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Yesterday we spoke about consciousness, and there is a mythological image I would like to explain. For those who do not know its meaning, it can sound quite strange, like a joke or a fairy tale. But when one brings these symbols together and learns their meaning, everything becomes very clear. We begin first with space, infinite space, which is called Ākāśa: Mahākāśa, Ākāśa, Chidākāśa, Māthākāśa, Ghatākāśa. All clear, right? Ghatākāśa is the space within a vessel. Hṛdayākāśa is the space within our heart—our one heart. It is said that inside, the heart is like a small mountain cave, a small kitchen, and within this very small, invisible miracle of the heart, there is a light, a blue light. From there, space begins. Hṛdayākāśa is the spatiality within our heart. Ghatākāśa: a ghaṭa is a vessel, the space within this vessel. Māthākāśa is the spatiality within a house. Chidākāśa is the space within our consciousness, specifically our consciousness extended as far as we can think, encompassing the past, the present, and the future, along with our memories. A hundred years ago, it was very difficult for people to grasp or understand where and what India is. Truly, in India there are monkeys that are completely wild, with elephants—it is hardly imaginable. And Australia, a few hundred years ago, was unknown. But these are our experiences. Now, for example, through media and traveling, everything is fast. One has breakfast here and stays overnight in Sydney. That is how it is. So, our Chidākāśa: Chit-Ākāśa. Chit is consciousness, ākāśa is space—the space within our experiences. How far our relatives live, or friends live, or to what distance we have any relationships or have seen or heard. And so, day by day, our Chidākāśa stretches. Thus, it is the space within your experiences. You possess a space from the spark of your heart, there very tiny, yet it can also be infinite. When you think of the moon, your Chidākāśa stretches all the way to the moon: Chidākāśa, Ākāśa. Ākāśa is simply space; it means space. As far as you can see, as far as your horizon extends. Ākāśa means an empty space. And then there is Mahā Ākāśa, the infinite space. We are limited, and space is unlimited. Our experiences, our knowledge, our abilities, our thoughts, all are limited. But the space in which we play is unlimited. The space always remains space. Space moves nothing. Space expands nothing. It is the things that are inside space that move. To the extent that you can expand your consciousness, it is because you are that. The space is there. So only the matter is moving inside. So Ākāśa-Tattva, which is indeed called the Tattva-element. Ākāśa-Tattva is an eternal element that has a very close relationship with our true Self, which is called Ātman, not soul. Your soul is an atom in this space, and space you are, your Ātman. And therefore, for some people it is difficult to understand God in a form. If we wish to see God in one form, then we have limited Him. But God is unlimited. God is perhaps a principle. God is like an element, space, infinite. They say, "I am like the wind, you cannot hold me. I am like the ākāśa-space; no one can possess me. But still, I am with you, I will never leave you alone." Our God, divine consciousness, is everywhere. And that means space. The space is everywhere. Nothing can exist without space. Everything needs movement, a space. So everything plays within God. And that is why God is omnipresent. But to understand God in form is very, very difficult. We need a point of reference. We exist in the physical body, and we can understand better when we can see something, hear something, comprehend something, smell something. We would like to touch, to feel, to smell, to see with our senses. And when we can see nothing with our eyes, hear nothing with our ears, and comprehend or touch nothing, then we understand the Nothingness. Then it is being, perhaps it is, but it is nothing. And what we say, "there is nothing," is there something there? And what we think is there, there is nothing there. And that is a miracle. And then, we see God in one form, in one shape, and all of us believers say, "God is in everyone, God is inside every atom. Whatever exists here, God is present everywhere within it." Then we understand nothing there either. Then another problem arises. We no longer understand God, not at all. We are completely confused. Why? If God is present in every atom, then how can God be inside a bullet, when you see the bullet and the bullet kills someone? So cruel God is again. And there is a problem again when I see God in a form. Something about it does not please me. My expectations were different, and it has become different. So, damn it, it’s hard to understand God or to realize Him. Space is an element, Ākāśa, Tattva. And everything that unfolds in this universe, everything happens within space. The space does not become larger, the space does not become smaller. The small and the greater move the most important. The most important thing moves, expands, and contracts. And the space gives them the space to move. A mechanism provides a tolerance limit. That is movement and possibility; knowledge is the space for play. And so the space is infinite; you could fit several thousand Earth globes and still have plenty of room. And in this infinite space, one can call it Śūnya-Gas. Śūnya-Gas is a space without atmosphere. No movement, no other elements, no sound, no light. Sleeping consciousness, the state of sleep, completely Śūnya-gas. And this perfect Śūnyatā is the God-consciousness. And in His seat, in His consciousness, in His navel, the sound resides. And so it is said, the world is sound and sound is the world. Nāda rūpa para brahma. Also, the form of the Highest is in the second form. The first form is space, without any objects. The second form of God is sound, vibration. Through vibration, through sound, we are able to speak. We are capable of breathing. We are capable of moving. We are capable of speaking. If no sound is allowed anymore, then it is dead again. This is once again a state of stillness. And everything was created from sound. And this sound is called Oṁ. And these are the three stages: A, the beginning; U, all-encompassing; and M, all; all is multiplied in one. Beginning, middle, and end. Everything is with the sound. Through this vibration, the other four elements were created. Water—so after space comes air, after air comes heat, after heat comes water, and after water comes earth. And so these are the five elements. In the mythological image, it is said that beneath the water, in the ocean, the god Viṣṇu rests. And from His navel comes a beautiful lotus flower. And on the lotus flower, Brahmā then manifests. And then Brahmā begins to create the entire world. He is the Creator. And then comes Śiva. And when He sees all that Brahmā has consumed, but it does not work according to His desire and everything has turned negative, then He destroys everything. And when one sees this image, it is like a fairy tale. Last night I explained that whatever exists in the universe exists within this body. Everything, all solar systems, all planets, all aspects of the universe exist within this body. Viṣṇu-Śakti is the fire śakti, the fire element. And fire cannot exist without water. Fire must remain within water. When water comes from outside, it becomes disturbed. The colder the water becomes and the more it freezes into a block of ice, the stronger the fire inside grows. Hold an ice block in your hand. After some time, your hands begin to burn. First it becomes cold, and then it begins to burn. Do you feel burning pain? In our body, as we all know, more than 80% is fluid. And that is fluidity, this Jala-Tattva, which exists within us. In this water Tattva exists the fire element Tejas, that is Viṣṇu-Śakti. Viṣṇu means: Viśwa means universe, aṇu is the atom. In every atom in this universe exists this power; it is Viṣṇu, God Viṣṇu. The Lord is all worlds. And this Viṣṇu-Śakti, the fire element, the seeds, lie precisely in the solar systems, in the navel center, Maṇipūra. There rests the Viṣṇu-Śakti, that is the fire cakra. And we know that every element must be active in our body. One becomes weaker, then one dies. It must remain in balance. Our Maṇipūra Cakra has, first and foremost, a very close relationship with our kidney system. The kidneys are the roots of our fire element. And when the embryo begins, the very first beginning of the embryo is from the navel center. The seed begins to grow from the navel, and then the embryo begins. And now this means the embryo’s lotus flower, which is from the navel, where Viṣṇu is bound, from there. And this fruit, the embryo, lies within a watery fruit. And again, in this water is the fire element, the warmth, which provides the opportunity for the embryos to continue growing. So, he is connected through the navel to the womb. And from the navel grows the embryo, which is the lotus flower. And when it has unfolded to that extent, it is born and begins to create its activity in this world. Viṣṇu, who rests on the thousand-headed serpent, Śeṣanāga. And the Śeṣanāga rests in the ocean, deep at the bottom of the ocean. And so this is the symbol. In our body, there are 72,000 nāḍīs, nerves. And the main nerve among these Nāḍīs is one called Suṣumnā. Suṣumnā-nāḍī is straight, where they say the serpent power, Kuṇḍalinī. So we come back to the point where the snakes are mentioned, through the Kuṇḍalinī-Yogas and Cakras. And the root, where the end of the serpent is, is a tail; there lies the power, the Kuṇḍalinī power. And the Maṇipūra-Cakra is a very significant center where both Prāṇa and Apāna unite together and enter into the main channel, the Suṣumnā-Nāḍī. And the Suṣumnā Nāḍī, which travels inward toward the body and ends its function where our Sahasrāra Cakra is located, here at the crown of our head, the fontanelle, the Fontanelle Cakra. And this Cakra is called the thousand-petaled lotus, that is, the thousand-headed serpent or the thousand-petaled lotus. And it goes to the center, is coiled, turns where the Viṣṇu-Śakti, the fire center Maṇipūra, is, and the serpent, the long one, within this body, because the body contains more fluid. And so, this mythological image is to be understood: Viṣṇu rests on the serpent in the ocean, from His navel a lotus emerges, and on the lotus sits a Brahmā, and the Brahmā begins to create this world. Thus, the beginning of our consciousness, the origin of our consciousness, is the Ākāśa element. In this Ākāśa, this Param-Tattva, divine consciousness, the divine Self: Eko’ham, I am the One. I am only myself, only the one. There is no two, only the one. And now I will multiply myself, within myself. And so it began to multiply. And then He will again exhale it, dissolve it in oneness. For example, Hamburg is very close to the ocean. And one sees, the ocean is one, but how many waves there are. Different times, different kinds of waves. Sometimes very wild, very high waves, sometimes very subtle. What is the difference between an ocean and the waves on the ocean? It is difficult to define the differences between the ocean and the waves. And so it is the individual, God, and creation. There is no difference. There is no difference between you and God. It is different when you do not know it. And you feel limited and have thereby lost everything. In reality, you possess everything. It is a play within your consciousness. It is a play within your knowledge. And so, through practices, through study, through reflection, we can develop ourselves to such an extent and progress further. So, the beginning of consciousness is from the Nāda Bindu. Nāda Bindu beyond time. Nāda Bindu. Bindu is a point and Nāda is a sound. This sound begins from a tiny point, and thus our consciousness begins to operate. Well, in the evening we will see how far we can progress towards consciousness. Let it be, everything as it is. We will begin speaking again in the evening. And if you have any questions, you can write them down, and in the evening we will spend half the time answering questions, half the time giving a lecture, and half the time singing. And before that, the mantra initiation is at 6 p.m., for those who have been considering receiving a mantra. There are a few things I would like to share. What is important is that one does not have to, but one should become vegetarian. You shall not kill. When someone dies in our house, what do we do? We remove the corpse immediately, transporting it to the mortuary or for burial. We do not keep this mortal body in our house for days. But how is it that people bring home lifeless, stiff corpses and put them in the refrigerator? One brings this entire negative atmosphere of death. The dead is a corpse; it can also be a mosquito corpse, or an elephant’s—the corpse is a corpse. And not to kill, how the animals suffer, that is cruel. When I begin with animals, how the animals are tormented, it is terrible. And you all don’t know, the television comes now and then. When one watches television and talks, one says, "Yes indeed, we should not do that." But when you go to eat, you like to order again. Those who like to eat dogs, order dogs. Those who like to eat cats, order cats. Those who like to eat rats, order rats. Those who like to eat cows, order cows. There are people who say "all-eaters." They devour everything that moves. The stones also move, but unfortunately they cannot digest it; otherwise, the stones would also decrease. There is one reason: because my heart deeply cares for all living beings, for animals, to kill nothing, and secondly, also nothing unhealthy. Thirdly, of course, you should know under which sanctions we can drink in families, so that they will live vegetarian without any additional problems at home. So you don’t have to become a vegetarian right away today, but gradually, slowly over time. Secondly, always practice. Thirdly, one has only one master in life, and so one must decide whether to have this person as their master again or to choose otherwise. Perhaps someone prefers a master without a beard. Unfortunately, I cannot shave because of my identification and so on. So one must consider this carefully. It is a faithful relationship between master and disciple, a spiritual, mental connection. One should consider that carefully.