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Part 1: Willpower, Action, and the Roots of Consciousness Kriyā Śakti comprises both Icchā Śakti and Kriyā Śakti. Icchā is willpower, and Kriyā is the effort to work towards a particular aim—whatever aim you have—along with the negative egoism. When the ego is present, our Icchā Śakti may be strong, but Kriyā Śakti will take us in the wrong direction. There are waves—different emotional waves—that awaken from the subtle body and move to the mental body, then to the energy body, and finally to the physical body. The physical body is always the last. Any kind of illness that appears in our body actually began to come many years ago, but we did not feel it. We only feel it when it physically appears, and by then it is too late. Passion—strong desires in Svādhiṣṭhāna Cakra—awakens as energy moves from Mūlādhāra to Svādhiṣṭhāna Cakra. That passion carries a very strong ego. Envy arises when someone is good; a jealous envy appears: “Oh, that one can do this, I will do better than that one.” The end is a kind of jealousy, yes, and doubt. Doubt in yourself: “I don’t know if I will achieve or not.” You think and think, “Will I achieve or not?” Then you fall deep into the depressions of laziness, and afterwards everything is destroyed. So we shall concentrate on the positive aspect of this. Now, during this time, Icchā Śakti—willpower—and Kriyā Śakti—practice, practice, practice. Do not break your sādhanā. Do not change your horse. It takes time to train the horse again. What you have in your sādhanā is like a mālā. All the pearls, the seeds, are connected and hanging on one thread, and when the thread is broken, everything will split apart. When you change your path, your sādhanā, everything is broken. Then you have to collect the things again, bring them again onto one thread, and train the horse again. It takes a long, long time. So, kriyāśakti—our work, our effort—we should not show laziness or tiredness. Work, work, work. Ek sāje sab sāje, aur sab sāje sab jai. When you do one thing, you will master everything. And when you try to do everything, you will lose everything. There is a little story about a greedy dog who wants to have everything. A wise dog went to the farmer’s farmhouse and got a piece of bread. He took the bread and ran away. There was a small creek lying on the way. Before crossing it, the dog stopped and looked into the still water—deep, deep water. He looked in and saw another dog. He saw the dog, and that dog had a piece of bread in its mouth. This is envy. He wanted to have both pieces of bread—one in his own mouth, and the one in the other, which was his own reflection that he saw in the water, the dog with bread in its mouth. So he concentrated very well, strongly. His whole body, his muscles were tensed. “I will catch this bread also.” He went nearer and nearer, and he opened his mouth. Wow! What happened? The bread fell into the water. He lost both. This is envy; this is greed. So whatever you achieve, whatever you have, hold on. Otherwise, you will lose both. If you want to give water to your tree, put the water in one place—at the roots. If you take a bucket full of water and some cotton, and for every leaf you put a little water and a little water, the tree will not receive the water. The roots are where you begin your spiritual path; that is the roots. So, Mr. Nirvāṇ Purī, we are on? I’m taping, Swāmījī. Something is with the laptop. I can’t turn it to live broadcast. We’ll upload. It will be on the server tonight, and Ātmā Purī is not there. I asked him to turn it on, but he’s not answering. Okay, it’s not going, but it is still recording, so we are still alive, okay? All alive. So, what I wanted to tell: subconscious, unconscious. The level of unconsciousness is like being in a coma. You are breathing, your organs are functioning, the brain is functioning, but you cannot hear, you cannot see, you cannot realize the presence of another. So this unconsciousness, this leveling, comes from past life. How many lives? That we do not know. But at least twenty-seven or twenty-eight births. This is in our consciousness. It is not deleted. It means twenty-seven or twenty-eight generations, and these generations come from both sides—the father’s side and the mother’s side—so it becomes double. Then you are free from the first, but you are continuing this state. One number goes back, is deleted, but the other is already there. So it means this is a cycle, a chain, a continuity. There is no end. Therefore, it is said, Mokṣa Mūlaṁ Guru Kṛpā. By the cosmic law, Brahmā, Viṣṇu, Śiva—Creator, Protector, and Liberator, or Deleter, or Destructor—are at work. Not a destructor in the negative sense. When there is too much negative energy, then Śiva has to destroy this negative energy. Otherwise, it will continue. It has no end: one is finished, but the other is already there, and that is a cycle. To delete this, to free us, as I told this morning, is justice. Now, the subconsciousness. Our subconscious level begins when our destiny—or God, or our luck, whatever we call it—determines that this individual soul is chosen or sent or descends. Which karma is that? This all either goes to another creature’s life, or it comes into human life. Human life is the final goal, where you come and will do good actions, good karmas, good sādhanās. You will remain what is called the faint. An apple tree has its dharma; it will give only apples. But if you want mangoes, or jackfruit, it will not. You can hang a jackfruit on it, but it is not able to produce it. At that time, from the astral world, we are around this one globe, within the level of the nine planets, and between them is Sūrya, the sun, the Ātmā. So from there, it is like a fog. What is that fog? That is the souls—different souls. Every soul has a light. When you take a picture from a far distance in space, this old Earth has its aura. So from the astral level, the soul is descending. That is the real birth. Now, the soul is separated from the group of the astral world and descends, coming through the water, through the humidity, into the vegetation, and then into different bodies. As a soul, the second birthday is when the soul enters into the mother’s body. Now is already birth. You are manifesting yourself in physical form. And the third birth is when you are born. Then all the very important events in your life—saṃskāras—continue until the soul is continuously moving and there is an end. We cannot ask God, “Please, can you give me one minute? I have to telephone my mother that I am going.” There is no mother and no father. No telephone. That is chuck finished. You know when you have a telephone and there is no credit? You are talking, but suddenly it is finished. Yes? The same thing, only different. So, from that time, psychic or emotional unconsciousness begins. Now, what the soul is experiencing from the astral world, coming to this physical world, to the mother’s body, and then birth—how was it with your father and mother? What kind of relationship was it? If you were full of drunkenness or anger or in a different situation, all that will influence this soul. How was your birth? And many times, this soul does not want to come. He has no desire to be born. Such a situation, and you do not know. When your mother comes to know that she is pregnant, what was the situation? What was the reaction of the husband and the family? How were those nine months? The relation, the care, the understanding of the husband—or of the father of the child—and the parents all influence this. Therefore, when a woman is pregnant, it is our prime duty in every aspect to keep her happy and to show her respect. Mahāprabhujī kī jaya! Mahāprabhujī kī jaya! It is very good, very good to say it is a psychic. Yeah, and when the doctor says it is very psychic, you go home and look in the mirror and say, “I am psychic.” And with that, he says, “Our wife, I am psychic.” He is sleeping and looking in his car. “I have a problem.” Wife says, “What, my dear? I am psychic.” So, but what is that? The body is exactly healthy, everything is there. But the problem is in the way of thinking, and this is hidden in the subconscious. To treat the psyche of the subconscious, you have to listen to wise people, use a little remedy, a little medicine, meditate, and perform particular ceremonies. Second, it has a very great role in depending on your ancestors. You owe them, and it is your dharma, your duty, to liberate your ancestors from the astral or ancestral world, which we call Pitṛ Loka. And there is a ceremony for that which comes at the beginning of November to free the Pitṛs, the manes; and in the Christian religion too they go at the beginning of November to the graveyard and say some prayers, offer flowers, and some pūjās they have forgotten. They don’t do all the pūjās there always. And so the prayer for the holy souls and everyone’s souls, and for your parents—if you have not done it, it is their influence on your whole family. It can damage your business. It can damage your health. It can create disharmony in the family. You will not have children. Husband and wife will have no understanding. Mahāprabhujīp Karatā He Kevalam, Mahāprabhujīp Karatā He Kevalam. The liberation of our ancestors and ourselves. Yes, you can help someone. If someone has no children and someone died, it would be nice of you if you can do the Pitṛ Pūjā to liberate the soul. Human. The soul needs this. Others are flowing with the stream, the current of the river—with the water they are flowing. Humans are different. This pitṛ, what you call the spirit, what you call the ghost, what you call some ātmā, some soul, is there. It is true because you came to the human, and now you did not fulfill the dharma, and now you are lost, and you did not teach your children, and therefore they are also lost. So the subconscious is a bundle of our past lives, this life, karma, experiences, and our duties. Whether you believe or you do not believe, it is there. This modern religion has destroyed the roots of humans. Now, human roots are getting rotten, but all the time, all these old religions, the sun, the trees, and here in this North America, Śrī Śrī... So, the Svādhiṣṭhāna Chakra will think again the thoughts, remind us to work, and so in this meditation, first we have to activate the Svādhiṣṭhāna Chakra; then we will have those feelings, and we will become more aware of that, and then we can pray; we can do certain mantras. Part 2: The Yoga of Inner Action: Beyond Passivity to Awakening All is meditation. You sit down and meditate, thinking of nothing—God will do everything. Do you think God has nothing to do? He is acting for everyone, but you too must act. Do not torture your body. Some people fast for long periods, abstain from drinking, sit near fire, or endure extreme cold in caves. No, do not torture your body. Your body is so beautiful. You are like a God. God Himself has that same body, and He gave His own body to you. Mahāyāna works this way. Understand this body. Therefore, torturing the body is a sin. Take care of this body that God gave you—such a beautiful and precious body. You cannot lend it to someone, nor can you buy it in a supermarket. This body is given for only one challenge. Understand and follow the Guru Vākya, otherwise you are lost. Some of you sit lazily and only meditate. That will create more laziness and selfishness in you. This is alasya, ego, passion, pride, envy, and doubt. The result? Laziness. So you sit and meditate, thinking, “Oh, I am meditating.” What are you really doing there? Where is your icchā śakti? Where is your kriyā śakti? Śakti, śakti, vairāgya—all these. We are practical, we are physical bodies, and we have to do something. Use these mantras and this: “Ek sajye sab sajye sab... jaya.” So, svādhiṣṭhāna cakra. There are two kriyās. These are called mudrās. In yoga there is yantra, mantra, kriyā, and so on. All these are expressed through mudrā, āsana, dhyāna, and samādhi. Following are the ten principles of Rāja Yoga. The first two are Yama and Niyama. Follow Yama and Niyama and it will become easier; they grant self‑confidence. Withdraw your senses from the external world and observe them inwardly so that they do not go outward again, just as a wise person does. Let the senses be free, let them function—do not force them—but keep watch that they do not cross the boundary. Imagine a small child playing freely while we all sit here. The window is open, the wall is low, and the child moves about. As soon as the child approaches the window, we say, “Run quickly and carefully!” That is called Nigraha. Nigraha means observe, observe your thoughts, observe your senses. Do not control them; simply keep them within your view, within your consciousness. When they move in a wrong direction, beyond the limit, you gently bring them back. This is called dhāraṇā and dhyāna. Dhāraṇā is concentration, and dhyāna is attention. Always, you are observing your senses, your thoughts, your desires—everything. This is very important. Now, mudrā. Mudrā has different explanations. Mudrā is a language, a language without words. Mudrā is an indication, very clear without words. When you signal someone like this, that is a mudrā, and you understand its meaning; no translation is needed. Or you tell someone like this, “This is a mudrā, you know what it means.” If you make the mudrā for drinking water, you know you want to drink. If you make this mudrā—indicating your stomach is empty—please give me something to eat, or let me eat something. It is a language, an indication. The other day, when we asked, “Where does the soul live in the body?” everyone pointed, and that was a mudrā. So, mudrā—another aspect is called either mudrā or bandha. You should understand these world‑yoga techniques. Bandha means “to tie.” Continuing the lessons of Kuṇḍalinī Yoga: for your Mūlabandha, we learned Aśvinī Mudrā. Actually, we only learned Aśvinī Mudrā; we haven’t yet learned Mūlabandha. Ashwinī Mudrā was on the second day, Tuesday, and involved just spontaneous contraction and relaxation. Bandha is when you hold the contraction, then release. In your present state, you cannot hold Mūlabandha for more than three seconds. Merely contracting the muscles is nothing. Mūlabandha is active only when you feel the flow of energy upwards. You hold it, and the energy has risen. If you can feel this awakening—the energy flowing through the spine—for one minute, two minutes, three minutes, even five minutes, you are already in samādhi. That is the Kriyā Śakti in Svādhiṣṭhāna Cakra to be realized. Just keeping the muscles contracted means little. The muscular action is quick, and relaxation is slow, but during that action you should feel electricity, vibration in that particular part of the body, and that sensation should flow continuously. That is the awakening of the kuṇḍalinī. If you simply contract and hold any muscle—like the hand—you can hold it, but the feeling vanishes in a second. We must improve this day by day, slowly, slowly. So, bandha: mūla bandha means holding tight while feeling that sensation. When there is no more sensation, it is fine for muscle exercise, but nothing more. Then comes Jālandhara Bandha, which relates to the viśuddhi cakra. Press the chin tightly against the chest and hold the breath. This is Jālandhara Bandha, and it is excellent for keeping the thyroid gland healthy. Those with thyroid or hormone problems should practice it. Next is Uddīyāna Bandha. Exhale and pull the stomach upwards. How long will you feel that sensation? In every bandha you should feel energy awakening and flowing. When the urge ceases, it is finished. This is called Uddīyāna Bandha. Uddīyāna means “fly up”—the whole stomach flies inward. Those who practice daily nauli and kriyā will know these three bandhas: Mūlabandha, Jālandhara Bandha, and Uḍḍīyāna Bandha. Do you remember? These three become one, and that is called Mahābandha, the great bandha. Listen very carefully—this is not an everyday lecture. You will rarely receive this explanation, even from the best master. I am not the best master, that is why I am giving you such good things. From below, Mūlabandha holds and sends the energy upwards like a vacuum, because apāna naturally moves downward. The kuṇḍalinī awakens when prāṇa and apāna unite at the navel. From the navel there is access to the suṣumnā nāḍī, allowing you to bring consciousness, to bring the kuṇḍalinī into the sahasrāra cakra. That is the real awakening of the kuṇḍalinī. Inhalation from above, then we apply Jālandhara Bandha, placing pressure from both sides. The energy gathers at the maṇipūra chakra, which creates a vacuum, and so the energy flows through the suṣumnā nāḍī in that region. This is a very, very important and precious, divine kriyā in yoga. Now, mudrā once more. Mudrā is an indication. If you sit like this, what does it mean? In some countries—Serbia’s neighbour, for example—when they say “yes,” a certain gesture means “no,” and when they say “no,” it means “yes.” Different countries have different gestures. In Japan, when you ask, “Where is the ātmā of this?” they touch the nose. Did you know that? So Prem Prakāś sometimes goes here and there—he quickly came from there; he is a very clever man. So, mudrās are many indications; you do not need to speak. There are many other mudrās: Aśvinī Mudrā, Viparītakaraṇī Mudrā, and āsanas as well. Two mudrās are particularly important and not easy. One is Vajrolī Mudrā, the other is Amarolī Mudrā, and then there is Khecarī Mudrā—oh my. For Khecarī we must cut the tongue a little. Someone once came with a knife and said, “It will take only one second, I will…” I said, “No, no, because then when I give a lecture my tongue will not work properly.” I refused. Yet these three mudrās, if you can master them, you are a perfect Haṭha Yogī, and such a yogī can live as long as he or she wishes. It is even said that Śiva will appear to you and salute you; you become known as Yogī Rāj, the king of yoga, the king of yogīs. These three mudras are extraordinary. That is why Mr. Prem Prakash has mastered two of them; the third one, he still cannot do. And that one I will teach him one day, when nobody else is present. That is why he doesn’t come with me alone, only with the group. A joke. So, Amarolī Mudrā and Vajrolī Mudrā. Vajrolī Mudrā is connected with the Vajrā Nāḍī. Do you know the Vajrā Nāḍī? I have spoken of it often. Iḍā, Piṅgalā, Suṣumnā are on the prāṇa; Vajrā Nāḍī is on the apāna. And Vajrā Nāḍī is like a pillar of the whole body, like a spinal column. Actually, the Vajrā Nāḍī is what we call a channel for immunity in the body. Receive an injection of Vajrā Nāḍī energy and your immunity becomes stronger. That is why, even after cancer and chemotherapy, if someone transfers this energy to you—or you cultivate it yourself—healing can happen very quickly. Yes, there is also the Aśvinī Mudrā that you can practice: go to running tap water or clean water, and using your anal region you can suck the water in, up to one liter, and then expel it in the toilet. That is originally Śaṅkha Prakṣālana, and it is called Basti. In hospitals they call it an enema—cleansing. Now, Amrolī. My name is Amroli, which means Amar, immortal. So this is the way to attain immortality. Thus Vajrolī and Amarolī. The Vajrā Nāḍī brings control to both. It means you can suck half a liter of water through your urinary tract; this is called Ūrdhva Śakti. We can urinate very easily, but to reverse that—to suck water upward—is mastery over that sense, that nāḍī, that indriya. For men, it is called amarolī; for women, it is called vajrolī. These are both kriyās, and you must master the muscles of the lower abdomen. About four fingers below the navel, that is where those muscles begin; you can contract them. Those without a large belly can stand in the bathroom and perform a certain contraction, and you will feel that muscle. What did I say? No, no,… Slowly fold your palms and rub them, place your hands on your face, open your eyes, bend forward, and feel the circulation toward the face, the muscles, and the head—the flow of blood toward the head—and the subtle stretching of the back muscles, which is relaxing.