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Very good morning to everybody. Hari Om. How are you? I know that you had a very nice practice. That was one of the most important parts of our seminar: to understand our body and to perform the exercises according to the viewpoint of physiotherapy. These physiotherapists go through years of study and training to understand movements, and also to understand what can harm you in certain movements. There is a medicine, and there is a written guide for what it is. It gives you energy, gives you happiness, gives you permanent rest, and so on. And there's only one side effect—hundreds of good things and only one side effect. The side effect is this: it will kill you. So many exercises which we do without knowing the capacity and conditions of our body can harm us. People come mostly wanting to be quickly healthy, with muscles and a good figure, and everything. You cannot get a good figure; you have to figure out what you eat the whole day, and you have to practice to reduce it. Generally, people think yoga means standing on the head, sitting in the lotus posture, on a needle bed like a fakir, putting an iron rod here and coming out there. This is people's general imagination about yoga and yogī, but this has been purposely advertised by certain people against yoga. Nowadays, yoga has come in with a clear picture in the mind of the people, and the internet gives you very clear pictures and information, so people know what yoga is. Therefore, around the whole world, every fifth person practices yoga, has been practicing, or is practicing. So it's great and is very much. But on the other hand, yoga has become very commercial. Why not? Is there anyone here who is against money? So we don't talk about money. We only want to have money, which we have, so that is not a subject. It's good. You should earn a lot of money and donate it for a lot of good things. That is the purpose of earning your money, we say. If your children are good, then why are you earning money? You need not earn money because they are good enough to earn themselves. And if they are not good, why are you earning money? Whatever you earn, they will destroy everything. It is not very clever to think, "This will be for my children. When they are grown, they will have this much money, and this comfort, and that comfort." You build the house, and you make one room for your daughter's apartment and one for your son, one for another daughter, and one for grandmother, and one for the other grandmother, and at the end you are alone in the house. Son is in Tokyo, daughter is in Johannesburg, second daughter in Chicago, grandmother is in Split, and second grandmother is in Berlin, husband died, you are sitting alone there. What was the sense of building the house now? So you are a caretaker of that house, not an honored caretaker. So there is nothing against building a house or earning money, but donate it for good things. There are good monuments, and your country is proud of that, and those monuments were not built with the government's money. It was either own money or some contribution. I am thinking also now, this Om Āśram, you know, I am checking every centimeter of the ashram, and it is more than 55,000 square meters, which is a lot, and I'm thinking, will I live in all these rooms? Where will I sleep? Why do I say this window must be like this, and this bathroom must be like this? No. It is the Om Āśram. It is not only for yoga and a life, and for us only, but it's for the whole world going to be. A monument, wonderful, and I think it should come, and it will come to the wonder of the world's protection. So this is for all, not for one family. So we shall do, and we shall help, and that is good that even if you are commercial, you are using good things for good things. But now comes the "but." So-called self-made gurus, or so-called... they go for three weeks or two weeks to some yoga seminar somewhere in India or somewhere on the beach, and come back with a yoga teacher certificate, and call, "I am a yoga teacher." That becomes dangerous. That makes the name of yoga bad. I was flying from Washington DC to Toronto, and the newspaper in the aeroplane, they brought me a few newspapers. "Sir, you would like to read?" Some newspaper, and you know, the newspaper, they are nearly one and a half kilo, but I said, "Okay, give me any one." And on the front piece, on the upper layer, headline was, "Is It in Yoga?" I said, "Oh, very good." And then, "Yoga for Blondes," blonde, and so Rādhā was sitting beside me, I say, "Let's color our head." So this makes the impression of yoga immensely bad. So in every corner, in every hotel, you have some yoga, but that is not yoga. To become a yoga teacher, you need six to eight years. Maybe you are a teacher, and that's it. Not only physical exercises, not only how to stand on the head, but also how to come back on the legs. In the Czech Republic, in Slovakia, Czechoslovakia, I had one disciple. He was about 65, 70 years old, very disciplined, practicing every day, and he may have wanted to have some experiment, so he did head standing, Śīrṣāsana, and he tried how long he could stand. After two and a half hours, he became unconscious. He fell down. His wife called the ambulance, and the ambulance took him to the hospital. After three days, he was normal because it was two and a half hours per day, and the doctor asked him, "What have you been doing?" He said, "Head standing." So the doctor said, "Mister, head standing is good, but God gave legs to stand on the head." So we should know all rules of yoga. Learn properly. You cannot be a physiotherapist within two weeks; it is a two- to three-year study. So, read our book, "Yoga and Daily Life," which is very nicely described, and practice accordingly. So, there are some young people, and they make a nice picture of a nice young person, and so in the media, we are doing yoga. That is not yoga. That is why, in Yoga in Daily Life, we are very strict, and we are doing very systematic practices, and it has a quality, the system, and in quality there is no compromise. And finally, it is that spirituality. So look, how the spiritual lineage, that's it, that's important. So yoga is something higher than what we believe, and these are some parts, physical exercises, which are very important also, but should be done systematically. Therefore, those who try to commercialize yoga are practicing or teaching only for commercial purpose. Neither they are yogīs, nor the practitioners are yogīs, so we have to again come to the normal and real path. Doesn't matter how healthy a way of life you live, one day will be the last day of your life. Death will attack us. Even if you close yourself in a bulletproof glass box, death will take you out from there also; you will die there. So sooner or later we will go. This body is given to do something good, so try to keep the body healthy and concentrate on your spiritual sādhanā, your mantra, your meditation. There is super consciousness, there is God consciousness, there is human consciousness, and there's animal consciousness. There is unconscious, subconscious, conscious, higher conscious, super conscious, cosmic consciousness. These are the levels of the consciousness, and we are generally traveling or pendulating between three levels of consciousness. It's called unconscious, subconscious, and conscious. Awake, sleep, and dream. Sleep is like unconscious, dream is like subconscious, and awake is the conscious. First, we have to master these levels of consciousness. Do you know the minutes or the seconds, the time, how you go from conscious to sleep? Which doors did you close? Which safety rules or regulations did you make? So, do you know how you went from the awakened state to the sleeping? We know how we came into this hall, and we know how we go out, but this time of transaction of the consciousness, we are not aware about it, then what do we know? Even we don't know this much. And you call me a yoga teacher? And do you know how you go from deep sleep to the dream? That's another beautiful thing. Many times we know that we are dreaming, but we don't know why we are dreaming. And how did you come here? There you sleep deep in Ljubljana or in Omestu, and now you are dreaming from Jadan Āśram. Through which aeroplane did you go there in a dream, and then how do you come back? We don't know. Dreams are your reality, reality of your actions, or your desires, or your attachment, or your anger. These are the impressions on your subconscious level. These are the patterns, and sometimes these patterns open. But still, you should know how it happens, so after you wake up, you should know what you dreamed. If you don't know, you know your limitation. So, the first step is to know exactly in the morning what you dreamed. The second step is to continue again this dream in the next night. It is something very interesting. We will always dream of what we like, and the trials are there while dreaming. When you know you are dreaming, you open your eyes, look in your room, look to Swāmījī if he's sleeping. He's looking and smiling in the picture. Now, close your eyes and continue your dream. This is the first step. The second step, after some months or days of trying, practicing, or years, you get up in the middle of the dream, go to the bathroom or toilet, and come back, sleep and continue the dream. And the third step: you open the windows, go to the kitchen, make the tea, enjoy the tea, come, sleep, and continue the dream. I am telling you, then you are a yoga teacher. Otherwise, you are only a char, not a teacher. Char means creature. The fourth step: you wake up in the middle of the dream, dress yourself, go around the house or block with or without your dog, come lie down, and dream the same dream. Very interesting life. And then the fifth step: the next day, continue. And the final step: write the name of the dreams, and before going to sleep, say, "I want to have this dream." Yes, it is possible. Like a child, "I want to have this ice cream." That is called a training for consciousness. This is called a super management training, mentor training. Then, the final state. In the dream, you go to your friend's house, and he or she is not at home. Now, right on the door, "I was here this and this time, but unfortunately you were not at home." Then come back. Next morning, telephone your friend. "Did you check on the door? There was a message." Said, "Moment, I will check." There's no message now. This is a question: if you create karma in the dream or not? If yes, then you should be able to leave the message there. If no, who was there? And how one was there, and that means also in the astral level, can we create a dream of a karma or not? No, we cannot create karma, but we will face the karma, good or bad, through the dream. So it means many times your good karma's credit is given to you through your dreams, so you have no more good karma; you enjoyed already, or bad karmas that are given as a credit to you in the dream. So this was only a subconscious matter of the subconscious. Now you have to come to the unconscious level, and there are about 27 lives. Past life saṃskāras are patterned on that, but what were we before? Maybe we were human, we were buffaloes, we were pigs, donkeys, monkeys, fish—who knows? Only you know, but you forgot. Therefore, first to master, to understand and purify these three levels of consciousness, then you come to the higher consciousness. It means still you are in the body, but you have beautiful divine feelings, that's called Ānanda, bliss, and then the super consciousness. You experienced everything within and outside of the body. There you can make astral traveling, then it's like your dream and your astral traveling are both very similar to each other. Mastery of the dreams means mastery of the astral traveling. It's very interesting. Then you can go anywhere, but there's a combination lock. 108 numbers are there, so you have to get all numbers in order to open that lock. Otherwise, you can make discrimination. Someone doesn't want that you come in the dream to that person. You know, maybe this person is in a bathroom or sleeping, and you are looking. Someone says, "Who are you? Go ahead, wash yourself." I'm just looking. That is not allowed. There is no looking, cooking, that's it. There is a complete above. As soon as you have a desire to see, within half or quarter second, your dream is broken. That is called the cosmic security for the astral world, that's it. And attachment is detest. And then, finally, call the cosmic consciousness, that is after the living of this body, after the death. So the yoga teacher has to practice three things. First is called Ātmā Cintan. Ātmā Cintan means, "Who am I? I'm not the body. I'm not these feelings. I'm not this mind. I'm not this intellect. I'm not these desires. I'm not this soul, nor this consciousness. I am the ātmā." The Self is everlasting, immortal, eternal. When you begin to practice this, then you come to the second level. When this level is perfect, you perfect this level. It's called Ātmabodha. Bodha means knowledge. And Ātambodha, Ātmanubhūti. So Ātambodha is the final stage, and Ātmanubhūti, the glimpse of Ātmajñāna, that's called Ātmanubhūti, a glimpse. So, Ātmā Cintan, Ātmā Anubhūti, and Ātmā Bodha, these are three. So, yoga teachers have to practice this, and then you can teach and lead your students very safely. So, all of our Yoga in Daily Life teachers, they are more or less beginning now with the first level. After five, six years, I try to end my first level, that's it. Therefore, to be a yoga teacher is divine, great fortune. One are they who can become a teacher, and I wish that all of you should be, in some way, the instructor of yoga and their life, and you should have a knowledge of the physiotherapy, anatomy, and psychology, and nourishment, Āyurveda. You need Ayurvedic knowledge, if not practical, at least theoretical. And luckily we have Yoga in Daily Life, Āyurveda Academy of Yoga in Daily Life. And many of you are practicing, and many are studying in that academy. I would suggest that you study in this, your Academy of Āyurveda, Academy of Āyurveda of Yoga and Daily Life, I think, no? Āyurveda Academy of Yoga and Daily Life. And actually, every yoga teacher is obliged to do this course. I did not study Āyurveda, but I am an expert in Ayurvedic eating, which is also not easy, because the Āyurveda medicines are also sometimes very tasty, something good combinations. It's full of vitality, prāṇa, energy, and it is nectar. That's why our logo in Āyurveda Academy of Yoga and Daily Life is called the Soma Kalaśa. Soma was or is a drink for the gods, Devas. Somras, Somras, Omras, Ramras, Amras, and Chamras. There are many rasas. Rasa means the juice. Ārāsa means the joy, the joy of the thing, the taste. So, Somrāś, that is called the joy of the goddess. How they were celebrating and were happy, they should also be happy. People compare this with alcohol, but it is not alcohol; it is just Somarasa. Om Rash is the universal, the Brahmananda. So when you are in Om Āśram, then you are completely in the Om Rush. Rāma, Kṛṣṇa, devotion, Bhakti Yoga, God's name. I am Rasa, the juice of the vegetation, the fruits. And Cham Rush, a physical enjoy. So you should decide what you want. That's it. So, ānanda, try to get that ānanda. So in Āyurveda, there are many, many good preparations for every month of the seasons, some special, nice sweet eating. So, that which gives you more sāttvic energy. More, it will be explained in your academy. So what I want to tell is this: blessed are they who become a teacher of yoga in their life, and lucky are they who go to such a yoga teacher. And we are really fortunate ones, that we have the protection of our spiritual leaders. So yoga is nothing but knowledge, and knowledge is the oneness, the unity.