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Oṁ Sukhadāṁ Kevalaṁ Jñānamūrte Dvandātītaṁ Gaganasadṛśaṁ Tasmai Yadilakṣaṁ Ekaṁ Nityaṁ Vimalācalaṁ Sarvadhiḥsākṣibhūtaṁ Bhāvātītaṁ Triguṇarahitaṁ Satguruṁ Taṁ Namāmyaham. Oṁ Śāntiḥ Śāntiḥ... Salutation to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent. In His Divine Presence, very good evening, dear brothers and sisters. This evening is dedicated to realizing harmony, especially the harmony of body, mind, and soul. First, we have to understand the body. As a doctor, many of you know the anatomy of the body. Some of you may be doctors and know more about it. It is one of the most beautiful creations of the Supreme. There is no architect, scientist, or anyone on this globe born till today who can make such a body. Only one Creator. That one made all; He created everything on this planet. This body is made out of five elements: ether, fire, air, water, and earth. Out of these five elements, the Creator has done the miracle work. This mysterious human phenomenon is beyond our understanding. Within the five elements, the dharma of this body, the nature of this body, is three: to be born, to grow, and to die. That's all. It is said that which is born will die, that which is made will be destroyed, that which is manifested will again be dissolved. Between this is a miracle, and that we have to understand, though the body is not a reality. It is declared this body is mortal. But still, we are attached to this body. And how many functions are in this body? I think there is no architect or computer still which can make this body and put one's soul inside and pump the air, and all are there. Function of the nerve systems, gland systems, circulations, tissues, digestions, the pump. Nowadays, they can change this pump, like you change your water pump, the heart. Beautiful heart memory. From where will you get a memory in one body? What is the memory? Where is a stored memory? How is a recorded memory? And how will the memory go with you after this physical body? Will you get past memory from past life in this life? Miracle, someone said. In this house, this body is a miraculous bungalow in which God Himself is speaking. But no one can tell about this wonder of this bungalow. Only the Gurudeva, a master, a self-realized one, can tell you the secret of this bungalow. Also, it is said that though it is a mortal body, in reality, it is also immortal, not immortal. It is a structure of five elements. Nothing more inside. Nothing. Till today, whatever we have around the body, inside the body, outside the body, is only five elements, nothing else. And it is said, when you will give up this body, the structure will be destroyed. That is true. But the elements will merge into the elements: liquid water into water, fire into fire, earth into earth. Now, this is this body, and we, as individual ones, are sitting in this body. Now, if you have a little toe hurting, the whole body is restless. You can't sleep. That is a disharmony. Any limb of the body, any part of the body, any function in the body, if it's out of order or painful, it's a disharmony, and harmony is that without pain you can sleep. In our World Peace Conference, one holy saint from India gave the example of being in perfect harmony. Where there is no sorrow, no pain, no differences, no difference of nation, no difference of the creatures, no difference of the rich and poor, no difference in anything, and that's called deep sleep. Our consciousness has three levels: awaken, sleep, and dream. In the dream, you have sorrows. In the dream, you are happy. You are anxious, like you are awakened also. My money, my house, my country, my body. I am a beautiful one. I am a bodybuilder. I am. They are poor, but they are rich. All this is in your mind when you are awakened. But when you are in deep sleep, you don't know if you are poor or rich. In deep sleep, you are not MP. You are the happiest one. That's harmony. So any kind of disturbance in the body brings imbalance and restlessness. It means no harmony. In this glass, there is a liquid. Glass is motionless, liquid is motionless. Glass is moving, liquid is moving. All functions within and outside of this body, connected with the being, the state of body. So yoga exercises create balance, keep healthiness, and then your body is relaxed. Harmony. Now I'm used to sitting like this for hours and hours. And many of you never sit like this. If I ask you to sit like this, you will do it like this. Oh God, that's it. It's very hard. It takes time to sit in this posture. Because he is used to it, I have to sit on the chair. After one hour, it is the most discomforting posture for me. Habit. So even in the aeroplane, I am trying to sit like this. Unfortunately, no seats in the airplane, even in first class, are so wide. I can manage half lotus to sit in the seat, or in economic class, you can move the armrest, but if the neighbor is sitting beside you, you can't sit like this. So if the body is comfortable, you can meditate, you can relax, you can feel happy. You are in harmony. Now, this body needs nourishment. And nourishment should be sāttvic, balanced. And many different kinds of nourishment, solid, liquid, air, space, movements, no movements, thinking, no thinking, speaking, no speaking, we meet someone, not meeting someone, this all is counted as an arrangement. When you like the atmosphere, then you are happy and you remain seated. And when you don't like constantly looking at the conversation, "When will this Indian stop talking?" That's it. So nourishment. Mahatma Gandhi said, "Physically I can fast, but not mentally. My mental tonic, which is the strength of my mind, is my prayers." And whenever there was a problem, Gandhi went within himself and meditated and prayed. Prayer will be heard if it is really prayer from the deep heart, and not giving a condition to God. Well, body, mind. What is the mind? We can't touch mind. We can't smell the mind, we can't see the mind. We call it "mind," though we don't know what the mind is. It is some function in this physical body, and mind is a mighty power in this body, though you don't see it in the awakening state. Whatever you see, listen, smell, taste, and touch. This is called the five jñāna indriya, the senses of knowledge: to see, cakṣu, the eyes, the vision, color; śrotra, hearing. Telephone is ringing. And the whole world is speaking the Hungarian language. Halló. They told me Hungarian, "Halló" means, "Do you hear me?" And it is said that it was a Hungarian who invented the telephone. You see, many, many Hungarians are born scientists, highly developed, hollow. And there is the voice of your mother. And you said, "Oh, Anya, mother." Now, how do you know? You don't see her on the telephone, but her voice, which is known to your ears, so immediately your ears inform you. Informative center is a dear mother, dear father, dear husband, dear wife, friend. And if you never heard that voice, then your memory is searching in the dictionary. There is no word; this voice is not existing in your mind. "Please, who are you?" "Yes, I am the director." "Oh, sir, how are you?" And next time when the director phones you, you will not ask, "Who are you?" "Oh, Mr. Director, how are you, sir?" Jñāna Indriya, this is the Vedānta philosophy. The highest philosophy in the world is called Yoga Vedānta. It is Vedānta philosophy which gave us the knowledge of what is the real mind, intellect, soul, and ātmā. All other philosophies of the world, at maximum, there is the mind, emotion, or spirit, that's all. Around 1982, approximately, if I'm not wrong, in Germany it was declared that animals also have a soul. Animals are also living beings, yes, but the Vedas said even the trees are living, not only humans, and that's why we are. Torturing the animals, we should not. You have seen me just now, first time. Now you go somewhere in an aeroplane, and I'm also boarding in an aeroplane. You will see your friend, "Hey, I saw him in Szeged." This vision is keeping the memory inside. And when you eat a very good Hungarian lecho, it doesn't matter where you will eat lecho in the world, but you can't defeat the Hungarian lecce. And if you will tell me, "I never ate Hungarian lecce," I will say, "How is that?" So if you have to eat real good Hungarian lecce, then you have to come to Szeged, because the Szeged paprika is a very good one. So your tongue, your tasting, gums, they will give you the knowledge. And touch, sensation. These five are called the senses of knowledge, and this goes to the subconscious. Now, the tendency, or a power, or a function, which catches the relation between object and sense, and brings it to the subconscious. And after some time, it brings out from the subconscious as a desire. But you cannot fulfill the desire. A very famous example which I give. You saw very good ice cream, and you want to eat. And your wife said no. Thanks to your wife. She is strict with you. If your wife is not strict with you in eating cakes, you will die before her. You will die before she does. Men who listen in eating subjects and in many others, sorry, but mostly in eating subjects, who listen to his wife or mother, is a healthy person. He asked her, "Why not eat ice cream? My dear one, do you remember? The doctor told you, 'Don't eat ice cream for ten days.'" These doctors. Okay, now you sleep. And in a dream, you have a beautiful dream. Ten days are gone in the dream, not in reality. And now you go with your wife and buy ice cream, a very nice bowl, and you take this bowl. Ice cream is coming near the lips, not to the mouth, and an alarm is ringing. You are awakened; the dream is gone. No ice cream now. Even in the dream, you couldn't fulfill your desires. Many desires which we can't fulfill with complete, conscious being, they come to the dream. At least you would try to fulfill desires in the dream. That's why the dream is your reality. What you are thinking, what you experience, what you are feeling. The desire which you can't fulfill in the dream again goes to the subconscious. And again, it will come out a few times. It will lie dormant somewhere in the subconscious. It will lose its form, which means memory. You have desire, but you don't know what. You are scared, but you don't know from what. But you have fear. That is unfulfilled desires, and that's called psychic disease. That's called a psychic problem. Coming from those problems which were not solved. Now, the mind. The mind is that function between consciousness, sleep, and dream. Conscious, sleep, and dream. Taking the information from the object to your senses and into the subconscious. Taking desires out of the subconscious, transferring to the intellect, buddhi. And the principle of the buddhi is to give a result. What is this? My intellect will say, because intellect has seen this before. It's a piece of paper wrapped around inside a chocolate. Intellect gives the judgment. As soon as the intellect releases judgment, it is chocolate. The tongue is celebrating. It's mine, give me. You open it, so intellect only can give the judgment. And the senses are alarmed. But between the senses and the intellect, that is called viveka. Viveka is born out of the intellect. That means it will give the true judgment. It will give you the knowledge of that subject and that object. This object is the subject of the tongue. Viveka will say, "If you eat this, you will be ill." Now, decide, do you want it or not? So, every one of us in our life, anything we are doing, we are getting warning. But we are too weak to say no to our desires, vāsanā. Therefore, this mental tendency is so strong. But because of going to the senses, and the senses are ten—five senses of knowledge to receive—but with receiving, also you are enjoying. And then, the five senses of doing. Jñāna Indriya. Karma Indriya. These are ten horses. And these ten horses are pulling the coach of the body. And Viveka is inside. Viveka is the cream of the milk. Viveka is the cream of the intellect; therefore, a yogī will say, "Wait, think over, take time." Don't eat it too hot; wait, otherwise your tongue will burn. Or the mind. The mind is restless because your senses are restless. To harmonize the mind, limit the desires of the senses. Or your ambition. Now, the soul, what is the soul? The soul is not the self. That self, what we call ātmā, now there is called God, or Holy Father, or Parameśvara, or Īśvara. Parameśvara is known as the governor of the endless universe. That's called Parameśvara, Param Īśvara. That one has no form, no qualities, no disqualities, but it is pure power. You may call it the divine love, you may call it the ultimate truth, you may call it the light, whatever you call it. Parameśvara, it is said there are ikiso brahmāṇḍa, two thousand one hundred different universes. Fourteen lokas and seventeen different worlds. All are manifesting or reflecting in your body. Therefore, it's called ananta brahman. Śāstra Sūrya, thousands of Sūrya, sun. Then it's called Īśvara. Parameśvara, Īśvara. Ishvara means that power which is governing this sun system. As far as the light of our sun will go. So, our solar system, or the sun system, is governed by one consciousness that is called Īśvara. Then, this body doesn't matter if it's a human body or an animal body. This is governed by Ātmā. So, Parameśvara, Īśvara, and Ātmā. Or Paramātmā, Ātmā. Ātmā is universal. My ātmā and your ātmā are the same ātmā. After that, the fourth one: Parameśvara, Īśvara, ātmā, then comes the fourth one, jīvātmā. And jīvātmā is an individual soul. It is that Jīvātmā which is coming and going from the beginning. This Jīvātmā is fluttering on the waves of time through the endless universe. And from time to time, he comes to this planet. This planet is especially declared as a mortal planet. Mṛtyu loka, mortal world. Birth and death, manifestation, and again, dissolving, are on this planet. The soul is a kind of ball where all your karmas are concentrated. And there is your psychic, there is your individual feelings, there is your problems, there is your mind, there is your consciousness, there is your ambition, there is your desires, there is your ego, anger, jealousy, hate, complexes, greediness, what not, feeling. Of happiness, love, forgiveness, kindness, all, all is in this one phenomenon, that is your identity. My soul is my identity. And your soul is your identity. The soul is individual. It is the soul which goes to heaven or hell. Not ātmā. Therefore it is said, ātmā is immortal. Everlasting. Will never die. And never born. How to understand that Ātmā? Let's say here, where we are sitting in this hall, long ago everything was covered with snow. Slowly, slowly it melted, land came, and what is called the kings occupied. Then came the farmers, occupied. Now the farmers sold the land, and you built the house. But the space is the same. A casa element, in the hall, in the corridor, in the office, or in the street. Space is the same; there are no differences. Differences in the walls, material objects. Vedānta says this is the duality that's not a reality, and duality will be removed, but reality you can't remove; evidence will never die. Reality, no one can change. No philosophy, no religion, no politics. Reality will remain reality, and that is the Ātmā. But the owner of this space, who made this house, this is the soul, and one day this all will be dissolved. So, physical body, mind, and soul. Harmony of body, mind, and soul. Now, body, mind, and soul are very closely related. If you have physical pain, your mind and soul are suffering. If you have emotional or mental problems, your soul and body are suffering. And if you have a problem in the soul, your mind and body are suffering. Depressions, hallucinations, anxiety, no clear thoughts. When these social problems, life problems, touch your soul, then one thought comes, which Hungarians have a big problem with this: suicide. Suicide is not easy, but such a depression appears, you think all is nonsense, no one is here for me, no any sense of the life, immense pain, and you think you die, that's a solution. No. To run away from the problems means not to solve the problem. Therefore, in Indian philosophies, it is said, Ātmā-hatyā. Ātmā-hatyā means suicide, and that is the biggest sin which you can do. Do not kill other creatures; it is also a sin. But also, suicide means that the soul has to wait a long, long time in the astral world, so-called the Pitṛloka, where it will remain as a Pitṛ. Therefore, it is not advisable, it is not wise, and it is not a solution to commit suicide. So you should try to avoid, and also tell the others, never do it in life. But why is one doing it? Because there is no harmony now among these three: body, mind, and soul. And there we need yoga. Yoga is as old as the universe. Yoga means balancing principle, the space, the consciousness. And the elements which are not visible, all astral functions are balanced by some power, and that balancing power is called yoga. They took the word out of yoke. And this is yoke. This is one piece of wood which is placed on two oxen's shoulders. And the oxen have to carry the coach. There must be balance. If one goes quicker, then the other is suffering. Therefore, both have to walk equally. These are two principles in the body: the moon and the sun. Both, they are controlling emotion and intellect. And where the heart and brain have no coordination, you are suffering. So yoga means that balance. Where there is a balance, there is a harmony. Then both oxen are comfortably walking, and the farmer who is sitting in the coach is also happy and relaxed. If one runs this side and that side, then you are very, very intentional. So where there's a balance, there's a harmony. So the manifestation of that balance, the yoga, its second name is called harmony. Where there is harmony, there is balance. There is a unity where there is harmony. And so, literally, yoga means union. Oneness. No duality. This is the definition of yoga. Now, in order to realize this, there are many, many different techniques. Physical exercises, yoga exercises, they influence your body, mind, and soul. Your emotion, your intellect, your ambitions, everything. So yoga exercise is not in that way a sport. It is very gentle, very natural. And it has a continuous influence on the body, mind, and soul: the breath. What a miracle of the breath. When we were first born, what did we do? We inhaled. And when we will die, what will we do? Exhale, and no more inhale. So breath is so long, from birth till death. Between it, there are only waves from one soul to another soul. So, inhaling and exhaling techniques, prāṇāyāma, have a very great effect on emotions. Anger is an emotion. Jealousy is an emotion. Hate is an emotion. Crying is an emotion. Crying, screaming. A sadness. All is a different form of emotion. Regulating Iḍā and Piṅgalā will balance your emotions. The result will calm down all your thoughts, and the tension will be removed. That's why they meditate and feel their inhalation and exhalation. And to create mental and physical harmony, there is one powerful technique, which I promised this morning that I will tell this Indian. Promise. And you can do it with me, but it's not difficult. First, you listen. So easy, I'm not giving you techniques. I told that we have ten senses in the body. Ten doors in the body. When one dies, the soul goes out of this body through one of the doors. These are two eyes, two nostrils, two ears, a mouth, and the gender system. These are nine. The tenth one is here on the top of the pen. This is Sahasrāra Chakra. When the baby was just born, you know, here is a very gentle pen. And you can feel the heartbeat here. Like a pulse. So the person who is practicing yoga gets liberation. Jīvan mukta. The soul goes out from here. Some people, when they die, open their eyes very wide. Or some get some blood from the ear, or some from the nose. And some open the mouth, gone. And some make urine and cold, and each door through which a soul is going out has a significant meaning. But when a self-realized great yogī like all of you will go from this door, there is a practice: how to guide your soul at the last minute of your life. And when you can manage this, then you are through. All karma is finished. You have a problem, you go to the president, and the president says, "Good, this is finished, go." For months and months, you type a program in the computer, and you press one wrong button, delete, and it's deleted. So this is the button where you can delete all your karmas. Similarly, ten doors, ten indriyas, and ten nādas. In the Vedas, it is said, "Nāda Rūpa Parabrahman." The resonance is the form of the Supreme. Only the musician can understand what the resonance means. Others cannot. So there are ten kinds of sounds in the body. And these ten nādas belong to the different indriyas and different levels of consciousness. The eleventh one is called the sound of the ātmā, the sound of the self: so'ham, "I am that," "that I am." That ātmā sound, that time prāṇa and apāna come and unite in the maṇipūra chakra, and it opens the suṣumṇā. You should read the "Hidden Powers in Human" book, then that your cetanā, your consciousness, which will be carrying your soul, will lead to Sahasrāra Cakra, and you go. You are in Brahmaloka. Otherwise, you are in heaven or somewhere else, still as an individual. And the aim is to become universal, not an individual. And this is a long practice, a long practice. There is a technique called Bandha, Mūlabandha, Uḍḍīyāna Bandha, Jālandhara Bandha, and the Mahābandha mudrās. So yoga is a complete science. Follow the sound. Follow the resonance. When you go in the aeroplane, before take-off, the crew comes and demonstrates and tells, "If there is smoke inside, on the road, on the carpet, there will be a light." Follow the light. So follow the sound. There is one very nice book written by some psychologist from America, Life After Life. And he interviewed people from every country; Hungarians are also there. Those who were declared clinically dead and again came into the light. And ask them, "What happened? Do you remember?" One said, "Yes, I went through one tunnel; it was a light." I went through one tunnel which was blue and dark, and I met someone. So these are two paths: the moon system and the sun system. These are two tunnels. How your soul passes? So it's a long, long story. Tomorrow we will continue. Don't... Miss tomorrow, but I promise to tell you the technique. The sound there is called a wasp, a kind of wasp which makes a very nice sound, a penetrating sound. That's in yoga called Brahmārī. Brahmārī Prāṇāyām. There are some bandhas that have to be done, some mudrās that have to be done. You have to sit in a particular posture, something like on a pillow, like you sit on a horse. So it is not that you get liberation from me. I am the master of a very precise discipline and correct. Very precise. Precise. You have to learn. If you do the wrong technique, you remain somewhere hanging. Hanging somewhere in the astral world, somewhere you are doing what will happen? Then you will say, "My Swamiji, where are you?" So, it has a discipline. It needs physical and mental purification. And exercising, then the Brahmari Prāṇāyāma. And Brahmārī Prāṇāyāma is very good against high blood pressure. If you do it three times a day for a few minutes, your blood pressure will come again normal. To remove the day stress, Brahmā-reprāṇāyāma is a blessing to remove the mental tiredness. The Brahma-repranayama is the best tonic. So there are many, many good things through Brahma-repranayamas you can gain. So, you listen and look to me. Should I leave it today? No, not today, she said. Otherwise. The brahmārī prāṇāyāma position, which I told you, is like sitting on the horseback. Your knees are like this so that you can support your elbows. If you are practiced, you can do like this. But in advanced techniques, maybe you have to do one hour, two hours. After two hours, what will happen? So, where is the orthopedic doctor? So you have to practice, please. With these two fingers, don't move, please. These two fingers plug the ear, not like this, like this. And make sure, especially dear ladies, that your nails are not too big. Otherwise, you will damage your eardrum. Second, wash your fingers. Infectious. It's advised to have small nails like this. To have long nails, that was called asuras, rākṣasas. Especially a person who has long nails, and they are nicely polished, then speaks to you in different ways. You know how? You didn't follow. It will sew your beautiful nails. Always, my dear, seeing you. So then, you plug the fingers in the ear, something came out. That you don't hear the external sound. It's a beautiful inside sound, like a waterfall. Like a train is moving, some drums, music, and this all is your blood circulation. And the pulse. But slowly, slowly, it will come: different sounds. And finally will come that sound which is called Ātmā. So in the beginning, you do like this. You don't hear outer sound. You breathe deep in, and then you make a sound like Brahmari. First, breathe into the stomach, then into the chest. And slowly take the breath out from the chest, then from the stomach. Did you say something? I had to stop. Now you will hear the sound. Then there is a practice of the chakra kuṇḍalinī, that you see the channel, the light follows. Light and sound direct through the spinal column and let it touch this part. Many months you try, then you will get it. Otherwise, just relax and listen to the sound of Brahmārī. After a few rounds, just without Brahmārī, remain like this and listen to the inner sound. So, sit straight, if you want to do it, and you will do it five times. It means slowly take breath in, then do this sound, Brahmārī. Moment! Don't take off so quickly. And after that, you inhale, exhale. Two, three normal breaths. And then again, deep inhale, and deep inhale, inhale. So, five times. After five times, remain for a while with closed ears and listen to yourself. After that, put your hands on your ribs, and feel a harmonious atmosphere in this part of the body. So, when your hand is tired, your neighbor's elbow is there, you can... Okay? Five rounds. Close your eyes. Don't look to see if the Master is drinking chai or not. So, please take position, deep inhale, exhale, inhale, and brahmari.