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Part 1: The Dynamics of Will, Action, and the Subconscious Kriyā Śakti, which is Icchā Śakti and Kriyā Śakti. Icchā is willpower, and Kriyā is to work towards our particular aim. Whatever aim you have, and with negative egoism—when the ego is there—then our Icchā Śakti is strong, but Kriyā Śakti will take you in the wrong direction. There are waves, different emotional waves, which awaken from the subtle body to the mental body, then to the energy body, and then comes the physical body. Always, the physical body is the last. Any kind of illness appears in our body. It’s already many years since it began to come, but we did not feel that. We only feel when it physically appears, but then it’s too late. Strong desires reside in the Svādhiṣṭhāna Chakra, awakening from the Mūlādhāra to the Svādhiṣṭhāna Chakra. There is passion, ego. It has a very strong ego. Envy. If someone is good, then there is, beside it, a jealous envy. "Oh, that one can do this. I will do better than this one." Envy is a kind of jealousy, yes. Doubt. Doubt in yourself: "I don’t know if I will achieve or not." You think, "Will I achieve or not?" You begin to think and think. Then one falls deep into the depressions of laziness. Then everything is destroyed. So we shall concentrate on the positive aspect of this understanding: 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. So what you have in your sādhanā, it is like this mālā. All the pearls, the seeds, they are connected and hanging on one thread. And when the thread is broken, it will split everything differently. It means when you change your path, your sādhanā, then everything is broken. So you have to collect the things again and bring them into one thread, and then train the horse again. It takes a long, long time. So, Kriyā Śakti, our work, our effort—we should not show laziness or tiredness. Work, work. Ek sāje sab sāje, aur sab sāje sab jāye. 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. He wanted to have everything. So one white 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. Water was lying on the way. The dog, before crossing this, stopped there and he’s looking in the water which was lying there—deep, deep water. He looked in and he saw the dog. He sees the dog, and the dog has a bread in the mouth. This is envy. And he wanted to have both breads: one is in his mouth, and one is in the other, which is his own reflection that he sees in the water. That dog has a bone in the mouth. So, he concentrated very well, strongly. His whole body muscles were tensed. "I will catch this bread also." So, he went nearer and nearer, and he opened his mouth. Wow! What happened? The bread fell down 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. Ek sāje sab sāje, aur sab sāje sab jāye. If you want to give water to your tree, put 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 get the water. So the roots, where you begin your spiritual path, that is the roots. So, what I wanted to tell: subconscious, unconscious. At the level of the unconsciousness, one is like in a coma. Life, you are breathing, organs functioning, brain is functioning, but you can’t hear, you cannot see, realize someone. So this unconsciousness is from past life. How many lives? That we don’t know. But at least twenty-eight, twenty-seven, twenty-eight—this is in our consciousness, is not deleted. It means twenty-seven, twenty-eight generations. And these generations are 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 still. So one number goes back, 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 gurur kṛpā." By the cosmic law: Brahmā, Viṣṇu, Śiva. Creator, protector, and liberator, or deleter, or destructor. Destroying, not a destructor. 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 there already, and that is a cycle. To delete this, to free us—as this morning I told about justice—now the subconsciousness. Our subconscious level begins when our destiny, or God, or our luck, whatever we call it, chooses or sends or descends this individual soul. Which karma is that? So either this soul goes to the other creature’s life, or it comes to the human life. Human life is the final goal. You come and you will do good actions, good karmas, good sādhanās. You will remain in what is called faith. Dharma: an apple tree has its dharma; it will give only apples. But you want to put an apple, forget it. Now the mangoes, or what you call the jackfruit, it will not. You can hang the jackfruit on it, but it is not an apple. So at that time, from the astral world, we are around this one globe. And within the level of these nine planets, between is the Sūrya, the sun, the ātmā. So from there, it is like a fog. What is that fog? That is the souls, the different souls. Every soul has a light. So when you take a picture from a far distance from space, this whole earth, the 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 the different bodies as a soul. The second birthday is that when the soul enters into the mother’s body. Now it is already birth. You are manifesting yourself in physical form. And the third birth is when you are born. And then all very important events in your life, saṃskāras, until the soul is continuously moving and there is an end. 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. So, how was it with your father and mother? What kind of relationship was there? Were you full of drunkenness, or anger, or different situations? That all will influence this soul. How was your birth? And many times this soul doesn’t want to come. No desire to be born. Such a situation. And you don’t 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 was this nine months? The relation, the care, the understanding of the husband, or the father of the child, and the parent—all influence this. Therefore, when she is pregnant, it is our prime duty in every aspect to keep her happy, so that the child will be without any psychic issues. How was the birth? How was the childhood? All this is registered in our subconscious. And till today, and what is the past that goes deep in the subconscious and reaction comes according to the situations, that’s what we call psychic. And this psychic illness, we don’t understand why. So when the doctor doesn’t understand, then he will say it’s psychic. It’s very good, very good to say it is psychic. Yeah, and when the doctor said it is very psychic, you go home and look in the mirror and say, "I’m psychic." And we tell her, our wife, "I am psychic." She is sleeping and looking at the sky. "I have a problem." The wife says, "What, my dear?" "I am psychic." So 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 little remedy, little medicine, and meditate and perform a particular ceremony. Second, it has a very great role in depending on your ancestors. You owe them, and it’s your dharma, your duty, to liberate your ancestors from the astral or ancestors’ world, which we call the Pitṛ Lokā. And there is a ceremony for that which comes in the beginning of November to free the Pitṛ, the ancestors. And that also, in the Christian religion, they go beginning of November to the graveyard and say some prayers, flowers, and some pūjās they have forgotten. They don’t do all pujas there always, and so they pray for the holy souls and everyone’s souls and 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 make a disharmony in the family. You will not get children. Husband, wife will have no understanding. The parents, they will also not be supporting. So many, many disturbances. You try to have a partner, you get a partner, hardly will they stay with you some days, months, or two, three years. This is all because we have not fulfilled our dharma, a human dharma. And so this is in Svādhiṣṭhāna Cakra, where we should have Icchā Śakti, which means for the liberation of our ancestors and ourselves. Yes, you can help someone if they have no children and someone died. It would be nice of you if you can do the Pitṛ Pūjā to liberate the soul. The human soul needs this. Others are flowing with the stream, the current of the river; with the water, they are flowing. Humans are different, and so 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 past lives’ and this life’s karma, experiences, and our duties. If you believe or you don’t believe, it has. 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, South America, they adore ancestors very much. What you call these American Indians, no? They will look and follow our ancestors. They believe a lot in it. So the sun, the water, the air, the earth, the mountains, the rivers, they are respected very much. And now everything is lost, and therefore problems are more and more. So Svādhiṣṭhāna Cakra will bring again the thoughts, remind us to work. And so this meditation: first we have to activate the Svādhiṣṭhāna Cakra, then we will have those feelings of this; we will become more aware of that. And then we can pray, we can do some certain mantras. Only the meditation: you sit down and meditate and think nothing. God will do all. You think God has nothing to do? He’s doing for everyone, but you have to do. Don’t torture your body. Some people don’t eat for a long time, they don’t drink for a long time, or they are sitting near the fire and very cold under the peaks in the Himalayas, you know? No, don’t torture your body. Your body is so beautiful, you are like a God. God has the same body, and God gave you His own body. You, Mahāyāna, work, please understand this. Therefore, torturing the body is a sin. Take care of the body which God gave you, such a beautiful and very precious body. You can’t borrow from someone. You can’t buy this body in a supermarket. It’s only one chance. Understand and follow the Guruvāṇī. Otherwise, you are gone. All of you sit lazy and meditate only. 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. You think, "Oh, I am meditating." What are you doing there? Where is your Icchā Śakti? Where is your Kriyā Śakti? Śakti, Śakti, Vairāgya, all these. So we are practical, we are physical body, and we have to do something. Use these mantras. Jaya. So, Svādhiṣṭhāna Cakra. There are two kriyās. These are called mudrās. So in yoga there is yantra, mantra, kriya, etc. These are all in our body: mudrā, āsana, prāṇāyāma, and samādhi. Following are the 10 principles of Rāja Yoga. The first two, yama and niyama. Follow the yama and niyama, then it will be easier for you. It means self-confidence. Withdraw thy senses from the external world and observe your senses inside, that they again don’t go out. Let your senses be free. Let them work. Don’t force them. But keep in your eyes that they don’t go out of the border. A small child is here, and the child is playing freely, and we are all sitting here. The window is open, and the wall is very low. Okay, the child is here and there. But as soon as the child is going to approach the window, we will say, "Run quickly and hold him." That’s called nigraha. Nigraha means to observe. Part 2: The Language of Mudrā and the Power of Bandha Observe your thoughts, observe your senses. Do not control them, but keep them in your view, in your consciousness. When they go in the wrong direction, out of limitation, you just bring them back again. 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 has different explanations. Mudrā is a language. Mudrā is a language without words. Mudrā is an indication, very clear without words. When you tell someone like this, "This is a mudrā," you know what it means. It need not be translated. If you make a mudrā for drinking water, you know it means you want to drink. If you make this mudrā, it means your stomach is empty; please give me something to eat, or let me eat something. It’s a language, an indication. There, there, there. Yesterday, maybe it was yesterday, we asked, "Where is this soul living in the body?" And everyone was indicating there. That was the mudrā. So, mudrā. Another mudrā is either called mudrā or bandha. You should know this explanation of this world’s technical techniques of yoga. So, bandha. Bandha means to tie. To tie; when we close the fist and we hold our wrist, we see the hand is very pale. There’s no blood. As soon as we release, oh, the blood comes. This was a bandha. We blocked, we stopped, like a dam. Bandha: to stop and breathe, breathe, release it. So, Bandha, there are Yogic Bandhas. This you will need in your further lessons of the Kuṇḍalinī Yoga. For your Mūla Bandha, we learned Aśvinī Mudrā; we learned, we didn’t learn Mūla Bandha. Aśvinī Mudrā was on the second day, Tuesday, we had, and there was just spontaneous contraction and relaxation. Bandha is you hold it, leave it, and then you release. In these minutes, in this situation in which you are, you cannot do the Mūlabandha for more than three seconds. After that, you are only contracting the muscles, which is nothing. Mūlabandha is active only as long as you feel the flow of the energy upward. So you hold it, gone. If you can feel this awakening, the flow of the energy through the spine, one minute, two minutes, three minutes, five minutes, you are already in the samādhi. This is that, the Kriyā Śakti here in Svādhiṣṭhāna Cakra, to be realized. Only to hold the muscles contracted means not everything. The action of the muscles is quick, and relaxation is slow. But that action of the muscles, at that time you feel the electricity, the vibration in the particular part of the body. And that should continuously flow. That’s the awakening of the kuṇḍalinī. But if you control, hold your hand’s muscle, okay, you can hold it. But that feeling is only for a second or one second. That we have to improve day by day, slowly, slowly. So, bandha, mūla bandha, holding tight, and as muscles, you must feel this sensation. When there is no more sensation, then okay, it’s good for muscle exercise. That’s all. Then it’s called Jālandhara Bandha. That will come for Viśuddhi Cakra. Tilt, press your chin towards the chest and hold the breath. This is Jālandhara Bandha and very, very good for keeping the healthy condition of the thyroid gland. So those who have thyroid problems or hormone problems should do the Jālandhara bandha. And then it comes Uḍḍīyāna bandha. Exhale and pull the stomach up. How long will you feel that sensation? In every bandha, you will feel the energy awakening and flowing. When it is reminded, stop, then it is finished. So this is called Uḍḍīyāna Bandha. Uḍḍīyāna means fly up, fly the whole stomach inside. So many can do who have less, but in a broad way, over this layer after the layer. And those who are doing everyday Naulī Kriyā, these three Bandha: Mūla Bandha, Jālandhara Bandha, and Uḍḍīyāna Bandha. Will you remember? These three become one, and that’s called the Mahābandha. What? Mahābandha, the great. And that, listen very carefully. It’s not an everyday lecture, okay? You will not often get this explanation from your best master. I’m not the best master, that’s why I’m giving you good things. From below, the mūlabandha, and change the energy up like a vacuum because apāna is going down. Kuṇḍalinī awakes when prāṇa and apāna unite together, come to the navel, and then from the navel there is access to the suṣumṇā nāḍī to bring the consciousness, bring the Kuṇḍalinī into the Sahasrāra Cakra. That is a real awakening of the Kuṇḍalinī. Inhalation from up, and then we make a bandha, Jālandhara Bandha. So there is a pressure on both sides: prāṇa and apāna come to the Maṇipūra Cakra, and the Maṇipūra Cakra creates a vacuum so that energy flows through the suṣumṇā nāḍī in that part. This is a very, very important and very precious and divine kriyā in yoga. Then comes mudrā. Mudrā is the indication. If you say like this, what does it mean? In some countries, the neighboring country of Serbia, when they say yes, it means no. And when they say this, it means yes. So in some countries it is different. I don’t know, but they said in Japan, yes in Bulgaria, in Japan when you said, "Where is the ātmā of this?" they touch the nose. I don’t know. Did you know this? Yes? Indicate on the nose. So, Prem Prakāś, he goes sometimes here and sometimes there, but it’s a long way to here, because from here he has quickly come here. He’s a very clever man, and yeah, so where was I? So, the plus there are... Many mudras, many indications, you don’t need to speak. There are many other mudras, that’s called Aśvinī mudra. It is called Viparīta Karaṇī mudra. Āsanas also, there are now two mudras, they are very, very important and not easy. One is called Vajrolī Mudra, and one is called Amarolī Mudra and Khecarī Mudra. Oh my! We have to cut the tongue a little bit. Someone came with a knife and said, "It will take only one second. I will cut it." I said no, no, because when I will speak a lecture, my tongue will not work properly. He said, "No, no, these three mudrās, if you can do, you are the perfect Haṭha Yogī, and this Haṭha Yogī can have life as he or she wishes, how long, and it is said even Śiva will appear to you. He, Śiva, will salute you. You become known as Yogī Rāj, the king of the yoga, king of the..." Yogi, these three mudras, my dear, and that’s why Mr. Prem Prakash, he mastered two mudras. The third one, he still cannot. And that I will teach him one day, where nobody is there. That’s why he doesn’t come along to me, only with the group. Joke. So, Āmrolī Mudrā and Vajrolī Mudrā. Vajrolī Mudra is connected with the Vajranāḍī. Do you know the Vajra Nāḍī I spoke of very often? Yes. Yes. Iḍā, Piṅgalā, Suṣumṇā 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. And Vajrā Nāḍī is what we call a channel for the immunity in the body. You get an injection of energy of the Vajranāḍī, the immunity becomes stronger, and that’s why also, if you were after the cancer and the chemotherapy, either someone can transfer this energy to you, or you do yourself, and it will heal very quickly. Yes, the Aśvinī mudrā that you can do, you go in the water, water tap or clean water, and through your hands you can suck the water, one liter out, then go in toilet and pass it. That was original as a Saṅkhyā Prakṣālana, and that’s called Basti. That’s called a Basti, and in medical hospitals, they also call it cleaning. What is that? Yes, Basti. Now, I’m Āmrolī. My name is... I’m really means Amara. Amara means immortal. So, this is the way to get immortality, so Vajrolī and Āmrolī... So, what’s the Nāḍī? It brings to both Vajrolī control. So, it means that you can suck half a liter of water through your urinary. It’s called Ūrdhva Śakti. We can urinate very easily, but can you suck the water through your... that is a control of this sense, this nāḍī, this indriya. And so for the man, it’s amrolī, and for the woman, it’s called vajrolī. These are both kriyās. And you have to master the muscles of the abdomen below. Everyone’s four fingers or five fingers, here is the navel, and here is where those muscles begin, which you can contract. Yes, who doesn’t have a big belly, big fat? You can stand in the bathroom and you do a kind of contraction, and you will feel this muscle. What did I say? No, no, no. Abdominal muscle. Abdominal muscle, sorry, thank you. So when you move, then you will see that you can separate these two muscles down below, so below the navel. So when you make this contraction, then both muscles go like this. You can see between the place. So Vajrolī and Amarolī, that you have to learn to get. At that time, the energy begins to flow, and it will grant you the life of Kāyakalpa. Kāyakalpa means to retreat the body, regenerate all the cells and organs in the body so that it is like you become young, not like a little baby growing, but all the tissues, all the glands, all the organs, everything, and immunity. It is recycling back. Then that’s called, what did I say it’s called? Kāyakalpa. Prem Prakash did Kayakalpa, you see. All the time he is so young. Whenever I come, he looks very young. A little hair dye here and there helps. Yes. Doesn’t matter, hair you can have white, no problem. Sometimes they said the grey hair will become normal again. His hair, we don’t care. The grey or the white or the black or the fair, don’t depend on your hair. This is just also so-called our ambition, our attachment. So you can cut very short, why not? Yeah, it’s good. You save the water, you save the shampoo, then you have a little soap for the whole year, and if it’s... Called you, take the cap, okay? Otherwise, so we are with the hair, a little bit of attachment. Exactly one year ago, I saved my hair and the beard in the Himālaya and Gaṅgā, at where the Gaṅgā begins. I dedicated it to Mother Gaṅgā with some saṅkalpa, and my saṅkalpa was fulfilled one hundred percent, and then I took this. Hair they have saved, and I put some in Gaṅgā there, and that took it with and went to the Dev Prayāg, where three holy rivers are meeting, and there I let it flow. So, some of the sannyāsīs who were with me, and some people, they also saved, and they also let it flow in there. So after 10 months, 10 or 20 days, I was saving, and then I said, "Nobody could recognize me. Who am I?" Yes, I entered the Rajasthan border, and the escort was changing, so the police car, and then the one who was a little in the escorting, he was looking in the mirror, and he stopped the car and asked his colleagues, "Can you go and ask Swāmījī what is..." His name, that they are not escorting the wrong person. So I said my name, and he said, "Okay." But then he stopped again, and he came to me and said, "Pranab." I said, "Oh, how are you?" He said, "Oh, Swāmījī, okay." Through my voice, he recognized. So it makes a dress and hair, and it doesn’t matter. But we should not be a test. We should do this for our sādhanā, for our liberation, for our spiritual knowledge, and to prolong our life, to achieve everything in this life. So the yoga and daily life and the knowledge of Mahāprabhujī, Devapurījī, what Mahāprabhujī gave me, holy Gurujī, it is around 17 or 18, something like this. And at that time, Gurujī gave me this one Vidyā called Sañjīvanī Vidyā. And through that Sañjīvanī Vidyā, that samādhi which I got, it was only for one week. It was great, and that’s still dwelling in me, leading in me. So when I begin to speak in my heart, in my vocal cord, and in my navel, speaking this trinity, these three masters, I just want to know step by step which I need to be spoken, just one word, and then everything opens the door. So this is the Kriyā and meditation of Svādhiṣṭhāna Cakra. There, we can meditate now. Try, try to learn this lower part of the abdomen to contract. Okay, so let us change home three times. Awesome. The space to your... Abdominal muscles give the chance to your stomach muscles to stretch, so that you are completely sitting straight. The meditation for the svādhiṣṭhāna cakra: first, concentrate on Mūlādhāra, the divine energy, red color, 27 times. Contract and relax the perineum muscle. The contraction should go more towards the spinal column, the end of the spine. Do not hurry, with normal breath, inhalation and exhalation, aśvinī mudrā. Body straight, keep body straight. Your shoulder straight, face straight in the front, don’t lean your head forward, and now concentrate on the abdominal muscles. The lower part of the abdominals, the contraction and relaxation of the lower part of the abdominal muscles, is controlled by your hip joint muscles, also from the front part of your thighs and abdomen between there, these muscles. Will make it possible to practice this. If you want to imagine, then imagine the raising of the dawn from the red color to the beautiful orange. Relax for a while. Let the muscles relax. Give the muscles rest. Only feel these two centers. Mūlādhāra and Svādhiṣṭhāna center, and let it go. The feelings go upwards and round again. Contract and expand the lower part of the abdomen muscles and relax. Concentrate on the throat, the vocal cords, inside, not outside of the throat, and on inhalation and exhalation. Observe the breath ascending and descending through the throat. Deep inhale and exhale, and once chant Oṁ. Deep inhale. The circulation hurts the face muscles, head, flow of the blood towards the head, and slightly stretching the back muscles, relaxing slowly with the help of your hands, so you can stand up for a while to stretch your leg more.