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Part 1: The Wisdom of the Vedas and the Nature of Time We will chant three mantras. The first mantra is the Dakṣiṇāmūrti śloka, the traditional verse offered to a great Gurujī like Swāmījī. After chanting it, I will explain its meaning. The second is the Mantra Puṣpa Mantra from the Taittirīya Yajur Veda. "Mantra Puṣpa" means a garland of mantras. It is a powerful mantra describing how all major elements—fire, wind, rain, stars, and time itself—derive their sustenance from the fundamental element, water. It also speaks to the essence of Guru Bhakti. We will conclude with the Niṣānti Vāta from the Vṛndāvanīkā Upaniṣad: "Asato mā sad gamaya," which we all know. We begin with a prayer to Gaṇeśa: Oṃ Śuklāṃ Bhadradhāṃ Viṣṇuṃ Sativaṃ Caturbhujam Prasannavadanaṃ Dhyāyet Sarva-Vighnopaśāntaye Oṃ Gaṃ Gaṇapataye Namaḥ Namaḥ Prāṇabhartre Śuddha-Buddhaye Kāmoṟtaye Śrīmad-Āyaḥ Praśāntaye Akṣiṇa Mūrtaye Namaḥ Prārabha Śuddha Jñānaika Mūrtaye Vimalāya Praśāntāya Akṣiṇa Mūrtaye Namaḥ "Vimalāya" means one who is absolutely clean, without a spot of uncleanness. "Praśāntāya": "Śānti" is peace; "Praśānta" is expanding—one who expands peace everywhere. "Dakṣiṇāmūrteye": "Dakṣiṇa" means right or south; "mūrteye" means image. The great Śiva is represented as Dakṣiṇāmūrti, and we worship Swāmījī as Dakṣiṇāmūrti himself. Tradition holds that the original guru, Prajāpati, is represented as Dakṣiṇāmūrti in the form of Śiva. Next, we offer the Mantra Puṣpa: Devaīśvara Devaīśvara Puṣpambheda Puṣpavan Prajāvan Paśuvan Bhavati Pāṇḍra Bhavan Puṣpavan Prajāvan Paśuvan Bhavati Pambheda Yabhām Āyatanam Veda Yadaram Nasya Āyatanam Vasarve Salutations to the Cosmic Light, our humble adoration to Satgurū Dev. Good morning, dear sisters and brothers, in this hall and in other parts of the world. Today is a very beautiful day. The sun rises with golden divine rays, blessing and covering the entire planet, removing the darkness of ignorance and suffering. Welcome, you all. You have just heard the beautiful chanting of mantras from the Vedas. The Vedas were spoken and given during the Satya Yuga. You can imagine how old they are. The time in the universe, or cosmic time, is calculated in Vedic astrology. The rest of what we call time is man-made. For the last three decades, unfortunately, we have manipulated time with daylight saving. I don't think we save light. In offices, big buildings, companies, and factories, lights are consumed constantly; you can see lights burning all night. So, where is the daylight saving? Nature gives us light according to sunrise and sunset. When we manipulate it, it creates something like a jet lag. Many humans, even at home, experience jet lag. The problem is getting up; going to sleep is perhaps not a problem, as modern life has become night life. Animals suffer, especially cattle and cows, as they need to be milked at the right time. Being half an hour or twenty minutes late causes them suffering. It is like being in a hurry to go to the toilet and finding no possibility. You know the tension and pressure. All milk dairies—cows, buffaloes, goats, sheep—suffer. Farms, pig farms, chicken farms, and others are used to feeding and drinking at certain times; they also suffer and become depressed or nervous. Wildlife, birds, and even insects are disturbed by this manipulation of time. Certain plants need water and care at the right time. In short, manipulating even one hour disturbs the entire biorhythm of the planet, creating great psychic tension. Therefore, for the benefit of the entire planet, it would be good not to manipulate time. We speak of ages, or yugas, counted according to cosmic principles, called Sanātana Dharma—the eternal law of the universe, applicable not only to our solar system but to thousands of solar systems. It is fascinating to learn about these times: yugas, kalpas, manvantaras, and so on. One human year is one day of the Devas, and one year of the Devas is one day of Brahmā. You can imagine how vast this is. Those interested can obtain a complete chart from Yamunā Āśram or the Yoga and Daily Life Center. Yugas are divided into four parts. First is Satya Yuga, the golden age of truth. Then come Dvāpara Yuga, Tretā Yuga, and now we are in Kali Yuga. Satya Yuga is golden, Dvāpara is silver, Tretā is copper, and Kali Yuga is iron—the most terrible time of suffering. Everything goes against nature and the self: humans against humans, animals against animals. The most terrible situations imaginable occur in Kali Yuga. We are still in the middle of Kali Yuga. Some saints say Kali Yuga is over; it may be, but we must count exactly. When a hurricane passes, the destruction it caused takes a long time to repair. So, Kali Yuga is very terrible. In Satya Yuga, three principles manifest, which we call Śiva. Śiva means consciousness, liberation, beauty, and truth: Satyam Śivam Sundaram. Śiva is the liberator from the divine cosmic resonance, the holy mantra Oṁ. Everything emerges from that divine resonance. From this universal consciousness appears light, called Śiva-jyoti. From Śiva-jyoti manifest Śiva, Viṣṇu, and Brahmā. Here, Brahmā becomes the creator. Though Śiva is the creator who manifested himself, Viṣṇu is the sustainer who protects us; Viṣṇu is the agni-tattva, the fire element. Brahmā is the creator, the holy father. Brahmā created the first Manu—the first human. Dakṣa came, and then many ṛṣis appeared. When Brahmā manifested, he did so with the four Vedas in his hands. These four Vedas contain the knowledge of the entire universe; nothing is left out. It is said: "Yathā brahmāṇḍe," meaning what is in the universe is in the human body. Through sādhanā—practice, positive qualities, meditation, and prayer—humans can achieve the highest level of consciousness. The Vedas were given by Brahmā and taught from master to disciple. This is called a living lineage, a sanātana system: the principle of guru and śiṣya, master and student. You have a guru for everything: as a plumber, you learn plumbing; you have a driving teacher. Especially in modern civilization, technology, and education, you need a diploma stamp, a rubber stamp with value and acknowledgment, like on an Australian passport. You could make a toy passport with your own stamp, but it has no validity. Similarly, you must learn knowledge from a master; this is the guru-disciple paramparā. Knowledge is always transmitted verbally from master to disciple. Then, at the beginning of Kali Yuga and the end of Tretā Yuga, it was found that humans were deteriorating day by day, yuga by yuga. Our discipline wanes. We waste mental strength and energy on nothingness. We create sorrows and stress; our memory has become zero. How many here know fifty telephone numbers by heart? No answer is a clear answer. How about twenty-five? I will not ask further. Do you know twenty-five folk songs or any songs in your own language by heart? We are very expert in music, but we always have to change the pace. Very few can play all the notes by heart on instruments like the sitar or tabla, which have no written notes. The tabla has its beautiful, balanced melody—the ragas. In Kali Yuga, our memory slowly faded to zero. The main reason is dependence: we began to write everything. Handwriting was the first attack on our memory; we did not respect or trust our memory. "Better to write it in black and white," we said. Our memory was brilliant white, but we put black ink on it. Still, it was good. Then came the tape recorder. "Can I record it?" Many of us have many recordings at home that we never listen to again. Your memory is stored on tape, but that was not enough. We got CDs and DVDs, and now just a little stick can record all the Vedas. The result? We lost our memory capacity. Someone tells you a phone number: "5-20-86, 5-20..." and you say, "Can you repeat that, please?" Where is our memory? We waste it, losing energy on nothingness—too much vikṣepa. As Patañjali said yesterday: "chitta-vṛtti-nirodhaḥ." We have so many unnecessary thoughts and feelings. Sometimes people waste time writing terrible letters or planning how to bankrupt a company. If you prayed to God and repeated mantras for that same time, your brain and inner self would be enlightened. Do not say you have no time for meditation or prayer; we have lost interest. Slowly, it begins to disappear. This is called śruti and smṛti. Śruti means listening; smṛti means memory. Śrota is a listener; śrotriya is a speaker. The words come: a Satguru is known as Brahmaniṣṭha, Śrotriya. "Brahmaniṣṭha" means knower of Brahman: "Brahma-satya, Jagat-mithyā." We all say this but have not realized it. We know theoretically that Brahman is nirākāra, without form, and we say we want to become one with Brahman. But suppose that nirākāra Brahman reaches down and says, "My child, come now to me, I will take you." You might say, "No, no... I didn’t mean this. I don’t want to be Brahman. Please let me be in my flat or house peacefully." Ask yourself: would you truly like God-realization? "Lord, I surrender everything. I am yours." Then God, whom you believe in, comes and knocks. "Who is there?" "I am here, my darling. Every day you pray to see me. Come, let’s go." You say, "No, no, no." So, it was only prayer; you did not mean, "Come and take me." This is uncertainty, fear, ignorance. Brahmaniṣṭha is the knower of Brahman, and Śrotriya is one who can inspire and explain that truth: Brahma Satya. The guru principle means you are also a guru in your profession. When you speak about your knowledge, you are a guru in that field. Students come to university, listen to your lecture, and you are a śrotriya, a speaker. If you do not know the subject and talk, it might be interesting for a while, but the director or dean may say, "Can we change the lecturer?" So, śrotriya spoke, and we heard. Śrota is the listener. You are all śrota here; I am śrotriya, the speaker. What you have listened to is śruti, the knowledge. How will you deliver this message? What you remember and retain is smṛti. They may ask you, "What did Swāmījī talk about?" You might say, "Swāmījī talked about śrota, śruti, Kṛṣṇa, Rādhikā..." and then pour milk into a full cup—it overflows. Our memory capacity is overfilled with tensions and nonsense, so we cannot retain pure knowledge. We close our windows and doors and are locked out. We locked the door but remain outside without the key, suffering cold, heat, and rain, unable to enter. Many people come, but your lock is a combination lock with 108 numbers, not just three or four. That is why we have 108 beads in our mālā. For many years, we try to get the combination, but one day it will surely open—the lock of our heart. When the heart's lock opens, the door swings wide. Then you feel the urge to see God; the horizon opens for you. "Door of my heart, open wide I keep for thee. Will thou come, will thou come, just for once come to me? Will my days fly away without seeing Thee, my Lord? Night and day, night and day, I look for thee night and day." At that time, our heart, our self residing within, opens and understands real love and real God. Then we call: "My door is open. Will thou come? Just come once." God says, "No, no, you are very clever. I come and you will close the door. I have to visit many hearts, but I will come. The time will come." But why say, "Come"? I am already there. So one says, "Come to me," and God replies, "Where should I come? I am already here. You do not look within." You are the ocean of bliss; I am that. Within you is the fountain of joy; I am that. Within you is the immortal self; I am within you. Just kill your little "I," the ego, and lead a divine life. That is when the sādhaka, with alert concentration, listens deeply. Nowadays, śrotas listen very carefully if you criticize someone negatively. If two or three nice people are walking by, you might just look. But if they begin to fight, you open the door, go to the balcony, and watch. In Kali Yuga, we concentrate more on negative things because more negative energies exist in humans today, and therefore, wisdom is lost. Śrotriya, śruti, and smṛti—all the Vedas and holy books are written down. The Vedas are the oldest wisdom, containing universal knowledge. At the time of Krishna, over 5000 years ago, there was a great saint named Vedavyāsa. You can read about him in the Śrīmad-Bhāgavatam. Vyāsa was known as Trikāla Darśī: "kāla" means time; he could see the past, present, and future endlessly. He knew what happened in the past, what is happening now, and what will happen in the future for ages. He knew what would happen today because he saw everything clearly and transparently. Today, people have developed a fisheye camera; from a fish's eye, you can see every direction equally. A Trikāla Darśī knows everything present, past, and future, and Vyāsa was such a seer. Part 2: The Crisis of Memory and the Gift of the Vedas He perceived that in the Kali Yuga, memory would be lost. When memory is lost, people will give wrong information. They will try to manipulate the message according to their feelings, thinking, "No one will understand," because that knowledge will be no more. Knowledge can only exist if you have a wider memory that you can preserve. That is why people will suffer. They will have depression, they will be angry, they will be nervous. Even two people cannot cope together. Even husband and wife cannot survive together nowadays. Even parents and children cannot. When the children are grown, at 80 or 90, the parents say, "Finally, where will you go? Somewhere to have your own flat? Come to visit us for birthday, Christmas, Dīpāvalī, Holī, and so on." And when the children say, "No, no, I will stay at home," they think, "My God, this must be an abnormal child." It is an art, it is great if you can live with someone and speak human to human and understand another’s problems. Do not talk about your problems. When you go to someone and tell them, "I have this problem and that problem," others will say, "Please do not tell me, because I have enough problems." Ask, "What can I do for you? What can I do for you?" Understand that one. Therefore, Vedavyāsa Jī decided to write the Vedas. Vedavyāsa is known as the master, the guru. The birthday of Vedavyāsa was this full moon, which we celebrate once a year, called Guru Pūrṇimā. Some call this Guru Pūrṇimā as Vyāsa Pūrṇimā. It is the day of Vyāsa, when he was born. This holy seat where I am sitting, this seat has a name. What name has this? Vyāsa Gāḍī. The seat of the holy Vyāsa. And Vyāsa means the wisdom, the knowledge. Vedas means the knowledge. You see how beautiful. Just one name, and we are searching for which title we should give to the book, which title, which title, and then subtitle. The perfect language tells you, you do not need a title. You see, only sun, that is all. Then we say sunlight and sun heat and sun energy and solar energy, and we give the name, but sun is? Look, the dharma or religion, there is only one word in religion, that is all. Now we have the Hindu religion, Buddhist religion, Christian religion, Islam religion, and so on. But dharma is dharma, religion is religion. That is why it is said, ekabrahma dvitīyanāsti. Only one is the truth. We say water. After we said dirty water, good water, ocean water, river water, lake water, and bottled water. But water is water. The gold is gold. Similarly, yoga is yoga. Satya is satya. Kushaṅga is kushaṅga. Saṅgha, saṅgha. So, Veda. What is said? Veda. Vedas, because there are four Vedas, that is why we call them Vedas. But in Hindi, we do not say this. We say only Veda, and then we can say written in Vedammeh. Then we say Puruṣa, the Vedas. Now, Vedavyāsa wanted to write. His thinking was so bright and so quick. He was searching for someone so that Vedavyāsa would sit in meditation and give the entire universe knowledge in this one written form, in these four books. The entire universe. Can you imagine, with his knowledge of past, present, and future, how quickly he was traveling around in the universe, endless sun systems and everywhere, but all could come in front of him. He was searching for a secretary to whom he could dictate. Now we call him Dictatorphone. He did not find one. He was not sad, but in that time came Gaṇeśa. God Gaṇeśa, what you call the elephant-headed God, not elephant head. The elephant is one of the most ancient creatures, which was born or came out of the churning of the ocean, samudra-manthana, and that is called Airāvata. And that is the chariot of the god Brahmā. When you dream, or you can dream of a white elephant, or you are sitting on a white elephant, oh, you are already in liberation, even in the dream, you know. So tell me, when you dream of a white elephant, not a paper elephant, okay? The real one, Gaṇeśajī. Gaṇa means all principles, all elements, all that we call God, this, that, gaṇa. And Īśvara means the Lord, Lord of the entire elements and all tattvas, and so on, and so is Gaṇeśa. When he came and said to Vedavyāsa, "I am ready to write," Vedavyāsa said, "I will not repeat again. I will dictate it with flow. Do not ask me, 'What did you say?'" According to the Vedavyāsa’s words and the memory of Gaṇeśa, this recording has been produced. This camera in front of me never asked me, "Can you repeat once more, Swāmījī, for the sake of the listeners?" No. And so the brilliant memory and speed of Gaṇeśa. Gaṇeśa said, "Okay, agree, protocol written, agreement." And then Gaṇeśa said something, Gaṇeśa, but Vedavyāsa said, "What do you mean, but? I will not stop one second for you. You have to speak continuously. Do not remain in overthinking. I have no time for that, for your overthinking. It should flow." So Vedavyāsa Jī said, "It is done. Should we begin?" He said, "Yes, but where is the paper and where is the pencil?" Gaṇeśa said, "Do not lose the time." He broke his teeth. Who? Gaṇeśa. And he begins to write with his teeth. That is why Gaṇeśa has one tooth broken. True? That is it. Ekadant, dayavant, and then begins to write the Vedas, the mantras. Now, the original prayers, original mantras, original spirituality, all are coming from that divine language called Sanskrit. Now, it does not matter which language we speak. You speak Italian, some speak French, others speak German, others speak Japanese, Chinese, and Bengali. It does not matter which language. But that language is the language of the heart, that is love and wisdom. So your prayer does not matter in which language you will pray, that will have the same effect, and because it is originated, rooted, first radiance of the spirituality from the light of the Vedas, which the Brahmā gives us. And so, in the morning you get up, you do your prayer, you go to the bathroom, do your prayer, you sit at the dining table, you pray, after eating you say, "Thank you, God." So many, many prayers. Recently, I met one person, and she has now become a nun in a monastery. She said every half hour they have to go to the chapel and make a one-hour prayer, then go out and work in the garden, and after half an hour again run and go and pray. Whole day, so many prayers, chanting, working, no time for nonsense things, and no talking in the garden, and no talking in the chapel. Many are standing on the knee to keep constantly to feel the mercy of the Divine Mother, Maria. You see, prayers have the power. We do only three times: Aum, Śānti, Śānti,... okay. You know what she told me? I said, "No, I do not know." I asked him. He said, "Yes, horrible." Really? Where is your śānti? You just chanted, and still the energy is not digested. The energy did not turn into the quality of peace. And you explored the bomb of the gushing-up in your cidākāśa, in your cittabhrānti, how will you get that divine knowledge? To become a nun, to become a priest, to become a swāmī, to become a sādhvī, you have to first, it is said in the Bible, as well as in our śāstras, you have to die to live. You have to die to live. What does that mean? Your ego must die. Divāṇā sattguru nāma kāmas tānā heli beparvā’o phakīr. Divāṇā sattguru nāma kāmas jīvatahī murdāsa mare ve nai sīd nai pī. Svāmi Dīpa Yavadhutaya valiyā, Svāmi Dīpa Yavadhū, Mahā Vīraṇa kāho vī Devānā Sata Guru Nāma Kāma Sthāna Dīpa Nārāyaṇa Bhagavānaki. So I sang only one part of the bhajana. Mahāprabhujī said, "I am happy in the Divine." I do not care about these worldly problems because I see everywhere the happiness and beauty of God. Jīvatā hi murda samreve, though I am living, but some may think that I am dead one. Because I have no ego, I have no challenges. I am humble, living with all. Mahāvīran kā vīra, and that one is the hero of the heroes. So, you have to reduce those qualities, egos, and try to live in harmony, live in harmony with nature. So, the Vedas, the essence of the Vedas, tell us to live in harmony with nature. Do not go against nature, otherwise nature will take its revenge. Nature means not only trees and birds, but also we humans. We also try to live in harmony, in happiness and peace. This is the first step. Then, when you come home, you will bring a very beautiful harmony. You come home, and you will see the things are different, the things which are disturbing you. Now you go and say, "Why not? It is good, it is okay, that is it." So this peace is within yourself; you do not need to search anywhere. You are the peace, you are the light, you are the messenger of God, you are the human, you are the divine consciousness; within you is the divine. But we do not go within ourselves; we go into the outer world to see things. So mantra creates the peace, O Arjuna. Now, how does mantra create the peace or the conflict? If you tell someone, "Dear sir, please, can you do this for me?" Even he would not like to do it because the office hour is closed in two minutes. But you were so kind, and he said, "Okay, come quickly. I will sign your document and give the stamp, okay," because you were humble, kind, and addressed the person with humbleness. Otherwise, this was a mantra, a pure mantra. Tulsīdāsa Jī said, "Vaśīkaraṇa-mantra eka yahī hai, taj de bacana kaṭhora." The best mantra to make all friends is to renounce the hard or the harsh words. Instead of saying, "Good morning," or, "Good evening, dear sir," you go and run on the staircase and say, "Hey, bloody one, do not close office, sign from my document." He will say, push you in such a way you will be. Quickly down through the staircase. What was that? Create that negative energy. Why? Negative energy awakens in you. So where there is no real mantra and God’s name, that is like a negative energy. And where there is kindness, humbleness, and you feel the compassion in your heart, it will purify you. It will give you happiness. So that is why in every culture, and especially in Vedic culture in India, anything we begin, first we pray according to our belief. If you believe in Gaṇeśajī, or you believe in Rāma, or you believe in Kṛṣṇa, or you believe in Jesus, or you believe in Buddha, in India we believe in all, we believe in all. And that is the beauty of the Sanātana Dharma. Husband believes in Gaṇeśa, and wife believes in Hanumāna. But the daughter believes in Lakṣmī, and the son believes in Rāma. All are happy, all celebrating together. That is a beauty. So when we become one-sided, no, only this and nothing else. There is something I want to sell, you think, my production. So my company, my production is best. Buy this, buy this, that is. So this became like a commercial thing, but an open heart, wide enough for everyone. You say, "I will eat all the vegetarian, okay?" Eat grass the whole day, or bite carrots the whole day. No. We eat the carrots, we eat the pumpkins, we eat the melons, we eat the salad, with the cauliflowers, we eat the eggplants, and we eat the, what you call them, cereals, bread, this rice, everything. If every day you have to eat only rice like this, then next time when I come, you will say, "Swāmījī, can I eat something different?" That is it. So our body needs everything. And it is the duty of the body to take from one thing the many things the body needs. And so your one mantra will supply everything that your body, mind, and soul need, everything. Okay? This is for this morning, this little explanation about the background, the philosophy of the mantras, the yogas, the spiritual path. So it does not matter where you believe, what you believe, you believe in God. And God is only one, but different times. Water is only one. All water is originated from the ocean. All kinds of liquid on this planet are originated from the ocean. But you cannot drink directly from the ocean, because the ocean is... And do you know how the ocean became salty? I will tell you this story. There was one man. He took his boat, went into the ocean somewhere with a little, nice, beautiful boat, inside his kitchen and this and that. So before he started, he met one person, like Śrīrāma, questioning, "Where are you going? What will you do? How long will you stay there? Have you everything? Are you sure? Have you some medicine against headache and this and that?" And he said, "Yes, and yes, and... yes, okay." "Still, I give you something you will need." He said, "What? I give you this small grinder. When you have nothing, you ask this machine, even the spaghetti will come out grinding. Butter will come, milk will come, vegetables will come, bread will come, everything will come." That man said, "Oh, one in all and all in one? One. How beautiful!" That holy Gurujī said, "In oil and olive." Thank you very much, he took it. After four days in the ocean, somewhere, suddenly he sees that in the kitchen he has everything but not salt. No problem. Śrīrāma gave the machine, and he gave the mantra. Tell this machine, "Glim-gag-dig-dug-dig-gag-ding." Yes, yeah, and it means, "Grinder, grinder, grind me the salt." So he remembered, he remembered, he was very good, he had a good memory. So he put the grinder there, he said, and salt is coming. He took it little, but salt is coming and coming. The machine did not stop. He said stop, but it does not stop. But Śrīrāma made a mistake. He gave the mantra how to start the machine, but did not give the mantra how to stop. Aum, some grinder begins to produce salt and salt, still grinding the salt. That is why the ocean is very salty. But now he is forgotten, because that man took the boat and came quickly. He said, "Rāma, can you tell me a mantra on how to stop?" He said, "That is your problem." Thank you. Now we will chant one mantra. It is a meditation for our Maṇipūra cakra, for our heart energy to feel this vibration like a bell. Can I have this bell? Thank you. Clock. Ghaṇṭī. Very good. And now going round. So our chanting should be like this. Concentrate on the Maṇipūra Cakra, where our navel is. Imagine from here, this is the part of this veil, and here is the seat of the sound, and that will radiate from here at least five meters from you. Now, this sound which awakes, listen carefully. It is a very good technique. If you have any problem with the stomach or any part of the body, I am sure it will release some kind of pain, and it will create clarity in you. Awake sound in the navel, ascending through the spinal column, touching the Viśuddhi cakra. The sound which awakes from the navel is like a fire. Fire is that element which purifies everything, and every element has its principle, its dharma. Fire’s dharma is to purify everything, to burn it and make it pure. If you put, mistakenly, ten thousand dollars in your pocket in the chimney, the fire is burning. Fire will not tell you, "Hey, guy, this was money, take it out quickly." Fire will not say. Or you put it inside a newspaper, or you put wood or anything. The dharma of the fire is to purify, to burn it. So that fire of purification, all negative energies, all toxins will be burned, coming up, that smoke, but that will be neutralized by the heart, filtered. The heart will turn this vibration into love, into harmony, and that comes up because there are many things stuck in this, in the Viśuddhi-cakra. And Viśuddhi-cakra is a micro-filter, and he will put this all again to the Maṇipūra to purify it. Then it comes after the vocal cords, not on the tip of the tongue, but it goes through the pilot. There is a small hole which connects with the Bindu Cakra, a very small hole where a needle can go in, and there is nectar of the Bindu Cakra which is dropping, which you take with Khecarī Mudrā and the prāṇāyāma. Which we did yesterday, inhalation and exhalation, inhale through the mouth and exhale, inhale through the nose and exhale through the mouth. Through that tiny, that is like an antenna, very fine. Direct that resonance to Bindu Cakra and Sahasrāra. From there, the sound goes in three directions. One turns to your heart, one merges into the whole body, so that every blood cell is vibrating with that beautiful divine energy, or what we call the recharging. So the ill cells in the body are again activated. Either it is reduced out of the body, rejected, or regenerated. And the third part goes as a resonance in the space. It will just go into space. That you can say, why unnecessarily it goes in the space? That is a tax office on the top, no? You have to pay the tax to the creator who gave you this Maṇipūra Cakra. His bīja mantra is Rām, and there is also the name of God, Rām. So, when we sit like this, this is a Kriyā. It is like a Kriya Yoga. There are many, many Kriyas. First, you listen to me, and then you will chant after me. Okay. Can you? Little higher. Keśānam sepan. After three times, when I have chanted, then you join me. Okay? Do not forget the steps: navel, vocal cord, and entire head. Which releases the tensions and relaxes the whole. Around, remove your fingers, close the fists, open the palms, close the feet, the palm, and fold your palms your hands together and rub the palms, and place your hands on the face. Open the eyes. So, for this session, we close down the session, and next webcast we will try to do it 7 p.m. Brisbane time, if we will not be able to get on. Directly, then we will, after recording, send it on. Next, I wish you all the best. God bless you, and be happy, healthy, with lots of harmony and a long life. We will see how and when and where, as God and our destiny will allow. We will see again.