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Before I began speaking, I contemplated what to share with you. Naturally, it must be that which is beneficial for our lives. We return to this essential point: the paramount aim in life. Do not let this primary aim slip from your view. Life contains many smaller aims: to study, to marry or not to marry, to have children, a job, friends, a house. These are everyday thoughts. Yet, there exists something far greater. That singular, greater aim provides the complete energy—physical, mental, and spiritual—required for its achievement. With that focus, we can undoubtedly accomplish miraculous things. Here, "miracle" does not mean flying, walking on water, or passing through fire; such notions are misunderstandings. The true miracle is this: we already possess everything we seek within our own lives. Nothing is outside us. To realize this, a special technique exists. You will find it in Patañjali's Yoga Sūtra and also in texts like the Garuḍa Saṃhitā. The Gheraṇḍa Saṃhitā and Śiva Saṃhitā also discuss yogic techniques. Patañjali, I believe, understood this entire phenomenon comprehensively: the physical body, the prāṇa, consciousness, the soul (ātmā), and the secret relationship that links them together. Patañjali stated that only one who practices will understand. According to his words, an aspirant should have devotion to their exercises and techniques, akin to devotion to God. Realizing God as a distant concept may be difficult and time-consuming. However, realizing the God within, present in this human mystery, is quicker and more accessible. In that inner realization lies God-realization itself. Within this body, the most miraculous element is prāṇa. It is the ascending and descending breath (ūrdhva and adho). The entire miracle resides in inhalation and exhalation. Therefore, it is said: "My dear, where are you searching for me? You will find me nowhere. My residence is in the forest." Not in the city—and we know the city represents Naraka (a lower realm), full of māyā, tension, competition, and challenges. The forest is peaceful. "My hut is outside the village, and I am residing in the breath. If you search for me, you will find me immediately, within no time." This means: in the breath. In yoga, prāṇa or breath is paramount. Through prāṇāyāma techniques, we can achieve the unbelievable, the impossible. Of course, through prāṇāyāma we can also cause damage. What you damage through incorrect prāṇāyāma may be irreparable. Hence, it is strongly advised that we need a guide, a master who has experienced this within themselves. Without such a master, any "success" you achieve may well be the success of causing damage. Prāṇa is the ascending and descending force. In bhajans we sing, "God prāṇ nāth"—the Lord of my prāṇa. The Cosmic Mother energy is that Prāṇa. Through inhalation and exhalation, we are nourished by the Cosmic Mother. Within that nourishment lies the cosmic tonic and the cosmic light. The Lord of that prāṇa, that cosmic energy, is God. That is why in Sanskrit we call all living beings prāṇī—those who possess prāṇa. Thus, even a plant is a living being. If you cut it, it dies. We observe this when a tree branch is severed: the leaves wilt because the supply of prāṇa is cut off. Many people have health questions. Yoga strongly believes and advises that through prāṇāyāma, you can solve numerous problems. Research and experiments have shown this, even indicating that certain cancers can be cured through practices like Bhastrika prāṇāyāma, practiced for 10-15 minutes every three hours. What distinguishes yoga from other sports or systems is precisely its prāṇāyāma techniques: breath regulation, increased oxygen supply, and toxin reduction. Haṭha Yoga is crucial here, with its six cleansing acts (ṣaṭkriyā), including Śaṅkhaprakṣālana. Ideally, one would perform this monthly. Our primary problem, however, is eating. Our tongue is spoiled by temptation. After Śaṅkhaprakṣālana, you must avoid desired foods for at least ten days, then you may eat freely for 24 days before repeating the cleanse. A bhajan states that this body has ten senses. Only a rare yogī can control these ten gateways. You cannot trust two senses in particular; they destroy your sādhanā (spiritual practice). These are upastha (the genital organ, relating to sex) and rasanā (the tongue, relating to taste). If you cannot control these two, you will suffer and be unable to complete your sādhanā. This does not mean you kill them—you would die. They must function normally, as is their nature. But you must instruct your mind to say yes or no. Your senses should follow your command. Yet often, when you say yes, they say no, and when you say no, they say yes. Then you know where we stand. Everything is prāṇa. To keep prāṇa pure and clean, we need prāṇāyāma techniques. People often ask: what is the difference between Yoga in Daily Life and other systems? Many systems simply attach a name to themselves. If Petra practices yoga and teaches, she might call it "Petra Yoga." If Pārvatī teaches, she might call it "Pārvatī Yoga." People then think, "Oh, Śiva and Pārvatī—that must be the correct yoga, as Pārvatī was the first student." Indeed, Lord Śiva first imparted the knowledge of yoga to Pārvatī. No one else was listening. Śiva said to Pārvatī, "I give you this beautiful divine science." As they sat on a rock in the Himalayas by a small lake, a fish in the water listened intently. After finishing, Śiva told Pārvatī to share the knowledge only with the worthy. Pārvatī pointed to the fish, which began chanting "Oṃ Namaḥ Śivāya." She said, "Oh fish! This is black marketing—you listened without a license. So you will die and be reborn as a yogī." The fish died immediately, and its soul incarnated as a great yogī named Matsyendra Ṛṣi. The posture Matsyāsana is named after him. He practiced tapas (austerity) in that posture so that if he fell asleep, he would fall over. Matsyendra Ṛṣi then brought the science of yoga to humanity. Thus, yoga originated with Lord Śiva. He taught the science of mantra, yantra, tantra, maṇḍala, āsanas, prāṇāyāma, mudrās, bandhas, kriyās, dhāraṇā, dhyāna, and samādhi to Pārvatī. Later came Matsyendra Ṛṣi, and after thousands of years, Patañjali. Patañjali is famous because he wrote down his thoughts, whereas other ṛṣis transmitted knowledge orally from master to disciple—this is Śruti (what is heard) and Smṛti (what is remembered and told). One should not create a dichotomy between listening and speaking. If the conduit (the mind) is impure, like a dirty pipe, even pure water (the teaching) emerges contaminated. Our internal instrument (antaḥkaraṇa)—comprising manas (mind), buddhi (intellect), citta (consciousness), and ahaṃkāra (ego)—if filled with negative vṛttis (mental fluctuations), malas (impurities), and vikṣepas (distractions), creates problems. There were countless great yogīs known as Siddhas (the perfected ones), Avadhūtās (those beyond worldly concerns), and Mahāpuruṣas (great souls) who possessed complete yogic knowledge and siddhis (powers). They passed it on confidentially. Patañjali, who lived roughly 2,500 years ago, compiled it in writing, which is why many consider him the author of yoga. But he was not the originator. He also divided yoga into branches. Long before him, about 5,000-6,000 years ago, Śrī Kṛṣṇa in the Bhagavad Gītā delineated Jñāna Yoga, Bhakti Yoga, Rāja Yoga, and more. Even earlier, in the time of Rāma, these divisions existed. Yoga is not limited to Patañjali or any single ṛṣi; it extends to the very beginning of this universe, given by Lord Śiva for human well-being. Today, many do not understand this fully. For commercialization or fame, people create "Petra Yoga," "Pārvatī Yoga," "Joseph Yoga," or "František Yoga." It is like a lion hunting a large animal, only for hundreds of other creatures to descend, tear off pieces, and run away, leaving the carcass dismembered. Similarly, yoga is being torn apart in unimaginable ways. Once, flying from Washington to Toronto, I saw a newspaper headline in first class: "Yoga for Blondes." This is no joke. You can ask Gītā Purī, who was with me. I told Śāntī, who was also present, that I have nothing against blondes, but I cannot bear this discrimination against those with black hair. Yoga is being fragmented into countless pieces, with no coherent system—just a focus on main postures like Bhujaṅgāsana, Śalabhāsana, Dhanurāsana, Halāsana, and some prāṇāyāma. Some approach it as stretching, others as sport. Yoga in Daily Life is systematic. To practice prāṇāyāma according to this system requires nerve, time, and dedication, but mastery follows. The system scientifically describes the regulation of prāṇa. Understand that prāṇa is life itself. It is difficult to separate prāṇa from the ātmā (soul). At death, prāṇa leaves the body. While alive, the presence of prāṇa is indicated by body temperature and pulse. It is said that for everyone, the number of breaths—inhalations and exhalations—is counted. Each day, you have a certain credit of breaths. When it is exhausted, life ends. Through prāṇāyāma, you can prolong this credit with high interest. The interest is greater than the capital. Just as you rejoice in a grandchild—the interest on your capital—so too does extending the breath extend life and health. Yoga agni, karma dagdhaṃ—through the fire of yoga, the seeds of karma or destiny can be burned. But who understands this? Who takes it seriously, practices with discipline? After prāṇāyāma, we open our eyes, see a dry cake, open the fridge, add cream, and enjoy it with coffee. What then was the purpose of the prāṇāyāma? After serious practice, for at least 45 minutes, you must allow your body to rest and regenerate. The tissues work hard to release toxins and recharge with oxygen. It is strenuous work, akin to a sauna followed by a cold plunge, after which you must lie down to feel regenerated. Forty-five minutes is minimal. After serious āsanas and prāṇāyāma, dedicate 45 minutes for regeneration. For those with excess body fat, Bhastrikā Prāṇāyāma can be effective. However, Bhastrikā should only be practiced after mastering all preceding levels of prāṇāyāma, as it involves a powerful exchange of prāṇas. I suggest everyone dedicate 45 minutes to prāṇāyāma, but I warn you: do not begin immediately. You must proceed systematically through the prāṇāyāma course. We have about eight or nine months until the summer seminar. In nine months, nature can create an entire human being—a perfect design with an automatic heating system, ventilation, and electrical circuitry. As the best architect, God makes no mistakes. In nine months, we too can accomplish miraculous work. What we need is motivation, interest, and a clear aim. From today onward, anyone with health problems should begin immediately. Do not wait to see if your friend is doing it. It is your concern, your interest. Whether your spouse likes it or not is their problem. This is your life, your health; you cannot destroy yourself. Let us make a new saṅkalpa (resolve) for prāṇāyāma, āsanas, relaxation, and meditation. After prāṇāyāma, the mental fluctuations (vṛttis) become very calm. If you then perform your kriyā and meditation, it is already samādhi. In that state, even if snow falls on you, you are immersed in the Divine; you do not feel hot—I promise you will only feel cold. Therefore, study more about prāṇa and begin your practice.