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Part 1: The Awakening of Kuṇḍalinī: A Glimpse into the Divine Play Oṃ Kadusa Yuktam Nityadhayanthi Yogina Kamdham Vakshapadamcheva Oṃ Karayanamonama Oṃ Tryambakam Yajāmahe Sugandhim Puṣṭivardhanam Urvārukam Iva Bandhanān Mṛtyormukṣīya Mā'mṛtāt. Adoration to our spiritual holiness. Salutation to the cosmic light. To our cosmic mother—it is called the cosmic energy, the divine mother, Kuṇḍalinī Śakti. This evening is given to me to offer a kind of introduction, a glimpse about Kuṇḍalinī Śakti. Who doesn’t know this word Kuṇḍalinī? Is there someone who doesn’t know or has never heard what Kuṇḍalinī is? One, two… at least some new ones. Then I enjoy explaining everything from the beginning, good—A, B, C. All right, good. Is there someone else who doesn’t know what Kuṇḍalinī is? Thank you. Some don’t dare to raise a hand. That is something very interesting. First of all, I wish you a very good evening. I welcome you all here, and also our dear brothers and sisters around the world on different continents who are with us through this webcast. I wish you all either good morning or good evening. And to those who have a birthday, I wish you a happy birthday. God bless you with good health, a harmonious long life, and spiritual development. This blessing is coming to you all, my dear brothers and sisters around the world, from the beautiful city of Vancouver, Canada. The subject today is Kuṇḍalinī Yoga, and I’m very happy to speak about Kuṇḍalinī Yoga after one year. Many of you have been waiting for the subject: what Kuṇḍalinī is, and how to proceed, and how to… To understand Kuṇḍalinī means the Śakti energy. Now you relax comfortably, and I will speak. Sounds good, yes? So please be relaxed. We have to understand the beginning of the creation, not only on this planet but in the entire universe. Yoga is the science of body, mind, consciousness, and soul. It was discovered by great saints, so-called Ṛṣis, hermits. Yesterday we spoke about guru. What is the body? They speak about five different bodies: the body of nourishment, the energy body, the mental body, the intellectual body, and the causal body. These are the five different bodies, spoken of by those great seers. Still, our modern science has not reached that point. Then come the mental bodies, which are there, but the mental body is different, and the mind is different. After that comes intellect, which we understand, but the intellect is beyond our explanation. Then comes the soul, or consciousness, which has many different levels. But generally, we speak about unconscious, subconscious, conscious, superconscious or higher conscious, and cosmic consciousness. After the consciousness comes the soul, the individual soul. And how many souls are there? We cannot tell. Everything which exists as life on this planet has one soul. And this soul, which is existing—it doesn’t matter in which form—has the light of God, and it is representing itself as an individual creation of one creator. The destiny of every individual soul does not matter if it is a human, a small ant, a one-day fly, or what we call in the air, the bacteria also living. They all have their destiny, and destiny is individual. After that, it is called Ātmā. Many of you know this word; many don’t know, maybe. It is a word in Sanskrit. Ātmā means the Self. Soul is not the Self. The Self is the Ātmā, and Ātmā is not individual. Ātmā is universal. And all this is known through meditation and samādhi, the higher consciousness, super consciousness, where there are some Yogīs who can travel, so-called astral traveling. They discovered everything that is happening beyond our imagination. They saw this. And that everything is called the play, the play of divine Śakti in that consciousness—the play of the consciousness. We are traveling every day in three different levels of consciousness. It’s called awakening. Now we are awakened, or someone is sleeping. Gajanan was singing one song: "Chet, chet, mara jīva jñānī"—"Wake up, wake up, oh my ignorant one, Afsar Javeri, your time is passing away." Sleeping means ignorance, not the sleep, not the resting, you know—that’s the rest. Rest is the best, sleep. So: awaken, sleep, and dream. About this, we will also speak, I hope, in this weekend program. Do you know how you sleep? I doubt that you know. Yes, you know you are sleeping, but how do you sleep? And when, in which second, your consciousness, your Chetanā, is transmitting from awake to sleep? How is this process gently going over, and how you come to the dream, and so on and so on? This individual soul is fluttering on the waves of time through the endless universe, experiencing pain and pleasure, light and darkness, attachment and separation, number upon number of lives, birth and death, searching again for the origin, the beginning. To become one. And there is this science of Kuṇḍalinī, which can make everything very clear, awake our consciousness, and lead us through Guru Kṛpā to that level again, to our origin. So, in the beginning, it’s called Śūnyākāśa. Śūnyākāśa means the dark, blue, empty space. No movements, no vibrations, no resonance, nothing. And that Śūnyākāśa is known as endless. Ānanda—the word Ānanda—which has no end at all. No boundary. Śūnyākāśa. Ākāśa means the space, empty space. And we, our limitation, we are limited ones, and that is limitless. How should we know where it is beginning? That one, so that space, that is called the mother, the body of the mother, and that is the Cosmic Mother. And within her body, there is what is called the Consciousness, that’s like an embryo; that’s called consciousness—the cosmic consciousness. Or do we call consciousness cosmic, the other side direction? No, cosmic consciousness, or universal consciousness, not conscious universal. So, my dear, first is mother, and then is this consciousness. It’s the father, or you may call the embryos the son. So, can you imagine the consciousness and empty space? Dark, no light, nothing. And these two, space and consciousness, are perfectly balanced, harmonized, united in oneness. That’s called the Śakti energy. That energy is Kuṇḍalinī. That is called Yoga. That is in Bhagavad Gītā; Kṛṣṇa says, "Yoga Māyā." "Arjuna, from time to time, I manifest myself through my Yoga Māyā, Yoga Śakti." So that is the Kuṇḍalinī, that is that Yoga, Śakti, power, whatever you say. These are three: space, consciousness, and energy. Beautiful, no? Where are we then? We are somewhere there. Yes, we are only waiting to come out, like sprouts come out or mushrooms will come out. That’s it. What I am talking about is many, many, one mantras, many, many, billions of billions of years. And then the time will come again; it will be inhaled. So in that Śūnyākāśa, in that cosmic consciousness, that is the principle, the God, what we will call. But there are both female and male, masculine and feminine, but not in this form like we think, our anatomical differences, no. That is completely different. And so it is said, the first awakening—first awakening—doesn’t matter what you call that awakening, of the troubles or awakening of the happiness or awakening of the disappointments or awakening of… beauty, that’s it, and that’s it. That cosmic consciousness, the universal one, all the Yogī can imagine, we can imagine why. And it is, "Eko’haṁ bahu syām." "I am one, and now I will multiply myself. I will expand myself. I will manifest myself." And that problem began. That manifestation began. This is called the divine will. If God had a desire or God had some will, it is called, "Lord, thy will be done." That divine will is that first awakening. Through the help of Kuṇḍalinī, space can do nothing. Space is very generous; it gives you always. There is space, you can move, you can go through. Space will expand and contract according to the need. The consciousness can do nothing; consciousness has no desires. So space is just like an unconsciousness; it’s just there, that’s all, not active. And consciousness itself cannot do without? So, father cannot do without mother. To have a child, we need a father. Nowadays, they do with injection, I don’t know, but in the injection must be also something. So, we don’t go so far, but father alone cannot do. Mother? Heaven, this. His Prakṛti has no Icchā. Between is called Icchā Śakti. Icchā means will, desire. Śakti means the power. And that Icchā Śakti, Kuṇḍalinī Śakti, "Eko’haṁ bahu syām," now I will awake. And that’s called the first awakening in the endless universe where there was nothing—no stars, no moon, no sun, no planets, nothing. And so that first awakening was called sound, Brahman, sound, resonance. That in yoga we call Aum, Akāra, Ukāra, Makāra. And this sound means that resonance is the awakening manifestation of the cosmic Self. And that’s called resonance. In the Vedas, it is said, if you want to know how God looks, what God’s form is, it is resonance. Nothing else. Now, we have four, my dear: space, consciousness, the Yoga or the Śakti or Kuṇḍalinī, and resonance. Within no time, when the resonance awoke, it was like a very big sound, and the endless universe had this vibration. When you sleep very deeply and a mosquito bites you somewhere, immediately the whole body awakens, no? And so it is in the universe, the endless universe. And with this resonance, the Tattva begins to develop elements. The element called space was there, is there, and will be there. But through this awakening of the resonance, the fire element appeared. Yesterday, I spoke just a few glimpses about this fire and Viṣṇu consciousness and Śiva principle. Fire. So, not this physical fire which we see. A different light, a different fire, air. Then we come to our planet: water and earth. Ananta Brahmāṇḍa Śāstra Sūryas. In that Ananta, in that endless, thousands and thousands of sun systems were created. Yogīs traveled to fourteen different worlds, seven below and seven above, which manifest in the Yogī’s Chakras. And 2,100 phenomena, or solar systems, had been discovered by Yogīs. Their system and everything, but we cannot reach till there. We have forgotten many, many things. Even we don’t understand. But our origin is that. You are there. You have been there all the time, traveling. When we come to this mortal world, our memory disappears. Disappears—thanks to God it disappears—that we can enjoy our life a little bit. No, otherwise always we have sorrows: how was it, and why, and this, and from this our world, beautiful our planet, living planet, mortal world, and this world was also created with not so easy. There was a parliament sitting, and in parliament, the heavenly parliament was decided: why, what they want, why, what was the protocol, and what kind of law they will give, pass the law. So they decided that all these creatures as an individual soul… Only vibration is their way to come back to origin. It is exhaled. It is there, but now should be inhale. Exhalation is his creation. "Eko’haṁ bahu syām." He exhales. Return the breath. He’s maintaining everything. He’s maintaining without his will; not even this leaf or the grass, a blade can move. Everything is that divine will. Who are you, or human, that you think you do, and you can do, and you will do? Ah, forget it. This is just imagination. It is some other divine, and so on. And he will inhale again one day. All will be inhaled again. Nothing will be left. This material world will just disappear. How? When the sun shines, the snow melts. When… You go to sleep, there’s a lot of snow in the night. The temperature is changing. In the morning, you wake up and there’s no snow. Where is God? This is an illusion. This is a Māyā. This will just disappear. So, there is a car… A car and Makar creation, protection, and again the liberation. So they decided to create one planet. Why? What is the purpose of that planet? It is said that everyone who will enter this territory will have the opportunity to come to the divine consciousness, and this is the planet called the mortal world, our planet, whose board will die. So everyone had to come to this planet, yes. Someone like you was sitting there and said to the Lord Supreme, "Yes, everyone you will send to this planet." My dear, but nobody will go back again who die. Who wants to die? No one wants to die, neither animals nor humans. What will happen? Traffic jam. There will be no space at all on this planet, so what to do? And what will they do, just lying like stones? They have to become active. After long discussions, they said, "Okay, we shall speak with the fire element." And fire said, "Through your permission, my lord, Brahman." Brahman, not Brahmā, Brahman. "I will enter into the stomach of everyone as hunger. Hunger moves everyone. Even the laziest of the laziest one, who doesn’t want to do anything—it doesn’t matter if his wife or husband or parents or anyone tells him, 'Please get up and do something'—even the laziest crocodile, when hungry, then slowly stands up, or gets up from the bed, goes to the kitchen, and opens the fridge." Who does this? The laziest one doesn’t want to do. It is that hunger, and so every creature has got a hunger. It’s a very important point, what I’m telling you here. It’s not only a story. It’s connected to the Kuṇḍalinī. We have a whole weekend, don’t worry. Next year I will come again if I do not complete it. Hunger. Then someone like you, who was very clever and very intelligent, said, "Lord, what will they eat? How will they calm down their fire of hunger?" They said, "Yeah, this is a good question. What will they eat?" So they put a law, something. They said, "Yes, Jīva Jīva Bhakṣate." This word is written in the Vedas: "Jīvaṁ jīvena bhaksyate." Every Jīva Jīva Bhakṣate: life will eat life. Life will eat life. Other ones, like you, who… said, "Oh God, what a terrible thing. We will create so many bad karmas." Then they said, "Yes, this is the purpose. This is our aim. Karma, bad karma, means sin. Then there will be movement, so life will eat life. Otherwise, they will not die. This is the duty." Was given to the god Yama. Yama is the god of death. So Yama said, "Okay, you must give me the power." And so Yama has a power that’s called Āsurī Śakti, devil’s power. Yama said, "Lord, give me such a strength that in my heart there is no mercy." And so it is said, my dear, for death, it doesn’t matter how you die. When death attacks us, it doesn’t matter where we are—in the fire, in the water, under the roof. It doesn’t matter; death will attack, and you can scream and scream. Death has no mercy in the heart. Unfortunately, this is the creation, you see. Now, I told you, the whole complication began. It is said, it is terrible. I said, "Yes, how to come out of the cycle of birth and death? Do good." Then, how is everyone eating everyone? Then we create one creature which should be a protector. And the messenger of God will have mercy in the heart, and that is the human. A human should have mercy in the heart for all, for every creature. The human will have that knowledge, intellect, called Ātmā Soi Paramātmā. Those who have this, Ātmā is the form of the Supreme God. And "Sabhī Ātmā, Sabhī Prāṇī Merī Ātmā Hai"—every creature is myself. And my divine self, not soul, my divine self is the supreme self. That is universal. And so the humans begin to develop on this planet. Many, many things are there to tell. It’s beautiful when we begin to read about the creation. It’s not that one day to the next the whole world was there. No. It’s not that from one day to the other day the tree was already here, but it took a very long, long time. Even the planet was brought out from the water by Viṣṇu, Lord Viṣṇu, Kurma? No, he took the Avatāra, Varāha Avatāra, incarnation in like a pig—like a wild pig, and who brought this earth out of the water, Varāha Avatar. There are Purāṇas, beautiful stories to read in these Purāṇas. Well, human, oh man, human, God gave all his energy and power to this creature, human. But as soon as God gave the human power, human became against the… God. There’s a story that in the Himalayas, a Vandrakṣasa wanted to have great Siddhi power, and he was meditating. Śiva came and blessed him, "My son, I bless you. What do you want?" He said, "Give me some energy so that I am immortal." She said, "No, this I will not give, because on this planet no one is physically immortal." Part 2: The Serpentine Path of Consciousness One has to die.” Then she said, “Lord, give me some power, a siddhi, in my hand. On anyone’s head I put my hand, it will burn.” God said, “Okay, that I can do.” So Śiva said, “Okay, bless you,” and she was about to again disappear, to dematerialize. I said, “No, no, Śiva, stop. How should I know that you gave me this power, that when I put my hand on someone’s head, it will burn? So you are the first one I want to try.” Śiva said, “My God, this morning I think I saw some different things.” It was not good. So Śiva escapes, and this Rākṣasa runs behind him and goes. And then Śiva goes into one cave where Viṣṇu was sitting. And Viṣṇu welcomed Śiva and said, “Oh, my Lord, welcome, welcome. How are you? You look a little nervous today, Lord. What happened?” Śiva told this story. Viṣṇu said, “Oh, don’t worry, I will solve it, I will do it for you, Lord. You just sit down, relax, and have a cup of milk.” At that time, there was no tea. And Viṣṇu went out of the cave, took the form of a very beautiful young lady, called the temple dancer. And Viṣṇu appeared on a beautiful rock. And the Rākṣasa was running to find Śiva, you know. From that time, the yoga developed. That’s it. Everything we are developing. And Viṣṇu was dancing as a young girl there, and the rākṣasa saw her. This is a beautiful one. The rākṣasa was thinking, “I’ll let Śiva go. This is a beautiful girl. I would like to have her.” So the rākṣasa asked, “Who are you?” She said, “I’m a dancer.” “Are you married?” “No.” “Would you like to marry?” “Yes.” “Will you marry me?” “Yes.” “Then come.” “Say no. Why? Do you know how to dance?” “No, I don’t know. If you have to learn, first dance. If you can dance as I am dancing, then you will be my partner,” he said. “Well, then teach me dancing, how to dance.” So, in the form of that young girl, Viṣṇu said, “I can teach you. It will take some time,” he said. “No problem.” Then Viṣṇu said, “You go and stand on that rock on the other side of the hill, and you do as I do. You imitate my movements.” And the Rākṣasa was standing there, saying, “Yes, I will do it.” And that young girl was moving like this and like that, and I don’t know how they move. And he was also moving like this, and then she was moving like that. And then Viṣṇu put one hand like this, and he, the asura, did like this. And Viṣṇu put his hand like this, and the rākṣasa put his hand on like this, and he was over. So our own energy, our own ambition can destroy us. And so human beings begin to go against God, and they say, “There is no God; I am God.” Therefore, God gave all to humans but kept hidden the combination lock, the combination locks of a safe. Your whole life, you are counting, trying to find the numbers, you know? Your whole life, “Oh, this is a big combination, endless numbers,” that’s it. And so, humans got lost in that consciousness, that knowledge. You have to become good, then you will get all. It means you have to become pure, you have to develop that love, that devotion, and so kuṇḍalinī becomes now the love. Which love? Love of mother, love of father, love of sister, love of brother, love of every creature—that pure love has to awake within you. Then will be the awakening of the kuṇḍalinī. Now we have everything, but we have nothing. You are a billionaire now, okay? I write on a piece of paper numbers that you are a billionaire, I give you a letter. Now you are hungry, you cannot eat your millions, billions. Where is that? So similarly, God made you very rich, but you don’t know where it is. I am unhappy, I am lonely, I am angry, I am jealous, I am ill. You are everything, you are not. How can you say you are poor? You are not poor. You have two beautiful hands, you have two legs, you have two eyes. God gave you such a good body. Work. You are not poor. Everything we can do. Well, after all this, dear brothers and sisters, we are traveling now from that time of śūnyakāśa to this creation and this human body. Now, what is this body? How are things happening in this body? We will now make an interval of 10 minutes or 15, and then we continue, okay? Otherwise, there are so many Sanskrit names and words, and you will not digest. And somebody will ask you, “What did he speak?” “Oh, he spoke very good, but I don’t know what he spoke.” So, enjoy the interval, and we will begin. We begin what God has given. So, welcome again, but empty in the interval. Everything disappeared. What to do now? So, you would like to sing something with me? Okay, singing, but with feelings. I’m not a good singer like Gajananjī, okay? This means I am bliss. I am bliss. Bliss I am. Supreme bliss. That’s all. Should we try? Then relax. Be aware of your being here. Feel your heart and your body. The word is like this: I am bliss, I am bliss, bliss, I am the supreme bliss. Any problem to sing? No. Yeah, somebody will say, “Why should I sing Indian?” And somebody will say, “Why should I sing Chinese?” Because China is the neighbor to India, and India is the neighbor to China, no? Okay, first I will sing. Then you will. First I will do, then you will. I will, then you. Okay? Remember the word Ānandoham, Ānandoham, Ānandam, Brahmanandam. Ānandam Brahmānandam Ānandam Brahmānandam Ānandam Brahmānandam Ānandam Brahmānandam. Suppose any time you are a little sad, we are human. Also, humans can be sad, not only animals. Have different circumstances in life: health problems, family problems, partner problems, money problems, car problems, house problems, many problems. And I tell you, problems are the beauty of life. Without problems, 85% of life is boring. Yes, problem is the best school to learn how to live life. That’s it. But still, when the problem is there, what to do? If you will think this and dive in your anāhata cakra and say, “I am not this body.” Yesterday, there was a question, and someone said, “Yes, but we can overcome and we can avoid the pain, even when you go to the dentist.” She said she refused to have an injection, but then she didn’t say if they pulled out the tooth or not, so there. Are sometimes things happen in our life. At that time, what we think? “I am not this body, I’m the bliss, supreme bliss.” And where the bliss is, there’s no pain, no sorrows, no suffering. So I know that we are still not so far. When the reality comes, then it is very hard to master the things. But if you think and see very good, we can. Make it a little more colorful, okay? Very good. Thank you. Now I know what I will speak. Thank you to you. You gave me again the motivation; otherwise, I would sit for a while and say, “Good night.” Also, not bad. Well, the creator became busy, and he created 8.4 million different models. And these different models he parked in three different levels: Jalchar, Thalchar, and Nabchar—the creatures in the water, creatures on the earth, and creatures in the space, flying. All this together is 8.4 million different kinds of creatures, and one from them is the human. Now, if you don’t believe me, begin to count. I give you one year’s time. Next year when I come, you can say, “Swāmījī, two are missing,” or ten. It is too much to say 8.4 million different kinds of creatures that make one cycle of birth and death. Imagine there are 8.4 million dots, and in that, one is the human. There begins karma and dharma. Those who read something about Buddhism—Buddhism is the branch of Hinduism—and where the beliefs, also karma and dharma, and pāpa (sin)—we will come to karma and dharma after this—human got a very powerful tool, and that is called intellect. And human intellect needs education, proper education. This we spoke yesterday. Now, in the human body, the creator mother, creator of the mother nature, put 72,000 nerves. Now the nerves we call in Sanskrit language Nāḍīs. And Nāḍīs have no translation in the English language. So we come to nerves. These are 72,000 channels through which the cosmic energy is constantly transmitting, coming and going. So this is like a network. 72,000 streams constantly moving through your physical being. You are purified, you are charged, you are discharged, and so on. 72,000. Nowadays, why is my hand moving to the left side? I want that if someone can show me today also the pictures, because I don’t know where it is. Do you have somewhere slides, please? Okay, till they’re free, why should we waste the time? 72,000 nerves that carry our consciousness through the body. And through those channels, the śakti kuṇḍalinī is active. That cosmic energy, cosmic kuṇḍalinī śakti, which is on our entire planet and the whole universe, is equally existing. And when it comes to the physical form, to some matter, then it has different forms, different qualities, and a different kind of influence on the body, mind, consciousness, and others. From these 72,000 nāḍīs, which you will not see all, but somehow we can, yes, thank you. Can you make it a bigger picture? Oh God, beautiful. Oh God, beautiful, very good. Next time we will arrange something with less light, so you can see better, you see. Don’t make the light less, then all international believers will be very angry because they can’t see me. See, this is this Gajananda, both are. We have to think of both, the left hand and the right hand. These are, let us say, a chart. This is a chart where some chakras and the nāḍīs are explained. No, no,... thank you, leave it light. And so, like this, the network of the nāḍīs is everywhere. Out of the 72,000, three nāḍīs are very, very important, and these are the three: left, right, and middle. Left sympathetic, this nāḍī is connected to our mind and emotions. And the right one is the activities, creativities, the sun. And the middle one on the top is consciousness, emotion, intellect, and consciousness. Kuṇḍalinī is the science of these three: emotion, intellect, and consciousness. Now, the left that connects with our left nostril is called iḍā, and it is belonging to the principle of the iḍā, or we call the deva, god of the iḍā, is the Moon. And moon is the water principle, and water is emotion. And moon doesn’t rise equally every day. Every day, the moon is changing from dark moon to full moon and from full moon to dark moon. Similarly, our mind, which is connected to our left nostril through the Iḍā Nāḍī, is constantly changing. What you say often, “I changed my mind. I changed my mind. I changed my mind.” Why don’t you change your body? That I cannot. Then why do you change the mind? Because that is something very easy. And therefore, we have to understand now what the mind is. And then we will come to another point. So these are 72,000 nāḍīs, and iḍā is connecting to this left part. The right part is the sun: intellect, activities, temperament, creativities, and everything. Now, and the middle is the consciousness. These two nāḍīs, which depart from this part, the small of the brain, come down; it’s called the Agnya Chakra. Here we have the Agnya Chakra. And the left one goes, moves to the right, and the right one moves to the left. And that becomes Viśuddhi Chakra near the thyroid. And those who have problems, hormonal problems or thyroid problems, should concentrate and practice those āsanas, those prāṇāyāms, those concentration exercises which belong to the Viśuddhi Chakra. In this book, I think it is correct, yes, Anāhata and Viśuddhi. It’s a long story about Viśuddhi Cakra that I will tell you when we come to Viśuddhi Cakra. Sorry. So there are exercises for this Chakra. You can see the page if you watch the book. And those who have thyroid problems or hormonal problems will balance, especially for ladies after a certain age when menstruation changes. Oh, you saw it. Why did I? You must tell me, boy. Okay. Then these nāḍīs move back. The left, which went to the right, and the right, which went to the left, will again come to their original form, and that forms the anāhata cakra. So, can I have a picture, a chart of the chakras, and a man sitting in āsanas? Yes, thank you. So now we see how the nāḍīs are moving, iḍā and piṅgalā. The red one is the piṅgalā, and the blue one is the iḍā. And the central one is called the suṣumṇā consciousness. And so it’s moving this until it comes to the mūlādhāra cakra, the bottom. Now, the path or attitude of this nāḍī is called serpentine, like a snake is moving. And that’s why the name some people call snake power, kuṇḍalinī, the serpent. But it has nothing to do with the snake. It has nothing to do with poison. It has nothing to do in that way, that when Kuṇḍalinī awakes in your body, it will go something like this: “Oh my God, can you imagine? You sit in meditation very peacefully, innocent, and suddenly this moves something up. What will you do then?” My dear, you have to take the telephone and call me, but you don’t know the number. What will you do then? Emergency number, call an ambulance, and the ambulance will take you directly to one faculty of the hospital that’s called psychiatry. Correct. It seems you practiced. Therefore, awakening of the Kuṇḍalinī is a wrong imagination in the Western world. People think, oh, something will move. And some say it goes like ants up and down on your back along the spinal column. Yes, that I can imagine. Why? It’s high time to change the dress and go under the shower. That’s it: clean dress. It needs a clean dress, and it’s washing. That’s all. Awakening of the kuṇḍalinī means awakening of love, mercy. Awakening of the kuṇḍalinī means awakening of the contentment, santoṣa. Awakening of the kuṇḍalinī means awakening of the wisdom, the light of the wisdom. Awakening of the kuṇḍalinī means equal vision, no discrimination. So the awakening of the kuṇḍalinī is different than what we read in many books. Writing is different, and experiencing is different. And mostly, people write something which they take from the library, some kind of books. This is written by the bookworms, and not a yoga swan, not from experience. Real awakening is beautiful, divine. And so these nāḍīs, where they cross each other, there becomes one cakra, one center. In our body, we have different levels of the chakra. From the foot sole till the ankle joint is the earth chakra. From the ankle joint to the knee, vegetation. And from the knee till the hip joints, animals. And from the beginning, from the bottom, the spine till the head, the very joining, is the human chakra. And from the neck up to the head, where the jñānendriyas are, that is called the divine chakras. And so there is a brahmarandhra, the door to the supreme, the tenth chakra. When the kuṇḍalinī begins to awake, then if you have no proper master, it will not awake. If you have no proper guidance, then it can happen that you don’t understand; you are dispensed. It is very easy to accept a disciple and say, “Oh, come, my disciple, I give you mantra and Kuṇḍalinī Yoga, and in one year or two years or five months or three days, you will be enlightened.” How nice. I can make you enlightened in no time. But enlightenment is not so easy. It cannot be like that. Your enlightenment will be, my dear, when? With the last breath of your life. If you think, “I am now enlightened, and I am divine,” it means what will happen to your karma is what you will do after. You will abuse your enlightenment, and you will create more bad karmas then. So these are the divine principles. Don’t think that in one day, five days, two days, one month, three months, or one year you will be enlightened, and then you go to the airport and say, “I am enlightened.” One, there is a very good, we put you to the X-ray machine. It’s not like that. Enlightenment means not like that, so. Sometimes, something happens: Kuṇḍalinī awakens, but you need those techniques so that anytime, anywhere, in any situation, you can have a connection to your master, not physically, but on another level, a divine level, an astral level, so that your master knows what is happening to your spiritual body, what’s happening to your astral body, not physical, not on the physical level. And so we will have another little picture for tonight, and tomorrow we will continue. There’s a little video, two minutes, I think. So please watch carefully. And to all our international devotees, bhaktas, I wish you today good night or good morning. Tomorrow, according to Vancouver time, what time, please? 10 o’clock, my program? Okay, so 9 o’clock yoga begins, maybe 9:30 or 10. We will come to you again with the webcast, and we will be talking about mind, what is a mind, again, consciousness, and then we will come to the Maṇipūra Cakra. Till then, all the...