may believe that your dear one will never die. It is your belief, but unfortunately, that belief is wrong. He or she, or you, will die one day, and there will be separation. This soul, the individual soul, is a creation from ātmā. It is the shadow, the reflection of the ātmā. As you look in the mirror, you see yourself, but if someone puts a needle in the mirror, you don't feel it. So the reflection of the ātmā is on this soul, which is life. Anātmā means not ātmā; it is only jīvātmā. And this soul is covered with five different covers, the five layers. That's called pañca kośa: annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, ānandamaya kośa. Kośa means the rooms, the quarters, or the layers, like an onion, one after another. Annamaya kośa means the body of nourishment, the physical body. The annamaya kośa will remain on this planet because it is the property of planet Earth; it belongs to Earth and therefore will remain with Earth. Prāṇa, the prāṇamaya kośa, will go with you—energy, but not energy in the form you think of, like energy from food, oxygen, and so on. This kind of energy will also dissolve with the physical body. But there is another cosmic energy which is covering the soul, and that energy enables the soul to travel. It is like a balloon which will fly, and that balloon will fly in the direction in which the wind is blowing, and that wind means our destiny. Will it blow in a good direction or a wrong direction? You are sitting inside, and you cannot influence it anymore. At the same time, manomaya kośa, the mental body: you will be aware, and you will feel what's happening—pain or pleasure. Everything you will experience in the astral world. Only the material attachment will be detached from you. Your money, house, and worldly relations with creatures or humans will be cut off. But still, bhāvanā, the feelings, are there, and that feeling may lead you back to that kind of problem or place. But in which form is not sure. Do not think that a human will be again born as a human. Someone dies and has an attachment and feeling towards their dog; the next life could be that dog, or a cat, a rabbit, a mouse, a cow, an elephant, or a snake—wherever the feelings lead you. Know that your decision is not there. Vijñānamaya kośa means your knowledge, your feelings, the awareness that you know. It's not that you are just like a stone thrown here and there, or a football kicked here and there; you know that it's kicked, and you know what's happening. You feel the pain; you see the darkness; you see the past karmas, past deeds—everything. It is shown to you: "This happened to you because of this." And that is the evidence. The evidence will never die. That evidence will remain, and it will say, "Look, now it happens to you because you were jealous there." And now, opposite to the jealousy, this is the fruit that you are getting. This is because you were angry, or this is because you were greedy. This is because you didn't have love for others—many, many things. The good deeds will lead us to heaven or to Brahmaloka. When it is said in the Bible that the Lord will forgive our sins, that means Gurudeva's blessings will forgive your sins. But you should be worthy enough to get a blessing. If you are not worthy enough to get a blessing, the blessing will not function. It is said that Paramahaṁsa Rāmakṛṣṇa put his hand on Vivekānanda, and Vivekānanda got samādhi. The question is this: Did Paramahaṁsa Rāmakṛṣṇa put his hand only on Vivekānanda's head? Or did he put his hand on many others' heads? If yes, then why didn't others have that samādhi and experiences like Vivekānanda had? Therefore, it is said that Vivekānanda was so prepared, so ready and worthy, and that happened. Otherwise, it wouldn't happen. There are many named Vivekānanda now, but do you think that everyone got that samādhi? No. Therefore, to be worthy, be prepared to get that kṛpā. And that kṛpā only goes there if it is the right one. Annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. Here, ānanda does not mean the divine bliss. No. That is kāraṇa śarīra; that is feelings, desires. Kāraṇa means the cause. And the cause of all other śarīras—vijñānamaya kośa, manomaya kośa, prāṇamaya kośa, and annamaya kośa—is that this soul is traveling in this poor body because of the kāraṇa. And kāraṇa is the cause. And what is the cause? That karma. So, the soul, and what you call the spirit—some people call it the spirit. And the spirit is aware and knows everything. Some spirit is very divine, very clear, very holy. So here, that spirit, I would not say it as a soul, but that consciousness—awakened consciousness. And when that consciousness is awakened, it can break through these five bodies and come to the cosmic consciousness. And therefore it is said: your chance is going away; you miss your chance. Therefore, you are responsible for your good or bad journey further. There, no one can walk with you like holding a finger. A little baby cannot walk, and you have to go with it. That is all; you have the power of your mantra, you have the power of your guru's kṛpā, and you have the light and power of your good karmas. And therefore it is said, "Do good, get good. Do bad, face bad." So, it depends on us individually, and there is this soul. And the soul has feelings, pain and pleasure, happiness, unhappiness, fear, everything. That is Jīvātmā, and that's why it's called the Jīva, Carācara Jīva. All Jīvas, who are living creatures—if you think they die and are finished, no, that's not finished. They are living further. This divine creation you cannot destroy in one day. Yugas, yugas, and manvantaras—many, many manvantaras. Then comes the Mahāpralaya. Then automatically all will be in oneness, but not before. And before that, there will always be these two tendencies there: Devī Śakti and Asurī Śaktis—the divine forces and the negative or devilish forces, what they call Satans in the Bible. And those forces are still in this world and in the universe. So protection is the protection of God, the spiritual protection, the name of God—that will protect us. So, ātmā is universal, the soul is individual, and at present, our existence, our feelings are as a soul, and we identify ourselves with the soul. So it is said that before you leave this body, the best would be that you get ātma-jñāna. But you cannot get ātma-jñāna with such qualities which we have, unfortunately, now. We are far, far away from this. But nothing is impossible. Everything is possible. What is not possible, Gurudev can make possible. And what is happening, what is possible, Gurudev can make impossible. Why? Parabrahma Gurudev hai. Because Gurudeva is Parabrahma. Sab kuch detā banāye. He can manage or he can do everything. But again, we have to be worthy of that. So, our consciousness, our self, in our five bodies, there are three things which are the biggest obstacles: mala, vikṣepa, and āvaraṇa. Mala is impurity, vikṣepa is disturbances, and āvaraṇa is the curtain. The mental pollution, emotional pollution, anger, and all this—hate, anger, jealousy, complexes, greediness, ego, pride—all this is our inner pollution. Polluted. Your jīvātmā can hardly breathe, there is so much pollution. And when pollution begins to be cleaned, there are disturbances. You do one thing better, but ten things are wrong. What to do? So many vikṣepa in saṃsāra, prapañca of the saṃsāra—in this world there are so many purposes, so many things happening. And especially now in this modern time, because the technology is so much that we don't know what. Now we know what's happening; within seconds or minutes, the whole world knows what happened. In olden times, there were also wars between kings. And they were fighting somewhere in the forest, 100 kilometers away, soldiers. And the kings came together and they made peace, and no more fighting. There was already peace, but the soldiers were still fighting. It took them a few days to come to know there was peace already. So now we are connected very much, and though we are connected very well, there are more purposes, more sorrows, more of these things. Humans try to make a better life, but it becomes more complicated. At that time, when humans were living in limited space—meaning not traveling so far—they were healthy. No television, no SMS, and no websites. On all sides, they had only one side, a sleeping room. They turn on one side and sleep. "Early to bed, early to rise makes a man healthy, wealthy, and wise." Healthy, wealthy, and wise get up in Brahmamuhūrta. Yes, when eight o'clock in winter is very dark; in summer, at nine o'clock, they go to sleep. They can get up at Brahmamuhūrta, but we go to sleep at two o'clock, my dear, and when we have to get up at four o'clock, one day we can manage, two days we can manage, the third day we will become crazy, and we will have tension, and we will have very bad digestion, and we will have high blood pressure, and whatnot. So we humans came out of the natural rhythm of way of living, natural rhythm, and disharmony with nature. But what to do? If you want to go to sleep at eight o'clock, then who will sit here in my lecture evening webcasting? Nobody is there. So somehow we humans are guilty, and we made our life so complicated. So, Chidākāśa. Every individual has their limitation of their awakened consciousness. And in there we have two things: reality or non-reality. Reality means that which you know and have experienced, and non-reality is imagination. And how? Let's say, all are lucky, all are lucky who have been in Czech Republic, Prabhujī's ashram, in the summer—beautiful garden, our own vegetables, many, many flowers and butterflies, and children, and sitting on the meadow and having meditations and satsaṅgs and bhajans. No? How beautiful? This summer, we will be four weeks there, one month. Can you imagine? Oh, I am already thinking to train my legs so that we can walk up the mountain and heal and meditate there, and search for mushrooms. Now, everyone who has been there, I am telling you about the Czech Republic summer retreat in Strelky. How beautiful! Now your consciousness expanded to Strelky, and within your consciousness you have the picture of this Strelky ashram. You know where the big meadow is where we have āsanas. You know the big meadow and the beautiful tree under which we have evening, thousands of people sitting and having meditation with candles. And we know we have hundreds of apple trees—nice apples. And we know there are about 70 or 80 nice cherry trees—big cherries. They are ripe. You take one cherry. Before you bite, your mouth is full of juice. Can you imagine that you put the cherry in your mouth, and you bite, and it explodes with juice in your mouth? Yes, that's it. Now, those brothers and sisters who haven't been to Strelky yet—their consciousness is also expanded somehow geographically. Where is the Czech Republic, and where can Strelky be? Now it is only imagination. So the difference between imagination, reality, and unreality. That is reality which you experienced, and that's unreality which you can only imagine. The subject is different, but I will tell you one thing more. It's a completely different subject, but now in this modern time, many people get married through computer pictures. Yes, you do this, no? Yes, so you look at computer pictures, and writing everything, and you arrange the papers and visa, and you get married through the computers, and then you see the person is the same beautiful person, but maybe is an alcoholic or on drugs, or is not that person for whom you were looking because you had only imagination. You didn't experience life. And so, Chidākāśa. When we meditate and we are talking about Cidākāśa, so Cidākāśa means Citta Ākāśa, the space within your consciousness. And in that space you have either the real experiences or imaginations. And there are both again, pleasant and unpleasant. When you experience something unpleasant, it also comes to your Cidākāśa as vṛttis. And if you had something beautiful, the most beautiful experiences in your life, that will also come to your Cidākāśa, to the vṛttis. And now the question: how to maintain good vṛttis and how to remove the unpleasant, bad, or negative vṛttis? We may forgive, but how to forget—that's the problem. Forgiveness is different from forgetting, because still you feel that pain when someone cuts your hand. We may say to God, forgive that person, but still God has forgiven, perhaps, but we can't forget, and that will come again and again to our vṛttis, and this is hard work. It's hard work, but it is never impossible. But if you cannot clear up your Cidākāśa... like now we have technology, we have the mobile phone, and on this mobile, someone was telephoning, and there are many, many numbers, so now you want to delete it. We come to the delete, press the button, delete it. Empty. Where is that button here? Gurudev, show me that button. And that is thanks to Mahāprabhujī that button is not so advertised. Otherwise, the world will suffer. You think you want to forget, but after five years you say, no, I want to see that person again. It was not good, but it was beautiful. Okay, but forgotten. So this is another matter. This is a different technology, and that is a different technology—a healthy way. And therefore, not to forget, but to take it and unite it in your beautiful feeling, convert it—like a Paris converts iron into gold. So, negative converted into positive is hard work. One day you will say, okay, I forget. Next day in meditation, I will not meditate. Again and again the picture is coming in. That's it. Therefore, years and lives and lives, lives and lives. Many Ṛṣis were meditating for thousands of years, only for one thing: to take revenge. And they said, even many, many lives will cost me, I will take revenge. Their blood was boiling in the fire of revenge. You see, though they were meditating, they couldn't get rid of it. Only Gurudev's blessing can solve these problems. And that blessing is not so easy that you send me an SMS today to the webcast, "Okay, Swami, mister, please send me the blessing." That is not so easy, my dear. Yes, that has to be realized and become one. Cidākāśa meditation.