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Yesterday we spoke a lot about Vajrāsana, and we often speak about Khāṭū Praṇām. Of course, Khāṭū Praṇām is a combination of certain postures. Each posture has its great influence on our body, mind, emotions, intellect, and consciousness. It is very interesting that each yoga posture is complete in itself, paripūrṇa. As I said yesterday, many systems have come and disappeared, but yoga is something very ancient and continues. The universe is indescribable, but it is said that what exists in the universe exists in this body. This body is also indescribable. Except for Self-realized yogīs, no one has discovered the body completely, or the completeness of this body, to this day. Modern medical science has discovered many things in the body, but still, 90% is not researched or discovered. We hope that one day medical science will open new patterns in the body. So, this body is indescribable. Certain diseases appear, and at that time, medical science was also not capable of curing them. What is the purpose of creating this body? What is inside this body, in which we are living? We do not know. It is very peculiar. Similarly, in this space, there is immense energy, many elements, many, many things we do not know. We can only say that we know that we do not know. Now, this empty space is known as Mahākāśa, Mahākāśa or Śūnyākāśa. Ākāśa means space. According to Vedānta, space is divided into certain categories. Vedānta philosophy is that kind of philosophy which brings oneness, meaning non-dualism. Where there is reality, there is only oneness. Where there is truth, there is oneness. There cannot be two realities. Therefore, where there are two, it is called duality. Where there is only one, that is called reality. Vedānta philosophy discovered this oneness, this non-dualism. The forms are different, but the reality is the one. There are many different cups, glasses, and bottles, but what is the liquid inside? Every kind of liquid on this planet originates from the ocean. The ocean is one of the elements known as water, ap. This water element, no matter its form, belongs to one element; it is called water. But there can be different particles in this water, different colors inside: clean water, dirty water. The dirt and the water, the clean and the water—the reality is the water, the liquid. Similarly, the fire element is only one, though it can be in different forms. Likewise, Śaṅkarācārya, who brought this Advaita philosophy, incarnated at a time when religion had declined. There was a lot of dualism, many different ideas and techniques. Like now in Kali Yuga, people do not know what to follow or what to do. Everyone gets some idea in the mind and makes a big story out of it, which has no base and no future. But they make it so interesting and colorful, and people like to go there because people are searching in this world. People have had enough of materialism; they would like to come to spiritualism. Anything you try to make in the name of spirituality, people will run there to see. People want to know, "What will be with me?" If you can read the palm, everyone will come to you: "Can you look at my palm? Can you look at me? How am I?" Even you do not know. But you will say, "Yes, your heart line, and there was this thing, and this line, and then... Oh, you are a very kind one, you are a very humble one." You know who does not like to listen? The one who is told he is not a kind one. This is talking psychologically. What do people like to listen to? If you tell the truth, people will not like to listen. "Oh, you are a very terrible person. You are really a crazy person. No one loves you, and you have some negative energy inside." Say thank you, that is it. The truth is, no one wants to listen. So in this Kali Yuga time, people have begun to do so many things. When Śaṅkarācārya incarnated, that time had a lot of Dvaita Vāda (dualism), and through his teaching he brought Advaita back—Advaita Vedānta or Yoga Vedānta. I have given you this example many times. Śaṅkarācārya says, "Put twenty cups in the garden and fill them with water. The moon is in the sky. Look into every cup, and you will see one moon inside. It does not matter what color the cup is, which color the cup has." The cup has a form, and the water has a color. Whether the water is clean or dirty does not matter; you will see the reflection of the moon inside. When you look in the sky, there is only one moon. So we believe there is only one God. In Hinduism, we believe there is only one God, the Brahman, that is all. But that God incarnates many times, has many forms; the reality is the one, the one moon. Similarly, Vedānta says: if it is an animal, a human, a bird, or an ant, these are the cups only; these are only forms. But look within them, it is God only, one God, that Brahman, that Ātmā. That is one in all, all in one. You cannot separate God. You cannot separate God as a Hindu God, a Christian God, or a Muslim God. The ways of approaching are different, but it is the same reality. So the reality is... Only one evidence will never die, and there is only one evidence, one reality. Others are only stories; others are only ideas. These stories and ideas are like a footpath through the forest, but Sanātana Dharma is the highway. Sanātana Dharma means the universal principles which have existed since this space has existed. In Sanātana Dharma, there is no name of God, no personified God, only God like Ātmā, without form and without name. Therefore, to know the reality is the main thing. So, Ghaṭākāśa: the space within the pot (ghaṭa is a pot). Mathākāśa: the space within your house. When you buy a house or a flat, you ask how many square meters. Then you can say Hṛdayākāśa: the space in the heart (hṛdaya means the heart). Then comes Cidākāśa: the space within your consciousness. When you close your eyes and you see the empty space, that is your Cidākāśa. All thoughts, all vṛttis, all qualities exist in your Cidākāśa. You can see your own reality in your inner space, in your Cidākāśa. On the screen of your Cidākāśa, the film of your karmas is playing, your destiny. After Cidākāśa comes Ākāśa. Ākāśa means the space which you can see with open eyes, as far as you can, or within our solar system. And then comes Mahākāśa. Mahākāśa is that endless universe. In the Mahākāśa, there are thousands of sun systems—Sahasra Sūryas, thousands of sun systems. It was declared by yogīs. Through which instrument did they find out? Through their meditation, astral traveling. That Mahākāśa, Ākāśa, Siddhākāśa, Hṛdayākāśa, Mathākāśa, and Ghaṭākāśa are the same. The only differences are the walls. This hall has, what you call, 2000 square meters, and the room nearby has 50 square meters. But one day, that other room, the 50-square-meter room and this 2000-square-meter hall were all together. There was no division. So the physical form made the duality, and this duality is known as ignorance. What is created will be destroyed. Who is born will die. Therefore, this matter, this creation that you see, is not immortal. But the space is immortal. Now, the reality is the space. This hall where we are sitting, we can divide and make many apartments. This means creating duality, and that duality is not the reality. But to realize all as one space is called non-duality, non-dualism. Therefore, it is said: what you do not like to do to yourself, do not do this to others. Why? Because others are yourself too. If this consciousness awakens in humans, there will be no world wars, there will be no wars, no fighting, and no quarreling. There will be happiness. But we are ignorant. We do not see ourselves in others. Now, the quality depends on whether the space is clean or not. So, the difference between a Self-realized soul and us is this: they have purified all karmas. They are transparent, and we have not purified. Before, in this endless universe, something began. That Mahākāśa was known as Śūnyākāśa. So this is the final: Ghaṭākāśa, Mathākāśa, Hṛdayākāśa, Cidākāśa, Ākāśa, Mahākāśa, and Śūnyākāśa. Śūnyākāśa means there is no movement. There is no existence. There are no elements. It is only empty, empty, empty space. But the space that you see here is empty. You think it is empty, but it is not empty. There are thousands of electromagnetic waves: mobile, telephone, television, radio. Many, many waves you do not see. There are instruments that can catch them. So this instrument is more clever than you. You can close your eyes and say, "Okay, I want to see that television program." Press the button here or here, but still you do not see. So, this is a difference between you and television. There are so many elements existing. So Śūnyākāśa, a void space, or that Mahākāśa is like the body of the mother. When we talk about the cosmic mother, the universal mother is this space. In spirituality, there is mother and father; it is not divided anatomically into what we call masculine and feminine. This endless Mahākāśa is like a mother's womb. Now, within her body is called Chaitanya—the consciousness. That consciousness you may call Brahman, that consciousness you may call Ātmā, that consciousness you may call the ultimate truth. We are looking for that truth, not this—that someone was naughty, someone was lying, someone was stealing. Not these rubbish things. This has no meaning. When you die, finished off, you put off the television and are you finished? But we are searching for that truth which is everlasting, and so that is the Consciousness. That is Chaitanya. Chaitanya means that which is not dormant, that which is not sleeping, that which has no ignorance. Sleep is ignorance. That Chaitanya is known as Hiraṇyagarbha. Hiraṇya means gold. It is the same thing, like you have in Hungarian, "arany," gold. "Arṇa" in Sanskrit is gold. So, Hiraṇyagarbha means the golden embryo. The golden embryo means the cosmic consciousness. Not a cosmic consciousness, not a universal consciousness, but the universal consciousness. So first is the mother, and then this cosmic consciousness is her child, residing in the lap of the cosmic mother, one without a second, and not even a single. Empty space somewhere is from one corner to the other corner, endless. We do not know where the beginning is and where the end is. But anything that happens in some part of the universe, the entire universe knows. Like when a small ant or a mosquito bites you on a small toe, your entire body knows the sting of the mosquito. Similarly, the entire universe knows what is happening now—the perfect balance between the endless universe and its consciousness, which is maintaining harmony and balance and unity. That is called yoga. Yoga is that principle which is balancing the entire universe and harmonizing everything, maintaining unity within this endless consciousness, the universal consciousness. There is a dormant power, energy, and that is called Icchā Śakti, the will power. When this Icchā Śakti wakes up, then creation took place. Eko'haṁ Bahu Syām: "I am one, and I will multiply myself." So only one truth, one God, one consciousness. This Icchā Śakti is also the power of Yoga. This is the creative power of Yoga. Therefore, Kṛṣṇa says in the Bhagavad Gītā to Arjuna: "Arjuna, from time to time I manifest myself through my Yoga Māyā." It means even God himself, if he would like to incarnate, he cannot without the energy or the power of yoga. The awakening of this consciousness, or the awakening of this Icchā Śakti—you may call it desire—is in the form of resonance, which you cannot see; you can feel it, or as sound, you can hear it. You know what love is, but you cannot see love. You can feel the love. So what you can feel, you cannot see. And what you see, you cannot feel. So this is a dhāraṇā, a vibration, a resonance. When love awakens in your heart, in the whole body there is resonance. When you see a beautiful small bird or a small baby—it does not matter if it is a pig baby, a donkey baby, a human baby, or a tiger baby—suddenly you have indescribable love for them, the love of the father, the love of the mother. That is awakening in the universe, and that yogī describes as Oṁ. Through this sound, all elements are created, and still, all these elements in the universe are balanced. Thousands of sun systems, these billions of stars, planets, moons and suns, visible and invisible elements, they are balanced. Perfectly balanced. That is yoga. You are telephoning, I am telephoning, but you do not hear me. My line is different. It is a perfect technique. Sometimes these physical techniques can fail, but the universal law will not fail; that is eternal religion. All the dharmas are the branches of that eternal Sanātana Dharma, where there is no name of different. Dharma is all eternal. Therefore, God Kṛṣṇa said, "I am living in every heart of all creatures." Because all creatures are sanātana; they are my relatives, they are part of me. When this awakening takes place in our consciousness, you come to samādhi. You come to realization, and that takes a long time to practice. So this is how yoga is, and it is that yoga principle which brought these five elements together, and we are the result of that. We are sitting in physical form. You can also put five elements together: a little fire, a little water, a little air, and a little earth, and see if you can create this human body. There must be some heavenly architect, the supreme architect. So that is yoga—how the body is constructed. And it has given its validity. Like you have a battery, its validity. After 20 hours of use, it is finished. The recharging system of the battery is the breath: Svāsa, Parāsvāsa—inhalation and exhalation. For everyone, it is fixed how many breaths you will have, then finished, because you have no more credit. But if you practice yoga, you can prolong your credit. So it means you have to regulate your breath and save your breath. Breathe slowly. So yoga is universal, and yoga is as old as the universe. That yoga we are practicing. Yoga in Daily Life is based on this philosophy. Not that you will get healthy from this and that. You will be healthy if you do āsanas, prāṇāyāmas, or some kriyās. But finally, that yoga—what yoga is—is indescribable. Only you have to understand. Your feelings you cannot express.