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Part 1: The Parable of the Blind Man and the Obstacles Within One day, a woman asked her husband, "Freddy, can you tell me, how do the poor blind people manage?" Freddy said to Gerti, "Well, Gerti, if you want to know, I can give you a small, practical example." She gladly agreed. At that moment, the story goes, Lord Śiva and Pārvatī arrived. Prosperity is Pārvatī, and she was very angry with God. She said, "Why, O Lord, in your kingdom are there such poor, so impoverished people that they do not even have food and must carry heavy wood? Give to those who ask! Why do you not give? You are God. Why do so many people in the world suffer? Why does God give nothing to them? All bliss, peace, and everything that people can imagine—and that only God can give—why is there nothing? Is He happy when He enjoys our pain? Or is He not there? There are many bad people, and they are doing so well. And there are such pure people, poor, and they are so poor. Please give them something so they do not need to fetch more wood. And here we are today." So Śiva said to Pārvatī, "Let it be, and let us move on." She said, "No, that would be a great ego. That means you do not want to give. Why do you not give? Please give them something." Śiva said, "Yes, I want to give to them, but they do not want to receive." She laughed and scolded—like all women, with such a big heart, always giving. Woman means to give. Woman means love, a motherly love, giving protection, giving warmth, giving understanding. The woman is devotion, the Bhakti. And so everywhere, one can see the form of Dayā, what is called Dayā. What is it? What do they say there? Grace. Grace is more present in the hearts of women than in men. This is a great advantage for all women. But does one have to use or apply it correctly? And she said, "Śiva, no, you must go and give." So Śiva said, "Very well, wait here and I will give something." God never gives directly. He always gives indirectly. Indirectly He gives us, not directly. We have to work. If you would like to be happy and you would like to achieve something, then you must work. And then, the divine power can support you so that your work will succeed, continue, and be good. So God—she had run quickly and was a few hundred meters away—he had placed a small box or something on the path with gold or so. And he said, "Pārvatī, now pay attention as well. I have given to those who must now receive. But I tell you, they do not want that." Barely about 50 meters away, Gerti asked, "Freddy, please, tell me, how do the poor, blind people walk?" He said, "Alright, I take a stick in my hand, I close my eyes. And you close your eyes and hold my shoulder. And now we will try how difficult it is to walk. But please do not open your eyes. Be blind." He said, "Yes, I am blind, I do not see." And neither did she. They slowly began the journey. Suddenly, this large box was there, or a small suitcase or something like that. And they tripped over it and fell down. He was kicked, toppled over with this heavy bag. And Freddy said something so foolish. And Gerti also injured her big toe. She said, "There are such foolish people in this world, which is why there are so many miserable people. Don’t they know, these foolish, ignorant ones, that the poor, blind people walk here? Why do the stones lie on the path? Lord God, punish those, those who have thrown these stones on the path." Śiva said to Pārvatī, "Are you listening? What do they admit? Are you listening? Instead of taking something and being grateful, they have given us these harsh words." She said, "Yes, you are right. You want to give, but they do not want to receive." And that means a curtain. At the right moment, suddenly one turns back, holds oneself back, ends one's opinion or gives up. The will is not there, the will is weak. And then there is no success. So, Mālā, Vikṣepa, and Āvaraṇa. These are the three things that must absolutely be purified. Now, how does one cleanse a Mālā? To cleanse the impurity of the Mālā is to practice mantra, to pray. Mantra, prayer. And to cleanse Vikṣepa is positive thinking, meditating. And taking this humble path always means being attentive, ready to learn something. Always something in life, having new experiences, learning something new. No matter how wise one is, no matter how old one is, there is always more to learn. Wisdom has no end. Thus, Mālā, Vikṣepa, Āvaraṇa can be purified. The best way is to practice mantra constantly. Whoever practices mantra purifies their Dharmamālā very quickly, also his Vikṣepa. So, prayer and mantra are not just about belief or being purely spiritual; no, they help us in many, many ways. Mantra is the most important part. Why Mantra? Why not prayer? Because the essence of the entire prayer is in the mantra. And we cannot stand on our knees and pray continuously for 24 hours. And therefore, the mantra is very short, and no matter what you are doing, you can constantly repeat your mantra and think positively, and be ready to always learn something new. Forgiveness is the very important thing. Understanding and forgiveness. If one cannot do that, then one cannot do anything at all. Mālā Vikṣepa Āvaraṇa. But there are the other great obstacles. In our Mālā Vikṣepa Āvaraṇa, there stand on the path the four obstacles that do not allow us to purify. These are the Antaḥkaraṇas. Antaḥkaraṇa, Anta means inner. Karaṇa is the inner function that constantly operates, that constantly influences us. And these are Manas, Buddhi, Citta, and Ahaṃkāra. The Manas is the Mind. One is the spirit, the mind, the intellect. Now, in this book, The Hidden Powers of Man, I have written about the Mind, what the spirit means, which principle it is. It is all one. All is one. But this one has several functions. It is the one who sends all the varieties of ideas. It is the one who manifests in all living beings. Eko'haṃ, I am one, and now this one would like to be more. This is the established nature, to spread or multiply. And so it is the One. They are all one, but have multiple functions. And these multiple functions are distributed in different directions, according to their qualities or capacities and the functions they perform. So the mind, the intellect, or the understanding is what is written in this book. Now, we have ten Indriyas. Indriyas means sensory organs, and these ten Indriyas are ten horses. And these ten horses are constantly pulling our chariot. And our kuṭīra is our body, our existence, that is our kuṭīra. And the one who sits inside the Kuṭīra is the Ātman, the King. And Manas, Buddhi, Citta, all of them are his collaborators, his advisors. And if he has bad advisors, then they can destroy him. So they destroy all his functions and everything he has done. And if the horses run wild, this entire Kuṭīra can also be destroyed. These 10 Indriyas are 5 Karma Indriyas and 5 Jñāna Indriyas. So these are the five objects or five organs through which we can give something, through which we can create, give, and do something. And the five through which we can take or gain something. And these 10 Indriyas are the 10 keys. Through these ten keys or buttons, we can store everything in our computer, the brain. This means that everything we experience now goes into our subconscious. Everything we have done or experienced immediately goes into the subconscious. Consciousness. Why? Because consciousness is only the present. And consciousness is presence; it cannot wait for anything. After one second, the present has become the past. But now it is the task of the past to preserve everything. If the present needs something, it can need anything at any time, then it must be ready to have everything. Amitābha, Amitābha... Bound to this body, to these Indriyas, to this mind, to this consciousness. Now the ears, for example, are the first Indriya. We take the ears; it is very important. They inform us about things through a sound. With ears, you can see. With ears, you can touch. You can do everything with your ears, just as you can with other parts of your body. If someone is on the phone, you just pick up the receiver and say hello. And when someone speaks on the phone, you suddenly feel happy. So you would have seen the person who is speaking with you; everything is there. In reality, it is only a sound. So, through the ears, we experience something. And if we cannot learn anything through the ears, then the second part is our eyes. With the eyes we see color, form. And when we cannot see anything with our eyes, then our nose tells us, there is the fragrance of sandalwood. There is something, a scent of roses. You do not see a rose, you do not hear that a rose is there, but your nose says, yes, there is the scent of a rose. And cannot see, cannot smell, cannot hear, but your tongue can convey the information. Yes, that is salt or sugar. It is sour, sweet, and so on. And the fifth is the skin. The skin informs us through touch, regardless of the types of touch. And now, all these five types of experiences, it is said, are impressions, Saṃskāras. And this impression goes into our subconscious, into the unconscious, and is stored. And now, when I show you something, and you have never seen it before, never heard anything about it, never read anything about it, never smelled this scent, and I show it to you, even though you see it with your eyes, you cannot say what it is. I speak a word from you, what it is, but your mind cannot comprehend what that can be. Why? Because in the computers, this word, this form, is not yet stored. That means, in your life, you have come into contact for the first time. Yes, the second time, maybe you already know, yes, I already know, someone showed me something like that back then. And so, all these impressions, what we take in, gain, they go into the subconscious, plus the five Indriyas through which we can act. And through them, we also gain an impression. And all of this goes into our subconscious. And now these impressions are worked upon in consciousness. So these impressions are like seeds. And now the seeds have been sown into the earth. And down into the earth, these seeds will now begin to sprout. They need time. And then the seeds will sprout again. So these impressions transform into another quality, and this quality is called desires, feelings. And these feelings are not yet clear. They are there, they are growing, but they are not yet clear. And these feelings will then arise, come into consciousness, and these feelings are called desires. You can only demand when something is clear to you. So, when these desires, the longings, the longings from the subconscious, somehow must rise into consciousness. And consciousness is intertwined with the intellect. The intellect constantly accompanies our presence. This intellect can also be described as attention. And when one is no longer attentive, then an accident happens. Attention is the brighter part of our consciousness, which must run one hundred percent with our presence. And it has two tasks. Our intellect has the task of clearly presenting our feelings, our hidden, unclear longings or desires, and directing them to where they belong. Second, to immediately gain a new impression. The mind, the intellect, functions like a valve, so to speak, that shifts back and forth between the subconscious and consciousness. It goes, dives deep within, takes the thoughts, enters consciousness, and then it returns again. In Sanskrit, it is said that the principle of the mind, the Manas, is Saṅkalpa and Vikalpa. Saṅkalpa means to formulate something, a concrete thought, and Vikalpa means to dissolve it again. What the Americans always say is, "I have changed my mind, I have changed my opinion." And I believe that in Austria, they also say, yes, "I have thought differently, I have changed my mind." Yes, Mind Change means you have not remained consistent with that one object, with one decision. The mind cannot remain fixed on one object. When the mind is focused on only one thing, the entire subconscious becomes corrupted. The entire subconscious gets a stomach ache because of too much lying down. So it must constantly cleanse the subconscious, cleanse, cleanse. Now, there is a way for the subconscious to remain purer. Not that we should stop our mind, we should not stop our mind, but control our Indriyas. That means you should not accept things unconsciously, inattentively, or with half understanding. All things that we do, that we undertake, we should perceive with a proper, whole mind, with correct perceptions. Then our mind is content. And as long as it is unclear, the mind will go back and forth, back and forth, the waves of thought will be too strong. So this is the mind. So the mind is a function between the subconscious and consciousness, responsible for bringing feelings, impressions, whether negative or positive, it doesn’t matter, even a psychological problem, back up from the subconscious. And when it brings it up, it surrenders. To whom? To Buddhi. Now, Buddhi is intellect. Buddhi has the task of making a decision. An intellect gives the result. I believe the outcome is not a decision. That is the result. The intellect, the Buddhi, must yield a result. For example, I have a thought that I want to go ice skating. That is my feeling, because I have seen it on television, and the people, it is very good. And now my mind, my spirit, has brought this feeling up within me. I would like to go ice skating. But my Buddhi perhaps said, "No, you have no balance, you have never skated, please do not do that to your beautiful teeth, otherwise you will lose your teeth and fall down." So Buddhi must control, Buddhi must decide, and Buddhi must resolve these problems. But often, this Buddhi becomes confused. Buddhi has two parts. One part is selfishness, and another part is selflessness. The selfish part of us is called our weakness. We always say, we all have our weaknesses. Part 2: The Second Aspect of Selflessness: Viveka The second aspect of selflessness is called Viveka. This means proper decision-making, presenting a clear picture like good inner guidance. Unfortunately, our buddhi becomes selfish precisely when it comes to our own self, our own pleasures. Since we are weak, for example, someone has a good friend and this friend says, "Today I would like to go to the cinema," even though you know that every day at this time you practice your meditation and yoga. But today, because when you really like a person, if you don't go to the cinema with him or her, then they will feel offended. And now you say, "Yes, okay, I can do the exercises later, so I can skip a day tomorrow. I am going to the cinema." This now means you have lost your will. Your buddhi, your intellect, has made a decision selfishly. It has not been decided that you must uphold your principle, your discipline. And that is the buddhi. Buddhi is very important. It is always said, one is buddhisāḷī. Buddhisāḷī means one who possesses a brighter, clearer consciousness, a brighter, clearer mind, one could say, or a brighter, clearer intellect. So this mind is our buddhi. And this mind has two parts, as it develops. A part of our mind is what we have learned from childhood until today. This is a part of our intellect. This intellect is the material intellect in this life. That is also very important. And the second part of our intellect is wisdom. And this wisdom can only be developed through meditation, through logical thinking, through reflection, through reality, through concentration. In Aṣṭāṅga Yoga there are two points, dhāraṇā and dhyāna—concentration and meditation. Through dhāraṇā and dhyāna, you can develop your viveka. And whoever possesses viveka—discernment, not decisiveness, discernment—that means, what you have decided, you must review once again. And who checks again? It is your discernment, your viveka. And viveka is our salvation. In India, they say, "Buddhi bhraṣṭa." That means, his buddhi, his intellect can become corrupted or his intellect can turn negative, but viveka never does. And although viveka is born from buddhi, it is always important to develop viveka, the power of discrimination, to think correctly, to reflect, to wait, to have patience. And citta is our consciousness. We have already spoken extensively about consciousness. But here citta means consciousness, the conscious, the bad conscious, or good conscious. Oh, I’m sorry, I had a guilty conscience about this. I don’t know, how do you say it in German? Conscience. Conscience, and that is even worse. "I have felt guilty. Please forgive me." This is the citta here; when one speaks about antaḥkaraṇa, then when consciousness comes, citta means the one with which you do something, you comprehend something, you take something in, and through that you make your decision. That is your conscience; that is the citta. And ahaṃkāra is the ego. And we all know, through the ego, one can lose everything, absolutely everything. That means one should always be grateful. Be grateful, no matter how far you have come. Whether it is a son or a daughter who has become a president, but she should always be grateful and always know that the mother is the mother. And as soon as he loses his gratitude, his destruction is there. He loses everything. There is a little story. There was a man, a circus actor. An actor has trained so much that he could hold the tip of a huge, long, heavy sword with his hand, throw it up, and catch it again with his mouth, with his teeth, when it comes down. And he played around with that; he could do rope dancing, he can walk on the rope and some other things. Yes, once someone asked him, from whom did he learn this? And his ego said, "From no one, I myself have trained for so long, and I am the master of myself, I have learned from no one." Then he said, "Really? And how did you do it? Show it once more." And he throws once more, and what happens? He can no longer hold the sword; the sword has passed through his throat. So that was the end of his life. Well, then he remembered from whom he had learned. And no matter from whom you learn, that one is your master, that one is your Guru. He once sat somewhere by a shore or in a river or in a pool there, or was swimming, and saw there a great bird. There is a white, large bird, what is it called? Shrike? Three. He catches fish, but does not swallow it immediately. He catches and throws up, and then he catches in the air and swallows. Then it is sharp. And the man who sat there observed, two or three times, "This is amusing, how can he do that? He who catches, throws up, and then catches again." And he also started with a few nuts and grapes and nuts, then with a small piece of wood and so on, then with a small knife and so forth. He trained himself. Every time, because he trained himself, he remembered that bird in his subconscious. Taken from this perspective, this bird was his master, from whom he learned. But when he learned, his ego was so inflated that he completely forgot the bird and said, "It is the Self; this wisdom comes from him." And this ego has destroyed him. No matter how much you know, how wise you are, how pure you are, because everything—you definitely learned it from someone. And so always be grateful and respectful to those from whom you have learned. Ego is the greatest enemy. Laziness and ego are the greatest enemies of us, especially of a spiritual person. So mana, buddhi, citta, ahaṃkāra. These four principles are the greatest obstacles to purifying the path, all of these three things—mala, vikṣepa, and āvaraṇa. And as long as we cannot remove and cleanse this mala, vikṣepa, and āvaraṇa, we cannot attain enlightenment. We cannot see this pure Ātman within us. To see within ourselves means that we must manifest the entire universe within us. That means that we should live in all, and all should live in us. And in this life, then see God. But one cannot do that, because these kinds are obstacles there. Impurity, obscurity, disturbances, plus the mind, the restless mind. And for all of these, the best technique is mantra-japa. Whenever the mind wanders, pray; whenever the gaze falters, pray. Whenever you become sad or inwardly fearful, you should pray. When you see no path for yourself anymore, when there is no way left, when you cannot go on, you should pray. Prayer, prārthanā, mantra is the technique that will lead us forward. And this is a very important part, a very important stage, to overcome the Svādhiṣṭhāna Cakra. Otherwise, Svādhiṣṭhāna is a whole water element, and the water will wash everything away—just ask the oceans how much they hold in their depths. Many, many have swum into it, much has been washed away, and so we are nothing compared to this water principle. Without water, it has several forms; it has existed as frozen, how do you say, ice, but "toṣpadarat," that is, like a hard matter. Ice can dissolve, it can melt, it can flow, it can begin to boil, it can become hot, it can evaporate, it can take on many, many forms. And so it is with the Svādhiṣṭhāna cakra as well. Suddenly, anger begins to boil. Suddenly, it begins to flow. So we will come back to this topic a little later. For now, I would like to give a short break, otherwise it would be too much. Adieu. So please, now there is really a quarter-hour break, no longer. We do some āsanas because sitting for so long and so much lassi and prāṇa is a bit of a pampering. So everyone stand up, stretch and extend your fingers, keep them there, just stay up, and then come back. Once again and back. Here there is truly a dense prāṇa-leon. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 51, 52, 53, 56, 57, 58, 59, 51, 52, 53, 56, 57, 58, 59, 51, 52, 53, 56, 57, 58, 59, 51, 52, 53, 56, 57, 58, 59, 51, 52, 53, 56, 57, 58, 59, 52, 53, 53,... 53. Exhale and interlace your fingers behind your neck, very slowly, very slowly turn to the left, exhale, keep a normal breath, slowly inhale and come back to the center, exhale to the right, back to the center, to the left, to the center, to the right, bring your legs together and take a seated position as if on a chair. Once again, but it might still get lost. And a few cups, one, two, bend forward as far as possible, hands on the floor beside the feet, or touching the toes, but only keep the hands beside the feet, knees straight, inhale and come back up, exhale. One, two, four. Fold your hands together and slowly sit back on your toes, then slowly rise again, interlace your fingers, palms facing upward, walk on your toes, on your own blanket. This is the nerve, so that we can recharge a little energy. Even the energy ball, prāṇa ball, lassi, and then āsanas. Oh, all of this is very good for all of us. Prāṇa is a very important concept in yoga philosophy. Prāṇa can also be understood as energy. The energy prāṇa is more concentrated in the Maṇipūra Cakra, and therefore I do not wish to speak too much about this prāṇa. But here in the Svādhiṣṭhāna Cakra is the first stage of contemplation of the energy; this is the point where one begins to let the energy flow, to melt. Concentrated energy is in the earth. The earth is a prāṇakula. Our existence, our life depends on the Earth. How is the Mother? She is a globe of the Earth, but contains millions of different elements, through which all living beings on this Earth are nourished. Concentrated energy, when you come together, is the color of Śakti, red. And earlier we spoke at Mūlādhāra Cakra about various forms of worship. It is like this: to whom or how one worships, there one arrives. In this entire universe, there are various phenomena. These are different Lokas. And each Loka is its own phenomenon. Heaven, hell are also Lokas. Thus there are also Vāyu Loka, Jala Loka, Pṛthvī Loka, Agni Loka, Deva Loka, Gandharva Loka, Pitṛ Loka, Indra Loka. So there are many, many Lokas. That means it is a separate kingdom of these particular principles or forces. And we are a mini-phenomenon, a micro-phenomenon. And now, where we concentrate, there we go. In the end, it is said differently: God Christ said, no matter which path one takes, in the end, it will find me; I am there. It comes to me automatically. All paths lead to the Enkelstraße Yoga Center. But how long it takes, how one arrives, and what things are on the path—that is important. There are people who worship the Shakti. And this Shakti has nine different forms, according to Indian methodology. She has changed her body, her form nine times. Actually, I don’t know the whole story by heart. Since I have been in Europe, I have forgotten many Indian metalogues. But that was a devil, a devil. And to kill or destroy this demon, she had to assume her new form. So every day, the devil has come alive again. And then she just had to, there were certain conditions, it must not be the same person, otherwise he could destroy me. So each time she assumed a different form. Devī, Durgā, Kālī, and so on, there are many different names. But the worship of this goddess is called Devīśakti. Devī is feminine. Energy is feminine. Shakti means power. Energy is also feminine. And this Devī Śakti, the Devī bell, comes. But they say, one attains Devī Loka, one does not attain liberation, not Mokṣa. But as always, Mother is often very kind and swift. There are two faces, perhaps you are aware of them. One was Kabīr Dās, a saint, a poet, who wrote many, many poems and also composed many bhajans. Kabīr Dās was known as the weaver of God’s name. A God’s name weaver. As they say, that was cloth weaving. Like the breaths going in and out and so on, these are all such complicated words. And so he always found his words and composed beautiful poems. In his beginning, he also believed in Devī, in Shakti, and prayed. And it is said that they came to him when he had a vision of me, a much brighter, clearer vision. My son asked, "What do you wish for?" It is curious. The gods know what we desire, yet the questions always remain. What is this? A real point, what I have discovered today. Because my students always tell me, "Swāmījī, you already know it, why do you ask me?" I always ask, "What do you feel? What do you think?" The son says, "Master, you already know what I feel and think." But still, I must ask, to be certain. As August once said, "Trust is good, but control is better." So, in every story, even in the Mahābhārata, everywhere, when God appears, He comes, then He asks, "What do you want for yourself?" Although, afterwards he can say, "I knew that and that is why I came." For example, this is not our main topic, but the mother of Arjuna, Kuntī, was a virgin and she also prayed to Sūrya Nārāyaṇa, the Sun God, who came to her and asked, "What do you wish for?" And she said, "No, I was only testing whether this mantra really works, please God," and God said, "There is no testing. You thought this and that," said, "Yes, I thought, but I cannot," and please, said, "No, I give you a light and from this light you will have a son." And she said, "No, I am not married yet, and my parents and so on," she said, "No, you will always remain a virgin, you will always remain a virgin." And she then gave birth to a son, and yet, she remained a virgin, and the son was the Karṇa, Mahāvīr Karṇa. And through Karṇa, the story will unfold; here we will then experience the beauty of the entire Mahābhārata. So there are several things, when gods come, they always ask, "What do you want for yourself?" So you shouldn’t pretend to be foolish, otherwise they will get annoyed with you more quickly. Better to speak out immediately and fulfill Hari Om, and perhaps free yourself from these embarrassing situations. Because God does not come often on a walk, when He comes, it costs a lot of nerves. So, right? Part 3: The Path of Liberation and the Nature of Energy And then one does not know whether one is holding on correctly and whether everything is truly dedicated to God, and so on. So, when the path is there, you are glad that it existed. It is always like that. So the Mother, the holy Mother, the Shakti, came and said, "My son, what do you want for yourself?" And what can he say? He said, "Mokṣa." Who does not know what Mokṣa means? Mokṣa means liberation. Liberation from all karmas, liberation from rebirth, liberation from this individual phenomenon, thus dissolving back into the divine light. And she said, "I can give you kingdom, I can give you beauty, I can give you everything, but not liberation. I cannot give anything to Mokṣa. If you want Mokṣa, then you need Guru Kṛpā; go to your Guru." And indeed, Guru Rām Dās. Now this is called Banaras, or how do you say, what other name does it have? Varanasi. When I think of Varanasi, I think of a Vranitski, and when I think of a Vranitski, I think of a Vranitski, that is Kashi, the name was Kashi. Yes, that’s how they are. When I need to quickly find a name, I always think of a certain famous name. Yes, so Kabīr, according to Branski, traveled to Branski. Kāśī, Saṅge Kāśī, that is an easy name for me. And in the Kāśī, Guru Rāmdās was found and received his enlightenment, his liberation, who is Kabīr. Second, a very famous story, perhaps everyone should know it, about Ramakrishna, the master of Vivekananda, because in the West, people know about Vivekananda and Ramakrishna. Ramakrishna also prayed day and night before the temple of Kālī in Calcutta. And one day, Kālī also appeared in the vision and said, "If you desire Mokṣa, my son, you must seek your Guru and go to Guru Totāpurījī." And there Paramahaṁsa Ramakrishna attained his enlightenment, his complete realization was through this master. So that means, I want to say that for me it is more important that I do not get caught up again in a great phenomenon—perhaps this phenomenon is easier to be freed from than another phenomenon, where you are not present at all, you see. So our path is Nirguṇa Bhakti, to enter into Nirguṇa through Saguṇa Bhakti. Nirguṇa means formless, the one who is everywhere, the omnipresent. This All-Pervading One is also in hell; when we say All-Pervading, God, O great God, All-Pervading God, Almighty God, then He is everywhere. And this individual, this soul, this Ātman, according to this teaching, what I am telling you, dissolves into this Almighty, Omnipresent Bliss. And that is why it is important. All the others who perform Śaktipūjā or worship in that way, that is a path of Tantra. Tantra does not mean negative, please also. It can also be positive, it can also be good. And Tantra has its own definition. Tan means to stretch, tra means to liberate. So you should stretch yourself to such an extent, your concentration, your consciousness, until you are liberated. Many things are misunderstood, and of course, there are many things that cannot be incorporated into everyday life. But all of these lead us to an individual, to a specific phenomenon, not to this universal phenomenon. This is the Shakti. Now Shakti, the color of power is the red power. And that is why the earth is also red. We come from this power; we receive the energy from the Earth. And therefore, it has been said, you are the dust of the earth. You have come from the earth and you will return again to the earth. Who? This karpaṭa, this part, what this coarse part here is. And the earth, it gives another poem, which Kabīr wrote. The mind says to the potter, "Why do you make me cry so much? One day I will come like this, my breath you give to the earth as clay." It speaks with the pots, the potter, why do you torment me so? He struggles, can throw it back and forth, roll it up and so on, he struggles. Mati says to Kumhāreko Tuṅkyā Rānde Moī, the earth, the clay, the potter, why do you torment me? So, Ek Dinesa Ega Meru Nduṅgī Toī, a day will come when I will torment you just as you torment me here. After death, one is buried in the earth, and then the earth continues to torment him; it will be completely absorbed into the earth. A time is certainly limited for all of us, and no one can say that it is eternal and that their rights are permanent. According to all the faces of humanity, one sees how mighty kings were, what blessings they spoke, that they were almost immortal. They believe that no one can kill in it. There is no force in the universe. There is. There is, and we are nothing compared to these forces. We are like a tiny mosquito. A mosquito may be hard to kill, but we are even lighter. And therefore, a person should relinquish their pride, this ego, and finally dedicate themselves to a path of liberation towards God. Mātikā He Kumhāre Po Tuṅkyā Rānde Moī Ik Dinesa Aiga Meranduṅgī Toī. That was from Kabīr. So this energy, Earth, the whole Earth is an energy, concentrated energy. And energy can kill us, destroy us, and energy can also save us. If we know how to work with this energy or how to handle this energy, then now, we have light, microphone, heating works, tape recorder, everything. And with this energy, we can live beautifully. But who knows, if we do not know how to directly plug the finger into the socket or hold both wires in our hands, then this energy, instead of helping us, will kill us. And that is why Kuṇḍalinī is considered dangerous. Dangerous, here Kuṇḍalinī means all kinds of qualities, all kinds of powers that we have; we must know how to deal with them. If we know nothing, then a complication could arise. And these forces are two kinds of forces. A power is awakened with solar consciousness. This awakened power is what we use every day. Get up, wash, shower, prepare food, eat, go to work, drive a car, drive disciplined, quickly pass by the red light. Everything, our profession, that is our energy that we use. This is an awakened energy used in everyday life, which is under control. We know when to go to sleep, we know when to speak, and so on; we know our limits. And this is our energy that we expend daily. The second type of our energy is the sleeping energy, the hidden forces, people. They are asleep within us. And when they awaken, we don’t know how to carry ourselves otherwise, because we have not yet mastered this energy. From childhood, we have mastered a certain kind of energy. Parents have said, sit like this, speak like this, eat like this, do it like this, walk like this, and so on, behave like this and that in school, at university, and everywhere. We have continued to learn our lives step by step. But there is still something we have not learned, and if it arises within us, then it becomes a problem. And when this energy rises, it can become an emotion. And to this day, it remains a significant problem. Most people cannot embrace emotions. Also emotions, anger, sadness, and many, many of these negative, what one calls, mental illnesses, psychological illnesses, disturbances in the psyche, and so on, that is not a disturbance. Energy rises, but one who is not yet trained cannot understand this energy and cannot let it flow further. As long as this energy sleeps, it is concentrated energy, it is frozen, it is an ice block, it is red. And when this red color begins to dissolve, that means it is now flowing. And then there is the Svādhiṣṭhāna Cakra, although it is the water Cakra, but color is energy, color. Second awakening of the energy, orange color. Awakening of the dawn. It is the color of twilight, or the fire; the fire has this color, which means to purify. It can purify, or it can also destroy. This color is a symbol of a joy, an activity, that one is capable of, now one moves forward and can undertake something. And whoever can understand this energy and embrace this cakra in their heart can overcome certain weaknesses. And those who cannot overcome this or cannot master this energy, then they fall into a different situation. And these situations are unresolved situations. One could say that one is allergic to someone, or suddenly develops a rash on the body without knowing why. You go to the doctor, and the doctor says, everything is fine. Nothing is missing, yet it is there. Yes, Doctor, uncle, doctor, it is not you who is in pain, it is I who am in pain. But he says, no, it should not hurt, that everything is all right. But this pain or this problem is an issue where unexplained, uncontrolled energy has begun to rise. It does not have to be only through yoga. It can also be resolved through a relationship. This can also be resolved through a relationship, such as between a mother and child, or a father and child, or siblings. It can also start the spark from the toy. There are several occasions for what I mentioned earlier, from the subconscious. The subconscious has stored so many things and is directly bound or connected with the unconscious. So, in addition, problems from the subconscious and problems from the unconscious both rise up. And there we cannot say concretely what problems I have there, or why? And as long as we do not master this, it will torment us. It will torment you in such a way that you cannot describe how it is. The problem is perhaps very easy to solve. But we cannot solve it because we know absolutely nothing. There is a small example, a story I once told, I can tell it once again. Who was that with? At some point, a story about an elderly couple. They were already 75 or 80 years old. And they lived together, one might say, like the tongue between the teeth. Do you understand what I mean? The tongue between the teeth. The tongue has not become easier. The teeth are capable of biting the tongue at any moment and completely destroying it. But the tongue is very clever. It always stays inside, letting them bite while it enjoys itself. So, in a way, a situation where there are dangerous circumstances. The man and the woman lived together, completely in disharmony. Arguing and looking into the windows and saying good morning to the windows like doves. And not to your own husband or your own wife. So they went to celebrate their 50th wedding anniversary, the golden jubilee. 50 years. The Golden Jubilee, right? A sad one... Gold is not easy, you know? And they were in a beautiful hotel, and the next day on the terrace, it was summer, they were served breakfast on the terrace. So there was a small table, a parasol, one or two little flowers placed there, and they knew that today was a wedding celebration. 50th anniversary celebration, so they have decorated it especially beautifully and so on. And they came to the table, and the woman wanted to approach a little and engage him in some conversation. He said, like Freddy, you know, today it’s already been 50 years since we got married and have been together. He said, yes, Gerti, it went very quickly. And so on. Do you wish for something? He asked his wife. Whether he wants to give or not, that is to say, it costs nothing. Do you wish for something special today? She said, yes, I must finally, finally I have the courage to tell you something. And that which has tormented me throughout my life, so to speak, as long as we have been together, I can no longer endure. I must tell you, no matter if it hurts you, but I must tell you how selfish you are. And so on, starting with the accusation. So he said, "Don’t have breakfast with you, please tell me, what else do you want this year?" The beautiful God is celebrating the golden wedding anniversary. She said, yes, for 50 years, I have waited, and you always, selfishly, you have this, what do you call that part of the bread? The top part of the bread. Very happy, you always took it. And I wished that maybe one day you could give me, but as it turns out, every day I can tell you down to the last detail and say that you never, never gave me anything. And he said, you know, what has bothered me for 50 years, and you said, no, please tell me. What bothered me was that you always took the other parts, and I was always given the hard ones. So that is the problem. He said, please quickly take this and give me that, and hello. So those were new then. Engage, love. So, these were small problems. But she wanted to be very elegant. She did not want to say her problems. The man must figure out what is troubling her. She waited for 50 years. She could not say it. And so the problems remain in our consciousness. And now, with this power... The one who closes with these problems is Kuṇḍalinī. And this problem, if one cannot master it, then these hidden forces within us can lead us in the wrong direction. To spoil an entire atmosphere and make a happy life a sad life. And thus learn to move with energy. Getting to know what this energy means for me. That means joy for me. And it should not be sadness. So the orange color is a color of my hope. When the orange color appears, it signifies dawn. The sun breaks through, hope is present. And when the sun sets and the evening twilight turns orange, there is once again a hope: finally, the day is over, I can rest, go to sleep. And so there is an energy, a change of consciousness, when the sun rises, consciousness awakens; when the sun sets, consciousness rests. The change of consciousness to the orange color in the Svādhiṣṭhāna-Cakra signifies awakening, energy that has now begun to manifest. Yes, the Svādhiṣṭhāna-Cakra is so vast, I will continue tomorrow. Today’s time is up. And when I reflect so much, it is because tomorrow I will ask in which minute I said what. Mahāprabhudīp Karatā Purī Jī, Siddha Purī Jī, Siddha... Manabuddhi, Siddha Ahaṁkāra, mind, intellect, consciousness, and ego. And secondly, we have now learned what energy is. And the fifth main theme, which will always accompany us, is consciousness. Unconsciousness, subconsciousness, consciousness, highest consciousness, cosmic consciousness. So, these main principles to remember, and tomorrow we will continue. Now the program is such that, I believe, many people are present.