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Part 1: The Ancient Principle of Yoga and the Human Journey Nārāyaṇa Bhagavān Kī Jai. Salutations to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent. In His Divine Presence, dear brothers and sisters, good evening and welcome to this talk. Indeed, it is always my great privilege to come to this rain coast. Thank you for watching. Purījī, Purījī... While life, what about the animals, cows, buffalo, horses, and so on? The problem with the water is this: we humans have created immense pollution. There will be water, maybe, but it will not be drinkable. Whoever drinks it will die. That situation is coming because people are using too much pesticide in the fields. Purījī, Purījī... Subjects and enjoyment always begin with yoga. Everything comes from yoga. What is yoga? If you remember, last year I also told something about this: the subject of hidden power in the human. What do we have, and how much do we know what we are having? Are we aware of our treasure, which is yoga? Sūrya Ākāśa, empty space, endless empty space, Ānanda, Ānanda Brahman. We do not know where is the beginning and where is the end. The Ākāśa, the endless space, is like a mother body. Within this śūnyakāśa, endless space, resides cosmic consciousness. Cosmic consciousness is within the cosmos, not outside. Like a child residing in the lap of the mother, or like the consciousness of the embryo residing in the body of the mother. So, the universe and consciousness both have perfect balance, and that balancing principle is yoga. So now you can guess how old yoga is. As old as space is existing. Yoga is not physical exercises only; it is breath, exercise, concentration, and meditation. These are the techniques to realize yoga. Yoga means balance. Where there is balance, there is harmony, and therefore you can say yoga means harmony. Harmony of body, mind, consciousness, and soul. Where there is harmony, there is unity, oneness, and therefore, literally, yoga means union. The union of the individual consciousness with the cosmic consciousness. So yoga is that principle between universe and consciousness. The fourth principle is called the willpower, what we call the divine will. Eko’haṁ bahusyāmi. I am one, and I will multiply myself. So that cosmic consciousness is multiplying or manifesting as individual. And that willpower, that śūpūraṇa śakti begins there, power, the energy. And the first movement in that cosmic consciousness is the resonance, the sound. Yogīs say that it was oṁ. That Om is that resonance which is spreading slowly, slowly throughout the whole universe, the endless universe. In the Vedas it says, "Na Darupa Parabrahma," the form of the supreme is resonance, the sound. And through that sound was created first the fire element, after that the air element, then the water element, and finally the earth element. Anant Brahmāṇḍa, Sahastra Sūryas, endless universe and thousands of sun systems, countless stars, planets, and so on—all have been created by that one consciousness, and that is the cosmic consciousness. We are coming to our planet, this planet where the creatures, the soul, the individual soul, have the possibilities to develop. The separation from the cosmic consciousness into the individual consciousness takes place through that taraṅga, waves, the waves of the resonance. The creator has created on this planet 8.4 million different creatures. They have three categories: Jalchar, Thalchar, and Nabchar. Creatures which exist or live in the water, creatures which live on the earth and which live in the space, all together make 8.4 million. Out of them, one is the human. Of course, if you don’t believe, begin to count and let me know next year. That’s it. One is the human. Now, these 8.4 million make one cycle, a circle. Chaurāsī Kā Cakra, a cycle of 84, 8.4 millions, Chaurāsī Lakh. Consciousness is constantly traveling, moving, circulating, and developing from the stones to the human consciousness, and from human consciousness to the God consciousness. There is a constant circulation, a cosmic circulation. Everything is moving in the universe, everything. And similarly, the individual, whether in physical form or in astral form, is constantly moving. The individual soul floats on the waves of time through the entire universe, through darkness and light, experiencing happiness and unhappiness, pleasure and displeasure. The aim of the circulation is one: to unite or come back to the origin. Though it is in the origin, still, through ignorance or through quality, we are separated. Example, in this hall where we are sitting, it’s about 100 to 200 square meters. One day, this hall, in the past, it was only one field, the coast. There was nothing. Someone came, occupied the land, then gave it to the farmers, and it was sold in pieces. And now here we are sitting, this space is just 200 to 300 square meters. What is the difference between this space here, where we are sitting, and the space in the corridor, the office room, the kitchen, the bathroom, and so on? The space which you see on the beach, the endless space, the horizon, there is no difference. The difference is only the walls. Those walls have created duality. Separation is due to these walls, and what is created is not permanent. Everything one day will be destroyed. And when we remove this wall, space becomes one with the space. Similarly, the difference between the cosmic self and our self is those walls of the qualities. And there are tendencies in the human body to break through the walls or remove those walls. Therefore, there is a constant circulation and development we call rebirth and death. Reincarnation. In spiritual language, it is reincarnation. Normal language is rebirth. You are also incarnated. Every creature is an incarnation which is born. Now, in the modern language, we have a beautiful word, what you call a recycling system. Do you believe in recycling or not? Yes or no? Yes. If you believe in a recycling system or process, then where is the problem in believing in reincarnation? Like this immaterial world, this recycling process is there. Similarly, in the astral world, there is also a recycling system. Believe or not believe, it doesn’t change the reality. No philosophy, no religion, no mentality, no culture, no tradition, no nation can change the reality. Reality is reality. If you don’t believe, one day you will face the reality. That’s all. That is permanent, which will never change. The reality is that which never changes, and unreality is that which is changing. Out of 8.4 million different creatures constantly changing forward, backward, in every direction, when we take the wheel, one part is up and one part is down, but as soon as the wheel begins to roll, the upper part will be down. That is circulation: coming, going, coming, going. From this, the human, the soul, is the soul. Only the quality is different, and quality comes through actions, karma. Now, humans have got the most powerful tool to work, and that is called intellect or buddhi. The intellect of the human can be educated endlessly. How do we want education? Through education, humans are civilized. And human intellect can also be manipulated in different directions. One can become fanatic, one becomes what you call a terrorist. When you talk to a terrorist, they will say, "Yes, who is the terrorist? We are a small group working against the big terrorists." There are different types of thieves. What is a thief? How does one become a thief? Why did he become a thief? That his intellect has got such kind of education and feelings. Similarly, human intellect can be trained for the higher purpose of life in a spiritual way, in a free way. And so, the human body, which has five elements: ether, fire, air, water, and earth. It is not only one body; we have five different bodies. Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Kośa means the layers, the quarters. The first body is the body of nourishment, which we feel and are aware of. Second is Prāṇamaya Kośa, the energy body. Manomaya Kośa is the mental body, Vijñānamaya Kośa is the intellect body, and Ānandamaya Kośa is the causal body, the cause of all desires and karmas. Ānanda has two levels: one is called joy, and one is called happiness. The sensual joy, to enjoy something, to achieve something, to get something, that is called joy. And I used to say, the joy of the joy is less joy than the sorrow of that joy. Today’s joy, for a while, a few years, then will be sorrow. Why? Because it is changing. The material things are changing. It’s changing. It doesn’t matter what it is. If you have joy with your house, one day they will put you in the old home. That’s it. Yes, beautiful house on the beach, seaside view, ocean view. Oh, big garden, big garage. I had two, three cars. Oh, big room with a fire chimney. One side is ocean, one side is fire. All elements are active. Garden, flowers, my friends, my beautiful bathroom I designed specially. Everything is in memory, but you are sitting disabled in the old home. You see? So, the joy of the joy is little compared to the sorrows of the joy. Everything is changeable; therefore, no attachment. Take it as a sādhanā. Just take it as a utility. That’s all. We have great joy with our parents, but unfortunately, one day they will pass away. Then we will be very unhappy again. So everything is changing constantly, changing. And second is called happiness, bliss. That bliss, which is param ānand, is unchangeable, everlasting happiness. And that happiness is only appearing. Mahātmā Gāndhī said, "Renounce and enjoy." It’s not easy to renounce. Before we begin to renounce, fear is there, doubts are there, jealousy is there. It’s not easy to renounce. These are the weaknesses of human qualities. Therefore, ānandamaya kośa, the causal body, the body of desires, you can say. Now, something more: we come to the human life. Not only these five bodies, but within the five bodies there are different functions. And the main points are this body, mind, consciousness, emotion, memory, and intellect. All should be in harmony, balance, and unity. Therefore, yoga in daily life, I have written in this book, yoga for harmony of body, mind, and soul. If there is an imbalance between body and mind, then in India people used to say, "The screws are loose, and you have to tighten the screws again." So practicing those exercises at the first level brings balance. And when we have a balanced life, we are very happy. In Āyurveda, the first mantra said, "Pahala Śukra Nirogī Kāyā." The first happiness, first joy, is a healthy body. And one of the Austrian, not Australian, Austrian scientists said, "Health is not everything, but everything is nothing without health." Do you want to be happy? Do you want to enjoy your life? Though the joy is not permanent, do you still want to enjoy your life? Then concentrate on your good health. You may have a lot of money and everything, but your health is not good, and the doctor doesn’t allow you to eat certain things, this and that, lying in the hospital. What a life! So we shall awaken the healthy consciousness to lead a healthy life. And the first step towards our health is healthy nourishment. Sāttvic, vegetarian, balanced, healthy nourishment. That time when they wrote about Āyurveda, there was no question of organic or inorganic food. Unfortunately, for the last 70 or 80 years, we have created this poison, these pesticides, because humans are very greedy. They want to have more and more and more. They suck everything from the Mother Earth out. And now, the Earth is ill, like that kind of cancer, which is very difficult to cure. So again, I must remind you, Gandhijī, Mahātmā Gandhi said, "In this world, Mother Earth has enough for everyone’s need, but not enough for everyone’s greed." So humans became greedy to have more and more, and that’s why we are suffering a lot of earthquakes, a lot of floods, a lot of diseases, and these are all things. Well, we come to the human body. Again, we are still talking about the human being, yoga. Well, you see here the most beautiful calendar of chakras. So, can I come to the human body? Thank you very much. Thank you. Well, this picture is nothing special in it. It just can be your body, and your body is, of course, very special. This entire body, which is covered with skin, thanks to God that He has covered everything nicely. But what is within? It’s not only the skin, flesh, bones, and blood. But there is something more. Now, in this body, there are 72,000 nāḍīs. Please, the nāḍīs. 72,000 nāḍīs. Nāḍīs means, literally, we are translating saying only as nerves, but there is no translation, no words for the nāḍī from Sanskrit. In reality, nāḍīs are not the nerves, but there is no translation to express the nāḍīs, because for nerves we have a different word, for arteries we have a different word, and so on. Out of 72,000 nāḍīs, some nāḍīs are shown here. You can read, if you have good glasses, the name of different nāḍīs written in Sanskrit language again. These 72,000 nāḍīs are the 72,000 channels through which this physical being is constantly receiving cosmic energy, prāṇa. Prāṇa is not oxygen, the oxygen which we inhale and exhale through our nostrils, but the cosmic energy which is streaming throughout the whole body. The soul is a cosmic child, and the cosmic mother is constantly nourishing and feeding that soul, which is very divine. Every soul is holy. Every creature is holy. It is a holy creation, every creature. Life that represents God itself. Qualities are different. Life, what is within, that is a reality. Ornaments, different ornaments, but reality is one: the metal, the gold. Nāḍīs are the channels which spread the energy throughout the whole body, and they are on the surface of the nerve, not directly inside, but they are like the aura of the body. In this way, this Nāḍī is covering our nerve systems. So, there are 72,000 chakras in our body. Out of the 72,000 nāḍīs, three nāḍīs which are very useful or very important are called Iḍā, Piṅgalā, and Suṣumṇā. Iḍā Nāḍī is connected with our left nostril, Piṅgalā is connected with the right nostril, and the Suṣumṇā is connected with the central nerve system. These three nāḍīs, their beginning is what we call the small of the brain behind the head, directly reflecting to the eyebrow center where the third eye is. That’s why you will see many Indians, including myself, have a nice spot on the forehead to keep the center, that third eye, the Ājñā Cakra, active. There is energy, constantly energy flowing. This subtle nerve connected with the left nostril is the moon principle, and the right one is the sun. The moon means constantly changing. The half moon becomes the full moon, and the full moon again becomes the dark moon. The Moon means emotion. The Moon is a water element, and the Moon awakens the emotion. All these waves on the ocean are influenced by the moon, and the moon is a principle of our mind, and the mind is constantly changing. Every minute you have different thoughts, different opinions. The moon never rises equally. Similarly, our mind is never the same every day. We are changing and connected to emotions. Emotion means in motion. That motion sometimes is so strong that we cannot master it. Emotions have different qualities or different forms. Anger, hate, jealousy, complexes, fear, restlessness, all these are the different forms of the emotion, and all are connected to the mind. Now, what is the mind? We always speak about the mind, but what is actually the mind? Should we control the mind, or should we live mind-free? So, a little something about the mind. Well, when I speak about the mind, then I have to come again to the previous picture, please. Thank you. This body has ten senses: five senses of knowledge and five senses of action, through which we can do something and through which we can receive something. All kinds of knowledge, information, what you have learned in your life from birth till now, there were only four senses through which you learned. No sixth one. These are the four points, or the keys, to put the information in your computer of the brain. And these five senses of knowledge: the eyes, the nose, the ears, the mouth for tasting, and the skin for touch. All kinds of knowledge that we receive through our eyes, the colors and objects in different forms. You want to see again and again. You want to see the videos. You want to see the film. You want to see the nice view. And through sound, we have received all knowledge through the sound. And through the smell. If I bring now a nice pineapple, a very nice life, but I don’t show you, it’s lying here beside me. You will say, "That’s a very nice fruit; the pineapple smells." How do you know this? It is hidden here; you have not seen that. But your nose tells you it is a pineapple. And why? Because you know, you have seen it, you have smelled it. If it is the first time, then you wouldn’t be able to tell it is a pineapple. But some fruit, but you don’t know what it is. Because that picture is not inside. Your screen, consciousness screen, intellect is changing many, many varieties, Śrī Śrī... Information your five senses receive is immediately given to the intellect, and the intellect transfers that information to the subconscious. We have three levels of the consciousness it presents: unconscious, subconscious, and conscious. Nidrā, svapna, and jāgrat. Deep sleep is without dream, though no sleep is without dream, but you are not aware about those dreams. So, deep sleep. Then, second is the dream, and third is awaken. Awaken is conscious, dream is subconscious, and deep sleep is unconscious. All information that is given by the five senses is received by the consciousness like a video film, constantly recording, and what is already recorded is gone and stored somewhere, rolled back. Part 2: The Nature of Mind, Destiny, and the Subtle Body All information goes to the subconscious. The subconscious is a storeroom of your past experiences. That level of the subconscious begins from the first minute of life in the mother’s body. Your subconscious begins to influence or be active already in your life as an embryo. Whatever happened—which situation, mother, father, and so on—all is recorded in the subconscious till now. Now, that information which is transferred to the mother’s body is transferred to the subconscious. It has no forms anymore, but what we experience is called impressions, saṃskāra. And when it goes down into the subconscious, it becomes a vāsanā—desires, good or bad. These vāsanās have to come again up from the subconscious to the conscious. The conscious is connected with the intellect, and the principle of the intellect is to give judgment: what is what. It is a flower, microphone, book, water glass; the intellect gives judgment. The information which is taken from the five senses and from the consciousness, which brings it down to the subconscious—that tendency. And the information as a desire, vāsanās, from subconscious to the conscious—that tendency, that function is called mind. Clear? So now we know what the mind is. The mind is that function between the subconscious and the conscious, constantly bringing information to the intellect. When the mind has brought its message to the intellect, the mind has no more responsibility. The mind goes away. Now, it’s your problem of your intellect if you want to do it or not. Often, desires come with the mind, and you want to do it. Then, when the mind has no responsibilities and consciousness cannot control, the accident happens. Now, many people who practice yoga, meditation, or some different techniques say we must control the mind. You cannot control the mind, and you should not control the mind. The mind is like the flow of a river. You cannot block the river. If you block the river, then it will become a big flood. But we can direct the river, give a direction to the river, and that river will accept it. Similarly, we should not stop the mind or control the mind, but give a direction to our mind toward a particular aim, a particular achievement. Concentrate and direct your mental power toward the target. That is acceptable, and your mind will accept it. So now we know what the mind is. The mind is mighty because it brings in and out these forces, but mightier than the mind is the intellect. And if intellect becomes selfish due to your weakness, due to our greediness, then intellect becomes very weak, which is what we call human weakness. Then we make a mistake, and sometimes certain mistakes are not reparable. We will be sorry lifelong. The third principle, the cream of your intellect, the cream of the intellect, that is called Viveka. And Viveka is that which decides properly, discriminating. Discriminating, not in a negative way, but it tells you the exact information, shows you the fruits of your actions, and then you should decide, yes, now, if you want it or not. Unconsciousness is the level where our destiny is dormant, or where our destiny is existing. We know what destiny is: good destiny, bad destiny. Or good luck, bad luck. Do you believe in good luck and bad luck, or not? Something you must believe. Where is good luck existing for you? Every human and every individual, every creature has their own phenomenon, and everything is in that phenomenon. This individual soul is carrying throughout the whole universe like a rucksack, a backpack, carrying everything on your back. So all your destinies, good and bad, are traveling with you throughout the whole universe. Destiny is the product, or the fruits, of our karma, our deeds. Karma is in your hands, but destiny is not in your hands. I have this in my hand as a stone. It’s in my hand. I can decide to keep it or throw it. Now, when I throw this and it’s gone out of my hand, I cannot run behind to catch it. It will hit that target; it doesn’t matter what is there. So the decision is in your hands to act, but when you have already acted, now what fruits will come, what result will come, that’s not in your hands. So every action has a reaction, and every reaction has an action. Every action has a reaction. Reaction, action, reaction, action, reaction, action. Now we don’t know if we are here in this world as a reaction or an action. Our destiny is leading us. You are like a boat in the ocean, and these waves of destiny, or the wind of destiny, will take you here and there. That’s it. Destiny is dormant at our unconscious level. That destiny, that power which is on the unconscious level, that is the most powerful thing. That is a hidden power in humans. Because that destiny will influence our other tendencies. So, unconscious, subconscious, and conscious. The seat of the unconscious is here, the Mūlādhāra Cakra. The seat of the subconscious is here, the Svādhiṣṭhāna Cakra. And the seat of the consciousness is here in the Sahasrāra Cakra. And the seat of the intellect is here in the seat of the Ājñā Cakra. And the seat of the emotion is here in the Anāhata Cakra. And the seat of the energies, powers, and talents is in our Maṇipūra Cakra, and everything is completed here through the Viśuddhi Cakra. That’s it. We will come to this point. So the moon. The moon is a most powerful principle that moves our entire being. We are emotional. As long as our emotions are gentle, it’s okay. But when the emotion takes strong power, dominating, then it’s a problem. Anger, disappointment, and jealousy. When these three come together, you should stay to one side. At that time, do not express your opinion, even to your wife or your husband. Wait till the waves come down. So, Mahāprabhujī, my grandmaster said, "Do not dive to search for pearls when the waves are too high." That’s it. Again, the nāḍīs. Now, this right nostril and right nāḍī is connected from here. This is called the sun principle. Our intellect, our creativity, our temperament, and the clarity, the sun. That is consciousness. That consciousness you can filter in any color you like. You know color therapy? I will tell you a nice story about color therapy. It’s not only a fairy tale, but a real story. About 70 years ago, one Mahārājā of India brought an Australian cow, which gives 30 to 40 liters of milk. That was the first cow which came to India, this cow, the Australian cows. And people were going to see what kind of cow is giving 40 liters of milk. And the cow was grazing in the field, free. And after some time, she gave up eating. She didn’t eat. And she became weaker, thinner and thinner, and the milk’s quality and quantity decreased. So the Mahārāja called some veterinary doctor, a psychologist who knows about animals. And he came and gave some injections and some tablets and something, this and that, but he didn’t help. Many people came, and he was very unhappy. So nearby was living a Swami, a yogī, just in a small hut. He never saw Australia; he never saw anything. And he also came to see the cow. The people were always going to see that cow. And they said, "But the cow is beautiful and very nice, but it pities, it doesn’t eat anything." So he told from where this cow is coming. So they said, "Very far, Australia," and it’s brought with a stimber. I said, "How is it there?" He said, "Oh, that’s beautiful, and the rain coast, there’s a lot of grass, high green grass, everything." He said, "Ah, green grass throughout the whole year?" I said, yes, they have nice grass throughout the whole year. He said, "No, it’s very clear that she’s not happy here, and she doesn’t eat." I said, "What do you mean? There’s a lot of grass here." He said, but not like that, what you described. I have one idea, if you want to do it, and I’m sure that she will eat. He said, "What? Put green glasses on her eyes." And they liked the idea. And they brought dark green glasses and put them, they broke them in the rubbers, you know, and put them on her eyes. And she opened her ears and began to eat and eat and eat. That was the color therapy. So color does have a good effect on the psyche of animals as well as humans. So you can color your consciousness as you like. We say, "Jai sī dṛṣṭi, vaisī sṛṣṭi." How you look, how you see, like that you will see the world. The world is created out of the mind. Your world, whether you are happy or unhappy, everything is created out of your mind function, your senses. So do not control the mind, but control the senses. Limit your desires, limit your needs, and then your mind will be peaceful. Otherwise, it will be so many thoughts that we have got now in this modern time, in modern civilization, one word called stress. What is stress? Stress is when the mind has to go at too high a speed, on both the subconscious and conscious levels. The subconscious and conscious, and the conscious level intellect cannot digest everything; it has no time peacefully to give some proper result. And that’s why one is suffering, because the human has become a workaholic now, more or less, including myself. When I see my journey, my talk every day, then I said, "Ma, actually I didn’t become a Swami for such a big activity." I thought I would sit somewhere under a tree, meditate, and wait until an apple or a pear fell down. So our way of life is changed. Therefore, we need something to maintain our stress level. And that’s why meditation is very good. Yoga Nidra, relaxation, āsanas, prāṇāyāmas. And if you really want to practice, then you should have two hours per day. If you think ten minutes of āsanas, five minutes of prāṇāyāma, and three minutes of relaxation is doing yoga, I do yoga. That’s actually not so much. Okay, one day, okay, two days, okay. But if you really wish to get benefit out of yogic exercises, then you should take two hours’ time in the morning, before breakfast. What is done is done. Then, the whole day you will feel happy, relaxed. Never say that you have no time. Never say this. You have a lot of time. You see, an alcoholic person, no matter how busy he or she is, will find time to drink alcohol. Where was the time? Time is there. You have to become conscious about your time. Consciousness. These three nāḍīs, Iḍā, Piṅgalā, and Suṣumṇā, they begin from the center of the eyebrows. So, with the help of their acupuncture, they try to activate that center, and energy flows very freely. Similarly, the dormant centers in the body, the other cakras, can be activated through concentration, through prāṇāyāma, meditation, mantras, kriyās, and many, many different practices which you have in your book. Now, luckily, we got printed one nice book called Yoga: The Hidden Power in Humans, Chakras and Kuṇḍalinī. And so, out of 72,000 nāḍīs, these three nāḍīs, the suṣumnā goes straight, and suṣumnā is that which is balancing all energy, power, and awakening. If Suṣumnā is not under control or not purified, then energy goes through these nāḍīs. The Iḍā, which begins on the left, goes from the left immediately to the right. And Piṅgalā, which begins from the right, turns and goes to the left. And so both nāḍīs, first time they meet from the beginning when they come down to the Viśuddhi Cakra. Viśuddhi. Vish means poison, Siddha means purification. What kind of poison? That kind of poison which you swallow down, different circumstances of your life. Different situations of your life are blocked here in your Viśuddhi Cakra. The astral body goes out in the dream from this point, from here. Again, the Piṅgalā goes to the right, and Suṣumnā and Iḍā come to the left and meet in the Anāhata Cakra. Anāhata, without border, the emotion, Bhakti, and the seat—it says the seat of the soul is here. Again, the Piṅgalā goes to the left and Iḍā goes to the right, and like this they are turning and finally they meet together here again in the Mūlādhāra Cakra. That’s why it’s called snake power. The serpentine time, how it moves like this. The snake is moving like that, but there is no snake in the body. When awakening takes place, you will not experience something like a snake moving in your body. My God, that would be terrible, when something from down begins to go up like that. I can’t do this to you. I have to come next year again. And if I want to come again to your beautiful Sunshine Coast, then I have to be nice to you. Anyhow, that’s why it’s called serpent power, kuṇḍalinī. Kuṇḍalinī power, the dormant energy here in this cakra, and destiny awakes here, and emotion sitting here and here. Both cakras, every cakra, is very useful, very important. So now, when these cakras are functioning properly, when they are awakened, then your feeling and your energy are different in the body. So now here he is showing that all cakras are located near the spinal column. And when they are functioning properly, every cakra is turning in this way, clockwise. When you see from the back side of your body, clockwise. When you see from the front side, it is also going clockwise. It is not this direction and that direction. Energy is always moving clockwise. Every cakra is connected to some organs of the body, and the most powerful cakra is here; it’s called the Maṇipūra cakra. The awakening of the kuṇḍalinī, the purifying of the consciousness, and entering into the superconscious state, the superconscious level, is very important in our prāṇāyāma technique. How the prāṇa and aprāṇa come to here and turn back, prāṇa and aprāṇa both, they come and enter here in the maṇipūra cakra. Prāṇa comes from the nostrils; what you inhale with the breath goes down, circulates in the Maṇipūra Cakra, and enters into the Maṇipūra. Prāṇa and Aparṇā, both Śaktis, both forces, then it comes up to the realization or the super consciousness. At that time, it is very important that our third eye, the Ājñā Cakra, the intellect, the clear vision—Ājñā means the commanding—that cakra is constantly observing your development, observing your activities, commanding all your activities. But if this cakra fails, meaning it is very weak for all our desires, it doesn’t matter which desires they are, for the eyes or the nose or the mouth or the ears or the touch of the skin, then the complication begins in life. So these are the Cakras, and after, I will come to the Kuṇḍalinī. Now I give you ten minutes to rest. So after 10 minutes, please come again and we will continue. But before you go, we will have a 6-minute video for your relaxation, and then have fresh air and come back. Can you have this video, Yamuna? Let us chant Oṁ all together three times. Put off your shoes, make yourself comfortable, place your hands on the thighs, try to sit straight but relaxed, close your eyes, and relax your whole body. Body, relax your shoulders, relax your elbows, relax your stomach muscles, relax your neck muscles, relax the back muscles, relax the back muscles, relax. Take and relax your face muscles. No tensions at all, either physically or mentally. Feel the earth with your foot soles. You are touching the ground or the floor, and feel how the energy is flowing into your body. The whole day you have been working physically and mentally, but now it is time to relax and time for your inner self. Withdraw yourself from the external world and come into this hall where you are sitting. Be aware of your being here, physically and mentally. You have no duty here. Just relax. Now, slowly deep inhale and slowly long exhale. Deep inhale and exhale. Deep inhale and exhale. We will chant Oṁ three times all together. And while chanting, oh, concentrate, that sound is manifesting from the Maṇipūra Cakra, from the navel, comes immediately to the Sahasrāra Cakra, the top of the head, then distributes in two directions. One stream of the sound goes into this space, and the second, which comes first to the vocal cords, transmits into the heart. With the heartbeat, the vibration, the resonance of the Oṁ is distributed throughout the whole body. This is a kriyā. If you can’t remember this, then just concentrate on the sound and extrovert yourself. Deep inhale. Deep inhale. Śānti, śānti, chant after me, mantra: Nāhaṁ Karatā Prabhudīp Karatā Mahāprabhudīp. Become aware of your being here, the whole situation, the atmosphere in this hall, and the outer world. Slowly move your fingers, close your palms and open your fists, move your hands, rotate your wrist joints, and move your elbows and shoulders. We are coming. What is the Kuṇḍalinī and the seat of the Mūlādhāra Cakra, please? This first center, and tomorrow, not all, but literally, I will try to explain all these methodological symbols: what we have in our Mūlādhāra Cakra, the lotus, the color, Śiva Liṅga, the triangle, the Kuṇḍalinī, the Śiva Liṅga. Elephant, the mantra, and the divinities in the cakra, and meditation. So we have a lot of work tomorrow evening. So I was thinking the ashram will be too little, and if you can get this center, but we don’t know, we have to ask. Therefore, it will be in the yoga center. We will try to space ourselves inside if you all come. I don’t know if you have time. If you come, I will be happy to see you. If you can’t come, then I wish you all the best. God bless you with good health, a harmonious, happy, and long life, and spiritual development. Hari Om.