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Part 1: Hidden Powers in Humans: A Glimpse of Kuṇḍalinī and Cakras Oṁ Brahmānandam paramasukhadam kevalaṁ jñānamūrtim Dvandvātītaṁ gaganasadṛśyaṁ Tasmād-ādi-lakṣyaṁ ekam Nityaṁ vimalam achalaṁ sarvadhi-sākṣibhūtam Bhavātītaṁ triguṇarahitaṁ satguruṁ taṁ namāmy aham. Oṁ śāntiḥ śāntiḥ śāntiḥ. Bhavatām. Oh, salutation to the cosmic light, adoration to our divine masters. In their divine presence, a very good evening, dear brothers and sisters. It is a blessing to be here. Today is a very special day. According to ancient wisdom and the spiritual tradition originating from the Satya Yuga, time is counted in Yugas: Satya Yuga, Tretā Yuga, Dvāpara Yuga, and now Kali Yuga. We will speak more about the Yugas tomorrow. You can also look on Google; I hope there is information in your Polish language. The subject this evening is the hidden powers in humans: Kuṇḍalinī and Cakras. It is beautiful. The name alone is so powerful, but our time is very little. For each cakra, we would need a whole weekend. This evening is only a glimpse of the subject. Ananta Brahmāṇḍa—the endless universe. We do not know where it begins or where it ends. That is endless, and we are limited. Our Ātmā is also endless, and the aim of human life is to attain Ātmā Jñāna, Self-realization. Many things happen in life, good and bad. But the most terrible tragedy for a human is to die without Self-realization. This means repeating again the cycle of rebirth and death. Whether we believe it or not, belief does not change reality. So, Ananta Brahmāṇḍa, the endless universe. This endless universe is like the body of the Mother. Therefore, in the Upaniṣads—the oldest scriptures, which are the essence of the Vedas, and the Vedas are the first literature or holy scriptures in the world (nothing in written form exists older than the Vedas in Sanskrit, and you know Sanskrit is the mother of many, many languages; it is very interesting, you have so many words in your language which come from Sanskrit)—it is said: "Mātṛ Devo Bhava." First, the mother. The first God is the mother. "Pitṛ Devo Bhava." Then, the father. So, "Ananta Brahmāṇḍa," the entire universe, the empty space, is like the womb of the mother. Within that space is the eternal consciousness, what we call cosmic consciousness. You may call it the ultimate truth, you may call it God, Brahman, the truth, the love—that consciousness. And between that space and that Consciousness is the third element, which is called energy. That energy is also in the entire universe. No space, nowhere, is empty without that energy and consciousness. Every atom represents that Śakti. Without that Śakti, everything is paralyzed; nothing will function. For example, our planet is a living planet. Our planet has an Ātmā; it is a soul, an individual. And we, all creatures on this planet, on this mother earth, are the living cells of this planet. But that energy is in the empty space too. Therefore, it is said that Divine Mother is a form of mercy. My adoration to her again and again. Now are the nine days of the Divine Mother, and today is the last day. Tomorrow, that Divine Mother will be worshipped. Every day she has a new form—that energy, that protection. That is why I am saying today is a very auspicious day. It is a pity that humans have lost such consciousness, such feelings, and that is why we are suffering. The entire creation is the creation of one consciousness. Svayambhū. Svayambhū means no one has created Him. No mother, no father. He simply manifests Himself, appears out of nothing. From invisibility, He makes the visible. First, it is called "eko'haṁ bahusyāmi"—I am one, and now I will multiply myself. And that begins in the time of the Satya Yuga. Nāda, sound. In the Vedas it is said, "nādarūpa paraṁ brahma"—the form of the supreme God, omniscient, omnipresent in every atom, is just a resonance. That resonance is our life. Every cell of our body has resonance. The entire body is a resonance. These beautiful flowers and petals are immense resonances. And these two kinds of resonance are tunes, what we call creative and destructive. It is the same energy. It can become destructive, or it can become creative. If you say, "I love you," it becomes harmonizing; it makes one happy. If you say, "I hate you," it is destructive. The knife—the same knife can save your life, or the same knife can kill you. So, how is it utilized? How is the energy functioning? So, resonance. That is the Śakti. That is the Kuṇḍalinī. And that consciousness is called Śiva. Satyam, Śivam, Sundaram. Satyam, the truth. Śivam, that Śiva. Sundaram, that beauty, universal beauty. Śiva means consciousness. Śiva means liberation. Śiva means the truth. Out of that resonance appears the light. So first was the resonance. Then came the light, which is called Jīvanjyoti. That is called Śivajyoti. Śivānanda, endless ānanda, Śiva. And then, out of that jyoti, it is said, ānanda, brahmāṇḍa, śāstra, sūrya—the endless universe, and thousands, millions of solar systems, manifested by one: that light, that sound. And just like one sun ray, or just like one wave, or just something like one fire spark, that is called Jīvātmā. Śiva is the Ātmā, the universal one, and Jīva is the individual one. So the soul is not the Self, not Ātmā. Jīva is not Ātmā. Jīva is individual, and now we all live here as individual ones, but as Ātmā we are one. In Vedānta, it is said, "eko brahma dvitīyo nāsti." Only one, the truth, is Brahman. Where there is two, there is duality. Because truth can only be one. There are not two truths. So, each individual, whether human or any other creature, has their own life or their own destiny. And there begins what we call karma, the law of karma: the cause, the action, and the fruits. "Jaisā karegā, vaisā bharegā." What you will do, that you will get. Every action has a reaction. And karma is done through four different means: through the physical body, through words, through thinking, and through your social position or your wealth. If you think negative, you have done it. When you are thinking something, you have done it. Afterwards, the body follows. Therefore, watch or guard your mind. To guard our mind is very difficult. If you would like to develop your spiritual life, the awakening of Kuṇḍalinī, cakras, and so on, you have to guard your mind. One negative thought means poisoning yourself. One positive thought means liberating yourself. So it is in your hands. Likewise, in this endless universe, there is the light of God. And the entire, entire endless universe is filled with that vibration of life. So the entire endless universe is a living body, and we are just very tiny particles of that supreme consciousness. Since our departure from that cosmic consciousness, our journey begins in search of love. Here, love means happiness, comfort, beauty, and no fear—no problems. But where is that love? That is only at the origin, but we left that place. Our aim is to come back to our origin. We take one stone and throw it in the sky; it will come back. Because this small part of this earth, this stone, has its origin in the bigger part of the earth down below. It wants to come back to that origin, what we call gravity. And in spirituality, we say it is love—the longing to be one again. But karma, destiny, leads us somewhere. There is a beautiful poem. One yogī was sitting in the forest, somewhere on the hills, in the month of October or November, autumn. The wind was blowing, and one leaf from the tree fell down, and the wind took that leaf away. Now, that leaf is thinking, "Where will my destiny take me? And will I come again to my original place?" Similarly, when we leave this body, our destiny—we do not know where it will take us. Do not think that you will be born again in beautiful Warsaw. Destiny. And destiny is caused by our individual actions. Therefore, it is the first clue of your destiny. Then you are free; otherwise, not. Karma, destiny. Feelings—fear, love, happiness—all will go with you, except one thing: these material things. Your money, your jewelry, your beautiful car, your house, nice high-heeled shoes, girls—everything will remain here. In the aeroplane, when you are sitting, they say in case of emergency landing on water or anything: leave everything in the aeroplane, even your shoes, and just jump out. That is the same principle. Everything you have to leave here. Nothing will go with us. Today I was thinking a lot about Poland. In the past, you experienced many wars, many sufferings, and you know all this. You know everything. Who fights for all this? Those who fought for and against are not here now. For what were they fighting? Can we live in love and in harmony? If they knew what reality is, we would not fight. Therefore, this individual soul is fluttering on the waves of time through the endless universe, sometimes through light and darkness, experiencing happiness and suffering. So, from that sound, that resonance, out of all that, we come to our planet, which the Creator has created. On this planet, there are 8.4 million different creatures, divided into three categories: Jalchar, Thalchar, Nabchar—creatures in the water, on the earth, and in the air. Out of these 8.4 million, one is the human. And humans got something special: intellect. And through the intellect, if we get the right education, a good education, and work for good things, we can liberate ourselves. So the human is the last station in the creation. If you get liberation, Self-realization, you become one with Brahman. Otherwise, you go back again. We are on the top of the hill. Now we have no chance to go up; we have to go down. But lucky are they, blessed are they, who can, through spiritual practices and the guidance of a Satguru Deva, come to liberation, to Ātmā Jñāna. Within us is an immense power. It is said in the Vedas, "yathā brahmāṇḍe tathā piṇḍe." What is in the universe is in the body. And what is not in the body is not in the universe. The human is the richest one; he has everything. And so we come to the human body on this planet. Everything is created out of the five elements. Our body is also created out of the five elements. But as living beings—humans or other animals—we have consciousness, we have feelings, happiness, sorrow, pain, pleasure, love, and so on. All this within us depends on you, on how you can realize it. So, there are 72,000 nerves (nāḍīs) in the human body. These are 72,000 channels through which the cosmic energy is flowing. Through those channels, that energy—the cosmic energy—is flowing; that is the Kuṇḍalinī, the Śakti. Kuṇḍalinī is that storeroom which is storing, preserving, and keeping all our destinies from many, many past lives. There is no separate storeroom in the universe. You have to carry your backpack, so it is all with you. You will not get lost. No one can steal your karma. That is very good safety, very safe. And so, out of the 72,000 nāḍīs, three are very important: Iḍā, Piṅgalā, Suṣumṇā. The moon, the sun, and consciousness. The moon means emotion. The sun means our intellect. And consciousness. At present, we are pendulating through the three levels of consciousness: unconscious, subconscious, and conscious. When we are in deep sleep, that is the unconscious. When we are dreaming, we are subconscious. And now we are conscious. Through meditation, through practicing your mantras and Kriyā Yoga, special kriyās, you come to the higher consciousness, or it is called super consciousness. That person, at the end of life, will merge into the cosmic consciousness, the universal consciousness. Otherwise, we are going in a cycle. The left nāḍī is the moon. The right is the sun. And Suṣumṇā is between. The left and right nāḍīs move in a serpentine manner, like this. That is why it is called the snake power. "Snake" means that which goes like this. The nāḍīs begin their trip near the small of the brain. And that is a very powerful center, a cakra—the central cakra, the third eye, the Ājñā Cakra. You have in your book a very powerful cakra, the Ājñā Cakra. The left nāḍī moves to the right side, and the right one moves to the left side. That is why it is said the left hemisphere is more responsible for the right side, and the right hemisphere is more responsible for the left side. And they meet each other at the throat. That is called the Viśuddhi Cakra. "Viṣ" means poison, and "śuddha" means to purify. Then again, the left one goes to the left, and the right one goes to the right. And they meet here in the Anāhata Cakra, the Heart Cakra. The next station is Maṇipūra. Svādhiṣṭhāna is near the abdominal area, about 3 cm above the end of the spine, and it completes into the Mūlādhāra, the very end of this pile. These are the five cakras: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, and Ājñā. These cakras are the most powerful ones. Now, "cakra" means energy center. "Cakra" means a ring which is moving; the sun is also moving, so cakra. Because we are coming from the solar system, and everything is turning, everything is turning round, everything is like a zero. The entire universe is like a zero. And so, there are 72,000 cakras in the human body. And they are all governed by these main cakras. Cakras on our foot soles, till the ankle joint—these ankle bones are called the cakras of the earth, the plant cakras, the vegetative cakras. And from the knees to the hips are called the animal cakras. And from the hips, from the beginning of the spine to the end of the spine, are called the human cakras. Above these are called the divine cakras, the God cakras. Now, when we practice yoga, when we practice meditation and mantras, then we have to purify all these energy centers. Automatically, you will feel happy. You will feel relaxed. And what you call stress will disappear. We will speak very systematically about every cakra. Part 2: The Journey Through the Chakras and the Path of the Disciple And, of course, it means that for me, it is very clear I must come again to Poland. At the time of enlightenment, your chakras begin to function. I can show you this book. It is a very small photo and too distant, but you can see how the Sahasrāra Chakra is radiating energy. This book is Hidden Powers in Humans: The Kuṇḍalinī and Chakras. That brings us to that self-advertising. Thank you. So, in this way, the chakras... We will talk tomorrow, and this weekend, about the Mūlādhāra Chakra. The Mūlādhāra Chakra is a level of unconsciousness. All the karmas, or destiny, from past lives are stored in the Mūlādhāra. About 30 years ago, people asked me, "How big is the Mūlādhāra Chakra?" Because there is so much material from many, many lives. How is it possible that everything is stored there? Could something be deleted? I said, "No, everything is there." Now, the same person told me it is like a computer system. I said, yes, the computer system is developed from the Mūlādhāra. How much data can you store in it? A lot. So, the Mūlādhāra Chakra is very tiny, just like one drop of fog, but within it, you can project an entire universe. The Svādhiṣṭhāna is that chakra where the karmas of this past life are dormant. This life began on the day, the second, you descended from the sūkṣma loka, the astral world. You, as an individual soul, began to descend. With the water element, fire element, and air element, you came into this atmosphere. You entered into vegetation, into seeds and crops, and you entered into the bodies of creatures. Then you entered into the mother’s body, and then there was birth. And now, from birth until one second past, all your impressions and experiences, good or bad, are recorded. Also recorded is the situation of your mother when she conceived. How was the father? Was he fighting? Was he in a terrible situation? What was the condition—fearful or happy? Many, many things are registered in your subconscious. Now, we have many problems, and we go to the doctor, and the doctor will say it is psychic. But what is psychic? It is psychological. But what is its source? These are our past-life situations, and that is in the Svādhiṣṭhāna Cakra. There is a special mantra practice to purify the Svādhiṣṭhāna Cakra and the Mūlādhāra Cakra. Otherwise, when the Kuṇḍalinī awakens from the Mūlādhāra, in another case, when the Kuṇḍalinī wakes up from the Mūlādhāra, it cannot go higher than the Svādhiṣṭhāna. Perhaps it will go to the level of the fire chakra, the Maṇipūra. My God, it is beautiful but very difficult to go through. It is a fire. Somehow we come. We are in the Anāhata, lost in emotion. My God, again. Then, somehow we come here, and we are stuck here. So here, all is stuck—all the problems of these four chakras and what you experience now: happiness, unhappiness, good, bad, pain, pleasure, what you swallow, language. We understand all. How to come out? When you are released from here, that means the passport is stamped. Cleared immigration, you go. Then you come here to the third eye. You look at the world differently. Then you experience immortality at the Bindu Chakra, where the nectar is dropping, through the practice of Ujjāyī Prāṇāyāma and Khecarī Mudrā. You receive that nectar of immortality. Then, finally, at the Sahasrāra Cakra, you take off to Brahmaloka. That is the mystery, the beauty of our being. Then the yogī knows what meditation means. And then, you know what? That means the real mantra. From that Satguru, he is with you twenty-four hours. Thanks to God, not physically—don’t worry, okay?—but in energy, protecting us. So, my dear, if we are aware of ourselves and we know that we are human, then we should hurry up. Khānā, pīnā, bhogṇā, paśubhiḥ param sujan—eating, sleeping, and creating children; animals are also very expert at this. Oh, human, if you are doing only this, then what is the difference? Ādi Guru Śaṅkarācārya said: "Who am I? From where do I come? Why did I come? And what am I doing now? And where will I go?" Knowing the answer in practice is the solution to all problems. Therefore, my dear brothers and sisters, yoga is a science of body, mind, soul, and consciousness. And one thing I must tell you: do not depend on anyone. Do not wait. Do it yourself. I am eating; my stomach will be full. You are hungry, you are looking at how I am eating, but not even one grain of rice will go into your stomach. Therefore, it is said: tons of theory are nothing compared to a gram of practice. So wake up and begin to practice. Satguru Dev, the real master, and that mantra. I got a question last time, and again this time: "If Swāmījī will give mantra, yes and no, what does it mean?" If you have a Sadguru and you have a mantra from that master, then do not take one from me, because the master is only one. Do not change. Always, there are some people who take a mantra from every master. Now you have twenty passports. You will be the first one who will be caught at the border. So, a mantra is a mantra in life. There is only one Master. So if you have a Master, if you have the mantra from that Master, I support you, I bless you, I pray for you, but remain there. Go to every Master, adore every Master, listen to every Master. Wisdom is wisdom, but still, as a disciple, you remain there. That will be your success. And if you still have no master, no mantra, and if you think that I am that one from whom you would like to have a mantra, then, of course, you can. But you should know, I am not an easy person, okay? After getting the mantra, I was like, "Oh my God, my boss, my boss!" So we must have a very, very clear consciousness. Spirituality, yoga, is no competition, no challenge, no joke. We should not collect masters, and masters should not collect numbers of disciples. We have to be very careful. But, of course, we can learn from anyone; we can receive blessings from anyone. No problem. So, because Jai Devī asked me, I want to make this clear. For those who want to have a mantra, you should know this. And afterward, you should not change. Because you cannot run away anywhere, to any corner of the universe. I will come and know what you are doing here. Okay? So we are forever united. That’s it. That is called one day. And that also means freedom—no dependence on the master materially or physically. You are completely free, with no obligation. It is that spiritual realization. That is devotion. That is love. So now I have spoken too much. We will take an interval for 15 minutes. After 15 minutes, there will be some questions, and I will try to answer. If I cannot answer, some of you can answer then. So we will work together. But for 15 minutes, you can enjoy. And for those who cannot wait, I wish you a very nice good night. It was nice to see you. If you have time tomorrow, come. I personally pray to Mahāprabhujī. Mahāprabhujī was a divine incarnation. If a human brain can think what God or an incarnation could be, what God can do, that was happening in the presence of Mahāprabhujī. There is a Līlā Amṛt book written about Mahāprabhujī, and I will tell you more. He could give eyes to blind persons. He gave life to dead persons, and through his kind look, he healed people who were paralyzed. His words were the words of God; what he said happened. And anyone who came to him, he knew from where he or she was coming, what the name was, and what problem they had, what the cause of that problem was, and how it could be solved. Without asking, he knew everything. And when you sat beside him, you received inside all the answers. People were just sitting beside him, and they got divine experience. So you have Mahāprabhujī’s pictures here, and there is a Līlā Amṛt book. See you in 15 minutes. I pray for your good health. Thank you. Okay, first in English or Polish? First English, okay. The first question is: "Why love?" This is a general question. Why not? The second question is: "Many times I would like to practice zazen, but I can’t, since I am on a bus, for example. What form of meditation would you suggest when I can’t sit in half-lotus posture? I practice by the book of Gudo Nishijima Roshi by concentrating on thought. Am I sitting in the right half-lotus?" So the question in Polish is: "Po polsku, wiele razy chciałbym praktykować zazen. Co, jaką formę medytacji zaproponowałby Swāmījī, myśli, czy siedzę w prawidłowym pół lotosie, połowicznym lotosie. Jeśli siedzicie w autobusie lub pociągu, oczywiście, nie ma miejsca, żeby usiąść." Meditate or concentrate on your breath. We should know that through postures alone we will not get liberation. Liberation comes through our good karmas and the blessing of Gurudev. Gurukṛpā hi kevalaṁ namaḥ. Next one. Okay, this is generally my question about vegetarians. If someone eats meat, how should we be persistent? How much should we act in convincing others that other people have no right to eat animals? And if someone doesn’t want to hear, shouldn’t we just stop explaining it? Well, this is a principle of ahiṃsā, non-violence. And it is said, thou shalt not kill. It doesn’t matter, human or animal. Every creature feels love. Every creature feels pain. It is said that animals know ahead, some days before, what will happen. And it begins to create in their body fear, and the glands begin to produce hormones full of fear. And the animals have bigger psychic threats inside, and that remains in the flesh, and that goes to the person. So it is advised not to kill and not to eat. Love them, feed them, not eat them. Everyone would like to live, and we have enough to eat in the world. So, explain. If one wants to understand, they will understand; who doesn’t want to understand, will not understand. If some healing techniques like Reiki, bioenergy therapy, or healing others by similar methods are good, or are these just cities which we shouldn’t develop? And if healing others by one’s own energy is a city, and China, okay, Austria, Vienna, no? Są dobre. Jeśli to pomaga, dlaczego nie? Śmiało, będziemy potrzebować mniej szpitali. Dziękuję. Good things are always good if we heal someone through injection, or through tablets, or through massage, or through energy. The main thing is that one gets rid of the illness. Next. "Since I started to meditate, I noticed that I can’t go and I can’t pass someone who needs help without reacting to this. Without? Without reacting, without helping. I don’t expect anything back, but sometimes when I help a woman, I feel strange because if she’s beautiful, I would like to date her. If in this there is some contrary, I feel like I want something in exchange. So this is the question. But sometimes when I help a woman, I feel strange, because if she is beautiful, I would like to meet her. Is there any contradiction in this? Do I feel like I would like something in return?" Learn self-control. Next. "Meditation is still not a meditation. Swamiji said that you can’t have a few passports, but in the world, as far as I know, you can legally have a few passports. So maybe we can have a few gurus. It is said that it is not allowed to have several passports, but in the world, as far as I know, you can legally have several passports, so maybe you can have several gurus." Yes, you can have one or two passports, but still, every passport must have a stamp. Gurus, you can have thousands. Mother is our guru. Father is our guru. Brother is our guru. Sister is our guru. Our neighbor is our guru. And birds are our guru. We learn from everyone. You have a driving master; that’s your guru. You have a swimming master; that’s your swimming guru. You have a music guru. There are many gurus, but Satguru is one. Next. "Does Swamiji know something about the method of working on the twelve chakras?" Yes. "Dear Gurujī, I have one question concerning Sūtra 47, Chapter 2. Sūtra 47, Chapter 2 from Patañjali’s Yoga Sūtra, which says—I’m sorry if I spelled it incorrectly—it means, more or less, to become relaxed and absorb with the infinite. My question is, can we interpret the Ananta, which is the infinite, as the Kuṇḍalinī energy in man?" So the question is in Polish. "Dear Gurujī, I have a question relating to Sūtra 47, Chapter 2 from Patañjali’s Yoga Sūtra, which says—here is a quote in Sanskrit—which means more or less to become relaxed and absorb the infinite. My question is, can we interpret the word Ananta, which is translated here as infinity?" Yes, that is infinite, that is Ananta, the endless, but not as Kuṇḍalinī. So we meditate on that Ananta; that is our aim. Meditation means that is our goal. Kuṇḍalinī is that energy that will support you. Kuṇḍalinī is the fuel for your car to drive. Next question in English: "If there exists any bigger sense worthy to run after, maybe heart others? Because I have an impression there is not any. Is there any higher meaning in life worthy to run after, which we should run after, which is it worthy to run after it?" Yes, God’s realization. So those are all the questions we have. Thank you. This is what we will do next. And now you have ten minutes for darśan. You can go ahead. Okay? And then, proceed. I would like, in the name of the organizers and all of us, to thank you for these nice, beautiful words, the spiritual atmosphere, and straight from the heart. In our name, we would like to thank Swāmījī with these flowers. Here are the flowers. Tomorrow, I invite you all for the practice, as Swamījī taught. Today it was theory, but as Swamījī taught, one gram of practice is worth more than tons of theory. So, we heartily invite you all for tomorrow’s workshop; the address is known here. And there is one change about Sunday evening. There was planned some meeting with Swāmījī, and because Swāmījī has to leave earlier, it is cancelled—the meeting with Swamiji. But normally, the program will be as we planned, with Swami Mantrapurī, who will lead the satsaṅg. Thank you, so you don’t have to come up. You can greet from here and go. And good night.