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Our subject is the science of Yoga. This is the science of the body, mind, consciousness, and our soul or being as a human. The beautiful and scientific yogic sādhanā, or practice, is to know the human more deeply than we know ourselves. This knowledge is called kuṇḍalinī and chakras. This is the fifth lecture on the chakras. The definition of a chakra is a cycle, and chakra means turning. Each and everything existing on our earth—in our body, in the ocean, in the stars, and the universe—exists as a cycle, a circle, revolving around a drop. That one drop is like a droplet of fog. That fog is like clouds in the space where our aeroplanes fly through; it does not disturb them, it is so fine like a gas. But there is that one drop, and that drop is like our soul, too. After a certain distance, we are not visible. We are, but we are not visible. We may take a telescope, but from a thousand kilometers away, we are not visible anymore. Similarly, only our self and our ātmā, our soul, is there, and that is all that is rotating. So, the definition of the chakra is 'around'. Water is around, and the sun—what we call the sun—is also rotating. The sun from my side is like this, but from your side is like that. The sun's rays do not come straight to us; they travel in cycles. The sun's center is on our navel. That mighty circle in our navel is the Viśuddhi cakra. Our life begins as a very small, tiny drop where consciousness exists. That consciousness is life, the living. It develops from the invisible to the visible. It is like a very fine draft of fog, yet everything is inside it. We call this transferring. Scientists now prove that the genes of the parents are this and that; they can trace genes back thousands of years. This is the science of the chakras in the body. It is that positive energy, that positive light within your body, which is divine. Of course, many negatives and troubles also exist in our body. Through meditation, yoga, and our thoughts, we must awaken our awareness of our being, of the level on which we exist. The chakra is an imagination, like what you see in a picture, photo, or painting. But in these chakras, you have this book, Hidden Powers in Humans. What I am talking about is hidden in this book. If you wish to study and gain that divinity within yourself, that awakening, then you should read "Hidden Powers in Humans: Kuṇḍalinī and Cakras." You should not read it like a newspaper. Each sentence may take you a month to understand. Language is nothing but the essence of that word. Therefore, it is said, "śabda, śabda is brahma, brahma śabda, śabda brahma." Śabda means one word, and that word comes from you. There are two kinds of energies: the energy coming out from a chakra, and what exists within that chakra. If it is negative, it is called black—the negative. We must not always say devils or such things; we can say negative, painful, and dark. If it is positive, it is called Śabda Brahman—that word is Brahman, the highest, the supreme. When the light from your chakras, or my chakras, or anyone's chakras awakens, then it is called the supreme light. In that śabda, what we speak, what word is hidden within it, we call nāda-rūpa-para-brahma. That śabda, that nāda—nāda means sound, voice. It is the sound of the harmonium, the sound of the sitar. This guitar, if you are a master, you just hold and touch the strings, and everyone will say, "Oh!" But someone who cannot play, like me, touches it, and they will say, "Oh, who made the noise?" This guitar here has chakras, but only one who is a master of those chakras can awaken them. Similarly, my dear, you have everything within you. All is located along our spinal column. That one drop, one bindu, is called bindu—one drop like fog. From there, everything begins. I know you know this, but I am repeating: first, there are five elements: ether (space), fire, air, water, and earth. We are nothing other than the combination of these five elements. Who has done this? It is that drop which has everything within you, and now it is exploding like a tiny seed. A tiny seed of a great banyan tree is very little, but within it is a mighty tree. Similarly, the power, the energy, the divinity you have within you is immense. Our body, besides being made of five elements, consists of five bodies, or kośas. Kośas means one form to another, like one balloon inside another. The first is annamaya kośa, the body of nourishment. But we do not have only this one body. Nourishment is what the body survives on: water and food, liquid and solid. After that comes the energy body, prāṇamaya kośa. Prāṇa is energy. If you are very hungry and tired, and someone gives you good food, honey, or milk, it fills your stomach. But from where does the energy come? From the solid food comes the energy that makes our body move. The strength in our body is energy. Second is the mental body, the mind. We have energy and everything, but the quickest is our mind. The mental kośa is the mind. There are different definitions of the mind. It is in our body, but we do not know where. Do you know where your mind is in the body? We know where the body is, but we cannot catch the mind like a fly. The mind is like a reflection on water. You see yourself and want to grasp it, but there is nothing to hold. When you see your face in a mirror and there is a spot, you clean the mirror, but the spot remains on your face. Similarly, the mind is the reflection of our senses. Senses mean our desires, and desires mean our imagination. The mind is so strong and quick. If I tell you about a place, you are immediately there in your mind. If I tell you about the moon, you are already on the moon. That is the speed of our mind. Our mind gets information from the external. We have ten different senses. The mind dwells in these ten senses but is also apart from them. These ten senses are our eyesight (vision), hearing, smell, taste, and the touch of the skin. These are the Jñānendriyas. Everything we have learned from birth until university, until today and just now, we have learned only through these five senses. There is no sixth one. We learn through hearing, looking, smelling, tasting, and touching. Through these five keyboards, with only five keys, we gain knowledge. The second set is our karma indriyas: our hands, legs, stomach, gender systems, etc. When you open your eyes and see something, it is instantaneous. The impression is taken by the mind and delivered to our consciousness or awareness, going into your subconscious. It is like a camera running; anything you hear or see is registered on the film. One sound, and immediately your ear identifies it. These five senses can lead us to good or to negative. It depends on deciding where you should go, what you should do, hear, taste, or smell. The subject of the chakra is within you. You are the highest. There cannot be anything higher than you; even the supreme of the supreme, you are that. But it is dormant. Why? Imagine ten people sleeping deeply in one room. One person awakens, opens his eyes, and sees a snake enter. The awakened person can wake up all the others. But if all are sleeping, no one can wake anyone. Similarly, you are here, great people; you can wake up others also. If your chakras are open, if that energy is in your body, consciousness, and awareness, you can do this. The mind brings a message to the subconscious. From the subconscious, the mind jumps back to the conscious and brings other hidden messages from our body to deliver to the five senses of knowledge and the five senses of desire. Then comes knowledge, consciousness. So there is unconscious, subconscious, conscious, higher conscious, and supreme consciousness. That is hidden or dormant in our body, in our chakras. You do not have to do very hard work. Just become aware of it. Aware. Do not fall down toward worldly desires. We have desires, but we limit them. We are hungry, and we eat. When the stomach is full, you cannot eat anymore. Even if offered, you say, "Sorry, I am full." Similarly, for our needs, we can do everything. But atisravatra varjante—too much is not good. Our knowledge—we all have it. We are all doing our best; there is no problem. But that fine energy, our consciousness, has still not reached our jñāna, the knowledge in our brains. The fifth body is related to karma, which is again our desires. This determines whether we go higher or go down. These are the five bodies: the body of nourishment, the body of energy, the body of the mind, the body of knowledge, and the body of our desires to perform actions, to do other karmas or the highest karma. Within this are the five elements: space, fire, air, water, and earth. Beyond the physical body of nourishment, energy, and mind, the highest kośas exist within our self. All the chakras we have discussed lead to the fifth chakra: the Viśuddhi cakra. Viṣ means poison. Everything negative, unpleasant, and harmful for us is a poison. The opposite is nectar, the good things. The Viśuddhi cakra is located at the throat, near the vocal cords, and is strongly connected to our thyroid gland. Every chakra is connected to certain sense organs or glands. All the things I have described pass through our viśuddhi chakra. Here, humans often create problems for themselves. Sometimes, because we do not want to harm others or let them suffer, we swallow negativity. For example, in a couple, if a husband makes a mistake, a humble and kind wife might keep a little distance, meaning she swallows the negativity of harsh words. Or a husband might tolerate things and say, "Okay, forget it." This happens in many situations: with work, with workers, with your boss. What we swallow here loads this chakra with heaviness. There is a true story from long ago in Satya Yuga, millions of years ago, about Śiva. Śiva represents the balance of both negative and positive. You could say he balances devils and goddesses; he keeps the devils calm so they do not terrorize, and he manages the devas who want the kingdom of heaven. Śiva maintains equilibrium. There is a long story, which I will shorten. The devas and rākṣasas wanted to attain heaven. Śiva told them, "Heaven is not what you are longing for. The prosperity and wisdom you seek are under the ocean. The most valuable things are in the ocean." The devas and rākṣasas asked, "How can we get them from the ocean? It is so deep. How can we retrieve them?" Śiva said, "You need immortality to become immortal." Both the devas and rākṣasas wanted immortality. It was said they should churn the ocean, and all wealth would emerge. Fourteen things came out. First came poison, then came alcohol (which at that time emerged not as a drink but as a medicine, etc.). The last thing to emerge was nectar. Then fighting began again. The rākṣasas wanted all the nectar, and the devas also wanted it. They fought over it, and the struggle continues in the story. First came the poison. They thought, "Oh God, who wants poison?" Neither the devas nor the rākṣasas wanted it. If they threw the poison on the earth, the earth would be destroyed. What to do? That poison is like petrol, the oil we drill for. Often when oil spills into the ocean, it creates a carpet on the water, and many creatures suffer. Wars are fought over oil, which means money. You can compare this to the struggle between the rākṣasas and devas. They went to Śiva. Śiva said, "What can we do? You were not careful." Then Śiva said, "Okay, give it to me. I will drink it." Śiva drank the whole poison, but he did not let it go into his stomach. He held it all at the Viśuddhi chakra and purified the poison into nectar within his body. However, his entire throat and that area became very blue. Thus, he is called the blue-throated god, Śiva. That is the viśuddhi chakra. Śiva drank the poison but did not let it go down to the Maṇipūra chakra at the navel; otherwise, Śivajī would have entered samādhi forever. Through his techniques, he purified it. Similarly, when we have psychic problems—with friends, family, animals, or anything—we should not swallow them down. Everything lies like a stone within you. This is a problem mostly for people with thyroid gland issues. There is a program and practice to purify the viśuddhi cakra. Viṣ means poison, śuddha means purified; thus, viśuddhi means to purify. There is one technique among many. It is called Jalandhara bandha, where our chin connects to the chest. There are special prāṇāyāmas to perform, but you should not begin Jalandhara bandha immediately. First, you must clean the three channels: Iḍā, Piṅgalā, and Suṣumnā, and attain the power of the Vajranāḍī, which is the Śivanāḍī. The Vajranāḍī is the Śivanāḍī; it is very strong and powerful. This is not a fairy tale; it is a reality. You can solve your problems, purify all poison from the body, and bring your thyroid gland back to a normal condition. This is a psychic problem, but there is also a physical aspect. Sometimes we cannot solve a problem, and thanks to God, there is medicine. Doctors spend billions of dollars researching different medicines and treatments, and sometimes they do not help. The cause of all this is our psychic problems. That cause sits in our body like a cancer. There are many kinds of cancer; psychic trouble is also a cancer. A minister giving a lecture a month ago said, "Corruption is also cancer." Who takes corruption? The craving for more and more money is also a kind of disease, a cancer. To remove that cancer from our body, there are other medicines: homeopathic, allopathic, and Ayurvedic. There are many different ways to purify our psychic problems. We will continue with the Viśuddhi Chakra tomorrow. I will be here for two or three days, and I will explain techniques to purify the Viśuddhi Chakra, which we will practice. Every day we practice from 10 to 12 before noon for techniques. I will give you some techniques, but first we must understand. You have this book; you should read it. Where is the viśuddhi cakra? And the bindu cakra is also powerful, as is the Ājñā Chakra. The Viśuddhi Chakra is blue, and blue represents the poison. You should read about this. We will continue day after tomorrow, tomorrow, and tomorrow. I wish you all the best. If you have any questions, you are welcome to ask. Then we will watch a video about the Himalayas, our spiritual lineage, the seat of our masters from the Satyugas. The Himalayas are beautiful. Some of you have been there. The highest is that mountain, Kailash Mountain. Have you been there? It is beautiful. I have also seen it, not there directly but from afar and in pictures and films. It is a holy mountain. No one climbs it, and no one can. Even when the Chinese asked climbers, they said, "I know I cannot, and I do not want to." It is so beautiful. When you practice your yoga here and look at this side of the altar, they say the seed of Śiva has a certain energy. It has beautiful energy. I saw this nicely for the first time. I wish you all the best, and we shall now have some questions. If there are no questions, we will see a 15 or 20-minute video. Deveśvar Mahādev, Śatguru Svāmī Madhavānandjī Bhagavān, Dīp Nārāyaṇ Bhagavān, Om Śāntiḥ Śāntiḥ Śāntiḥ, Hari Om.