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Yesterday, or this morning, I explained that the energy centers in our body are located in different parts. There are earth chakras located at the foot soles, and vegetation centers located around the foot. Animal chakras, animal centers, are located on the legs. Wherever a major change begins on the main joints of our body—the ankle joint, knees, hip joint, then every disc of the spine, every joint of the fingers, wrist, elbow, shoulders, and the jaw—there are sittings, or borders, of the different categories of the chakras. But mostly, we speak about these chakras, what we call the eight chakras. Here is the border between animals and humans. Every chakra, every level, has its own kingdom. On the chakras located on our feet—if I can have this picture—here is located the earth chakra. If we concentrate here, it may happen that one falls into depression, becomes introverted, slow, and dull. Here, when we are here, we are more connected to vegetation. The changing of our biorhythms is faster than normal, which makes us age quicker. From the ankle joints to the knee is called Paśubhāva. The animal qualities mean one behaves more or less like animals; it doesn’t care what one is eating. It’s a lower consciousness, and so it goes till here. This chakra is a border between the human level and the animal level. Now, these five chakras are connected; these are the human chakras. There is a quality of human weakness, and they are also still mixed; they are touched by the quality of the animal chakras. We still take something with us from here. We are connected very much. From this chakra, from Viśuddhi, until comes the Ājñā Chakra. This is called the center of the intellect, consciousness. This is called Devīk Chakra, Divine Chakra. They are called Devī Cakras; they are divine chakras. It is a border between human consciousness and divine consciousness. Sorry. This is called a guru chakra. When you awaken this chakra, then what we call, you realize the inner master. But the inner master does not mean that you don’t need any outer master. Many confused people talk: "We have our inner master, we don’t need an outer master." This is because this chakra is confused, with too much intellect and too much ego from here. So when this and this are coordinating in a selfish way, then there is no surrendering. Gu means darkness, and Ru means light. You enter into the light of wisdom, and you cross the border of this darkness. But still, it’s a border. You move downwards, you are connected to the human weakness. You move upward, you are connected to the divine. So here is a border. Ājñā means order. Ājñā means command. So you become the commander because you know what to do. You can command these chakras. You can command your senses because here you are then free from those karmas, because you are in light, the third eye of the Ājñā Chakra. Please, can I have the Ājñā Chakra? This third eye is open. Excuse me if this indicator light comes to your eyes. So, best would be that those who can’t see, get up a little and come this side. So here is the third eye, of course. Some are saying the third eye is in a different form, not opening horizontally, but opening vertically. Maybe that person couldn’t see properly. Here, already, the union takes place. You see the half form of the male, the male body, and half form you see the very soft, gentle female body. So unity takes place here already, and that’s what is called Śiva, unity. Come to the Mūlādhāra. Now, Mūlādhāra, so this is what I told the border. Now we come to the name Mūlādhāra, and it will be read like this: "mūl ādhār." So you read it like here, "mūl ādhār." Together it is "mūlādhār." Mūl means roots, mūl means basic, mūl means the cause, and mūl means the, you can say also, but mūl, best translation is either, you can say the roots, or main cause. It means, what is the cause of our life? What is the purpose of our life? You know, we are talking about the causal body. The causal body is actually our desire’s body, our desires. Any kind of desire, because these desires become the cause of the result, either good or bad. So first, there is some reason, then there is action, and then there is the result. So what was the cause of our life? Or what will be the result? Why am I born? Why do I have this problem? Why do I have this disease? Why do I have this destiny? That is a mūla. Basic ādhāra is based. This house, this hall, is based on the foundation. So your physical, your psychic, your spiritual foundation is known as a mūla, very far down somewhere in the past, so mūla ādhāra. Mūlādhāra, mūlādhāra, the basic cause, basic cause, basic cause. Ursache, in German they said, and what was the basic reason? According to this, life is given, pralabdha, phalita, phalita. First is created pralabdha, destiny. Piśāca śarīra, then the body is given. So this is to understand one word, the mūl. Second, take an example of the tree. The entire tree is nourished by the roots. Take the example of the foundation of a building. The stability and solidity of the building depends on the base. So our development, our nourishment, and our psychic and physical stability is not somewhere here, it is here, in Mūlādhāra. If this is disturbed, if this is very weak, then the whole building will collapse. And here is the basement, where all destinies are hidden. So this is the meaning of the word Mūlādhāra. Mūla and Ādhāra are two words put together. Now, the second is, you meet the color. Why the red color? First, it is said the red color is the color of Mother Earth. Now, it is proved that when they take pictures from the satellite, you will see the Earth red. So it is the color of the earth. Second, it is the color of the blood. And that blood color is the healthiest part, the color of the blood. And it is the color of the Śakti, energy. Because blood has a Shakti. No blood, no Shakti. Mother Earth is Śakti. So this is a concentrated, solid form of the energy, and that energy has a red color. So there are people who pray to Divine Mother, Durgā, Kālī, Lakṣmī, Sarasvatī, Gītā, Sītā, Yamunā, Gaṅgā. You know, these are the divine supreme power, divine ladies. It’s the most powerful, so don’t think they are not powerful. Of the holiest, even when God wants to incarnate, he needs the mother’s womb. That’s it. So those who are the devotees, bhaktas of the śakti, it’s called śakti pūjā, they worship the form, the female form, as divine. Yā Devī Sarva Bhūteṣu, Buddhi Rūpeṇa Saṁsthitā, Namastase Namastase, Namastase Namo Namaḥ. Yā Devī Sarva Bhūteṣu, O Divine Mother, You the Greatest One, You are in every element, in everyone. As a buddhi, pure intellect, not negative. Namastāśiv, namastāśiv. Again and again and again, three times, I bow to Thee. I bow to you. Devotion, confidence is a feminine power. So like this, all these beautiful, divine, strong qualities are known as śakti power, feminine power. So they are śakti pūjā. They have red tilak, then those who have a red point on their forehead. Then you know, this is this person is. Maybe he’s celebrating his wife also. Good, your wives will be mostly happy. If you adore them with respect, then she will never say, "I want a divorce." So this is a color, red color, the color of energy. And then there is the lotus, the lotus flower. The lotus is the most beautiful flower, and when you look at the blossom of the lotus, which is still not unfolded, open, so beautiful, it is green and a little open here. And that’s God. When you have God, Kṛṣṇa or Rāma, we call him Kamal Nayan. Kamal is the lotus. Nayan is the eyes. His eyes are so beautiful, like a lotus blossom. This is poetry, you know. Madhuram, our Gāyatrī was dancing. Everything is beautiful and sweet. Nothing is unpleasant from God. You can read this, and the first page of Līlā Amṛt, what Holy Gurujī is writing about Mahāprabhujī: "Madhuram parents are Madhuram. His look is Madhuram. His word is Madhuram. His movement is Madhuram." That is a devotee’s—how the devotee finds it. And that is not for others, but that you realize it. You become it. When you can concentrate on Kṛṣṇa with devotion, there is no Krishna, but you become the Krishna. That’s it. And second, yesterday I spoke about māyā, that lotus stands above. Even dirty water you spill on the petals of the lotus, no drops will remain. It will slide down, and the lotus has always been offered to the altar of God. To give someone a lotus flower is a symbol of devotion and pure love. When someone comes with the lotus flower, then you can see what devotion is there. Like in European culture, if someone comes with a rose, it is also a symbol of devotion, a symbol of love. And the red rose is a symbol of strong love, confidential love. Therefore, we are connected, our mūla, the basic reason, and this color that we are connected to this world, to this earth, with love. Love will become creative, love will unite, and love will be. So, this is why red color. And there are four petals, and why four petals? And our darling elephant, and Śiva Liṅgam, the Kuṇḍalinī, the snake, mantra, so now you are very tired. Tomorrow I will try to explain a little bit more. So, for today, that is enough.