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Welcome. We continue our journey of discovering, activating, and utilizing our inner talents for life. This morning, we spoke about how the soul is created, how life comes, and the many different kinds of lives on earth, divided into categories: Jalchar, Thalchar, and Nabchar—creatures in the water, on the earth, and in the sky. In the beginning of creation, the beginning of manifestation, there are two kinds of energies. They are called Āsurī Śakti and Devī Śakti. Āsurī Śakti is what is called satanic energy, rākṣasas, devils, or the negative. Devī Śakti is the divine powers, the divine light. These two run parallel. Our life, as we said, is a destiny and a journey. It is a journey; the destination is still not there. To achieve our goal, there are two things, and these two are life and death. Body and the shadow of the body. We cannot get rid of our shadow. Wherever we go, we have our shadow. We don't like that. We sit in an airplane and fly away, but as soon as we get out and come into some light, again we see the difference: body and shadow. So this is not in our power. It is there. Life and death are there. And the question is this: how to come out of both? Life is life, and death is death. So what life is will always be life, and what death is will always be death. The body dies, but the self doesn't die. But the self is with the body, and the body is with the self. So through the self, we think of the self always as two. One is called the soul. The soul is not the self. The self is the Ātmā. Now, Ātmā is beyond this soul, the individual. The Ātmā, the self, self-realization—the self is immortal. No one can destroy it. It is not born and will not die. It is above everything and free from karmas, free from destiny. But this is that light which is within us as life. What dies, what changes, what experiences the pain and pleasure in this life as well as after death? That is the victim of the karma, the destinies. So in these two, when we come to the higher level, the astral level, then we are still victims of these two: Devī Śakti and Āsurī Śakti. Devī Śakti, the divine power, the positive power, leads us to liberation, or what you call heaven. For yoga, heaven is too small a room, because heaven is limited. Where heaven's border is, maybe then comes hell. So, if there are two, hell and heaven, then this is not that reality which we want. Because in Ātmā, in the self, there are no dualities; there is only oneness. So where there is heaven and hell, there is life and death, so there is birth and death. And that's what we want to come out of, to become one with the highest, with our Self. This is the way back. We create many karmas, and also we create children. You cannot live so long, so you have to give to someone, and so you become the ancestor. But the ancestor has not worked enough to go further, and therefore gives another one, so that that person will work for you to liberate you as an ancestor. And this one continues, so this is the life. How is it continuing until we will not find the way to liberate a certain generation from the past and a certain generation from the coming? If one person in one dynasty, in one generation, has got self-realization, got Brahmajñāna, then through his or her energy, spirituality, power, consciousness, the light—whatever we say—it's liberated both sides, for the future and in the past. And so, yoga means union. Union means that individual consciousness, the individual soul—now you don't disturb, please—that is always searching to come to the origin. So, when we sit in yoga practice, meditation, we have this mudrā. This is called mudrā, how to hold the fingers. They are sitting like this in meditation. Some sit like this, some sit like that. So, these five fingers represent symbolically: the thumb is the highest consciousness, the Paramātmā. And the index finger is the Jīvātmā. So, individual and universal are one. So, these two should come together. That's called union, oneness. So this is called yoga, union. Uniting, harmonizing, balancing, oneness. The three fingers—the middle finger, ring finger, and the small finger—these three fingers represent the three guṇas, the qualities. Guṇas means, in Āyurveda, qualities: Sattva Guṇa, Rajas Guṇa, and Tamas Guṇa. Sattva Guṇa is pure energy, pure consciousness. Rajas Guṇa is activity, temperament, and creation. And Tamas Guṇa is dullness, laziness, sleep, unconsciousness, etc. These are the three qualities which are controlling twenty-four hours of our life, influencing our life. These qualities mainly depend on the way of our living and the way of our nourishment: what we should eat and what we should not eat. Fresh cooked food is pure. Do not boil your vegetables too much. Eat fresh so that you have that energy, that light. Rajasic activities, and so is more our spices. So there are different kinds of spices. And from that, too, is created a little Rajasic Guṇa. And that is called the garlic and onions, and the spicy, the chili hot. Now, this creates tamas guṇas. So the chili, hot, maintains our rajas guṇa. Rajas Guṇa is more conscious, more alert, more awakened. But the other, garlic and its others, create a kind of gas in the stomach, and that puts our consciousness a little in the laziness and Tāmasic Guṇa. The tendency of happiness, peace, love, and joy is within us. And the tendencies of anger, hate, jealousy, greed, laziness, etc., are within us. So, some we can control through the food, and some we cannot control. There are people who don't eat garlic, onions, or chilies at all, but they are so aggressive, you can't imagine. So it is balance in our brain through these cakras, through these kuṇḍalinīs, through this power, which we are going to know today and tomorrow. So these three guṇas: the Tamas Guṇa leads us away from our spiritual progress because we are lazy. We think, "Tomorrow I will do, not now, after," etc. As I talked this morning about Patañjali’s Yoga Sūtra, Patañjali said, "Atha yoga anuśāsanam"—the discipline, atha, just now, not tomorrow. No one has said tomorrow. Tomorrow will always be tomorrow, and today will always be today. So whatever we want to do, do it today. Don't leave it for tomorrow. So what is done, good things, do it immediately. And do not do immediately what is not good. So take time. Next, tomorrow, tomorrow, all the time, let it go to tomorrow. So these are the qualities, the Āsurī Śakti, Daivī Śakti, or the satanic śaktis and the divine śaktis. Death or life, positive or negative. Now both are within us. The devil or the divine body is the same. Now, within us, this energy or tendency is there. So, through looking, the face and body look everything same and good, but what you are thinking now and what you have planned in your mind, nobody knows except two persons. What? You think now, in this hall, there are two who know very well what you are thinking, what's going on in your thoughts, in your feelings, what you are planning. Everything, those two are here, they know one hundred percent. One may be not. You know one hundred percent, but one is perfect, knows everything transparently. So one is yourself; you cannot hide from yourself. You know what is the reality, how it is, and so on. And the second, who knows more than yourself, is God. God knows everything, for past, for present, and for future, and where it will lead. He knows everything. Now these energies, we have to live with this. But if we can do positive and good, then the negative energy will go, slowly, slowly slipping, and the positive will come. Like in the morning, early morning, dawn rises, and slowly, slowly darkness disappears and the light appears. This is how we shall come to that light to find. In these guṇas, we have ten senses. In our body, we have ten senses: five senses of knowledge and five senses of action—Karmendriya and Jñānendriya. There are five senses which we have. These are only the five keys through which we can learn and give information or get information. From birth until now, whatever we have learned, even in the university or anywhere, only through these five senses. And these five senses are responsible. So these are five, let's say the first: our eyesight. The knowledge of color and form is given to our brain only through our eyesight. So we call, "Dharmo rakṣita rakṣitaha." If you protect dharma, dharma will protect you. Dharma has two meanings. Generally, people understand religion. Religion has different definitions. Religion means that you realize your relation is a relation. So realize your relation to God, that "I am the light of God." Come to oneness. That is the definition of religion: realize your relation. Well, but here dharma means the principle, the duty, the obligation. What is the dharma of the father and mother? What is the dharma of the parents towards children? And what is the dharma of the children, etc.? So what is our responsibility? Our dharma. Dharma rakṣita rakṣita. If you protect your dharma, dharma will protect you. Which kind of dharma? That's called Sanātana. And Sanātana, what is Sanātana Dharma? Eternal law. And what is that? The function, the dharma of our eye, is to see. If we can't protect our eyes, then our eyes cannot protect us. So protection is in protection. Protection is in protection. Second, our ears. Whatever we learn through sound, through the ears. If we can't hear anything, then we lose a lot. Even we can see, but we cannot give the definition. Changes, and so third is the smell. What kind of smell is this? It is an apple, or it is a lemon, or it is a rose, or it is jasmine, etc., etc. We can make differences in the smell through the nose. And the fourth is the taste. If you don't know some fruit and you eat it for the first time, you can, yes, it is similar to what? Because we eat only the first time, so it is our tongue, our gums. They give us that it is a lemon, or it is an apple, or it is milk, or it is salt, etc. Knowledge. And the fifth sense, that is in the whole body, and that's called the skin, the touch. If a small ant bites our small toe, the whole body knows that the ant is biting. So our skin is giving sensation, information to our brain about what it is. These are five Jñāna-Indriyas, and therefore the Jñāna-Indriyas are mostly above the shoulders. So this is the part where we have this knowledge, and we protect this. So knowledge, that is called the Brahmin. The forecast, which is divided according to the Indian system, is not divided in the humans, person to person, but this knowledge is called Brahman, the Supreme, the knowledge. The shoulders and arms are called the warriors, the protectors. The trunk of the body is called the pharma, supplying the energy for everything, whatever we drink and eat. And our legs and feet are called Śūdras. They will lead you wherever you want to go. Wherever you want to go, your legs, your feet will go for you. So this is our body, which has the four castes: Brahmin, Kṣatriya, Vaiśya, and Śūdra. We love our whole body equally. Can you imagine the doctor will say, "Well, your toes are so bad now, we have to cut them off." Oh, please, can I shave somehow? Or we will say, "Well, we have to cut your leg to the knee." Oh, God. How I will walk? I will dream from my childhood, how I could run this and that. We love our body equally. There is no difference. So, differences were according to the function of that after it has been developed. And, said, there was no word what called untouchability. So when the British entered India, that time they brought this word called untouchability. The British gave the name called Hindu, otherwise it was Sanātana. Well, anyhow, we are not going that side. So, these are the five Jñāna-Indriyas, the senses of knowledge. Then, five senses through which we can do something. And so, from this, first is, let us say, the words. Our words can be like nectar, very sweet, or they can be like poison. If we are injured with a knife, the wound will grow and heal. But if we are injured and hurt by the negative word, lifelong, the wound will be in the heart. So śabda, śabda tīr means the word as an arrow or a bullet. It is a language which can unite or divide. Māni aisī bolī man kā apak hoī, auran kū śītal kare āpu śītal hoī. Speak such a language that all are happy and you are also happy. Do not speak that language which hurts others. So whatever you speak is a karma. After this, secondly, are the hands, that we can do with the hands. So, the best is that helping hands have more value than folded hands. We do something with our hands, and the third, with our legs. Fourth and fifth are our genitories, the cord and urine passing. These are the five Karma-Indriyas through which we do the karma. These are very important for our whole body, and none of them can we reject. We have to respect and love that we have this. Suppose you can't pass the urine; how hard it is. My God, you have to call the ambulance. So these are Karmendriyas and Jñānendriyas. It completes and protects, and it is our life. Now, with this, there are ten different kinds of energy we call Prāṇa. So there is one Prāṇa, which is a cosmic energy that we can say is nourishing our body. Without this energy, we can't exist. But this energy comes to us; it is something. So this energy comes later through breath, inhalation. Inhalation is called Prāṇa, prāṇa. Now, Prāṇa is very hard to explain because Prāṇa is not oxygen. Mostly, we say we come to the forest somewhere and say, "Oh, nice Prāṇa, it's very good, fresh air." Yes, this is oxygen. It's very good, fresh. But Prāṇa is different than that. It's very hard to know. In some cases, we can say Prāṇa is like a soul. We said prāṇa chalage. The Prāṇa is gone. One is dead. Or the soul is gone, is there. So this is between very, very fine differences. So Prāṇa is now, in this case, inhalation. It means that ability, that power, that function which supports our inhalation into our body. If we can't breathe, it's terrible; we die. So inhalation is called Prāṇa, and exhalation is called Apāna. Apāna means rejecting. Everything that is not necessary now in the body will be exhaled. It is that power, that energy which influences certain muscles of the system to reject what is not needed in the body. So Prāṇa and Apāna, inhalation and exhalation, expansion and contraction—between these is our life existing. And Apāna, Samāna, Vyāna, Udāna—these are the five different Prāṇas, which are extra for the digestion, extra for the heart, extra for the eyelids, to be very quickly, actions. So these ten Prāṇas, you will read in our book, are very, very important. And these Prāṇas, when there is some kind of pollution or obstacles, very soon in our body some kind of disease will develop. And therefore, in yoga, after practicing yoga postures, Āsanas, comes the Prāṇāyāma. With the performing of the postures, we activate all the glands, muscles, nerves, ligaments, everything. And the energy is moving, so different kinds of toxins in the body have to go out. And so, through the Prāṇāyāma—Prāṇāyāma means the breath exercise. Is this me or somebody else? Is it Prāṇāyāma? My friend, you don't like me. Are you typing something? Yeah, so that's making noise. Or, okay, now? So you see, we don't know. Somewhere there is disturbance in the body. So Prāṇāyāma, inhalation, exhalation. That's a technique for different organs, for lungs, respiratory systems, etc. So, according to the yoga, Rājayoga, there are three kinds of Prāṇāyāmas, only three. And these three pranayamas are what are called inhalation, exhalation, and retention of the breath, outside or inside. So, it's called Pūrak in yogic language, Hindi language, Sanskrit language. Pūrak means inhale, and Rechak, exhale; hold breath outside, Kumbhak. Inhale, Pūrak, hold breath inside, Kumbhak, and exhale, Recak. Only these three Prāṇāyāmas. But then, there are different techniques for different purposes. And so there is a, first is called Nāḍī Śodhana. It's sometimes called Chandra Bhedan and Surya Bhedan. Nāḍī Śodhan, nāḍī means the nerves, śodhan means the purification. So inhale with the left nostril and exhale with the left nostril. Inhale with left, exhale with left. This is Nāḍī, it's called Iḍā. This nāḍī controls and is responsible for our emotions. All the emotions, all the feelings are on this nāḍī. This nāḍī's principle is the moon, and the moon is always changing. This nāḍī is connected to the mind, so the mind is always changing. Changing. I change my mind. I change my mind. Always, you said, "I change my mind." Why don't you change your body? It's not easy to change the body, but the mind. So, the mind is like the moon, which is never equal in rising. Similarly, the mind is never equal. The moon is emotion. It is a symbol of the water. So through the moon day, our whole ocean is influenced. Where the full moon is, the whole ocean is moving with high waves. Where the dark night moon, there is no moon; the bottom is very peaceful. Both are necessary, so it's called emotion. So we are mentally in a certain situation, in the emotion. What does it mean? We are in the motion; it's emotion. And this emotion remains for a while, then it calms down. We have the cobra posture. Why does the cobra go like that? Generally, it doesn't go. Only moving or crawling on the ground, reptile. But when the snake feels dangerous or scared, then it goes up. Now, because emotion, anger, fear, these different emotions, now this emotion has its center in the two lower chakras, Maṇipūra and Svādhiṣṭhāna. The roots of emotion are there. When we come to the chakras, we will talk a little bit, but I want to make everything in detail clear, as you said this morning. And the right nostril is connected to the sun, and it is light, it is activity, it is creativity. Also, it can be anger, etc. So this is the sun. Light is creativity, warmth, the light. These two nāḍīs, this Iḍā and Piṅgalā, in yogic language, and in other, you can say sympathetic and parasympathetic. This is the lunar channel, and this is the solar. These nāḍīs, when they are balanced through prāṇāyāma—first we work with the Iḍā, then the Piṅgalā. We inhale through the left and exhale through the right. Then we inhale through the right and exhale through the left. This is called Anuloma Viloma. It is called Anuloma Viloma, Sūrya Vedan, Chandra Vedan. This sequence is one round: inhalation through the left, exhalation through the right; inhalation through the right, exhalation through the left. Between, according to your practice, we keep the Kumbhak. Inhale through the left, hold the breath, and count to ten. Then exhale through the right and hold the breath outside for twenty counts. Then again, inhale through the right and exhale through the left. Through this practice, we calm down and influence our brain centers. We calm all our chakras, and we get better prāṇa, better concentration, and a better balance in life and in thinking. When both these nāḍīs, these nerves, are harmonized, they coordinate together and become one. The left nāḍī has the name Chandra, and the nāḍī is also called Hā. The right is called Thā. When both these nāḍīs are balanced, it is called Haṭha. Because they are in harmony and on one level, it is a union. Union means Yoga. So this is the definition of Haṭha Yoga. You say, "I want to practice Haṭha Yoga." Then you come and you are making āsanas, this and that. "Oh, I practice Hatha." That was not at all Haṭha Yoga. It is not at all Haṭha Yoga. When I first came to the West, they said, "We want to practice Haṭha Yoga." I said, "Okay." I brought a neti pot. I brought a bucket. I brought salt. It means clean the nose with hot, warm water and salt. Drink a few liters of water and vomit it out again, and then practice nauli. They said, "No, no, we want to do Haṭha Yoga." I said, "This is Haṭha Yoga." I do not know who gave the wrong name. Now, in the whole Western world, they say Hatha Yoga, Hatha Yoga. And I say, "No, please, it is not Haṭha Yoga." They say, "No, no, it is Haṭha Yoga." Classically, authentically, anciently, and according to the name, Haṭha Yoga is six techniques: Neti, Dhauti, Basti, Nauli, Trāṭak, Kapālabhāti. These are the six techniques for the inner purification of the body. That is Haṭha Yoga. If you practice this Haṭha Yoga with discipline, I think you will not understand what illness is, because you will not be ill. Our immunity becomes so strong and everything is so good. But we have no discipline to do the Haṭha Yoga. It is good to go and dance and this and that. "Wow, I did yoga today." That was not yoga. But what can I do? There are two blinds. The blind lead the blind, and that is why we have no success. So Haṭha Yoga is different. This prāṇa flows through Anuloma Viloma, and through these nāḍīs. Out of 72,000 nerves, there are four nāḍīs which are very important: the Iḍā, Piṅgalā, and Suṣumṇā are the central nerves. This system balances both hemispheres, left and right. The moon controls the left hemisphere, and the sun controls the right one. This has to coordinate all the time in harmony, with the Suṣumnā providing the balance. Just as a bird has two wings, but the spine of the bird is the one controlling all the time, it is the same. In the picture, we can see only from the throat. You see the white light, like a white thread; this is called the Suṣumnā Nāḍī, the central nerve. It is responsible for all our body’s functions. It is the pillar of our body. Then, from the left side, the blue is the mind, the moon. And on the right side, you see the red, which is the Piṅgalā, the sun, the fire, the heat. These are the three main nāḍīs. Beginning from the left side of our hemisphere, this nāḍī comes to the center of the eyebrows. From there it begins; so from the left in this picture, it goes to the right. And from here, from the right, it is coming and going to the left. So this channel, which goes from left to right and right to left, comes like a crossing, a crossing road, a junction. The middle one is the Suṣumnā. Where they are crossing, there becomes a chakra, an energy, an immense energy. Then the left will go to the right, and the right will go to the left. This is, for instance, the heart chakra. Similarly, it continues with the Maṇipūra chakra, then the Svādhiṣṭhāna cakra, and then the Mūlādhāra cakra. Because these two nāḍīs are moving like a snake, serpentine, it is said to be a snake. Kuṇḍalinī is like a snake. There is no literal snake; this is our energy. It balances our mind and our intellect, our emotion, our movements. Each and every movement in the body—if we said, "Only move the small finger," then we move only the small finger. But it is not easy. Only the thumb. Which is controlling? The nāḍīs are controlling. According to yogic science—maybe there is some doctor sitting and having a different opinion, and I will also say yes, that is correct according to your anatomy and your view—but this is about a good yogī. Now, from between the big toe and the second toe, there begins one nerve that is called the Vajra Nāḍī. Vajra means strong, very strong. This nāḍī begins there, comes up to the end of the spinal column, and joins the Suṣumnā, Iḍā, and Piṅgalā. That nāḍī is responsible for the immunity in our body. We have Vajrāsana, you know that, when you practice Kaṭhuparṇam, the first posture. So, if we can influence our three main nāḍīs and keep them clean through prāṇāyāma, through āsanas, and through Haṭha Yoga, our body will last long. A long, happy, healthy life—if we want to enjoy, then we have to have the inner system clean and all the gland systems healthy, and have healthy nourishment. This is the aim of yoga: to practice so that the body is healthy, the mind is healthy, and our concentration, our consciousness, is always very balanced and clear, and we have our feelings directed toward positive things. And of course, then the last aim is spiritual development or God realization. Thus, this is literally about these chakras. In our body, there are many, many chakras. What is a chakra? A chakra is a cycle, a zero. Because the energy is all the time moving in a circle; it does not go straight. Zero is the highest. So, chakra means this energy is moving clockwise in our body, which we saw a little of this morning in a video. Now, on our foot soles, from the foot soles till the ankle joint is called the earth chakra, connected to the earth. Everything is there; all organs that we have in our body are connected to this. The roots of the tree are connected to the earth and take all kinds of nutrition responsible for the tree. From the ankle joint to the knee, it is called the vegetation kingdom. All these creatures and vegetation existing are represented on this part of our body. Once I saw a documentary film on Shamanism, and in Shamanism, they brought some kind of herbs and told that this herb is for this part of the body and this part of the body. Once they developed it, they gave the smelling to someone, and this person was acting like an animal, going and also feeling like eating grass, feeling as grass. So it was very interesting. About 25 years ago, I forgot all that I saw. From the knees till our hips, where the spine is ending, this is called the animal kingdom. So: the earth kingdom, vegetation kingdom, and animal kingdom. All the animal qualities, thoughts, feelings, this and that. So these are the lower parts of the chakras. We should not activate them, but we should balance them, keep them in harmony. Where the spinal column begins, there is a cakra, Mūlādhāra, and there is a center. It is called the border between the animal kingdom and the human kingdom. And there is Paśupati Mahādeva. In Nepal, if you go, there is one beautiful Shiva temple. It is called Paśupati Śiva. It means that he is the lord of all other creatures, animals, as well as the humans and the divine. So this is the border of these chakras. It is possible that we really can benefit. It does not matter how old you are or how young you are. Think now, "I am already 90 years old, and what will I do?" I have something for you also. There is a mantra which can solve all this purpose, what I am talking about. But this is a subject. Now, this chakra begins here and goes up. So these are the five chakras which we have: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi. These are the five chakras belonging to the five elements and these five indriyas. And every chakra has its qualities, a balance, etc. Above, from this throat, the Viśuddhi cakra, above that is called the divine chakra, the holy. So when we get the divine spiritual energy, or self-realization takes place, then above there are three main chakras. In the brain, there are thousands, thousands. But three are main. One is called the Ājñā chakra. This is at the center of the eyebrows. This is the third eye. Here is our inner vision. Ājñā means command. Then you become yourself, your own commandant, your master of your senses. At that time, when the light comes, you proceed with the light. So what we call the inner master, which we have, here he will appear; he will come. After this, you come to another chakra, which is on the top of the head, here. That is called the Bindu Chakra. So it is not a chakra anymore. It is Bindu. Bindu means a dot. So Bindu is like a drop, and that is the center of the nectar, immortality. From there, the nectar is dripping. If you can get that, you become long-lived and healthy, and it will lead you to immortality. Yes, about a month ago, I was in India. Not even a month, and I was in Haridwar, in our akhāḍās. So there is one Mahāmaṇḍaleśvar; he became Mahāmaṇḍaleśvar after me, and he is my good friend. He knows that I am teaching yoga and this and that, so he was always pulling me, "Come to me, I will show you something." Last year I could not go. This time I said, "Swāmījī, I will definitely come." I went to him. He was happy. We were happy. He said, "I saw you, Swamiji, Khechari mudra." I said, "Oh." He said, "You know that Khecharī mudrā?" I said, "Of course." But I know the theory. I do Khecharī mudrā, but still I have not mastered it. Truth is the truth. He said, "I will do." I saw you, and my master was there and there. And he cut this string under the tongue. I do not want to cut this tongue here. I will become immortal with my Gurujī’s blessings. He said, "Haṭha Yoga, Swamijī. Haṭha Yoga." Khecharī belongs to Haṭha Yoga. I said, okay. He has been doing it for 30 years or 40 years. I do not know how long. I did not ask, but long years. He said, "Look to my mouth." So, what I show you here, his tongue was completely flat. It was evening time, so light was not there. Electricity went away. In India, electricity goes away like we change the mind. Yes, sometimes you have samples on your body, you want to wash yourself very nicely, and suddenly, what is finished? So in India, everything is joyful. Well, so with my telephone light, I saw. Then he said, "Now I will show you Khecharī Mudrā." You roll the tongue back and behind your tonsil; the tongue goes in. And there he tastes this dropping, dripping of the nectar. He said, "For a few years, I had to suffer and endure different tests." Sometimes it was bitter, sometimes it was sour, and many, many things. But now, Swāmījī, I mastered that. From the bindu cakra, I get only this pure nectar. I can keep my tongue half an hour in the palate up, and so much sweetness he gets. After that he said he had to drink two, three glasses of water, so sweet his throat and mouth is. And he saw, we made a picture and a little video of the mañcā that we have. I will show you tomorrow, so you can really see. I read, I saw in the pictures, and myself, I am talking and trying to practice. But the real exercises with doing this are unbelievable. And he said, after one hour, it is hard for him to bring the tongue out again. So he had to go with the finger to pull the tongue out because the muscle loses its control. He said, "Swāmījī, look, I have no illness. And look how old I am." And he eats a lot of ghee, sugar, nice food. He said he eats what? Nice food has no effect. This is not a story. It is a reality. It is a fact that Swamiji said, "I will bring you to practice this." I said, "One moment, please." So I said, "Okay, Swamiji, I will take you with me to my bhaktas, and so there may be some who would like to do it." He said, "Yes." He feels himself like immortal, only through this chakra. So now this chakra is called bindu. And there is a dripping of the nectar of immortality. This chakra is activated with two things, with taking the tongue. The nectar is dripping, but it goes to the digestive system. When it goes to the digestive system, in the Maṇipūra chakra there is a fire, then the nectar is just digested, burnt. But when it comes on the tip of the tongue—the tip of the tongue is very sensitive, and all the glands there are from the tongue—it goes into the system, the whole body. Like a homeopathic remedy, how do you call the homeopathic remedy in small, little sugar balls? So they do not tell you to drink it with water, no. Under the tongue, let it go through the tongue so that it will go into the whole body system. So, on the tip of the tongue, and this tongue comes between here on our forehead, there the nectar is coming. And if you get that, he said, he has no hunger. He can stay long. He was a very honest person, very honest. Well, my dear, secondly, you will see that the Indians, the Hindus, are like this. Hinduism is a way of life, following nature. And so here on top of the head, they have some hair like this. They will cut all hair, save all hair, but not here, this here. And then they twist it, turn it, and make a knot. It means the chakra, bindu chakra, is on here. So through this, all the time we give a little tension on the skin there because it is pulling. So this bindu chakra is active. So, the purpose of this in Hinduism, what they are keeping is for activating the bindu cakra, for good memory, for peace of mind, etc. So this Bindu Chakra is on the top of the head here. Well, there are some people like me who do not have hair here. Now, he or she, see, I did not see the women are good souls, so they do not have this. The men, they are too full of energy, so it goes out. So what is it about those who have not? So there is a technique. Morning or evening, whenever you go to the bathroom, first take the water, warm or cool as you like, and drip it here with a glass on this part of the body. That will activate the chakra. After washing and so on, we would dry, then take the sandalwood oil, pure sandalwood oil, not chemical one. Take this sandalwood oil with the ring finger and put it here. The whole day, there will be such a beautiful feeling and a good smell too, and that will activate our bindu chakra. The eighth one is called the brahmarandhra sahasrāra chakra, the thousand-petaled lotus. "Thousands of petals" means the sun, sahasrāra chakra, that is called the brahmarandhra. "Randhra" means the whole or a path. The path to the highest, the supreme; through this we have ten doors for the soul to come in or go out. We have ten doors. For one who is very spiritual, who has realization, the soul goes out this tenth door. This is the tenth door. When the baby is just born, and you can see here, still there is soft skin, and you see the pearls there. Fun and all, yeah. This is the tenth door. So, these are the nine doors which are open, and the tenth one is closed. That is only a spiritual person’s soul that goes through this part. So eyes, nose, ears, mouth, and the genital system. These are the nine doors. Those who have bad karma, who have a lot of sin and the like, at the time of death pass urine or become cold. It means they go to a lower life. Then, for someone who opens the mouth when they die, salt goes out of the head. For some, through the nostrils, you feel some blood or blockage comes. Some feel also a little blood or something through the ears or wide open eyes. These are the nine doors. And therefore, it is said that you close your eyelids so that the soul passes through this part of the chakra. You know, here in your country, here in America, there is one doctor. He is a psychologist, I think, or a psychiatrist. And he wrote one or two books, Life After Life. Did you read that? It is a very interesting book. What happens when you die? And especially, he made interviews with those people who have had clinical death and told, "What have you seen?" The doctor said, "He’s died," and then again came back. So, "What did you see in this time?" So many remember that, "I went through the tunnel," and this and this. It is a nice book, a good, very interesting book to read. It is a little about 100 to 200 pages, that is all. He interviewed people from every continent, from every different religion. All people, whether believers or non-believers, find this interview very interesting. What happens to the soul after death? Some say, "I went through a tunnel. There was no light, it was dark and cold." This is the Iḍā nāḍī. Others said, "I saw the milky light through the tunnel." It is the Piṅgalā. And some thought, it came, a big light, and was guiding me. It is the Suṣumnā. It is very, very interesting, that book. Read it, please. So, these are the ten doors through which the soul can go out, and it shows us how the karmas one has, how one leads life. So, these are in the body. And now it is going through the spinal column. So I think I spoke a lot, and what is the time now? Six o’clock? 6:45? So we have, I think, some program, eating now, okay? And then we continue. So we have a little interval, so you can also refresh your thoughts. Because this Indian, when he begins to speak, you do not stop. It is a turbo engine, so...