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Part 1: Preserving the Original Teaching Good morning, everyone. It is nice to see you again here in the ashram. We are in Vancouver, no? The weather is beautiful today, and there are many bhaktas here, as well as many looking on internationally. They are asking me when the webcast will begin. What do you want to say? It was a beautiful weekend with this beautiful subject: Kuṇḍalinī, cakras, and the Maṇipūra cakra. I see there are certain things which should be clear to our mind. There are many different yoga classes and many different yoga teachers. Thanks to God, there are so many. It is good that every practitioner can choose where they would like to go, which place is more comfortable or easier for them to approach. Yoga is yoga. But in yoga and daily life, there is something we call first-hand information. First-hand information is that which comes directly from our master. You have the Gajānanda here, and Swāmī Gajanan tries to give you everything originally. When a teacher tries to put on thoughts and goes a little out of the lineage or system, students begin to feel there is something wrong. That teacher puts on thoughts. Very often, psychologically, you can study this. The teacher speaks or gives instructions in relaxation, meditation, yoga nidrā, or concentration practice, and puts their own psychic problem, their own inner problem, into it. Very often, the instructor is talking about a problem which he or she has, and that can create more problems. So we have to offer that original teaching which our ancestors and masters, thousands of years ago, established as the fixed line for all yoga: bhakti yoga, karma yoga, jñāna yoga, rāja yoga, mantra yoga, kriyā yoga—all kinds of yoga. They have very correct instructions. I always use this one word: driving, car driving. Every country has its own traffic rules. Your driving teacher tells you, "It is absolutely prohibited to overtake." And then what do you see? Oh, there’s nobody, and it’s Sunday or night, so you think, "I can overtake." At the next corner, there’s an accident, or the police are standing with a camera and stop you with a red light. Or it is said: in doubt, never overtake. When you are driving and you think, "I want to overtake now," and another car is coming from a far distance, you think, "I hope I will manage." In that case, there is uncertainty; don’t overtake. So many yoga teachers try to put their intellect, their psychic problems, their psychic feelings inside, and they overtake the words of the master. Slowly, slowly, the practitioners disappear. What we call nowadays: the vegetable is manipulated, the flower is manipulated, crops are manipulated, animals are manipulated—everything is manipulated. We are searching for the original. Are there some original seeds? It is very hard to find original ancient seeds in the market which we can grow. You have to buy the seeds now. Once you grow them, the next year the same wheat does not grow; they are seedless. This is a manipulation by the ignorance and greed of humans. We have lost the beautiful crops, the beautiful fruits, and the original nice apple. Yoga is the same thing. They try to put their own voice. So it is said: do not do what the master is doing, but do what the master tells you to do. Someone begins to give relaxation for so long that it is neither relaxation, nor yoga nidrā, nor meditation, and people do not know what it is. A teacher should know the limitation of the people, what they need, and keep within the system. I am telling you this because you are practitioners, and some are yoga teachers here. This is not only for the yoga teachers but also for the practitioners. Do not be in a hurry to get self-realization within some days or months; it is not so easy. Do not think self-realization is something you can buy in a supermarket. It is not something you go to the fruit gardens to find some apples lying on the ground. That is years and years and years of work. One thing we should know is: where is the priority of our life? There is a dharma, an obligation. Obligation and priority are the two things. Your dharma, your obligation, you should not deny, but your priority you should not ignore. We are now in between. When the Kuṇḍalinī begins to awake and the cakras begin to function in a beautiful way, so many things will become clear in your consciousness and your intellect. Then suddenly you will see what the priority is, and when you know the priority, you will find the beauty of your life and the beauty of your practices. Find original seeds; you will be so happy to give. Someone said, "Look, these are the really original ancient seeds of the rice." What you call in Kannada, they have this white rice, not black rice, and now even these are slowly, slowly disappearing as people try to manipulate them differently. What a pity. Humans do not like something which is beautiful and original. Always, humans like to manipulate. There is a beautiful, original, very nice piece of wood. Now, what humans like to do is polish that wood with some plastic color. It is not beautiful enough. The original wood, simple, is beauty. Simple is divine. Therefore, whether you are teaching or practicing yourself, do not mix in artificial ideas and techniques; remain within this original system. That will support you and help you. When you have discovered this, you should give to others too. Beauty is in giving. Happiness is in giving. But to get that ability to give, you have to renounce. We have to renounce many things. When the question comes about renunciation, then you are in dharma saṅkaṭa. This is a very good word: dharma saṅkaṭ. Dharma saṅkaṭ means you are in conflict with your obligations. Should I do this, or should I do that? It is not easy to come out of the dharma saṅkaṭa. Sometimes, purposely, our destiny brings such a test, an examination, that we are in dharma saṅkaṭa. How strong are we in renunciation? Can we? There is one story. A yogī was meditating under a tree in very hot weather, and a bird came and sat on his lap. The yogī opened his eyes, and he was very happy. A bird never comes and sits on a human’s body unless it is a house pet. The bird will dare to sit on the head of a tiger or a lion, but it will not come near a human because of the radiance from the human, which is full of greed and selfishness and anger. An animal does not trust the human. When deer are grazing in the field and another deer comes, they do not run away. Other animals come, they do not run away—except from tigers and lions. But all kinds of animals, when a human appears, they disappear; they run away. So when that bird was sitting on the lap of the yogī, the yogī opened his eyes and said, "How beautiful." The bird was nervous, exhausted, and scared. The bird spoke to the yogī: "Oh human, please save my life. Save my life." The yogī said, "I will do nothing to you. Do not worry. No one will kill you. I will protect you." The bird said, "My life is in your hands. Look, there is a big bird, a hawk. He wanted to kill me. He was chasing me from tree to tree, and for one hour I tried to escape from him. Now I am so tired, and I have only one hope: that I will take shelter in you, and you will protect me from this bird. This bird will kill me." The yogī said, "Do not worry. I will not let you be killed, okay? I promise you. Relax, feel happy, feel sure." Then a big hawk came and sat ten meters away from the yogī and said, "Sir, dear human, save my life. Protect me, save my life. I came to you." The yogī said, "Yes, what problem do you have?" The hawk said, "I am so tired, I can hardly fly now. I am exhausted and so hungry. My food is with you. Please give me my food, otherwise I will die now." The little bird said, "Yogī, you promised me, please." And the hawk said, "Oh human, I came with such great confidence that you will protect my life, please. I am a non-vegetarian creature, and with such long and hard work, I found my food, and it is with you now. What am I to do?" If he looks at the little bird, it is scared. If he looks the other way, the hawk pleads. This is called Dharma Śaṅkara. This is called Dharma Śaṅkara: how to protect and whom to let go. So the yogī took the small bird on his palm and was raising it. How heavy is it? How many kilos, how many grams? It was about 200, 300 grams. The little bird was caught and thought, "I hope this yogī will not squeeze me, kill me, and give me to him for eating." The yogī put the bird again on his shoulder and said, "Do not worry, my dear. I love you. I love your life, and I love you more than you love your life." The hawk said, "Master, what about me?" He said, "I love you also very much. Do not worry, you will get your food." The master took a knife and cut off a piece of muscle from his arm. He weighed it in his hand: "How heavy is this?" His muscle was not as heavy as the bird. He cut one muscle, two muscles, three muscles. Still, the bird was heavier. Now he did not know what to do. The hawk said, "Give me only that much, as much as this small bird which you have. That is all." Then, with folded hands, the yogī said, "Please eat me, my body." In that minute, the Divine Lord, God, appeared and said, "My dear yogī, my adoration to you." He did not say, "I bless you." He said, "My adoration to you, O Supreme Soul. I am so happy and delighted that you have strong willpower and walk the path of truth. You did not give up; you were ready to give your life but not to miss your promise. I bless you." Suddenly, all his arms and the muscles from where he had cut, which were bleeding, became whole again. The birds also took another divine form, and they flew away. So, dharma saṅkaṭa, my dear, means there is an obligation and priorities to obligation. Which kind of obligation is a priority? That is very important for us to do in our life. There is another story, a very nice one, about Buddha. Do you know someone named Buddha? Did you ever hear the name of Buddha? Who has not heard the name of Buddha? You have not heard the name of Buddha? Okay. Buddha is also a yogī who achieved very high consciousness but was lost in nothingness—lost in nothingness. He could not find any form. He followed his life, his karma, destiny from the stone until his higher consciousness, so he is called the enlightened Buddha. His name was Siddhartha, Prince Siddhartha. When he got enlightenment, that is called bodhi, buddhi. Buddhi means intellect. The word Buddha comes from buddhi. When buddhi becomes bodha, it means knowledge, and that means the enlightened one. That is the definition of the name Buddha: enlightened intellect. Buddha had one disciple who was an emperor: Aśoka Samrāṭ, the emperor of India, a very great emperor during Buddha's time. He followed Buddha’s teaching. Now, the last days, the last minutes of Aśoka came. Every day he thought, "I have to go one day." Buddha lived very simply, full of love and ahiṃsā. When he walked, he looked at the earth so as not to step on any insect, and he would bring only one bowl of rice from one house. He was a bhikṣu. That is called Bhikṣu Buddha. Bhikṣu means a mendicant. Whatever he got in one pot, he divided into five different parts: for birds, for fish if there was a pond, for little creatures, for dogs, and for himself or if there was a guest. He divided it for all five elements and then nourished them. You will often see a picture of Buddha sitting like this, with one hand holding a ball of rice inside his bowl. I was in New York, having dinner with a Buddhist family, a Chinese family. They worked at the United Nations, and she had a collection of Buddha’s pictures and paintings. She was a Buddhist, and she said, "Yes, this is what we call in China a medical Buddha, the medicine Buddha. Buddha had this involved medicine for all." I said, "This is not a medicine Buddha, but this is a Bhikṣuk Buddha. This is his eating pot, where the rice is inside." Really, no one taught me this definition. We all think he is a Buddha who has a remedy in his pot and is giving medicine to all. You see how we change the originality in different things. Your master said, "Relax body, mind, and breath before āsanas begin," and you carry on for 20 minutes of relaxation. One person is very tired and is snoring, another feels cold, a third feels bored, a fourth is looking at their watch thinking, "Oh, when will I go home?" So give the original message to your disciples or to yourself. Do what the Master is saying, and understand who the Master is. One man was searching for God, and he asked, "Is there anywhere God?" They said, "Oh yes, go to Śiva, he is God." So the man went to Śiva and said, "Śiva, are you God?" Śiva said, "No, go to Viṣṇu." He went to Viṣṇu and asked, "Viṣṇu, are you God?" Viṣṇu said, "No, you can go to Brahmā." He went to Brahmā and said, "Brahmā, are you God?" Brahmā said, "No." He went to many, many incarnations of what we call God, and they all said, "No." Then the man said, "It means I am God." Śiva said, "I would not say, in your place, that you are a god." So, one who tells you, "I am the master, follow me," that is a limitation. A master will always feel humble as a servant, as a devotee. The Gurudeva is that one. We are all disciples. But we have to do what the master told us to do and not mix our own masala, our own spices, into our rice. And that begins. So, priority. Aśoka Samrāṭ was dying, lying in bed, but his soul did not go out of his body. Many princes were waiting for when the Samrāṭ would die so they could be the successor to the throne. Many people and relatives were waiting for his death. He had one daughter. Her name was Saṅg Mitrā, the daughter of Samrāṭ Aśoka. Saṅg Mitrā was a virgin, a young girl who had not yet married, about 20 or 30 years old. She came and said, "Dear father, what can I do for you? What keeps you back still, that you cannot go peacefully?" He said, "My dear daughter, you see there are so many mighty people, capable ones, all waiting to inherit my kingdom, my prosperity, my wealth, everything. But no one is here ready to inherit the wisdom, the knowledge, the teaching of the Buddha to bring to all people." She said, "Father, I promise you that my first priority in my life will be to bring the divine message of our master, your master, Buddha." Aśoka Samrāṭ looked at his daughter, had tears in his eyes, held her hand and said, "My daughter, I thank you for this, but you belong to somebody else. Your life, you will marry, and you will go with your husband and do what your husband and family tell you." This is dharma saṅkaṭ now. Do you understand what dharma saṅkaṭ is? You have to make a decision. Sometimes you have to cut with a knife, one part this side, one part that side. But it is not easy. It is like a piece of cheese; you cut it. But that needs strength, and you have to be very careful. Dharma Saṅkara. She said, "Father, I promise you, my life belongs to fulfilling the Guru Vākya, the words of the Master. I will not marry." No bamboo, no flute, no noise. So he said, "My dear, I bless you. May Buddha be with you all the time." And he took his last breath, Emperor Aśoka Samrāṭ. You see on the Indian flag there is one wheel; that is called the Aśoka Cakra, named after him. Now she began to go and preach about Buddha and Buddha’s teaching. She came towards China, Sri Lanka, and then moved to China and everywhere. Wherever she came, thousands of people gathered to listen to her teaching, but no one accepted Buddha’s teaching. No one became a disciple or believed in Buddha. One day, she asked her bodyguards, her secretary, and her advisors—for after all, she was the daughter of the emperor—"So many people come, and nobody accepts my teachings. Why do they come? So many are coming." Her very personal secretary said, "Excuse me, but they do not come to listen to your wisdom." "Then why are they coming?" "They come to see you, to see how beautiful you are. You know, many people go every night to some clubs to see the girls, every time, 'How beautiful they are!' Yes, they even give money and come back." They did not take any teaching from her. At that time too, people went to see, "Oh, how beautiful..." About eight years ago in Washington D.C., we had a lecture about yoga in daily life. They advertised with my old photo poster, the one you have on the Yoga in Daily Life book. After my lecture, I asked if there were any questions. One lady said, "Yes, sir." I said, "What?" She said, "You cheated us." "What do you mean, ma’am, that I cheated you?" She said, "Yes, on the poster there was a beautiful young swāmī, and you are now with gray hair. I came to see that man, the beautiful one." I said, "I am sorry, I am not so beautiful anymore, you see." So many people were coming and not accepting the teaching, but her priority was the teaching—bringing the message of her Gurudeva. She went into her room in the evening. Part 2: The City of Jewels: Obligation, Giving, and the Maṇipūra Chakra She placed the spirit on her face, and her face was burned. Tejab. They brought the doctor immediately, and so on. But her face was so severely burned that the beauty people saw with their physical eyes disappeared. Then, people began to follow her wisdom. And so, thanks to Sangha Mitra, Buddhism began to spread. That is the priority we should have in our life—our obligation. Between obligation and priority, we should follow obligation, but the first priority is to see Vasudeva Kuṭumbakam. Do you understand? Vasudeva Kuṭumbakam means the whole world is my family. Not just my husband, my mother-in-law, my brother-in-law, my child. Yes, they are also your family. If you have this consciousness, you are called a householder—a limited consciousness. But you have to expand your Maṇipūra Chakra. Your Maṇipūra Chakra is the sun rising. You explore thy divinity and embrace all, like the sun in the middle of the sky covering everything under its center. That is the consciousness of the teacher. That is the consciousness of the teacher to whom the master gave the blessing to lead them to that reality. Not only that. You just go and move like this and that, oh, sweating, then going under the water, and then you go on the scale to see how many kilos you have. "Oh, how great, one and a half kilos less through these movements!" Then you go to the bar or pub, drink one liter of orange juice, take a big slice of pizza, and you are still thirsty. You drink one liter of water, then take a big cake. Still too little, then you take nice bread with butter and cottage cheese on it. Next morning, there is one kilo more than usual. What is that? This is just nothing. We have to come to that divine consciousness, my dear. And you are that one. You are that one. You will realize. You will get it. But follow the footsteps of the master. Don’t follow the footsteps of what you said the first evening I said: follow the footsteps of the guru, not the kangaroo. That’s it. And so, the Maṇipūra Chakra or Anāhata Chakra is a beauty that is within you. Your ātmā, your cetanā, your consciousness is the steering power. You are steering everything, so give, give, give. Nothing is mine, everything is yours. Yours. When I give, O Lord, what can I lose? Nothing. Last week, exactly one week ago, we had a multi-religious dialogue. There were a few religious leaders who came together at the National Catholic University in Washington, D.C. Everyone spoke something. One who was representing Islam spoke—he was Christian and then became Muslim—and he told a very nice story. He told a very nice story: many poor people and many people came to paradise or heaven. But there was one man; he was very rich, but he couldn’t come to paradise. So he came to God, or to Allah, or to Mohammed—I’ve forgotten what he said. "Why can’t I enter paradise?" He said, "Because you are too rich. You are a businessman, and you have so much money, so you can’t come. Your money is an obstacle. First, give up your money, and then you can come to paradise." He went to the market and said, "Hey, come, I give you money." And he gave and he gave. He came back, but still he had more and more money. He came back and said, "God, or friend, I gave all the money, tried to give, but there’s no end." I said, "Why? What happens?" It’s something I can’t understand, something crazy. What? I give one dollar away, and twenty dollars comes into my pocket. I give twenty dollars away, and five hundred dollars comes into my pocket. I give five hundred dollars away, and one million comes into my pocket. I can’t give up everything. As much as I give, God gives me back hundreds and millions of times. That is the answer, my dear, to the priority in your obligation. So whatever you will give, you will get more back. And therefore, to be a teacher is not a profession only. A teacher should not write down an article and sit here and read it in front of all: "Yes, dear ladies and gentlemen, I am very happy to see you this morning in this conference. And the conference that is organized is beautiful. On this, I would like to say some words," and so on. If you are prepared, it is not your wisdom. Don’t write anything. Just leave it in Mahāprabhujī’s hands. Asa mera Satguru andar bole—like that my Satguru Devī speaks in me, and there is no end, no end, no end. Every day, more and more divine wisdom comes, and you enjoy a thousand times more than others enjoy. Because the fresh, original light, the juice, the immortality, the nectar—first you are dipped in it, and then you come forth. How blessed we are that we can give something to someone. God said, "Without giving, I cannot give you." And to receive from me for many, many lives, you have to do the Seva. If you escape from the seva, you will lose everything. So, my dear, all here—you are either a mother or a father, a teacher or a student, or a worker; it doesn’t matter. I can tell you this wisdom, which you have without expectations. Just give. Nothing is yours. Mera toh kus hai nahi. Jo kus hai, so tera. Kya lagat hai? Mera. Mera toh kus hai nahi. Nothing is mine. Jo kus hai so tera. Everything is yours. When I give yours to you back, kya lagta hai mera? What do I lose? Nothing. So, wisdom is that nectar which, as much as you consume, it multiplies more. And that is the Maṇipūra Chakra. Mani Padme Hum, and therefore the mantra is given: Mani Padme Hum. Mani means the jewel. Mani Pura: Pura means the city. It is a city of jewels, beautiful jewels. Mani Padam is the lotus, or the lotus feet of the Buddha, Gurudev. Mani Padme Hum. Hum means my adoration—my adoration to the lotus feet of the Gurudev, Buddha. And so these jewels, precious stones, the diamonds and all—this treasure is hidden in your Maṇipūra Cakra. Just utilize it. Go within the beautiful, beautiful richness. So the real richness is here. The knowledge is the best prosperity. Knowledge is the best wealth. Everyone can take away from your hands, but not from your head. Knowledge which you have, you have forever and ever. Oṃ Maṇi Padme Hūṃ. So, concentrate on the lotus feet of the Gurudev. Guru nak man ghana jyoti sumarata hirade, divya drasti huti. Guru nak man ghana jyoti—it is said in the Rāmāyaṇa—on the nails, the big toes, the nails of the Master. Guru nak ghana man jyoti: there is immense light on that. When you meditate on that, then in your heart that light begins to shine. Enlightenment. You become Buddha, thyself. Bodhi. Buddha means enlightened consciousness or enlightened buddhi. From buddhi comes the Buddha. That Siddhartha who meditated was a vegetarian. He was very humble, very divine, very kind. So if you follow Buddhism, then you have to be vegetarian. Otherwise, you are only following on the surface. Inside, you do what you want, or you give your own commentary without knowing. It was his eating pot, and you said this was a medicine pot. That’s how we can manipulate or give wrong information from the Master’s teaching. Then the first hand becomes the second hand, and the second hand becomes the third hand, and the third hand becomes the fourth hand, and the fourth hand becomes the fifth, and the fifth hand is lost. Therefore, we are lucky—you are lucky—that you have here Swami Gajānandjī, and he is giving you information from the first hand. Sometimes he mixes with the books, and then he is sure. Because when he begins to mix some... because he is also a bookworm, you know. Swami Gajaran is also a bookworm. Here he translates like this, and Swāmījī says like this. Okay, this book must be authentic, I tell you this one. And then, after, he is sure that that was not firsthand. So, firsthand is here. Beautiful knowledge, beautiful. Bhajans and Līlā Amṛt once more—I must tell you, those who do not have Līlā Amṛt, they should have it. And if you don’t have money, don’t worry, you should have a book. Okay? Līlāmṛta. And until I come back, you should have read Līlāmṛta one or two times. So, giving, giving... teaching. There was one master who came to a city like Vancouver, and two students came. Both of them asked, "Master, can you accept us as disciples?" The master said, "Well, first I will make an examination. I will test you." The master gave them one seed of the soya, moong, green moong dal. "This is for you, and this is for you. Keep it carefully. Don’t lose it. Doesn’t matter when I come back—in one year, two years, three years, four years, five years, ten years. You have to give me this seed back." So one man was very clever, a businessman. He found a nice little box made of wood. He put cotton inside, and this one soya bean he put inside, and cotton on it again, and closed the box, and put it somewhere in his drawer, and locked it. The other one was a normal farmer. The farmer was thinking, to keep this seed only is dangerous because the moths will come and eat it. It was just springtime, and summer was coming, so he put it nicely in his garden in the earth and made a nice lathe so animals could not destroy it. In five days, a sprout came. And this soya bean moong plant grew about one and a half meters high and got so many of these fruits. At the end of the season, he harvested a handful of soya again. He kept it nicely at home. The master didn’t come this year. Next year again was the season, so he put this handful of soya in a 2,000 square meter ground, and at the end of the season, he harvested 500 kilos. The master didn’t come. He kept all this stored, and the third season came, and he harvested them in a hundred hectares, and he harvested some hundred tons. Then he had to hire such a big hall to store the soya and moong. After four years, the master came to that village, and people were happy. "Oh, the master is here!" And everyone ran to the master’s satsaṅg. These two disciples came and said, "Master, can you give us mantra this year? Will you accept us as your disciples?" The master had a good memory, not like me. Okay, he remembered everything. The master said, "Yes, I give you Soma, the moon. Bring back." The businessman, a very clever one, ran home. He thought, "The farmer has so much soya. He will bring anything, and the master will not believe because it is not that one." And he went and brought the box and said, "Master, here you are. Still, I did not open it; my clothes sealed it." On that day, he opened it inside. One moth had eaten the soya and died inside. The master said, "What is this?" He said, "Oh Master, I am sorry. I did my best to preserve it. I put it in a nice box with cotton and closed it. Master, it was not my mistake. It is your mistake, Master, why you came five years late. If you had come earlier, you would have gotten your soya." The master said, "Okay, sit down. What about the other one?" He was a very simple farmer, a higher thinker like our Rāmānand, who was leading class today. He said, "Master, I’m sorry. I cannot bring your soya till here. If you want to have your soya, then come with me, please." The master was thinking, "Has the soya become like a rock that he can’t bring here? Stupid." Well, the master went with him, and he opened the door of the storeroom or big store hall—tons of soya. He said, "Master, this is your soya. Please take it." The master said, "You are the right disciple. You will get mantra." And so is that wisdom, knowledge of the master. Don’t just keep it for you in the heart. Give further. Bring the teachings of the master. Teach and show them the light. Divine wisdom, energy, willpower, and motivation are in your Maṇipūra Chakra. The Maṇipūra Chakra is a powerful chakra through which we can overcome many, many problems. So now, comfortable? Sorry, ask the cameraman. Those who have a mantra, take the mantra mālā in hand to repeat your mantra with your mantra mālā. Make yourself comfortable. Adjust yourself in such a way that you will not feel discomfort during this meditation on the Maṇipūra Chakra. Sit relaxed, straight, upright. Place your hands on the knees, index finger and thumb together, palms either facing upward, or you may touch your knee, and slowly close your eyes. Relax your whole body. Withdraw yourself from the external world. We will chant Oṁ three times. While chanting Aum, withdraw yourself from the external world and come to your inner self, inner world. Inhale. Feel your whole body is relaxed, comfortable, and motionless. Your whole body, from toes till the top of the head and from the top of the head till the toes, just relax. Be aware of the space, the hall where you are sitting. Mentally, with your mālā, repeat your mantra. And now, bring your awareness to the breath. You know you are inhaling, and you know that you are exhaling. And now, concentrate your breath at the navel. At the time of the inhalation, the stomach is expanding. At the time of the exhalation, it is contracting. Expansion and contraction begin exactly where the navel is. Just be relaxed. Do not change the breath rhythm. Let it flow, your breath very gentle, just like very calm, beautiful waves on a beautiful lake. Yes, you inhale and you exhale. Now concentrate on your spinal column and feel your Mūlādhāra Chakra. Just feel the end of the spinal column. Relax. Be relaxed. Normal breath. And now, time for the inhalation. Before you begin to inhale, slightly contract and relax your perineum muscle or your anus muscle. Contract and relax. Then inhale. Before you exhale, again contract and relax. It is a half-second process, or maximum two seconds. Before inhalation, contract and relax the perineal muscle, and then before exhaling, again contract. And now observe. The path: when you contract the perineal muscle, a kind of sensation, energy ascends till the Maṇipūra Chakra and descends also when you exhale. And you contract and expand, relax the muscles again. Same awakening of the Śakti path from Mūlādhāra till Maṇipūra. Be relaxed. Observe this energy awakening, like electricity, but very pleasant, very gentle. It is an indescribable feeling. You should constantly use or repeat your mantra. A meditation without a mantra is a body without a soul; it will lead you to nothingness. The mantra is that which will enlighten your path, illuminate your consciousness, remove all negative energies, and protect you from any kind of attack from the astral beings. The mantra will lead you safely to your destination. Go ahead, feeling the expansion and contraction of the perineum muscle before inhalation and before exhalation. This awakening. Before inhalation, you contract the muscle and expand. Awakening takes place. Then you inhale, and your stomach expands. It means it takes this awakening to the Maṇipūra. When you exhale and contract and relax, this energy is descending from Maṇipūra to Mūlādhāra. Just concentrate on the Maṇipūra Chakra at the navel. The energy is moving in the right direction, clockwise. In your Maṇipūra Chakra, the energy goes from the right side up and the left side down, making a circle. Recycling of the energy, slowly, slowly spreading in the whole body like a small circle, slowly, slowly expanding, becoming bigger and bigger. And you feel a beautiful light around your whole body, a beautiful light. Concentrate at the center of the Maṇipūra, the navel. That is the seat of the resonance, the sound. Now, this awakening which comes from Mūlādhāra enters into the Maṇipūra. Now, where the prāṇa and apāna should merge together, and it leads this energy towards the Sahasrāra Chakra. With one stream of Suṣumnā, the central nerve, energy reaches the Sahasrāra Chakra from there. One stream of the sound enters into your heart, Anāhata. The second stream of the sound enters the whole body. In your Chidākāśa, you can hear your own sound. And the third resonates in the space. The awakening of the Maṇipūra Cakra takes this energy through the Suṣumnā, and it divides into three parts. One enters your heart, the second enters the whole body and your Cidākāśa, which is here, and the third part enters the space, the regiment. We will inhale, chant Oṁ, and while chanting, you should observe these three streams of the sound from Maṇipūra. Inhale, inhale. This time will be the last round. Inhale, relax. Just observe your Maṇipūra Chakra in your inner space, Cidākāśa, and repeat your mantra. Listen to the inner resonance within your Cidākāśa and repeat your mantra. Now, repeat after me one mantra. Hold your hands, put your mala around your neck, and fold the hands after me. Slowly rub your palms, place your palms on the face, and warm your face. Close your muscles, open your eyes, bend forward, place your palms on the ground, rest your forehead on the ground, elbows touching the ground, and feel the blood circulation towards the head. The more blood circulation towards the face muscles, and feel. Very gentle stretching of your back muscles after meditation. This posture is very important to do, as it supplies good blood again towards the head, your eyes, sides, your ears, face muscles, towards all the five jñānendriyas. Now, with the help of your hands, slowly come up. Don’t come very quickly, slowly. That’s it. So, Hari Om. Wish you all the best.