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We continue with the subject of Kuṇḍalinī and the chakras, to discover and awaken the hidden powers within ourselves—how to understand them and how to awaken them. Of course, it takes time to understand and feel those centers, and then, through meditation. Meditation is the key to our path, or the key to open the space. It is very important for all to utilize that mantra about which we spoke. A mantra is like a torchlight to walk through the darkness. A mantra purifies our karma and develops a positive destiny, or our destiny will be guided by our mantra. So our future will clear up the thorns and stones of obstacles and problems. Yoga is a science. Yoga is a science of body, mind, intellect, consciousness, and soul. Every creature has the same functions and the same essence, but the human is more aware of it. Human consciousness is far developed. Human intellect is far developed. And through this, we can discover those hidden powers or hidden talents. As I gave this morning’s example for awakening a particular talent in a very practical way: you have a car but you can’t drive. You go to a driving school, and you have your teacher, the driving guru, and he teaches you. In a few days or weeks, you know how to drive, and you can drive. You are the same person; nothing has changed in you. Nothing changed; the organs are the same. Same skin, same face. Until you have an accident, your face is the same, everything is the same. So what changed? Nothing. But we awakened that inner talent, and now we know how to do and what to do. So, is that all for spiritual development? To get happiness and many things in our life, we can do it easily. In this way, there are many different ways, different kinds of techniques, different kinds of instructions. Masters will speak differently, but the destination is one. Suppose the destination is Atlanta. We have the destination Atlanta. One comes from the south, another comes from the north, one comes from the west, and one comes from the east. Their path, how they came, is different. Different landscapes, different situations, different roads, different cities, but finally you come to Atlanta. Similarly, every master, according to their own experiences and according to their master’s paramparā, can give us instructions. There are two kinds of masters. One is called Lakṣārati and one is called Vācarati. Lakṣati means to have the aim, lakṣya, the destination, or the aim. So when you know your destination, then it doesn’t matter which path you go, but you know exactly where it is, so you can come. You have seen that. So, who has seen this? Who knows? Who has attained this self-realization? They will guide the disciples smoothly in the best way. The other is called vācarī. Vācaratī means one who is talking, intellectual, giving you many examples, giving you many philosophical thoughts, but it is intellectual knowledge only. So it is said that tons of theory are nothing compared with a grain of practice. So the yoga and the master should have that practical path, practical experiences that can lead us. So vācarati and lakṣarati, these are two masters. Vacharati, who can inspire you nowadays with their intellect, this and that. But intellect is that which doesn’t take us far. It brings us into the jungle where we lose our path. It’s just a footpath. It leads you, and at the end, the intellect is so complicated that you are in the jungle. But that other lakṣati is like a highway. You know, you are sure that your master is guiding you, and you are going, and you experience it, you feel it, then you come to the destination. So life is a journey, not a destination. Lakṣārāti and Vācārāti. Another thing which we spoke about is avaṇādis and guṇas: sattva guṇa, rajas guṇa, and tamas guṇa, these three qualities. Sattva guṇa is pure energy, pure qualities. In Ayurveda also, they speak about these three guṇas. These three guṇas are compared to the different doṣas: vāta, pitta, and kapha. In Ayurveda, these are the three natures of the person. An Ayurvedic person will look at you and say if you are a Vāta, Pitta, or Kapha. According to that, they will prescribe the diet, and then it will change. So, modern medicine, allopathic medicine, for every diabetes, for every disease, for everyone, this disease, that medicine. Okay, so Mr. That and Mr. That and Mrs. That and Mrs. That, they have this kind of illness and give the same medicine. But Ayurveda will not give the same thing. Ayurveda will say, no, your body is kapha, and others have a different constitution. So Ayurveda is very accurate. In allopathy, it is just a poison. They try to kill all the germs, but not only the negative or bad germs. It kills also the healthy germs. Poison is a poison. But Ayurveda does it differently. Similarly, we have these guṇas: rajas, tamas, and sattva. So, these are the effects on our body. Now, all in this, the nerve systems, this is very important. Through nourishment—liquid and solid, and mental and environmental—all these kinds of situations purify our inner toxins. Then the mind is peaceful and clear-thinking. So then, in this, because there are 72,000 nerves, but these here are not 72,000, they are less. They are the main functions of the endocrine glands, like the pancreas, kidneys, liver, thyroid glands, etc. These nerves are connecting to those, and there you see the cakras. There is a dot even on our wrist, our elbows, our shoulders. There are also the chakras, all three. And these chakras are active and keep the whole body in balance. So every master will diagnose, will see you and then give you some mantras which are good for you. Immediately, if the Master gives according to your nature, according to your light, the auras, and your face reading, we will give that remedy so that immediately your life becomes again relaxed, happy, and comfortable. So this is how homeopathy, āyurvedic, naturopathy, and yoga treat not only the physical body, but also the astral body, the energy body, and mental activities. So, this is connecting to the kuṇḍalinī. Kundalini, kundal, kundal means a circle. Sometimes we see when the full moon is. Then you see around the moon, like a light, like a circle. And there are two kinds of circles. Sometimes all is like a milky circle, all one. And sometimes we can see there is like a big wall and one gate, a door, and the light is there. Often, one can see in the full moonlight. Right. Last Thursday, it was visible here, and in Mexico they had, there’s some circle in the sun. And it’s very rare, this. So they say, Swami, I don’t know if it’s visible here or not. In Mexico City, they made a photo. It came in the article also. And that is very great and significant for them. So I asked them, "Aha, so do you know what it means?" So they said, "Because you are coming, Swamiji." I said, that is your opinion. I said, this is an indication of a very big disaster, a hurricane, or a wind. And it happens in 24 to 48 hours. In Mexico, it was a very big storm. You know, did you see that? Yeah. Also in Texas, many people died and lost their houses, and even the cars were rolling at such high speed. So that you see these indications, and so in this nature, which gives us indication, is it true? Before we come to know, the animal knows; the ants know when the flood will come, water will come, then ants will carry their eggs up on the tree somewhere. So in the dry situations of countries where there is little rain, and you see when the monsoon is coming or something, ants are carrying the eggs up. The farmer knows now that very soon a flood will come, or the rain will come, and how high the waters will be. Only there, where they bring the eggs, the ants are up about one foot lower than that. So everything, nature has its feeling. Dogs and cats are restless before an earthquake, but humans don’t know; they are just sitting. When it happens, they say, "Oh, what happened?" This is a difference between nature and us, because we are too much intellectual, and we have intelligence, our intellect, and we said, "Okay, okay, we lost fine feelings." So the yogīs become one with nature. And we have these fine feelings, and this develops through these chakras. Then our whole nervous system is very pure, and then inner energies, inner chakras, inner abilities, all are refreshed and awakened. So Kundal means a circle, so that was a Kundal over the Sun. Tomorrow I will bring this newspaper’s article. I brought it with me. We will stick it here, and you can read it in Mexican language. So now in America, the second language is Mexican. If you can read, you can read. Otherwise, at least you can see the photo. So, kuṇḍal, this is number one. Number two, because energies are feminine, therefore it’s kuṇḍalinī. So kuṇḍalī is masculine, but energy is feminine. And because kundalini is energy, and that is circulated there, and dormant energy at the end of our spinal column, that’s called mūlādhāra cakra. Mūla means root, mūla means the original, mūla means the main cause, mūla means the foundation. So now, before we build this building, we make the foundation. So engineers are counting how strong the foundation should be, how deep, how wide, how many floors there will be. So they count from up to down, not down to up. And so, there is a foundation. Similarly, the foundation of the human consciousness and animal consciousness. Between these two, this energy is dormant. Our development, our progress, or our problems, all are lying there on this border. We get up, we develop from the ground. From the earth we came. So now that is Mūlādhāra Chakra, and it is karma or destiny. We spoke this morning about karmas. So our destiny is the layer of energy from many, many lives that is dormant there. Muladhara Chakra is the level of the unconsciousness, which means the past karmas are there. Svādhiṣṭhāna is the subconscious, and Maṇipūra is where the conscious begins. Our life begins from the navel. Our whole body develops. First comes the navel, the intestine, and then it develops the spine. And then the nervous system is already developing. So the center of our life is the navel. Immortality is in the navel. The navel is a center which is more important than the heart. So there is Manipūra Chakra, but we are still on the Mūlādhāra Chakra, Mūlādhāra. So, basically, what is the main cause of it? All this goes from lying in the past life, and we are coming there. So, if we can change the picture, please? Yes, thank you. So, where is this picture? And the picture of this nerve chart is from one very famous yogī from South India. His name was Devaram, and that’s called Science of Yoga. The book was written, and the picture is from his book. Well, this explains to us which glands are there in the body, which organs are there, and which chakras are connected to those particular organs and the prāṇas. Prāṇas, apānas, so prāṇa knows what we exhale and inhale, and the second is from the navel. Also, we are inhaling, exhaling, contraction, expansions of our stomach. So the prāṇa and apāna: the prāṇa is inhalation, apāna is exhalation. And this here, they have to unite together so that inhalation and exhalation’s energy pulls this up to the Sahasrāra Cakra. So you see on the navel, a little above the Maṇipūra Chakra, there you see like a chain which is coming from up, going down, or from down coming up. Apāna and Prāṇa and Samāna and Udāna and Vyāna. These are the five Prāṇas that are guiding a spirit on the path. So when Prāṇa and Apāna are held in Maṇipūra Chakra at the navel, then awakening of Kuṇḍalinī will take place. So that goes up to the Ājñā Cakra, and then it is going. So there are two powerful glands, the pineal gland and the pituitary gland. These two, which balance all the hormones and functions in the body and in the consciousness. So this is a very significant picture which we see now, and let’s see, tomorrow we will speak more about this, and then we will come to the Mūlādhāra Chakra. Can we see, please, Mūlādhāra for two minutes? Well, we call it the lotus. This is a methodological picture. When you meditate, maybe you will not see like that. But because the symbols which speak about those centers, attitude, or the quality, how it is. So we call lotus, kamal. Lotus is known as the king of the flowers. Second, the lotus is growing on muddy water, dirty water. And, but the bud of that lotus and the opening, it is so beautiful and clean. If you spill dirty water on it, it will not stay on the flowers; it will just slide down. So, this means, symbolically, the world is dirty, the world is full of problems, the world has many complications, but you, as a yogī, be like a lotus above everything. If you cannot stay above, you will have to suffer a bit, but if you come above these problems, then you can solve them. If you are involved in a problem, you can’t solve it. When the fire is burning, then you are going with your fire brigade. You fight from the side or from afar. But you jump in the fire, then you can’t fight anymore. You will also be a victim, to be burned in the fire. So the lotus is that purity, detachment above impurities and beauties. So this is given the name we are saying Kamal. This is called Mūl Kamal. Mool is a root. Mūlādhāra. So ādhāra. Mūlādhāra. The basic principle, the foundation, etc. And it has four petals, and there is an elephant and a Śivaliṅga, and the two human forms are there, and mantras that we will talk about tomorrow. So tomorrow we will overtake the Mūlādhāra, and I hope that by noon we will finish this one, sakāras. Wish you all the best, and a very nice good evening. All dear ones, far away in the distance, wish you all the best. Dīp Nārāyaṇa Bhagavān. Oṁ Śāntiḥ Śāntiḥ Śāntiḥ. Dīp Nārāyaṇa Bhagavān, Devīśvara Mahādeva, Mādhava Kṛṣṇa Bhagavān, Sanātana Dharma.