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Part 1: The Heart of the Matter: Anāhata, Kuṇḍalinī, and True Freedom Deep Nārāyaṇa Bhagavān Kī Jai, Devīśvara Mahādeva Kī Jai, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Kī Jai. Good evening to everybody. Good evening or good morning to all dear bhaktas around the world. This is, for the time being, the last blessing coming to you from the beautiful city of Perth, located on the coast of the Indian Ocean. Welcome, you all, and wish you all the best. This weekend was dedicated to that special Kriyā which you can practice to discover inner peace and to understand what the mind is, what meditation means, and what mantra means. Many people wish to have a mantra. That is not enough. Therefore, I always try to make clear: if you are sure, then you should have a mantra. Don’t be inspired just with one lecture, or two lectures, or three lectures. That is different. Lectures are just for motivation or to get inspiration. In this life, you have one father and one mother. As a respect, we can tell everyone father or mother, but as what we call the blood-related father and mother, they are only one. Similarly, we can have many masters from whom we can learn. You can learn from books, you can learn from animals, you can learn from nature, and you can learn from children—many good things—and you can learn from everyone. Knowledge is limitless. Knowledge cannot be measured with kilograms or centimeters. And knowledge is such a great and big thing that even until the last minute of our life, we can learn something more. Therefore, it is said, never say that you are the wise one now and you know everything. No, still not, my dear. Even you have your profession and you know a lot about it, but suddenly you learn something new again in the same profession. Similarly, as parents and spiritual seekers, we can read the books, we can go to every master; we should go and learn anything, listen to the satsaṅgs. But when the question comes, that one Satguru we have, like one father and mother. Similarly, that one where your heart accepts, and that is forever. Changing is like you plant one tree, then you take it out and plant another one, and after a few months or years, you take it out and plant another one. You will never get fruits, and they may not even grow. So, the relation with the Satguru is a relation of the astral bodies, energies, and consciousness. A disciple will never put the Satguru in question, and do not decide with your intellect; it is your heart. And so, when you are sure that yes, then one should get a mantra. Otherwise, darśan of the saint means to see the saint is more than enough, to hear the words of the masters is more than enough. Everything is beautiful. You gain a lot of things if you just greet and go. You received a lot, but still, the question comes, "Yes, I want to have a mantra." It means you would like to adopt forever in your consciousness that master whose light, whose spirituality, and that wisdom, the energy will escort you through the entire universe. Until this individual soul merges, this individual consciousness merges into the Cosmic. That is the purpose. Then you should not change, and you cannot change. When one is dissolved, when one is dissolved, there is the benefit. And it’s not only that you take a mantra for a while and then you run somewhere else. It will not give you what you are searching for. This is a subject of the heart. And our subject this evening is Anāhata Cakra. I hope you read in this book, Hidden Powers in Humans. There is a lot written about the Anāhata Cakra, which you can read. The petals, the colors, the qualities of the animals, like the antelope. And divinity, Śiva and Śakti, which are in our heart, means the consciousness and nature. The symbol is the new moon. And the new moon is like symbolizing the growing day by day from the crescent moon to the full moon. Similarly, day by day, that wisdom, love, wisdom, the truth, the satya, should grow in our hearts. Śakti, Kuṇḍalinī. Many things are written about Kuṇḍalinī, so-called, out of the library. Many books which one writes require visits to many libraries. Libraries are not bad. Libraries are very good. But you take something from this library, you take something from that book, from that library, and then you put your feelings inside, your imagination, and then you write. That’s wrong. That means also that you have stolen. There is, "Thou shalt not steal." Maharishi Patañjali is writing about Yama and Niyama in the Eightfold Rāja Yoga. Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, and Dhyāna. Stealing means not only material things, but also you can steal the intellect of someone, which is not correct. It is not yours. What you discovered, that you write, or you mentioned, is written like this and this. And that’s why people begin to steal, so they write a copyright. The copyright is for everyone who is the author. Yoga is the science, the blessing given by Lord Śiva. He has the copyright of everything. But still, we should respect the work which one has done on his body, his mind, his consciousness, and his intellect. We have to acknowledge, respect, and accept. That’s it. So, many people think that when the Kuṇḍalinī awakens, there begins a burning at the bottom of the spine, near the perineum muscles or the anus. That’s not true. There’s nothing burning. There are, yes, in two cases it burns. Don’t be pleased. You will say, "Swamījī is making a joke now," but one case is when you eat a lot of chillies. Then, after you pass, second, may you have what they call hemorrhoids. Or the hemorrhoid is developing, and you say, "Kundalinī, my God!" And then I say, it was so much motion inside, and this kuṇḍalinī was so strong. I got a little bleeding. Now, what happened? Did my kuṇḍalinī go out or go up? What a joke. But one who does not know about this at all will take it seriously. Or, it is some heat going through the spine. Again, there is some disorder in the nervous system. So on the day when you feel something unusual, feelings down or through the spine or on the back, then better control it, check it to be sure. First, physically, let’s make the diagnosis by the doctor, and then also psychically. Many times, many people have some psychic disturbances, feelings. There’s another joke, but it’s a real one, okay? One man was practicing Kuṇḍalinī Yoga and sitting in his room, and it was a wooden floor. He was living upstairs and downstairs. Someone was working down, drilling to hang some lamp. And there was a vibration and sound. He said, "It doesn’t matter, someone is working," and was meditating. And just at the beginning of the drilling, this screw or the key, what do you call this? Drill bit just touched his body slightly. And he jumped, "My Kuṇḍalinī, my Kuṇḍalinī, my Kuṇḍalinī." And then, see this, someone was drilling it down. So how can we make fun out of these things? Then, the snake power says, "My God, frightening, there is no snake." Because this Śakti, what we call, which is coming, is moving the entire universe in a circle. Everything is around, and that Śakti which is in the universe is very gentle. Now this Śakti has taken over the three guṇas. Within these three guṇas, Sattva, Rajas, and Tamas. And these three guṇas, Sattva, Rajas, and Tamas guṇa, you know all about this now, guṇas. The sattva guṇa is a pure quality. The rajas guṇa is more aggressive, active, and creative. And the tamas guṇa is more dull and lazy. These three guṇas develop in someone naturally, and in some people, they develop through nourishment. So that’s why it is said, eat less, eat fresh, and eat light, so that in your body there is mostly Sattva Guṇa. The three means also the past, present, and future of yourself, what we call your destiny from the past, the present situation, and the future. These three are dormant in that Mūlādhāra Cakra, or that part of the energy where this cakra ought to be. This is the level where these three, Jagrat, Suṣupti, and Svapna—awaken, sleep, and dream—are experienced. So this is Kāla. When you come above this, Kuṇḍalinī awakes, then we become Trikāla Darśī. Trikāla Darśī. Tri means three, and Kāla means time. These three times—past, present, and future—immediately awaken in your consciousness clarity about the past, present, and future. At least we begin to accept our mistakes, and as soon as we accept, we will become free from this, or we will do something so that we can become free from this. Many people, when they are rude to someone or speak badly to someone, after some time, they find they have a heaviness on their heart. So they go personally to that person and go and say, with the flowers, with some presents, "Please, I beg you for pardon, excuse me." To excuse someone is not so easy, my dear. May you say, "Oh, sorry," but you know, saying sorry is a different... sorry, what is that? There was one master living in this area. Which area is this? Fremantle? Claremont. And the master was quite famous, let’s say. Known to everyone, people respect him very much. And people used to come; wherever he came, all used to come and see him and greet him. Sorry. One day, Master was walking through this market, and there were about ten, fifteen, or twenty disciples walking with him. And there was one man, he was not spiritual, he was a little bit, let’s say, funny, but funny is also okay. And he walked out of his shop, and he came near the Master, about five meters. He said, "Hello, Master, how are you?" So the Master said, "Thank you, good." I have one question, sir. He said yes. Can you tell me the differences? About what? What is the difference between a donkey’s tail and your beard? Master smiled and continued his walk. And disciples were there, like Adidas and this Aldas, and they were ready to fight, you know. How did he speak to our master? He insulted him. Master said, "No, no... come, let’s go." Now, that man who told this was so sorry, so sorry; inside, he was feeling pain. And the master, of course, felt insulted, you know. It was not for him; it doesn’t matter. It doesn’t matter, but it’s the Master who controlled, and he went. After thirty years, the last minutes of the Master’s life came. So the master said to one of the disciples, "Go and call me that businessman." He said, "Why, Master? He was terrible and so on." He said, "I owe him something. I cannot pass, I cannot die without paying him back." They went and said, "Master is calling you." My God, he was inside, trembling. Which face should I go to the master with and say, "Master, excuse me, forgive me"? But he came, and already five meters from the front, he walked in; there was somebody waiting at the door. So five minutes after, at a distance, he bowed down, he prostrated completely, and said, "I beg you for pardon." The master said, "No, my son, it’s okay. Only I feel guilty." So I don’t want to have this guilt with me, you know. He said, "What?" He said, "My son, it took me 30 years to overcome and answer your question." Always, my ego, my pride was like thorns, preventing me from proceeding toward you. What, Master? He said, "Master, I know. Please excuse me." I want to tell you, my son, yes, there is a difference. That’s all. And the Master passed away. So he asked, "Is there any difference between your beard and the tail of the donkey?" And he couldn’t say yes or no. So sometimes when someone tells us something, we cannot digest it, and immediately we act. When we act emotionally, then we are again also mistaken. And the person who said, "You will suffer," he was suffering for 30 years. Can you imagine? For 30 years, he was burning himself in the fire of suffering from his mistakes. So, this is the love in the heart and clarity. So, when the Kuṇḍalinī begins to awake, there’s no sign of any movements, no sign of spasms in the perineum muscles, there’s no sign that something is happening in the spinal column, and there’s no shivering in the body or doing something like this. That is a psychic problem. Many people in meditation do like this. I said, "What happened?" "Master, my kuṇḍalinī is going up." I said, okay, I will pull it down, don’t worry. Open your eyes. So, this means that we should not be manipulated by such books. So, we should not be manipulated by such books, such talks, or such people. Awakening of the Kuṇḍalinī means, first place, you feel a kind of liberation. How? There is one cage, and in this cage, one bird is locked inside. You feed this bird every day, you give it food, you love that bird, but this bird is imprisoned for life. Don’t do this. It’s not ahiṃsā. Yeah, but I like this bird, and she’s so sweet, and I love this bird, and I give food, and I’m happy, and see, when I come in the house, she greets me. No, don’t imprison your love; otherwise, in the next life, you will be in a lifelong prison. So someone who has this means the karma comes back. You open the case, and you will see how this bird stretches its complete wings in life and flies away happy. Feed birds outside, let them be free, and I tell you, every day these birds will come to your window or in your garden. They will sing for you, they will dance from one branch to another, and they will be so thankful and happy. That is love. To imprison someone, even emotionally, that is not love. Freedom. Just open, say, "My dear, I love you." Just be free. And so the entire personality and destiny of the person from the past is present in that part of the body or the chakras. So when the Kuṇḍalinī awakens, you will feel physically, mentally, socially, emotionally, intellectually, in every aspect, very free. That’s called freedom. What a beautiful feeling. You drive too quickly, and there’s a camera, a blue light camera, and it makes the picture. And the bill comes that you have to pay $2,500, and you are angry at yourself, of course. Someone is angry at the car and said, "What has the car done? Poor car." Next day, you get another letter: "Sir, it was a mistake in the camera." So just throw away the letter which we sent you yesterday. He said, "Oh, thanks to God. What kind of feeling do you have?" Similarly, this jīvātmā is present in the case of life after life. So, awakening of the kuṇḍalinī means awakening of the freedom in the body. Second, love. What kind of love awakens? Yes, that kind of love awakens when you live somewhere at a far distance. Part 2: The Awakening of the Heart Imagine you haven't spoken to someone for a year. The telephone rings and you hear, "Hello, my son, how are you?" You say, "Mother, for one year I didn’t speak." She replies, "Yes, my son, you didn’t phone." What kind of love awakens in your heart when, after a long time, your mother or father calls you? This is the pure love of a parent towards their child, or love towards God. Similarly, a freedom and love awakens for all creatures, and you see the beauty in the world. That is the second step of the awakening of the Kuṇḍalinī. Is that beautiful? No answer is also an answer. Thank you. The third step is the awakening of contentment and satisfaction. You are very thirsty, traveling through the middle of Australia. A long, long way, and nowhere is water. Your inner self is calling, "Cool water, my Lord." Thirsty, your whole body suffering for water. Suddenly, you see a beautiful waterfall, clean, nice water. You drink, and you drink, you clean your face, you put the water on your body, and now you are so happy, satisfied, your thirst is quenched. That kind of happiness appears when the Kuṇḍalinī is awakening. This means you are happy with whatever you have. All burning desires of having or losing are gone. Contentment. So freedom, love, and contentment. The fourth: suddenly, the light of wisdom comes to us. It means positive thinking, it means spiritual thinking, it means equal thinking, it means forgiveness, it means realizing mistakes, adoring, respecting. Suddenly, you are so free that you are not scared of anyone because you love them. A guilty one is always scared. A guilty one is always full of fear, and a guilty one tries to hide. But these four petals from the Mūlādhāra Cakra, this petal lotus, open one after another. Each unfoldment of a petal awakens such a beautiful feeling, and that is the Divine Mother Kuṇḍalinī that rises up, comes to Svādhiṣṭhāna, and there makes you more conscious and aware of your duties in the world. Yes, ego comes, but ego is very important for us. It is the willpower to exist, to live. Without ego, no one can live. But there is another form of the ego. Yes, love, respect, happiness—all this brings you to Maṇipūra. Then you have reached the level of the eternal sound, Nāda, Nāda Rūpa Parabrahma. How this Nāda is directed by you through meditation we learned yesterday and the day before yesterday. Now we come to the Anāhata Cakra. In the Anāhata Cakra, the four qualities which awoke in the Mūlādhāra Cakra—through your mantra dīkṣā, through your mantra, through the blessing, and through your positive way of thinking: loyalty, carefulness, reliability, and humility—then all twelve beautiful qualities appear in your heart. Love, understanding, forgiveness, kindness, mercy, clarity, joy—all this. At that time, what happens? Now this energy begins to circle. It touches that soul, your soul, and that soul which is circling or moving around the entire universe, fluttering on the waves of time, endless time—sometimes darkness, sometimes light, sometimes beautiful experiences, sometimes suffering. But finally, now your soul is turned in such a direction that, like all these twelve petals, it’s opening one after the other, and the case is opened so that your soul can fly freely. That becomes the Sudarśana Cakra of God Viṣṇu. That God Viṣṇu has in his index finger the Sudarśana Cakra, full of light and turning. It destroys all the negative, devilish energy and protects you. So when you come to this Nāda Sañcālan Kriyā, which we practiced, after 27 times doing this resonance, then you come to the heart. And now you will see that the entire universe is in you. And you are dwelling in this universe, endless, Anāhada Nāda. Anāhata Cakra, Heart Cakra. Anāhata means endless, and Nāda means the sound. Anāhada Nāda in that cakra when Kuṇḍalinī reaches this form. After that comes the Viśuddhi Cakra, Ājñā, Bindu, and Sahasrāra, which we will need a lot of time to talk about. Now, there is a question: does one first awaken the Mūlādhāra Cakra, then the Svādhiṣṭhāna, then the Maṇipūra? How is that? And how many years is one cakra open, and then after one month or two months will be the second one? No. It is a continuous process. The awakening of the psychic centers, or energy centers in the body, is a continuous ascending and descending process of Śakti. Yes, there is a certain occasion where you can feel one cakra more. At that time, that particular cakra is awakened. When you are afraid, then certainly the Anāhata Cakra is active. When you are angry or hungry, the Maṇipūra Cakra is active. When you are more angry and thinking something, then the Ājñā Cakra is active. So at different times, different cakras have more power in them. Otherwise, the awakening of the Kuṇḍalinī, the awakening of the Divine Energy, that Divine Mother is within us forever. And therefore, these three—the three guṇas, the three worlds, the three times—all are within. That is why it is said Kuṇḍalinī is coiled three and a half times in Mūlādhāra, which is depicted in pictures, mythologically. But that has its meaning. It’s not like that. According to human anatomy, according to medical science, modern medical science, they say Suṣumnā doesn’t go till the end of the spine. The central nerves come still here and then disappear. But the yogī said no. It is going through and through because the cakra is not physical. It is an astral reflection, and those reflection centers are their energy centers. And so, this means the awakening of the Kuṇḍalinī. Kuṇḍalinī can awaken when you are working, doing good karmas, seva, as a karma yogī. Kuṇḍalinī can awaken when you are working in an office, in the field, in the garden, anywhere, doing nice things. Kuṇḍalinī can awaken when you practice your meditation. Kuṇḍalinī can awaken when you just practice your mantra. Kuṇḍalinī will awaken or can awaken when you are praying. Or your Kuṇḍalinī can awaken just when you are sitting near the Master. The radiance, the light of the Master, suddenly turns all your energy centers toward happiness and awakening. Otherwise, there is a fear that awakens, and that is opposite to the Kuṇḍalinī. So that cosmic energy which is guiding us through the entire universe, and as this morning was in the talk, how the soul is traveling in this universe, and how the cosmic mother brings this and gives it over to our physical mother, and what happens then. So this is the science of the Kuṇḍalinī. Kuṇḍalinī is now a cosmic energy. So these are three: space, consciousness, and that energy. And that energy which is holding these two, space and consciousness, in oneness, harmonizing, balancing, and uniting. And that manifestation of that Śakti awoke with the sound, with the Oṁ. Anāhata Cakra is very beautiful and very important, and we can purify Anāhata Cakra through our kindness and forgiveness. Go to someone, definitely someone you have insulted sometimes in your life. So, neither that person nor you have forgotten. We may forgive, but we will not forget. You know that story about that? You don’t know. You can say no or yes, no. Good, with this story I will finish my speech. A difference between forgive and forget. So this is the story about forgetting. There were two brothers, monks, traveling, and they were with their master. Master told both disciples, "Now for twelve years you have to travel walking. Preach from time to time wherever you go, but do not stay, do not sleep in the village; stay in the forest. And wherever the sun goes down, you should not walk anymore. But if you are in the village, then walk 500 meters or a kilometer and then stay there. Yes. Don’t drink alcohol, don’t eat meat, don’t be rude to anyone, don’t hurt anyone, don’t argue with anyone. Be humble, be surrendered, be kind, and do not touch any woman. Okay, Master." These two monks, brothers, they went. They were happy that the Master at least gave us some duty. He is so kind, merciful, and... but others said, "What do you know? How will we pass the 12 years? Maybe we will die somewhere, or the Master will not be here." Others said, "Don’t worry. When Master said, 'We will see in 12 years, we will see in 12 years.' Have confidence, okay? As you see." The argument began. Master said, "Don’t argue." And it began. After one year, they were about 400 to 500 kilometers away from the Master. They were sitting under a nice tree, and both brothers were eating some fruits. Sorry. That tree was near the bank of the river, and one lady came, one young woman came, and she said, "Hello brothers, how are you?" They said, "Yes, very good, sister, how are you? Come, would you like to have some fruits?" She said, "Well, I have eaten already." What is it? Take some. So she took a piece of fruit. Yes, what can we do for you? She said, yes. My father sent for something to go to this village, on the other side of the river, but I can’t swim. Can you help me cross the river? Yes. One of the brothers said, "Yes, sister, we will help you because we are also going to the other side. Sit down, after a few minutes we will go." Well, after a few minutes, they said, "Let’s go." So they went. So one of the brothers told her, "You hold my shoulders and just hang a little bit over my body. I will swim. Don’t hold my throat or my hands." She said, "Okay." So, practically, he carried her on his back. The other brother is swimming beside them. They are all three swimming, coming. Successfully, they came to the other side of the river, and he dropped her there, and she was very happy. She said, "Can I do anything for you?" They said, "No, sister, everything is okay. We are happy that we could help you and go to the village." She said, "But if you need anything from me, I’m ready to do anything." So he said, "Yes, one thing: learn swimming. So next time you don’t need any help. Okay, bye-bye." Finished story there. Now they were traveling, traveling, traveling. Twelve years had passed, and for eleven years they were traveling. And they made such a program so that on exactly the twelfth day, when we finished the full moon day, Guru Pūrṇimā, they would see their Guru Dev. So, eleven years and 364 days passed. And now they were about 15 kilometers away from the master, and the sun was setting. So they said, "We stay here tonight." There was a beautiful big rock, and nice warm weather, and the moon was shining one day before the full moon. And nice warm weather, so they felt a very nice cool breeze from the evening. And both brothers, they were so happy there. They couldn’t sleep. They said, you know, tomorrow we are going to see our master. We are very happy. How the master will be looking. That time, there was no telephone, no SMS, no anything, right? And he said, "Yes, brother, and yes, and oh, and our other guru brothers, and our spiritual brothers and sisters, and oh, and our ashram, how it’s looking. Maybe there are some more fruit trees growing, you know." They’re talking nicely, homesick. "And yes, and when we come near to the master, you know, will he say, 'No, don’t come in after, don’t disturb me'? I come after five minutes, I’m meditating, or if I’m resting, or will he be happy to, oh, come, come, my dear sons, or he will say, go twelve years more, who knows, whoever knows, but the Master will give you the duty, yes, brother," and the other man is asking. "Again, and the Master will ask us many questions. If we follow the rules, the instructions which he gives, yes, of course, and we will tell him, yes, we follow it." And then he again said, "But my brother, what will you say? Master told, 'Don’t touch any woman.' You didn’t touch her, but you carried her on your back. When the master asks the question, then what will you answer?" He said, "Yes, my brother, I’m surprised." "Why are you surprised?" "You know, I carried her from one bank of the river to the other bank of the river, and I dropped her there. But I was surprised that still, after 11 years, you are carrying her with you. That’s it. You didn’t forget that." And so, is that to forget is different than to forgive? And so, lifelong, this layer of feelings is on our consciousness, layer after layer. So when the Kuṇḍalinī awakes, the Divya Darśan, divine visions, then it breaks through and through, and all just dissolves. Guru Kṛpā He Kevalam. Where there is Guru Kṛpā, meaning the blessing, the mercy, only that can lead comfortably. Who will practice? Without it, it can happen that they will not be able to master all things, and it can lead to different situations. So I cannot promise, but I hope in the hands of our Gurudevs that I will come again to Perth and have some beautiful days with you. Thank you. Thank you. It was a very nice three days. Now we will have a little meditation on Anāhata Cakra. Thank you. Dīp Nārāyaṇ Bhagavān Kī Jai. So, make yourself comfortable. For a while, you can put on the air conditioner so the little air becomes clean, and after five minutes, you can close it. Okay? Please, five or ten minutes, and after you can put it off. Make yourself comfortable in such a way that you will not feel discomfort during this meditation for a few minutes. Place your hands on your knees or thighs, and touch your index finger and thumb together, with your palms facing upward or resting on your thighs, as you feel comfortable. Drop your shoulders so that they are relaxed. Elbows completely relaxed, and try to keep your body straight but naturally. Relax your hips and relax your stomach muscles. And now, close your eyes gently. Just close your eyes. And for the time being, withdraw yourself from the external world and be here, one with thyself. Be aware of your being here in this hall, physically and mentally. Just relax. Once, take a deep inhale and exhale, and just for one time we will chant Oṃ in order to create positive energy, harmony, and so that you can withdraw yourself easily from the external world. Deep inhale. Once more, deep inhale. Exhale and relax. Try to relax your whole body from the toes to the top of the head and from the top of the head to the toes. Slowly move your fingers, close your fist, open the palm, close the fists, rotate your ankle joint at your wrists, and pull your shoulders up and down, and stretch your hands above the head, interlock the fingers and stretch the body up, a little to the left, and a little to the right, and hands down. Fold your palms and rub them. Place your hands on your face. Warm your eyelids, and under the palms, open your eyes and move them. Hari Om.