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It is beautiful to always see our spiritual family, or my family. The topic has suddenly come to my mind: how do I understand my family, and how do I understand one's own family, the blood-related family? We all have three families. One family is the immediate family, where the body comes from mother and father. The second family is your in-laws. Where one makes a distinction between one's own parents and in-laws, disharmony arises between husband and wife. Because the wife loves her parents just as the man loves his parents. Or one loves one's own parents just as the wife loves her parents. There are individual cases; that is excluded. There are exceptions with families, where some do not have a good connection with their parents. To lead a happy marriage, a harmonious marriage, one must have balance. A man and a woman, both should have tolerance and respect. Then the two wings of this bird remain in balance. Regardless of whether someone likes their parents or not so much, somewhere in the subconscious it is always strongly bound. And it is very important that we lead a communal and societal life together with tolerance, respect, and understanding. Now, in our worldly family, there is always selfishness; there is pride, envy, jealousy, and so on. That belongs to our life. It keeps us healthy and aware that we should overcome all obstacles for our society. And so it is also very important for the neighbors. But currently, the whole system is so out of balance and out of control that one person does not trust another. And that is a very sad case. The third family for you is a spiritual family. And here, our spiritual family is larger than our blood relatives or acquaintances. Our spiritual family is scattered all over the world. Everywhere, now in this time, everywhere, no matter which country you travel to or come from, you will find Yoga in Daily Life. You will find our mantra people, whether it is the African continent, Australian continent, Asia-America continent, or European continent, and so on; everywhere there are Bhaktas and Yoga in Daily Life. And that is beautiful. It is so beautiful that one sees one's spiritual path and interest everywhere, what the people there have and what helps us. I believe the spiritual family has more understanding for us than others. The day before yesterday, someone told me, "Yoga in Daily Life is uniting families. Yoga in Daily Life is a united nation." That means, for example, here today so many of our Guru brothers and sisters are sitting, and they come from different countries. And we are all here with harmony, with love, with devotion, with the same spiritual goal. We think about our world, environment, world peace, for people, harmony, love, and so on. So this is a united nation, a united nation of Yoga in Daily Life. We unite, and that is very important. Yoga for me and Yoga in Daily Life does not mean only physical exercises and breathing exercises, but a wholeness. Spiritual path, material path, for peace, for environment, for nature, everything, everything. And the spiritual family is that we all, who follow a master or a spiritual lineage, are all brothers and sisters. And so the origin of Yoga in Daily Life, or the light, the spiritual light that I transmit, comes from our spiritual masters, and it goes all the way back, goes back to the Vedas, the origin of the Vedas. There come the Ṛṣis, and after the Ṛṣis come the Ācāryas, Śaṅkarācāryas, and so Alakhpurījī, Devpurījī, Mahāprabhujī, Holī Gurujī, and we all. It is like a chain, it is like a chain, and so the origin of this divine light started from the time when in this universe the first sound began above. And then, as the sun and solar systems in this part of the universe, where we belong to our solar system. And so, after the sun and sunlight comes life, and so, it goes very far back. Last week I was at the University of Vienna in a philosophy department. I studied in South India and Tibet, and Buddhism and Tibet. And there was a professor who gave such valuable information that I did not know. And many also did not know, even the other professors there. Because I gifted the complete Vedic works to the University of Vienna from Mr. Kapuzenkulisch from Rajasthan Patrika. And the professor thought, well, there is no complete work, it is difficult. But when I saw a book weighing 13 kilos, what do you say to that? 13 kilos, so thick. And the cover or the envelope of the book is made of plywood, so wood, plywood. And when they saw it, I believe they were as delighted as little children seeing chocolate. And one after another professor said, "Please let me look inside again, let me look into a mantra again." Because they have studied and they know Sanskrit. One professor, Weber, said the first Vedas, or book about the Vedas, was not only translated but printed in Sanskrit and in the German language in Vienna 118 years ago. At this Rotenturmstraße, near the Steffenturm, and he gave the full address in Hagenau. And at that time there was a lot of Vedic culture, according to the Vedas and so on. Slowly, slowly, after the Second World War, unfortunately, the First World War, unfortunately it became less, because the faculty had no money and many faculties at the University of Vienna were closed, what closed. And the second professor said: "It pleases me to be here today. I am also a Sanskrit professor from this faculty." And he said, again presenting something about "Living Religion," which is what I wanted to say. So living religion is the sanātana dharma, in India still living masters live, transmitted from master to master still. That is living tradition. And where there is a living tradition, there is still genuine power, genuine light. And therefore it is very, very important that we concentrate on these topics. So these are the spiritual families, the own families, and our society. Everything is very important, that one remains in harmony with tolerance, respect, and understanding. Now, a Swāmī's life. And many want to become Swami, and many would like to, but it is difficult. In the West, no one understands what Swami means. Even the Swamis who have become, do not understand what Swami means. And when the stricter rules will come, then they will perhaps think three times whether I should give back my orange clothes immediately. And once a Swami is a Vairāgī, then one cannot give away the clothes and so on and so forth. This is not a fashion. This is not your choice, that you take it once and then not. And on the day one receives Swami initiation, then, one's own physical family, with that it is finished. It may be that you were married before and had children, but now for you your children and all the world's children are the same. That does not yet enter the Western mind; it is difficult, and I will speak about that when people still want someone to become a Swami. So, that is called Tyāga, and Tyāga means to give up, renounce, renounce, Moha, an attachment. And as long as you have not given up this attachment, this Moha, not overcome it, you are not yet, so you have not removed this umbilical cord. And through that you also have no success on your spiritual path. One sees many people, also for example in other traditions, who become Swami once, and then they become not again, and then they become again. So, it has become like a game. And those who started the game and entered the game circle, nothing is taken seriously or acknowledged by genuine traditions, because they know that these people have not yet understood this power, nothing of that. And that is a very beautiful, that is the second birth. You have a connection with your families from a previous life, so in this life. Yes, you can help them with what they need, but as a family, the whole world is family. And Śaṅkarācārya said: "The sky is my roof over my head, the earth is my mother and my bed." And the whole direction is my direction. So, there is much that, when one begins to study. So, you do not need to try everything here as you want, at the moment. Because at the moment everyone says, oh, that is beautiful, I want to, yes. That is very beautiful. And then, at the next corner, one sees an ice cream shop and says: "Ah, I want ice cream now." So it is. That is nothing easier. Tapasyā, to go through, so for a Swami, orange clothes means flames of fire, that means, to go through the fire for a lifetime, to go through the fire for a lifetime. If you hold all principles, then this fire will purify you, all of your saṃskāras, karmas, everything, and bring you to Brahmaloka. If you do not hold that, this fire will also destroy you. So it is. So is the spiritual family, all people, Vāsudeva Kuṭumbakam. Vasudeva Kutumbakam means the whole world is one family of one God. There is only one God, and all we speak of only one God. When we speak of humanity, it is only one, and that is the people. There are many people, millions or billions of people living on this planet, but we do not count them all by names and so, how many. Only one: humanity. Or even shorter, human. When one speaks of a human, a human, when you speak about a human, then you cover the entire globe, all who are living on this globe, not only one human. So, when one says that only one human is, or only one human, the rest no, I don’t believe. That would be very bad, very terrible. And so only one God, one God, but everywhere, with many forms, from many different times, to understand that, that holds as a living path, a living light. So we have a book, which was also the biography of Mahāprabhujī. In the beginning, I translated it. I wanted to have a name: The Living Light. And so we have since then Living Light, eternal light, on the altar here and in the Shikaneda Gasse. And this light has immense power, immense power. But for those who understand, and for those who do not, they search somewhere else. So a blind person can keep searching, you find nothing. The genuine thing that you have, you have ignored. So, you have found a genuine pearl, a genuine diamond, but you have ignored it. You thought, perhaps there is something else, and you begin, and then you forget it. And so, it is, the intellect will never grasp, as long as the intellect does not work with the heart. And the heart will never understand it, as long as the intellect does not work. If one goes only with the heart, then confusion comes. If one goes only with the intellect, then everything is spoiled. So heart, Buddhi, Buddhi and Bhakti, the devotion, the heart, Buddhi and Hṛdaya, both should work together. And then our whole life will be beautiful and easier. Now, in this time, many of us say, I have also said before, the whole system is out of balance. A doctor told me, the whole system is sick, and it is so. So, it is said, there is one poem, "Rām Nām Kī Lūṭ He, Or Lūṭ Sāketu Lūṭ, Antikāl Pistāyegā, Prāṇ Jayegā Sūt." So Rām Nām Kī Lūṭ Hai, Jemen has thrown this diamond, the diamond of the name of God, the Rāma. So you can say Rāma or Kṛṣṇa or Jesus or what you like. Rām Nām kī lūṭ hai, lūṭ sake to lūṭ, if you can get, take, then take it. Anta Kāla Pistaiga Prajñāya Sudh Anta Kāla. At the end of this time, of this life. We are bound to this Kāla. Kāla means time. Also Kālā means past. But generally Kāla means time. Deśa and Kāla. Kāla and Deśa. Antakāl pīṭāyegā, tab tumhe afsos hogā, jab tumhārā samay samāpt ho jāyegā. Pranāyāma Sūtra, and the Prāṇa will bid farewell from you. That means, your life will be cut off from you. Then you will be so sad, oh God, I did not get that. I should have taken it, could have taken it, but through my stupidity, through my complexes, through my jealousy, through my hatred, through my envy, I just ignored, and I lost it. And so Yoga and our Satsaṅg is a lifelong school. Do not think that I will participate for two or three years, then I am my own master of what? No, you cannot be a master. You cannot be a master as long as you have not realized your master within thyself. That’s it. And as soon as you go away, you are not a master anymore. Who has not heard about the holy Gaṅgā, river Gaṅgā? Who has not heard? So, we all know, the holy river Gaṅgā is in India. All who go there, perhaps Ganga is currently very polluted. But still, they bring this holy water. And the water is so clean, so pure, when the bottle comes. And what do we say when we bring it? What do we say? We have brought Ganges water. What? Ganges water. How does water become Gaṅgā water? This water, even from the street or from anywhere, no matter, when that flows into the Ganga. When that water flows into the Gaṅgā, you join the Gaṅgā, then you don’t see the street water. You will not say that I have brought the street water from India. That does not interest us, or little. But we have brought Ganga's water. Oh, holy river. The same water, that is from the street. But it has united in the Gaṅgā. It has entered into the Gaṅgā, and therefore the water is called the water of the Gaṅgā. Even the consciousness of a student should completely unite with the consciousness of a master. Then you are a master. And then, when it is so, you cannot separate. Just as you mix a glass of water and a glass of milk together and say: "Oh, but I don't want any water-milk in it. Take the water out." You cannot take the water out anymore. Only one can take the water out. That is called the highest swan, the Paramahaṁsa. The real swan. Swan or pig? Thank you. Swan. Yes, thank you. That is always, these are three. I was not talking, then I have to think: Schwans or swan or pig. Swan, yes. The real Paramahaṃsa swan lives in the Gelash mountains and in Mansarovar. It is visible only to certain Bhaktas, not all. Fortunate are those who can see this Paramahaṃsa there, in the Manas-Sarovar lake. Mansarovar is one of the holiest lakes, where Parvati, Shiva and Ganesha bathed. It is the holy seat of Lord Shiva. And whoever has bathed in this lake has washed away many karmas. But hardly do they come down, they drive back into karma. That is it. Do not think that after beautiful baths and incense you will never get dirty again. To maintain that purity. Mana is the mind, the intellect. And Sarovar is a lake, an ocean, endless. So, touch in the Sarovar of your mind. If your mental body is not clean, then you can bathe in any body. You will not be clean. How is your mental life? How many beautiful thoughts are there and how many negative thoughts are there? The answer is known only to you yourself, your vṛttis. And therefore Patañjali said: "Yogaḥ citta-vṛtti-nirodhaḥ." O my dear, you should purify your Citta Vṛtti through yoga practice. Then, in this Chitta Vritti, your soul is the Paramahaṁsa, the swan, that will swim there. And the Paramahaṁsa, if you give milk and water together, within minutes, it drinks only milk and leaves the water. It can separate. So, once you have united, there is no separation. Then you are a master, then you have this enlightenment, then you have this divine light inside you. Inseparable, inseparable. The space within space is united. So, the consciousness, individual consciousness, united with cosmic consciousness, divine consciousness, and the door, the door is the master consciousness. If you still have doubt, anger, hatred, irritation? Firm is still a Guru-Vakya, Guru Śiva, you have not united. You are trying, and some are those who need not make an effort. It is already unity. And how do we understand that? Ah, there were very interesting things. You also know, but I do not know. And sometimes I see and think, oh my God, so it is. You are the knower, I am the ignorant. That is the difference. No, Santi? You are the knower. So, I am passing by, around and around and... Also an esoteric shop in the Meidahilfstraße, that is a wonderful path, what should one say, and there you find our dear, nice Sagar Purī. Therefore it is called Sagar, Sarovar, Mansarovar. And there were a few pieces of magnet, okay, unfortunately nothing there, otherwise I could demonstrate. And this magnet, you all know, when you bring it closer, then it comes together like that. It comes, how strong it is, how big. But one, turn both pieces around, then you need force, but still it does not come together. And so there are two qualities of students. One, you try and try, still it pulls in its own Hansrover way. And another, hardly is it near, it unites. Do you understand the examples or not? Like a magnet, one right side, when you come, it comes together. It doesn’t need any explanation; it doesn’t need anything. There is a tendency, there is a force, there is a clarity. That this hall again comes to this hall. And when you turn it in the opposite direction, you try, but it doesn’t come together. Why? Because that is in two opposite poles, because your thoughts, your energies are different, so fortunate are those who can unite. And so Mahāprabhujī says in his Bhajan, in these Bhajan, "Satguru Swāmījī, āj to yate hī sayab yānanda karo, caraṇ kamal pad aṅganīye dharo, Rāma caraṇ kamal pad aṅganīye dharo, Rāma caraṇ kamal pad aṅganīye dharo, Rāma caraṇ kamal pad aṅganīye dharo, Rāma caraṇ kamal pad aṅganīye dharo, Rāma caraṇ kamal pad aṅganīye." Dharo, Rāma caraṇ kamal pada aṅganiye dharo, Rāma caraṇ kamal pada aṅganiye dharo, Rāma caraṇ kamal pada aṅganiye dharo, Rāma caraṇ kamal pada aṅganiye dharo, Rāma caraṇ kamal pada aṅganiye dharo, Rāma caraṇ kamal pada aṅganiye dharo, Rāma caraṇ kamal pada aṅganiye dharo. One show white is done, this is ātmā, from the self. There, says Satguru Swāmījī, Aaj to Sahib ate Anand ga, aaj bidoyte, this is Leben, ganz Leben. Here, Bidyote, aaj Bidyote, today. Please, today rest here, and what about tomorrow? Go. No? It’s not. One day is this whole life, from birth till death; this is one life. Athei Ānanda Karo, my Lord, create here the blissfulness. Pite Sai, here and bless us with blissfulness. Charana Kamala Pada Aṅganīya Dharo, Aṅgan Bidāyetet Bhūmikā. Bhumikā, the steps from the first seat of the Bipuṣan steps. Please, please,... please. Rangamela, a colorful palace, I will set up a beautiful bed for you in the colorful palace. What does that mean? The colorful palace means that our chidākāśa, our heart, our consciousness, the indescribable color. Where in one Bhajan Mahāprabhujī said, the Naipa Raṅgan Rājā, Raṅgan Rūpa Anup, in this Bhajan Mahāprabhujī said, it is no color and no colorless, it is no form, it is no formless, it is indescribable. So, this Rang Mahal is your inner being. Surta in your consciousness, in your meditation. Many, many colors come, many sounds come. Rang Mahal message: Swamiji, a bed for you, Mr. Giri, there to rest. That means, forever remain in my consciousness. Dhanman Prana, Dhan Sarabharu. Everything that I have, my body, my mind, my thoughts and everything that I possess, everything I will give, only that your presence should be in my consciousness, in my Bhumika. So one understands, that is Ātmā. Ātmā to Ātmā. That does not mean to say from person to person, from body to body, but that is the inner relationship, the inner play, that Ātmā, Cetanā, Caitanya. Satguru Swāmījī Kesar. Kesar means saffron. Saffron has a very spiritual meaning. Saffron has the power to bind. And saffron regenerates the whole body, gives energy, life. Kesar, and because it is orange color, chandan, it is wood. The best wood in all of nature, what exists, is sandalwood. Beautiful, strong, and fragrant. In every respect, sandalwood is the best. So, Sandalwood paste, here on the forehead give or the hands rub. Take a wood, a sandalwood, there is a beautiful one, available everywhere to buy. And then a beautiful little stone, round. And then with a little water rub this sandalwood on it. It will become a paste. Take this whole sandalwood paste and rub it on your whole body. Rub it. It is only water and wood, nothing else. Everywhere. Let it dry a little. With a dry and then with a light cloth you can wipe off a little, perhaps, dust and sleep. Next day get up, shower. You will sleep so well. It is a healing effect, this therapy. And it is very little, it does not cost much. Try once. I do not have it here, otherwise we could do it today. So, the paste does not need to be a handful. Mix your water into it, and then rub this water on the whole body. Oh, you will sleep so well, and the whole day also your body will have a good, beautiful feeling and a good fragrance. Sandalwood is always used for holy things, for Pūjā. Kesar Chandan Kapur. The Kapur is, how does one say, camphor. Camphor has a very good effect on the lungs. Lung diseases can be awakened by camphor. And camphor has so much power that, if one is in a coma, it can awaken one. In Ayurveda there is a recipe. And so, you take the camphor, crush it, and then put it into a cotton cloth. We make a small bag or bundle. And if someone is in a coma, then bring it closer to the nose for a minute, just like that. If there is hope that the person comes out of the coma, then only camphor can bring this person out again. It is truth. That we also did in Jodhpur with Holī Gurujī, deep Samādhis, we had camphor, and then he immediately opened his eyes and so on. No, Santi, you have presence of that. So, camphor has this āratī: kesar, chandan, kapur, āratī. Āratī means holy light, camphor light, Candan is inside, Keser is inside for Tilak, Candan is also for Tilak. Āratī means this Pūjā, many of you know, many do not know it, and if they do not know, I cannot explain everything today. Nijanenasu Nirukumurti. In this moment, when you do the Arti, then, oh Lord, with my own eyes you will be able to see your divine form. Nijanenasu Nirukumurti Manaka Manorata Sufadakaro. Oh Lord, this is my only wish. Please fulfill my wish, what I have in my mind and in my thoughts. Śrī Pūjī, Śrī Pūjī Nārāyaṇe, Śrī Devpurīṣa, oh, my holy masters, Śrī Devpurījī, Parabrahma Puruṣottama Īśa, you are Parabrahma, you are Puruṣottama. Puruṣottama means uttam in Puruṣa. Puruṣa means the human, best among humans, incarnation. Parabrahma Puruṣottama Īśa, Īśvara, Īśvara, Śrī Svāmī Dīp Upar Dayāto Karo Mahāprabhujī Sakte, O my Master Devpurījī, Kans Tu Sumyāgyutik Sain, Please can you be merciful to me. Look how much Mahāprabhujī has devotion to Śrī Devpurījī and Gurujī, to Mahāprabhujī and Devpurījī, and we to Mahāprabhujī, Devpurījī, and Gurujī. This is very important to know.