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I believe the Manipūra Chakra is responsible for all the other chakras, all the glands, and all the functions in the body. In this methodology, it is stated that God Viṣṇu rests in an ocean. Viṣṇu means the fire element. It is fire. And fire cannot live without water. Fire must live in water, and it is the water element that can master and nourish the fire element. Viṣṇu rests in an ocean, and in that ocean, he has a beautiful thousand-headed serpent. The snake has coiled up, and it is beautiful, soft like a waterbed. Man breathes in and out like a snake, and the swaying feels very pleasant, like a baby in a cradle or a hammock. One could say hope is a guiding rod from the cradle onward. One should not have a false hope, but a very concrete one. So Viṣṇu rests there, and Lakṣmī, his consort, is beside him; she was massaging his feet, serving, and so on. Lakṣmī means prosperity, and now we will see how the connection is with Viṣṇu and the serpent and prosperity and water, and so on. Then one says, suddenly from Viṣṇu’s navel a lotus emerges. The lotus travels a long path through the water, and the lotus always blooms above the water. And there suddenly appears, manifests Brahmā, the Creator. He contemplated and created the entire world. Everything we see comes from a Creator, from a God. This is the Creator, Brahmā. Brahmā had four hands and also four heads. Brahmā held a book of wisdom in each hand, the symbol of Sarasvatī. Sarasvatī is the goddess of wisdom, and for us, the symbol is a book. The book he holds in his hand, or all these four books, have become the four Vedas. The four Vedas are a teaching, a set of principles explaining the relationship between nature and consciousness, the entire universe, the cosmos, the planets, the stars, everything—how it functions, the distances, the speed of individual planets, and so on. In the methodological picture, it explains how old the sun is, how much time is left until it completely explodes. This entire concept of numbers in mathematics came from the Vedas. So Brahmā makes his plans and then calls someone named Viśvakarmā. Viśvakarmā is the celestial architect. And then, according to Viśvakarmā, come these rules, what we call Vāstu-Śāstra—all these architect rules, the norms, regulations of buildings, constructions, and so on. Here is a very brief methodological image of Brahmā, Viṣṇu, and Śiva, and so on. Now, we return to this body. What exists in the universe, everything exists within this body. With that, it is complete. God exists throughout the entire universe, and God also exists within us. Our planet is called the water planet, and a large part of our planet is water. Now, we come to the chakras scientifically, or to the centers, energy centers, and how they function. When we observe our body, we also find more fluid within the body. Eighty or more than eighty percent of the body is fluid. This fluid in the body represents the ocean. The fire elements, all five elements—water, air, earth, fire, and space—everything is present in this body. Nothing can exist in the body without these five elements. When one of these becomes weak, the body becomes fragile, the body becomes ill, the body becomes weak, and the body gives way. That means God Himself, our own inner Self—some say our inner, true Self, others say God Himself—cannot stay here any longer either; He must also take leave. So in this fluid rests the divine consciousness, in the form of a seed, consciousness or the light. When a seed is planted, an embryo comes; it enters as a fluid, a drop. It is not about quantity, but about quality, the essence. So again, there is only fluid there. That is water again. And in this fluid, there is the divine consciousness, the light or the life. So, life rests in this ocean, in fluidity, in the ocean. Consciousness is God Himself, Brahma-Viṣṇu, the Lord of the universe, who rests within it; He is inside. And now, it is developing again. When we observe from the perspective of our body, if one watches the development of an embryo, then it is like a point, perhaps a very small head, and then it begins like a seed. Slowly, slowly one says, first, the Manipūra-cakra forms—the solar plexus, the intestines, the entire intestines. And then slowly, slowly another perspective arises, and then organs develop, and hands and legs and head, and so on and so forth. But that is the beginning. Now, this development, a kind of intestinal-like being, is symbolized as the thousand-headed serpent. And so the consciousness that rests on this serpent is based here. He must exist on this 1000-headed snake. "1000-Headed-Snake" means it has thousands of functions in our brain. Thousands of functions. And all of this is then guided, mastered by the primary consciousness, the divine consciousness. And that is the snake for us. Lakṣmī is there as our buddhi, our intellect. And this intellect has the people. Lakṣmī is here as wisdom, as intellect, as thought, as vṛttis, and Lakṣmī also means prosperity here, which means that now you can do something abundantly with your wisdom, because Sarasvatī is the goddess of wisdom. So all over the world, people say, water is life. Water is life. Buddha, Jīvaḥ. And in Sanskrit, it is said, "Jalaṃ Jaha Jagadīśa." Where there is water, there is God. And Jagadīśa, the Lord of the world. And that means life, divine consciousness. And so now, regarding Viṣṇu, the main center is Viṣṇu. And from there it begins; it is like a phantom image, conceived as a lotus. Because the lotus is beautiful, there is a beautiful image, so as the lotus. So this development from a seed into the body is like a lotus. And that is the Brahmā. And then, when one is born, one becomes active and creative, and so on. Even if one goes back, then slowly, slowly begins, and the light goes out, then from the Manipūra-Cakra. The heart center is merely its station, where the Self takes a vacation, indulges, and feels well. He dwells in the heart, but his true abode is like the Manipūra-cakra. We are now talking about life, life on physical levels, in the physical world. Prāṇa and Apāna are two powerful forces within the body. There are ten different prāṇas, but among these, two are very significant. All have their own significance. Our little fingers also have their own significance. A nail also has significance. But prāṇa is the power of attraction. Prāṇa is the force that helps us to inhale. It helps us to swallow something. It helps us to take something. This is the prāṇa. And prāṇa constantly has a direction that draws into our body. The Manipūra-Cakra is like a magnet that constantly draws power from the universe. Because this magnet is Viṣṇu himself, God himself. Apāna is a separating force, a recycled energy, a renewed perspective. If Apāna were not present, then we would not be able to speak at all, because we need to produce a sound. The seat of sound is in the Manipūra-cakra, in the navel center. If a person cannot speak properly, stutters, or children, then we will otherwise show them the exercises that we are doing today. It will help those. Or singers, when the singers sing, they must concentrate on the nābhī cakra. Not that those here are holding their breath any longer. It is very important to take a deep breath into the abdomen, hold the breath, and then sing. And then he says, it is a volume, a strong volume. And so, this is the nābhi cakra. If the Maṇipūra cakra is weak, then he cannot sing. Even when we open our eyes and want to see something, the light passes through our eyes to a specific point; that is Apāna-śakti, which helps us to reach there. And when we want to see something with closed eyes, we can only see what we have seen so far. When one closes their eyes and says, you know what the churches looked like, then one says, yes, of course. When I ask questions, the image of the cherries is already there immediately. Or one says, you know what cherries taste like? Although the cherries are not here yet, one knows, ha, exactly. Then you close your eyes and try this meditation once, where you slowly walk into your garden. You have a beautiful cherry tree. Now everything is fully ripe, deep red, and fresh. Take a cherry and observe how, when you bite into it, the entire juice explodes in your mouth. Your mouth will fill with this nectar. And so it is, because it is present in our consciousness. And so the Apāna and Prāṇa-śakti, both forces working together. If the power of Apāna were absent or weak, then one would have difficulty going to the toilet, difficulty with urination, and so on. And therefore, the two forces had to be in balance, Prāṇa and Apāna. And when prāṇa and apāna are in balance and the Maṇipūra-cakra is in order, then we can overcome many, many diseases. And there is our pancreas again. This is very important. It is also said that for people who have diabetes, this center is weak. And if this center can be reactivated, then it will be restored to its proper state. Then you no longer need any injections, like, how do you say, insulin. So all these practices of yoga have been tested on the body, as I said. It is scientific, and we should observe. And so when one speaks about chakras, one speaks about Brahmā, Viṣṇu, Śiva and Indras and Sarasvatī and the Goddess, and one asks, what is all this really? But these are the principles within our body. So the ṛṣis, the sages, have tried to preserve it in a certain form and in such a beautiful form that people will forget nothing. And how? As form, as sacred, divine, because people have fear and respect. People have respect for God and fear of the devil. And both are within us, God and the devil; both exist within us as energy, as qualities, habits, and so forth. Both are within us. So, physical exercises, breathing exercises, concentration, meditations, Haṭha-Yoga kriyās, all of which act very directly on our centers. And so, now we will see what our Manipūra Chakra or energy, solar plexus or adrenal glands or Viṣṇu center or Hara Chakra, what it does. In Buddhism, they say "Maṇi Padme Hum." Maṇi is a jewel. Padam is the lotus feet of the Master. And Hum means reverence or bowing. Like "Oṃ Namaḥ Śivāya." "Maṇi Padme Hum." Padam also means lotus. And so, this is the city where one can find the jewels. You are rich, you will become very rich. Lakṣmī also dwells there; that is why the jewels are there. So, take a look at how our treasure looks. So, now we will do some exercises for our Manipūra cakra or pancreas. They are very simple, they are easier, and whoever practices these exercises will then have a strong appetite. And it is good that you can eat as much as you want. And the miracle is that you do not take a cover. That is it. You only gain for four hours. A few hours, and then it will become completely easy again. That means the body distributes everything and digests everything. It is like a system. There is a system, which is consumption. And the other is as products. Manipūra Cakra is the consumer; it consumes everything. Now our practice, please.