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We spoke yesterday about the nāḍīs and cakras. We spoke about three nāḍīs: iḍā, piṅgalā, and suṣumṇā. The iḍā nāḍī symbolizes the mind, the piṅgalā symbolizes the intellect, and suṣumṇā symbolizes the consciousness. These three channels receive the cosmic light and distribute it throughout the whole body. The Suṣumṇā Nāḍī is directly connected with the Ātmā. You may say soul, though soul is not the ātmā, but the seat of the soul is also in the Anāhata Cakra. The Suṣumṇā Nāḍī has three main stations: the Manipūra Cakra, the Anāhata Cakra, and the Sahasrāra Cakra. We will talk about this later. We come back to the Mūlādhāra Cakra. The Mūlādhāra Cakra is at the bottom of the spinal column. It is the seat of our consciousness. It is a border between animal and human consciousness. The word "mūla" has several meanings. Mūla means origin, mūla means basic, mūla means roots. And "ādhāra" also has many meanings. Ādhāra means basic, the fundament. The house is based on the foundation. So the human consciousness is based on the foundation of the Mūlādhāra Cakra. Ādhāra means support. Where we get support, the ādhāra of our life, is God. It means our great helper, our great supporter, on whom or on which we can rely. There are situations in life sometimes: one is disappointed from every side, one has lost everything, even the health condition is very bad. But where to go? On which door should we go to knock and say, "Please, can you open the door? I want to come to you"? There is only one God; therefore, God is known also as Prāṇadhara, Prāṇāt. Prāṇadhara, you are the source or basis of my prāṇas. My prāṇa depends on you, my Lord. Here, prāṇa means life. When someone dies, we say this one has given off the prāṇa. It is that prāṇa from God, and between our life and our self, it’s like a string. We are hanging on that, and it should not be cut off. We are hanging? We are depending on God. Sometimes the partner says to the partner, "You are my praṇ adhā." I think we are living in an emancipation time. Is that true? So I will not say more about this, otherwise ladies will be angry with me today. That’s why I use the word "partners." Prāṇāt, the Lord of our life, Lord of our heart, is that God. So ādhāra, on which one is supported, on which one is existing, on which one can rely, and so mūlādhāra, it’s become mūlādhāra now. So mūla is the basic ādhāra, means our consciousness, our life depends on. The Mūlādhāra Cakra means what is hidden in the Mūlādhāra Cakra: Prārabdha, Pāla, Raca, Piśāca, Rasa, Śarīra. The first is created, Prārabdha, and then the body is created. Prārabdha means your past deeds. Prārabdha means your destiny. Destiny was created first, and destiny is created individually. We should blame no one. We are ourselves responsible for our destiny. What kind of birth you have, what kind of parents you have, what kind of partners you have, what kind of children you have, what kind of health condition you have, all is depending on your destiny. And destiny is not the future, destiny is not the present, but destiny is from the past. And so our destiny is dormant in the Mūlādhāra Cakra. The seed of the unconsciousness, from there, consciousness begins to awake. The entire personality begins to develop from Mūlādhāra Cakra onward. This is number one. Second, that destiny, we can say, is a power, and it is power. What a great power! It changes your entire life. What a great power! Whatever you are doing, you can’t fight against destiny. Still, destiny is stronger than you. Destiny is energy in the form of energy. Now, that is subtle energy that you can’t describe with matter. When the accident happens, we don’t see the energy, but... Definitely, there were some negative energies which were either in our Mūlādhāra, our destiny, and unfortunately, at that time, other energies were not there. Negative energy is always searching for the opportunity, the chance, when they can attack you, and therefore it is said, "24 hours, be aware, be..." Prepared, you never know when your destiny will bring something, and we cannot remove that destiny. It is from past deeds, past life. When there is no more destiny, you can’t live anymore, because there is no reason anymore to live. And it is in your destiny that destiny will say, "Now enough, you have done enough stupid things, I take you away again," or, "Enough, now you have done..." Good things now, please come. The destiny must be there. Destiny, some describe as a vidhātā. Vidhātā, it is said that everything what you are doing is written. Everything what you are doing is written in the book of your destiny, and when an individual is born, the divine Śakti comes as destiny, and she writes on your forehead what is in your destiny. You cannot influence her to write differently, and she said, "That also is not in my hands, that I can write about. I want, but as the divine will will move my hands like that, I can write." When you’re writing a book, when you are writing an article, when you are writing a letter, or when you are writing a poem, your hands... And you are only an instrument, but there is some other force which is doing the guiding. If you have negative thoughts in your mind, you will write negative things, then that energy will influence us negatively. Our destiny, the destiny can be good or destiny can be bad. If it is a good destiny, then we will not call destiny, we will call fortune, that we are fortunate ones. You are a fortunate one, that everything went very well. You are a blessed one, that everything went well. You are a lucky one, that everything went well, and if it happens negative, then we succumb. It was bad luck, it was in our destiny. Therefore, in yoga, it says svādhyāya, svādhyāya, manana, and abhyāsa. Svādhyāya is studying, manana is overthinking. When you want to gain the butter from the milk, a long time you... You have to turn churning, then butter comes out. So everything that you experience, what you hear, what you learn, is a milk which you develop in your intellect, but then through the instrument of your viveka. You turn this, all your experiences and everything, and then the butter comes, the cream comes, the best part of the milk. It says this is butter, but I don’t understand. Nowadays, doctors say, "Don’t eat butter, it is not good." I liked it so much to eat butter, and now, I don’t even see how the butter looks at all, my... Disciples, they take butter all away. They said, "Master, you ate enough butter. Now it is our time. We eat butter, and you drink the buttermilk." When you already have children, then the best things go to the children. That’s butter, Manan. Manan means overthinking. Then you will get the best result of everything. Then Abhyāsa. Abhyāsa, practice. It is a very difficult practice, it is a tapasyā. Tapasyā is a fire. So though the butter is there, but still not pure, we put it on the fire to make ghee out of the butter, and that is sādhanā and svādhyāya. Two kinds of svādhyāya. Read the best books which can inspire you. Studying in school and learning is also Svādhyāya. We call Vidyārthī. Vidyā and Artha. These are two words. Artha means prosperity, and vidyā is knowledge. Rich ones are they who have the prosperity of knowledge. Artha, dharma, kāma, and mokṣa, these are the four puruṣārthas. And the second real meaning of the svādhyāya, when you are reading books and studying in the schools, that’s called adhyayan, vidyādhyayan, vidyārthī. And when you make the svādhyāya, then "sva" means the self and "adhyāya" means the chapter. Now, read the chapter of your life. When you can’t concentrate, then they say ekāntvās. You go for a time being somewhere alone, in the nature, in the forest, or on the beach, and think of your life. Many things will come out. You will see what is written in your chapter of life, svādhyāya. The sva means the self, and adhyāya means the chapter, chapter of your self. You will, everything will reflect on your inner mirror, like the screen or monitor. Everything you can see, you can read your thoughts. That’s why meditation techniques are developed. The technique is developed to see what is within you, and if you see God through meditation, it means God is within you, not outside. But there are three things which are the obstacles: mala, vikṣepa, and āvaraṇa. Our own mala is impurity. When the water is not clean, we don’t see what’s lying in the bottom, impurity of our thoughts, impurity of our actions, impurity of our feelings, our consciousness, our mind, our intellect, and our actions are impure. Then you can’t see your real chapters, you can’t make svādhyāya. We have to remove that impurity through positive deeds, niṣkām karma, positive thinking, tolerance, love, understanding, harmony, and vikṣepa. The vikṣepa are the disturbances. The water is clean, but there are so many waves, restlessness. You don’t see down. In order to see the bottom, you have to use a frame to break the waves, a glass window, put it on the water, then you can see because on the bottom, the ocean is very calm. The waves are on the surface. Vikṣepa means the disturbances, many kinds of disturbances: health disturbances, family disturbances, social, political. Emotional, financial, many, many disturbances. They cause in our mind restlessness, sorrows, troubles. But it says a yogī is like a great Himalaya. It doesn’t matter how strong the storm is, the Himalaya doesn’t move. So you are based solidly within you. Your Mūlādhāra is so strong, nothing can move you. Your foundation is strong. Āvaraṇa is a curtain. Why do we use curtains on our doors and windows? That someone doesn’t see in, or you don’t see outside. Too strong light, our curtain, that our own is like this wall. We cannot see through the wall. So, a small, weak shape, our... and these three principles should be removed so small, we can write a clean, purify through the positive deeds. Vikṣepa we can control and purify through the meditation and tolerance. Āvaraṇa of the ignorance we can remove through the satsaṅg. Through the satsaṅg of the masters and through the holy books, when the mala, vikṣepa and āvaraṇas are removed, then you will see within you the God. You will not see God outside. If he’s outside, you will close your eyes when you meditate. Why do you close your eyes? Maybe God is standing in front of you. He’s waiting half an hour, one hour, and still you are sitting with closed eyes. And if God wants to say, God wants to say that, "I’m here, open your eyes. You are sleeping soon." It means when you are doing like this, it means, "I know you are here, but I don’t want to see you outside. Come inside. Will though come? Will though come? Just once, come to me, so you will see him." I think what you call God, our Divine Mother, or Master, or Light, you will see within. Therefore, Svādhyāya, Manan, and Abhyāsa, these three principles will remove the other three qualities: Mala, Vikṣepa, and Āvaraṇa. Then your Viveka will develop, and you will find what is in your destiny. So Kuṇḍalinī Śakti is the destiny. It is that power which can change you entirely. Divine Mother, Divine Śakti. We can direct the Śakti in a positive way, or we can direct the Śakti in a negative way. You can use the knife to save someone’s life, and you can use the knife to take someone’s life. It depends how we are using it. Therefore, the mūlādhāra cakra is the seat of the energy, the divine energy, and that divine energy is the kuṇḍalinī, the divine mother. Śakti will never harm any practitioner. Awakening of the kuṇḍalinī means awakening of the wisdom, awakening of love, awakening of the understanding, awakening of the mercy. Your heart will open wide, so wide that you don’t see the borders only when Mūlādhāra is purified, and we don’t see what is in Mūlādhāra because it is an unconscious level. We have no way to go down normally, so there are techniques that we can go till Mūlādhāra Cakra. Awake those Śaktis, the Śakti which is within us, through the Kriyā yoga. Very important. There are two kinds of Kriyā yoga. One Kriyā yoga is called Haṭha yoga Kriyā yoga, ṣaṭ karma, six techniques for purification of the body: netī, dotī, must, knowledge, tratak, and kapālbhāti. You don’t need to repeat. These are the six ṣaṭ kriyā. It is a Rāja yoga kriyā. They are meditation kriyā, mental kriyā. In the Kriyās, there are certain techniques very important. First of all, your personal guru mantra; second, mudrās; third, breathing technique; fourth, concentration; and fifth, the sound; and the sixth one, the guidance, the protection of the master, so the mudrās, the breath, the concentration, the sound, the mantra, and the master—this all together makes one kriyā. And when you practice kriyā yoga, then each round of the kriyā, which you are doing every day, purifies your Mūlādhāra Cakra, very quickly. There is a lot of rubbish lying down. We don’t know how many meters deep and how many tons. Now, everything you have to pull out with buckets of the rounds. So, Kriya Yoga is very important. In order to get that Kriya, meaning to practice that Kriya, we have to first purify the Nāḍīs. All 72,000 Nāḍīs should be purified through the Prāṇāyāmas. Sūrya Bhedan, Chandra Bhedan, these Prāṇāyāms or Nāḍī Śodhan Prāṇāyām. Then advance, Anulom Vilom, then Bhastrikā, Kapālbhāti, and there are many breathing techniques. Each technique should be practiced for at least three months. It takes a long time to purify our nerves. Then the conscious energy will flow so freely. And I think before you try to purify your mūlādhāra, mūlādhāra is already purified if you do correctly your prāṇāyāms. And mantra, which will purify our mental pollution, and Guru Kṛpā will purify our consciousness. So Kriya Yoga is actually the techniques for the awakening of the Kuṇḍalinī. Unless you practice this, the Kundalini will not awaken. So, there is a kumbhaka in prāṇāyāma, what we call kumbhaka. There are three kinds of prāṇāyāmas: recak, pūrak, kumbhak—inhalation, exhalation, and retention. That’s all. Different techniques: when to inhale, when to exhale, and when to return to pūrak, rechak, and kumbhak, these are very important for the awakening of Kuṇḍalinī. Then, mudrās and bandhas and mantras. Mantras are those words of energy, powerful and positive, which open the channels of the energies. And that is a transcendental process. You become like that which you think. You get what you ask for, so how you practice your mantra will influence you. If you tell someone good words, like, for example, "How you are a very kind one, I love you, you are so divine," even if one is not so divine, one will be very happy. And instead of saying this, we say something opposite: "You ugly one, I hate you, bloody." What will happen? So you see how the word speaking can change the environment. Therefore, it is said, "Whatever you speak, first measure in your heart and then speak. Your words should be like drops of nectar, like beautiful flowers. Your words should have a healing process, your world should not have those powers of the fire inside. Kriyā yoga, kriyā is very important. That’s abhyāsa. So it’s called svādhyāya, manana, and abhyāsa, in order to remove the mala, vikṣepa, and āvaraṇa. Then we come to Mūlādhāra Cakra. That’s divine Śakti. Mūlādhāra Cakra is red. Because red color is Śakti, mother. And when you say mother, your whole body is filled with energy. First is mother, "Mātṛ Devo Bhava": mother is God. It is the mother who carried you nine months in her body. It is mother’s body which produced your body. It is she who gave you birth. It is he who takes care of you. Pitṛ, deva, bhava, father is God. Without that father, mother also couldn’t receive you. So father is consciousness, and mother is matter, the nature. The consciousness and nature. The Śakti and Śiva. Śiva is the consciousness. Is Shiva liberation? Shiva is beauty. Shiva is purity. Shiva is the truth. Satyam Śivam Sundaram. Beautiful mantra. Satyam Śivam Sundaram. What can be more than this? Satya is the truth, the reality. Not this truth that he took my apple away and he said, "No, I didn’t take it." These are little, little things. The ultimate truth: Who am I? What is God? What is that self? That truth. Satyam Śivam. And that is the Śiva. That’s consciousness. That’s beauty. That’s the bliss of liberation. Sundaram, beautiful. So the divine Śakti, the Prakṛti, and that consciousness, the Śiva, both are represented there in the Mūlādhāra cakra, and that’s why it’s called Mūla Prakṛti. Mūla Prakṛti means original nature. What is the original nature? It is there. How is your nature that is in your Mūlādhāra cakra and that influences your consciousness? So there are beautiful symbols in the Mūlādhāra Cakra. The Śakti is the symbol of the earth. Earth is a symbol of power, and Earth we call Mother Earth. And Mother Earth is energy. We are all existing from this Mother Earth. Everything we are doing is on Mother Earth. All eating and everything comes from Mother Earth. Without this Mother Earth, we can’t exist. Therefore, now some holy man says, "Mother Earth is crying." Mother Earth is very sad. She has, from time to time, a heart attack in the form of an earthquake and in the form of volcanoes. Oh man, don’t trouble your mother. Don’t pollute her. Don’t give her back dirtiness. Be thankful. Help her. Protect her. And you know that in the whole world, we are thinking now how to remove the pollution, how to control the pollution. We cannot control, unless we don’t purify the mental pollution, and mental pollution can only be removed through yoga, positive thinking, limiting your needs and desires, creating love and harmony among us, and leading a more natural life through meditation through yoga practice, through prayers, and that’s why the world is coming again, slowly, slowly, to the ancient system of life. So yoga is a way of life, how you lead your life. That’s what we call the yoga in daily life. So the earth is the color, or the red color, is a symbol of the earth. And when you put the red point on your forehead, where is here? Here is your destiny. Here is your consciousness, and everything is decided from here. Then you put mother earth on your forehead; you make it a tilak. Awake your luck, Tilak. You know it means three luck, three kinds of luck you have: fortunate happiness in past, present, and future; Brahma, Vishnu, and Shiva; all beauties: body, mind, and soul; our body, mind, and consciousness. Tilak can remove a lot of negative energies, that’s called a power point, that’s called a lucky point, and someone called it a beauty spot. You know, there were some times in fashion people wanted to have here some black point here or... Here, here, or here. So one day I was saving myself. Now, even I don’t know how to save. I have to learn from someone. So I had here some kind of black Vatican on some side, and people say, "My God, this yogī must be a very fashionable yogī." Why? He has this beauty point here also, so in order to keep this talking away, I let the beard grow. So now everything is black. Tilak is called a power point. It removes the energy, it attracts your... Cons your attention, and the yogī says, "Don’t see the face of the person who has a Tilak." But I gave up this because when I came to Europe, I couldn’t see anywhere a Tilak, and when I made it Tilak, so now it doesn’t matter what people call. I know Tilak. What I’m doing is energy inside. Powerpoint, everybody will look to you, and it will purify the energy. So, red color, but Tilak can also be from sandalwood paste or saffron. This we will talk when we come to the Ājñā Cakra. We are still involved in Mūlādhāra. That’s it. So, afternoon or evening, we will see perhaps the slides of Cakra. And which I will try to explain the symbols. So you shall all start to make it Pravartilak. Another thing is, It is said in the, I think in the Bible or Testament, "Thou art the salt of the earth," and that also, I think, in some Christian... They make one of the one day come. The everyone makes a point from the s, but it means everything will burn and turn into the s, and again will become one with the earth. We adore the mother earth. It is a piece of sea sees here. So tilak is a power point, a protective point, respect to the mother, respect to our ancestors.