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Part 1: The Snowball of Karma and the Path to Liberation Welcome, and good morning to all of you here in this hall. My greetings and blessings also to our dear friends around the world who are with us through the webcast. Mataji, welcome. You have come such a long way. Over the last two days, as Amṛtsāgar mentioned, our subject has been karma and destiny, or the mystery of destiny. Both karma and destiny are connected with our own self. I explained a little about the five different kinds of bodies we call kośas: the Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Kośa. Kośa means a sheath or layer, not the meat that people eat. That is a different word. These five kośas are layers, one after the other, and within them is our soul. Beyond that is the Ātmā, the Self—the Supreme, the everlasting, the immortal. The soul is the bundle of karmas. Many of you know snow. Does snow come here? America is a big country with snow, sand, and everything. India also has a desert, snow, and high mountains. In countries where there is snow, there is a saying about a snowball. When you roll a snowball, it gathers more and more snow and becomes bigger. You make a small snowball, like a tennis ball, and throw it; it rolls and gathers more snow until it becomes like a football. This is an example. Similarly, the individual soul, traveling from the very beginning of its existence as an individual, is rolling and fluttering on the waves of time, the ages and yugas. It comes for a while to this planet, to this Earth. According to our knowledge from astrology, astronomy, and the great seers—those who have the ability to see everything very clearly—they are called trikāla-darśī. Tri means three, kāla means time. Darśī means the seer. You may recall we spoke about this knowledge, about the eyes, ears, and nose. A Trikāl Darśī is a seer of the past, present, and future. We know what happened in past ages, as it is recorded in our memory. We know what is happening in the present very well, but we do not know the future. However, there are abilities. If we develop that supernatural power, then we can know what will be in the future. We can gauge and think about it now, like in the business world where they invest with expectations—though expectation often leads to disappointment. But the great seer sees with crystal clarity. Yesterday we spoke of three points: mala, vikṣepa, and āvaraṇa. Mala means impurity, vikṣepa means disturbances, and āvaraṇa means the curtain. We are aware of vikṣepa as the troubles we have in the present time. But we have forgotten the past, and we do not know the future. Through the practice of prāṇāyāma, which we did this morning to purify the prāṇa, slowly and with discipline and much practice, we can become a seer of the past, present, and future. According to the wisdom, experiences, and knowledge of the great seers—the ṛṣis—they were able to know everything and bring back information from up to 2,100 solar systems, even beyond. Those yogīs practiced for thousands of years; their lives were long, and many are still living somewhere in this world. That is our blessing. This world is still surviving because of the presence of these great beings. Within this solar system, there are 14 different worlds, seven below and seven above. These are the Chaudhah Loka. Among them are Satya Loka, Bhūloka, Bhuvarloka, Svarloka, etc. It is difficult for us to come out of this layer of our Sun. It is the territory of this Sun, so well sealed that you cannot go in. You cannot immigrate somewhere; you have to remain inside. It is like a Border Security Force; there are energies that always guide us back into the same area. Within this system are many planets, but according to astrology, Earth is not a planet. We mistakenly call it a living planet, but that is also not true. The great ṛṣis call it the mortal world. If we say the living world, then it is living life. In Sanskrit, we say mṛtyu loka. Mṛtyu means death, loka means world. So that snowball, which is rolling within the solar system, gathering karmas, comes to other planets, hits there, rolls, and comes here. But all these planets moving around the Sun are in balance. There is a very fine balancing principle between the Earth and the Sun. And there is the Moon. The Moon is like a little needle, so sensitive it always moves and keeps everything in balance. In yoga, the Moon is associated with our left nostril, the Moon system, and that is called emotion. So we are in motion. Sometimes we are emotion in motion. Emotion can be a stormy situation and sometimes very calm. It is very hard to get balance, and therefore yogīs made these techniques, which are available to everyone. Everyone can have it, no matter their age, illness, or gender. Previously, they used to speak of gender. Now, nobody speaks about gender, no? That was a stupid thing, I think, before. It does not matter if you are female or male; it has no meaning. It is only temporary, like water bubbles children make that come out and are gone in a second. That is all. Ātmā and soul—this too is very important. Unfortunately, in many cultures, they said women have no soul. My God, how do you live, ladies? I wonder. You would be moving about like a ghost. And now, already 20 years ago, they declared in Germany that animals also have a soul. They are also living beings. Can you imagine what they were thinking? So in spirituality, in quality, in the elements of creation, there is no duality. Eko Brahma—when there is oneness, that is Brahman, the Supreme. Dvitīya nāsti—when there is duality, it is a distraction, a disturbance. So, in whose mind dualities remain, they are still on the path of distractions. So, dear ladies, sisters, now you can relax. You also have a soul. I declare you, through this vipāka, you are equal. This body is nothing; anatomy is nothing. That is all. Now, this snowball is rolling and coming here to melt in this heat. So there are two forces: one is emotion, and the second is heat. Heat is tapasyā, austerity, and emotion is our bhakti, devotion. Between these two... Do you understand, or should I finish and we do praṇāmah? We can do that too, because he will say we have practices, but these are the things you will need. Finally, you will need them, and maybe the day will come when you say, "Oh God, I did not know, and I did not practice." So, three points in this world are very important. We should respect them and learn them. The first is called Tyāga. Yesterday we spoke about Tyāga, renunciation. We sang a bhajan yesterday: do not be attached. All sorrows, fear, anxiety, and sleeplessness happen to us because of one thing: attachment. Attachment may be to the body; we are ill, we have pain, we think we will die and cannot sleep. "Now I will die. My five cars—who will clean them? My garden, my dog—who will walk them on the street? And my hard-earned money—who will take it away? I designed my house, my garden with so much love. Who will come inside? May they break the walls and design others. God, let me be here for a while." But there is no God to see you. Destiny says, "Don’t pack anything. Let’s go." You will take with you only your karma. Karma is the ultimate truth. Two things are very loyal, correct, and accurate: time and action. Time will not wait for us at all, and karma will not leave us free. Sometimes we create more negative karma than someone else did, and now you create, like, infections. So you will suffer more from karmic law. Someone gave only one seed, and now you create a huge tree that produces more and more seeds, true? So the first point is vairāgya. Vairāgya means no attachment, renounce, renounce and enjoy. Mahātmā Gandhījī said, "Enjoy renounce and enjoy." If you want to be very happy, then renounce everything. Have a little bit for eating, go and lie down on the beach, and relax. You have no worry because you have no car that the police will tow away. You are free because you renounced it. So happy is that person who renounced everything. And God will give you what you need. So renounce and enjoy. And Holy Gurujī said, "Enter the kingdom of God through the gate of sacrifice." So there are two gates: one is the gate of death, to recycling again, rebirth; and the second is the gate of freedom, to liberation forever, and that is renunciation. So where is ājñā? Ājñā also means to endure the pain, so do not be a test. You did good things, you earned good things, you made good things, and now you are so happy to give someone this. He who can give is a wise one and an immortal one, because you gave, and it will be given further. What you have, if you will not give, then you will lose everything. So what you have, give. Otherwise, it will be lost. Talent, memory, good ideas, or good things that you have—if you do not give anyone this knowledge, you die and it is lost. Similarly, we create good things and give them to our next generation, and let’s go. If they are wise enough, they will take care. Putra sā putra to kyā dhan sañche? Or, putra kā putra to kyā dhan sañce? You know that. If your child is not good, involved in bad societies, drugs, and many bad things, then for what are you earning and saving money? Whatever you save, they will destroy everything. If your child is very good, why do you earn money? They will earn themselves the ability to live and survive. So, oh man, why do you make sorrows of the future, which you know nothing about, and why are you sad about the past? Who had yesterday, you have today, and tomorrow we will have somebody else. Let’s pass through. Vairāgya—detachment. Where there is vairāgya, there is no fear. And where there is no vairāgya and there is attachment, there is a lot of fear. It does not matter to whom or what we are attached. The second is emotion, bhakti. We trust in God. We love God. We believe in God. We pray to God, and we are sure that God will liberate us. Even though we do not know where He is sitting. He is hidden in such a way that no one can see Him. Otherwise, He would have no peace. And He has no peace because He Himself is peace. Mahātmā Gandhi said, "There is no way to peace. Peace is the way." So create that God’s light, that love within ourself. That is an emotion, or a temporary emotion towards our material life, which will lead to suffering. And then tapasyā, the heat, austerity—to endure, endure the situation, endure the pain, endure the climates. Titikṣā—be above all this suffering. It is there, but we cannot manage. So this snowball, as a symbol of the soul, is rolling in this mortal world, Mṛtyuloka, Earth, and now getting more and more karmas. We came here to get rid of karmas, but now we are getting more and more karmas. The snow has to be melted. The snow we are collecting is love—that is attachment. So we have attachment. Without attachment, we cannot live. The biggest attachment we have is to God. And the second is our self, that "I" would like to get realization. We have ego. Without ego, we cannot live. All qualities that God gave have their meaning. Some doctor told, "Oh, you have fungus in the body, different kinds of fungus here and there. Now you must take this medicine and that medicine." Other doctors said, "You cannot make the body sterilized; you will die immediately." So thanks to different kinds of bacteria and fungus in the body that keep us healthy, happy, and living, and keep our immunity. So there are certain things which are harmful, but still they are there to protect you. Therefore, we have to understand both forces: asurī śaktis (devilish forces) and devī śaktis (divine forces). When you go somewhere and suddenly a wild animal comes, a tiger attacks you, now you cannot use your devī śakti and say, "Oh my dear tiger, come, I love you," and hug him. Before you hug him, he will already swallow you. So there we have to use our little strong power to frighten that animal or hide somewhere, try to escape. So emotion is of two kinds: attachmental emotion, and devotion to God, which is bhakti. And tapasyā is to endure all this. Then this snow will melt. It means the soul, which is a collection of karma—and that is destiny—will dissolve. When this is dissolved, you are only that one light, what we call Ātmā, or the cosmic light, whatever we call it. Achieving this level, you become a Trikāl Darśī. Now we know. But how to come there? Mentally we are there. We see the peak of the mountain. There is a beautiful, clean, crystal-clear water lake. Oh, beautiful. And we know it is about 7,000 meters high. We look, bow, beautiful. And we are standing here at sea level. But how to come there now? To go there step by step, slowly, slowly, slowly. Every day. In the beginning, you go four or five kilometers. Then, slowly and slowly, lifelong. Finally, you will be there. And when you are there, you cannot just come sliding down. No. Again, a slow process. So to cross this loka, martyuloka, which is in the sphere of the Sun, and within the Sun there is everything: happiness and unhappiness, peace, immortal life. But the Sun itself is a door to come to the next lokas, the Brahma lokas. So through practicing prāṇāyāma, we reduce our different qualities, which we spoke of yesterday: māla, vikṣepa, āvaraṇa; the four antaḥkaraṇa—manas, buddhi, citta, ahaṅkāra. And now this is three. What is this three? Vairāgya, bhakti, and detachment—renunciation and devotion. Slowly, slowly. For some it is long, very long. Some can reach that long one. That is why some are long. So, in this book, yoga is a science of body, mind, and soul. Body, mind, and soul dissolve into the cosmic energy, cosmic light. Who has designed this body? May God, may Mother Nature. I do not know which architect, which engineer, but what precisely, precisely things are given to this body—other bodies also have—no body is nonsense; it has a sense. But the human body God made as His own body. The human body is like the body of God. But the human, when God gave this body to the human and said, "Everything you have, what I have, my son, I give you everything. You inherit everything, yes." Then the son says, "You gave me everything, yes? Then for what are you here? I will kill you, God." Is this when you get power, you want to destroy another one? Now you become a director, and you want to destroy the director that he renounced, or he designs quickly. So God said, "Oh, like that?" He said, "Yes, my son, I gave you everything. You have all abilities, but now you want to destroy me, or you go in that I gave you, but not one thing, but is that key to those powers a combination?" Part 2: The Key of the Guru and the Path of Prāṇa He said, "Give me." He said, "Yes, come here to me, I give you." Now he is going to Him. But God is so infinite; one comes to Him, comes to Him, but cannot reach Him at all. He said, "Where is the key?" He said, "I gave you all the keys already, but now they must match your program." So day and night we pray and do prāṇāyāma and kuṇḍalinī and this and that, but we do not have the matching numbers. This matching number is then given to the hands, the blessings, or the vākyas (words) of the Gurudev. So without your Gurudev, you will not be successful. You may have made thousands of techniques, many, many, but you cannot cross this endless Atlantic Ocean with your arm power. You need a boat, and that boat is the satsaṅg, the spirituality. Only torturing your body, utilizing your body for sport or anything—yes, it is good, you will learn discipline—but you cannot come to that point where you had to come. One day, this body, which you are proud of—that you can do things for long, long hours and days, that you will not be hungry or this and that—one day, this body will cease. We do not know when, where, or how. This body will fall down and will not be able to move even a small finger. Then, for what are you in this darkness of the body? Research will not come from outside, but from inside. So God gave so many systems, abilities, energies, and in this is what you call the nervous system. 72,000 nerves are in the human body. And between these 72,000 nerves, the major nerves are three. These three are called Iḍā, Piṅgalā, and Suṣumṇā. The left hemisphere is controlled by Iḍā, the right hemisphere by Piṅgalā, and both are controlled by the central nerve, Suṣumṇā. And the Suṣumṇā is balanced through the Vajranāḍī. This Vajranāḍī is connecting the point between our big toe and second toe. When you sit in Vajrāsana or you practice this Vīrāsana, then you are controlling and balancing all three of your nāḍīs: Iḍā, Piṅgalā, and Suṣumṇā. And Vajranāḍī is the center where you can control your aggressivities, and you can control your nerve systems to balance and improve the immunity in the body. But if you practice quickly and with too much stretching—these kinds of yoga techniques, you like to stretch—but after, when you will be 78 years old, then your ligaments will be so loose, like you have rubber for your shower cap. After using it for a few months or so, it is so loose that now you would throw it to take a new one. I learned every time from everything because I have a shower cap. And after using it for one week or two weeks, I have to get a new one. So, too much stretching the body, and then you get a kind of feeling, an unpleasant feeling in the body, that you must stretch. There are some people who always like to make their finger like this, like this. Now it is good, but after, my dear, when you will come to the age of 60, 70, 80, 90, then your hand... I mean, I am typing, but you know, my fingers are here hurting because we did too much stretching. You stretch your body too much, it is good now, but after, at a certain time, at certain ages, the muscles will lose their confidence. Muscles contract quickly and relax slowly, and when they relax slowly and you give extra stretching, then you will have a problem. So that is why, you know, my hands are flexible, but I do not do too much. I did for about one year, two years, āsanas which they call stretching, more than... but I had my wrist on my ankle joint twisted, the ligament broken, because the ligament had no strength in it. So, yoga is not to do extremist exercises; we are not doing in the circus, as an artist of the circus. So this Nāḍī, Vajranāḍī, is between our big toe and second toe. Here is a point, and you will see now the old-time sādhus, and even now they are wearing wooden sandals, wooden shoes, and they have just a plate of the shoes, and there was a hook so you put your toes between and you walk. Why? Because the Vajranāḍī calms down all emotional activities, tranquilizing peace, and it is natural. But of course, now if you go jogging, you cannot do it with those shoes. You can run, but not in that way. So when they had to do the jogging, then they would do it without, but their time was no joking, only if they were in danger, then they had to run away from a fire or something. So otherwise, these two nāḍīs for both hemispheres, the center now Suṣumṇā is controlling and supplying the cosmic energy. All the energy that comes from the cosmic mother, the main channel is the Suṣumṇā. Then from Suṣumṇā are two, Iḍā and Piṅgalā, and then the fourth one, which supports them to be balanced more, is the Vajranāḍī. Then there are 72,000 entrance points in our body, and this is a chart which you have in your book; this is in The Hidden Powers in Humans, this chart. So these are not 72,000, but the main nāḍīs, the main-main nāḍīs are sown and designed in it. It is beautiful; it is called the prāṇāyāma chart. Nāḍīs, nerves, nerve systems: Iḍā, Piṅgalā, Suṣumṇā, and the sun and Vajranāḍī. And then on every joint of the body there is one chakra. And how many bones do we have in the body? 246. Okay, 206 and something, 40. Yes? So, in this 240, 42, because now, you know how many joints, bones, double bones—this double bone, we cannot, you know, we have cooking, we have, and we are stirring our vegetable. So God said, "If they want to cook, they cannot move like this and like that. So do it like this." And so in yoga, in their life, they have exercise. We do like this many things. What God made a body, how? And if how, which center is operating out of? Forcing five fingers, only this one is doing it. It is not easy to go, but everything, there is only one. Every system God thought, what you want to operate, like a bulldozer, and this, what? How the driver knows which point, what to do. And if you break at the wrong point, then your airplane is landing somewhere down. Oh, mantra guide and meditation. So, these 72,000 nerves, look carefully. Then they unite these nāḍīs, the prāṇāyāma. This is a practice. She will do it with you. But when we do the prāṇāyāmas, we purify and remove all the stuck energy, the negative energy, like a canalization. We put some kind of chemical or something—we do not put the chemical, we put the apple acid or something—and then we put the water inside, and it cleans everything. And this water goes with the force, and what, what is your force in the... fire or in the water, yeah. If there is no wind, no air principle, everything will crystallize in the universe. Even the aeroplane, where it is, it will stop there. Everything will remain there. So the cosmos is also working, changing, expanding, contracting, expanding. When you hold your hand like this, can you hold like this, please? Everybody, just relaxed and like this. Relax the palm, but not like this. It should be like that, open completely. But, and now you will feel like the needles inside, and which side needle is going towards earth gravity, we do not have feeling. Up? Now we do with other hand. Do it up. It does not go up, it goes down. Now, the simple explanation is this: that this part is a part of the... bigger one; everyone likes to come to the bigger one. So when we throw something up, it comes back because this is a part of the earth. Earth is bigger than this small matter which we are throwing. And in modern language, science, they say gravity. But it has a longing to come back. Clouds go up, steam, the pāra goes up, becomes clouds, it rains, falls down, joins many drops, and it begins to flow, and it will go a long, long way, but try to flow, flow... till we come to the ocean. Similarly, the soul is finding the way back to that Brahman, to the Self. But there are many obstacles in this body. God gave very clear directions, good navigators, everything. It is there. Navigate is our memory, and that memory is in. So we should know how to direct, during the prāṇāyāma, our concentration, our attention, which chakra from mūlādhāra, what we should take out and what we should not take out. It is dormant cobras; do not wake them up, but try to take them carefully. That is called Nāgamaṇī. You know Nāgamaṇī? Do you know what is Nāgamaṇī? Oh, if you have one Nāgamaṇī, I will not say you too much, but you can achieve anything that you want. But that Nāgamaṇī is not easy. That Nāgamaṇī is in only the king cobra’s head. And when he is very old, very, very old, in the night he utilizes to find the food. So he spits it out, and it is sparkling. So some little creatures, they come to the light, and he eats. If he has a feeling someone is coming, he will swallow it again. And when he swallows it, it is like chemicals. You can operate, cut his body, anything, you will not find it anywhere. Immediately it will dissolve. That is not easy to get. First, you will... The rare, you will find it, and when you find it, you have to see where it is. When he is putting it out, what kind of technique or what do you do, that before he catches it back, you get it. That has a very, very high quality of the treatment. Of the cancers now, one about eight, nine years old, or twelve years, our child of our sādhakas from Georgia, died from leukemia. If we would have had this Nāgamaṇī, just you put Nāgamaṇī on his eyebrow center, and this both hemispheres will change all the energy and immunities and fight against this cancer, what you call the liquid-like, and put it also on the navel at certain centers where we can put in duty. We have, but it is very rare, and if that will be... people will misuse it a lot. That Nāgamaṇī, if the snake has bitten you, the snake is gone, and you put that Nāgamaṇī on the bite, within no time, that will take all the poison out. And it is very tiny, it is like a lintel, the lintel of the chickpeas, and that will become big like a cherry. All blood is sucked out. And then you put it in one liter of water or milk. So, the next day it will go back again, and this milk will become poisonous. So, these are there, but very rare. So, Nāgamaṇī, you have, you have, my dear, in your Bindu Chakra. Bindu Chakra is the center of the ambrosia, the nectar. And that is in this book. You must read this book, not only once. You have to read one page for ten days. Then you will find somewhere the key word. After this, 72,000 nāḍīs went through. A complete prāṇāyāma course is three years. If you really would like to do it, it sounds good. He spoke well, but we did not understand. He said something about nāḍīs, "Please renounce this," but what should we renounce? Let us go and have our picture. Then you will not achieve. So there is a scientific prāṇāyāma chart in this, and this. I hope that our Amṛt can teach or show you. You should practice. Time is passing. Time does not wait for anyone, and karma will not leave you free as much as you do the karma. So, literally, the chakra position is here. Also, there is a picture somewhere, but in this book you have this. Do you have this book? Who does not have? Now we will have. That is it, yeah. In German, we say, "Und mit dem hast du, andere mit dem haben." Then, when you come to this old point of these 72,000 nāḍīs being controlled, after these three years of a scientific prāṇāyāma program—not only this, inhale, exhale, inhale, exhale, inhale, stop—that was nice. Let us go to it. This is a technique. It is very gentle. You have to practice without holding the nostrils. Only inhale through the left nostril, and then exhale only through the right. There, practice makes the master. It will come if you have interest, really, to achieve that. Otherwise, stretch your body and stretch your mind, and that is all. Then this also here, the body of the prāṇāyāma, prāṇa’s every cakra, how much energy is running out of your body, this chart is designed graphic. There was one yogī, never they were, I am so cool, I live from South India. He was, he was in America, and he wrote this. Picture of his book and some chakras, and this is called the prāṇa body. Then you can heal someone’s illness from a far distance. You became that self-realized Trikāla Darśī. Only your blessing goes through and through. It does not matter how many thousand kilometers far you send energy, your blessing, and it goes like a radiance. We are sitting here, India is very far, nearly somewhere down, but we dial the telephone number and it rings there, clink, clink, clink. This connects. It is developed according to the mental waves of the yogī. But in our telephone range, it is dangerous. Someone can catch between this and that and here, and record you in one center. But when the yogī and the disciple have the oneness, then no one can interfere between them. And that disciple cannot mean that, no, but it is interesting. That is why slowly, slowly, step by day, day by day, stone by stone, the song between sister moon and brother sun from Francis of Assisi, people. Though he is crazy, he is a schizophrenic, he is mad, people were throwing stones, and he was building his own church slowly. So this will come. Otherwise, my dear, one day we will pass away, and nothing will remain. So prāṇāyāma is the very, very hidden secret technique which we have. Prāṇa has a strength. Without prāṇa, your body has no strength. Let us say you have a suitcase, 10 kilos or 15 kilos, and you are in an aeroplane. You open your cabin, you take your hand luggage, 10 kilos, 15 kilos of me, and you live to Dakota. What will you do automatically, without asking anybody? What will your body do? You will inhale, put it up. If you exhale completely and then try, you will... not be able to lift the big trucks, which have about 30 tons of load, and are rolling on the road on the power of what? Air. This air, this inside, is prāṇa. So similarly, that prāṇa, the strength we can get, unbelievable things, unimaginable things we can achieve through the prāṇāyāma. But also, not wrong. You have to do systematically. So there is a whole three-year course chart, if someone has interest, but not that you will begin and after six months say, "No, I do not like this." Such a person should not get that technique. Lock that person in the door for three years. We will supply food from up. So, an honest person who really has a love to achieve that divine, higher consciousness. Otherwise, run and fun, that is done, no more. So, it does not matter how much we research our body, how much we do something. One day, the body is finished. And then, at the end, you will be sorry. "I have wasted my time. I wish I could have done that yogic kriyā." Tons of theories, nothing compared with the grit of the practice. So, my dear, all the best. God bless you. And today is my time to go traveling. And now we will do prāṇāyāma a little bit, okay? Because Amṛt Sāgar said, "Swāmījī did not practice at all." I practiced naturally in my room, but she does not know. What is here? Washington sweets from my hotel. It came here. You put this book. Aha, okay. Amritsar always collects Swamiji’s memories. Okay, here. And this mantra is also from there. Something very nice. And who is this with the black beard? I have no idea. Okay, thank you. Wish you all the best, and all dear ones who are with us through webcast. Wish you all the best, and we will see. If there will be techniques allowed, we will have a webcast. We will announce. Adios.