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What is our goal? Why have we come here? When we attend a seminar, a conference, an exhibition, or go sightseeing, we have a specific purpose. So, why did we start with Yoga? If we wish to reach our goal—to go home, meaning to God, to the highest consciousness, to be at home in unity—we must understand our direction. In Prag, there stands a house over 3,000 years old, and on its entrance door is written in German: "We build the fortress here, yet we are only the guests." We do not build where we will always be. We believe we want to build our house, to build this and that. Yet when the house is finished, you have already passed by. Nowadays, building a house means planning a children's room, a girl's room, a guest room, a bathroom, a playroom. But when the house is finished, the children move out and leave. You cannot plan anything for your children anymore, at most until they are eight or ten years old. In Mahāprabhujī's sacred book, Līlā Amṛta, and in all the bhajans, there is Satsaṅga. Constantly attend Satsaṅga. You never know when you might learn a new word, new ideas, a new hint, a new impulse, a new motivation. Through a single word, you can receive new motivation. You may have attended the same Satsaṅga for years, and just on that day, someone comes and says something—a single word—that gives you hope once again. It is like rain on dry plants. Therefore, one must never neglect the programs. It was our Viennese yoga teachers who stepped outside. You have traveled 1,100, 1,300 kilometers. These people are not aware of what they want in life. They have lost their way, lost direction, and are confused. A deer stands, and there are three or four different herds. One or two deer do not know where to go. They walk to the left, stop, walk to the right again, graze, and repeat. I always have great gratitude towards Austrians. I care about them because, as long as I live in Austria and drink and eat, Austrians are my nourishment. What will happen to them? That is the question. Those are called gossips. Always resist. I should have been able to come in and meditate in peace for two minutes, because in Austria they have no time at home. They have donated money, spent it on traveling. Finally, they come here. The Viennese don't travel anywhere anyway. Always my students from Salzburg, from Klagenfurt, those from Hamburg come as far as Hungary, Slovenia, Prague, and everywhere. But the people from Vienna don't even come to Wiener Neustadt. Now they have overcome that and spent money to get here, and again, nothing happens. That annoys me. Whenever I hear Vienna, my blood pressure rises. These are the causes. So, the question is: What do you have in your thoughts at this very moment? What do you wish to achieve? What do you wish to be? How should it be? This is very, very important for us to know. This motivation, which you can get in treasure chants or somewhere else, you might not find anywhere else. You have just missed this very moment. We had a World Peace Conference in Ljubljana. This year it will be in Bratislava. Last year it was in Ljubljana. There we have a student who is a singer—rock 'n' roll, rap, or pep. His parents are disciples; he is a disciple. He said a word that gave me great inspiration to help some people further. He said: "Why do you think you are poor? You are not poor. You have two hands, two feet, two eyes, two good ears, and a good body. Why do you think you are poor? You can work, you can earn something. Do not think that you are poor. If both hands were gone and both legs were gone, then you could say a little that you are poor." So you always receive motivation. Then respect becomes a necessity. What does insult mean? An insult, especially for the teachers who teach. And you out there—that means you do not replace the wisdom of the person teaching inside. That is a great discrimination. That is not Ahiṃsā. All those outside, coincidentally, were yoga teachers. But they believe they are yoga teachers. When they take the exam again, I will pass them every time. That’s how it is. It doesn't enter this foolish mind. As soon as we have spent money, given time, given everything, then our brothers and sisters here sit much wiser. Do not think that you are wiser and need nothing more. Oh yes, that is your error. Wisdom is endless, boundless. One can never have enough wisdom. At any time, one can learn something beautiful. But you are making an excuse. You yourself delay and keep others waiting in your antechamber. That is the greatest misconception or mistake. I am telling all of you: Please, once you have committed to your path, then strive wholeheartedly with body, mind, and soul. Be fully present with body and soul so that you can realize your goal. Certainly, you also attend other lectures. You also hear wisdom and the finest things. But the question is: How much of it do you follow? Now we are constantly talking about cakras and so on. How much do you learn, and how many of you practice it? That is the question. Do you just listen and say, "Ah, that was nice, Swāmījī told a story about a face, and he spoke something about the navel, and this is a strange cakra with color—I understood something similar, but it was interesting"? No. Whenever you don’t understand something, immediately write it down and ask. Because it is a very important topic for our existence and for realizing our goal. Often one can misunderstand. This is also more easily possible. As I said, the power, the Kuṇḍalinī, requires inner purity. Inner purity exists only as long as your consciousness is pure. As long as you are not present, you cannot receive anything. Your body is here, but your thoughts are somewhere else. Your attention is elsewhere. Then you will receive nothingness. So, always be conscious, be ready with a goal, and achieve something. This power, this Śakti, the Kuṇḍalinī, is not just one thing. It is your entire being: your physical body, your mental body, your astral body, your causal body, your soul. It is your life in this universe, not just on this planet, but also in astral planes. In astral planes, the same situation will be there as here—you will also be standing around and dozing off. Some people will go towards the light while others go in a different direction, and you will stand there, belonging nowhere. As if in a lost corner, you do not know which train is yours, where you should board. Do not think that such a thing happens only in this life. It is everywhere, in the astral planes. Your mantra, your spiritual practice, your kriyās, your efforts—all are for your future life, nothing for this very moment. The moment has already passed. But how your future will be—until now, your future is exactly as you were in the past. It was your mistakes, your error, your inattention, because you took it too lightly. You thought you could do everything, but you did not do it. Your own fault. That is how it is. Many people talk about problems today, also work-related problems. "I can no longer do anything, but my Sepp wants more and more." One says he scolds, another says he wants to leave me, dismiss me. So many things have come. One has a problem with my wife, another with my husband. Everything. But in reality, the problem is inside. In 1972, in Vienna, I had a student from America working at the American embassy. One day she asked: "Swāmī, is that true? Since I practice yoga, my husband has become much better." I said, "Yes, it is true." She asked, "How is it possible that I practice and he receives the benefit?" I said, "Because you improve, therefore he is relaxed." But in reality, she thought her husband was to blame. In reality, it was herself. Now she herself has changed, and thank God, he feels again that his wife is normal. So many problems lie within us, nothing in others. The Kuṇḍalinī-Śakti is spread throughout the entire body. The awakening of Kuṇḍalinī is like a consciousness, enlightenment within consciousness—bliss and joy, purposeful and actively disciplined. The Maṇipūra Cakra gives us the jewels of health, the jewels of concentration, the jewels of motivation, the jewels of energies, and so on. And the control over all ten sense organs, the ten Indriyas—Jñānendriya and Karmendriya—thereby means the purification of all ten Prāṇas, five Prāṇa and five Upaprāṇa. When the Prāṇas are pure, then the Antaḥkaraṇa, the inner functions—Mana, Buddhi, Citta, and Ahaṅkāra—are pure as well. The mind, intellect, consciousness, and our ego: these four are purified. When these four Antaḥkaraṇa are pure, then our consciousness is like a curtain lifted away. You are driving a car and there is dense fog. Suddenly, after 50 meters, the fog disappears. So suddenly the obscurity, the ignorance, like a veil, is gone. Because the Antaḥkaraṇa is pure. But the Antaḥkaraṇa is never pure in people who always speak negatively, gossip, and play tricks with jealousy and hatred, greed and envy. That means just fooling around and letting others do the work. It means you are not pure in your Antaḥkaraṇa. Honesty means purity. Spirituality means purity. Thus, purity and spirituality will grow. Otherwise, unfortunately, there is nothing to be done. The Maṇipūra Cakra is an important stage for us to reach. It is the most important center in our body. Health—physical, mental, social, and spiritual—depends on our Maṇipūra Cakra. Maṇipūra Cakra is truly one of the best cakras we have. It is our beginning and our end. Maṇipūra Cakra begins from Maṇipūra Cakra. Therefore, we should keep the Maṇipūra Cakra active and rotate it daily through Agnisāra Kriyā, Naulī, or the practices Paścimottānāsana, Bhujaṅgāsana, Śalabhāsana, Halāsana, Naukāsana, Paścimottānāsana, Ardha Śalabhāsana—all of which affect our abdominal muscles and pancreas. These exercises are very, very important for the Maṇipūra Cakra.