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Part 1: The Divine Mother, the Holy Name, and the Path of Kriyā Chandanmahatakī Jai! Good evening. Śrīdīp Nārāyaṇa Mahāprabhujī, Devapurījī, Gurujī. These last nine days were the days of the universal śakti, the ādhyā śakti, the brahmāṇḍīya śakti—that Divine Mother. In the Upaniṣads it is said: Mātṛ deva bhava—first, God is that mother; after comes Pitṛ deva bhava—then the father. In the Bhagavad Gītā, God Kṛṣṇa said, "I, from time to time, manifest here in this world through my yoga māyā, through that divine Śakti." So we have four times a year celebrating nine days for the divine Navarātrīs. There are two Navarātrīs which are celebrated as physical forms, and two which are known as Gupta Navarātrīs, celebrated in the astral form. Whenever an incarnation comes into this world, he first adores, remembers, and worships that Divine Mother who is going to give birth to a great soul. So today is the 8th day, Durgā Aṣṭamī, the Divine Mother, and tomorrow is Rāma Navamī, the incarnation of Bhagavān Rāma, who was the incarnation of Viṣṇu. People were fasting for the last nine days, and tomorrow they will fast, pray, adore, and worship God Rāma, and then finish the pūjā. We all know that our universally worshipped Bhagavān, the Lord of our hearts, Bhagavān Śrīdīp Nārāyaṇa Mahāprabhujī, was also an incarnation of Viṣṇu. You should read this Līlā Amṛt, and then you will know. The Holy Mother of Bhagavān Śrīdīp Nārāyaṇa Mahāprabhujī was a very great embodiment of mercy, an embodiment of love, devotion, humbleness, and kindness. So our beloved Gurudev, our Gurujī Swami Madhavānandjī, who is a disciple of Gurujī, wrote a bhajan in honor of Holy Mother Chandandevījī. Her name was Chandandevījī, the mother of Mahāprabhujī, the glory of the divine mother. So Gurujī said, "Jai Mātēśvarī." Jai means victory, praise. Praise be to Mātēśvarī. Mātēśvarī means the Lord Mother, the God Mother. Jai Mātēśvarī, Jai Devī Chandan. O Goddess Chandan Devī Jī. Chandan Devī Jī was the name of Prabhujī’s mother. Jai Mahā Lakṣmī. She is also known as Mahā Lakṣmī because on the second day, the day of Dīpāvalī where we worship Divine Mother Lakṣmī—the goddess of wealth—that day she gave birth to Mahāprabhujī. And so also Gurujī addresses her as Mahā Lakṣmī. Mahā means great. Jai Devī Chandan. O Jai Mā Tēśvarī, the Mother of the Lord. Jai Devī Chandan—the victory or glory to thee, O Chandan Mother. Jai Mā Lakṣmī, you are great Lakṣmījī. Jai Devī Chandan. Dhanyadeep Prabhu, Dhanyamātēśvarī. Glory rise to Dhanyadeep Prabhu. Deep is Mahāprabhujī; Prabhu is protector. Dhanyadeep Prabhu, Dhanyamātēśvarī. O Divine Mother, thanks to you, adoration to you. Tere sumaraṇ se hoye dukha bhanjan. O Divine Mother, when we remember and meditate on you and pray to you, all our troubles are removed, our sufferings and troubles. We will be free from this. Ṛṣi Munī Avatāra Jape Nītā. Ṛṣis, the sages, the hermits; Munīs, yogīs also. Avatāra as incarnation of God. All they repeat with great adoration thy name, O cosmic mother, O divine. Terī kṛpā se kate jag bandhan. O Mother, only through your mercy may we become free, or we become free from the bondage of this mortal world. Mujh par mehar karo merī mayyā. Please be merciful to me, O my Divine Mother. Darśan deyo haro bhav bandhan. Please, Divine Mother, appear to me, give me your darśan, and remove all my bondages. Śrīdīp Jyoti Hai Āp Kā Nandan. This divine flame, Bhagavān Śrīdīp Nārāyaṇa Prabhujī, is your beloved son. And he is like a Kṛṣṇa, who is giving to this world blessings, happiness, and divine light. Madhavānand par nazar nihāro. Holy Gurujī said, "Madhavānand jī," the name of our holy Gurujī, "Madhavānand par nazar nihāro. O my Lord, O my divine Mother, have your merciful look on me, your kind look to me. Bless me with your mercy, merī pāp kā parhar karo sab khandan." If I have any sin or any mistakes in my life, O Divine Mother, please destroy all my sins, that I may feel worthy to come to Thee. This is the glory of the Divine Mother today on the occasion of the Navarātrī, Gurujī. One, Kīrtānanda Rāma, Śrī Rām Jaya Rām, okay? Tomorrow is the day of God Rāma. Śrī Rām Jaya, Rām Jaya Jaya. Our class, she prepared a small speech about Bhagavān Rāma, God Rāma. According to the timetable, at 7 o’clock we will begin with the Kriyā. Thanks, okay? So Prakash, will you come here? You will be in the webcast. It’s not a loudspeaker. No, oh, only for the camera? Yes, okay. What’s best for you guys? This is 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. "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 and 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 Rāma Carita Mānas while I was in India. I had participated in the chanting in an āśram with lots of other devotees. Instantaneously I had become smitten with the love of the Avadhī language and the sweet tunes, which were capable of emanating the devotional essence within me. I got naturally attracted to the tempo, the fervor, and the fact that so many different people from different walks of life come together and become one to sing the glories of the Lord. After all these years, I got a chance to participate in the chanting at the Sai Temple Melbourne for a few times now, and I felt the divine powers of His hand inspire me to start studying and chanting it regularly as my personal sādhanā. I am only capable of translating the words of the great poet-saint Śrī Tulasīdāsjī, which I shall do by picking some of the dohās which appeal to me about the glories of the Lord’s name. Śrī Tulasīdāsjī started by saying that the glories of the Lord’s name are as infinite as he himself. His name is immensely auspicious and is the Soma 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 is the master, and the Lord himself is 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. Śrī Rāmacandrajī redeemed one austere woman, has reformed the minds and intellects of millions of wicked people. Over the years, he had committed many sins, which means death. Yet, Chandrujī killed a few wicked demons for security. But his name killed the pains, faults, and fears of all his devotees, in the same way as there is no scope for darkness once the sun rises. He broke Lord Śiva’s bow, but his name is capable of breaking all the unbearable delusion of the entire cosmos. The Lord beautified the Dāṇḍaka forest by making it his resting place, but his name rests beautifully in the hearts of countless humans he emancipated. Śibarī 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 stress or any other sentiment. As we have seen in the example of Tulasīdāsjī himself, it has no other course but only to do welfare to yourselves, knowing all these above-mentioned glories of the Lord’s name. Lord Śiva himself has picked the name Rāma from amongst the millions of Rāma’s Līlā. Lord Śiva constantly meditates on the holy name and attains the immensely sacred status, in spite of being adorned by inauspicious attire. We all know that all the 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. In Sufism also, they promote the chanting of the divine name, along with losing yourself in the Ishq with hymns. The Bible also promotes and repeats Hail Mary’s as the easiest and most effective discipline. To conclude on a personal note, I would like to add that the Rāmacharitamānas 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." But you can stay here, or do you want to sing? You are a good singer. Yeah, why not? Yes. Sing one bhajan. Which one do you like? Because we still have 10 minutes for the official program. Not to be late, no? I have lived 40 years in Austria and Germany, you know. So they are always very punctual. I’d like to sing Kṛṣṇa on my heart. Okay, very nice. That’s very good. This is a bhajan which now Prakash will sing. It’s from the Śrī Guru Gītā, which was spoken by Lord Śiva himself—a glory of the Gurudev. I’ll read it in English so you can... Śrī Deepanārāyaṇa Bhagavān Kī Jai. My heart’s flame with thy flame, Satta Guru Kindam. My heart’s flame with thy light, Siluri Sai Baba, great saint. And also, existing Sai Baba is also a very great saint. Hanumān Jayantī, oh! 18th of April, we are starting our journey from Adelaide to Uluru. Hanumanjī Jayantī, that’s how. Peace message, very good. Buddha Pūrṇimā—Lord Buddha. Nice articles in this booklet. I must take it with me. "The Lord and the Devotee." It’s also something very good. "Baba Speaks to Us Through His Sat Charita," our ladies’ jungle short story. Holy Mother Maria. Baba’s inspiration, compositions, the Śrī Sāī Satcharita. Yoga classes also. I think these yoga classes are by Rājendra. Yoga in their life. Do you allow us? Okay. So, good evening, dear sisters and brothers. Also, good evening to all our dear sisters and brothers from the worlds, or you may have good morning. This blessing is coming to you from beautiful Gold Coast, Australia. Today is Durgāṣṭamī, and Navarātrī is going to be completed. Tomorrow is Rāmanavamī, the incarnation of Bhagavān Rāma. This evening we have a beautiful subject about Kriya Yoga. What is Kriyā? And 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, mind, consciousness, intellect, and soul, and how it leads us to divine consciousness. The definition of Kriyā means to do something. Our planet is known as the living planet. So even Mother Nature and this Earth, Mother Earth, are also working. According to the seasons, there is a process in the earth. All the vegetation, there is also work, functions, and the changing of the seasons. Also, the water elements on this planet, any form of the liquid, it doesn’t matter, in vegetations, in creatures’ bodies, in rivers, lakes, or the oceans, are also constantly functioning. Also, the element of air is constantly functioning. The fire element, if we come a little farther, then even the universe is also functioning: sun, moon, stars, planets. So this is called the Kriyā, time. Time is also a changing function. But when we come above all these Kriyās, then there is no time. Time is just calculated by human intellect. We are putting these limitations of time. Otherwise, in reality, there is no time. It is a process, and that is timeless. One day we will come to what we call the one without a second, and there we have to come. Cooking, eating, washing, whatever you do is also Kriyā. Now we come to our body. Our body is constantly working. Digestion, the heartbeat, the liver function, the kidneys, the gallbladder, the lungs, the diaphragm, the muscles, the joints, the tissues, the blood circulation, the brain, our eyesight, the ears, whatever we see in the whole body is constantly under the kriyās. When there are no more kriyās, it is finished. Now we come a little deeper: our mind, our emotion, our intellect, our thoughts—constantly we are working. We come a little more deeper into our consciousness. The consciousness which has many, many levels, from the stone to the highest consciousness. The stone, the metals, the coal, the earth, the creatures—all consciousness. We humans at present are traveling or pendling between three levels of consciousness: unconscious, subconscious, and sleep, dream, and awakened. So whatever is happening is a kriyā, nothing else. Also in yoga, it’s called haṭha yoga kriyās. These are six kriyās. So haṭha yoga is not āsanas, not postures. You always call, "I practice haṭha yoga," but you are not doing haṭha yoga. Hatha yoga is neti, dhauti, basti, nauli, tratāk, kapālabhāti. These are the six kriyās of the hatha yoga. Neti, cleaning of the nose; dhauti, cleaning of the food pipe and stomach; basti, cleaning of the intestines; nauli, an exercise for our intestines and the awakening of the solar energy, the solar plexus, hṛdayagrāha. Tratak, we have a concentration on the flame for the purification of our eyes. And Kapālbhāti for purification of this part, our sinuses, to keep them clean. For a yoga practitioner who is practicing yoga and would like to practice Kriyā, one has to go systematically. If you do not do it systematically, you will have no success. And if you will practice Kriyās without system and without guidance of the master, those practices and Kriyās can lead you in the wrong direction. It is 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 get crazy." No one will get crazy. But you will not get the benefit that you should get. Or suddenly some energy awakes in your body, and you don’t know now what to do. Suppose you are sitting, and someone brings and puts on your lap a snake. I don’t know what to do. You try to move, he says, "Oh God, no movements, you are paralyzed." So there are many, many things. So don’t take it so easy. Even physical exercises, don’t take it so easy. Even a sport, football playing, swimming, or anything. It is years and years of long practice. Long, long. You have in Australia, developed by Australia, a game called rugby. And you know how these young, strong men, they are fighting for rugby to run, and how they are falling. You try to fall once, oh yes, we can fall twice, not only once, the first time and the last time. How many bones will we break? What will happen? So it is a technique. Practice and the 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 good books written, and you think that you would like to do the Kriyā, but you should first practice. Now, what should we first practice? First of all, you must make a clear decision in your life that you would like to practice for your good health and for the well-being of your physical, mental, spiritual, and social self. And definitely, yoga will help you. Definitely. There are many ways to health and happiness, many. But I can tell you, one of also the best ways is the yoga system. Systematically, and that’s why we call it yoga in daily life. It is the system, very systematically from the nursery school, from kindergarten till the university. This is very step-by-step guided, and in this there is a divine blessing. You may know or you may not know, but there is a divine blessing of our holy lineage, Devpurījī Mahāprasād. In that is a Guru Kṛpā. We should know where our source of that spirituality is, where the energy is coming from. There should be no blockage. In case of doubt or blockage, then clean it, brush it, like a canalization or plumbing system. Then take the brush, you know, you have many bottle brush in Australia. So clean that bottle properly, so that again the love, the devotion, the energy flows between devotee and master. So make the first decision: I want to practice yoga. Number one. But two, why? Why do you want to practice yoga? So that should also be very clear. Not only my friend said, "Oh, I practice yoga, and it was so good and very nice, I feel." And you said, "Yes, I hear always yoga." I think I should also do it, but why? For what? And will you do 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, but 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 and a positive way of living. So, what do you do? You come to your yoga teacher, you will get relaxation, you will get physical exercises, then you will get breath exercises, and then you will get relaxation again. Then you will 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 our mind. That’s very important. Then you learn meditation, and meanwhile, when you go to the yoga centers, you find some books and you read there. And then one says, "Oh, chakras, kuṇḍalinī, meditation. What is that?" Then you come to know, and then you have also kind of interest: what is this? This is a methodological picture of the chakras, how they imagine. But each petal has a meaning. Each petal has a resonance, the mantra, and the entire chakra has a meaning. And these are the centers, energy centers located along the spinal column. What this chakra does for us, what we should do, what we should not do, we will come out of it. Then your teacher will speak about the master. I want to learn car driving. I have to go to driving school. The driving school will give me one master, one teacher, who will teach me how to drive. Clear? That’s my driving guru. Then I said, "Oh, Prasād Purī was singing very nicely." I would like to sing, so I will go to Prasād Purī. He is my singing guru. Then she played very good tabla. Oh, 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. Guru means darkness, and ru means light. Darkness means ignorance, light means knowledge. He who or she who leads me from the darkness of ignorance to the light of knowledge. Now, what changed in me? What changed? There was a day I couldn’t drive. Then I went to the driving school. And my driving guru came, and he told me how to change the gear, and the lights and indicators, and this. Okay, now I can drive. Now, what changed in me? I had only two years before, and now still I have only two years. I had only two eyes, and now still I have two eyes, only two hands, one nose. I am as it is. What changed in me? My entire body is as it is, but I can drive. And I became a driving teacher, so I became a guru again. What changed? It changed the talents, the knowledge, that knowledge which is called the hidden powers, and awakened me. It was dormant, and now it’s awakened. Similarly, 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. There is a limit of 110 to drive on the Australian highway, but you want to drive 150 because you are new and have a good car. Okay, no problem. And then there is a red-blue light. There are two gentlemen standing. They take the cab 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." Yes, it’s okay. Her diary is $450. That is called a karmic punishment, karmic punishment. Now you cannot be angry at your driving teacher. Your driving guru didn’t tell you that you should drive quicker than the speed limit is given. Teacher told you very carefully, when it’s given 110, then drive 108. Unnecessarily. Why do you have to say to the police, "Sorry, sir," and "please," and this? Why? Unnecessary. Now you spend more time there, 20 minutes. Part 2: The Path of Discipline and the Nature of the Guru In the same way, do not blame your master. You may think you are already a master and can do as you wish. This is not allowed. When you sit in a car, always remember your driving teacher. He told you absolutely where you should not overtake. Do you know all of them? Do you know where not to overtake? Absolutely. Many of you may have forgotten, and that is when we make a mistake. So always remember: the curves where there is no clear vision, the railway crossings—there are many, many points where you should not do it. Similarly, when the Master tells us what to do and what not to do, and what to think, if we do the opposite, then we receive karmic punishment. The chain between you and the Master is broken. There is a water well fifty feet deep, and you are pulling water out with a bucket and a rope or a chain. You bring it up about 45 feet, and then the rope breaks. What will happen to the bucket? For so long, you carefully pulled it up, and then the rope is broken. So many years you practice, and suddenly, out of your doubt or something, you break the discipline the master has given you. You fall again into darkness. These last 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 is not that enlightenment that you see with your closed eyes, a 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? That he will only pull you there? Till there? No. Liberation is different. Enlightenment is different. The awakening of the consciousness, the hidden power, is different. And that is why people misunderstand. People misunderstand the Guru Tattva. You concentrate 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, no? But what is inside, that is what matters. Among us there is sitting one doctor, a surgeon, and his expertise is in operating on the heart. I do not want to introduce you to who he is, okay? You will see he is also a normal human, like we are. We are all human. But his 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 it twice, first and last. And I think your father, even if it is your father, he will not allow you. That 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 is also a normal human being like we all are. He has the uniform of a pilot. He takes off with hundreds of people in a big, big aeroplane, just limited. How many luggages, how many tons of weight is this? And just, he goes in the air. Now he has a headache, he cannot. He tells you, "Please, can you take off? You will take off your luggage and go out." That is the difference between a guru and a disciple. Do not look at how your pilot looks, but you should trust your pilot that he will bring you comfortably to your destination. He takes off from the Gold Coast and lands comfortably where? In Wellington. Like a bird flies exactly to its nest. That is to know how. So the master is that "to know how." We adore, we respect that knowledge, that wisdom, and that is called the Guru Tattva. Now you get a mantra, you practice. Practice, practice... you will get purification of all your negative qualities. And now you will feel that, yes, now I want to have it. Kriyā is one of the best, quickest, and surest paths in human life. Each round of the Kriyā, which you do with full devotion and as explained, and you keep in your mind the light of your mantra and the presence of that master, then 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. But 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. There are many, many hooks, like a search where the bucket is there. To bring this, Kriyā practicing, when you practice, it awakens in you Kuṇḍalinī Śakti, Kuṇḍalinī Śakti. Clear this little point also. It is called consciousness and nature. Now, the name or whatever you call Puruṣa means masculine, Prakṛti means feminine. But it means not in our form, how we think, not these anatomical differences between man and woman, no. This is what makes people make big mistakes, and that is why there is no equality between genders. Puruṣa is that consciousness which women have also. Within her is that pūrṇa puruṣa. Pūrṇa means complete, masculine. And in a man also, there is a prakṛti, the nature. She is also in that man, complete. And that is called Gaurī Śaṅkar. Śiva said, he explained very nicely, half body is Śiva, which is the, what you call, the Puruṣa, and half body is Prakṛti. I will show you after this. I should not look in these lectures. So, you may look at this chart here. Did you see this chart before? Who did not see? Hands up, please. This is you, not me. You should come to know these chakras, and generally, a normal chart is like that. Puruṣa means the consciousness, what you may call God, divine, truth, and so on. Prakṛti means that energy, the nature. Now, when there is one man who is always aggressive and angry, and you say, "My God, why is he always angry?" and so on. We will say, well, it is his Prakṛti, it is his nature. Do we say it or not? So, it is his or her nature. So we have both Puruṣa and Prakṛti in our body. It does not 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 is all. You are one phenomenon, yourself, like a balloon. You are carrying your karmas like a... backpack, rucksack, throughout the entire universe. So, I will come a little bit to the other point again, to make it clear. Now you are sitting here and listening to me. I am sitting and looking at you. In these minutes, this presence meeting, whatever you are listening, seeing, and feeling, this is immediately taken by our mind. The mind is like a film which is constantly rewinding, constantly taking minute pictures, all impressions, truthfully. They are filming, they are not only me, but all, whatever is in this area. The camera is very truthful. The mind is that tendency which takes all the impressions from the present situation, and you are awakened; it takes them immediately inside and transfers them immediately to the subconscious. The mind has no time. Just bring, deliver there, and what is now hidden there in the subconscious from previous time, what he brought, brings up, gives to the intellect. Then, the intellect’s problem. The mind takes against that situation, that impression. So, dharma, the principle of the mind is to take all situations and deliver them to the subconscious. That is all. And what is in the subconscious is brought and working there. And when the mind comes back, it should not come empty. Bringing those impressions which were brought before and now given 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 āśram. Now, you do not know Australian, what is āśram. Yes? Now I will tell you. So that word, you do not 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? Yes. 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, mind duties 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, hallucination, anxiety, sleeplessness, and many other things. It is completely wrong that you sit down and say, "I will control my mind. No thinking, no thinking, I do not want to think." The mind is like a river; do not block it. You may construct a dam, but 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, or your profession, or your interest. Concentrate. If I am a student, then I should give my direction that I should really study and do my homework, so that in my examination I will pass everything. You come home, you do not study, you go here, you go there, looking on the internet, looking at the television, and running on the beach, and in three months it is examination, you do not care, and then you come to know tomorrow is examination as well. Maa Prabhuji helped me. Prabhuji said, "You did not learn Vatsodaya." So you did not practice, so the mind is pendling 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. They had coffee. After coffee, they were talking. Richard was busy reading newspapers. Mostly, men are always occupied with something, and the wife is eating. Often, the wife said, "Oh God, I made a mistake. I will not take him to the coffee house." Well, wife said, "Let’s go." He said, "Of course, yes, let’s go." Do not you think we should eat ice cream? Because there was nice, beautiful ice cream. More pictures. And you could see in the fridge, which had transparent glass, wall, and the other one was pink. The man sat there, and 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 for five days because they did something. And you are a good singer, so your singing teacher said it is not good for you, please wait for a few weeks, and then your throat will be good. Husband said, "Yes, yes, dear, you are right. Thank you." And they went home, they went home. But the picture, the desire of ice cream was so in, okay, they went home, finished. One day, after five days or ten days, he dreams, counts the days and weeks, and tells his wife, "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, no problem, let’s go." And they went in a dream, okay? And they bought something nice. The husband took the spoon, the cream, the ice cream came near the lips, and the alarm rang, the alarm. No ice cream shop, no ice cream shop. So that wish became a burning desire for that husband to eat ice cream, but he could not eat. Now that wish came in the dream to fulfill, and unfortunately, even in the dream, he could not eat the ice cream because the alarm woke him up. Now, what will happen? Those desires which you could not fulfill even in the dream will return back to your subconscious. Sometimes it will come again, but eat still. Okay, you will forget. But whenever you go with your wife for shopping or something, you will have a problem with your wife, and you do not know why. And you go to the psychologist, and he will say, "Well, yes, it is a psychic problem." Now, what is a psychic? Always they 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 come again out, but lost the form, because memory is not anymore there. Memory is deleted, but still the computer has recorded it. Now, 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 are there, 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. Kriyā practice, Kriyā 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 doubts, or into something, anything, then again this will fall back to you. This ought to come on your path. This obstacle ought to come on your path. If you would have been strong in your discipline, practicing Guru Bhakti, you would have crossed the border. But you could not, it broke. Now what will happen with this? We lost 20 years practicing, or we lost 50 years practicing, or we practiced till we did not reach our goal, and we will die. Again, we will be born. Now, from past life, karma is dormant in Mūlādhāra Chakra. Mūlādhāra Chakra, 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 is really beautifully written in very, 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 Brahmā. 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 kriyā practicing, the spiritual kriyā, not neti, dhauti, basti, naulī, tratāka, bhakti yoga, but rājayoga kriyās, which many of you are practicing, I taught you these kriyās. Do not stop. Continue, please. You are the blessed one, the luckiest one. I do not know which best karma you had in your past life that you got this Kriyā in this life. And those who do not have, get ready. But you should be prepared. When a mango is ripe, very nicely on the tree, it has a beautiful taste. If you take it green and put it somewhere, you should first prepare the ground, wait for the season, then put the seeds, and wait for the rain. It will sprout out, you will harvest something. But still, there is a summer, there is no rains, you throw the seeds, the birds will be happy. So, through this divine Kriyā and prayers, we can purify our destiny. What happens? That you have not purified your destiny yet. You know, there is a very dangerous animal on the ground that 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, 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 bounded to this karma. Finished. That is called Jīvanmukta. Jīvanmukta, holy, divine persons, whatever they do, karma is not counted for them because the next life is not there anymore. Unconsciousness is the level where the destiny, the karmas of the past life, are hidden. Subconscious is the karmas of this period of life. Consciousness is just now we are awakened. Then comes the higher consciousness, which is from this 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 practicing Kriyā, my dear, you have to lead a very sāttvic, a pure life. Avoid all kinds of drugs, okay? Do not take drugs, okay? Avoid all kinds of heavy drugs, alcohol, and so on, and also avoid the meat, fish, you are living on the Gold Coast, you may have a golden fish, not for eating, but decoration, so no eating. 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, but you take the essence, the light, the love, that time you are ready to receive the Kriyā, and then it will be beautiful. Now, Kriyā practicing is connected with Āsana. Āsana means posture, that you should be able to sit at least 35 to 45 minutes in one posture in meditation, which is not difficult. Secondly, you should have practiced for a minimum of one and a half years systematically, like in your Yoga and Dalai Lama book: Nāḍī Śodhana, Anuloma Viloma, Kumbhakas, Bastrikas, Kapālabhātis—all these prāṇāyāmas exactly done. It is like mathematics. Also, that you have been practicing at least two years your personal guru mantra. Then you ask yourself if you are ready to have a mantra. Before a kriyā, before that, you should have read this chakra book, "Hidden Powers in Humans," or maybe in the market, better than this, many books in the market. Then you come to the master. You should have mastered āsanas, prāṇāyāmas, bandhas, mudrās. Āsanas are physical exercises. Prāṇāyāma is breath exercises. Bandhas are mūlabandha, udḍīyānabandha, jālandharabandha, mahābandha. Yoga practitioners know. Those who do not know should ask your teacher. The teacher will tell you, but you have to practice. Mūlabandha means 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, then there is some awakening sensation. If you can hold that for five seconds, you have made a big development. Contract, and you feel a little like electricity or awakening, half a second or one second, and then it is 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 cannot do the kriyā. 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, and chakras are described. At that time, 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 your teachers. The prayer is that my Lord blesses. The mutual understanding is that the beautiful prayers are for the relation of disciple and master. The disciple prays also. Then your Kriyā 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." Still, I am alive; I can give you Kriyā initiation. I hope I will live long, but who knows. In India we say, you do not know what will happen in one second, and you are talking about tomorrow. So, only everything is in the divine hands. Masters, they know. I will be very happy, and I will feel also blessed by Gurudev, if I can at least enlighten and uplift a certain number of you. I wish many, many. 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? In Victoria, here not. 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 mango trees, flowers. How many? Many. But how? All does not get fruit. Maybe only 20%. Rest all blood and fall. And from this 20% mangoes, do you think all will be ripe? Many will fall. Some are still ripe, and the birds come and destroy. Similarly, you are nearly ripe, you are getting near the enlightenment, and suddenly Kuṣaṅga comes. ...washing, blackmailing, doubts. These are the birds. So lucky that fruit will come to the completeness. So lucky are those disciples who will practice. I am sure that you will come to that Brahman, to the Śubh. Slowly and sure. So this is about Kriyā Yoga, a little bit. Many, many things we can speak about. I need at least ten days to explain to you one chakra. 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. Otherwise, I wish you a very happy, very healthy, very harmonious, very peaceful, and long, long life and spirit on this divine day.