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It may be true or not, but it is said that some two or three hundred years ago in France, when they had a very great guest—some king or similar—visiting, it was a grand decoration. In front of the palace where the king, the guest, was coming, they would place one or two women, perhaps twenty or thirty years old. I did not see it, but it was like that. What they did was make them completely naked and paint their entire bodies with gold, except for the eyes—the eyeballs, of course—and the nose and mouth were left open. Everything else was gold. Since that time, people said, "Oh, golden lady." Yes, so sometimes golden ladies, they even make the hair an artificial color, but it's called, "Oh, I have golden hair." Anyhow, those girls or ladies, after some hours, sometimes they died. They died because they could not go on anymore. The prāṇa was so... Maybe some of you know or have heard this. You heard this. You are from Germany and you don't know this? You are not a real... German. So, at that time, it was their proud days that they had gotten or given golden ladies. That was the case. You can ask; it is sure. If you look in some books or otherwise, asking some friends or an embassy, yes. Similarly, we have one scheme: every hair anywhere in the body has air coming and going, breathing. Our skin—the biggest entrance of the prāṇa is through the nostrils and mouth. Otherwise, through the whole body we are breathing. Sometimes when you feel very dry skin, and you have used some kind of powder or soap that makes your skin hard, you do not feel pleasant. Then you may put oil and say, "Oh, how nice it is." So, prāṇa is in our body. Now, thanks to God that God has covered our skin, the whole body. This skin is receiving prāṇa and apāna, both, not only through the nostrils and mouth but through the whole body. Therefore, it is said it is better that we should have natural cloth and not plastic. When you have plastic, then it is not so good. Also, nowadays, what you call jeans—jeans do not let so much prāṇa go into the body. Because jeans, mostly jeans, are made from cotton, but they are so tight. There is no air between the skin and the jeans. In our language, "jinn" also means a ghost. When you go in the night somewhere, or alone somewhere in the forest, and there is a particular tree, be careful—there is a jinn in this. Yes, so do not go alone. Yes, if you want to see, then now you know it is there, and you will not go. Now, there is one fruit or vegetable that we call toriyā. It is like a long one, yeah, Loki, we said Loki. Yeah. So there are two kinds of it. That is, it has a lot of threads inside. When it is ripe and dries, then you just squeeze it, and then the upper skin will go away, and then it is like a nice brush for the whole body to clean. Also, there is in the ocean some kind of fruit which is like that. So that fruit or vegetable, when it is dry and you take it, there are so many nerves, so many feathers, like a cotton seed. Many, many. It is only this, nothing else. There are some seeds, that's all. Now, similarly, our whole body, it is said, has 72,000 nerves through the whole body. 72,000 is a lot; we do not know how that is, and so it is a network, like a network like this, this, that, many things. Sometimes, I think, we are writing in the books, and in yoga, but one day, what happened—I got one injection, and it's... just in the skin, where more fat is. But once here on the thigh, an injection came, and within no time, here was behind my ear, about three centimeters long, like burning, like electricity. From here, as it touched there, it was already here. Now, that's why I believe that acupressure and acupuncture have that effect on our body. And that means that they are awakening all the nerve systems, and they become healthy again. We spoke, I think it was not here, I was in another city, Oakland, right? So, in this nerve system, there is one. I spoke here on the first day, I spoke about Prakṛti. Prakṛti is this, this tree, this plant, all trees, the earth, the rock, the water, the air. It is Prakṛti, and Prakṛti means the nature. So there are different kinds of treatments: allopathic, homeopathic, Ayurvedic, naturopathy, Prakṛti, etc. Many, many. This natural treatment, which we can get, will be sure to heal your body. But it's not that immediately in one or two days. Allopathic, this chemical, this is also from our earth. It did not come from the moon, or from Jupiter, or from a different planet. But this, we change the nature. We kill it, and we change it. So there is not any more nature inside, no more Prakṛti inside. Now, but our modern science, I'm talking about Khāṭū Praṇām. What? Yeah, what is the effect of the Khaṭu Praṇām? That's it. So, the allopathic medicine, which is billions, trillions of dollars for the research they used and they are using, is a miracle in many, many ways. Once again, life they can bring it back from an accident happening suddenly, so we should not deny, we should not criticize, because this can save our life for a while. But one tablet or a capsule, which is from the ceramic, not natural, chemical—it will try to give pressure to a certain disease or something for a while to hold it. And we do not feel any more pain, and we can walk and everything. Okay, something helped. But that one chemical tablet will affect, with side effects, at least 15 times differently in our body. Every cell of our body has a negative effect from this chemical thing because it is a foreign body. Prakṛti, the nature, is slowly, but this nature accepts our body. This will turn into our body, as our body. So natural treatment, natural movement, natural breathing, natural eating, etc., can keep our life long and healthy. Again, we can regenerate certain symptoms in our body, the glands. So, glands and each nodule, every nerve. The glands. So after this, so many nerves, there is one called the gland. But you will see that in the wedding, in Indian tradition and also in Islam—now in the western part it is not so much—so when the boy and girl get married, they have only one marriage. Now, in the last century, in the middle of the last century, it was still very strict that you should not marry, and you cannot marry in the church. In the Catholic Church, still, you cannot marry a second time. But in the middle of this, there will be no marriage in the church. Finished. So, about this tradition, it has its real meaning. So, marriage of humans is different than that of animals. And if, in the Bible, it says it has its meanings that you marry once, okay, in the church. And this means lifelong. If one dies, you will live for that other lifelong still. Because this soul, this soul is searching. Another soul, you have the attachment. You have the love. You have feelings even for your mother and your child. In the astral world, that's again meeting. These are the cells which come together and go, and come together. So, therefore, it is very, very important that you have only one spouse in marriage. A second time, you have disturbed your soul, and now in the astral world, you are the football: twenty-two players and one football. And how much is kicking? Everyone is kicking, everyone tries to put this football in the goal. Similarly, that energy, whether you believe or not, you see, belief and non-belief do not change it. If you say today the sun will not set, okay? You believe the sun will not set. Others say, "No, no, stupid, the sun will set." It is okay. Others said, "Okay." But the reality is that the sun will set. So that is what the human consciousness, the human awareness, the human soul, many things. This is something that brings the otherwise. Next condition is going. Then, like in New Zealand, there are many, many sheep. So, with many sheep moving here and there, you will say, "I was once a human." So, how will it go? How will you get this? So, this is how one after the coming. So, I'm talking about nothing else, chemical and the natural. So, in... This is natural, so what we can also see: the marriage, marriage means the word, what is a marriage? Merge. Marriage means merge into one. One drop of water falls into the ocean; you can't take it again. Out, it has become one, that's it. So what they are doing in their Vedic culture, Vedic tradition—Vedic means the Vedas, that time—so what they are doing? They have the cloth, this tie, the one cloth, the towel from the boy, and one sari. Or one shawl from the girl, and they tie together. Now, first she's moving around the fire, meaning that going to the ceremony to the fire means that you give your promise. So it is three times she's going first, and after overtakes the... boy, and four times, so seven times they go around the fire, and by the seventh, there is a different meaning: "I'm going now out of my khatubarnam." So now, why is this? I'm telling you why. So, this is called—we call it a knot, and we... call granthi, and others we call granthi means the gland. Now, what is symbolic? That girls and boys, they tie together. Now, here that knot is called a gland. Now again coming to the prakṛti, we take this one branch of this plant and we see the leaf or second branch will come only there where there is a knot on the tree, on that branch, on that wood. Like, take example, my finger. So I have one knot here, then I'm coming here. Here are two, three. That again, here bone. Again, here one, and again here bone. That is, this can move, but this knot. So where the, where the knot is on. On this plant, there will come another branch or leaf. It means where the knot is, there comes the second. And so when the boy and girl become husband and wife, they have tied, and now they will give the child. That's it. So it goes further to lead our awareness, the consciousness, to a very high level, to higher and higher levels. The marriage, now there are different marriages. Beginning or now, still it is called marriage. And now it's called a love marriage. Yes? Yes or no? But love is temporary. Love is like this piece of wood, burned, it becomes ash. Om, finished. Or it burns a little and becomes cold. Neither did the plant remain as wood, nor did it become ash. It became between black coal. Oh Lord, what is my destiny? I did not remain as wood nor ash. Just remain between a black coal. Go to the blackness. This is for the humans. So that's why the Prakṛti, similarly for the human, is that called the human, not animal culture, the human culture, to lead further and further. So these nerves, between the nerves there are the glands, and these glands keep the hormones and transfer the hormones from one gland to another gland, etc., etc. And so, look at the work of God, what God has done, what Prakṛti has done. What it is, that for ages and ages, still these humans, Jains, are there. Yes, they will know. It doesn't matter how many mothers or fathers there were, and this, but they have a touch of the Jains there. And so it goes, this process with the dark moon night comes the new moon every day till the fourteenth. And then it goes further back: 14 is 30. 2 is full moon and dark moon. And until this is 27, and the 27th generation, the 27th generation from your families, you should not marry. That's it. Because there are the first fourteen days, or yes, days, of the moon, and again going back the fourteen. This moon, and between is this full moon and dark moon, till that you have very clear, very clear your genes in your life and body. It is like your brother or your sister, but we don't know even our daughter, our grandfather's name, where. Was our grand grandfather, or fifth father? So, do you know your 17th generation? So, that's why it said in the Mālā, 27 Mālājī, one quarter Mālā. So, it goes further, further... Therefore, that human, the ṛṣis, it is that ṛṣis, the great saints, who kept them, this preserving. And how the preserving? God itself in the nature is not that you will change this and you will change that. Still, it will not be. So now, that gland. Now, in the gland, there is your, the essence of your soul, dwelling here and there and searching again for something. After that comes the jīvā, of course, the consciousness, the awareness, the mind, etc., etc., many. And then it comes to the soul. Now that opens the eyes. So, in the Upaniṣad books, it is clearly written, very clearly written, how, when, and why the soul is wandering in this space and coming and going. All our souls are there again, coming, and don't think that a wrong soul came into your body. It is founded. Sometimes again, one finds mother or child, or the father, or sisters, or uncles, etc. This is that group of this, this ṛṣi, sorry. So now, how many ṛṣis were? And according to the ṛṣi, it is that generations are multiplying, but it is from this ṛṣi. So, for example, my ṛṣi is, that's called Gārgāchārya, the ṛṣi Gārgāchārya. So there are many ṛṣis, and every different ṛṣi, so it tells from which ṛṣi you are. And so these ṛṣis, their race is, if it is very pure and very clear, you can see from the color of the eyes that this is from this ṛṣi. It isn't. There is. Still, the people in India, they don't marry until they find their lineage of their ṛṣis. And from the lineage of these ṛṣis, there is again, there is called the which gotra? And so, there are many gotras, then you can marry to that. Otherwise, they will not marry, many, many people. They are still waiting. They are 50 years, but they don't want to marry in other, other—not a caste, but other races. So, let's go back. I went too far. So, this is how our disease in our body is traveling, and how this disease nowadays is very... Clearly, even a blind person knows our pollutions: pesticides, unnatural eating, unnatural sitting, unnatural walking. Everything we are doing ensures that our glands have no enough hormones to overtake and balance your body. And so, our thyroid gland, pituitary gland, pineal gland, the solar plexus, many, many glands, you know, many, many glands. And this, in the glands, they are telling, who is massaging, is called lymphatic, the lymph. What is that? Is it a glance? And when you do it with more power, then it doesn't function smoothly. Then it feels, and the energy goes through. This is in that way. So, what shall we do? From which posture to which posture do we come? And take the time, and you... you will feel how your glands are functioning, how your muscles are stretching, how your joints are balancing and feeling comfortable, and how your nerve system comes from the top of the head here. Here, then, we are doing this now. Many people don't do this, but this is this. Is the finally all we are holding all the nerves together, and from there it goes still. But now the people have different fashion, you know, they are cutting here, here like this, and then also here and. Only here remains, so it will come again to the different. It doesn't matter so or so, yeah. So, every posture, so which we know that Iḍā, Piṅgalā, and Suṣumnā Nāḍīs. Ida Nāḍī is holding our left hemisphere, and this right one is our right hemisphere. Ida, Pingala, Sushumna, which are connecting these two Nadis together and coming together, these three Nadis should not be disturbed, otherwise one is paralyzed, and mostly this is happening because this one is weaker, and it... It is said, the doctor will say, "I am not a doctor." Where, what, how is it? They are blockages. So when the nerves are blocked here, then you have a brain hemorrhage, or you have a blockage in the heart, then you have a heart attack, the others. Attacks in eye sides, ear sides, etc., etc. So we have in our yoga and daily life book this: we do this exercise slowly left and slowly right. We are not only exercising because of our spine, neck, neck bone, but especially the... Here, this nāḍī, where the blow, what do they call this? The carotid artery. So here is where most of the blood flows into the brain, very strong. And they are doctors, you should go and ask them. They should test it. They will say, "Yes, you are very good." And this is because it goes this way. And slowly, other side only this, it will expand, contract, expand, so it will open the blockage here. And similarly, when we do the brahmari prāṇāyāma, which we did today, then all, all head, head, everything, what is in our head here, all nerves and the glands. They have vibration, and vibration is so fine. It should be that one is the vibration through pressure. Second is a very gentle stretching. Third, gentle moving. And the fourth is sound. Through the sound, you can break your fine, fine nerves, and therefore the humans, these sounds which come from the navel—you can put your hand here if you don't want to believe—just put it. Here, on the navel, put your hand, put your fingers on the navel, and speak anything. Put your hand here, speak anything: "Today it is raining," "Today the stars... the ocean was beautiful," "That was not a good person," "Who wasn't parking," "Didn't let..." Me to park, talk anything, but you will see every time when you speak, here is a pressure. First, where are you going? No, hold your finger here and say, "Where are you going?" So, where was the pressure? Oh, good, good. Okay, everything, anything. What comes to our vocal cord, the sound is from here. Nāda-rūpa-para-brahma. Nāda-rūpa-para-brahma. Nāda means the resonance, sound. Param means the highest. Brahma means that highest universal God, so the resonance is that God. So then you will not say this God and that God, but all is one, the resonance. So, sound and the sound can also disturb you a lot, and therefore, only a musician knows how to play so that it creates such beautiful resonance. Everybody said, "Oh," and they stopped talking and listened. And otherwise, someone is... making light like this, and I said, "Please stop, can you? We are listening to a lecture." So, but that nāda, the sound—good sound is good sound, bad sound is also bad sound. Sound is sound, but which kind of sound? How does it appear? So from here, you still have control of the heart, and you still have control of the vocal cords. When it comes to your tongue, then you can't control it anymore. That is called, the word is like a bullet. So, when you press the button, the bullet is gone. So, bānī aisī bolīye, speak such a language. Manka apak hoi, it makes everyone happy. Manka apak hoi, auranku sital kare; it makes everybody happy and relaxed. And you also become nice, happy, and very happy that all are happy and good. Only this one word, the one word: when you said, "Oh, my dear, how are you? I didn't see you for a long time," both sides are happy. Or is it one said, "Stupid, why did you come here? Oh, God, what will happen?" So it is our sound that determines in which direction the sound can go, negative or positive. And so this, in our body, in our nerve systems, in our gland systems, then it comes to the organs in our body. Heart, liver, kidneys, gallbladder, intestines, etc., etc. How can we be cured? Now, there are certain energies and negative energies, negative thoughts. It attacks your liver. And people sometimes say, "Oh God, it was so terrible." I have pain in my liver. So someone's heart, someone's pancreas—so everyone has this certain kind of stress. And suddenly it went to that organ, and it will remain more and more weaker and weaker. That organ will become weaker and weaker, and painful, and this and that. So, sound, Aum, when it goes Aum, it penetrates through these two or three nāḍīs. And these three nāḍīs go and touch our three nāḍīs, Iḍā, Piṅgalā, Suṣumṇā, and harmonize. In the same way, it is the Vajra Nāḍī, and our Khāṭū Praṇām is mostly concentrated on the Vajra Nāḍī. The sound can make us happy, and sound can make us unhappy. And this sound, happy, unhappy, is that energy in us. There was a day you met one girl or boy, and you became so happy, and you were for a while very happy. And after some months or years, it became so unpleasant. So if you want to speak something, you said, "It's not my problem. No, I'm not going to." Do you go on my nerves? Then it's like a nerve. So, so, this our program which we are doing now, I give you a few minutes. Few means, um, one and five. How much is that? One and five? Oh, fifteen. Okay, so you can go if you want to go to the little, see this small room, or then we will. Continue. Thank you. About this lecture of the Khaṭapraṇām, then we will exercise. Are you ready? 15 minutes. After 15 minutes, again the Khaṭapraṇām deep. Now the whole world sees you. Be nice children, okay? So, the... The Khatu Pranam begins with Vajrāsana. Vajrāsana itself, its name is Vajranāḍī, and there are different postures to activate our Vajranāḍī. So after all this, many, many years later, I came to know how the Khatu Pranam should be developed. So one asana, we call a very good asana, and that's called vīrāsana. Vīr means the hero. So place in vīrāsana. So now you see, from your right, toes are standing, heels, you are sitting on the right heel. The knee is touching the ground. Left knee is up, where your left elbow is supporting. With your left palm, you support your face or the jaw, chin. Keep your spine straight and target one point in the far distance. Balance your body on the left foot, the right knee, and right toes. Keep your body straight. Don't put too much weight on your toes, but also don't keep it in the air. This nāḍī, you see, is going through the foot soles, and that is sending the message, the energies, to the whole body with this one Vajra nāḍī. Don't move too much. Don't do too much. Sit straight. Don't be like a duck. Easily, you can give your support on your chin. That's good. It means it awakens the awareness in the body, in the whole body. And, of course, now you have good awareness because you feel your toes, you feel your legs. Good, change the leg. We know how many glands and points are on our foot soles. And this Vajranāḍī connects all the four or five toes and stretches so that energy is going in and out. It's like a vibration or like a fire. If you do it for one month, two months, then you will get used to it. Good. Sit in Vajrāsana, please. Now, in Vajrāsana, still the energy is going to the whole body. Is there sensation in your legs, in your toes, on your foot soles, and on your hip joints, the spine where it's connecting to the Suṣumnā, Iḍā, and Piṅgalā? You must feel the sensation now. That's why this is called Vajrāsana. In this Vajrāsana, it is the best one can do after eating. Sit in Vajrāsana for 10 minutes, and you will have no problems with digestion. In this posture, automatically, naturally, our spinal column is straight. The shoulders are relaxed, the elbows are relaxed, which means our stomach muscles are relaxed, and digestion takes place over time. Coming into such a position, the digestion begins to take place. Sometimes you hear the sounds. So this is the blessing of this posture, Vajrāsana, and because of the Vajrā Nāḍī. Now again, sit on your heels and let stand your toes. Knees are on the floor, and both hands on your thighs. Sit relaxed, straight. Those who have problems with the toes or ankle joints or knees, please don't do. In that case, you have to have a nice pillow under your feet again. Put your toes flat. This posture, which we are doing.