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Beautiful faces, what we heard yesterday about illusion. Illusion is of many kinds. Śaṅkarācārya will further tell us about the illusion of water. How does one say it? There is water on the street, you see it, but it is not water. That is that. Mṛgatṛṣṇājala. Mṛgatṛṣṇā. Mṛga is a deer. In the desert and in lands where there is little water, in the summer seasons, in the dry times, it is a very difficult time for all these animals. It is very warm, and from the earth comes warm air, like a kind of steam. At a distance of half a kilometer or one kilometer, you see a beautiful lake. Clear blue water. And the lake has beautiful waves, so beautiful. Forty, fifty degrees heat, day and night, warm air. About as warm as our hairdryers. I always compare my feelings, for example, when I am here with a hairdryer. Then I imagine how hot it is in Rajasthan, how hot the air is. And if there is hot air there, then I imagine the hairdryer afterwards. In these deserts, where all the animals are very thirsty and suffering, they finally see the beautiful lake of water. A lake with beautifully blue water and lovely waves. Did you see something there? Or have you not seen it yet? Here you see, when it is summer or sunny and the streets are dry, then you see asphalt roads. It is water, but there is no water lying there. I was once in Algeria, in Algiers, and there I drove by car from Algiers to Busada and Helvet and so on, these beautiful oasis cities. And there we wanted to have a snack, a little break. And I said, somewhere after two, three hours under the tree we can sit and have our picnic. And where is the tree? No, where is the tree? Driven 200 kilometers, not a single tree to sit under among the fields, nowhere. And by that time, it was midday, the sun was high, just like our own. Otto didn’t have saddles where we could sit on Otto’s saddles. Then every now and then a few houses appear, but not a single tree to be seen. Yes, we have seen such beautiful trees on the houses. And what exactly? Antenna. There are television antennas everywhere. Everywhere. But not even a single green patch. There are small, small bushes, thorny bushes. That is all. And there I truly saw this image. It is like a beautiful lake, but there is no water. Poor animals, tired, exhausted, in a state of misery, they have no strength. The deer, when they walk, their legs, how do you say, tremble so much, they almost fall over. Now the water sees with all its power, it flows in the direction of the water, to drink the water. So, Father Morgana and the horizon. What is a horizon? The horizon is such that the closer you get, the further it extends. As near as you come, that far it goes. And that is the Māyā. As close as you wish to come, it goes that far. So, the poor animals, they collapse, they suffer, and then they die. And this year there was very little water, everywhere where there is desert, land, desert, there was very, very little water and millions of animals will die, millions. They are slaughtered by humans anyway, hunted, but also affected by water. In Austria, people know nothing about what water is. Or here in these Alpine regions, people know nothing of what water is. But there, the birds, deer, hares, and other living beings, wildcats and so on, have water. There is very little water, not even inside the eyes. And so, this is Māyā, illusion. There is water there, but it is not water there. And what is reflected there, and what one sees, is actually water as well. It is water, it is steam, the heat, steam from the earth. But you cannot use that. That is it. And so, Brahma is the truth, the world is illusion. Brahma is Satya, God is the Truth. And everything that is visible here is untruth, unreality. And now, whoever seeks reality in unreality, then one says, he is a fool. That is a foolish person. And we are blinded. We are blind in these temptations, in these trials, Māyā. So Śaṅkarācārya said, do not waste your time on unreality and focus, be purposeful on reality. This is the purpose for which human life is given. And he said in a bhajan, Hīrajeśa Janam Gamāyare, you have lost this life. Life is as precious as a diamond. Sade. Forever Sade, that you have wasted your life. Eternally sad that you have understood nothing of what it means to be human. Eternal Sade, it is sorrowful that you have understood nothing of what your human life, your form as a human, truly means. Through this body, we can accomplish everything. We can do many, many things. And we made one. A CD. Everyone has a CD. And the CD is work, earning money, work, business life, busy, busy, busy. Busy means Business. And there you have lost your true goal. We must act, we must maintain. There must be purpose in life, because a human understands what society means, what hospitality means, what existence means, what comfort means, and so on. A person should work and have. Kabīr said, Oh Lord God, give me enough that I can digest, that I do not remain hungry, and that the guests who come to my house do not leave hungry. Too much, then you have too many problems. So, illusion, impermanence, and unreality should not be compared with reality. Just as in a rope, within a second a snake appears to you. And so it is, whoever says chess, the Self, the Śuddha, the pure Citta. In your pure consciousness, suddenly you see the whole world as if it were a reality. And when you turn on the light, you see, it is not a snake, it is a rope. And so it is, when we illuminate the inner consciousness and uphold this self-realization, this light of knowledge, then we will see that, indeed, all is transient, all is illusion. What we see are like bubbles, soap bubbles, air bubbles. They are never permanent. They will soon break apart again, blow away. We know that the whole of everything that is created also comes from Brahman. And a solution for all of this is only Brahmajñāna, Brahman. An action, a healing from this disease of ignorance is only a healing salve, and that is Brahman, the knowledge. Think for a few minutes every day on the Absolute, without any qualities, without any colors. It is a beauty that is indescribable. Breath moments, Oṁ So'ham, that is me, I am that. Thus, the way out of this illusion, liberation from this painful state and karma, the healing from this death and birth, the remedy for these sufferings is only Brahman, the knowledge of Brahman. Everything that exists, you are also Brahman. So, see Brahman in everyone. In this flower is Brahman. In this microphone is Brahman. And how? A lake. We are speaking of water. A lake and the waves of the lake. The ocean and the waves, they are not different. They are the same. We say two things, the waves and the ocean. On the ocean, there are higher waves. So this is the second name of the ocean. What are oceans? There is no difference. The difference lies in this separation, in this movement. So the Brahmajñānī, the knower, sees Brahman in all. And that is why Viśvaprāṇī says, Merī, Ātmā, He. All living beings in this world are my Self, my Ātmā. And when I do something bad for others, it means I am doing it to myself. The first realization is where we are to identify ourselves. Unity with others. You see yourself in everyone. Then your consciousness is pure and makes progress toward the highest Self. Therefore, everything is Brahman. There is no second even in these tears. Permeating, pervaded, the illusory self is said to be immersed in the supreme reality. The scriptures declare that beyond this, there is no distinction in the ultimate principle. The Śāstras say, all is Ātmā, all living beings are Ātmā. The Śāstras say, when one speaks oneself, speaks about life, about life that lives, the Jīvātmā, in this Jīva, the Ātmā is within, everything is Brahman, everything is Ātmā. When we speak, God is omnipresent. God exists in every atom. That means, the Brahman is in everyone. And if the Brahman is in everyone, then why do we make distinctions? Why do we argue? Why do we argue and say, my religion is the best and other religions are not, and my path is the best while other paths are bad, and so on? Who speaks this? It is spoken by those. Those who are in ignorance do not know at all what God is. It is only about an organization, a power. Everyone says, my path is the best, my path is the best. But a saint said, the absolute reality and truth is where no path leads. All paths end there; there are no more paths. So the path will be guided by you. You are where reality is. When you are in your own Self, there is no longer any path. Just as all oceans and all lakes flow into the ocean. No, the Self is present in all lakes and everywhere, and in all rivers, the ocean itself is within. He does not need union. It is united. He does not care whether he exists in the form of a river, or in a pond, or in a lake, or in an ocean, or in a bottle. It doesn't matter. He is himself. He is present. So every Śāstra says, everything that exists is Ātmā. Ātmā, Anātmā. Anātmā is all that you see and that is very susceptible to disturbance. And whatever dissolves and changes, that is Anātmā. But what is truly inside there—power, light, life, feeling, knowledge, everything—that is the various form of the Ātmā. Your knowledge is Ātmā. Your beautiful feelings are your Ātmā. Your beautiful memory is in your Ātmā. Your movement is in your Ātmā. And what you can give beautifully is Ātmā. And where you feel absolutely happy and content, the most beautiful moment, that is Ātmānanda. This is an expression of your ānanda state, your blissful state. In this moment, you are one with your Ātmā. But then you forget again, damn it, you go out somewhere again. And then the arguing begins, along with opinions and separations and this and that and so on. Then superficial ātmā arises again. Ātmā is everywhere, thus Vyāpya, Vyāpaka, Mithyā, Sarvātmā, Meti, Śāsana. The Śāstras say, Ātmā, the Brahman, is everywhere; what is visible is reachable, and nothing is unreachable. And what is Vyāpya, the present, that which is here now? And to perceive this state of the Present. One thing is certain, it is present. And now your state, that you are capable, that you can perceive, it is there. Also being and consciousness of being. And our problem is that we are not conscious of existence. If something happens, we say, God, why have you forgotten us? Lord God, please come. Come and help us, Lord God. And the knower says, how foolish you are. Where should God come from? He is here. The problem is that you are nothing there. You are not aware of being present. Be present. In meditation, we say, be aware of your existence—physically, mentally, and spiritually. And try to be mentally present there. Karpai is already in this room, but in your mind, you are at the Christkindlmarkt. Say that afterwards, I have arranged the time, go there and eat, and then we will meet. So in thought, we are absent, that is it. So Vyāpaka, Vyāpya, and Vyāpyabhāva. So this is the Mithyā. When you realize this highest Tattva, the Paramatattva, the essence of being and presence, Then Śaṅkarācārya asks, where then is Dualism? Then there is no more dualism. But dualism is when you think, here I am and there is he. Then there is dualism. But if you forget this building up, that it is there, that it can be omitted, and simply be conscious as presence, then everything is okay. Everything is presence. All three worlds unite in one. Past, present, and future in unity. Knowledge, knower, and object. All three in one. Nānātvam Savamukhe Nahi Kātam Bhāso Bhavedanya Iṣṭate Chadve Karaṇe Śrutis, even the Śrutis themselves have, through various examples and different narratives, always spoken in contradiction. If the cause is separate, then how can you realize or experience the unity within yourself? The cause lies within you. You are not far from the cause. There is only a span of time between the period of origin and the present. But the cause is always one with you. Nothing comes to you afterward. It is with you. And so this unity is. Divine separation was no separation. It is unity. Always unity. In the form of your existence, in the form of your breath. And your existence will always be there. Whether you are on this planet or on other planets, in this space or in the astral realm. In the astral realm, your Self is also present. And when you come here, your Self is also present. Your presence is there. Be aware of your presence. For your presence is divine presence. It is your Ātmā. It is about Ātmā. It is about nothing else. The other matters and Ātmā were previously spoken of by Śaṅkarācārya. Clearly. There are two. There is a clear distinction. How can this body be Ātmā? It cannot be. So, it is about the true Self. And we seek. How is that? Interesting. The self seeks itself. Sometimes I really confuse completely. When the self begins to seek itself. And when the Self itself seeks, it never finds then. Why? Because there is no second Self where you could find it. You yourselves should no longer seek yourself. But the Self must become self-aware, be true to itself, that yes, I am what I am seeking. So the Self is the object. And the seeker is the Self. And he lacks this knowledge. The knowledge that yes, I am that. And this is the knowledge, the knower, and the object. The three become one. Then there is no seeker. And then, there is no more knowledge, or there is no more object. They are one, and all three will become one-conscious. Complicated, right? Absolutely clear. There was no water in it, right? It is inside, but I can’t do anything. My body cannot perceive anything. Thank you. And therefore, the Śrutis have said, the Śruti has also declared and stated, and because the cause is different, and you see the distance in the cause, but there is no dualism between the cause and the Self, It is essentially one and the same; therefore, it is difficult for you to see or realize this, but you must realize it. When a dead man meets another dead man, death befalls the dead. When the dead meets the dead, death befalls the dead. When a dead man encounters another dead man, then one will die. And therefore... Mṛtyormā amṛtam Lead us from death to immortality. Please, Lord, take us away from the jaws of death, so that we do not have to die. When one encounters death, one will die. Who encounters death is killed. Therefore, the Śruti has said, the Śruti has also spoken of the doṣas, in this death and being killed. He also mentioned Doṣas. Doṣas means Aguṇa. Auguṇa means bad qualities. Doṣas means faults. A mistake of mysticism. Do we say mysticism? When we tell someone that it is indeed their mistakes, then the one who made the mistake is not so pleasant for you. To hear from a person that it is a mistake. And one does not say at all, that it was not your fault. Then the person will begin to recover again. But Śruti said, the doṣa, the fault is there. Śruti said that dementia was threatened by Māyā. Māyā, Mahā, Ṭhaganī, Hama, Janī, Re, Māyā, Mahā, Ṭhaganī, Hama, Janī, Triguna, Phasa, Lie, Kara, Do, Le, Bolata, Madhurī, Bānī, Re, Der Māyā is the greatest deceiver, the greatest fraud. Thus the Śrutis have explained why people suffer and why they remain in ignorance. And why do people constantly make mistakes now, and where does the cause lie? The cause lies within itself. And because it itself was blinded by the illusions of Māyā. Māyā has threatened everyone. And when one tries to become free from Māyā, then Māyā will threaten us. She does not want to accept that she threatened us. And when we complain about it, it begins to threaten. This is the Māyā. How beautiful is the Māyā. Oh Māyā, you are so beautiful. But please keep a little distance. That is it. And so, having been deceived by Māyā, the mind sees duality everywhere. And therefore, the Manu, the humans in this world, perceive the division and dualism in this world through Māyā. My country, my culture, my people, my revenge, my religion, my politics, my possessions, my power, my position. Everything is, that is Māyā, wherever M comes, yes. The letter M always expresses something of Māyā, mine, mine,... that is how it is. But before Mukti, there is also M. And in front of the Mabra, where it stands, also above, at the M. It is said, let us not progress further. M, Aham, He does not let us go to Mabra, where they come. The M, the letter M, is very powerful. The letters M belong to a lion. And the lion, it is very difficult to get through the lion. Only he should be content. And then you can caress it, then it is okay. But as long as you are not satisfied, that is the most dangerous. So M, mine, mine, mine. The problem is always where "mine" stands, "mine." So this is mine, it is the contradictions, the Māyā. And therefore Śaṅkarācārya said that we should be liberated from this dualism. Then it continues, Śaṅkarācārya speaks of Jagatki, Brahma ruptures there. And now he says, the reality of the world, the world is Brahman. The world is Brahman. So do not say that you exist in a painful world. No. In this painful world, which is full of Māyā, there is Brahman. Māyā and Brahman, that is a married couple. That is it. Māyā and Brahman, Jīva and Ātmā. That is it. Without Māyā, there is no Brahman, and without Brahman, Māyā cannot be perceived. Therefore, Māyā and Brahman are so beautifully united. When it can create harmony together, then we will no longer suffer. But we suffer because we have forgotten Brahman and only embraced Māyā. Or we forget the Māyā and run after the Brahman. What are you supposed to do with it? Not even breakfast with it. Nirguṇa, Nirguṇa, okay. Hey, now think, you are eating, what are you eating? Air. That doesn’t work either. My God, this is it. It depends on how you turn the words. So now, Jagadki Brahmarūpa, the world is Brahman, the truth, the world. Maybe, what he says, I do not know yet. I must now look into it. These are the thoughts of the Śaṅkarācārya. He is once sitting somewhere on a rock in the Himalayas by the bank of a river, and suddenly he sings a mantra. Not that he sits before his students and then gives a lecture. He suddenly sees a Writ, the divine Writ, his Writ are the highest Writ. Either he smiles or he utters a word or sings a mantra or chants a prayer. But in this prayer, he puts into it everything he sees. You speak everything you know and everything you feel. And so Śaṅkarācārya continues. All these living beings, everything, everything,... that lives, all living beings, Whether it is a tiny mosquito or an elephant or a snake or a lion or a lion cub or tiger cubs or anything else. All are born from God. Drunk from Him. How beautiful. All come from Him. All are His children. One should not say that there is only one child of God. And that is the one difference. They say, the only son of God is Jesus. We do not accept that. Why should there be only one Son of God, Jesus, and who are we? And there is the Ātmā. All are children of God. One is wiser, another is more perfect, one is a little more, how do you say, not quite wise, and so on, daydreamers. But still, all are like children of one father, all of them. Mother and so on. A father has ten, twenty children and says, no, this one is my only son, the others are dust. No. And therefore the Śruti, therefore that speaks against the principles. So all is created by God, and all are His children, and everywhere is the light of God. You are a daughter of God and you are a son of God. One has worked so much that he has become free from karma, and now he has the ability to take away your karma. One has worked so much, become richer, and now, he is so wealthy, he can even repay your debts, because he is loving, because you are loving towards him and he compels him and demands with a certain, how shall I say, right, then he can also say, no, I’m sorry. You must pay your own debts. And that is the difference: one is richer, another is a little richer. And here, wealth means spiritual development. One is more spiritually developed, possessing greater divine power, while another is not yet conscious. He has time with Māyā. He says it will happen eventually. My brother is wealthy enough. One day he will pay my debts. I can borrow everything with peace of mind. There is a family. However, it is in Australia. So, I do not need to be restless. And the whole family is disciples. Everything. They are a family of four. The son is a pilot for a major airline. And whenever he flies, he always places the Maprobusse in front. The Maprobusse keeps flying further with him. And the father is a businessman. He is self-employed, okay. And he has a son and a daughter. And a woman. And this daughter, she always builds cars, Mercedes, from her father. She has the second key, she takes the key, drives somewhere into the state, and simply leaves Otto standing there, regardless of whether it is forbidden in the park or not. And she goes to the club or a local place or friends or shops, and they receive several thousand dollars in fines per week. The father will pay, and the mother gets upset, and the father says, okay, I will pay, okay, I will pay. And the girl has come so far, no matter, she accumulates so much debt and then the bill comes to Papa. And Papa has gone bankrupt. Slowly, slowly, this far. But she doesn't care. The Father wants to do it. The Father is rich and He will do it. And so it is, we are also somewhat naughty. We do what we want. God will free us from our sin. Mabro, she will forgive us. Forgiveness means liberating from sin. Our mistakes, He will take away our mistakes. One should not be like that. That is called abuse. Abusing. Misuse. Abuse. Abuse. Do not abuse the God. Some people keep making mistakes and then go to church and say, please forgive us, God, for this and that and the other. And then they go out and do the same again, and in the evening they go back in and say, please forgive us, God. This is called abusing spirituality or abusing God, so one takes it with these words: you can abuse it, this is it—everything is God's children, everything are the Essence of God. Everything is from Him. No difference. Therefore, Śaṅkarācārya said, if everything has come from Him, then everything is Brahman. The children of the Müller family are the Müllers. The lion cubs are lion cubs. You cannot say that lion cubs are puppies. Can you say that? No. A donkey family is a donkey family. One cannot say that it is a pig family. This is it. This is how it is. This is the essence. It is about the fact that the ornament is made of gold; everything is gold. Where is the difference? And therefore, if everything comes from Brahman, then everything is Brahman. Besides the qualities of karma, actions, sins, and all that, the Kalamuri, afterwards what we accumulate, this muck around. This is that. This is not the Brahman. That is all the complication juice you have. That is not the Brahman, but your inner, pure Ātmā. The spark that lives within you. Through this power, even a mosquito can fly. An ant can dance beautifully. A bee can sing beautifully. All living beings can move beautifully. All life possesses such beauty. When one sees a corpse, it is natural for fear to arise. And however long it lives, it is beautiful. Yes, it may be, the tiger is dangerous, one must keep a safe distance. Not going too close and looking into the tiger’s mouth. That can be dangerous. That is another matter. Everything is alive, the beauty of God, the Brahman. Brahman is everywhere. The entire world is a storage place for the Brahman. So many models are standing around. And all models have an engine, a heart. And within this heart there is one thing that is the essence inside, Brahman. That is that. Therefore, everything is Brahman. You should understand in this way, accept it in this way, have such experiences. Be certain that everything is Brahman. The world is Brahman. Sound is Brahman. Everything is Brahman. All these different names, all these different names they have. And all of this karma, everything that has been accepted, is through the Brahman. All is Brahman, everything merges into Brahman. Everything comes from Brahman and moves into Brahman and will return back into Brahman. It is I who am exhaling, so God exhaled and this entire creation began. It is He who sustains the entire world, everything; only God is holding it within Himself. He is the protector, he is guiding us. And then the subtle self responds in the apocalypse. Everything returns to him again. And held his breath inside, kumbhaka, everything resides in him, all is residing in oneness with him, because it is he, it is he who is expanding, it is he who is again contracting, it is he who is existing, it is only he, nothing else, and that happens through his Māyā, that is the play of knowledge, the Māyā, and so everything is in Brahman. Just as all pieces of jewelry made of gold contain gold in them. And there will always be gold within them. The form is different. In the same way, everything that has been created by Brahman, Brahman exists in all of it. Everything that was made by him, he exists in everything. So Brahman is the reality. Thus, no one is separate from God. No one is separate from God, no one is alone. And one cannot be alone, and one cannot be separated. And that is in our perception, in our knowledge, that we do not yet know this. Perhaps we do not want to know that, that is it. And we are too busy with other toys. Therefore, just as in all jewelry, the main element is the metal gold. And the gold will always remain gold. The ignorant ones, all ignorant beings, which even make a slight distinction between Paramātmā and Ātmā, between Self and God. For those, as the Śruti says, you should be cautious of. They can lead you in the wrong direction. Śruti said, there is fear inside, there are some thoughts that might be wrong.