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of Ownership. But within a house there should be a greater truth, a spiritual aspiration which transforms a house into a home. Ask yourself: Is there love? Is there understanding? Is there trust, unity, care, affection, selflessness and support? Is there integration among those who live there, who call themselves my husband, my wife, my children, my parents? This is the sense of home which is the greater truth within the external truth of house ownership. As I told you, truth is evidence, that is the external truth, but the inner truth is spiritual aspiration. Inner truth is an infinite process of spiritual search. So in that way, I want you to understand yoga.
I was saying, Yogah aachaarasukaushalam. Aachaara means 'conduct and ethics', the soul of religion. Yesterday we had a lot of rain which raised consciousness and united you. Instead of creating pandemonium it created a unifying energy through the medium of chanting. Fine, but what has been done with that energy? The practical purpose was to keep the mind concentrated and it was useful until the rain stopped. But afterwards what was done with that concentrated energy? What was done with that collective energy? In what creative way was it used? These are the questions.
As I told you, India has been a great tapobhumi but that has to be rediscovered. We are a very irrational nation, please excuse me for saying so. I know only the people of a few Latin American countries, and also the French who are nearly as irrational as the Indians. Indians have an infinite capacity for wishful thinking. For example, take the word faith or belief. We think we believe in God. Nobody believes in anything in which it is not convenient to believe. Through group identity you behave like sheep, with a superficial sense of group cooperation. The basic fact is conformity, the herd or sheep mentality. That can never give you inner security. It is some sort of social identity. Conformity is not necessarily belief. At best, you can say belief is a hope, because nobody believes in anything in which it is not convenient to believe.
But I want to define belief. Belief is not necessarily a commitment. You can debate about the semantics. I would rather say faith is commitment. For example, if Swami Sivanandaji, in whom I have great trust, or Paramahamsa Satyananda, for whom I have great love and who is deeply close to my heart, were to say to me that Dr. Wasir is a good man, then because
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