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Good evening to everyone, and welcome to our evening session and to all the participants of the Samāranusthāna camp. We have experienced many different situations, what we call the recall—breaking into your memory to work on solving a problem. It is not always easy to solve that problem, or to process certain events in your life. The impression will remain forever. The only thing we can do is to understand and accept. So, to those who had meditation, and also to those who had a walk—very nice today in the forest—during walking, you must not always sit in the front. Thank you. The organizer's duty is to change the people who are always sitting in the front. Okay? This is how it is. Always, certain people are sitting in the front. Everyone has a right to sit in the front. Every student who never sat in the front should come to the front. You are too selfish. You are so much selfish that, of course, you cannot solve your life problems. You can solve problems only while giving. Give your understanding and give your feelings. Understanding means, in this situation, you would like to sit in the front, but who wouldn't like to sit in the front? So we welcome you, always, that you are here. But personally, I wish very much that those who never had a chance to sit in the front should sit in the front. For me, all my students are equal. It doesn't matter if someone is here for the first time or someone has been here for many, many years. To lead a community life, to lead in harmony and understanding, you have to give rights to others. Mahatma Gandhi said, "Be the change you want to see." But in this way, you cannot see. Selfishness, greediness, and ego are the greatest enemies for humans, and especially for aspirants. So it doesn't matter where—either in the lecture hall, in the dining hall, in walking, on the meadow—please respect others' feelings. If you don't have feeling for others, you are practitioners of a hundred years, but still you are on zero mileage. It means you are going round and round. Thank you for your understanding. Well, this is a part of my talk which I wanted to tell, so I told you first. I should have told it after, but it was needed that I should tell you first. All of us, it doesn't matter who's who and from which country one is coming, we have had many, many different experiences in our life, different circumstances. Some we like, and some we don't like. Liking and disliking is only a state of your mind, and you cannot clear it up. Therefore, there is only one way. First, analyze what kind of problem or what kind of happiness. Then, find the cause of the problem. Connected with what? Some people have a problem or fear; they are scared about darkness in the room. They cannot sleep without light. Find out the cause of this. Or some people have fear from dogs or cats. Many people have fear from small creatures—spiders, ants—from people, and so on, many, many. Until you don't find the cause, the roots, you cannot treat that problem. You have time in your anuṣṭhāna, and you have free choice on which subject you would like to work. You have time; take your time and find out. It's connected with which problem, person, matters, or anything. Suppose now you know when the problem began. How did the problem begin? With what or with whom did it begin? That's very good that you know. Now, put yourself, or make clear to you—it's called deśa and kāla. Deśa means the place where you are. Kāla means the time. It means at a particular time, you are in a situation. Can you change that situation? If you cannot change it—if it is in your power that you can change, do it. Otherwise, you may get more problems. You are in trouble because you do not understand and respect the law of the days, and call place and circumstances. Like what we call, every country has its law. Every country has its constitution, and you have to respect the constitution of your country, the law of your country. You would like to be an exception? It is not possible, because that law is not only applied for the citizens of that country, but people who enter that country, who live in that country, they should respect it. For example, you go to someone's house. Every house has its rules. Every house is different. You are only a guest, and therefore you should know how far you can go, how far you can do, and how far you should not do. You should know what you can ask for and what you should not ask. So, when a problem or certain circumstances or a certain event becomes clear to you, then first put yourself in that place and recall where it was and what was the situation. Recall the time, and here I would say, now your age—how old you were, how dependent you were. Were you alone, lonely, or was someone there to help you? Make a clear vision. Yes, it was. Now you are going into the past. It was. Now come to the present time, deśa and kāla: where you are and what is the situation. Now, in these minutes, you are sitting here in the hall with hundreds of your guru brothers and sisters, yoga practitioners. You are safely protected; no one can do anything wrong to you. Then why are you scared? It was a time you were alone, or you were not strong enough. Things may happen out of ignorance. Your parents went somewhere, and they closed the door, and they thought they will come in one hour back. You are sleeping deep; they put off the light, and then you woke up somehow; it was dark. You couldn't find anything, and you were calling your parents, but they were not there. This darkness caused you great fear. But now you are not so little; now you know where to put on the light. Now you have a battery with your torchlight, so why are you afraid now anymore? So like this, we analyze the situation, this and that, and call the time, and now everything is okay. Some people like to have light when they open their eyes or wake up, so you can have a dim light or put a sensor light. When you sit up on the bed, the light goes on. How nice. So, light is ever ready for you. But some people, they forget there is a sensor light, and they wake up and stand or try to sit in the bed, and the light goes on. They say, "Oh, God. Some ghost is there." So it is not a ghost. There was a different situation. There was a hostel for the students, and every day at 11 o'clock in the night, automatically the light went on. No one was there to put the light on, so they all were sure there's a ghost, some spirit. They called an electrician. Electricians out, everything is okay, nothing is wrong. They called the director, the warden, everyone. Couldn't find anything wrong. They put someone to check that students are not playing with this joke. So there was a person sitting there, and students were sleeping, but at 11 o'clock, the light went on. So, who can do this? Only the ghost or some extraordinary power. It doesn't matter if it's a positive power or negative. "I don't want to sleep in that hostel," every child said. Well, it was in the newspaper, and can you imagine how people are thinking? After two months, it didn't happen anymore, so they thought the ghost is gone. Maybe someone was repeating mantra, and again after three months it began again. Some say the ghost went for holidays. Now, finally, while thinking, thinking, they came to one clear point, solution. Someone came and was researching everything and asked, "What time does it begin? When does the light go on, and what time does it go off?" So he said, "Evening, 11 o'clock, light goes on, and morning, 5, goes off." Then he was working on or researching the powerhouse. And what we have in India is a kind of system, or you also have this maybe, that after midnight, the people use less light, and they give a special phase, the power for the farmers and for the machines. In Europe, there are some kinds of heaters. They in the night they warm up, and daytime they are warm. So when they... it's called three phase. Two phase light is normal for domestic, but when the three phase light, then you can use for some machines, pumping water, and this and that. So 11 o'clock was a time where they put the three phase. The light was so strong, and somewhere there was a loose connection. The whole light went on when they put the three-phase up, but then the light was gone. So people said, "Well, is it crazy? It's not like this." So then, to solve this problem, he went to the powerhouse at 11 o'clock and was putting on the light. He went there, and then he asked the person, "After one hour, can you put it off just for one minute?" And he put the power down. The light went off. Everyone said, "Oh my God, there's no ghost." We were afraid about nothing, and everyone slept very peacefully that night. It was one of the best nights that they could sleep without fear; otherwise, everyone had a stick near the bed, students and what not. So when the situation became clear, then your inner fear goes out. Ādiguru Śaṅkarācārya gave a beautiful example: when a person is walking in the street and from a far distance, about 50 meters, he sees on the path, on the way, a snake lying. And of course, from a snake, all are afraid, so the person who saw the snake was also frightened, scared, "Oh, God!" And then everyone is curious, "How does he look?" Try to go a little near and look carefully. That was not a snake? It was a piece of rope. So, draṣṭi-doṣa: from where did the snake come, and how much fear was there? And now, where has the snake disappeared, and only the rope was there? And where is the fear gone? You are the same person, the rope is the same, but your imagination, your thinking was different because you had no knowledge that it could be a rope. Normally, there is never a rope lying on the way. He was always walking there, so when you see it's a little dark and you see something lying on the road, it was, "Oh, there's..." like a snake. Mostly we have in our country more snakes. In many other countries also, here is a little better. There are snakes, but not so many, so you need not to worry. And even if it is a rope, maybe sometimes you think it is a rope, let's go. And as a snake, therefore, check double. Make sure, analyze, don't give judgment immediately, and then accept. If it is a rope, walk through and remove the rope. If it is a snake, walk carefully, make little noise with your legs, feet. The snake will run away and you walk peacefully. So at that time, you were not capable to give the answer to the situation, or you were not capable to fight against the situation, or you were not capable to find the way out of this misunderstanding of the fear. Now suppose it was only a rope, but this imagination which you had as a snake is not cleared up from your consciousness. In your memory it is there, and you will go home and tell your family members, "You know, I was so scared." Suddenly, they say, "Why?" "Because there was such a big snake on the way. But then I went a little carefully, slowly nearer. It was only a rope." After 20 years, you will speak with some friends about a certain situation that was, you see, once I changed rope in the snake? I thought it's a snake, so evidence will never die. This reflection will remain on your unconscious or subconscious. But it's your vivekā, it's your buddhi, intellect, which will give you a clear answer, and you will not have any more fear. So things are there. You can forgive, you can neglect, but forget you will not. Maybe some unpleasant situation of your life was necessary, and that became a master for you or a school for your life. It was warning you, and so you learned out of that. So in the meditation and in your special Kriyānusthāna, and through these my lectures, whatever you experience, or it calls from your memory something out, then peacefully give the judgment, give explanation. Now you cannot do. You think that somebody can do for you? You cannot, and nobody can do for you. Therefore, only one thing: give understanding, give clearness. That's all. With me, it happened when I was five years old, six. One dog bit me. He bit on my thigh, where I have about a five-centimeter scar here, very visible now. On the other hand, I like dogs also. Now they are so nice, peaceful, good dogs. But it doesn't matter if they are good dogs and everything. But in the first impression, when I see the dog, then I remember that dog. How many years? Over 60 years, and it is there. So this is an example that you cannot clear up in that way, just neglect and smile. It was a time, now I'm not a six-year-old boy. And another thing, I am always with you. You will not let me bite through some dogs, so different situation. Understand in life. So it happened. Now we should take care that it will not happen a second time, that's it, and continue to come to our aim, to our realization. So yesterday I told you one story. I told you, people ask often, "What is God?" Now we will say. God is light, okay? Then this light is here, okay, here. But I am still the same. You said when you see God, then you are different. Thanks to God that I am not different. Some say God is truth. What is the truth? What is the truth? This man was not shaving this morning. The other didn't take a shower. And one man was going into the kitchen and eating with a knife, and he put a spoon, and put the spoon again in the soup. What is this kind of nonsense truth? How will you describe the truth? One said, "I didn't steal something," but he was stealing something. If this is a truth and a lie, so one said that God is love. Okay, how many times do we love? We love all creatures, we love our house, we love our car, we love our parents, our partner, children, friends, colleagues, we love our garden. Okay, then why are you searching for God? You have love. Good, you are God-realized. You have love. And when once God comes, he does never go away. Always with you, but your love goes away. So it was not that love which you think is love. It is different. So it doesn't matter how many examples we give for God, it is not enough for our intellect. It's not enough for anyone. So, thanks to God that God has no title. He's just God. So, if someone asks you, "What is God?" you say, "God is God." You cannot realize God without giving up your own ego, your individual qualities and thoughts. In India, they said, "Without dying you cannot see the heaven." If you want to see the heaven, you have to die. And after death, if you don't see the heaven, it's your problem. Therefore, please don't die because of the heaven or anything. But still, people would like to see the heaven. God, everyone has some aim, and you know what you have to pay for it. That is this: no one tells what I have to pay for it. "Pay" means not money only, but what you have to do, how far you have a trust, love in God, and what can change you or change your opinion about God, or your feeling towards God. That's very important. So there was one man, and he wanted to see God. He said, "All are talking about God, God. So I want to see God." No problem. No problem. If you want to see God, you will see. No problem. Where is your problem? Many things are a problem, but God should not be a problem. Why does God hide Himself? Do you think God feels guilty? Do you think God is afraid of us? No. God said, "Okay, come here. I am. See me." But if he does like this, then you will say that is not a god, that's again the human brain complicated. Someone will say, "Yes, he's god." Others will say, "Yes, but also what, but so..." One man who was very, very devoted and had only one aim in his life—to see God with his own eyes—it didn't matter which price he had to pay. So, one man was sitting in the park meditating, and another man who was searching for God also came to the park, and he saw that someone was sitting with closed eyes and meditating. Now he thought, "This man must know God, otherwise he will not meditate. I must ask him how and where I can see God, and can I see God in my life or not?" A person who is ill, searching for a doctor, searching for the remedy to get healthy and get rid of this pain, and asking to you and to me, can you tell me someone who can give me treatment for this illness? So, whose longing is intensive? So he went to that man who was meditating and asked, but the person was sitting there. The other one thought, "He's now deep in meditation, he's with God. I should wait." He was waiting one, two hours, and after two hours, when he opened his eyes, he chanted: Oṃ karta prabhu deepa, karta mahā prabhu deepa, karta hi kevalam. Oṃ śānti śānti... The other one was feeling this peace, harmony. My God, only such mantras, and so peaceful, one can chant only when one comes from God. So he asked him, "Can I see God in my life?" The man said, "Definitely you will see God with my these eyes?" He said, "Yes, with your own two physical eyes, you will see God, but not here." Where? Go in the jungle, in the forest. So he took it very seriously and went to the forest, far away from civilization, and mountains and the rocks, big rocks. So somewhere, a little water; somewhere, some fruits. But day by day, he became weaker and weaker and didn't sleep. He said, "If I close my eyes, and God is standing in front of me, or if I sleep and God is coming, he will go away. I am unlucky that he is coming and I close my eyes? No." So he was sleeping with open eyes. Don't try, because there is a lot of dust. That time was not so much dust, okay? God will come. God will come. Days and weeks and months passed. No God. There are birds, deer, rabbits, and sometimes tigers, lions, and foxes. Scorpions, snakes, spiders, ants, hunger and thirst, weakness, no God. But he took that word of that man so seriously, who was meditating, and he told after meditation, "Yes, you will see God with your eyes." Not here in the civilization, in the town, but in the forest, searching, longing, longing for that love to be belonging. After a few months, he became so weak that he couldn't get up. He couldn't remain sitting; he was lying. He was lying on one side, hand like this. You see the bones, all the thin skin on it. Seems last breath, very soon he will have a last breath, but still with the hope. Hope is a walking stick from the cradle till the grave, but maybe if you are lucky, before the grave you will be realized, not between. So don't think that tomorrow you are God realized, wait still, wait, wait... Now he's lying on the rock in the sun because he feels very cold, no energy in the body, and on the other side of the rock there was sitting one big bird, something like what they call the Garuḍa, no, what they call the... gaias? Vulture, vulture. And one vulture was sitting there and waiting, "When will he die, and I can hit him?" But before the vulture, there was another creature sitting nearby on the tree and waiting, and that was a crow, a big crow with a sharp beak. He was waiting and waiting and repeating the mantra, "Die quickly, I'm hungry, die quickly." But still he was not dying, still he was breathing. But the crow thought, "This man is nearly dead, he has no power, so I will eat his flesh. I will eat his body so carefully." The crow flew and sat near, and jumped this side and that side, looking carefully, and sat on his hips. With his beak, he bit the stomach and pulled the stomach skin out, and with the second bite, some... a piece of meat was coming out of the flesh, and with the third bite, nearly the entire time, the crow is looking at that man. The crow was thinking, "This man must be very brave. Without any seizures, he doesn't feel any pain." But now the crow had some feelings, and he asked the man, "Is it painful?" At least that much mercy he had. Maybe he was a doctor in a past life, yes, because good doctors always feel pain with the patients, you know, and have already some injection, local anesthesia or something, but good. The doctor will not become a crow in the next life, and the man just smiled. Again, the crow bit him deep in the stomach and pulled something out. Maybe this time it was a piece of liver, and again the crow is asking, "Is it painful?" So that man is looking at the crow, and the crow is looking at the man. Now, this situation—one poet wrote a poem. The man is talking to the crow, and the crow is talking to the man. The crow is asking, "Is it painful? Can I eat?" And the man is answering him. "Eat my whole body, one after another, piece of flesh. Go ahead. Eat, but I have a request, my dear." Look, the crow is eating and killing him. And the man said, "But I have one request, my friend." Still, he is a friend, not an enemy. And the crow said, "What is that? But please." "Don't eat my two eyeballs, I'm still longing to see my Lord, my beloved." That is called longing, that's called a desire, very clear, very conscious, not confused, not emotional, not depression, not schizophrenic. Very clear, clear consciousness. The crow dropped a piece of meat from his mouth, and he little jumped like this and sat in front of him. "Are you a normal man?" the crow is telling him. "Are you normal? Who is your beloved? Who is your lover? Why? You suffer for him. If he is your lover, he will come to you. And you are suffering, and he doesn't come? Give up. Find some other friend. Find other love." The man looked very graciously to the crow, very graciously, and said, "My friend, it's very hard to explain to you." Crow said, "Nothing is hard. You need not explain. Get up and go home. Eat, sleep, work, and enjoy. That's all. You will find some other one," he said. The crow is giving an answer. The man is giving an answer to the crow. "Who is your beloved? Change it. Forget it." So the man said, "My dear, if there's a piece of paper or a written letter, I can read it to you clearly. Why? My friend, I cannot read to you my kismat, my destiny. Everyone has a destiny, and my destiny is that I will meet God, I will see God, and I will be one with God. And I don't suffer, I don't feel any pain, my dear. If it's a piece of wood, I can break it in two parts in Hari. Oṃ. I go, love. I cannot break that. That's called love." Even God Krishna said, "No one can hold me or tie me. In the entire universe, there is no power which can close me in a room and lock it." Only one, that's love. Devotion, love, so it's not so easy, my dear, to see God today or tomorrow. It's not so easy that you think, "My kuṇḍalinī goes up, and I am, oh, Guru Dev, or divine, my Lord." What? What is divine? Nothing. Years and years, lives and lives, centuries and centuries, the saints have been praying. You have here many times the many monks standing on their knees in front of the altar of God and praying. You know, it's not easy. Discipline and humbleness, and be sure that you are not born for just sleeping, eating, and making children, and that's all. Animals can do that too. Feel in your heart that you are a human, and think over what the human means for you, and what makes you the human, and how to preserve those values of the human, and what is your mission. You should feel divine, holy in this body. This is the temple of your ātmā, the temple of your soul, the temple of your spirit. But you don't feel this. You are searching somewhere else, that someone will make you happy. Don't worry if someone will make you happy or not. One day you will die. You will get old slowly, slowly. Don't worry, quickly you will not get old. And no man or no woman can make you forever happy. One day that will be a burden. That will be a burden for you if your wife dies earlier and you are alone. Your husband will die alone earlier, and you are alone. You came alone, and you will go alone. It will come some in your life, and it will go away. But one thing will not go away, and that will come definitely, and that is God. That is the divine, and for that purpose we are here, and we are practicing. Otherwise, doing some physical exercises, a therapist, a physiotherapist, has more knowledge; a doctor has more knowledge about anatomy and about the body and this and that. There are many medicines, but we need that kind of medicine which can treat and cure the disease of rebirth and death. Like Mīrābāī said: Payo jī, payo hamane Rām ratan dhan payo. And in this, moī lagī lagan guru charno me. Merī kari mere satguru, my Gurudev, gave me that mantra, that janam maran kī pīḍā mit gayī. The pain of birth and death is over. Hari Om. And for that, we have to work. Realize the human life and the mission. Don't cry and don't be unhappy. I am lonely, and I am also lonely. Look, I never cry and say I am lonely. No. I am one with myself, and you are also one with yourself. That's it. Thinking that I am lonely, I did not experience my life. I did not experience my feelings. Thanks to God that you didn't experience your feelings, and even if you don't experience your feelings, one day these feelings will disappear. That is not the aim of human life. Human life is given for a different purpose. Therefore, this permanent and unshakable, unmovable trust that God is with you, and He will definitely be with you forever, and we are all in His presence. We are all in His presence. Therefore, meditate now. We have only three days more, some of you. Stay longer. Someone will go earlier. At home tomorrow will be very divine experiences. Early morning after prayer, when you will sit in meditation, it will be some very beautiful. Don't miss the meditation, okay? And go earlier. Sleeping? That in meditation, you don't sleep. Then you miss it, that's it. Your teacher will say, "Now you see the God," and you're going, and then he will say, "Don't sleep." And he said, "What? What..." Yes, he's gone. Who? That's it. So that's it. Sometimes, different situations. And once, one bhakta, Hanumānjī, I think it was Hanumānjī, Tulsīdāsjī, yes, the great Tulsīdāsa, Rāmāyaṇa. He went to Hanumānjī and asked Hanumānjī, "Please, can you help me? That I see God Rāma? When and where can I see?" Hanumānjī said, "I can, I can tell you very secret things: Chitrakoot, on the bank of the river. That's a beautiful beach where everyone is bathing, and morning, about Brahmamuhūrta time, after when the sun rises, that time Rāma and Lakṣmaṇa both come to bathe in the Gaṅgā. There, that's all I can tell you." So Tulsīdās asked, "What do they like? They like the sandalwood paste for the making of tilaks, and you should make. Take the paste and make everyone's tilak, and when Rama will come, you will make the tilak, and you will see, 'Yes, this is Rama.'" So Tulsī Dājī was having one piece of sandalwood and grinding on the stone, giving a little water on it and making more. And Rama and Lakshmana were waiting to get tilak, but Tulsidas was very busy, and he was doing like this. So Rama looked to Lakshmana, "What to do?" and Lakshmana was looking at Rama, "What to do?" So Rama said, "Let's do it ourselves." So they took the paste and made a tilak here, and Tulsīdās said, "Put your hand away." He thought somebody else it is, and went away. Rāma with the tilak. When Rama went away, then Hanumanjī came and said, "Tulsīdās, Rāma was here in front of you." He said, "No." He said, you know, "Who was making Tilak?" and he pushed his hand away. Was he Rāma? He said, "Yes." So there is a very nice poem: "Chitrakūṭ ke ghāṭ par baisantan kī bhīḍ. Tulasīdāsa tilaka candana ghase, tilaka kare Raghu bīra." On the ghat of Chitrakoot, on the beach of Chitrakoot, there was a crowd of saintly brothers, many sadhus, many saints were there. Tulasīdās jī was grinding the sandalwood, and the Raghu-vīra, the hero of the dynasty Raghu, was making tilaka, and Tulasīdās jī didn't realize. So you never know when, in which form, how God will come. And therefore, be alert, be aware, work; it will happen.