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The kuṇḍalinī and the chakras structure consciousness and energy. To be successful on this path, one must first understand the energy within the body. Some may practice as a hobby, thinking, "If I achieve, I will achieve. If I don't, don't worry." But for those who are 100% committed to experiencing and realizing the truth, one must follow the discipline, practice, and principles. This requires first knowing what is happening. There is a misunderstanding. People think Kuṇḍalinī awakening is something very strong or dangerous. It is never like that. The practices of Kuṇḍalinī or the various yogas are very safe and very pleasant. I have a friend who is a Mahāmaṇḍaleśvara. We meet often, and I take my advantage from these meetings. In our book, Hidden Powers in Humans, Chakras and Kundalini, I explained these topics. He liked it very much. We speak of the Bindu Chakra. The Bindu is not technically a chakra, but because it lies on the same central line, we call it one. "Bindu" means a dot or a drop. It is round, like everything we spoke of yesterday evening. For a yogī, the Bindu is a source of nectar. In our body, there are many kinds of hormones which are like nectar and can make us immortal. But how do we use it? Where is it? How do we awaken it? We do not try very hard. The Bindu is at the top of the head, here in the middle. There, you will see a turning little chakra—the hair whorl everyone has, male or female. When males and females have the same sign or chakra, why is there a difference between them? Some do not accept females as spiritual leaders or masters. This is not correct. In yoga, in Indian tradition and religions, both are equal. There is no gender duality in spirituality or knowledge, nor in the way of thinking. We call the Divine, Divine Mother Śakti. If you don't believe in the woman, then why do you say "Holy Mother Mary"? She is even higher, more spiritual, and more important than Jesus himself, for Jesus was born through Mother Mary. We have temples and churches; there is no duality. Nectar comes from the Bindu Chakra. It is located between both hemispheres of the brain. In the center, where both hemispheres join, energy is transformed from both sides. That is exactly the Bindu Chakra. In practice, there is a daily ceremony. You perform abhiṣeka, pouring water on the center of the head here. You apply a little nice sandalwood oil. We also have hair here, which you twist, turn, and tie on the head. This means the scalp is pulled slightly, creating a gentle tension. This constantly influences the bindu cakra so that nectar is produced. It is very interesting. Unless the baby comes, the mother will not have milk. But as soon as the baby or calf comes, the milk automatically comes. You must ask the mother how it is. The father cannot do this. The father has the same love for the child, but because the mother is a woman, she is more highly developed and can produce the milk. Similarly, this śikhā or choṭī, the tied hair, is not merely a religious symbol. It is for the nectar and for health. Hair is like an antenna. It doesn't matter if it is long or short; it is an antenna which receives cosmic information and energy. A question may arise: what about a person who has no hair here? Mostly men lose their hair. In that case, you put a little sandalwood oil on the tip of your ring finger and apply it here. The whole day, there will be a very nice, gentle feeling, and of course, a good smell. So, there is the bindu cakra. In many saints' bhajans, including those of Mahāprabhujī, this chakra is described because nectar comes from it, making us immortal. From the astral part comes knowledge and the master's blessing. The physical part is that nectar produced in the bindu cakra. Its energy flows, but it goes to the digestive system and is digested as normal food. Yesterday, I spoke about the tongue and the Mūlādhāra and Svādhiṣṭhāna Chakras and their connection. When you apply something to the tip of the tongue, it automatically distributes it throughout the whole body without letting it go to the digestive system. I think homeopathic medicine always tells you to put it under the tongue so it doesn't go immediately to the stomach. The tongue has immense power and energy, with many glands responsible for the whole digestion process. Therefore, it is true: if you chew healthy, organic food longer, it becomes more tasteful and its aroma develops. Junk food, if you chew it long, makes you feel like vomiting. If you chew meat, it becomes a horrible taste, so you just swallow it quickly. How do we know food is healthy? When we chew it long, the spices release their qualities. The tongue must receive the nectar flowing from the Bindu Chakra. It is not a quantity, but a quality. Yogic techniques have been developed for this, called Khecharī Mudrā, which is a subject in our Hidden Powers in Humans book. "Khecharī" means to pull. The nectar from the Bindu Chakra comes near the palate and tonsils, where there is a connection to the mouth and air. The tongue has to bring it there and go up. There are holes behind the nose, not in the nose itself. Behind there, in the palate, hangs the uvula. The tongue has to go behind this and stay there. Our tongue is not naturally that long. We must try. Some people, when cleaning their teeth in the morning, also clean the tongue. They hold the tongue and pull it out a little, slowly. Don't do it too quickly. We think the tongue will become bigger. It is a very long process. The tongue then rolls back and tries to go in, but it's not usually possible because a frenulum pulls it back. If you cut this, you can go further, but then you have problems: you will bite your tongue often, and your speech may be affected. Sometimes we can loosen it. With practice, speech can return. Recently, in May or June, I was in Haridwar, India, visiting my Mahāmaṇḍaleśvara friend. He is about 80 years old but looks much younger than me and has a lot of energy. He said, "Swamiji, I've been waiting for you. Please come, I want to show you my practice." He showed me the Khecharī Mudrā. Unbelievable. We all try, but our practice is zero point. He said he had cut his frenulum. It was not painful; his master used some techniques. He showed me his tongue. First normally, then curled. He had no frenulum. Then he drew his tongue in. He opened his mouth, and the tongue had disappeared deep inside; only the back of the tongue was visible. He closed his eyes and mouth. Everyone wanted to see, so he opened again. We took a little video. Then he brought his tongue out and talked at length. He said he can stay like that for half an hour, after which the tongue comes out automatically. He can stay for an hour, but then he has to bring the tongue out with a finger because it becomes tired. In the beginning, he had different kinds of taste—bitter, sour, unpleasant. He had to take his tongue out and clean his mouth. After long practice, he said a taste suddenly developed that was so sweet, so sweet, that after doing this for half an hour, he has to drink two or three glasses of water because his whole mouth is so sweet. That is the nectar from the Bindu Chakra. There, I got very practical and real evidence that what the yogīs wrote and talked about is truth. He said you can test all his blood and everything. All results are negative: no diabetes, no heart problems, no hormone, vitamin, or mineral problems. He said, "My diet is very heavy. I eat like three persons' food. I digest everything. I am strong." Of course, he is not 500 years old; he is under 100. But this is evidence that the chakras are there, that what we talk, look, and read about is real. Similarly, for every chakra, there is theoretical writing, but to practice it practically is not easy. When you go to India with me, I will invite him to show the Kriyā, the Khecharī Mudrā. Or we can invite him here. If we all go, it's more expensive. No, it would be very cheap for us to invite him. Then maybe you would like to practice. How many are ready? It is very, very interesting. There is another person like that in Ajmer, a householder with a family. When he sits in meditation, he also experiences such divine nectar sweetness and a nice aroma; his whole body is in a pleasant state. So, the Bindu Chakra is not a dogma; it is reality, knowledge, truth. In our body, we have everything. We have nectar, but we can't use it. It is gone. When you walk under a linden tree (Linden Baum) when it blossoms, you see hundreds of bees and so many flowers. A beekeeper will say, "Oh, there are kilos and kilos of honey there." A person who doesn't know will say, "He is stupid. Where is the honey?" Once I was walking near Strylki in a big field of sunflowers. They were beautifully opened. One of our disciples, Bhaktalanda, who kept bees, said, "Swamiji, tons of honey are flowing in the water." I said, "Where?" He said, "In these flowers." That's why so many bees are taking honey out. Here is another example: to this day, no science can make honey exactly as bees do. We can make sweetness, add aromas from different flowers, but we cannot make true honey. To make honey, you need a bee. There are many flies, but they cannot make honey. Only a honey bee can. Similarly, there are many people in the world who cannot attain ātmā jñāna (Self-knowledge). Only those can who have, from past lives, the necessary qualities, blessings, teaching, and who practice what the Master gives. A master makes you a master. Practice makes a master. It is God's gift. The bees have this gift. We see pollution and pesticides in the world. Every year, there are fewer bees; they are dying out. Recently in New Zealand, two years ago, they had to buy bees from America because their bees were gone. Can we imagine a time when there are no bees in the world, and we only have pictures in books, like dinosaurs? We would say, "Oh, there was a bee that got honey from blossoms." For farmers and for Āyurveda, that nectar is honey. We must protect our nature. Don't think, "Oh, nobody takes care, what can we do?" Oh yes, we can do. We will do. Many of you are sitting here. If you are inspired by me, you should inspire at least ten more persons and tell them to inspire others. It is chain work. It would be a great pity if we had no more honey bees. The honey bee is a miracle. Similarly, the chakras and kuṇḍalinī are a miracle in our body. That nectar in the Bindu Chakra—no one can produce it except this one center. To gain that nectar on the tip of the tongue, the technique is called Khecharī Mudrā. Someone wrote a book about it, though I think it is out of print. Someone from Hamburg gave me photocopies from a library; it is two or three hundred pages about this one technique, this one chakra, and what happens. Consciousness changes through that technique. It is only that technique that can help us get that nectar. If this technique disappears, then though we have the potential, we cannot access it. A saint said, "I am surprised. I am laughing, my stomach full, to see a fish thirsty in the water." When I see the fish thirsty in the water, I laugh. We are that fish. We are within an ocean of nectar but do not know how to consume it, how to get it. So, chakras and kuṇḍalinī represent that energy. It is about space, energy, and consciousness. Awareness must arise between them. We have to make ourselves aware and awaken awareness in our consciousness, then make a saṅkalpa (resolve). Mentally design your plan, then work it out. Don't give up. It is a practice of many long years, but it will surely happen. The subject of Kuṇḍalinī first requires keeping our body in very good shape, healthy, in what we call Kāya Kalpa. This means your body, recycling its feedback energy, becomes younger and younger. You will not become a baby, but all your energy, hormones, and everything will be like that of a 25 or 20-year-old, through practices like Khecharī Mudrā. But it's not easy, my dear. It's not easy. But one can practice. In Āyurveda, Kāya Kalpa is now explained as a retreat or wellness program. On the Adriatic coast, how many people lie on the beach? How many tons or liters of cream are consumed? How noisy it is with sound pollution? They think that is a relaxing retreat. They will truly relax when they come home. The wife will say, "Oh, thanks to God, we are home again." That night, they will have their best sleep. The ancient system developed for this is called Ekāntavāsa: go far into the forest and meditate. Enjoy peace, fresh air, and listen to the knowledge of sounds—birds, bees, the wind in the leaves—and breathe clean air. That is the best retreat and Kāya Kalpa. Today, we do many anti-stress techniques: yoga, swimming, biking, hiking, and also drinking alcohol. If a person is drinking, don't just say, "Don't drink." Ask, "Why do you drink?" Everyone who drinks regularly has two things: first, addiction. Second, some problems—family, partner, work problems. When the person drinks, they try to forget the problems and concentrate only on the drink. We don't just say, "Don't drink." We ask why. Sit down and listen to that person's story. After one or two hours, you will have heard so much. You might also feel like taking a bottle and think, "If it's so easy, maybe I will also do this." This is how one becomes addicted and cannot solve the problem. We try to solve one problem but end up creating hundreds. Therefore, handling problems through alcohol is not acceptable. Meditate. Have a healthy way of living, healthy food, and healthy walking. We have to make ourselves aware; then we can be winners. The master makes the master; the guru makes the disciple a guru. Through awakening those glands, that knowledge is also revealed. Hari Om. Dīpnā Bhagavān. Kīcaya. Devīśvara Mahādeva. Kichay. Mādhava Kṛṣṇa Bhagavān. Kichay. Satya Sanātana. Kichay. Om Śānti. Śānti. Om Śānti. Śānti.