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Bacchā Bacchā Rām Hai, Yeh Śarīr Mandir Sa Pāvan, Har Mānav Upkārī Hai. Jahāṁ Siṁh Ban Gāhe, Khilo Ne Gāy Jahāṁ Pyārī Hai. Jahāṁ Saverā Śaṅkh Bajātā, Lorī Gātī Śyām Hai. Har Bālā Devī Kī Pratimā, Bacchā Bacchā Rām Hai. Bacchā Bacchā Rām, Jiske Sainik Samar Bhūmi Me Gayā Karte Gītā Hai. Jahāṁ khet mein halke nīche, khelā kartī Sītā hai, Jīvan kā ādarś jahāṁ par, Parmeśvar kā dham hai, Har Bālā Devī kī pratimā, bacchā bacchā Rāma hai, bacchā bacchā Rāma. Jahāṁ karma se bhāg badalte, śrama-niṣṭhā kalyāṇī hai, tyāga aur tapa kī gāthāīṁ gātī kavi kī vāṇī hai. Jñāna jahāṁ kā Gaṅgā jalsā nirmala hai, abhirāma hai. Har Bālā Devī kī pratimā, bacchā bacchā Rāma hai. Bacchā Bacchā Rām Candan Hai Is Deś Kī Māṭī Tapo Bhūmi Har Grām Hai Har Bālā Devī Kī Pratimā Bacchā Bacchā Rām. Our senses are mostly connected to and work with the consciousness, the awakened state. In this state, we are alert. If a sound occurs, like a mosquito near your ear, you feel it. You can hear the sound, smell what is in the room, and feel a touch if someone touches you. This is because you are awake and at the conscious level. I hope you understand me. Whatever information or knowledge you receive from the external world is received by the five senses. This information is immediately given to the mind, which then transfers it to the subconscious level. It is like filming the present situation on video; the past is rolled up and preserved elsewhere. Similarly, we take all present situations and immediately transfer them to the subconscious. The subconscious is a storeroom of our past time. Which past time? From the first minutes or seconds of our existence in the mother's body, until now. In this life, our past impressions are dormant or stored at the subconscious level. From the conscious state, where we are awakened and alert, whatever information we receive is transferred to the subconscious. What we experience and receive, we call impressions or saṃskāras. You can call it education. These saṃskāras, this education, these experiences that we receive—we do not have time to fully realize and enjoy them. They are gone; those impressions went to the subconscious. There, they begin to work out what we call vāsanā, or desires. Just as smoke rises from fire, desires arise from these impressions. It depends on how intensive or important a particular desire is. That desire comes up from the subconscious into the conscious mind. Consciousness is connected to the intellect. The subconscious is connected to emotion. The principle of the intellect is to give judgment: what is what, who is who. If someone asks you, "Do you know what a mango looks like?" everyone knows because they have seen a mango. As soon as I mention it, the picture of a mango appears on your inner screen of consciousness. But if I tell you the name of a mango in Hindi, some Indians present will understand, while other students might say, "No, we don’t know what that is," because that information is not yet in their mental computer. Those desires which come up are not fully formed, but as soon as they touch our intellect, they become clear and formed. The intellect tells us what is what. When you know what is what, then you know which subject belongs to which field, which senses are involved, or for what purpose. Now, the mind is that principle which functions between the conscious and subconscious, pendling up and down. Do you understand me? If you don't, then close your eyes and meditate. Let me give you an example. You walk past an ice cream shop and see beautiful, nice ice cream. You go in to buy some with your friend, and your friend tells you, "Well, actually, you... you should not eat ice cream because your doctor said you have a problem with your throat and should not eat it for some days." You say, "Okay, thank you. I will not eat." But the ice cream was so good-looking, a nice temptation, yet you couldn't eat it. Then you go to sleep and you dream. The desire comes out. What is the dream? The dream is your reality. These are your hidden desires which you couldn't fulfill. So in the dream, your doctor says to you, "Okay, you can eat ice cream now." You go and buy the ice cream, a nice pull-up ball of it. You take a spoon to get the best part, the color you like most. The ice cream is coming near your lips, and then the alarm rings. Understand what happens when the alarm rings? You wake up. When you wake up, what happens to your dream? It's gone. This means that even in your dream you couldn't fulfill your desire. Poor man. What will happen with those desires we couldn't fulfill even in the dream? They will not be solved. They will still go back to the subconscious. They will come out again. The ice cream was only one example. There are many desires, many things we somehow can't do or fulfill. We wish to, but we can't. These unfulfilled desires constantly return to the subconscious. Now they have lost their form. Our intellect has lost the relation or connection to that desire. They become formless, and they become a psychic problem for us. So nowadays, doctors have a most powerful tool in their hands when they don't understand a disease or can't find a cause. They will say it is psychic. What is psychic? You don't understand, the doctor doesn't understand, but the pain is still there. Sorrow is there. Fear is there. What is the psychic? Psychic problems are those unsolved or unfulfilled desires, dormant in the subconsciousness. Kundalini Yoga, meditation according to these exercises, and all yogic exercises serve to clear up and balance your subconscious and conscious levels. The mind is that principle, a function between subconscious and conscious. Impressions and desires are like a river flowing constantly. You should not block the river. If you block it, it will become a big dam, but it will still overflow and perhaps break. When the dam breaks, it will overflow in a big flood, causing great distraction. That is exactly what happens when people try to stop their mind, to control their mind. After a few years of such meditation, they can become a psychic case. If you block your subconscious, the cause can be schizophrenia, hallucination, anxiety, restlessness, sleeplessness, and what not. Why? Because you blocked it. Therefore, it is said we should not block or stop the river, but we can direct the river. Similarly, we can direct our mind to the particular aim of our life which we want to achieve. To realize that aim, we need what we call self-discipline. Self-discipline is the key to success. There's a famous American business school that always says, "Self-discipline is the key to success." It doesn't matter which field of life; you need self-discipline. Self-discipline means to direct your mind, your desires, your ambition—which could be good or bad—in that particular direction, so that all your energy automatically joins to lead you to the success of that aim or destination. So, the mind. Now, the principle of the mind is the moon. The moon never rises or sets equally. Every day, the moon changes from new moon to full moon and from full moon again to the dark night, the dark moon. Similarly, our mind is never equal every day. Every day, every second or minute, our mind is changing; our opinion is changing, our feeling is changing, our desire is changing, our imagination is changing. Our mind is constantly changing. That's why we always say, "Oh, I change my mind." It's so easy to change your mind. Why don't you change your body? You cannot change so easily. So our mind is always changing. The mind is a monkey, restless. Therefore, we have to observe our mind, to control... not control in the sense of stopping your thoughts. If you want to control your mind in this way, meaning to direct it, then control the senses, not the mind. Limit your desires, limit your ambition, limit your needs in life and the senses; then your mind will be peaceful. This means emotion. Emotion and mind is emotion. "Emotion" means "in motion." We are in such a motion, and this motion is connected and awakens in different forms. Ego is emotion. Jealousy is emotion. Anger is emotion. Hate is emotion. Fear is emotion. It has many qualities. So the moon is emotion, desires, and that belongs to the water element. Water is desires. This is the sympathetic, our left nostril, which is connected to the moon principle. The right one is the sun, connected to our intellect, all our activities, our temperament, and so on. The central one, suṣumṇā, belongs to and controls our consciousness. So we have emotion, intellect, and consciousness. If these three are in balance, our life is successful and we can do many things. If they are not in harmony, then life is in trouble. This knowledge begins from here and makes its journey downwards to the body. Now, here begin these nāḍīs. This is the left iḍā, and this is piṅgalā, and the center is the suṣumṇā. The left immediately moves to the right, and the right one immediately moves to the left side. Where they meet each other, there is a powerful center, an energy center, that we mostly call a chakra. Again, the right tries to move to the right, and the left tries to move to the left, and this is the anāhata cakra, the heart cakra, and so on, coming till the end of the spinal column, and there they come together. And there is a seed of the kuṇḍalinī, a dormant energy here in this cakra. Here is our destiny. About that, we will speak tomorrow perhaps. Destiny is a product of our karma, the fruits of our action. But destiny is mostly from the unconscious level, and the unconscious level is there from past lives. The subconscious level is here in the svādhiṣṭhāna cakra. This is emotional. If we pass these two chakras, then it will become easier to come up, but we are lost here. There are many, many desires: jealousy, anger, hate, fear, complex. There are many, many things. Tomorrow we will come here to solve them and practice now in the human body. Chakras are divided into different categories. From the toes and foot soles till the ankle joint, these chakras are called the earth chakra, solid energy, dormant. From the ankle joints till the knee, they are called chakras connected to vegetation. And from the knees till the end of the spinal column, or the hip joints, belongs to the animal kingdom, which are called the animal chakras. When this lower chakra begins to act downwards, then a human behaves like an animal, and it happens. They have no coordination with this chakra and this chakra, because here is intellect, clear thinking, logical thinking. But this chakra is getting downwards and then mixed with this chakra, the anāhata chakra. Anāhata is emotion and desires, and these are the lower thinkings. Then humans behave like animals. From the beginning of the spinal column to the end of the spinal column here, these are five cakras divided into five elements, and this belongs to human consciousness, but still they are mixed with animal energy, animal qualities. When we come above this center, which is very difficult to reach, all our psychic problems are stuck here. In the book which you have, the new KMD’s Kundalini and Chakra book, Hidden Powers, there is more detail in writing. From this center, there are three chakras, or more—thousands of chakras where our brain is. This is called the divine chakras. When we receive the opening of these centers, then our problem is solved, and we are out of the circle of that 8.4 million, which is circulation. That is a cosmic recycling process, the circulation. Soul, self, and cosmic self—there are three. The soul and the self are not like that. How the soul is created, what kind of qualities the soul has, that we will come to tomorrow. For today, it is too much. I think you will hardly digest all that I told you, so thank you. This is a little introductory. We will continue in our next lectures. Thank you for your listening. So this is Iḍā, Piṅgalā, and Suṣumṇā. We already came to the human mind, emotion nowadays, and let’s see what’s happening furthermore. Thank you. God bless you.