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There are chakras, which are energy centers, and there are chakras where our consciousness is involved. You can see the whole character of a person by observing in which chakra they reside and with which chakra they have problems. Every chakra has certain qualities. Prārabdha, or karma prārabdha, pehle raci jāti hai śarīra—first your destiny is created, and then your body. What you are doing is your karma. You have complete control over your karma. For example, you have a stone in your hand. It is in your hand. You can throw it, or you can keep it. It is your decision. As long as you throw the stone with all your power, you cannot run behind it to catch it. It will hit the target. It means it has gone out of your hand. So, as long as you are not doing anything, it is still under your control. Karma is done through different things: kāyena vācā manasendriyair vā—through physical action, through thinking mentally, and through speaking verbally, and through the power of your position or money. Evaṁ śakto’pi prayateta—in these four ways, karma is created. So, we should control all these four things. When a stone is gone out of your hands, when you have already acted, then it is too late. Now it is in the hand of God. That stone will become your destiny. So, all your past deeds become your destiny. And according to destiny, your future life will be. According to your deeds, or destiny, will be your next life. Prārabdha phale raci—first is created prārabdha, destiny, and then the body is given. So, if you have physical problems, or you have mental problems, or you have emotional problems, if you have social communication problems—any problems, anything with which you are satisfied or not satisfied—this depends on your past deeds from past life. Now, the Mūlādhāra Cakra. Mūl means roots. Mūl ādhār means the basic foundation. So, the roots of your consciousness are based on your prārabdha, on your karma. That is why it is called Mūlādhāra. Mūl means the roots, and ādhār means the essence of these roots. The entire personality of the person is based on the Mūlādhāra Cakra. In the chakras, we have some symbols. Every picture has a different color. Every element has its color. Mūlādhāra is the earth element, and it has a red color. Red color means energy. Intensive red color means dormant energy. Earth is also red. If you see pictures from satellites, you see Earth as red. That is why we call it Mother—Mother Earth. The red color represents the Mother Consciousness: the mother’s love, the mother’s care. So, the Mūlādhāra Cakra has a red color. Red color is energy. When this chakra opens for a week, then you feel a very pleasant sensation in the whole body. You feel very safe. You feel like you are in the lap of your mother, where you do not have to worry about anything when the Kuṇḍalinī awakens. There are no unpleasant feelings. Some people say it is like a snake is going up, like some electric current is going on. No, that is something wrong with their nervous system. They say you feel on your spinal column, in your back, something is walking up. When they ask me what I think about this, I tell them, "Wash your..." The awakening of the Kuṇḍalinī means wisdom. You become very wise, you become self-confident. You become very relaxed, and somehow you feel a lot of energy in your body—pleasurable feelings. Red is the color of the Śakti, and Śakti is known as the Divine Mother. That is called Yoga Śakti. It is that power which is controlling the whole consciousness, balancing the whole human attitude. In that Mūlādhāra Cakra we see many symbols. First of all, there is a four-petaled lotus. Why do we speak about lotus? What does a lotus symbolize? In Indian mythology, the lotus is a very spiritual flower. The lotus is a symbol of life. It is said that God Viṣṇu, who is residing in the ocean, from his navel the lotus comes out. And on the lotus, Brahmā is appearing, manifesting. And Brahmā becomes the creator. What a good fairy tale, but it is true. Our body has got 80% water, liquid, and the navel center, the maṇipūra cakra, is a fire center. Viṣṇu is the fire, that is awakening consciousness. When the child is born, or when the child comes in the mother’s womb, at that time, the first to begin is the Maṇipūra cakra. That embryo, if you make a picture of it, the entire embryo is hanging on some string, like a lotus is in the water. That child is united with the mother’s body through the navel center. We will come to another subject then. So, the lotus has a spiritual meaning. We have many poems and songs about the lotus. God is known as the Lotus-Eyed One. When someone has beautiful eyes, it looks like a lotus blossom. The water is māyā; water is emotion, I told before already. And the lotus is standing above the water. It cannot exist without water, and it cannot exist in the water. The blossom must always be above. Lord, if I have to live in this world, then let me live like a lotus on the water. The lotus has many medical values; in many medicines, they are using the lotus. So, you are a lotus flower. You are that beautiful lotus flower with beautiful limbs. These are the petals of the lotus. The Mūlādhāra cakra has four petals. This is a four-petaled lotus. Why four petals? According to the yogic science, there are four ways life enters this world: through vegetation, through life, through eggs, and through, like, we humans born as babies, and life as bacteria and insects. These are the four ways life comes into this world. Aṇḍāyus, Jarāyus, Svedas—these are the names in Sanskrit. So, this chakra is the beginning of life. That is why there are four petals. The number four has a very important meaning: the four directions, the four ways of yoga, the four Vedas, the four antaḥkaraṇas—many, many. Four has many beautiful meanings. That Mūlādhāra Cakra shows us a beautiful elephant inside. What a funny thing in our body, that the elephant is living. How do we explain the elephant? The elephant is one of the ancient creatures here on our planet, one of the very, very old creatures. In Indian mythology, the elephant means prosperity. Every part of the elephant’s body is very valuable. Everything is salt, so that is called prosperity or wisdom. The best prosperity is wisdom. Who is rich? The richest one is that person in the world who is wise. And who is poor? Poor is the one who has many things and still wants more. So, wisdom is the biggest prosperity, and wealth is very important. The elephant symbolizes wealth and wisdom. If you dream of an elephant, it is a very good sign—an upliftment of your consciousness. And if you dream of a white elephant, that is very, very good. Therefore, keep in your house a white elephant. It is a symbol of the white elephant. Brahmā is riding on the white elephant—a creator. But here in this book, they are saying the elephant has got seven trunks. Sometimes it is very hard to understand. There are gods who have four faces. I always ask my master, "Okay, I accept that God has four faces, but which side does he sleep on? Because one of the sides is the nose, and everything will be pressed." Master answers, of course, "God doesn’t need to sleep." Anyhow, what do the seven trunks of the elephant mean? In our earth, in our body, very important minerals—these are the seven minerals—are very important for your health. When you feel tired and not healthy, you make an analysis of your blood, and they will tell you what is missing. For example, iron is missing. You need to replace the iron. Then your body will be again in balance. So, seven trunks means the seven minerals in Ayurveda, which are called... and these are very important for the body: seven levels of consciousness, seven chakras, seven worlds, and seven minerals. So, this is how to understand what is... In this chakra, you can make your own therapy. If you have a lack of iron, for example, you activate your Mūlādhāra cakra, awaken that Mūlādhāra cakra. Your body will again produce that iron which you need. Because iron is enough in what you are eating—in vegetables, in fruits, and in everything. But how is it possible that some have little iron? Somehow your body does not keep or respond to it. And Mūlādhāra Cakra, if you activate it, not only iron but other metals, other kinds of minerals, it will supply the body automatically. For that exercise, I have a demonstrator here. They will come and show us some exercises. Thank you very much. So, one can sit there, and one can sit there. Now, in the Mūlādhāra Cakra—you read the book definitely, many of you—in Mūlādhāra Cakra, there is one drawing of a triangle. What does the triangle mean? The triangle means energy—the flow of the energy. If you have read or heard about the pyramids, what is the science of the pyramid? The science of the pyramid is the triangle. These triangles are able to manipulate the energy. So, it is an inverted triangle. The inverted triangle has two symbols: when energy awakens from one point, as it rises up, the angle is increasing; or when energy flows from the top, is collected in some collector, and flows into the one point. So, this is the inverted triangle, the energy center of your body. And there is one called the Śiva Liṅgam. Śiva Liṅgam means liṅgam. Liṅga is an attribute of the Cosmic Consciousness, that Consciousness which is creative Consciousness. And around that Śiva Liṅga, there is one snake coiled three times, and head down. What does the snake mean? In Indian mythology, the snake means Kāla. Kāla means time. Kāl means past time. Kāl means death. Kal means the poison, and poison means the nectar too. According to this, also the allopathic medicine, the Western medicine, they have one symbol: a snake and a nice ball, and he is looking at the ball. Every chemist’s shop has this symbol. What does that mean? Poison. That poison can be nectar for you. So, that nectar can be produced in your Mūlādhāra Cakra. And three means past, present, and future. That snake represents this coil three times: past, present, and future. Your past karmas are dormant there. Your present karmas are recorded there. And your future will depend on this. That is a snake. And therefore, it is said, do not disturb the snake. Let him sleep where he is. If you awake him, then you should know how to master him. Otherwise, it can be hard. That snake is our past karmas. Do not awaken them. And if you awake them, then you should know how to master them. And we have to awake sometimes, so that is why I call this serpent power—the snake power, the kuṇḍalinī śakti. Kuṇḍalinī Śakti, Param Śakti, Supreme Power, Divine Mother—in her lap is your destiny. She is holding you there. That is what Kuṇḍalinī means there. There is Śiva and Śakti. There are two forms, symbols in this, which means Śiva is the consciousness and Śakti is the nature. Śiva is the consciousness, and Śakti is the emotion. Consciousness does not want anything. He is completely neutral and happy and free. But the problem is in her. It is she who would like to be united. As long as this Śakti does not unite with the consciousness, there is no liberation. So, the tendency is there to be awakened, to become one with the Supreme One. This individual consciousness becomes one with the Cosmic Consciousness. Śiva and Śakti symbols are there. For Mūlādhāra Cakra, I will give you exercises. But before that, I would like to tell you what is in the Mūlādhāra Chakra. Which are the qualities? Again, more. The Mūlādhāra Cakra is unconsciousness, developed consciousness; karma from previous life; boundary between animals and human consciousness; and the seat of the Kuṇḍalinī Śakti. Red color, four petals, the bīja mantra is "lam." It is a lotus. The animal inside is with seven trunks, the elephant. Saptadhātu—the main elements of it are the main elements. The divinity of this is Paśupati. Paśupati means the lord of the animals and humans. These are mythological symbols of this chakra, dear friends. The first exercise for this is Bhujaṅgāsana. Bhujaṅgāsana, please. And bhujaṅga means cobra. And that is kuṇḍalinī. We can have different variations of Bhujaṅgāsana. This is very, very good for all. Hands parallel to the body. And now, just raise the upper part of the body up, as much as you can. This will strengthen your back muscles. For those who have back aches and back problems, this is very, very good. Also, for the stomach muscles, and for your buttock muscles and thigh muscles. Slowly come down and relax. If someone has complications of pain or cramps during menstruation, this posture will release the pain immediately. Again, please come up. Now you can see how the lower part of the body is affected and is completely controlled. And that also influences the end of your spinal column—Mūlādhāra cakra. Also, it calms down a person if one is very aggressive. So, this is the real cobra pose, the real Bhujaṅgāsana. Come down, please. And now you can do it in variation. Interlock your fingers over the back and raise your body up. That is a little easier because it balances back easily. You can raise your legs up in this. That keeps you more easily. I have nothing against it if you levitate the whole body, but not today. Relax. Then, hands beside the shoulders and raise up, not too much, a little more. That’s it. There are some who show Bhujaṅgāsana turning very much back; that is not good for your spinal column. One can have disc problems. That is enough. Maximum you can go until your elbows are stretched. But now there is no influence on the Mūlādhāra Cakra, because the abdomen must remain on the body. Come down. That’s it. Thank you. The second one, which also influences that gland, the Mūlādhāra Chakra, is Śalabhāsana. Yes, please. Hands under the thighs. And once, yes, that’s it. You can have your chin on the ground, or you can raise up as you feel comfortable. Thank you. These two postures will help your back muscles, release your back pain, and help you to awaken, control, and regulate your Mūlādhāra Cakra. There are other Kriyās, spiritual Kriyās. Sit up, please. And these Kriyās are known as Rāja Yoga Kriyās. That is done through meditation, through some mantras, some mudrās. That I cannot show you now, because these are mental. And in order to get those Kriyās, you have to practice your mantra and meditation for a few years. Perhaps next time. Now you should have a mantra. And those who want to have a mantra should come to Umāg. So, these are the two exercises for Mūlādhāra Chakra. There is one called Aśvinī Mudrā. That means contract and relax your perineum muscle. That controls the Mūlādhāra cakra too. And that is very good if someone has psychic problems, for depression. You will come out of depression. It is very easy. Just sit down and concentrate on your body, contract your anus, and relax for a few minutes. You will feel immense relaxation. So, the science of yoga is for the body, mind, consciousness, and soul—from health till liberation, dear friends. Time is passing. It became very late, and I am sure you are tired from sitting in one spot. It was my pleasure to be here and tell you something about yoga and kuṇḍalinī yoga. In tomorrow’s lecture, there will be a discussion about the second chakra, Svādhiṣṭhāna. That will be somewhere, some town called Vinkovci. And like this, I will have a few lectures where all chakras will be introduced, if God permits us. Next time, when I am Chakovat, I will talk about different chakras again. Practice yoga; it is very healthy for you, for your body, for your mind, and for your soul. I wish you all the best and God’s blessing. God bless you with a long, happy, and healthy life. God protect you. Thank you and bless you.