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Before yesterday, we spoke about homeopathic medicine. It raises a question: what is in homeopathy? It is more or less a resonance, a vibration, that’s all. It is not a quantity of some herbs or plants. From one drop, they can make a hundred liters. As much as you put into the movement, that much the quality is improving. What is a blessing? Blessing is also a mantra. Blessing is that which comes from the heart of the Siddha, or from the Perfect One. Whatever he touches becomes blessed or holy. For the Catholics, if something the Pope touches, you say it’s very holy because it has been blessed or touched by the Pope. In Catholicism, you say that an object is holy because it was touched by the Pope, or touched by a holy saint, a swāmī, a sādhu, a guru. That’s why we also bless the mala. What does it mean to touch the mala? It means that energy remains forever inside. That’s what we say: wherever His feet touch the stones, the sand, or the earth, it becomes holy. If you touch water, that energy goes into the water. If you touch something eatable, that becomes prasāda. It means that spiritual energy is inside. If you bless one nut and put this one nut in a hundred kilos of nuts, all nuts will get that quality. If you bless one almond and put it in 100 kg of almonds, they all get the same quality. Prāṇa is everywhere, but through what this prāṇa is flowing, that changes the qualities. That prāṇa is also in the bullet, and that can kill someone. So, how is this prāṇa utilized? How is this prāṇa manipulated? That’s very, very important. So when we think constantly positive, then, in the body, the prāṇa which is streaming or flowing becomes pure, blessed. When the prāṇa flows through the body of a person who thinks positively all the time, this prāṇa is blessed. Psychologists say that negative thinking means poisoning yourself. And positive thinking means enlightening yourself. Similarly, if you constantly repeat some mantras or prayers, your prāṇa is filled with that spirituality. And those prāṇas are transmitted throughout the whole body. Every blood cell, every tissue of the body is filtered by that prāṇa. This prāṇa comes to every cell of your body, to every part of your body, filtered, purified. Otherwise, you are doing prāṇāyāma, but you are greedy, you have ego, and you are selfish, and these are all negative qualities; then your prāṇāyāma will not help as it should help. You need great confidence, willpower, and trust that, yes, I will manage, I will do, I will overcome my disease. Yes, if you have a strong willpower, you can. But such a confidence, such a devotion, which is called one without second, in your consciousness it is through and through, that never in the future will even a question arise in your mind that you will change yourself. This surrender is necessary so that your ego will never appear in you, and even a question mark will not appear in you, so that you can change yourself. So this prāṇa which goes through the body, and generally it is said that there are ten different prāṇas: five prāṇas and five sub-prāṇas. Five prāṇas, which are known as prāṇa, apāna, samāna, vyāna, and udāna. These five prāṇas are prāṇa, apāna, vyāna, samāna, udāna. All prāṇa is known as nāga, kūrma, devadatta, kṛkal, and dhananjaya. These are all prāṇa. Now, one prāṇa, one cosmic energy, which is dwelling in all the material things, in all, everything. And it changes different qualities according to the object. In nature, there are different fruits, different tastes, and different qualities. In the world of herbs, there are different qualities and different effects. In the world of the corns, the different kinds of corns, the different kinds of effect. In this stone, different qualities, different kinds of prāṇas, and stones differ according to the type of prāṇa. What you call the precious stones, the clarity of the stone, in different metals, the different kinds of prāṇas, and in the water, the different kinds of prāṇas developing according to the quality of the water. In the water, different types of prāṇa are formed according to the quality of the water. Likewise, what we consume for our mental and physical nourishment, that all prāṇas enters into the body, and then it is divided into the different qualities for different functions of the body. To enable the body to be comfortable, to move, and to function. There are some kinds of prāṇa which your body does not accept. Either your body will reject it, or it will have a negative effect on the body, what we call an allergy. So, you know, there are many people who have a certain kind of allergy. Even some people have an allergy to some other person, and so this means that your body does not accept, or your mind, or your emotion, or your intellect does not accept. This means that your body, your emotions, or your intellect do not accept anything. There are two kinds of immune systems. One is physical immunity. If you have good immunity, then your body will be able to fight against all negative qualities, and you will not be allergic to anything. If your immune system is strong, your body will be able to deal with everything and will not be allergic to anything. Nowadays, due to this pollution and all these chemical things, our immunity is damaged. And our body has no resistance. The fruits, the grains, the vegetables, which had a quality before, 50 years or 20 years, that strength, that quality, today is not there. Which had a certain quality 50 to 30 years ago, that quality is no longer there. Everything is weak. They made, or we humans made, everything powerless. When our water quality, all the fruit quality, vegetable quality, grain quality, milk quality, everything which is important for our daily life is made powerless, then it means you become powerless. The vegetables, the fruits, the water, the milk, the seeds become ineffective, weak; then we humans also become weak. To protect the environment means to protect thyself. A környezet védelme azt jelenti, hogy magunkat védjük. You are not doing something and putting your flag up that, "I am the environment protector." You are a protector of yourself. Nem kell azt mondani, hogy mi környezetvédők vagyunk, magunkat védjük. And the second kind of immunity is called mental: the wisdom to have the ability to forgive, Imati sposobnost praštanya, Megertés képessége, Razumevánia, Imati snagu da izdržite. Teškoće. What they said in English: "Take it easy." You are not forced to cry the whole day. Still, if you are crying the whole day, then it’s your problem. So, with the wisdom, with the knowledge, you can create the harmony, the unity, the understanding. We need mental immunity, mental health, otherwise we say this person is mentally not in order. Greediness, anger, hate, complexes, doubts, jealousy, not trusting, anxiety, these are all mental weaknesses. You are not a Pūrṇa, therefore create the mental strength, mental immunity. So, create mental strength and mental immunity. When all the different prāṇas enter into your body, your body will accept them and will divide accordingly. Then all the prāṇa elements that enter your body will be accepted and properly distributed. So, generally, prāṇa is that cosmic energy which is filtered and is flowing through every object. And also, it comes to our body with different things. And in different ways, she is in our body through nourishment. Through sound, through visions, through touch, through breath, through movement, and so on. So this prāṇa, which flows in our body, also flows through our breath. And we know that we are not breathing only through the nose or mouth, but the whole body is breathing. Therefore, it’s very necessary to have natural material on the body and a loose dress. Do not wear very tight clothing. Nowadays, they have a gene which they have to push very hard up, and have to inhale and make Uḍḍīyāna Bandha to make a button. This year was a very long and severe winter. And I was in the middle of Slovakia. Daytime was nearly 15 minutes, or sometimes 20 minutes, and night was more, and a lot of snow, and we went every day three, four hours walking through the forest and on the snow. You all know the beauty of the winter. It’s very beautiful, and the snow was falling and everything. Anyhow, they made for me a trouser for walking, because it was very windy and snow sometimes going to the knees. Knees were going to the thighs in the snow. So I used, two, three times I used that trouser symbolically. But when they brought it, I couldn’t close the zip because of my stomach, the stomach of Ganeśa. So one lady said, "Can I tell you the technique of how we women are doing it?" And then a woman said to me, "Could I explain to you the technique that we women use in such cases?" And since that time, I know that women also have techniques. And knowledge is always good. To learn either women’s techniques or men’s techniques is always good. She said, "When we have very tight jeans, or what they call combi, mini, mini... what is, rock, and we have to close the zip, and we have to close the zip, and we have to close it. So, do you know which technique, ladies?" You lie down on your back, and bend your knees into Uttānāsana, and then you pull. It works, and it works. But as soon as I try to get up. When you try to get up. Including the button and zip, so again they brought this to the tailor, and they put rubber and string, such a tight dress is not healthy for your lower part of the body, neither good for your kidneys, nor good for the gallbladder, and also not good for the circulation towards the abdominal muscles and male and female organs, and you don’t get enough prāṇa. Therefore, our ancestors designed a beautiful dress for humans. Humans are also very beautiful creatures. But when they have a nice dress. I have nothing against ladies; it doesn’t matter how they look. We were going from Surat, which is one city in Gujarat, after Rajasthan, to Mummaj. We went to Mumbai by train, and with me were a few friends from Europe. This was an Intercity train. It stops only two stops, and then it’s to Mumbai. And there were some Indian ladies, or young girls, or young ladies who came in, all were in tight jeans, with the different proportions of the body, and Dr. Shanti said, you know, and then Dr. Shanti said, "Really, Swamiji, Indian ladies look beautiful with the sari." No, you remember? Swamiji, do you remember? When they take the saris, their beauty is completely different. Also, the European ladies. And when you have your old way of dressing, nice costumes, and nice, loose, and long dresses, it looks like, oh. And when you have your old traditional clothes, which are mostly long and comfortable, the queen of the vape is coming. Then the queen of vape comes, and now you are moving in every direction. You lost your self-respect. There is a question: what is the difference between ego and self-respect? Ego is only that you are doing for yourself to show others. Ego is to show others. And self-respect is that you give respect to others. So, respect to others means not that half-naked you are running here and there. So, healthy material, proper design, and loose dress are good for your body, good for your moral protection, and it’s good that you will feel physically and mentally relaxed and healthy. And prāṇa will flow through and through. So, there are two ways we take in a great deal of prāṇa in the body. Through the breath, it means the body, nose, mouth, and the whole skin. And the second, through the nourishment. And we have to take care of both. So this is a cosmic energy which comes into our body, and we can receive more, purify more, and let it function better. And that’s what yoga and daily life are concentrating on. That is not only for one or two hours, when you are doing your yoga exercise, and then finished. But 24 hours, be aware about this, thinking about that. Never let your ego come out, never say, "No, I don’t like." You have destroyed one month’s practice in three seconds. And you don’t say that you don’t want to eat. You know, I told you maybe before yesterday one story about once a sādhu or a yogī who was sitting under the tree and killed a bird with his thoughts. I told you yesterday about a story about a yogi who sat under a tree and killed a bird with his thought. Then, after this one event, what happened with him? Then he left and went to other villages. And again, outside of the village—here is the village—afternoon, about 5 o’clock. And outside of the village, about 100 or 200 meters, there was a water well. And there were two or three ladies who were taking water out of the water vail with a bucket and filling their pots. So that sadhu or that yogī, he was thirsty and he went there, and he told one of the ladies, "Please, sister, can you give me water to drink?" She said, "With my pleasure." And she asked, "What is your name?" He said, "My name is Sitalpurī." Sital Puri. Sital Puri means a person who is very calm, peaceful, balanced. Sital Puri means a person who is very calm and balanced. Sital means cool. Sital means a person who is calm and cool: nice, pleasant, cool. When it is very hot and you come to the nice Adriatic coast and walk into the water, how do you feel? Nice. How do you feel? Or, you put air conditioning on? She said, "My name is Sītalpurī." She said, "Aha." Then she put a bucket in the water well to take water out. And he said, "What’s your name, Swāmījī?" She said, "Sītalpurī." She took water out and was taking a bucket in her hand and said, "What was your name?" She took water out of the well and asked, "What was your name?" My name is Sītalpurī. And then she was coming near to him to give him a bucket of water. She went to him to give him water, and she asked him again, "What is your name? I told you, my name is Sitāpurī. I told you that my name is Sitāpurī." She said, "I’m sorry. You are still not a śītal purī, you are a garam purī." Garam means hot. The hot purī. So, it is also when you are getting angry or say, "No, I don’t want this." You lost, you killed your prāṇa. To overcome such an emotional situation. When people are talking nonsense, and this and that, and quarreling, and this and all. When people argue and talk nonsense, Mahāprabhujī made a beautiful bhajan. Therefore, let the world cry, shout, whatever they like. I have nothing to do with this. I have to do only my satsaṅg, and I am happy. Nothing disturbs me. I am happy. I am happy.