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Part 1: Yoga in Daily Life: A System for Holistic Well-being and Global Harmony Yoga in Daily Life is a system of yoga and meditation designed for health and lifestyle management, based on four main principles: physical health, social health, mental health, and spiritual health. It is practiced by people from all walks of life, regardless of age or level of physical ability. Classes are held for the general public, in the corporate sector for stress management, and in hospitals and rehabilitation centers, as well as for adults and children with special needs. Incorporated non-profit Yoga in Daily Life associations are established worldwide and are actively involved in local, national, and international community projects. On a local level, the Australian Association of Yoga in Daily Life strongly supports humanitarian work in the community, with volunteer instructors conducting classes for intellectually disabled adults at institutions, for senior citizens in aged homes, for inmates of prisons, and for the terminally ill at palliative care units of hospitals, and for children. On a national level, Yoga in Daily Life frequently collaborates with other Australian organizations to raise community awareness and funds for initiatives. These have included the Red Cross, the Cancer Council, Oxfam Community Aid Abroad, Amnesty International, the Australia Tibet Council, WISFA, as well as various local and state government departments. Yoga in Daily Life also supports the rich multicultural diversity of Australia, frequently hosting cultural events to foster harmony and understanding between people of all nations. On an international level, the Australian Association of Yoga in Daily Life was present at the United Nations World Summit on Sustainable Development in Johannesburg, launching its Type 2 initiative for desert rainwater harvesting. This initiative is a grassroots project aimed at addressing the urgent water crisis gripping the drought-stricken regions of Rajasthan, India. Other international projects actively supported by Yoga in Daily Life in Australia and abroad include the education of women and children in collaboration with the Rajasthan State Government of India. Residential seminars for women are held to empower them to act in an advisory capacity within their local community on matters of health, hygiene, and child development. In 1999, Yoga in Daily Life began to address the issues of school education among poor communities with the philosophy that every child has an equal right to education. No child with a wish to study should be denied that wish due to their family’s financial or community status. The school project operating in the rural district of Pālī is generously supported by Yoga in Daily Life sponsors in Europe, India, and Australia. The organization’s founder is Paramahaṁsa Svāmī Maheśvarānanda, simply known as Svāmījī. He is a gifted organizer of human efforts and a tireless humanitarian worker. For the last 30 years, he has been initiating humanitarian aid projects to improve human welfare. He has addressed the United Nations on issues of peace and protection of the environment, and has taken the message of unity and tolerance to various world leaders. In recognition of his life’s work, he has received countless awards, most recently in July 2002 from President Mesić of the Croatian government. In 2001, Yoga in Daily Life worldwide held candlelight peace vigils to raise people’s awareness and to unite them in their wish for world peace. At a recent address in Europe, Svāmījī’s words resounded with a clear message: "Our world situation is not in balance. It is unfortunate that humanity continues to ignore the lessons of history. War arises out of greed for power or differences in religious beliefs. But no matter on what side of the wall someone dies, remember that a member of our human society has lost their life. Be without discrimination, for world peace is possible only when all people practice respect and recognition of other cultures and traditions." During Svāmījī’s 2002 World Peace Tour, the Yoga in Daily Life Associations initiated interfaith dialogues in Europe, Australia, South Africa, and India. In these historic meetings, religious and spiritual leaders discussed the critical need to foster tolerance and understanding, and to bridge the gap between religions and cultures. In the meetings, there is always the mutual recognition that one God is worshipped in many forms and in many ways throughout the world. In July 2002, Svāmījī and the Dalai Lama met in Zagreb, Croatia. These two spiritual luminaries have dedicated their lives to easing the suffering of humanity, and their discussions shared a common concern for a lasting world. On October 5, 2002, an international conference on world peace and the message of Mahātmā Gandhi was initiated by Svāmījī in Vienna, Austria, with 2,000 participants attending from 40 countries, including ambassadors from 25 countries and spiritual leaders from eight different faiths. This remarkable conference focused on human rights, ethics, and human values as the most valuable assets for world peace and sustainable development. Gandhījī said, "Islam and Hinduism, these two are our two eyes." And now my question is this, dear brothers and sisters, which eye do you want, and which eye do you want to take out? None of them, both, both equally. We need tolerance in the world. Where there is no tolerance, especially in religion, then the country suffers and the whole world will suffer. I believe that only when we are open to each other are we truly liberated. Not by giving up, but by adding. The road of true dialogue is from tolerance to respect, and from respect to acceptance. Are we to respond to real or perceived threats from others or other nations with violence? Mahāprabhujī Karatā Mahāprabhujī Karatā... The United Nations organization was not always in the interest of humanity. The United Nations organization, the General Assembly, and the Security Council are most competent to decide what is good and what is bad in the world for mankind. The prophetic words and actions of Mahātmā Gandhi challenge us in the hypocrisy of the present age. We live in an age of so-called globalization, but the reality is that the rich are growing richer and the poor are growing poorer. The values of village life are often dismissed, and the fragile environment is polluted and desecrated in the name of development. Family and community, and religious values and traditions, are eroded or despised. Mahāprabhujīdīp Karatā. Mahāprabhujīdīp Karatā. Peace within the human heart. Peace also requires compassion, a sense of connectedness with other humans and with other species. Peace is a deeply felt wish that others may prosper with all their differences. If we have to handle September the 11th, healing of wounds is what we must learn. Wounds of technology, of inequity, of increasing crime, and wounds relating to the loss of the sacred in our lives. A miracle has happened. It can only happen when we have people like Svāmījī with us, different people. We recognize the interconnectedness between the world of humans and the world of nature. Unless we care for the earth and one another, we risk, in the words of the Earth Charter, the destruction of ourselves and the diversity of life. We also recognize our interconnectedness despite our differences in religion. For dialogue is not a luxury. It is essential to achieve the goal of enduring peace. Peace between individuals, peace between communities, and peace between different religions. With Gandhi, we must acknowledge unity in diversity. The holy science of yoga is a discipline of wisdom passed from master to disciple since the beginning of time. And Paramahaṁsa Svāmī Maheśvarānanda is the living successor of an ancient lineage of great spiritual masters. The lineage began with the great sage Śrī Alakhpurījī Mahārāj, who dwells in the mountain range of Sambhupañca Atala Akhāṛā in the Himalayas. It is said that from time to time he appears in physical form in order to re-establish the eternal spiritual principles. He is regarded as an ancient ṛṣi who imparts the knowledge of pure truth and reality. Śrī Alakhpurījī’s successor is Śrī Devpurījī Mahādev, a revered incarnation of Lord Śiva, the destroyer of ignorance and liberator of souls. He was an ascetic saint who lived in the remote desert regions of Rajasthan as an embodiment of Lord Śiva. Many miraculous events took place during his lifetime. On numerous occasions, he bestowed perfect sight to the blind and perfect health to the gravely ill. Known as the master of the elemental forces, it is said that the wind is his breath, and to see Devpurījī, look into the rising sun. Śrī Devpurījī’s successor, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, was one of the most divine incarnations ever to walk this earth. A God-realized saint, he was truly a pure embodiment of divine love. In the sky, his village spontaneously lived. He lived an utterly sinful life in the desert regions of Rajasthan, India, from 1828 until 1963. Śrī Dīp Mahāprabhujī, a loving soul, was dedicated to easing the suffering of humanity. He taught by his own example, emanating the supreme truth of God, and these truths he captured in his golden teachings. At 135 years of age, Śrī Dīp Mahāprabhujī left this earth, but his spirit is ever present in the light that he kindled in the hearts of his disciples. Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī’s successor is Paramahaṁsvāmī Mādhavānandajī, affectionately known as Holy Gurujī. He is one of the very few spiritual masters of the modern age who is truly authentic in the tradition of yoga. Childlike in his devotion to God, yet strict in discipline, Holy Gurujī is a direct disciple of Śrī Dīp Mahāprabhujī. He attained the blessed state of God-realization simply through pure devotion and service to his master. Today he lives a quiet life, almost in constant prayer and meditation, which is dedicated to all of humanity. And Svāmī Maheśvarānandajī, simply known as Svāmījī, is the successor of this great lineage of spiritual forefathers. He is a sage of the modern world, deeply revered and recognized globally by thousands. He made a team work and is a tireless advocate of world peace. He has dedicated his whole life to serving humanity. Svāmījī is one of the great self-realized masters who has brought the ancient science of yoga to the West. His insight and understanding of the problems of modern society led him to create a unique and comprehensive system of yoga called Yoga in Daily Life. The location of his life was international awards, recognized, addressed the United Nations, and on many world stages. He has spread his message since its inception in 1972. Yoga in Daily Life has spread to over 34 countries across the globe. In today’s modern world, Paramahaṁsa Svāmī Maheśvarānanda imparts the ancient teachings of yoga wherever he goes, inspiring many thousands to the practice of yoga and meditation in their daily lives. The four aspects of the Yoga in Daily Life system are physical health, gained through the yoga postures; meditation and mental health, attained through relaxation and meditation; social health, living in harmony with one’s environment; and spiritual health, the recognition of one’s soul or Self. Not only is Yoga in Daily Life taught in thousands of full-time yoga centers across the world, but qualified yoga teachers also teach this system in hospitals, kindergartens, schools, universities, health clinics, the corporate sector, and hospices for the dying. It is a system of health and lifestyle management suitable for all people, regardless of age, nationality, cultural background, or religious belief. The message that Paramahaṁsa Svāmī Maheśvarānanda spreads wherever he goes is that of world peace. He has personally taken this message to governments, presidents, and world leaders across the world. Wherever he goes, he is received with high acclaim. Political and religious leaders of many countries have joined him in public events to raise people’s awareness of the necessity of global tolerance. At a recent address in Europe, his words resounded with a clear message: "Our world situation is not in balance. It is unfortunate that humanity continues to ignore the lessons of history. War arises out of greed for power or differences in religious beliefs. But no matter on what side of the war someone dies, remember that a member of our human society has lost their life. Be without discrimination, for world peace is possible. Mahāprabhujī Karatā, Mahāprabhujī Karatā..." Paramahaṁsa Svāmī Maheśvarānanda is known for his collaborative work with the world’s major spiritual leaders. An interfaith symposium was held during the World Summit on Sustainable Development in Johannesburg. The symposium featured a gathering of representatives from the world’s major religions to discuss steps that humanity must take on the pathway to world peace. In July 2002, Svāmījī met with His Holiness the Dalai Lama in Zagreb, Croatia. These two spiritual luminaries have dedicated their lives to easing the suffering of humanity, and as such, their discussion shared a common concern for lasting world peace. On Svāmījī’s 2002 Australian tour, he was the special guest of honor at an interfaith dialogue in Adelaide. This was a multicultural gathering of spiritual leaders from ten different faiths. In April 2001, Svāmījī was invited to meet with the heads of Christian churches in South Australia. It was a historic meeting to foster tolerance and understanding, to bridge the gap between religions and cultures. In all these multi-religious gatherings, there is the common recognition that one God is worshipped in many forms and in many ways throughout the world. While seated in Vienna, Austria, the International Fellowship of Yoga in Daily Life is historically based in India, where its seven humanitarian centers in rural Rajasthan have been established for more than 200 years. The largest of these is the Om Viśvadīp Gurukul Svāmī Maheśvarānanda Education and Research Center, situated on 250 acres in the Pālī district of the state of Rājasthān. This is the organization’s international epicenter, where it can accommodate up to 500 volunteer workers, students, and visitors. From here, humanitarian aid projects are initiated to serve the local communities, providing employment and relieving poverty. This ecologically managed centre is dedicated to the protection of all life, the environment, and world peace. One of the humanitarian care initiatives of the International Research and Education Centre is the construction of a hospital to provide residential health care to neighboring districts. Until the hospital is complete, the center continues to provide a free mobile ambulance service to the surrounding rural area. Part 2: The Path of Purification and the Chakras Another free service is the centre’s fire brigade unit, answering calls for help up to three times a day during the peak season of summer. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Purī Jī, Purī Jī... Puri, the National Fellowship of Yoga in Daily Life, founded the Gyānputra program. It provides financial support for children from poor families to attend school. In July 2002, another education project was officially initiated at the centre, with the opening of a school for primary and secondary students. These programs help children attain a reasonable standard of education and thus grant them better employment opportunities for the future. To address the urgent water crisis facing the arid regions of Rajasthan, a desert rainwater harvesting initiative is being created by the International Fellowship of Yoga in Daily Life. It is a grassroots project aimed at alleviating poverty and providing a reliable water supply to remote and disadvantaged desert communities. In conjunction with the water project is the work of reforestation, and to date, hundreds of thousands of trees have successfully been planted in an effort to turn the desert green. A natural consequence of the reforestation work is to engage in sustainable methods of agriculture. The center itself practices organic farming and shares the model of these principles with farmers in the local area. One of the most outstanding spiritual leaders of our time, Paramahanswāmī Maheśvarānanda, simply known as Swāmījī, is recognized globally by thousands. He is the founder of the International Fellowship of Yoga in Daily Life. The fellowship’s activities are aimed at serving humankind by fostering health, world peace, humanitarian aid, human rights, and the protection of the environment and all living beings. Swamiji is one of the great self-realized masters who has brought the ancient science of yoga to the West. His deep spiritual insight and understanding of the problems of modern society led him to create a unique and comprehensive system of yoga called Yoga in Daily Life. The four pillars of Yoga in Daily Life are physical health, mental health, social health, and spiritual health. Physical health is achieved through systematic practice of the yoga postures and cleansing techniques. Mental health and balance are gained through the regular practice of relaxation, concentration, and meditation. Social health is viewed as the ability to live and communicate with others in our society without conflict, to be caring for one’s community, and to be responsible for the environment. Spiritual health means to live constantly in the awareness of God and by the principles of non-violence in thought. Today, this unique system of yoga is taught in more than 26 countries worldwide. Maheśvarānanda is a world-renowned author, having written numerous texts on yoga and meditation for the past 30 years. In the year 2000, he published the most in-depth text on yoga yet, which has been received with high acclaim worldwide. The book Yoga in Daily Life is a comprehensive guide written for today’s modern lifestyle without compromising the originality of the ancient science of yoga. The practice of the Yoga in Daily Life system balances the physical, mental, and spiritual aspects of this ancient science with the demands of everyday life. This book clearly demonstrates how physical health is attained through the practice of yoga postures. These exercises release physical stress, rejuvenate the body, and replenish our energy levels. They are suitable for all ages, regardless of physical fitness or condition of health. The book’s guided instruction in yoga postures includes over 450 color illustrations. It covers all aspects of traditional yoga practice, including relaxation, breath techniques, and the cleansing practices of other yoga kriyās. Scientific dietary recommendations are provided to enhance one’s physical health and mental well-being. There is also step-by-step instruction in the arts of concentration and contemplation, gradually progressing from beginner stages to higher levels of meditation. Detailed explanation is given about the chakras, the spiritual centers in the human body, what influences them, and how they affect our consciousness. The Yoga and Daily Life Book is an invaluable guide for both the beginner and the advanced yoga practitioner. In the first year of its release, the text was published in eight languages. Śrī Śrī... The Kundalini means to awaken one’s inner knowledge, that innate potential which exists in each and every person as our birthright. Awakening of the Kuṇḍalinī means awakening of the wisdom, awakening of your knowledge. You become master of yourself, you become very clear, you are not confused. Puri Ji is an awakening of consciousness, and it happens when the cosmic energy contained within the human body is purified and directed upward to the highest spiritual centers. The same energy that pervades the cosmos also pervades the human body. This cosmic energy is accumulated in the body at certain locations called cakras. Like a vortex, chakras pull in the energy from the cosmos in a circular motion. Chakras function on several aspects of our human existence, with important glands and nerves located in the region of each energy center. Of the thousands of chakras distributed throughout the body, just eight are the primary focus of kuṇḍalinī yoga. The five chakras are associated with normal human existence. The three divine chakras are situated along the spine, and the three divine chakras related to spiritual development are located between the top of the spine and the crown of the head. Through the practice of yoga, prāṇāyāma, meditation, kriyā, and repetition of mantra, we can influence and harmonize the cakras in our body. However, the guidance of a spiritual master is essential on this path. Like every form of energy, one must also learn to understand spiritual energy, and only that one who has traversed the path to enlightenment before us is fully competent to be a guide. The Sanskrit word guru means the remover of darkness. It is that one who removes the darkness of our ignorance and kindles in us the light of wisdom. The Guru is that spiritual master who inspires, instructs, and guides us to enlightenment, the ultimate realization of our inner potential. This is the aim and purpose of human life. Now today I would like to explain something more, and that is about energy centers and kuṇḍalinī. This morning we had a session where we demonstrated how to awaken some chakras, healing power, self-healing, or giving healing energy to others. That was an example that when these particular chakras can be awakened, then why not other chakras also? Other chakras can be awakened through certain practices. Before I touch the chakras, I want to tell you that people think my chakras are opened wrong. Chakras cannot open wrongly. Something, my chakra is blocked. Chakras cannot be blocked. Yes, one thing is that our chakra is less active. Chakra is like a dynamo. Now, the dynamo is lying there. You can activate the dynamo in order to gain the energy, or let the dynamo be there. That’s all. To activate this dynamo of our chakra, there are certain exercises. First is physical and mental purification, about which we spoke yesterday. Mal, Vikṣepa, and Āvaraṇa, three points, I hope you remember. And after this purification, which purification, physical purification means inner purification. Our body outside we can clean in many ways. We can clean with water, we can clean with earth, with sand, with paper, with air, with cloth. But how are we going to clean our inner body under the skin? How are we going to clean all these inner systems, nerves, and everything? There is a constant process in the body: some tissues are dying, and constantly, new tissues are regenerated. And those tissues, which are that energy, whatever you call it, have to be put out of the body. Now, Mother Nature or Father Creator, so you may say the Creator or Mother Nature or whatever you want to say, say something. So, Mother Nature, what she has created, this wonderful body of every creature, gave automatic systems, air conditioning systems, ventilations. So there is prāṇa in our body. There are ten kinds of prāṇa. The breath we inhale is divided into ten parts. Different energies in different parts of the body serve different functions. Prāṇa, Apāna, Samāna, Vyāna, Udāna, all have their different functions. Special prāṇa for the heart, for the eyes, for digestion, for the whole circulation. So Prāṇa and Apāna, these two are very important, just now what I want to tell you. Prana, in one way we call oxygen. Another way we call it the breath, or one said it is a life force, energy. Without this, we cannot exist. Our planet is full of prāṇa, and we do not inhale only through the nose or mouth; we inhale through the whole body. Now, the prāṇa is very hard to define. What is that? In our language, we call prāṇa ādhāra. Oh Lord, you are the basis of my prāṇa. Or they said, "You are my prāṇa, you are my life." When someone dies, we say this creature or this person has given up the prāṇa. No more prāṇa in the body. So prāṇa is something more than the oxygen. So prāṇa is the energy, and our body has the abilities. This energy gets in, constantly sucking the cosmic energy. And apāna is the energy, the force which exhales from the body. And everything that comes out of the body is the apāna function. Coat, urine, coughing, perspiring, all this is the apāna, apānaśakti. So, constantly we are getting energy to regenerate, to create new tissues, the life force in the body. But at the same time, the old ones are reduced, are dying, and apāna śakti cleans out. So, inhaling and exhaling are very important functions. What we did first in our life when we were born was inhale. And what we will do last in our life is exhale and will not be able to inhale. So we have a long breath from birth until death. What is between what we are doing? Inhalation, exhalation—these are only waves. Like a big ocean from one shore to the other shore. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... This, and it’s like a little bit of a joke, but it’s good, it’s true. I don’t know the name of this, and it is written in the German language. About the twins in the mother’s womb: a conversation between two twins. Twins in the womb, or the conversation of the twins in the mother’s body. So one is asking or telling the other one, "Do you believe in the next life, or life after?" She is stupid. There is no next life. There is no other life. He said, "Yes, there is other life. You know, we will breathe." He said, "Stupid, we will breathe?" Funny, it will not be breath. Oh yes, yes, we will eat something through the mouth. He said, "What? What a crazy idea. We have our navel. We are nourishing here to eat through the mouth? Such a fairy tale." He said, "No, yeah, it will be. And you know, we will walk." Say what? We will walk? We are so comfortable here? And you think we will walk? That’s crazy. I don’t believe in that life. So is life changing life after life, because still we don’t know about that. So we will open the eyes, and we will see. What will you see? Nothing. We see everything here now. That is all that exists. The entire universe is here. What do you want to see more? It’s endless here. So it’s like a little frog in this small pond, and that frog thinks this is my whole world. There is nothing bigger than this. And someone brought and put it into the big lake or in the big ocean, and the frog says, "Oh my God! I thought my pond was the biggest one." And so there is a bigger and bigger and bigger. So the breath, energy, this is a mysterious life, a wonderful life. Can you create one finger, and that finger functions in such a way? There must be some extra energy and some God consciousness. Though they are cloning and they are doing some experiment, but still there must be some function of the prāṇas and these elements together. Without God’s energy, nothing can happen. And so we cannot be thankful enough to that Mother, the Cosmic Mother. Mātṛ Devo Bhava: Mother is God, and she is constantly nourishing us still. What do you inhale, and what do you exhale? Why are you inhaling? What is that? That cosmic mother is nourishing her child, which is here inside. Constantly, we are in touch with that life force. So, the human body is created in that creation, which I spoke about first time Friday evening, and these are the 8.4 million different creatures; out of them, one is the human. In the human body, there are 72,000 nāḍīs, or nerves. Complete, healthy, pūrṇa puruṣa, human, has 72,000 nāḍīs. And now you look again, I am always wondering, that architect, heavenly architect, within nine months, how beautiful this electric wiring, cabling, this he finished. 72,000 connections in the body. And these 72,000 nerves, from the toes to the top of the head, and from the top of the head to the toes, to the fingers, and this is a network. It’s a network through and through, and through this nerve system, our consciousness is channeling. Everything is a consciousness which is functioning through and through, and that we have to purify also, and also we have to purify the body. So, the first step of the purification is the āsanas, and he will teach you. It is called Saṅkhaprakṣālana. You should do it four times a year because every three months the season is changing. Every three months, our tissue is renewing nicely, and the whole system, and you should do the śaṅkha prakṣālana, stomach cleaning, and netī, and bastī, and dhautī, and naulī, and this. After that comes the breath. And some nerves are so gentle that if you touch them, they break. And those can be cleaned, purified with concentration and prāṇa-śakti that I inhale and I exhale. 72,000 nāḍīs. Out of the 72,000 nāḍīs, there are 72 nāḍīs that are very, very important. And so nāḍīs are energies radiating this. A small picture is in this book; I have put it for you here, how it looks, this network around the whole body. And from these 72,000 nāḍīs, in this book, in your yoga and daily life book, you will see very clearly chakras and the connection of these nāḍīs to these chakras, and these are also the points in acupuncture or acupressure. Certain energies or awakenings are connected to our eyes, to our nose, to our heart, to the solar plexus, to the kidneys, to every center. Part 3: The Path of Nāḍīs, Chakras, and Purification Through prāṇāyāma, in one technique, we can control everything. When a room has stale air, we install a ventilator to exhaust the bad air. Similarly, this prāṇāyāma you have been practicing acts as a purifier. Within this system, there are three primary nāḍīs among the 72, which are extremely important. They are called Iḍā, Piṅgalā, and Suṣumnā. The Iḍā nāḍī belongs to the moon principle; it is a lunar energy. Our emotions are all controlled by the moon principle and the mind. The deity, the very principle of the mind, is the moon. Just as the moon does not rise uniformly and changes its position daily, so too your mind is not constant. It changes every day, every minute. The nature of the mind is saṅkalpa and vikalpa. Saṅkalpa means to form a resolution, a thought that you desire something. Vikalpa means, "No, I do not want it." Thus, the mind creates thoughts and dissolves them; it brings thoughts forth and relinquishes them to the intellect, and they depart. The mind itself does not take responsibility. We spoke about the mind recently—what it is and how to understand it. For those whose mind is restless or problematic, begin prāṇāyāma by focusing first on the iḍā nāḍī. In medical terms, this is akin to the sympathetic nervous system. The right side belongs to the sun principle; that is called piṅgalā, and it controls our activities. The overall activities occurring in our mind, body, and consciousness are governed through the Iḍā or Piṅgalā nāḍīs. The third, which is central and controls them all, is called the Suṣumnā Nāḍī. It is a central nerve. These three nāḍīs originate from the small of the brain and control the entire network; this is the center. Suṣumnā flows straight downward. Sometimes you cannot see the nāḍīs; there is no physical connection, only an energy connection. There is no accurate translation for "nāḍī" in English or any other language. Many books and expert yogīs do not accept translating nāḍīs as "nerves," because we have different words for nerves—like śirā and dhāvanī—similar to arteries. A nāḍī is not a nerve; it is something different and untranslatable. We could hold a month-long conference on nāḍīs and still not fully grasp what they are. Therefore, in Western countries, people speak of Haṭha Yoga and perform āsanas. Many only do these exercises, but that is not Haṭha Yoga. Haṭha Yoga comprises Saṅghaprakshālan, Netī, Dhautī, Bastī, Naulī, and Trāṭak—the inner purification of the body. That is Haṭha Yoga. What you are practicing is Rāja Yoga. But if someone insists, "I want to do Haṭha Yoga," we may say, "Okay, this is Haṭha Yoga. Please do it." Purification is paramount. These nāḍīs emanate from the small of the brain, the seat of the ājñā cakra, the third eye. The ājñā cakra is located behind the head; its reflection is here [between the eyebrows]. The connection is through the nostrils, which lead there. These two nāḍīs are a powerful internal force, like positive and negative poles in electricity. They circulate. The universe is round, and everything within it is round. Everything is round. Even water forms round droplets. Everything exists in the form of atoms. Everything is zero. Brahman is zero. The energy from the sun's rays moves in circles. The nāḍīs that extend from the ājñā cakra—Iḍā and Piṅgalā—start and wind around, but they possess such force, and the central Suṣumnā nāḍī has such a strong force, that it pulls them back together. They cross near our throat, at the thyroid gland. So the left nāḍī, originating from the small of the brain, goes to the right side, and the right one goes to the left. This is why in physiology they say the right hemisphere controls the left part of the body, and the left hemisphere controls the right part. This chakra is very powerful. Regarding the Viśuddhi Chakra—that is what we call it—I will not elaborate now; it would require a full weekend. Viṣa śuddha means even poison can be purified. You will read about this in the upcoming chakra book. Now, the Iḍā goes to the right and the Piṅgalā to the left. They are pulled together and cross again at the heart chakra. There is a significant sensation, a strong vibration in the heart. That is why this center is extremely sensitive. Everything you feel resides in this heart chakra. The right nāḍī, which went left, returns to the right and proceeds rightward. In this manner, they weave in circles. Because they move like a serpent, some call it serpent power in Kuṇḍalinī Yoga. In reality, there is no actual serpent or snake; it is called so because the nāḍīs move in that serpentine fashion. When a road winds along a coast or hills, we say, "Take care, it's a serpentine road," with many curves. Hence, it is likened to a snake, though there is no actual connection to snakes; it is merely due to the winding path. Where these nāḍīs cross, there is a cakra—a psychic center with concentrated energy, akin to touching two wires together and causing a fuse to blow. The next junction is at the navel, then the Svādhiṣṭhāna, and finally they converge at the Mūlādhāra, where they stop. All three nāḍīs are tied there in a small knot. According to human anatomy and medical science, beyond the navel region, this nerve disappears—like a river vanishing in the desert. But yogīs say no: these nāḍīs continue to the very end of the spinal column, the final point. There lies the seat of Śakti, the seat of the Kuṇḍalinī. When you activate that ultimate point, you feel it at the crown, the Sahasrāra. Observing the human body at the chakra level, human consciousness has many strata. From the ankle joints downward, including the soles of the feet, belongs to the earth chakras. Do not concentrate excessively on your own feet and soles, as this can induce depression. It is too heavy. When you feel depressed or heavy, take a foot bath alternating warm and cold water. This will awaken your consciousness, impart new energy, lightness, and improve circulation. From there up to the knees, the centers belong to the vegetation. We remain connected to the earth and to plant life. From the knees to the hip joints, where the spine begins, belongs to the animal centers. We still possess qualities and behaviors from the animal kingdom. When the lower chakras are active, humans may behave like animals. The border between animal consciousness and human consciousness is at the Mūlādhāra chakra. This is what we call Paśupati. When you visited Nepal, you saw the beautiful temple of Lord Śiva—Paśupati Mahādeva, the great Lord Śiva, who is also the Lord of animals. From there, human consciousness and qualities begin, though you still carry some animal traits with you. These persist up to our third eye, the Ājñā Cakra, where human consciousness resides. Below this point are human qualities; above it, beginning from the upper part, are the divine qualities, the Godly attributes. Here lie centers imbued with divine qualities. Now, in the Mūlādhāra Cakra, within Prakṛti, all our karma—past life karmas—lies dormant. There resides the Śakti, which seeks to dissolve into Puruṣa. Prakṛti and Puruṣa: Puruṣa is pure consciousness, and Prakṛti is nature. Pure consciousness resides in the Sahasrāra Cakra at the crown of the head. When this center awakens and the Kuṇḍalinī Śakti ascends to the Sahasrāra Cakra, you attain samādhi, divine consciousness. Samādhi is where knowledge, the knower, and the object all merge into one. Here is an object. I am the knower. I wish to know what this is. Thus, I, with my knowledge, become one with it. This means either the object ceases to exist, or only I exist. Or, I cease to exist, and only the object remains. Recently, we spoke about qualities. There are two kinds: God qualities, human qualities, and animal qualities—these pertain to the nature of beings. Then there are individual qualities: my habits, my qualities, my behavior differ from hers; hers differ from his; his differ from another's. But God has only one quality. I often share this example when in Perth: imagine a crystal-clear glass filled with clean water. Someone added ten grams of solid sugar. The sugar has now dissolved. The person thought, "Swamiji will not detect the sugar," because it has lost its physical form. I drink the water containing sugar. Previously, I did not see the sugar; you do not see it. We discussed the indriyas, the jñānendriyas. My tongue, my mouth, provided the information: "Careful, there is sugar." My eyes could not, as there was no solid form. This shows that the sugar changed its form but retained its quality. It altered its form but could not alter its quality. Similarly, we will die. We will change our physical form and assume a natural form, yet our qualities, our karma, will accompany us. She will always be she, carrying her karma, her destiny, which will lead her to the next life—like the leaf that breaks from the tree and is carried by the wind. As long as sugar retains its quality... Thus, there are two qualities: God's quality and the individual's quality. If sugar were to relinquish its quality, I would not detect it; it would be gone. God will not surrender His quality; we must surrender ours. God's quality is pure; ours is impure. Therefore, we must purify our qualities. We should strive to diminish our personal qualities and enhance the spiritual, Godly qualities to become one with Him. One day we will be as pure as He is. When He was here, I was not. Now I am here, but He is not. The path of love is so narrow that two cannot traverse it together. Thus, there is duality; two cannot coexist. There will always be two. To become one with God, your consciousness must attain those pure qualities. This requires purification—physical, mental, spiritual, and conscious purification—over many days, months, years, and lifetimes of dedicated spiritual sādhanā. This will awaken our kuṇḍalinī. There are specific kriyās and techniques through which you can purify more swiftly. How are these chakras formed in the body when the soul descends from the astral world into this physical form? Then, Mother Nature—the cosmic mother—attends to that soul, providing all that is needed. She orchestrates every arrangement. You need not worry; the Mother takes care of everything for you, bestowing energy, chakras, and all necessities. Simultaneously, we possess this divine science of yoga to purify ourselves and unite with the Supreme. That is the mantra, So Ham: "I am that, and that I am." Thus, Kuṇḍalinī awakening signifies the purification of consciousness and the awakening of wisdom. You become wise. Wisdom means the absence of ignorance. Those impure qualities no longer exist. Then, whatever you do, nothing adheres to you. Observe the crystal mālā around my neck. I have worn it for four years and have never cleaned it, yet it has no black spots or dirt. It remains ever-shining, crystal clear. I could place this mālā on the floor. Karata Mahāprabhujī Karata He Kevalam. Consider the lotus blossom that rises beautifully from muddy water. If you throw dirty water on it, the water will not stay; it will flow off. That is your true nature. When you are so pure, whatever anyone does to you will fall back upon them; it will not touch you. Our Mahāprabhujī said that if someone takes a handful of dust and, in anger, tries to throw it at the sun, the dust will fall back upon themselves; it cannot reach the sun. Similarly, if someone speaks ill of you, criticizes you, or is angry with you, all that negativity will return to them, and you will remain crystal clear. This is the miraculous, divine outcome of sādhanā, of yoga and kuṇḍalinī practice. There are many beautiful aspects to this. So concentrate and meditate; it is never too late. You will receive all information about where your yoga classes can be held. However, if you are not yet advanced, be cautious. Do not imitate; imitation is always dangerous. We shall pray. Always we shall pray. We must cultivate divine qualities. We do make mistakes, and we pray for forgiveness, but we persist in our sādhanā. Yoga is a divine science. I wish you all the best and God's blessings. May God protect you and your family. May there be harmony, mutual understanding, good health, and peace of mind. Wherever you are, may God take care of you. This is my prayer to Almighty God, to bless you with all good things. Oṁ Śānti.