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Part 1: Navarātrī, the Divine Mother, and the Path of Kriyā Yoga Chandan Mahātakī Jai. Good evening. Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, Devpurījī, Gurujī. These last nine days were the days of the universal śakti, ādyā śakti, brahmāṇḍaya śakti—that Divine Mother of whom the Upaniṣad says, "Mātṛ Devo Bhava." The first God is that Mother, the universal. After comes Pitṛ Devo Bhava, then the father. In the Bhagavad Gītā, Lord Kṛṣṇa said, "I manifest in this world from time to time through my Yogamāyā, through that divine Śakti." So we have four times a year celebrating nine days for the divine Navarātrīs. There are two Navarātrīs celebrated in physical form, and two known as Gupta Navarātrīs, celebrated in the astral form. Whenever an incarnation comes into this world, first he adores, remembers, and worships that Divine Mother who is going to give birth to a great soul. So today is the eighth day, Durgā Aṣṭamī, Divine Mother, and tomorrow is Rāma Navamī, the incarnation of Bhagavān Rāma, who was the incarnation of Viṣṇu. People have been fasting for the last nine days, and tomorrow they will fast, pray, adore, and worship God Rāma, and then complete the pūjā. We all know that our universally worshipped Bhagavān, the Lord of our hearts, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, was also an incarnation of Viṣṇu. You should read this Līlā Amṛt, and then you will know. The Holy Mother of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī was a very great embodiment of mercy, an embodiment of love, devotion, humbleness, and kindness. Our beloved Gurudev, Swāmī Madhavānandajī, who is a disciple of Gurujī, wrote a bhajan in honor of Holy Mother Chandandevī Jī. Her name was Chandandevī Jī, the mother of Mahāprabhujī, the glorious divine mother. Gurujī said, "Jai Mātēśvarī." Jai means victory, prize—praise be to the Mother, the Lord Mother. Jai Mahāteśvarī, Jai Devī Chandan. O Goddess Chandan Devī Jī, Chandan Devī Jī was the name of Mahāprabhujī’s mother. Jai Mahālakṣmī. She is also known as Mahālakṣmī because on the second day of Dīvālī, when we worship the Divine Mother Lakṣmī, the goddess of wealth, she gave birth to Mahāprabhujī. And so Gurujī addresses her as Mahālakṣmī—Mahā means great. Jai Devī Chandan, O Jai Mātēśvarī, Mother of the Lord. Jai Devī Chandan, victory and glory to thee, O Chandan Mother. Jai Mahālakṣmī. You are great, Lakṣmījī. Jai Devī Candan. Dhanyādeep Prabhu, Dhanyāmateśvarī—glory to the blessed Lord, glory to the blessed Mother. O Divine Mother, thanks to you, adoration to you. Tere sumaraṇ se hoye dukha bhañjan—O Divine Mother, by remembering and meditating on you, all our troubles are removed; we become free from sufferings. Ṛṣis, Munis, Avatārs, japī nitya ṛṣis—sages, hermits, yogīs, and incarnations of God all repeat with great adoration Your name, O Cosmic Mother, O Divine. Terī kṛpā se kaṭe jag bandhan—O Mother, only through Your mercy are we freed from the bondage of this mortal world. Mujh par mehar karo merī māyā—please be merciful to me, O my Divine Mother. Darśana de hāro bhava bandhana—please, Divine Mother, grant me Your darśana and remove all my bondages. Śrī Dīp Jyotī Hai Āp Kā Nandan; Alamukand Jagasukha Kandan—this Divine Flame, Śrī Dīp Nārāyaṇ Mahāprabhujī, is Your beloved son; He is the giver of blessings, happiness, and divine light to the world, like Kṛṣṇa. Madhāvānand par nazar nihāro—O my Lord, O my Divine Mother, cast Your merciful glance upon Madhavānanda, look upon me with kindness. Mere pāp kā parhār karo sab khaṇḍan—O Divine Mother, please destroy all my sins, so that I may feel worthy to come to You. This is the glory of the Divine Mother today on the occasion of Navarātrī. One, Kīrtanānda Rāma, Śrī Rām Jai Rām. Tomorrow is the day of God Rāma. So today Prakash has prepared a small speech about Bhagavān Rāma, and then, according to the timetable, at seven o’clock we will begin with the Kriyā lecture. So, Prakash, will you come here? You will be on the webcast. The phone is low, though—it’s not a microphone or a loudspeaker. Only for the camera, okay. What’s best for you? Now, a reading that Swāmījī has given me to read. It’s by a devotee called Kṛpā—we don’t know anything else about him—and it’s about Rāma Navamī, which is tomorrow. Om Pule Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai. Whether weird, tired, or uninspired, I have been asked to write something on Lord Rāma. I am thankful and honored to have been considered for such a beautiful task. I would like to admit that I was completely confused and had no clue whatsoever as to where to start or what to write. I had almost refused, thinking that I am not the right candidate and not intelligent enough to write about the glorious Lord. But something within me said that the Lord does not recognize intelligence. He is the supreme lover of only a heart full of devotion. So He is the supreme lover of only a heart full of devotion. I hereby dedicate at His feet all the beauty and flaws in this article and in the writer. I would also like to add that my limited intellect has no capability to write even a word on the Lord and His glories. It is only His inspiration and grace that make me the instrument to spread the message. My journey began six odd years back with Śrī Rāmacaritamānasa. While I was in India, I participated in the chanting in an ashram with lots of other devotees. Instantaneously, I had become smitten with the love of the Avadhī language. Śrī Śrī… The name is immensely auspicious and is the Soma Dhanam of the Vedas and Purāṇas. It is the home of welfare and the very stealer of inauspiciousness. The name and the owner of the name, the Lord, seem to be the same to our limited minds. But the two have a relationship of mutual love between the master and the servant. For example, it is only by calling out the divine name that the Lord comes to rescue, meaning to say the name here being the master and the Lord himself being the servant of that name. To elaborate, Śrī Tulasīdāsjī is emphasizing that the Lord comes running as the servant of His devotees who call out with bhāva. Śrī Tulasīdāsjī further adds that the name is a beautiful witness between the attributeless reality and the Lord with form. In other words, the name is a supreme guru who acts as a bridge between the attributeless Lord and the Lord with form. He emancipated Śabarī and Jaṭāyu, gave shelter to Sugrīva and Vibhīṣaṇa, and gave enough strength to the army of monkeys. His name, on the other hand, has emancipated, sheltered, and strengthened various types of devotees. The poet saint adds that the strength of His name alone is enough to dry up the entire vicious cycle of birth and death and attain the ultimate freedom. In Kali Yuga, the human mind is so weak as to remain ever engrossed in sin. Thus meditation, sacrifice, and worship are not possible. The only way to attain freedom from the cycle of birth and death is the repetition of His holy name. Śrī Tulasīdāsjī says that in such a dreadful time, His holy name is the only boon-giving tree which destroys all the calamities of the ever-changing world. It acts like those parents who always protect against stress or any other sentiment, as we have seen in the example of Tulasīdāsjī himself. Śrī Śrī… Know that all religions impart the same core values and the same essence. For instance, Guru Nānak promoted chanting of the divine name as the most important spiritual practice. Sufism also promotes the chanting of the divine name, along with losing yourself in the Ishq with Him. The Bible also promotes and repeats Hail Marys as the easiest and most effective discipline. To conclude, on a personal note, I would like to add that the Rāmacaritamānasa has seen me through the darkest moments of my isolated struggles and personal pains. This book has the status of that one companion in my life when I was all alone, trying to struggle my way out of the dark. And like they say, when the Lord is with you, there is nothing that is left for you to do. He will take it from there. Om Bholē Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai, Mahānā Kī Jai. But you can stay here. How do you want to sing? You are a good singer. Sing one bhajan, whichever one you like. Because we still have ten minutes for the official program. We should not be late, no? I have lived forty years in Austria and Germany, you know, so they are always very punctual. Very nice, that’s very good. This is a bhajan which Prakash will now sing. It’s from the Śrī Guru Gītā, spoken by Śiva himself, a glory of the Gurudev. Thank you. Sāī Bābā, Silurī Sāī Bābā—great saint. And also, the existing Sai Baba is a very great saint. Numan Jayanti, 18th of April, we are starting our journey from Adelaide to Uluru for Numanjī Jayanti, our peace message. Very good. Buddha Pūrṇimā, the incarnation of Lord Buddha. Many nice articles are in this booklet. I must take it with the Lord and the devotee. It’s also something very good. Baba speaks to us through his Satcharita. Our ladies, short story, Holy Mother Maria. Baba’s inspiration, compositions, the Śrī Sāī Saccarita. Yoga classes also—I think these yoga classes are by Rājendra. Yoga is in their life. Do you allow us? Okay, thank you. Satguru Swāmī Madhavānandjī Gurudevakī, Śyāvara Rāmacandra Bhagavānakī Jai, Mātṛdevī Bhavokpamateśvarikī Jai. Jai means glory, Jai means victory. So, good evening, dear sisters and brothers. Śrī Śrī… What is Kriyā? Here you have this book called Hidden Powers in Humans. If you read this book, you will understand what Kriyā means, how Kriyā can help you, what Kriyā does in our body, in our mind, in our consciousness, intellect, and our soul, and how it leads us to divine consciousness. The definition of Kriyā means “to do something,” work. Our planet is known as a living planet. So even Mother Nature, this Mother Earth, is also working. According to the seasons, there is a process in the earth: all the vegetation has its functions and the changing of the seasons. The water element on this planet, in any form of liquid—in vegetation, in creatures’ bodies, in rivers, lakes, or the oceans—is also constantly functioning. The elements earth and air are also constantly functioning. If we look a little further, even the universe is functioning: sun, moon, stars, planets. This is called Kālī, time. Time is also a changing function. But when we rise above all these kriyās, there is no time. Time is just calculated by human intellect. We are imposing these limitations on time. Otherwise, in reality, there is no time. It is a timeless process. One day we will reach what we call the One without a second, and there all our actions—cooking, eating, washing, whatever you do—are also Kriyā. Now, coming to our body, our body is constantly working: digestion, the heartbeat, liver function, kidneys, gallbladder, lungs, diaphragm, muscles, joints, tissues, blood circulation, brain, eyesight, ears—whatever we see in the whole body is constantly under kriyās. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… At present, we are traveling or pendling between three levels of consciousness: unconscious, subconscious, and sleep-dream-awake. Whatever is happening is a kriyā, nothing else. Also, in yoga, there are haṭha yoga kriyās—six kriyās. Haṭha yoga is not āsanas, not postures. You may say, “I practice haṭha yoga,” but you are not doing haṭha yoga. Haṭha yoga consists of netī, dhautī, bastī, naulī, trāṭak, kapālabhātī. These are the six kriyās: netī is cleansing the nose; dhautī is cleansing the food pipe and stomach; bastī is cleansing the intestines; naulī is an exercise for the intestines and the awakening of solar energy at the solar plexus, hara; trāṭak is concentration on a flame for purification of the eyes; and kapālabhātī is purification of the sinuses to keep them clean. For a yoga practitioner who would like to practice Kriyā, one must proceed systematically. If you do not do it systematically, you will have no success. And if you practice kriyās without a system and without the guidance of a master, those practices and kriyās can lead you in the wrong direction. It’s better not to do them if you have no proper technique and no proper guidance. It’s not dangerous in such a way that you think, “Oh God, now I will go crazy.” No one will go crazy. But you will not get the benefit you should get, or suddenly some energy awakens in your body and you don’t know what to do. Suppose you are sitting and someone places a snake on your lap. Now you don’t know what to do. You try to move and they say, “Oh God, no movement, you are paralyzed.” So there are many, many things—don’t take it so easy. Even physical exercises, don’t take them so easily. Even a sport like football, swimming, or anything is a practice of years and years. In Australia you have rugby, and you know how these young, strong men fight to run and how they fall. You try to fall once—oh yes, you can fall twice, not only once, the first time and the last time. How many bones would we break? What would happen? So it is a technique. Practice and Guru Kṛpā, the guidance of the astral energy of the Guru, is very, very important. Don’t break that. Don’t disconnect. Now, if you stop the kriyās, that is also not good. If you continue without devotion to the Master, that is also not good. So my dear, there are many books written, and you may think you would like to do Kriyā. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… The best way is yoga, but systematically, and that’s why we call it Yoga in Daily Life. It is the system—very systematically from nursery school, from kindergarten to university, step-by-step, guided. And in this, there is a divine blessing. Whether you know it or not, there is the divine blessing of our holy lineage: Śrī Devpurījī, Mahāprabhujī. In that is Guru Kṛpā. We should know where the source of that spirituality is, where the energy is coming from. There should be no blockage. In case of doubt or blockage, clean it, brush it—like a canalization or plumbing system. Take the bottle brush, so many bottle brushes you have in Australia, and clean that bottle properly, so that again the love, the devotion, the energy flows between devotee and master. Very important. So make the first decision: I want to practice yoga. Number one. But number two—why? Why do you want to practice? That should also be very clear. Not only because a friend said, “Oh, I practice yoga and it was so good and I feel nice,” and you say, “Yes, I always hear ‘yoga,’ I think I should also do it.” But why? For what? And will you do it only for one weekend, for one retreat? Or what? Yoga is not for one weekend, not for one month, not for five years, not for ten years, not for fifty years, not for a hundred years—it is lifelong. We need oxygen lifelong. We need nourishment lifelong. We would like to be happy lifelong. That’s why it’s called Yoga in Daily Life, in everyday life. It must not be that you force yourself. Do certain exercises, and think and speak according to a positive way of thinking, a positive way of living. So what do you do? You come to your yoga teacher, you get relaxation, physical exercises, breath exercises, and then relaxation again. Then you get a little concentration technique: sit down, relax, imagine the sun rising, imagine the sun setting, you are sitting on the beach—oh beautiful, you are in the park. This is just to put our thoughts in one direction to calm the mind. That’s very important. Then you learn meditation, and meanwhile, when you go to yoga centers, you find some books and read there, and then one says, “Oh, chakras, kuṇḍalinī, meditations—oh, what is that?” Then you come to know, and you develop an interest: what is this? This is a methodological picture of the chakras, how they are imagined, but each petal has a meaning, each petal has a resonance and a mantra. Chakras, and the entire chakra system, have meaning. These are the energy centers located along the spinal column. What this chakra does for us, what we should do and what we should not do—we will come to that. Then your teacher will speak about the master. I want to learn car driving. I go to driving school. The driving school gives me one master, one teacher who will teach me how to drive. Clear? That’s my driving guru. Then I say, “Prasad Puri was singing very nicely, I would like to sing,” so I go to her—she is my singing guru. Then someone played tabla very well, and I would like to play tabla, so I go to her and she is my tabla guru, music guru, singing guru, writing guru, professional guru. There are many, many. Guru means teacher. “Gu” means darkness, “ru” means light—darkness is ignorance, light is knowledge. He who or she who leads me from the darkness of ignorance to the light of knowledge. Now, what changed in me? There was a day I couldn’t drive. Then I went to driving school and my driving guru came and told me how to change the gear, and the lights, and the indicator, and this and that. Now I can drive. Now what changed in me? I had two hands before, and now I still have two hands. I have two eyes, and now still two eyes. Only two hands, one nose—I am as I am. What changed in me? My entire body is as it is. But I can drive, and I also became a driving teacher—so I became a guru again. What changed? The talents, the knowledge—that knowledge, which is called hidden powers, awoke in me. It was dormant and now is awakened. Only a master, a guru, will awaken those hidden energies and talents within you. Now, you have to follow the rules and regulations of the traffic. You are allowed to drive on the Australian highway at 110, but you want to drive 150 because you are new and have a good car. Okay, no problem. And then there is a red and blue light, you see. Two gentlemen are standing, they take off the cap and say, “Good morning, sir. Please, can you show me your driving license?” “Yeah, sorry, you know I was in a hurry because my mother was ill and I had to go quickly.” They say, “Yes, it’s okay, $450.” That is called karmic punishment. You cannot be angry with your driving teacher. Your driving guru didn’t tell you to drive faster than the given speed limit. The teacher told you very carefully, “When it’s given 110, then drive 108.” Unnecessarily. Why do you have to say “Sorry, sir,” and “Please,” and this—why? It’s unnecessary. Now you spend more time there, twenty minutes. So similarly, do not blame your master. Now you think that you are already a master and you can do what you want. It is not allowed. Always, when you sit in the car, remember your driving teacher. He told you exactly where you should not overtake. Do you know all? You know where not to overtake? Absolutely. Many of you may have forgotten. That means always remember: the curves where there is no clear vision, the railway crossings—there are many, many points where you should not do it. So similarly, when the Master tells us what to do and what not to do, and what to think, if we are doing the opposite, then we get karmic punishment. The chain is broken between you and the Master. There is a water well fifty feet deep, and you are pulling the water out with a bucket and rope or chain. You had come up about forty-five feet, and then the rope broke. What will happen with the bucket? So long as you are careful, you took it up, but then the rope is broken. [The talk continues.] Part 2: The Guru Tattva, the Mind, and the Path of Kriya Yoga So many years you practice, and suddenly, out of your doubt or something, you break the discipline that the master has given to you; you fall again into darkness. These lost years will never come back in your life. So practice. Now you want to have a teacher. What should I expect from my teacher? Will he give me enlightenment? Yes, definitely, he will put on the light. You can see. It’s not that enlightenment that you see with your closed eyes, beautiful light. My master said, “When you want to see beautiful light, then open your eyes.” God gave you the eyes to see. Why do you close them? Oh, my master will give me liberation. I will come to God. How? You think the master has nothing to do? Only he will pull you there until there. Liberation is different. Enlightenment is different. Awakening of the consciousness, the hidden power, is different. And that’s why people misunderstand. People misunderstand the Guru Tattva. You concentrate, then, on the guru as a body, a physical body. And there you are mistaken. My body, your body, everybody, nobody, and anybody is the same body. But what is inside, that is. Among us, there is sitting one doctor, a surgeon, and he is an expert at operating on the heart. Now, I don’t want to introduce you to who he is. Now you will see he is also a normal human, like we are. We are all human. Position in the operation theatre is different. He can, he dares to cut your chest, open it, and then come to the heart. You think your father has a heart problem, so you take a knife and open it? You can open twice, first and last. And I think your father, even if it is your father, he will not allow you. Tell the father, “Please lie down on the table, and I will operate on your heart.” So what is the difference between that surgeon and us? Understand me? What’s the difference between a pilot and us? He’s also a normal human being, like we all are. Okay, he has the uniform of a pilot, okay? He takes off with hundreds of people, a big, big airplane. Just levitate him. How many luggages, how many tons of weight is this? And just he goes in there. Now he has a headache, he can’t. He tells you, “Please, can you take off?” You will take off your luggage and go out. So that is the difference between a guru and a disciple. So don’t look at how your pilot looks. But you should trust your pilot, that he will bring you comfortably to your destination. It takes off from the Gold Coast and lands comfortably where? In Wellington. Like a bird flies directly to its nest. Master is that to know how. So, master is that to know how. We adore and respect that knowledge, that wisdom, and that is called the Guru Tattva. Now you get mantra, you practice. Practice, practice… you will get purification of all your negative qualities, and now you will feel that yes, I want to have. Kriya is one of the best, quickest, and surest paths in human life. Each round of the Kriyā which you do with full devotion, as explained, and you keep in your mind as a light of your mantra, the presence of that master, then like one round of Kriyā is like one incarnation, one incarnation. That far you come, from layers to layers, unfoldment of the divine consciousness, so many karmas. When you make a mistake, then you are that bucket which will fall in the water. Now, how will you take it out? Then you need some hook, we call it a cat, many, many hooks, and search where the bucket is, and you bring this bucket. Kriya practice, when you practice, awakens in you Kuṇḍalinī Śakti. It is called consciousness and nature, or energy. Now, the name or whatever you call, Puruṣa means masculine, and Prakṛti means feminine. But it means not in our form, as we think. Not these anatomical differences between man and woman, no. This is what makes people make big mistakes, and that’s why there is no equality between genders. Purusha is that consciousness which women also have. Within her is that pūrṇa puruṣa. Pūrṇa means complete, masculine. And in man also there is a Prakṛti, the nature. She is also in that man, complete, and that is called Gaurī Śaṅkar. Shiva said, he explained very nicely, half the body is Shiva, which is what you call the Puruṣa, and half the body is Prakṛti. I will show you after the lecture. So, you may look at this chart here. Did you see this chart before? Who didn’t see it? Stand up, please. This is you, not me. You should come to know these chakras, and just a normal chart is like that. We will come there afterward. Purusha means the consciousness, what you may call God, Divine, Truth, and so on. Prakṛti means that energy, the nature. Now, when is one man always aggressive, angry? And you tell, “My God, why is he always angry, and this and that?” We will say, “Well, it is his prakṛti, it is his nature.” Do we say it or not? So, it is his or it is her nature. So, we have both, puruṣa and prakṛti, both in our body. It doesn’t matter if you are a man or a woman. So, this prakṛti and puruṣa. Now, Puruṣa is your pure consciousness or Ātmā. Now I will come to the Prakṛti. Prakṛti is connecting with the Kriyā. It means activities, karma. All the karmas from the past life, all the karmas from the past lives, means whatever you did, whatever you did, that is in the form of destiny now. Or what we call good luck, or where is your good luck lying, stored? The universe has no space at all for you. It has given you one body, and that’s all. You are one phenomenon, yourself, like a balloon. You are carrying your karmas like a backpack, a rucksack, throughout the entire universe. Yeah, air would be good. You can come this side, yeah. So, I will come a little bit to the point again to make it clear. How are you sitting here and listening to me? I am sitting and looking at you. In these minutes, in this presence meeting, whatever you are listening to, seeing, or feeling, this is immediately taken by our mind. Mind is like a film which is constantly rewinding, constantly taking minute pictures, all impressions, truthfully. They are filming, not only me, but all, whatever is in this area. The camera is very truthful. Mind is that tendency which takes all the impressions from the present situation, and you are awakened. It takes immediate insight and transfers it immediately to the subconscious. The mind has no time; it just brings and delivers there. And what is now hidden there in the subconscious from previous times, what it brought, it brings up. Give it to the intellect; that is the intellect’s problem. The mind takes against that situation, that impression. So, Dharma, the principles of the mind, is to take all situations and deliver them to the subconscious. That’s all. And what is in the subconscious, what is there, is working there. And when the mind comes back, it should not come empty. It’s bringing those impressions, which were brought before, back. And now, to our intellect, buddhi, what is the principle or the dharma or duty of the intellect? To give judgment. Our intellect will say, “This is this.” I will tell you one word which you know, but I will tell it in another language and you will not know. When I tell you in your language, then you will know. So, I will tell you, there is a beautiful arm, there is a beautiful arm. You don’t know Australian, but it is arm, yes? Now I will tell you, so that word you don’t know, it is not in your dictionary, because your mind did not take it in completely. Now I will tell you, arm is mango. Do you know now? Immediately, your dictionary was opened, and your intellect said, “Yes.” So, these are the hidden thoughts the mind brings up and gives to the intellect, finished. The mind’s duty is finished. Therefore, you cannot stop the mind. If you try to stop your mind and control it with force, then you will become mentally disturbed. Schizophrenia, hallucinations, anxiety, sleeplessness, and many other things. So it is completely wrong that you sit down and say, “I will control my mind.” No thinking, no thinking. I don’t want to think. You cannot. Mind is like a river. Don’t block it. You may construct a dam, but for how long? It will overflow or break the dam and will destroy more of your land. But you can give a direction to the river. Similarly, do not try to stop your mind. You can give a direction to your mind, and that means devotion, your profession, or your interest. Concentrate. If I am a student, then I should direct myself to really study and do my homework, so that in my examination I will pass everything. You come home, you don’t study, you go here, you go there, looking on the internet, looking at television, and running on the beach, and in three months it’s examination, you don’t care, and then you come to know tomorrow is examination as well. Mahāprabhujī helped; you didn’t learn what to do, so you didn’t practice. So the mind is the pendulum between subconscious and conscious, subconscious and conscious. Now, I will tell you one little story to wake you up, okay? There was a very nice couple, husband and wife, like Richard and Purnima. One day they went shopping, and there was a very nice coffee shop and a nice ice cream shop. Richard invited his wife for coffee, and they had a very nice coffee. After coffee, they were talking. Richard was reading the newspaper. Purījī, Siddha Purījī, Siddha… Purījī, he took a spoon. No, no, eyes are always. So the husband said, “I think we should eat ice cream.” He said, “Yes, good idea.” But, my dear, he said, “What? Your dentist told you not to eat sweets because they made something. And you are a good singer, so your singing teacher said ice cream is not good for you.” Please wait for a few weeks, and then your throat will be good. My husband said, “Yes, yes, dear, you are right. Thank you.” And they went home, they went home. But the picture, the desire for the ice cream, was so intense. Okay, they went home, finished. One day, after five days or ten days, he dreams, counts the days and weeks, and tells his wife, “Dear, now my teeth are okay and my vocal cords are very good. Can we go for ice cream?” She said, “Of course, today you can eat. Let’s go.” And they went in a dream, okay? And they bought nice things. The husband took the spoon and took the ice cream. Ice cream came near the lips, and the alarm rang. The alarm. No ice cream shop, no ice cream. So, that wish became a burning desire for that husband to eat ice cream, but he couldn’t eat. Now that wish came in the dream to fulfill, and unfortunately, even in the dream, he couldn’t eat the ice cream because the alarm woke him up. Now, what will happen? Those desires which you couldn’t fulfill even in the dream will return back to your subconscious. Sometimes we will come again, but eat still. Okay, you will forget. But whenever you go with your wife, shopping, or something, you will have a problem with your wife, and you don’t know why. And you go to the psychologist, and he will say, “Well, yes, it is a psychic problem.” Now, what is a psychic? They always say you have a psychic problem. I said, “Where is a psychic? What is a psychic?” The psychic problems are those reactions, sufferings which are long, long ago, what happened to us that comes again out, but lost the form because memory is not anymore there. Memory is deleted, but still the computer has recorded it. This subconsciousness begins from the first day when your soul is descending from the astral world to this physical world. That is your real birthday. And what you are experiencing at that time, and then when the mother and father are together, in which condition they are, which situations there are. And during nine months, what kind of experiences she had, how good her husband was with her or not. How was the birth? How was the childhood? All, until now, from that time until now, is our subconscious. All these problems are stored in the subconscious. Kriya practice, Kriya Yoga, is that which will purify your subconscious. But if you will not follow the instruction of the master, if you fall into ignorance, into doubt, or into anything, then again this will fall back to you. This will come on your path. These obstacles will come on your path. If you had been strong in your discipline, practicing Guru Bhakti, you would have crossed the border. But you couldn’t, it broke. Now, what will happen with this? We lost 20 years practicing, or we lost 50 years practicing, or we practiced till we didn’t reach our goal; we will die, and again we will be born. Now, from past life, karma is dormant in the Mūlādhāra Cakra. Mūlādhāra Cakra. That is called where our destiny is dormant. Where the destiny is dormant, this is the Mūlādhāra Chakra. Read this very nicely and properly. It’s really beautifully written in very simple language. But here there are many symbols, many pictures. They are beautiful. They are methodological pictures. There is an elephant. What does the elephant do? What does it mean, elephant? There is Brahma. There is Sarasvatī. What is Sarasvatī? What is the Brahmā? What is this all, Kuṇḍalinī? So when we practice, and we got our birth, there is our destiny. Now it is said you cannot change your destiny. You cannot change. We have to go through our destiny. But due to Kriya practicing, the spiritual Kriya, not Netī, Dhautī, Bastī, Naulī, Trāṭaka, Bhakti Yoga, but Rāja Yoga Kriyās, which many of you are practicing, I taught you these Kriyās, don’t stop. Continue, please. You are the blessed one, the luckiest one. I don’t know which best karma you had in your past life that you got this Kriyā in this life. And those who don’t have, get ready. But you should be prepared. When the mango is ripe, very nicely on the tree, it has a beautiful quality. If you take it green and put it somewhere, it has that. So you should first prepare the ground, wait for the season, then put the seeds, and wait for the rain. It will sprout out, and you will harvest something. But still, there is summer, there is no rain; you throw the seeds, and the birds will be happy. So through this divine kriyā and prayers, we can purify and destine. What happens? You have not purified your destiny yet. You know, there is a very dangerous animal on the ground. It attacks you. But you have an aeroplane, suddenly it takes off and you are going. Now, the animal may look and run here and there, but you are above, you are going. Similarly, Kriyā will uplift your consciousness, enlighten your consciousness, so that it will drop your destiny away, disconnect from you, and can no longer attack you. Then you become free, free from the karmas. What you do, how you do, you are not bound to this karma, finished. That’s called Jīvan Mukta. Jeevan Mukta, holy, divine persons, whatever they do, karma is not counted for them because the next life is not anymore. Unconsciousness is the level where the destiny, the karmas of the past life, are hidden; the subconscious is the karmas of this period of life. Consciousness is just now we are awakened. Then comes the higher consciousness. That is from the third eye chakra. This awakens. Then you are above. Then you are above. But still, there is a possibility you will fall down. As long as the physical body is here, you are still connected to the kriyās of the body. Finally, the 10th door, Sahasrāra Chakra, in this book you will read that you come. For the practice of Kriyā, my dear, you have to lead a very sāttvic, a pure life. Avoid all kinds of drugs. Okay, don’t take drugs, okay? Avoid all kinds of heavy drugs, alcohol, and so on. And also avoid the meat and fish. You are living on the Gold Coast. You may have a golden fish, not for eating, but for decoration. And practice prāṇāyāma, purify, read many holy books, not only one, many good books, and then try to be like a honey bee. The honey bee goes to every flower, maybe a poisonous plant or a good plant, and the honey bee will take the nectar even from the poisonous plant. Like this, you should be with a positive heart and good intellect. Even if it is poisonous, you take the essence, the light, the love. At that time, you are ready to receive the Kriyā, and then it will be beautiful. Kriya practice is connected with āsana. Asana means posture, that you should be able to sit at least 35 to 45 minutes in one posture, which is not difficult. Secondly, you should have practiced for a minimum of one and a half years systematically. Like in your yoga and daily life, Nāḍī Śodhana, Anuloma Viloma, Kumbhakas, Bastrikas, Kapālabhāti—all these prāṇāyāmas must be exactly done; it’s like mathematics. Also, that you have been practicing with your personal guru for at least two years, then you ask yourself if you are ready to have money. Before a kriyā, before that, you should have read this chakra book, “Hidden Powers in Humans,” or maybe in the market, many books better than this. Then you come to, you should master, Āsanas, Prāṇāyāmas, Bandhas, Mudrās, and concentration. Asana is physical exercise. Pranayama is breath exercise. Bandhas are Mūlabandha, Uḍḍīyānabandha, Jālandharabandha, Mahābandha. Yoga practitioners know. Those who don’t know should ask their teacher. The teacher will tell you, but you have to practice. Mūlabandha means to contract your anus muscles or perineum muscles and hold it for a while. You are not capable of holding even more than two seconds, because this is not only muscles. When you contract your muscles, there is an awakening sensation. If you can hold that for five seconds, you have made a big development. You contract, and you feel a little like electricity or awakening, half a second or one second, and then it’s gone. Then you are only contracting the muscles. The feeling is gone. Jalandhara Bandha, the chin to the chest, and Kumbhaka, retention of the breath; otherwise, you can’t do the Kriya. So you should be capable of retaining breath outside for a minimum of 40 seconds and inside for a minimum of 1 minute. Mudrās means the particular postures, and then mantra, and then concentration on these chakras. At that time, you will feel the light and awakening in your prāṇa body, in your astral body. This is your picture then. Here, all organs, glands, chakras, and centers are described. When you practice kriyās, you should not practice too many rounds, you should not practice too often, only once a day, and strictly follow the rules and instructions of the teachers. In prayer, may my Lord bless us with mutual understanding between the beautiful mantra in the upastha prayers for the relation of disciple and master. Disciple prayers also relate. Then your Kriya Yoga will be very successful. So we begin to practice, and if you are ready for receiving Kriyā, you have to ask your teacher, and your teacher will tell me, “Yes, you have been practicing so long, you come to the satsaṅg, you rate everything.” No problem, I am still alive, I can give you Kriyā initiation. I hope I will live long, but who knows. In India we say, “Patā nahīṁ, palkāṁ kā bāt kartā hai kālkā.” Understand? Pata nahī, palka aṛ bāt kartā hai, kalkā. You don’t know what will happen in one second, and you are talking about tomorrow. So, everything is in the divine hands. Our masters know what will happen. I will be very happy, very happy, and I will also feel blessed by Gurudev if I can at least enlighten and uplift a certain number of you. I wish many, many, but it’s not. When the summer season begins, perhaps, what do you call it here? Where is the cherry? You know, the cherry tree? Do you have cherries here? Here, no. Do you have apples? Do you have plums here? All is strawberries. Okay, let’s say mango. Now you see the many, many blossoms come on the mangoes, flowers. How many, many, but how? All don’t get fruit, maybe only 20%. The rest all blossoms fall, and from this 20% mangoes, do you think all will thrive? Many will… Before long, some are still thriving, and birds come and destroy. Similarly, you are nearly alive, you are getting near the, near the,… near enlightenment, and suddenly kuśaṅga comes: brainwashing, blackmailing, doubts. These are the birds, chick, chick. So lucky that fruit will come to completeness. So lucky are those disciples who will practice. I am sure that you will come to that Brahman slowly and surely. So this is about Kriya Yoga, a little bit. This is many, many things we could speak about, but I would need at least ten days to explain to you one chakra. There is so much wisdom inside, so much wisdom. When you read this, you will have a lot. Now you can give me the questions if you have any, otherwise I wish you a very happy, very healthy, very harmonious, very peaceful, and long, long life and history. On this divine day.