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We know the seven centers: Sahasrāra, Ājñā, Viśuddhi, Anāhata, Maṇipūra, Svādhiṣṭhāna, Mūlādhāra. Viśuddhi is not truly a chakra; it is the center of the nectar, a dot, a Bindu. Yet we count it among the chakras. These chakras have their mantras. Here, 'mantra' means resonance—a specific resonance that harmonizes energy in the body. It is the key, the keyword, or what we call the bīja mantra. These mantras exert their influence in their particular areas. The problem lies with people and language. Many cultures, nations, and religions are divided because of language. If we wish to know our oneness, we must transcend this division. The bīja mantras are: both Sahasrāra and Ājñā Chakra have Oṁ. Viśuddhi has Haṁ, and Anāhata has Yaṁ. When I say "Yaṁ," it is not the common word; it is the mantra. In this mantra, 'Ya' signifies unity, Yoga. 'A' stands for Amṛta Bindu—the nectar, immortality. The Bindu, the point, is very important. 'M' is for Mokṣa. Thus, Yaṁ means Yoga, immortality, and liberation. Similarly, Maṇipūra has the mantra Raṁ. Svādhiṣṭhāna has Vaṁ, and Mūlādhāra has Laṁ. When we meditate and go deeper, we may hear these sounds. As the energy awakens, it has a path and a sound. So the seven mantras are: Oṁ, Oṁ, Haṁ, Yaṁ, Raṁ, Vaṁ, and Laṁ. They are very powerful. The tattvas have different meanings. 'Tattva' means element, which is correct, but the meaning here is specific: Agni Tattva (fire), Jala Tattva (water), Pṛthvī Tattva (earth), and so on. How do we understand these tattvas? There are different tattvas in these seven chakras. They circulate through the body over time. This is a tattva that purifies or manages our karma. When these tattvas are purified, awakening occurs. There is also Brahma Tattva, which is supreme, the highest. Brahma Tattva, Śiva Tattva, Viṣṇu Tattva—all are called tattva, meaning the essence or strength. So when we speak of tattva, which one do we mean? Mahāprabhujī said: "Tattva darśī gurudev kā anubhava paramparā." The Satguru Dev is the one who knows all tattvas. The highest tattva is Guru Tattva, which is above all—Brahmā, Viṣṇu, Śiva. They too adore the Gurudeva. Though he is immortal, the Svayambhū Śiva, what does he need? He needs a lot. That is called Guru Tattva. The highest Tattva is Guru Tattva. 'Guru' is a word in language. A teacher is a guru: a music guru, painting guru, singing guru, swimming master, driving master, house master—all kinds of masters. But Satguru is different. One who understands the Satguru can understand the Guru Tattva. It is knowledge, pure knowledge; it is a science. In every tattva, the primary, main function is Guru Tattva. Now, the Ādi Tattva in our Sahasrāra Chakra: what is Ādi? Normally, 'ādi' can mean half, like dividing a roti. But Ādi Tattva is the supreme element. Then Anupad Tattva in the Ājñā Chakra is the highest level of consciousness. It is great. Then in the Viśuddhi Chakra is Ākāśa Tattva. Ākāśa means emptiness; everything expands in emptiness. After a time, it becomes so finely divided that the main problem is gone. It is God. In the Anāhata Chakra is Vāyu Tattva, the air element. Consider this: in Satya Yuga, Śiva drank the poison. How did he digest it? He did not digest it; he expanded it throughout the entire universe. Troubles began in the whole universe. Even a tiny mosquito originates from that tattva, from ākāśa, the empty space. Though it is empty, it is frozen. You cannot move; whatever comes is frozen, squeezed together. Therefore, there is Vāyu Tattva, the air. No matter how healthy we are, we know we need exercise. You must come to this Vāyu Tattva from Anāhata to proceed further. Both tattvas are in the nostrils and in the prāṇa. Do not make the mistake of wanting only big, healthy limbs. Next is Maṇipūra. This is Tejas Tattva, fire. This Tejas Tattva supports the energy to proceed, to melt. When things are warm, they rise up. They go up with the help of the Vāyu Tattva, which supports and gives space. Svādhiṣṭhāna is Jala Tattva, Apa, the water element. This involves us in emotion. So our Anupad Tattva and Ādi Śakti, Ādi Tattva, are still waiting. We cannot go further because the Jala Tattva pushes down, and the Pṛthvī Tattva has magnetic power—what we call gravity. From the Maṇipūra Chakra, both Prāṇa and Apāna begin, but there is a conflict. Prāṇa lets us go up, but Apāna pulls us down through laziness (tāmasika), anger, and many things. Finally, Mūlādhāra is Pṛthvī Tattva. Before we begin to work on the Kuṇḍalinī, and before doing anything for it, we should know the Tattva. The highest Tattva is Guru Tattva: "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namaḥ." Finally, "Guru Kṛpāhi Kevalam." Holy Gurujī said, "Guru Kṛpāhi Kevalam." For a disciple, it is Ānanda Maṅgalam. No one can proceed without the Guru's grace (Guru Kṛpā). The Guru's grace is that stamp; you need do nothing. When you come to the door of the Brahmaloka, you simply present this paper and enter, for everything is written upon it. This Brahmaloka is within us. It is we who experience both good and bad. Now, the tattvas and their colors. The Sahasrāra Chakra is Nirākāra, formless, and therefore has no color. Though different colors are sometimes associated with it, they are not its true nature. Various aspects live together, but when the time comes, they immediately separate. Our soul, strength, love, peace, happiness, and anger all live together happily. But when something happens, anger immediately splits off and declares itself. As it is said: "Yathā brahmāṇḍe tathā piṇḍī"—what is in the universe is in the body. But we need someone who can precisely understand and guide the sādhanā. When we reach Sahasrāra, everything is clear; there are no obstacles. The Ājñā Chakra has a white color, like a milky fog—not entirely clear, but almost there. Therefore, first see the tattva. The tattva must be controlled. There is energy, and we must discern what kind of energy is filtered within us. Within the emptiness from which this tattva comes—what we call the Viśuddhi—there is a violet color. This is clear to everyone. It is like a poison. When poison begins to mix, it appears violet. It is said that the eggplant, baingan or melanzana, has this color. It is advised, if possible, to avoid the skin of the melanzana. It is healthy, yet also not healthy. The best method is to put it on the fire, make three holes or cuts, so the inside liquid with this color—which is not healthy—is removed. Then Maṇipūra: you know it is Tejas, fire. It can burn everything. When you are very angry, it is not from the heart; it is from here, the Maṇipūra Chakra. Svādhiṣṭhāna and Mūlādhāra, both water and earth, have heaviness. They try to pull down all our guṇas (qualities), attracting us toward earthly joys, but the result will be different. It will turn you to dust, to sand, and you will be washed into the water. So when we study, first try to understand the chakras. Then we shall work on them. Then we can understand Kuṇḍalinī. Otherwise, without knowledge, we can say anything. People who do not know will believe whatever they are told. Thus, exact knowledge is important. Our chakras possess divine abilities, but around us we have our enemies, our bodyguards, our safety, our energy, and consciousness. This is our chakra. The colors: Svādhiṣṭhāna is orange, and Mūlādhāra is red. How did I go one step back? No problem, because from Svādhiṣṭhāna you sometimes have to go back. At any hour, rarely will energy go straight up; our journey still involves going down. So these are the orange and red colors of the glands we often speak of in the science of Kuṇḍalinī and meditation. In Kriyā Yoga, these three things—Kriyā Yoga, meditation, and Kuṇḍalinī awakening of inner talents—are very important for cleansing. There are many glands, but the two glands described in the Sahasrāra Chakra are the pineal glands. Let us look in an anatomy book to see the pineal gland's function. Then we will understand what Kriyā means and what Trāṭak means. When we perform Kriyā, we come to the Sahasrāra Chakra. What is its mantra? Oṁ. The pineal gland is near the Sahasrāra Chakra; it helps us and develops spiritual, divine energies, for that is the Brahmaloka. When we reach this point, there are three meanings of Brahmacharya. First, it means the student. Students should have no interest in videos, films, dramas, or going with girls or boys. Their sole focus should be: study, study, study. They must use all their energy to study. They will be among the best students. But nowadays, many look like a squished Coca-Cola can—it has no meaning. That is why many students do not succeed, or hardly pass one subject at university. Second, Brahmacharya means bachelor. But the real meaning is Brahma and Charya. Brahma is the supreme, and Charya means the thoughts are dwelling in the supreme, becoming one with Brahmā. That is the definition of these letters. Now, the pineal gland. The Ājñā has the pituitary gland, which gives clear thoughts, memory, visions, and artistic talents, though poetry comes more from Anāhata. Anāhata and Ājñā Chakra must unite to produce beautiful poetry and writing, along with the Viśuddhi Chakra. Viśuddhi is the purification of poison—the poison of bitterness we experience in the world. Many people have thyroid problems. They have many issues but cannot speak against them; they have no choice but to swallow everything. When there is a thyroid gland problem, it is often related to troubles in relationships: mother-child, husband-wife, friend-to-friend. That is why the problem begins. It is solved when the tattva is awakened. What does Anāhata have? It is associated with the thymus gland, which suffers with emotion: fear of loss, fear of failure, many fears born of ignorance because you have made a decision and cannot give it up. Maṇipūra we know is related to the pancreas, which involves both prāṇa and apāna. Our dear Svādhiṣṭhāna is the adrenal gland, and Mūlādhāra the gonadal gland. These are the functions we must understand before we come to touch the Kriyā, the Śaktis, for the awakening of Kuṇḍalinī. We have to master them, understand them, and practice their particular mantras. Then there will be no problems; Kuṇḍalinī will proceed hand in hand, arm in arm. What is that? It is my Kuṇḍalinī. Kuṇḍalinī is awareness—Kuṇḍalinī Śakti, the friend, the best qualities. This evening, we will return to the subject. For now, I wish you a very nice, pleasant afternoon. Stay near your rooms, and if you leave, close the windows. They say a strong wind may come, and windows or glass could break. Oṁ Deep Nārāyaṇ Bhagavān, Kṛṣṇa, Devīśvara Mahādeva, Kṛṣṇa, Mādhava Kṛṣṇa Bhagavān, Kṛṣṇa, Satya Sanātana Dharma, Kṛṣṇa, Kṛṣṇa. Oṁ Śānti, Śānti, Śānti.