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Good evening. It is very nice to see you all again in this pleasant, cool weather. This is nothing for you, is it? I hear in Warsaw it can reach minus 25 degrees. So this is just mild. This evening, we are discussing the chakras. These are the energy centers within us. We spoke this morning about cosmic energy, and the chakras are the transformers and stabilizers for this energy. They receive energy from the universe, transfer it into the body, and control precisely how much energy and what type of energy each organ, muscle, or brain center requires. All of this is governed by the eight chakras. Within these chakras, our destiny lies dormant—the results of good and bad karma from past lives. When a chakra awakens, everything can turn upside down. This awakening is not always easy to master, as it brings many visions and feelings; it is a process of filtering. All hidden karmas and memories surface, along with tormented energy. This first center is the Mūlādhāra Chakra. The book Hidden Powers in Humans, which explains these concepts, is available in English, Hungarian, Czech, Slovak, German, French, Spanish, and Hindi. Unfortunately, not yet in Polish. Perhaps some of you could take a saṅkalpa, a vow, to translate it and find a publishing house. In the languages where it is available, this book, along with Yoga and L.I. and L.I. Amrit, are like bestsellers. When the chakras are fully awakened, you become a person of enlightenment. All your past karmas are deleted; you have no more karma. Good merges into goodness and bad into badness, yet you remain alive. As long as the body exists, it continues to produce karma through thinking, eating, sleeping, and working. Sometimes good actions occur, sometimes bad. However, these new karmas are all protected by a divine energy aura. If someone thinks badly of you, they receive the negative karma. So, it is good if someone thinks badly of you—you can say thank you, for they take your karmas. Conversely, those who think well of you take your good qualities. Negative qualities are limited, but good qualities are the quality of God, which is endless. This is the energy body. The chakras are powerful, ranging up to the Maṇipūra. There are also other sub-chakras, all connected and awakening. Someone yesterday asked about the twelve chakras; they are all connected within this body as well. The energy that flows through them is called prāṇa. Prāṇa enters through the nostrils, but it is not oxygen. Prāṇa is cosmic energy; you may call it life itself. When someone dies, the prāṇa disappears. Prāṇa is the radiance of the soul, the connecting link between the cosmic mother and the individual—we are the children of the mother, and she nourishes us through her energy, prāṇa. This prāṇa has ten different qualities: five main prāṇas and five sub-prāṇas. The sub-prāṇas are very fine qualities, each serving specific functions—for the heart, the nervous system, the eyes, and so on. In this book, you will find a beautiful chart detailing all these energies. When you study it, you will understand: what is kuṇḍalinī? What is my human life? And what are all these wonderful functions in my body? The five main prāṇas are: prāṇa, apāna, samāna, udāna, and vyāna. The sub-prāṇas are: karkala, radhanjaya, kurma, and so on. When you inhale, that receiving force is pure prāṇa. There must also be a force that exhales, rejecting dead cells and energy from the body, and facilitating the passing of urine and stool—this is the function of apāna prāṇa, which resides in the lower part of the body, from the abdomen through the intestines. In the Maṇipūra Chakra, you see prāṇa entering through the nose, coming down like a chain, circling, and entering the chakra. Here, Lakṣmī resides. Lakṣmī means good things: happiness, wealth, good health. Viṣṇu is the fire energy. Fire can only be controlled and can exist within water. Cold water contains more latent fire; when you put your hand in cold water, after a while you feel a burning sensation. The mythological picture shows a lotus emerging from the navel of Viṣṇu, opening above the water. Seated upon it is the creator, the Holy Father, Brahmā. Brahmā has four hands, each holding one Veda: Sāma Veda, Yajur Veda, Atharva Veda, and Ṛg Veda. Thus, Brahmā is known as the creator throughout the yugas—Kali Yuga, Satya Yuga, and so on. Brahmā was not born from Viṣṇu's navel; rather, Viṣṇu gave Brahmā a seat, an āsana, upon the lotus. Returning to our picture: here is the seat of Viṣṇu—fire. When fire burns everything, it turns into ash, and that ash is holy. That is Lakṣmī, fortune. The ash is placed on the forehead as our fortune. In Christianity, there is a day called Ash Wednesday where you receive a tilak, but it should not be only one day. Every day, this is your fortune, your good luck. It is said that to see a face without a tilak brings bad luck. Women here also have this beautiful tilak, the bindi. They also wear red color here, a sign of sobhāgya—the state of being a fortunate, happy, and faithful married woman. In Western culture, you have a ring; in India, they see this red color. Now we proceed further. The soul enters this planet through light, water, and air; space is there. The soul is already present in a drop of water, in vegetation, in seeds, in crops. That is also a soul. When it enters into living beings and a female conceives, it is within water. First, a volume of water is created. The embryo develops within that water, manifesting a body—whether human or animal. That embryo first develops like a sprout from a seed, connected to the navel of the person and to the mother's body. We can imagine this embryo as a lotus. In the mythological picture, that ocean is the water, and that fire is the soul, coming from Viṣṇu. Viṣṇu provides the place for the embryos, and then Brahmā comes. Brahmā means intellect—the intellect which becomes creative. The light that enters the soul as life is called Śiva, Śiva Jyoti. So here, at this junction, is where the soul resides. This is also the seed of sound. We know that everything begins with sound. That nāda, that sound, is everywhere. Even a small petal of a flower has immense resonance. When I touch this petal gently, it has a positive sound of love. If I try to pluck one, it is screaming—a negative, painful vibration is there. Not only animals, but plants also feel fear. Long ago, around 1979 or 1980, they demonstrated an instrument. When you brought a knife near a potato, even before cutting, the potato was screaming, "Don't kill me!" The machine could sense that vibration. When they brought the knife to a plant, it screamed. The next day, nobody in the market bought potatoes. Everyone who saw the television was scared to bring potatoes into their kitchen. So sound vibration and resonance exist even in so-called dead matter. In every atom, there is light, sound, and energy—consciousness. But in the human body, it is more pronounced and strong. From here, then, comes Brahmā—that is the head. You may have heard that in India there is a caste system. But this system was not originally divided as people think now. The concept of untouchability was brought to India when the English came. It was not like that originally. The Brahmin means coming from Brahmā, meaning intellect. It has nothing to do with a human body or lineage; intellect is here, in the part above the neck. Here reside the five jñānendriyas, the senses of knowledge: ears, eyes, nose, taste, and the fifth is the skin (touch) which envelops the whole body. Any touch anywhere on the skin immediately sends information to the brain (Brahman). This is the Brahmā; this is the Brahmin. Then come the warriors, the protectors. These are the arms—the strength, the hands of giving and helping. These are the Kṣatriyas. Then comes the trunk of the body. This is the farmer, the distributor, the Vaiśya. Whatever you eat and drink goes into the stomach, and the digestive system knows which energy to distribute where and in what form. In this trunk reside thousands of systems, including the most important organs like the heart, kidneys, and liver. The legs are known as Śūdra. They carry you all the time, walking everywhere—even in darkness or dirty places. Your legs will not refuse; they will go where you think. But you will protect your legs. These are the four castes explained in Hinduism or Vedic culture: the human body divided into four parts—Brahmin, Kṣatriya, Vaiśya, and Śūdra. In reality, all are you. There is no second person. Afterwards, people were divided and destroyed. Conflict was created among people, leading to what we call racism, high caste and lower caste, royal and non-royal families. In truth, so-called royal families of the past were often like criminal mafias; they held power over people, killed those who didn't follow them, and declared themselves kings. Therefore, in Hinduism, it is said there is no king but God. We are all human, all brothers and sisters. If there is a king, they should be the servant of the people, looking after them and giving everything to them, like a father and mother to their children. But historically, kings took everything from the poor farmers, leaving them with barely enough to eat. Thanks to God, democracy came, but now democracy is also abused. It is not democracy anymore; it is "demon crazy." What can we do? Now, here you see the elephant in the Mūlādhāra. Beautiful, isn't it? I have never seen an elephant with two trunks; have you? But in our depiction, there are two. In our mythology, the elephant is a symbol of luck, strength, and protection. Therefore, God Gaṇeśa has his seat in the Mūlādhāra, maintaining everything. The seven trunks symbolize the seven dhātus, the seven minerals essential for our health. The elephant maintains our health. This elephant was born in an extraordinary way. In the Satya Yuga, when the ocean was churned, fourteen jewels emerged. One of them was a white elephant with seven trunks, a symbol of good health, strength, balance, and progress. The red color is the color of the earth and blood. The four petals represent the four pillars of human life that we must realize. These four pillars are dharma, artha, kāma, and mokṣa. To be successful in human life, you must realize these four things. Dharma means obligation, duty. What is the dharma of a human? For example, the dharma of the eyes is to see; of the ears, to hear; of fire, to give heat. There is dharma of the father, mother, husband, wife, children, neighbors. Protect your dharma. If you cannot protect your dharma, you create bad karma and face problems. Humans are born as protectors, not destroyers. Artha means wealth. There are two kinds: wisdom and material wealth. Without material wealth, we would live like Neanderthals in caves. Now we are civilized. If you have a guest, you must offer water, which requires a glass. A glass does not fall from the sky; you must buy it. You may offer tea, food, a place to sleep. Every step today requires money. You cannot breathe without money; even dying is expensive, so don't die. This is wealth. If people say, "Oh, we don't need material life," then ask them: are you dressed? If you need nothing, throw away your clothes, your mobile phone, do not go home—sit on the bank of the Wisła. True renunciation means renouncing bad habits and bad thoughts—złe nawyki. Kāma... and Mokṣa, liberation. These are the four solid pillars of human life; without them, you cannot be finished. Dharma also means mercy, compassion, and love for every creature—viśva prāṇī merī. Ātmā... Viśva means the universe, complete. All creatures, all beings in the universe are myself. Ātmā, I am Paramātmā, the supreme one. When I see all as myself, how can I kill them? How can I cause them pain? Śaṅkarācārya said the first step of self-realization is seeing yourself in all. That is mercy. Dharma, artha, kāma, mokṣa... I wish you all a very good night and divine blessings. Tomorrow we will meet again in the morning as usual, and in the evening there will be satsaṅg with Mantra Purī. Those who know her, know her; those who don't, will come to know her. So, see you tomorrow. All the best. I wish you must love divine blessings, and good night. Adio.