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Part 1: The Divine Journey: From Oṁ to the Self Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt The Lord of our hearts, in his divine presence, dear brothers and sisters, it is my great pleasure to be here today again in this beautiful city and in this beautiful hall with you. All my dear brothers and sisters, you remember my talk in the same hall last year. The subject is Kuṇḍalinī Yoga. Many of you know, many are maybe here for the first time today. Last time we spoke about the manifestation of the human consciousness, the hidden powers in humans. The first milestone of the human consciousness begins at the Mūlādhāra Chakra. Today we have the second milestone, namely the Svādhiṣṭhāna Chakra. I will repeat something from last time again, just so that your memory is refreshed, and those who are here for the first time will also have a little idea of what I spoke about last time. You relax and enjoy. I wish you a very divine evening. When one is speaking about the divine, and especially about divine Śakti, then one is in that consciousness, dwelling in that divine consciousness. When we talk about Divine Consciousness, then we are also part of it. One enters into that phenomenon like a diver dives to get the pearls. In a similar way, I am going to dive now into that Divine Śakti, into Divine Consciousness. I see all of you, very great personalities here, dear journalists and all others. You have noticed that in the very beginning, I chanted Oṁ. And that is the subject, also the subject of the Kuṇḍalinī. When you chant Oṁ, all the barriers open for you. And your inner self touches that point. That point is the source of the knowledge. Where you go to pray, to request, to get the blessing of that Divine Wisdom. That’s the purpose of chanting Oṁ. If you like, you can experience it just now with me. We will chant once only. And for that, you have to sit straight. You have to fill your lungs with the air. Yoga is a practical way. Tons of theory is nothing compared to a gram of practice. And that’s why we are all here. To experience something, to realize something, to gain something, practically, in reality. So, you are sitting straight, your shoulders are relaxed, and your stomach muscles are relaxed. You close your eyes for a while. Closing your eyes means that you are able to concentrate and dive into your inner world. That inner world unites with the cosmic world. Take a few deep inhales and exhales. And this is also the preparation and first step for the meditation. Close your eyes. And be aware of your being here in this hall. Feel the atmosphere. And now, really ask your inner self for that particular thing which you really desire to have. While chanting Oṁ, concentrate on your own resonance, on the sound of the Oṁ. That you become the center point of that cosmic sound, the Oṁ. And observe how this resonance is passing or penetrating through the entire space. After chanting Oṁ once, three times you will say, "Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ." There you will experience the peace. So again, remain with closed eyes. Sit straight, take a deep inhale, and you will chant with me. Peace in thyself, peace in your family, peace in your country, peace be in the whole world, and may this peace be in the entire universe. Fine, now you can open your eyes. And relax. The Oṁ is the universal resonance. The universe, which is endless, is unending. We are limited. The limited one does not know about the limitless, but still we call the endless universe, then we say the universal consciousness, or the cosmic consciousness. So the endless universe is like Mother, mother body, that’s cosmic mother, that’s divine mother. Within her is residing the cosmic consciousness; both are perfectly balanced. Within this cosmic consciousness, within these two principles, the universe and universal consciousness, there is one very powerful force. In these two principles, in the soul and in the cosmic consciousness, there is a very powerful power, a power of will, and that is in the form of the resonance. Eko’ham bahusyāmi, I am one, and now I will multiply myself. That’s called the divine will. That cosmic Self is one. And now that one wants to multiply in the form of creation, through the numberless stars, planets, and solar systems. And that is called the divine sound. The yogī who says that sound is Oṁ. Everything is coming out of that sound, Oṁ. And still, that sound is there in every atom, also in the empty space. It is filled with that sound, that vibration, which is balancing. We are connected, related to that cosmic vibration, sound. Even we are thousands of kilometers apart. There is no distance if there is a feeling out there. And that feeling is transmitted by that cosmic sound. In this endless universe, Ānand, in this Ānand, endless. Sahasra Sūryas, thousands of sun systems are created by that one alone. And we belong to this solar system where we are now. The individual self, the Jīvātmā, the individual one, is not only traveling around this planet, but can travel to any planet. But the specialty of this planet is that it is called Karmabhūmi. The planet of karma, the planet where you can develop. So here we are to develop. Towards what? To develop again toward the self. With this resonance, we are traveling through the whole universe. This individual phenomenon is floating on the waves of time. Through the light, darkness, we experience pleasure and displeasure, creating some relations and then again departing, going away. On this planet, the Creator has created 8.4 million different creatures. Divided into three categories, Jalchar, Thalchar, and Nabchar, the creatures which are existing or living in the water, which are living on the earth, and the third one which is living only in the space, all together this is 8.4 million, Sarasi Lak. Out of these 8.4 million, one is the human. And the difference between humans and other creatures is this: humans have got something special, and that is the intellect. This intellect can be trained, developed, endlessly. Therefore, the most powerful tool in our body is the intellect. But the intellect should have proper training. If the intellect is trained wrong, then the human will abuse human life and nature. And we will not understand what it means to be human. It is a circle through which we have to go. The door to come out of that circle is a human life. If we miss this chance, it will be a great pity. Therefore, to know what it means to be human. In this endless universe, where the elements are created, The ether, the space, which was, is, and will be. After that comes the fire, the air, the water, and the earth element. These five elements are perfectly balanced and united together, out of which our body is made. It’s a miracle work, a mysterious work, a wonderful work of the divine, the creator, who has created such a body, or such creatures. In all this, within us is residing the same, the cosmic Self. No creature is without the cosmic Self. Great Śaṅkarācārya gave one example. If you fill water in different cups, it can be different colors of the cups, different forms of the cups, and different sizes of the cups. You fill the water inside. If the moon is shining in the sky, you will see the moon in every cup. Doesn’t matter if your cup is red, yellow, black, white, or green. Which size, which form, doesn’t matter. Twenty cups, the twenty moons you see inside. In the sky, there is only one moon for us. That one is in all, and all are connected to that one. Similarly, all creatures in which the reflection, the essence of the cosmic self, is. No one is excluded, and everyone is the light of God, either human or animals or the birds or anything. That realization is very important, and to know that within us is that cosmic self, that divine self is us. "Know thyself" is the way to liberation. Who am I? Why? From where do I come? Why did I come? Am I doing the things for which I came? And where will I go? Who am I? Know thyself. This answer can only be given by thyself. Theory will not help; it inspires us only, but it will not help us. And for that, we need a practice. There are many different practices in the world, no doubt. But one of the best, easiest, and surest, which I can tell you, is yoga. Yoga is one of the most ancient systems. It is the science of the body, mind, and consciousness. It means the union. The practice of yoga means reunion, a practice for reunion. In this body, God has given us many, many systems. Memory, emotion, consciousness, levels of consciousness, knowledge, intellect—we are observing this, and these are all instruments for us. So Kuṇḍalinī is a science, a very scientific way to thyself. Now I will explain to you what the Kuṇḍalinī is. Kuṇḍalinī is the power, the power which is dormant in your unconsciousness. That power means the influence, the effect of your destiny. And destiny is created by thyself. No one is responsible for your destiny. First, destiny is created, then life is given. Destiny is a fruit of our actions. Whatever you work or whatever you do, you will get something back. So the destiny is the reaction of our action. That reaction is such that our life will be drawn in that direction. And destiny is not easy to change. Even the God who incarnates in this world sometimes has to go through his destiny. All great incarnations in the world went through a certain destiny. You know more about Jesus’ life, what destiny he had, through which circumstances of life he went. Wouldn’t he be able to change that? Either he didn’t want to change, or he couldn’t change. Because the giver of the law is also bound to the law. For the children, parents will suffer. So the great incarnation has to suffer for us. It is our mistakes, our sins that he or she has to suffer. So, be aware, be alert of your destiny and your karma. Destiny will lead you, definitely. No one can escape from destiny. There’s one story which you know, from the Greek, from Greece. I don’t know that person’s name. When he was born, someone said he would marry his mother. Octopus, or what? Oedipus. He tried to escape from this. His father threw him away. He left him in the forest, and then someone told him again, and he tried to escape and go away, but always destiny directed him there. That’s destiny. Only through certain practices can we avoid our destiny. And that destiny, that power of destiny is dormant at the unconscious level. Which was explained last time in the Mūlādhāra Cakra. In our body, there are 72,000 nāḍīs, or nerves. And these 72,000 nāḍīs are a channeling system, and all are concentrated to that energy, to that point. And out of these 72,000 nāḍīs, two or three are very important. It’s called Iḍā, Piṅgalā, and Suṣumṇā. Left sympathetic, right sympathetic, and the central one. The left represents the moon principle. And right represents the sun principle. And the central one is the consciousness. Now, these three. The moon is the emotion. The moon is the deity of the mind. The moon never rises the same way every day. Every second, the moon is changing. Every minute, the moon is changing. Similarly, every second, every minute, our mind is changing, our thoughts are changing. Our emotions are changing. The principle of the mind is saṅkalpa and vikalpa, to decide and to again give up. And the sun is the principle of the intellect. The sun is the temperature, creativity, to decide, and to be active. That is our intellect. The intellect is the knowledge. The sun is the light. And the principle of knowledge is to give judgment. And the central nerve is there, which is Suṣumṇā, where the consciousness is flowing. But this other one, the conscious and the nature, these two are mixing with our pure consciousness, influencing it. And so, in these chakras, how the chakras were created, I will not repeat all, because last time I told you all. Now, the kuṇḍalinī again. So, kuṇḍalinī is the śakti. The power, the śakti of Prakṛti, Prakṛti is nature. And this is connected with the destiny. Very important point, second, that we call in yoga, Śiva. Śiva means consciousness. Śiva means liberation. Śiva means bliss. Śiva means the beauty, the beauty of liberation. Śiva means bliss, the joy, ānanda, the beauty of that bliss. And Śiva means the truth. The glory of that truth, Satyam, Śivam, Sundaram: Satyam is the truth, Śivam is Śiva, Sundaram is the beauty. That Śiva is now known as the cosmic one, the cosmic consciousness, without any attribute, without any form. He is that one who is first manifesting himself. That’s called Swayambhū. No one has created him. No father, no mother. It is he himself who has manifested. That is the first man, the first creature, or the first form in this universe. That Śiva is the liberation. That is the pure consciousness. That pure consciousness is residing on the top of the head. The holy seat of Lord Śiva is Mount Kailāśa. You know, it is in Tibet. Now it’s China. And the Holy Mount Kailāśa is the seat of Śiva, the symbol of Śiva. And this is your Sahasrāra Cakra. Part 2: The Awakening Journey: From Brahmarandhra to Svādhiṣṭhāna When you achieve this final state, the chakra, your Divine Self will be free and dancing like the dancing Śiva. That chakra is also known as the Brahmarandhra. Brahma means the supreme. Without form, there is only one God. Every religion, every culture preaches only one God. There is only one God. And that is the Brahman, formless. But from time to time, the quality of that Supreme is manifested here. That we call incarnation. And there were thousands of millions of incarnations. There were Incarnations, and there is Incarnation. And there will be incarnates who represent that Brahman. Like a fire, a dormant fire. In this table, there is also fire. Everywhere is fire. And when this fire awakes, it is different. If a big fire is in Ljubljana, if there is a fire in Ljubljana, it does not mean the fire in the other part of the world is gone. So if somewhere an incarnation is incarnated, it does not mean that somewhere there is no more a divine or holy person. You are also an incarnation. This is a world to be born in, but we are born through our destiny, through our karma, and he is born with his own willpower. One is coming into the prison as a guilty one, and the other one is coming into the prison to open the door and liberate them. With free will, he is working there. Similarly, we are prisoners in this world. Prisoner of this karmic prison, and he is coming to us to liberate us. But it does not mean that his divinity in the entire universe disappears. No, he is there. So, Brahmarandhra is the Sahasrāra Chakra, from where—here is the seat of the Sahasrāra—where the Divine Consciousness is residing. So once more I want to have the Dvādaśānta Chakra. This picture of the one, this one please. So, this is how you imagine in our body chakras are located. And these are the three nāḍīs. So, the Sahasrāra cakra is on the top here. From here, from the toes, till the ankle joint, these are the earth cakras. From the ankle joint to our knees are the vegetation chakras. From the knees to the hips are our animal chakras. And from the beginning of our spinal column to the end of the spinal column is the human chakra. And from this part, all these three chakras above, these are the divine chakras, devic chakras. We are blocked somewhere here, and we would like to come up here. Brahmaraṅdra means the door to Brahman. There sits Sadāśiva. Sadāśiva means everlasting bliss, unchangeable. The supreme, the divine. And the Kuṇḍalinī Śakti is down there. So, I would like to have Mūlādhāra Chakra again once more, please. Thank you. The Kuṇḍalinī Śakti is here in the center of our Mūlādhāra. Now, from here we have to go through all the chakras up to come to the Sahasrāra. Now, kuṇḍalinī literally means: kuṇḍ means a deep tank, a deep place, a water place. When you put some kind of things in the deep tank filled with water, it will all go, and the dust will go to the bottom. It will change the form; all will become like earth, the slum. We cannot identify now what it was. Similarly, at the present time, we cannot identify what is dormant at an unconscious level of the Mūlādhāra Cakra. Consciousness is the masculine, and Śakti, the power, the energy, is the feminine. And that’s why, because it is a feminine power, it became Kuṇḍalinī. Now, kuṇḍal means also a ring. Ring means continuity. When you see the ring, you don’t know from where the ring began to be produced. There is no beginning and no end. For us, we do not know when it was. So, similarly, this recycling process, this reborn process, this continuity in the universe, this coming and going. Also, there are four seasons of the year. It’s continuously repeating, cycling. Everything is rotating. Similarly, the energy is rotating and bringing us to some level of the conscious state or some state. Now, this is called Śakti. This Śakti can become free only when it merges again with Śiva, with the Sahasrāra Cakra. So, Prakṛti and Puruṣa, the nature and consciousness. So, Śakti and Śiva here means not a female and male body. We should not understand it like that. It is formless, and therefore it is misunderstood if we think about Tantra Yoga, and somehow they are misinterpreting Tantra Yoga with the human female and male bodies. That has become commercial. To become a little more human is more interesting. Nowadays, in every magazine, you see the naked form of the human body. So now the Tantra poses are not any more interesting. So, Tantra: "Tan" means to expand, and "Tra" means to liberate. Expand your consciousness till the reality, till Śiva. And liberate yourself. That’s called Tantra. Expanding your consciousness means your experiences, your knowledge, your practices. So when the process begins, the Kuṇḍalinī awakes from the Mūlādhāra Cakra, going up, and we experience the different things. That Kuṇḍalinī, the Śakti, brings up all our past karmas. We humans are also very weak beings. We have a lot of fear. We are very afraid, very scared. And you know, we are also very scared of death. Other animals are also very scared of death. No one likes to die. Why? Because it is not the death, but the process: how we die, how we will suffer. And what is after? Whether you believe in rebirth or not, that does not matter. Reality cannot be changed. Belief cannot change reality. That reality is that evidence, a cosmic evidence. And evidence will never die, so the reality will remain. If you are fearful of death, then why? Because you don’t know what will happen after. And we are attached to things. What will happen to these things that we have now? It’s easy to make a philosophy. I don’t believe in rebirth. I don’t believe in God, I don’t believe in liberation. It is to make a philosophy, and to make a philosophy is just to keep humans busy, so that they don’t make nonsense things. When the realization takes place, all philosophy ends. There is one nice poem. There is one path, which no traveler can reach. Everyone is fighting for their path, everyone is fighting for their theory or their way, their philosophy. But there is one place, not path, sorry, that no traveler can reach. When you come there, there is no more path. All philosophy is finished. Only the one, Ekoham, I am the one. Eko Brahman, Dutte Nasti. Only One is the Brahman. That is a realization. So truth is the truth. And what is a bitter truth of this truth? You cannot realize this unless you face it, face to face. In India, we used to say, if you want to see heaven, then you have to die. And after death, if you don’t see heaven, it is your karma. Because you will not come back and tell, "Hey, Svāmījī, you told me I would see heaven, and I didn’t see heaven." Svāmījī will think one problem is a little less. Therefore, do we know, or are we only making philosophy? So, maybe there are many philosophers, excuse me please. But I am talking about that which is going on in me now. Theory will not help us. I am hungry, and you tell me about many different qualities of food. Nice pizza, or nice pasta, or this and that. My hunger will increase. It’s not full, not satisfied. But someone comes and gives me a little piece of bread, I will eat it, and that will help me. That’s a practice, that’s a reality, not a theory. So do it yourself, realize it yourself, practice yourself. I will only inspire you or give you some direction. But still, you will not get what you want. Only you have to realize that. So this Prakṛti, the Kuṇḍalinī Śakti, wanted to come to the Sadāśiva, to the Śiva. When the individual consciousness reaches the cosmic consciousness, super-consciousness, then three things become one: knowledge, knower, and object. The cosmic Self, myself, and the knowledge I want to realize. Knowledge, knower, and object merge into oneness; that is called perfect, complete liberation. Always, this śakti, your individual consciousness, tries to reach and come high up. Kundalini is summarized as a serpent power, a snake. Snake means poison, and poison means death. It means the snake should awake to lead to liberation, to immortality, and not to death. If you drink poison consciously or unconsciously, it will affect you. So if kuṇḍalinī will awaken, consciously or unconsciously, it will affect you. The serpent moves, making curves. So when the energy is awakened, it’s making the curves, moving like this. And that’s why it’s called Serpent. Snake in Indian language means the Kāla. Kāla means death. The king of death is Yama. Death is following us all the time, going parallel to us. One side is going Kal, and one side is Gyān, these two: knowledge and death. Finally, the Kal will be the winner. Kāla is constantly observing you, waiting for when he can kill you. But the knowledge is protecting you. But Kāla and knowledge, Jñāna and Kāla, both are going parallel to us. But those who will realize self-realization, their body will become still, the victim of the call. But they are the liberated ones. They will not go to Yama. But they will go to Brahman. Yama is the god of death. In Yama, the God of death, destiny is sitting there. Symbolically, destiny has the book there. And every minute’s report is there. When you have the meeting of your society or any meeting, then you must write the minutes report. This minute’s report is an invitation. In the book of destiny, everything is written. So, Yama will send you back to the chaurāsī, the 8.4 million creatures. Ātmā Jñānī, Brahma Jñānī, when comes the Yama, Yama will greet him and say, "Sir, you go this direction to the Brahman." So these are just the pictures. It means those who are not free from sins and karmas have to come back, and those who are free are in the light. So, the kuṇḍalinī means this kalā. Another kalā means time. The past, Bhūta Kāla, Vartamāna, and Bhaviṣya: the past, present, and future. So Bhūta Kāla, past time, is known as a Kāla. And our past life circumstances and karmas are dormant in that past time. And we are carrying it as a bag, a rucksack with us, throughout the whole universe. It doesn’t matter if you fly in an aeroplane, your sādhanā will go with you. So karma will always go with you. Therefore, if someone thinks, "I am unhappy and fed up with this life, I want to die," and some people commit suicide, that’s not good. Dying means not becoming free of karmas, but you cause more karmas. There are many sins, but the greatest sin is called ātmahatyā, suicide. Never let thoughts of suicide come into your mind. Don’t run away from the problems. Problems are there to be solved. Problems are there to be solved, and life is a problem. And the problem is life. The problem is the best school of life. A great hero never runs away from problems. Therefore, be happy that you have so many problems. Kal means the past time, the time, the moment. Kal means the snake. Kača. The poison. Strup. The death. The ignorance, the darkness. Therefore, in the Upaniṣad it is said, Tamaso mā jyotir gamaya. Lead us from the darkness to the light. All, every creature wants to come towards the light. Even if you put the seed in the ground, the sprout comes out where the light is. Everything goes towards the light. Tamaso mā jyotir gamaya. Kuṇḍalinī means that nature, that Śakti, that karma, that destiny which will rise up from the unconsciousness. Now, we are dwelling in three levels of consciousness. Unconscious, subconscious, and conscious. Deep sleep is like unconscious. Dream is subconscious, and awake is conscious. We want to come to the superconscious. When you reach the super-conscious, then after this life you will be in the cosmic consciousness. Now our Kuṇḍalinī has begun its journey from Mūlādhāra to Svādhiṣṭhāna. And now, what are we waiting for there? Please, Svādhiṣṭhāna Chakra. Very nice. You see? Yes, thank you. Well, now we are on the second milestone. Svādhiṣṭhāna is written, Svādhiṣṭhāna. Sva means the self. And sthan means the place. You know, Rajasthan. Rajasthan, Pakistan, Afghanistan, "stan" means the place, so the place of the self. Actually, the Kuṇḍalinī was residing here, but due to our carelessness and our desires, the Kuṇḍalinī became calm and went down to the Mūlādhāra. Mūlādhāra has a red color. Red color is a śakti, concentrated śakti, the color of the earth. And Svādhiṣṭhāna has an orange color. It is awakening śakti, awakening or changes of the consciousness. Where the sun rises has this color. What does sunrise mean? When the sun rises, it means the entire consciousness is awakening. All birds, all animals, all flowers, everything is awakening. Only lazy humans, after drinking a lot of alcohol, don’t wake up. This color symbolizes the color of awakening, energy, active energy. And when the sun sets, it also has the same color. And when the sun sets, it is of the same color. The consciousness goes to sleep. So this is a change, a development of the consciousness. These four petals and six petals have the Svādhiṣṭhāna. And the six petals, which represent the immense energy, the vitalities of the body. It’s called Ṣaṭ Sampatti, six treasures. Ṣaṭ Sampati. The six treasures are hidden in humans. Śama, Dama, Śraddhā, Titikṣā, Uparati. If I explain all, it will become midnight. Now, there we have a crocodile. In the Svādhiṣṭhāna and Mūlādhāra, we had the elephant. What does a crocodile mean? Krokodil is a beautiful animal, but it represents laziness. It only awakes for eating and then sleeps again. So, a person who is only eating and sleeping and not working is like a crocodile. So let’s come more near to the symbols of the Svādhiṣṭhāna. I will look in the book and tell you exactly. Svādhiṣṭhāna Chakra is a very, very important center in our body. And you should try to master this and overcome this. The Svādhiṣṭhāna Chakra is located on the spinal column, at the end of the spinal column, about two centimeters above the spinal column. Part 3: The Svādhiṣṭhāna Chakra: Overcoming Obstacles to Awaken Consciousness The Svādhiṣṭhāna Chakra has an orange color, representing energy, activity, happiness, and hope. This is very important. The Tattva, or element, of the Svādhiṣṭhāna Cakra is water. Water means temptation. Water means desires. When you dream of water, it signifies some desires, emotional desires. If you dream of clean water, it is about pure love, clean love. And if you dream of dirty water or being stuck in the dirt, that is an indication in your life that the love you have now will become complicated. Therefore, purify that love. It is within you. Love should be pure, clean. There is no dirty love. Love is always pure. But water is a māyā. It is moving. It is again the principle of the moon, and the moon is also temptation. It awakens desires. On the full moon day, the entire nature is nervous. And on the dark moon night, the entire nature is also nervous. So it is a water element. The mantra for awakening the Svādhiṣṭhāna Chakra is called YAM. That YAM Chakra Mantra will lead you from this energy upward. It will create a boundary or a barrier against all negative energies. The God principle: every chakra has a deity. For this chakra, that is Brahmā. Brahmā is the creator. Brahmā, Viṣṇu, and Śiva are the trinity. Viṣṇu is the protector, Śiva is the liberator, and Brahmā is the creator. Some people say Śiva is a destroyer. Yes, he is a destroyer of negative things, and the protector and liberator of us. So Śiva destroys our negative karmas and negative energy. Śiva is not a distractor, as we think. Unfortunately, they didn’t add the second sentence. It should be: Śiva is the destroyer of negative energy and karma, and the liberator. He is the liberator. So it is Brahmā. Brahmā is the creator. This chakra has six petals, which I told you, Ṣaṭ Sampati, and where the treasure is, there is some other quality connected to this treasure. But I am coming again to Brahmā. You see the God Brahmā, the four-headed Brahmā, is sitting here. He is the creator. Always, where he is, she is there. Where there is Viṣṇu, there is Lakṣmī. Where there is Śiva, there is Śakti. And where there is Brahmā, there is Sarasvatī. Always male and female, both are going parallel. We don’t have here one picture in our archive, but in the book you will find one very nice picture. It’s called the Gaurī Śaṅkar picture. Gaurī Śaṅkar: Gaurī is the Śakti, and Śaṅkar is Śiva. Half of Śiva’s body is female, and half of Śiva’s body is male. I think it is in the calendar. Thank you very much. It means in every one of you, in us, exist the male and female principles. So if the camera technique is very good, please show the Śiva there. Beautiful. The left side of the part is the Śakti, the feminine. The right side is the masculine power. And Śiva and Śakti should become one. In normal life, you say, when you marry, now you are complete. You know what marriage means? In English, marriage means merge. It means unite. Become one. As husband and wife have oneness, one idea, one opinion, they have a happy marriage. And as soon as a different opinion comes, then they separate again. So you should be like Śiva and Śakti, you know, one, don’t separate. And especially don’t divorce when you have children. You don’t suffer, but you know, children suffer very much. You can divorce when the children are 50 years old. No problem. No problem, because children have to grow and be on their own. Now, the Ṣaṭ Sampatī, the six players, which have the symbol on them, and that is a very negative Śakti inside also. Our obstacles are these six petals. First, when we come from mūlādhāra up, then a hungry crocodile is sitting there. Crocodile means passion, sexual desires, so it swallows you. And he digests you in the stomach and puts you back into the svādhiṣṭhāna, mūlādhāra. So the first petal is anger. Second is hate. Third is greediness. Tretī poheleb. Fourth is jealousy. Fifth is cruelty, and the sixth one is lethargy. First, as soon as you reach this center, the lethargy comes. That you don’t practice more, or you neglect your practices, you are not more active. If you are awake, then you have a lot of desires. That you are greedy. And when you are greedy for something, if someone wants to take it away, you become angry. And if the chance is there, you are cruel with them. And if not, no chance, then you are only suffering inside; you are jealous. You know, those who are jealous cannot sleep. Those who are jealous lose their appetite. Jealousy is a symbol of an undeveloped personality. You are still childish, but anger, hate, jealousy, greediness is there, and passion, the sexual desires. So, this point is a very sensitive point. All creatures are fighting for this. You see any animals, the male, when they come together, they are fighting. Thanks to females, they are very calm and peaceful. So all females, you are very nice ones, very calm. Fighting is a boy, you know, but this quality is fighting in you. Therefore, through practice, you overcome. Live a happy life with your partner. Be happy with your wife. Don’t think that somebody will be better than your wife. Do not think someone will be better than your husband. Therefore, destiny has led you to that partner. Of course, there are some individual cases that I don’t want to speak about. One partner is very cruel, and he or she is drinking and doing drugs and many, many things. The Sarasvatī of this Brahmā is here. Sarasvatī means wisdom. Sarasvatī means understanding, and Sarasvatī means vivekā, to decide. What a human has, a powerful tool, is Sarasvatī. Intellect, but good intellect, not negative intellect. Good intellect is full of love, understanding, forgiveness, kindness, humbleness, oneness. Honesty, understanding, that intellect is very important. Negative intellect is fanatic, full of ego, hate, jealousy, greediness, cruel, cruelty; this is a negative intellect. So God protect us from this negativity. Therefore, God should always grant us Sarasvatī. Sarasvatī is the goddess of wisdom. In our India, in school and in Hinduism, always in the schools first we pray to Lord Divine Mother Sarasvatī. We have as much devotion to the male god as to the female god. Hinduism is a very balanced religion because it is a sanātan dharma. Which is eternal religion, it is not a man-made religion. It is following the cosmic and natural principles. There is no discrimination. But after someone has written the books, they make the discrimination. So the Upaniṣad said, "Mātṛ Devo Bhava," first is the mother. Mother is God, then comes the Pitṛ, Devo, Bhavaḥ. So, where both principles are respected equally, that is called emancipation. But nowadays, emancipation is abused and misunderstood. And unfortunately, the feministic principles have lost their dignity through their own ignorance. And they put themselves as a model of commerciality. Never do this. Keep your dignity. You are the mother, you are the divine. Your position is higher than anyone’s. Understand this principle, adore the principle. When the husband understands this principle, he will adore his wife. And when the wife understands the principle of the husband, she will adore him. This is how society should remain in peace, in harmony. So for the student, the goddess they should pray to is Sarasvatī. And there is a beautiful prayer for God in Sarasvatī, a beautiful prayer. So Brahmā is the creator. He just put us in the world. Father, He put us in the world, and we don’t know where He is now. But Mother, she is educating us. She is teaching us, she is looking after us, so mother is Sarasvatī, she is wisdom, she is viveka. Thanks to that mother who has given birth to such children like you. Respect your mother, she is great. Maybe there are some individual cases. And these individual cases are only, unfortunately, some kind of illnesses. What can we do? We cannot do anything. Thank you. Yes, the symbol of the Svādhiṣṭhāna Cakra is a half moon, and you see the half moon is going here. New moon, the first new moon. You know how strong it is when the new moon comes? The new moon has great meaning in Hinduism as well as in Islam. And the moon is increasing day by day, growing. Like this, our energy will grow day by day, and this half moon should become a full moon. That will call Pūrṇa. Mlai Hard moon means the feelings and the cycles in nature. The symbol, the qualities of the Svādhiṣṭhāna Chakra: the first development of human consciousness, seat of the subconsciousness, and an aspect of this is Hiraṇya Garbha, the Golden womb, that Hiraṇya Garbha, that golden womb, the entire endless universe from where the consciousness is made. Manifesting. That is what I remember. In Christianity, they have this symbol now. It’s called an Easter egg. This is coming from the yoga symbol from this mythology, Hiraṇya Garbha. Garbha is a mother’s womb. Hiraṇya is the gold, a golden womb in which this divine consciousness will manifest. It is the symbol of the Life, Hiraṇya is the gold, a golden womb in which this divine consciousness will manifest itself, the symbol of life. Yes, the pralabdha karma, icchā śakti, the willpower, it is selfishness in this chakra, passion, pride, greed, and also dualities. Dvojnost, dvojnost, and, of course, the laziness. Prāṇa, Apāna Śakti is there. About this we will speak when we are in the next chakra. The Loka, the astral world of this chakra, is Bhūloka, the astral world. The principle of this chakra is consciousness and memory. Like this, this chakra is very important for our development and for the awakening of the Kuṇḍalinī. You have this book, and you will read in this book all the principles. What we have to overcome is this, our dear friend. Somehow, nicely, to satisfy him and escape from him. Then we can surrender directly to the Sarasvatī. And she will protect us from him and from these other qualities. The six petals, the six qualities. So Kuṇḍalinī means Jīvātmā and Paramātmā. Jīvātmā is the individual soul, and Paramātmā is the supreme soul, the cosmic soul. So this jīvātmā would like to become one with the Paramātmā. And there is liberation, and that is in the science of Kuṇḍalinī. Now we have one more year to overcome these qualities, all of you. These qualities, which qualities? Hate, jealousy, anger, attachment, greediness, passion, laziness, proudness, and develop the opposite, other qualities, positive, so that next time we can overcome these qualities, so that we can talk and enter into the Maṇipūra Chakra. Oh, I will be very happy to guide you into the Maṇipūra. And I am very happy to guide you into the Svādhiṣṭhāna Chakra. So today I have opened your Svādhiṣṭhāna Chakra. These qualities are in your hands, my dear. You can make your life happy, or you can make your life miserable. You can liberate yourself, or you can put yourself back into the Chaurāsī Cakra. You are your best friend. You are your liberator. Overcome your laziness, think over, "Ko’ham? Katam idaṁ jātaṁ? Ko ve kartāśe vidyati?" Who am I? From where do I come? And where will I go? If one is practicing kuṇḍalinī techniques without the guidance of a master, without proper information, then some complications can come. Because still, it is something with the nerves, the prāṇāyāmas, and consciousness. It is a play of the consciousness. It is a sensation in our nerve system. And you know, then it’s difficult to help you. Therefore, it is better to inform yourself first. And then start practicing very carefully. In your Svādhiṣṭhāna Cakra, here in this book, there is given a meditation. Meditation and some āsanas for these cakras to awaken. So please very carefully follow these books and exercises of this book. Maybe you can see in this, I don’t know. So there is a meditation, and some postures are explained which influence directly our Svādhiṣṭhāna Chakra. In case of depression, in case of schizophrenia, in case of nervousness and anxiety, these exercises will help you very much. But those who have some psychic difficulties should not begin with the exercises of awakening of the kuṇḍalinī. There is very, very important guidance, the blessing of the Master. Very important is the power of the mantras, so please don’t take it just easy. It’s not only hatha yoga, physical exercises. You are touching your divine self, your conscious state, your psyche. Changes will take place. And as long as you are under my guidance, I can tell you that by the blessing of the Almighty and our spiritual lineage, very safely, you will be led. Tomorrow will be some exercises in practice in our program. And until I come next time, please study this book and prepare yourself. I thank you for your listening and your coming, and I thank the organizers, who have tried very hard to work so that we could all come together here. I also thank the director of this hall and all who are taking care of and working in this hall. Technicians and all dear brothers and sisters, I pray to almighty for your good health, harmony, and long life, and divine protection. God bless you, your family, and your country. God bless us all. I will chant now some mantra for all of us. And after that, it’s finished. Om Asato Mā Sadgamaya. Lead us from unreality to reality. Tamaso mā jyotir gamaya. Lead us from the darkness to the light. Mṛtyor mā amṛtaṁ gamaya. Lead us from mortality to immortality. Nāhaṁ kartā, I am not the doer. Prabhu Dīp kartā, Prabhu Dīp is doing. Prabhu Dīp delā, Mahāprabhu Dīp kartā, the Lord, Mahāprabhudīp, is only the doer. Om Śānti, Śānti, Śānti He.