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A very good Sunday evening to you, on this beautiful, warm day. These greetings come from the beautiful country of the Czech Republic, from the ashram of the Śrī Mahāprabhujī Satsaṅg Foundation. It is a beautiful castle and park, protected by beautiful old trees—I believe one is over five hundred years old. The air is fresh and good. This is a Summer Anuṣṭhāna retreat, where five different groups are working on themselves under the guidance of an expert, learned, and experienced teacher of yoga and daily life. And I am also here. That is it. You can see the reflection of your reality in your inner mirror. Your reality is not in the mirror in your bathroom or dressing room. That is not reality, because it is changing. The same mirror, after twenty years, will show you differently, that more "beautiful" you. It is not easy in life to achieve that age where you become worthy. You become worthy to have grey hair. You cannot get grey hair; you have to wait many, many years and collect many years' experiences. Then the grey hair will be bestowed upon you as a higher title. So your physical reality is changing in your mirror, but also look in your inner mirror. There you will see your real Self: who you are and how you are. The reflection of yourself in your inner mirror—only two persons can see it, nobody else. One is yourself, as you look into your inner mirror, and the second is God. We cannot hide in front of God, and we cannot hide in front of ourselves. Our physical, emotional, intellectual, and mental attitude depends on your inner reality, which you can see in the inner mirror. We, as humans, should work with our heart and our brain. This means: discover the truth within your heart. That is Satya and Dharma. Satya is the truth, and Dharma is religion, obligation, or belief. Satya, Dharma, and Jñāna—your knowledge. If you work with these three principles, these three very beautiful tools which you have, your life will be more comfortable, easier, and happier, and you will proceed toward your spiritual development. Therefore, the first step, which you were doing today in your beautiful technique, was Trikuṭī Sandhānam. My God, what a beautiful name. That beautiful is the experience you had. That is why a summer retreat is not only a holiday of eating, sleeping, drinking, and looking at the sky and birds. We are looking to our inner bird. This is our first step. What you experienced today—and those who were first-timers and did not practice the whole year, they experienced another beauty. It was changing every three minutes, the posture, and then again back, and again like this... "When will Duryodhana sing Oṁ?" That is another beauty, a very beautiful beauty. So our first step is through particular techniques. It is a technique, that is all. There are two kinds of technology. One is this mechanical, electronic technology, whatever we have here. The other is spiritual technology. The mechanical we can learn everywhere, but the spiritual you cannot learn; you have to experience it. That is it. With this, when you were doing your Trikuṭī Sandhānam, you then came to your Cidākāśa Dhāraṇā. Oh my God, what a beautiful technique. I was missing it today, you know. When you were doing Cidākāśa Dhāraṇā, I was dreaming. Today, I did not observe. Otherwise, every day I am observing what you are doing. So you were lucky that I did not look within your Cidākāśa today. This afternoon, we were talking at length about Cidākāśa. We were talking about Ātmā, Jīvātmā, Mahātmā, and Paramātmā—Divya Ātmā. So, Jīvātmā is that individual Jīva which is a mixture of reality and unreality: Ātmā and Anātmā. Then comes the Ātmā, that is pure Ātmā. And for that, after long years of working on yourself and working selflessly for the world, people, and environment—following Satya, Ahiṃsā, Aparigraha, all these ten principles of Rājayoga—then you get a title called Mahātmā. That is what we call Mahātmā Gandhījī. Of course, you can also write "Mahātmā"; writing is not difficult. You know how to write. But really, if you are a Mahātmā or not, this is the question. Therefore, it is said: the great one will never speak about oneself, that "I am the great." The higher you are, the humbler you are. You do not talk highly about yourself. And if someone is talking highly about himself, like I am doing, then it is: "We pack our things, take your yoga mat under the armpit, start your car, hurry home, and go home." Therefore, never speak that you are a great one. Do not even think that you are a great one. Always think that you are a servant of God. You are a servant for all these creatures, and you have many things to learn. Accept your mistakes. Even if it is not your mistake, accept that others are blaming you. "It is my mistake?" Accept that they are in ignorance. Accept that they do not know, and that is why I am not angry, you see. Learn to accept. Our problem is our big ego; we cannot accept. He was a great poet. He said: "When does a diamond prize itself?" Did you ever... have you ever heard a speaking diamond say, "I am a diamond, my price is so many millions of crowns"? No. It is we who will say, "Oh, it is a diamond." And those who know the qualities of a diamond will say, "Oh, it is a very precious diamond." Similarly, you are that kind of diamond which no one can buy anywhere with money. The most precious diamond is thyself, and let others prize it. Do not tell yourself that you are a diamond. So, Holy Gurujī said in one bhajan: "Oh brothers, wake up! You are losing your chance. Manuṣya janam amolak he." This human life is a very precious diamond. "Precious" means no one can value how expensive it is, and that is what you are. But do not say that you are. So: baḍā baḍā hī nahīṁ kare, baḍā ne bole bol, Rahim an hīrā kab kahe lākh hamāro bol. Always be humble. Otherwise, it is said: you have knowledge, but you do not help anyone; you have social position and power, but you do not help anyone; you have money, but you do not help anyone; you have a high position, but you do not help anyone. Then again, he said, "Rahimdāzī..." If you are a greater one, what does it mean? Okay. If you are a greater one, it does not matter—you are president of heaven, okay? Or you are something, okay, why not? Or you are the richest one in the world, okay? If you are the richest one in the whole world, then we need about twenty million dollars or euros for our Śīlikī Āśram to... make more comfortable accommodations for those who will come from the whole world to the next retreat next year. That is it. Put your money somewhere where it can be utilized well. Anyhow, if you are the richest or the greatest, what does it mean? Okay, likewise. Like what? Like a big palm tree, a very big, tall palm tree. What does he mean by that? He is saying: a person who is walking on the road and would like to sit in the shadow somewhere because it is too hot... The shadow is somewhere far away in the field where the thorny bush is. You cannot utilize that shadow. You cannot sit under the shade of the big palm trees, which are very high and big, and the shadow is only one square meter. And the fruits are so far, high up, you cannot eat them. And you do not know how to climb. And when you climb up, you do not know if it will break. Do not try to climb, please. So: baḍā huā to kyā huā, jaise pīḍ khajūr, panthī ko chhāyā nahīṁ, aur phal lāge ati dūr. Therefore, one should never grow in the ego. But let others say that you are a Mahātmā, you are a great one. "Mahā" means the great, "Ātmā" means the soul. Or Dharmātmā—a pure soul, a pure soul, no dust on it, a shining diamond, polished nicely, reflecting in every direction. So you polish your inner diamond with your mantra. That is the only way to polish your diamond. This is the diamond machine, and this is the diamond file to polish your inner diamond. Dharmātmā, and Mahātmā, and Divyātmā—a divine soul. And that you can see in your inner mirror. After that comes Paramātmā, the highest Lord, the universal one, and we represent Him. We are part of Him. We are the reflection of His divine light. There is no difference between Him and us. We are the one, and that we have to see through our inner mirror. And that we work through our Satya, Dharma, and Puṇya, Jñāna. Puṇya means doing good things. Puṇya means doing, like not only humanitarian work, but also for animals, the environment, agriculture, and everything. Dharma rakṣita rakṣitaḥ. If you protect your Dharma, Dharma will protect you. Puṇya, Puṇyātmā. When a Puṇyātmā will depart from this world, everyone—all the divine gods and goddesses, and what you call the angels... everyone, it does not matter who is who—they all give way. Like your ambulance is coming with blue lights, no? Or a fire brigade is coming, and we have to give it the right of way. So when a Puṇyātmā departs from this mortal world, then everyone gives you way and salutes you, welcoming you with flowers. Puṇyātmā. We are born for Puṇya. And Puṇya means doing good: give food to the hungry one, give water to the thirsty one, give remedy to the ill one, give cloth to the naked one, and give shelter to those who are homeless. Give understanding. Give, give... and give money to those who do not have anything to get or buy. That means Puṇya. If someone is standing and asking, "Please, one dollar, sir, I did not eat today," and you will say, "Oh, these people are always there. They will go and buy beer and drink alcohol." Why not? Your government said alcohol is made for drinking. Beer is made for drinking, so what have you against it? If the poor man also drinks one glass or one bottle of the beer, Budweiser... who are you to judge someone? How do you know that he will drink beer and not buy some bread? Either give or do not give. This is your decision. But you have no right to judge someone, and you have no right over how he or she will use the money you gave. You have no right. And if you are giving with some kind of conditions, then you are not making Puṇya. Of course, alcohol is the most dangerous drug in the world. How many families are unhappy because of alcohol? How many marriages break because of alcohol? How many millions of children are unhappy because parents fight and are separated because of alcohol? How many accidents happen on the road because of alcohol? And how many hospitals and rehabilitations are full of alcoholics? Of course, do not drink. But what to do? Our country would like to have more money. They give us money, but in a different way, they take away money from us. So we are more or less in the same place. It comes from this side, it goes out that side. That is Lakṣmī. We call Lakṣmī "Cañcal." Cañcal means restless. And Lakṣmī does not stay in one place; she is constantly moving. So you should tell Lakṣmī, "Please be gracious to me." Yes, then she comes with a big flood. But do not stop her. Let it go. It means money comes, and let go of money for good things. That is it. That is your good. So, work with your inner mirror. See the truth that you have Dharma within you, you have Satya within you, and you have Jñāna, the knowledge, within you. And if you work in this world with that inner Satya, Dharma, Jñāna, then love will radiate from you. Never become angry. When you are angry, then close your eyes and look in your mirror. How does your face look when you are very angry? Then the aura of your face, the impression of your face, is frightening, what we call like a devil. And therefore, inner purification—so Hṛdayākāśa, you had a meditation this morning. Then you had Trikuṭī Sandhānam, so beautiful, and Cidākāśa Dhāraṇā. Of course, many are in the first and second class. They do not know what Swamījī is talking about. Tomorrow we will sit together alone under the tree, okay? And I will tell you what I was talking about, so you can also do it. You will do it. So utilize your valuable time and research yourself, and work with those principles: Satya, Dharma, and Jñāna or Viveka. That is the beauty of your actions. Then your actions will have the aroma of love, the aroma of understanding, trust, and the light of the truth is there.