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Part 1: The Maṇipūra Cakra: Fire, Space, and Practice The color of the Maṇipūra cakra is yellow. It is the color of fire. The tattva of the Maṇipūra-cakra is Tejas. Tattva means element. It is the fire element. Mūlādhāra is earth. Svādhiṣṭhāna is water. Maṇipūra is fire. Anāhata is air. And Viśuddhi is Ākāśa. In many books, Ākāśa is translated as ether. But in Sanskrit, Ākāśa does not mean ether, but simply space. Space is very important. Without space, nothing can exist. In the Vedas, it is written that every movement requires a firm support. Without a firm ground, one cannot walk. For example, it has long been said in the Vedas that the Earth is round like a sphere. Now we know the Earth is like a sphere. The question has been asked: when the Earth floats in space, on what is it based? The Earth is therefore based on space. This space is like the entire universe. In the universe, there are many planets and stars, and all of them have a fixed posture within the Ākāśa. Ākāśa provides the possibility; space gives us the possibility to move, to hold, to contract, or to stretch. So, the Ākāśa element always means an empty space through which one can move. Thus, Maṇipūra is fire, Anāhata is air, and Viśuddhi-Cakra is the Ākāśa-Cakra. We will talk more about these cakras next time. Tejas means fire. Fire signifies the digestive fire. Fire means our activity, creative thoughts, and so on. This is the Maṇipūra-cakra. The associated gland is the pancreas. The plexus is the solar plexus. The mantra is Raṁ. The lotus has ten petals. Please correct this in your book if you have one; here it is also misspelled as six petals. Please correct it. The symbolic animal is a ram (meṣa), a fiery, active animal. It is very active, very passionate, very strict, very strong in its methodology, and thus represents the fire element. The deity is Viṣṇu. Viṣṇu is the sustainer, or Viṣṇu is the creator of Brahmā. And Brahmā is then the creator of the universe. Now, regarding the deities: Viṣṇu represents human consciousness and the evolution of the Creator. The female deity is Lakṣmī. There is always a question I must answer: people ask, why are the gods always men? Do they have special protection in heaven or what? This is wrong. On the one hand, there is no difference. The difference exists only in form, in the body, between man and woman, but in the soul, in reality, there is none. Where was I? With the goddesses. Just as in the soul there are no differences, in reality there are no differences, because reality is non-dual. Duality is not reality. We have declared that all living beings are a part of God. Likewise, living beings are also feminine. They also have a soul, or several. And these souls are also a part of God. So why is it said to be only a man? Unless it is misunderstood, the quality of the soul is the same for a man and a woman. On the higher planes, there should be no difference, and there is no difference between male and female. The difference lies here in our consciousness and in functions. As soon as the soul permeates through this phenomenon, the difference begins. In the yoga tradition or in the Vedic religion—the oldest religion is the Vedic religion—it speaks of the elements. The oldest religion is the one based on the elements: all kinds of elements, planets, and so on. That was a science. This is not a religion where only a personal God is depicted. In the Vedic religion, it is said: Agni Dev, the fire god; Sūrya Dev, the sun god. Why the sun as God? Because the sun has a specific significance and a particular energy. This energy for us is like a god, a vital energy. In reality, the sun itself is dark. There is nothing as dark as the sun; it is completely dark. But the energy that comes from the sun, this energy is for us our life. And life for us is that we flourish like God. Agni Dev, Vāyu Dev, Pṛthvī Mātā—the Earth is the mother. Why? Because we nourish ourselves from this Earth. And so, Goddess Lakṣmī is the female deity of the Maṇipūra-cakra. Lakṣmī is very beloved all over the world because Lakṣmī means prosperity, money, a big car, Mercedes, Trabant—it depends on prosperity, on Lakṣmī, on money. The money that comes, that moves, is flowing. And money, here Lakṣmī, is the emotional part of our being. Consciousness is the creator, Śiva, and Lakṣmī is Prakṛti, the feminine principle. So, both female and male have the same rights, the same position, the same essence. This is shown in every symbol, be it Lakṣmī or Sarasvatī, and so on. So there are Viṣṇu and Lakṣmī. Lakṣmī is prosperity. And prosperity is found where there is activity, purity, and clarity; where there is laziness, Lakṣmī does not remain. Lakṣmī flows always. It is said in India that she is cala (restless). She always flows like water. If someone today gets a thousand-mark note, that note will only stay in your pocket for a few hours. It goes away. How? You go to the bank, deposit it. The physical note is gone; it is only written in the account. But this note will be gone in five minutes as it moves into another bag. He says, "Oh, I have thousands here," and goes to an airline office and pays there. So this note, perhaps in one day, moves through several hands. And so it is with Lakṣmī; she comes and goes. The feminine principle is like this, always coming and going. The Maṇipūra cakra is also very important because the jewels are there. This is a wealth cakra and also important for people who have emotional problems. Fear, mostly fear, does not come from the heart. Fear comes from the Maṇipūra Cakra. Suddenly an indescribable fear. One feels fear but cannot say why. The whole body is wet, sweating, a little nervous, uncertain, unable to fall asleep. All of this comes from the Maṇipūra-cakra. Do you experience diarrhea or constipation, or suddenly have too much appetite, or sometimes appetite at midnight? That is called emptying the refrigerator: fill at noon and empty at midnight. Why? Because something is missing. These are the qualities of the Maṇipūra-Cakra which make demands. The human psyche is deeply stored in the Maṇipūra-cakra. Eating, drinking, desire, movement, taste—all of this connects us with the Maṇipūra-Cakra. The Maṇipūra-Cakra is a very important cakra for cleansing, focusing, and meditating. I will quickly guide you through some exercises for the Maṇipūra cakra, then conclude, as we do not have much time. Also, exercises for the Maṇipūra-cakra, in case someone does not come tomorrow, include a very good practice called Agni-Śarkriyā. Please check in books or ask your yoga teachers. Agni-Śarkriyā: Agni is fire, śara is purification. Cleansing for the digestive fire. Whoever practices Agni-Śarkriyā every day—very little is promised in Yoga, it is only a challenge—but here I can tell you: whoever practices Agni-Śarkriyā every day will never contract certain diseases. First, no circulatory diseases, so no high or low blood pressure; we will never have this problem again. Second, no diabetes. Third, no cancer, because one practices Agni-Śarkriyā daily. How long should one practice? Three minutes. How wonderful. And when? Right in the early morning. Get up, go to the toilet, come back, wash your hands and mouth. Then open the windows, breathe in and out deeply, then bend forward a little, carefully, bend the knees more, rest your hands on the knees and breathe in deeply, exhale through the mouth quickly. Then hold the breath and swing the belly in and out a few times. Hold the breath, three times, four times, ten times inhaling and exhaling. Then come back up straight and inhale. How many times? Four or five times. This is a two- or three-minute task. All day long, one has a good feeling, a warm feeling, a light feeling, no laziness. One has a good appetite and good digestion, yet does not gain weight. This is a miracle. So please, practice Agni-Śarkriyā. An advanced technique of Agni-Śarkriyā is called Nauli-Kriyā. Nauli-Kriyā is the act of contracting all the intestinal muscles together and rotating them. I have not fully succeeded yet, but some already have. I used to do it before, but now the Maṇipūra cakra has become lazy. Perhaps tomorrow in the seminar Advaitananda or someone else will show how it is done. These are truly very useful things for your entire life, for health and clarity. People who practice Agni-Śarkriyā and Nauli-Kriyā will never have problems with memory. The greatest problem is with people who always eat meat; after 50, 60, or 70 years, it begins to slow down. They think less and less; thoughts and memory fade away. People who practice Agni-Śarkriyā will receive clear and good thoughts again. Another practice is Paścimottānāsana, which is also very beneficial. And Uḍḍīyāna Bandha, drawing the abdomen inward, is very good. This exercise can be done standing or sitting; the yoga seat is better. Inhale very deeply and exhale very slowly, hold the breath, make the chin lock (Jālandhara Bandha), and simply pull the abdomen up as far as possible. Whoever practices Uḍḍīyāna Bandha, four or five rounds daily—which also takes just three minutes—will never have kidney or gallstones. How beautiful. And if someone already has such a stone, what should they do? I will say tomorrow: go to the doctor, have surgery. So these are all protective exercises. Those were the exercises, which I quickly repeated. Aspects of the Maṇipūra-Cakra: clarity, self-confidence, well-being, self-awareness, distribution of nourishment throughout the body, the meeting of prāṇa and apāna, and the burning of the nectar from the Bindu-Cakra—this is a negative aspect. The Bindu-Cakra is a cakra which is like a bindu, meaning a dot, a point, or a drop. This Bindu-Cakra produces a nectar. There are stories, and even to this day, there are people who eat and drink nothing at all, yet they look quite good. They do not look like Gandhi, but like Svāmījī. They neither eat nor drink, and yet they are very well. Why? Because they receive the Bindu nectar. In the Haṭha-Yoga-Pradīpikā, it is said about this cakra and this bindu. This cakra produces a kind of nectar. This nectar drips down and is naturally digested or burned by the Maṇipūra-cakra, which is the fire cakra. But one who can control this nectar does so through a Khecarī Mudrā. Khecarī Mudrā is rolling the tongue back, inserting it deeply inside until the nectar comes onto the tongue and is distributed. It is roughly like homeopathic medicine touching the tip of the tongue and then being distributed throughout the entire body. There is nothing easier than retracting the tongue. Should one try to lengthen the tongue a little every day? When will my tongue be ready? The time has come when I can stick out my tongue and touch the tip of my nose. To the answer, everyone already knows. Come home, stand in front of the mirror, stick out your tongue, and try to touch here. What works here also works in reverse. The Bindu cakra is located where, if one has short hair, one can see a swirl. Some have two swirls. I have two swirls, so I have two drops. Because I cannot catch one, I will surely be able to catch the second. Therefore, for example, the people in India, the Ṛṣis, began to have long hair or a tuft (choṭī) here. These tufts are gathered and twisted together. The skin moves along with it, and then they make a knot. These knots are called brahmagranthi. Śikhā means these hairs here. Śikhā means the flame. The flame, the light of life, shines from here, from this nectar. The hair is twisted together and a knot is made. Throughout the day, there is a pressure or pulling sensation there. Through this, this cakra becomes active. This is the main principle why the Hindus, the children of the Ṛṣis, wear their hair like this. Today, when the hair is gathered, they say, "Oh, Hare Kṛṣṇa." The Hare Krishna people have this hair here, but the main purpose is not that they are Hindus, but that they are yogis—to awaken the cakras. But they are not correct; they are just loosely hanging in a knot at the end. But it is true that they contract together and form such a knot. Then it looks good, and the cakra opens. When this cakra is awakened, the nectar comes and is caught through Khecarī Mudrā. This is the next topic, for the fourth seminar, I believe. So, this nectar, if it is neither controlled nor consumed, will be destroyed or burned by the navel cakra, by the fire. The principle of fire is purification. No matter what we pour in—gasoline or nectar—it all burns. Because fire maintains its principle; its principle is heat and burning. If one cannot radiate heat and cannot burn, then one loses their Dharma, their principle. The dharma of the Maṇipūra-cakra is to cleanse everything away and bestow beauty and clarity. People who practice all these Maṇipūra cakra exercises do not age so quickly. That is also an advantage. Many probably do not live to old age. People who have difficulties will get gray hair faster. If you no longer want to dye your hair but naturally want to regain your natural color, then quickly start with Maṇipūra-cakra exercises. One more thing: Shoulder stand or headstand. Then the hair regains its own color, just as it should be. But others are, of course, their own matters. Whoever practices daily—practice makes perfect—then comes kāya kalpa. Kāya Kalpa means rejuvenation treatment. The body becomes very healthy again, and an 80-year-old feels like an 18-year-old. Perhaps beautiful or perhaps not, that again depends individually. The Maṇipūra Cakra and this entire cakra system are not only for spirituality or God-realization, but are also very beneficial for our life and health. That is why Yoga in Daily Life means everything is within: a health program, a concentration program, a relaxation program, a meditation program, and God-realization—that is the spiritual program. The end of it is: without love, nothing progresses. Love, Bhakti-Yoga, devotion is the highest form of Yoga. And devotion not only to personalities, but to all living beings. So open your heart and love all; then your path will be safer and all the cakras will come back into balance. Now we will take a short break. Afterwards, we have—it's already late, but late is never too late—a 10-minute break. Let's take a 10-minute break, okay? Afterwards, there will be ten minutes for questions, if anyone has any. Excuse me. Martin’s mother was here; she has already left. So now we have some time for questions. I would like to ask someone, please. Question: Is it not the case that activating chakras can also have negative consequences? Answer: It can happen when one has no driver and activates the car; then one journeys inward somewhere. But when one has true guidance and has learned, then one can, of course, have it under control. As I said, with the cakras or with the Kuṇḍalinī, so much is being done now. I wonder whether all those who write and teach about Kuṇḍalinī have truly awakened this cakra themselves. Because in reality, the meaning is completely different from what one understands and what one does. There are also those who say they are doing emotional exercises and movement. I declare that this and all this is only momentary. It is like, for me, like a sauna: intense heat at 120 degrees, very hot, but only temporary. Part 2: The Essence of Cakra Awakening and Spiritual Practice Lying down is done. Also very nice. And after half an hour, it will be over. So many extreme practices are merely an emotional fluctuation. But what is constant and right is aligned with wisdom. For me, cakra awakening primarily means wisdom. And wisdom in the sense that one can respond to one’s own problems. One is capable of responding to every kind of problem oneself. Then there are no more psychological problems. There are no longer any things that are uncontrolled. That means the entire state is under control. The intellect transforms into wisdom, into Viveka. And then there is no danger. But when one tries to do something physically—this and that—then other feelings arise, and then memories come. Some people are, unfortunately, as I said, unstable; they are sensitive. And then the imagination takes over and says, "Oh God, yes, and I feel, and I feel," and these feelings will then become a habit. And a person is also a creature of habit. Then one imagines something like, "I am feeling worse, I am feeling worse," and so on. So, kuṇḍalinī consideration is wisdom. And the second point is, of course, God. Without God, it is not possible. Whether one believes it or not, God gives. And God gives in form, precisely in the form that one feels in the heart. And everyone has their own connection to God and attitude or conception of God, completely different. So, without God, without spiritual life, without Bhakti, life is like a body without a soul. One should learn to forgive oneself and should not stand still on one’s own path. Kuṇḍalinī contemplation, activating the cakra, means self-confidence, clarity, and freedom from all suffering and confusion. Should I imagine this cakra activation as a sudden effect, or can it also be connected with a continuous transformation? It changes slowly. Suddenly it doesn’t happen so quickly, but when it does, it goes faster again and then back again. These are only emotional matters. But it is like this: the developmental stages of the cakra are similar to the development of health. For example, tomorrow we will begin with physical exercises, but we will not feel so well and quickly. The next day we continue practicing. On the third day, we experience muscle soreness. On the fourth day, we do not want to practice anymore because everything hurts. On the fifth day, it is somewhat better. Day by day it becomes better and more pleasant. I feel very comfortable, I feel lighter. My health is getting better and better and better. And so spiritual health also gradually, gradually moves forward. And it is important to practice continuously. And there are three things one should not change. These are the three most important things on the spiritual path: your mantra, your spiritual mantra, received from the Master. This is the symbol of your meditation and, of course, the philosophy of your God-realization or your understanding of how God is or what God means. You should first make these three things completely clear, and then always remain with them. A question is something different. For example, here in Germany, I compete in sports, do you understand? And it is such that every now and then, when I get away from games, I am completely relaxed. And I can play well, and I have no problem with that. But at this time, I am truly coming sick and irritated. And until now, I don’t know why, it comes. Because from time to time, it is like that, I can, as I said, play very casually and absolutely without any problem. Another time, I don’t know why, I come tense and then I think, now I am nervous, I am tense, and I have the thought, now I can feel. My question is, perhaps there is, well, there are many different subways, but in your opinion, is there something you can tell me now that might help? Yes, this is what is called stage fright. And that is called insecurity in the subconscious. And I have also done yoga for the Champions League, for many things. And so I constantly give yoga lectures and conduct exercises at Bratislava University and so on. The best practice is Yoga Nidrā. Overcome these kinds of fear or insecurity and this cramp. Yoga Nidrā beforehand. And of course, there are some individual visualization practices. One should never say, "I will try." No, "I will do it." And secondly, no matter how many people agree, let the people agree; you should not command the people. The main thing is, I play; whether people laugh or cry or whatever they do, that is not my concern. So, some things away from the psyche. And Yoga Nidrā, in Yoga Nidrā there is a Śaṅkalpa. I believe, do you already know what Yoga Nidrā is? No. Yes, I mean, what I want to convey, I have only read in books. Ah, there is a yoga on the cassette here. This is a half-hour, three-quarter-hour practice. And it is the best practice, which my students enjoy. So a very simple exercise, a pleasant exercise, because you don’t have to do anything at all, just lie down. And many people really enjoy that. So this is yoga. And lie down, and then there are instructions given about what to think or what to do. And there is Śaṅkalpa. Beginning and end. And then there is another level in the middle as well. And then, in various positions, there is this repetition of the Śaṅkalpa. And Śaṅkalpa is a statement or a wish. And in your case, it would be to repeat a Śaṅkalpa that you will never again be nervous or tense. And Yoga-Nirvāṇa is a great aid. Which part of Germany are you from? From New York. So, anything else? Yes, please. There is another question about nutrition. You say that one should primarily follow a vegetarian diet. On one hand, there is whole food nutrition according to Burger or similar doctors practicing natural health methods. On the other hand, when I come from the healing profession and now recommend this whole food diet to my patients, but at the same time have a sample sent for testing, it still contains yeasts or predominantly yeasts, so that they are not at all... able to digest whole foods or, let’s say, raw grains. I then try to figure it out through necessity and realize that the different things no longer agree at all. Or am I already thinking so intellectually now that we enter into the so-called youthful sentimentality, inspiration, about what is right now. There are two things. The first thing is that in the case of illness, it is an individual matter. Then one needs individual guidance or individual therapy. One person can digest raw food well, while another cannot at all. In cases of illness, one should take nourishment according to their health. This is how one should nourish it, how one can do it properly. If you cannot tolerate milk, then avoid milk. If the salad is not well tolerated, then skip the salad and so on. In other cases, in normal general cases, in Yoga, it was thought like this: You should, ah, thou shalt not kill. That comes from Yoga. And now it has also been incorporated into Christianity as one of the Ten Commandments. And "Thou shalt not kill" is the principle of Ahiṃsā. Ahiṃsā, in principle, means non-killing, non-harming. And the yogi said, when ahiṃsā is bound with love, it means you should not cause pain to anyone. Everyone feels, everyone experiences pain, and you should avoid killing anyone. Of course, there are many people who say that plants also love. Arguments also have no end. So in Yoga, it is said that the proper nourishment consists of fully ripened fruits that will naturally fall from the tree, or grains. And we distinguish three things: Vaneṣpati, then Vaneṣpati, Bhūti, and Jādhi. These are the three: Jadhi, Bhuti, Vaneṣpati. And these three parts of the vegetation. Vaneṣpati is the type of vegetation that bears fruit and continues to live on. For example, a banyan tree produces fruit, a fruit, and then continues to live on. And Bhūti is that which bears fruit only once or gathers and then dies. For example, grass and these small herbs, or these many kinds of meadow flowers and so on, which die again and then new plants or new seeds come again the next year. And Jādhi means the roots. And according to Āyurveda, the science of medicine, which then determines the food for people, what is important. And normally it has been said, grains, some fruits, and root vegetables, that is correct. And also in my case, what I eat, I always have trouble telling people that I am a vegetarian, especially a Lufthansa, because that Lufthansa, I am Paramahaṃsa, that is the difference, Paramahaṃsa and Lufthansa. And when I say, please, vegetarian food, then they say, okay, good, then they bring it, I don’t eat meat, so they bring chicken, it’s just chicken. So please, either bring the fish, or bring the eggs, or bring something like that, a big problem. Or, if I strictly say no eggs, no fish, no meat, then they just bring me some green stuff around. A carrot and then a mushroom, and then they say, we are sorry, we don’t know what to prepare. That is the problem. But personally, I eat what my body demands. Except, of course, for this meat, fish, eggs, and so on. Sometimes I like to eat tomatoes, and then for weeks I have no appetite or inclination to eat tomatoes. So, I am not one-sided, I do not have an eggplant, the melanzani that has grown in seeds, or potatoes, no, I like to eat potatoes, I like to eat melanzani, I like to eat that, but not only that or only that. So, my life always creates, my food has, the varieties. And these varieties are chosen according to my taste, and my taste is aligned with what my body requires, what my body needs. So this is the best thing. And if I say, I don’t want to eat this, one should never make a religion out of food. Is this what you would like to eat today? Today we eat bread, tomorrow no one wants bread, tomorrow we eat chapatis. And the day after tomorrow we won’t. And the day after tomorrow, no Mertes, so we will only eat the rice. And so it is good. Cooking is one of the best things. And some self-prepared food is, ah, I’m getting hungry already, where my dinner awaits. Home-cooked food is the healthy food, and you cook what you like. Vegetarianism is life, which means two things. Do not kill. The second thing is, one will go deeply into how time flows; I do not want to explain it at great length, but it is said that the principle is this: everything takes on vibration. Now that we know there is no way to leave this hall, all around is about 500 meters of fire, and so this is pretty much the end of our life. Many of us think, I am the divine Lord Jung. And many do not think divinely and will perish and be afraid. Fear, fear, fear. All living beings have fear. To practice yoga, wisdom, or God-realization means to free oneself from fear. Those who have no fear are liberated. And one who has no fear is like one who is called Jīvan Mukta. A Jīvan Mukta is like this: he sits or lies on his back, above him hangs a sword, a heavy sword with a thin thread, and another stands with scissors. And now, whether one has fear or not, the one who has fear will have a heart attack beforehand. So, the one who has no fear, who says, I am the divine immortal, no weapon can kill me, no fire can burn me, because the Self is like space, and space cannot be destroyed. Space cannot be cut, space cannot be burned, space is always space. And so it is self-existent, that is one. But as long as we have not realized it, we can speak wonderfully, we can hear wonderful things. But when reality comes, it begins with pain. So, overcoming fear is the most important thing. Every living being has fear. The difference between animals and humans is that humans have fewer feelings, while animals have more and more intense feelings. Before earthquakes or those somewhat accident-based events, animals already sense them, they already feel them, and humans do not. People only truly feel it when it really falls on the head. Then one says, oh beloved, now it is true. And so the animals sense it beforehand. And when they sense beforehand that something is happening that must die, then fear arises. And when fear enters the body, all the glands begin to produce hormones filled with fear. Fear penetrates throughout all diligence. Now, the animal is killed, it is gone. But this vibration, full of fear, remains in the flesh. And this vibration, we assume, when we nourish ourselves diligently. And when a certain occasion arises, for example stage fright, there is definitely a very strong fear present from the perspective of nourishment. And there are so many, many things where fear, we carry fear. And that is, people are afraid of religion. People are afraid of God. And people are afraid of meditation. Why? Because they probably do not go inside and look at what is within themselves. Overcoming fear is the greatest thing; these are very important matters. Therefore, the mantra says, Mṛtyormā Amṛtaṃ Gamaya. Mṛtyormā Amṛtaṃ Gamaya. Lord, lead us from mortality to immortality. Lead us from death to immortality. Everyone is afraid of death. Why? One is only afraid of the things one has experienced. That means we have experienced it several times. And that is also certain; it means rebirth. So, rebirth—where there is birth, there is death. And where there is death, perhaps rebirth. And we live in this fear. One says sin, another says mistake, one says fear. But we carry that with us. So Yoga is something that thoroughly purifies without the need for sensation. Without giving this injection that you are guilty, you are sinful, you are terrible, you are this, you have made mistakes. Without bringing this weakness, this kind of weakness, these feelings into our psyche. Simply cleanse lightly. And that is why Yoga has risen again throughout the entire world. We have tried many, many theories. Humanity has tried many, many theories. Marxism also lacked theory. That has not been successful yet, that is still missing again. We must return to the Vedic system. And the Vedic System is to be re-examined and connected with nature. And so, once again, it is Yoga. And thus, fear is also present in the food. There can also be fear present within plant-based food. It is very important to understand that it is not important for me to receive food. It is not important that I say, Lord God, thank you for giving me food. And to the Hindus, they say, I offer to you, oh Lord, you have given to me, I offer you back again, and you give back to me again. Please take, no, thank you, hold, please take, no, thank you, hold. That can also be. But do not say that I have received my food, rather how I have received my food. Whether I have taken anything away from anyone. We eat wonderful, good bananas. And certainly, no banana grows in Hamburg. But it is imported from other countries. And where the bananas grow, people just pass by the banana farm. They are not allowed to eat. They say, oh, how wonderful, we have food. No. But the mark, the dollar, that is important. They give dollars and everything, good things come here. Who knows what fear or longing, what yearning lies within someone. It is very important to know how my food comes to me. Have I taken pain from someone? Have I stolen from someone? Or did someone put something else into it, the vibrations? Whether my mother looked with love, or my father was very angry and my mother was very sad, has fully felt the entire sadness. Or the mother was angry with the father, whether she bottled up all the anger. Or the woman, in what state is the woman. It is very important that all the men are present and attentive during the cooking. When the woman is cooking, you must be especially kind. That is a good vibration, I must say. That is very important. It is not only important what I receive and what I eat, but also very important what vibration is within. And repeating the mantra, this mantra purifies vibration, it purifies many vibrations. And so God is open, He gives thanks and also purifies vibration, but not very much. It is always important to know. In the Vedas, there is a beautiful mantra, this mantra is found in our scriptures, in the books. And this mantra is very important to chant aloud or silently, or to remember, before we eat. Therefore, special concentration, because food transmits or gives energy within us or generates energy. And we exist within the field of energy. If there were no more energy, then we would no longer be able to exist. And the main thing, the energy, the primary energy of our existence comes from our food. Anything else? So, as I said, everything waits, but unfortunately not time. We have enough time, but perhaps not for today. And I wish you all the best, health, God’s blessings, and much joy in your lives, and please practice something for your health, something for your concentration, and finally for spirituality. Do not forget, God gives. It is in the heart, in everyone. And seek the path that you like best and where you feel comfortable. Thank you, a divine blessing to you all. Good night, sweet sleep and honey dreams.