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Good morning, Swamiji. This year in May, the decision was made to share the pure outcome of the lecture held in Zagreb with the Association for Leukemia and Lymphoma, Zagreb. I would like to ask Mr. Emil Vibović of the Association for Leukemia and Lymphoma, Zagreb, to come to the stage and greet the audience. Dear guests, I am very pleased and honored to thank your leader, who has donated—a small part for him, but an extremely large part for us—to our patients with leukemia and lymphoma in their fight for life. We thank him from the bottom of our hearts, and we hope that this cup will fill our glass in the fight for patients with leukemia and lymphoma. Hvala još jednom. It is a great honor to be here today with you, with Mr. Samidze. I would like to thank the organizers of Yoga in Everyday Life. We all know how busy the world is today, how different the world is today, and it is especially difficult for us blind people to follow all that is happening around us. We have a different perception of the world. That is why yoga, together with the optimism we in the Guho Sepe have had for a long time, can help develop our personality and all of our Guho Sepe people. Thank you for being here today to teach me new things, to teach me how to improve physical strength, mental strength, spiritual strength, and the strength of society. Thank you. Śāntiḥ, śāntiḥ, śāntiḥ. Merciful Lord, lead us from unreality to reality. Lead us from darkness to light. Lead us from mortality to immortality. Peace, peace, peace. Salutation to the cosmic light, Lord of our hearts, omniscient and omnipresent, in His divine presence. Dear brothers and sisters, good evening. For me, it is a blessed evening to be with you and to serve you with my limited intellect through the wisdom of yoga. This is not my first visit to this beautiful country, and Yoga in Daily Life is well known here. This evening we have a very beautiful subject: we will recall Kuṇḍalinī and cakras. Many of you know about it, and many will know for the first time. The science of yoga is the science of body, mind, and consciousness. It is the science of the Self. Yoga is as old as this universe. It is endless. It is said in yogic scriptures, "Anant brahmāṇḍ sahasra sūryas"—endless universes and thousands of solar systems, all existing within one space. That endless, eternal space within which the Cosmic Consciousness resides, like an embryo in the mother’s womb. Therefore, for me, that entire universe is like a Cosmic Mother, and everything exists and develops in Her body, that eternal cosmic consciousness, which is not dormant but residing. And that consciousness awakens or becomes active through one principle that we call eternal sound—the resonance. It is through that resonance, through that vibration, that everything takes place in this universe in due time. Visible and invisible, all elements are balanced in a perfect way. And that balancing principle is what I call yoga. Yoga is not a religion, it is not a philosophy, it is not a dogma, but it is the eternal principle in this universe, like the cosmic consciousness itself. The creation of this planet and the creation of life on this planet, which are also connected with that cosmic vibration, is declared by yogīs as OM—eternal, everlasting bliss and light. That exists or dwells within us and outside of us. In every particle or in every atom, that eternal sound is present now too. In this human body, there is immense energy. The creation on this planet, we call it the circle or the cycle of coming and going, rebirth and death. Whether we believe it or not, belief does not change the reality. It is there. It is a process which is continuously changing, like a recycling process. Similarly, the consciousness on this planet is developing, and it has to develop until it merges this individual consciousness with the Cosmic Consciousness. It has to travel or experience the changes. So we would not call it the date of birth, but it is the changing or the development of the consciousness. It is said that on this planet, the Creator has created all the creations of 8.4 million different creatures. One of them is the human, and again, this is a cycle of this revolution. Finally, it is said that the last point is human life, but it can be mistaken and it can be repeated again, so it is not only the last. Through our carelessness, through our ignorance, through our laziness, we may miss this golden chance. Definitely, every creature is carrying the light of God. One calls God, one calls life, one may call the truth or the light, whatever you call. It cannot be measured as an individual person. It is universal. That universal one cannot be put into a limited form. But from time to time, those extraordinary cosmic powers enter our planet, sometimes through the human body, which we may call incarnations. Because that one has those natural abilities developed, which we do not have. The difference between a God incarnation and a normally born person or creature is like a guilty person being brought into prison. But the one who is working in the prison is coming with free will. In reality, both are in the prison. But being there in that same room, in the same building, is for a different reason, and that we call the karmic. So whatever we do, it reflects on us. The difference between animals and humans is that humans have a better intellect. That human intellect can be trained endlessly. Everything that is achieved in this life and developed is through the human intellect. That knowledge is in human consciousness. And so the Kuṇḍalinī, the science of Kuṇḍalinī and cakra, has its great impact on human consciousness, the human body, and on human development. Because in this body, there are also dormant abilities which can be awakened; they remain dormant. You have something under your chair where you are sitting, but you do not know what is there. Maybe something beautiful, precious, but when this lecture is finished, you will just get up and go. You will miss it because no one told us, and how should we know? So within us, within this body, is that richness, the treasure—the treasure of wisdom, the treasure of abilities, which are connected with the cakras, the energy centers in the human body. Therefore, the Kuṇḍalinī science is something very extraordinary. I will come back to the human body. I am talking according to yoga terminology. Before we enter this physical planet, meaning in the body of the mother, there is immense preparation in the astral world. We have different kinds of bodies, not only the physical body. And the different functions are given to us. The mechanism, everything is given to this body. So this body has consciousness. I will come to this point later. We have mind. We have emotion. We have memory. We have the ability to speak, and so on. So we have got the ten senses in this body: five karmendriyas and five jñānendriyas. Karmendriya means the five senses of action, through which we can do something in this material world. And five jñānendriyas, through which we can receive knowledge from the external world. There is no sixth one. So whatever we have learned, we experienced, we know, is received by one of the jñāna indriyas: our eyes, our ears, smelling senses, taste, and touch (the skin). And these are the senses which constantly keep us in connection, in contact with the external world. Our duty is to keep the senses healthy and protect them. It is said, "Dharma rakṣitaḥ." If you can protect your dharma, dharma will protect you. What is dharma? Dharma has a very big explanation. But dharma means obligation. Dharma means principle. Now, the principle of our eyes is to see. And we know how important it is. Unfortunately, a blind person knows how hard life is without eyes. So our dharma, our duty, our obligation, is to protect our eyesight. If we protect our eyes, our eyes will protect us too. So there are two kinds of dharma: svadharma and paradharma. Your own dharma, your own principle, and the principle of others. So we shall help someone else to keep their principles. Let us say there is a guard who is guarding some factory. His dharma is to guard that factory. Now, our dharma is not to disturb that person, not to do something against that person. If we do, we disturb his or her dharma, and that will create for us bad karma. So every sense has its dharma. So the entire body, all organs in the body, have their function, their dharma. And our duty, or our dharma, is this: that while eating, while drinking, and while doing something, we should think of the different organs and functions of the body. Then our healthy body will help us to enjoy life more. In this body, which has these indriyas, there are many other functions. Now, there is one called the Nāḍī system, the nerves. According to yogic science, there are 72,000 nāḍīs in the human body. And these nāḍīs are responsible for the transmission of consciousness and energy through the body. And these nāḍīs are very, very important for our development—physical, mental, or conscious development. Besides this, we have very powerful tools that are called mind and intellect. The mind is a function between the subconscious and the conscious. The duty of the mind is to take all the information which is received by the jñāna-indriya, the senses of knowledge. Whatever you listen, whatever you see, whatever you smell, whatever you taste, whatever you touch, all is transferred to the subconscious. Let’s imagine a tape recorder. The tape is constantly moving because it is ready to take new sound. And the sound that is already here is already preserved. So the mind is that process which constantly, when we are awakened and we are aware, or we are conscious, brings all impressions to the subconsciousness. At the same time, the mind brings from the subconsciousness all desires to the conscious mind. So what we see, what we hear, or what we receive from the jñāna-indriyas, the senses of knowledge, is called impression, and these impressions, as raw material, go to the subconscious, and that becomes desires. Vāsanā, we call it. But those desires, those vāsanās, which are still not clear, after some time, these vāsanās come up, like smoke comes from a fire. So, this vāsanā, the dormant or the hidden desires from the subconsciousness, is brought to the conscious mind. And the consciousness is constantly connected with the intellect. The principle of the intellect is to give judgment. The dharma, or the principle of the mind, is to make a saṅkalpa, a resolution, and dissolve the resolution. The mind doesn’t keep the thoughts constantly. The mind is changing constantly, so therefore do not trust your mind. And the mind cannot remain steady. The mind must work. The mind is a principle which is a pendulum between subconsciousness and consciousness. So the mind takes the vision, puts it into the subconsciousness, and gives up, because the mind has to be alert to take the next impression. But when we are peaceful, inactive, meditating, or when we have more time, then the mind has more time, so the mind begins to function in another direction. So it brings the thoughts which are dormant and stored in the subconscious mind. And it comes to the conscious mind. And the conscious mind is connected with the intellect. Dharma, the principle of the intellect, is to give judgment. Let’s say you have some desires. And your mind brings something filling up, but the mind doesn’t know what it is. But it comes to intellect. Intellect gives the judgment: this desire is a desire for eating ice cream. And that judgment is given, and transfers this desire to that indriya of tasting. And now you want to taste the ice cream, but your health condition doesn’t allow you to eat ice cream. But you see beautiful pictures of ice cream. But you say, "No, I don’t eat because my doctor said I should not eat." And you sleep. In the dream, desires come out again. So the dream is our reality, our own reality from past time, our intensive desires, and in the dream you go to the ice cream shop and you buy the ice cream. And you take the spoon, and you take the ice cream. You bring the ice cream near your lips. Unfortunately, the alarm is ringing. The ice cream is gone. So even in the dream, we couldn’t fulfill our desires. What happens to those desires which we can’t fulfill? Due to some circumstances, they return again and again to the subconsciousness. Then one day, they will become what we call psychic problems: unexplained fear, anxiety, and that is stored in the subconsciousness. We are normally pendulating in 24 hours in three levels of consciousness. And that’s called conscious, subconscious, and unconscious. Or we call it conscious, sleep, and dream. And all these three levels of our consciousness have great meaning for us. Now, according to yoga, there are many cakras, which I will show you after, that there are different times of our actions, our karma. It is said that the first is what creates our destiny. And then, according to our destiny, life is given. Do not blame anyone. No one is guilty for it. It is our own destiny, and that destiny we caused. Prārabdha means the destiny, and destiny is all deeds of our past life. From the past life, destiny is something like unconsciousness. We don’t know at all. If we know our past life, maybe we will be happy, or maybe we will be very unhappy. Thanks to God that we do not know, and do not try to know your past life. We are not able to master this life, the problems of this life, and when you will come to know the problems of several past lives, I do not know what will happen. Therefore, the past is past. We shall do something so that we can purify those karmas. The subconsciousness begins from the first day of our life in the mother’s womb—the very first second, first minute. And the psychic, or mental and physical, condition of the mother in that situation, as well as the father, has a great impact on our subconsciousness. And after that, during the nine months of pregnancy, the dharma of the man is to take care and be always there for her. It is not only for her, but for the new life. And so on, all past things that happened directly and indirectly through our parents and through our beings, till now, are stored in the subconsciousness. And the consciousness, the intellect, is circling around the whole of our being that has freedom. Now, these Kuṇḍalinī and cakras are responsible for the development of the consciousness, meaning to free the consciousness from those tormented, unknown destinies which keep us back, and to become free from these subconscious fears. And for this, these 72,000 nāḍīs in the human body are very, very important. Now, here we begin the formulation of the cakras, so I would ask if we can have the slide of the nāḍīs. Somehow these nāḍīs are shown in this picture; they are not all 72,000, but the major nāḍīs, the major channels through which the energy is flowing. They are transmitting the energy through the whole body. And I used to say the 72,000 nāḍīs means we have 72,000 cakras in the body. There are 72,000 junctions where a new branch begins, like when we take a letter Y. The Y has a few points: the beginning, the trunk, the joint where the branch separates, and the top. So it becomes a few junctions. Now, we know the science of acupuncture. When we go to the expertise of electroacupuncture, and they find the reflex zone, when they touch the reflex zone, then on the monitor, the needle moves. If they do not find the real point, the monitor will not react. Similarly, this reflection zone in the body, you can say, is a cakra. So likewise, throughout the whole body, the cakras are spread, and the nāḍīs, the nerves, are connecting channels through which the consciousness is flowing. In yoga, we have exercises that are called prāṇāyāma, breath techniques, and the very first technique, which is called nāḍī śodhana prāṇāyāma—purification of the nāḍīs—is very gentle. Everyone can do it. That means to purify the nerves. The systems purify the cakra system, and the advanced one is—there are advanced prāṇāyāma techniques, which you have in your Yoga in Daily Life book. Now the picture is gone; it’s a different picture, okay. I was surprised; the nāḍīs changed. Out of these 72,000 nāḍīs, I don’t have some indicator, but anyhow, you see on the top: Sun, Moon, and on the top another like a sun. These three nāḍīs connecting to three channels, that’s called Iḍā, Piṅgalā, and Suṣumṇā. Iḍā is connected to the left nostril, or to the left hemisphere, and Piṅgalā is connected to the right hemisphere. And Suṣumṇā is the center of the nervous system. The left is connected to the moon principle. And moon means emotion. Moon means the mind. The moon never rises equally. The moon is always changing. Similarly, every day, every minute, our mind is changing. Our thoughts are changing. Our emotions are changing. Our feelings are changing. Our decisions are changing. Sometimes we are angry, sometimes we are happy, jealous, greedy. These are all different kinds of emotions. The right one is connected to the sun, and that is connected to the activity, the creativity, the temperament. That sun system is connected to the intellect. So this is mind and intellect. Now we cannot be only emotional, or we cannot be only on the level of the intellect. Therefore, these both systems automatically in our body change several times during 24 hours. Whether you know or you do not know, this is an automatic system inside, so that’s balancing our emotion and our intellect. Now we have heard one word, Haṭha Yoga. So "ha" means the moon and "ṭha" means the sun. Yoga means uniting or balancing, so Haṭha Yoga means uniting or balancing the sympathetic and parasympathetic principles in the body, and that’s called Haṭha Yoga. There are different techniques to achieve this level of being. And the central nerve, which is connected—we will see on the top, like a sun, you see—that is connecting to the consciousness, alertness, wisdom, the light: the awakening of the Kuṇḍalinī śakti, the awakening of the cakras. It means the awakening of wisdom, becoming wise, becoming calm, becoming clear, self-control. So, awakening of Kuṇḍalinī is divine. Now, Kuṇḍalinī means śakti. "Kund" means a deep place, a tank. And it is something like when we put a lot of things in a tank; after a few years, the things will change. It will become mud, or we do not know what is inside. Similarly, those deeds which are dormant in the subconsciousness, we do not know what they are. Therefore, some call it a snake power. We call a snake a cobra. "Call" means the past time, or "call" means the time, and we do not know what time will bring. We do not know what is hidden. So when the Kuṇḍalinī awakens, then all the hidden, dormant things will come up in your conscious mind. But before that, you should activate your Ājñā Cakra, where we will come after, to understand the life situation, that you are strong enough to digest the truth. We can digest, but the knowledge is very hard to digest. As long as we did not know, we were relaxed and happy. And when we came to know, we were very sad. Why were we sad? Because it was very unpleasant news of some tragedy. And we are not able to digest that. It is human feelings. It is true. But we should have enough wisdom to understand the destiny and the nature of the destiny, or the natural law. So the Kuṇḍalinī is this way. And secondly, serpent, snake energy, is like this: what we call the small of the brain, from there these two channels begin—Iḍā, Piṅgalā, and the central nervous system, which controls our whole body, as well as the brain activities.