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Good evening, everybody. Welcome. Viśuddhi cakra. We had a practical demonstration, a practical practice today. Yesterday we had the instructions about the Viśuddhi cakra, how the cakra takes place in the body. As we spoke yesterday about the five kośas, meaning the five different bodies, the five elements, and the ten prāṇas. The soul, when it is descending from the astral world, brings with it the previous karma, previous life, and previous practice. If we were to speak as humans, then all we call destiny is the destiny of every creature. An animal's destiny is that they have to go through their past karma. There is no karmic choice for animals. They have to go through it, but still the destiny is there. For example, there is one dog, and the owner loves it a lot. The owners wash the dog with shampoo and towels, provide a good bed. It is beautiful, comfortable, loving care. And there are some dogs which have no home; they are just running here and there. Now, when you see this and compare these two dogs, or a cat, or a horse, etc., their past karma, their destiny, comes with that creature. But humans have freedom. Animals have to go through their karmic situations; they cannot change. But humans have freedom. This freedom means you are putting karma on yourself. You can do anything you want, but you then have to go through this karma. This is the difference. Therefore, it is said that karma cannot forgive anyone, and time doesn't wait for anyone. God has given humans that freedom. But at the same time, God said, "I gave you everything you want." Now use this body as a human life. Do it in a good way or a bad way. If you do good karmas—karma means action—where there is action, there is a reaction. And where there is a reaction, there will be action. So everything that we do will come back. Negative quality means that the soul will go to the lower categories. So don't think that a human, when they die, will come again as a human. No. But when we have good karma, good deeds, then, of course, we will become human again. And when we have good karma, spiritual life, kindness, humbleness, helpfulness, etc., then your birth will come to that family. This family is very spiritual, very kind, helpful, etc. And those parents, they are spiritual, and they will give further education for the higher. In the next life, they will become more developed, or you can say, like a spiritual person, or we can say, a holy saint. That holy saint, he or she—spirituality is not separated; humans have this, and the men have this, and women not. Soul, the women have soul, and the men have a soul, so male and female. Some people used to say, or maybe in some religion, that women have no soul. Then how do they live? How were they born? I think I can tell you, we have many sisters sitting here, some are from the East. You have this all. You have every feeling. You have kindness, humbleness, peace, everything. So for spirituality, there's no difference in gender. The female in the next life will come as a male, or the male will come as a female. That doesn't matter. Spirituality is there. And then it is said in the spiritualities, in the Upaniṣads. The Upaniṣads are the essence from the Vedas, and in the Upaniṣads it says: Mātṛ Devo Bhava. Mātṛ means mother. Devo Bhava is a god. The first God is the mother. Then comes Pitṛ Devo Bhava, the father. He is the second. So first is a mother, then is the son. The mother is the space, the entire space. And the father is the consciousness. Is the consciousness in the space, or is the space in the consciousness? You have a life, you have a consciousness. I have different levels of consciousness: unconscious, subconscious, conscious, higher conscious, super conscious, cosmic consciousness. That is changing, but not the space. So, is that space in the consciousness, or is the consciousness in the space? It is very difficult to separate, but it is that consciousness is in the space. And so, yoga. Yoga practices: we are doing prāṇāyāmas, we are doing āsanas. This is for our good health, for maintaining our body in good condition. But developing our spirituality to a higher level, that is the yoga, where mantras, prayers, meditations, etc. So, the difference between yoga, consciousness, and space: yoga is that science, the principle of uniting, harmonizing, and balancing. These are three tattvas or three principles. The balance, the uniting, this is that space and consciousness. Between the consciousness and space are these three principles of yoga. And through that, yoga means union. And so, this, our awareness and the consciousness, comes together. And there, how our five elements as a body are created in that form. The first is, as this morning we had a sādhanā, a practical experiment, experiences, sorry, how the nāda-rūpa-parabrahma, how the sound went, expands morning practice, expanded our consciousness. Suddenly, we were free of the stress, lightness. And so, that soul may be an elephant or a tiny, tiny creature like an ant. There is no difference in the soul. Example, there is a tiny flame on the altar. This tiny flame, which is a fire, has the capacity to make a fire hold the city. Everything is big, so fire is fire. Similarly, our soul and other souls, but our soul has that quality because we developed from life to life to... life, we come further. But don't be proud, O man, O person, O human, that next life you will come again as a human. Forget it. But it can be, will be, our good deeds, what we do. So what we call the spiritual people, religion and spirituality are different. But still, many, many humans—there are more humans here on this planet—are spiritual. According to their belief, their religion, they have the touch in their heart. And that soul is developing, further developing, developing. But what they are doing, they have to get through karma again, back. When the soul is descending, it comes through the astral world. The Upaniṣad has said, it is that soul, when it comes closer and closer to the earth, it is to the water. Humidities come onto the earth and grow as vegetation, coming from the seeds. And in the seed, there is the life further. And so that our ātmā, ātmā is different than the soul. Soul is that seed, but ātmā is resonant, the light which is in the soul, around the soul. Each and every cell of our body has immense, immense power of spirituality, power of the light, the capacity, and ability to proceed into many, many different layers of the universe through our meditation, mantras, and our sādhanās. You will feel after, not now. Just, we shall go ahead, practice, practice. Like you are driving your car, let your car run; the destination will come. But if you change the way, change your path, or you just stop, you cannot come to your destination. And so, continuity. Continuity is more positive and less negative. Slowly, slowly, all negativity will dissolve, and all will come into the light. Like at dawn the sun rises, and similarly, in our consciousness, that light will come. And so, the chakras in the body, which we have, as we always speak about... Nerve systems, thousand times we spoke, the 72,000 nerve systems in our body. And three are very, very important for us. And that we did from six to seven, the sādhanā, that prāṇāyāma. Someone was hand-hanging, holding like this, and then all. So next time, when you come, you should come with the prāṇāyāma stick. Then you enjoy. The joy of the enjoyment is more joyful if you have comfort in your enjoyment. And just one little piece of wood, this is the support. It has many uses. We are making what we call the tratak. We put here something, and we put the light or a little crystal, a little crystal ball. And then you look on that, so we use this, we use for this. Suddenly itching, we go use this. So there are many, many uses of this. This is just a piece of wood. That is a support. Similarly, your parents are supporting you to let yourself grow. Your teacher supports you in teaching the lessons in the school, college, and university. And your friend supports you to lead you to the good way, and then your master supports you to come to the higher consciousness as your master. So everything is supporting, it supports. So this sādhanā, when we did it, we got the support of this little stick, and our inner space was expanding, our inner space was expanding because this one sought support. So hold your supporter. It is said that our hope, we all hope, "I will get, I will get," and we will get it. And some will only wait and wait, because they did not practice or do what one should do. So it is a hope, it is a walking stick from cradle to grave. So we hope we will not be in the grave, but we will be in Brahmaloka, in the supreme, in higher consciousness. So these three, from out of the 72 nāḍīs, these three nerve systems, iḍā, piṅgalā, and suṣumṇā, they are balancing the whole body, and they are chakras, major chakras. Otherwise, we also have more than 72,000 chakras in the body. In our touch of our hand, there is immense, immense energy. We can awaken this in our palms. So we try now, and we will rub our palms. And if you don't feel, at least it will be warmed up when we... Are waiting for the bus coming, and this is because in every cell of our body there is a fire, there is a fire tattva. And now, through this fire tattva, we are activating. It means that the chakras in our hands, in the palms, are awakening. And now, just feel it. Is there sensation? One centimeter distance. I hope you know the measurement of a centimeter. Okay, do it two centimeters. And now, then slowly bring the palms together and separate. And now, very slowly, rotate the palms. Or like this. There are needles like this, like this, like that. Where is the needle? We don't see it. But that is the energy, the prāṇa between him. And now we close our palm, our fist, open the palms, there is no more prāṇa. That's gone. There is an awakening of the energy in all the chakras of the body. So these three nāḍīs, the left one, the right one, they call sympathetic, parasympathetic, okay? We call the moon, and we call the sun. The moon is very, very important for us, for our body. Of course, the sun is a constant and balanced energy. The moon changes in four days to the full moon, dark moon, new moon, etc. That is changing in our body. The moon. The moon is the mentor of our mind. Everything that is happening, and our thoughts changing, this, that, is all the power of the moon. Some persons have a very intensive feeling of the moon, some not so much. So the moon is called emotion, and the principle of the moon is water. And water is the movement, and that movement is the emotion. So, our mind, we call the Deva, the God, the principle of the mind, is the moon. And the moon is emotion. That moon is moving the entire earth. It is the moon which moves the whole ocean. On the full moon day, there are more waves. And with the dark moon, there are fewer waves. Similarly, our emotions, which are sometimes higher and sometimes lower. Sometimes you are very happy, joyful, and suddenly you are unhappy. Because you are depending. If you don't depend on anyone, you are free. But still, you have no power; that balance you don't have. And therefore, you always need someone supporting this side, that side. Then sometimes you are happy; when someone is angry or goes away, then you are very, very sad—the depression, etc. Why? Why do you depend so much? Okay, if you go, bye. That's all. Don't run behind. You said when someone goes, you make like this, "Don't come anymore." Yes. Yeah, okay, go. Finished. So this is, but our moon principle is so strong, we have no balance. But if the sun, you have the balance. But still, the moon is very important for our body. And it is said in the Bhagavad Gītā, Bhagavān Kṛṣṇa said that the moon, through the moon, the nectar enters into the vegetation. The sweetness in our fruits, in vegetation, etc., is from the moon and, of course, the sunlight. So the sunlight is getting ripe, but the nectar is coming from the moon side. From the new moon day until the full moon day, if you plant some plants, it will be best. But if after the full moon, the next day, don't do anything, because that will have weakness in energy. So, well, we come around. So this left nostril, which is from our left hemisphere, is taking all the energy, coming. So there is a small part of the brain from where our chakra, the next programs will come, our agnya chakra. Agnya means the command, guiding, etc. Then the sun, the light, the fire, the consciousness. Awareness in the moon, consciousness in the sun, and that is on the right hemisphere. All this together, from there, this coming Suṣumnā Nāḍī, that is the biggest, highest, strong channel of the energy tube. Come the powers, energies in our body. So that's going through our spinal column. And these two nāḍīs, left and right, which are in the viśuddhi, we are getting also. It begins to see in the viśuddhi, till the mūlādhāra cakra we have seen. So, these nāḍīs, nerves, connect to our nostrils, the left nostril and the right nostril. And always we practice āsanas, prāṇāyāmas with the left side first. And that's why we begin with the first, these two fingers, balancing here two nāḍīs. And with the thumb, we close our nostril like this, not like that, no, like this. Gently, not like that, okay? Yes, many people did not know; they think that we have to hold it like this. So, very gentle. And then we inhale. When someone has fear, restlessness, anxiety, headaches, or many other things, then inhale and exhale with this left nāḍī to balance this left channel, the moon. Inhale and exhale. Then the right one with our ring finger. We also touch close from the side, a little, slightly. And inhale and exhale only with the right. Some people are doing like this, but there you are blocking the free flow of the air, inhalation and exhalation. So do not do like this. No, then you have no balance. So these two fingers are there, the index finger and middle finger for Iḍā and Piṅgalā. So first is the middle finger and this right finger. We place at the center between the eyebrows, and then you are supporting your head, but you are balancing both nāḍī nerve systems through left and right, and then we inhale and exhale here. You can do like this, but best is like that. Then after this, nāḍīs. Then, what are we going to do with our Viśuddhi Chakra, with our thoracic area, with this gland, with our respiratory systems, etc.? So we take the breath in and out. And this we have to know from the beginning, how it is beginning. So what happens? It needs the balance. So the left nāḍī from this side goes left to right. Touches the thoracic. It goes from the right to the left. So, whenever, generally, when you have a brain hemorrhage, first it is from the left side. Because the emotion, because there are blockages, psychic blockages, and also the nāḍīs are not purified. And so this is attacking here, and that's all the left part of the body is paralyzing. After that, when these Nāḍīgarh powers come, it's like you cannot hold. Whereas you bend an iron rod, which is a little bit thick, if you bend it, you have to use very much force. So you can't hold it, and that energy is so strong. The energy in our brain, in activities, is immense power, immense power, which you are using. You are so talented now in this modern civilization. Humans have held and used so much of their brain to make all this technology. It's true. We have done unbelievable things. Well, there was an aeroplane in the time of God Rāma's incarnation. And Rama's incarnation was 155,000 years. Hanumanjī was born at that time. The Balmīkī Rāmāyaṇa, that is the real Rāmāyaṇa book, what you should read. So, anyhow, the day before yesterday, I was coming from New Zealand, Oakland, yeah? There's also another Oakland near what? Chicago, San Francisco. So, from New Zealand, we took off over the ocean all the time, 12 hours and 35 minutes. And there was no turbulence. It was like we are sitting here. And we had just landed there like a bird; a mother bird takes the food for the babies in the nest and comes and lands in the nest. And how a bird lands in the nest, so babies are not sick, the babies are happy, and how the mother is so gently landing there. And so, how from Oakland till here, we landed so softly, so softly. Vancouver, we just landed. Okay, all you know, and I know, and everybody knows, the whole world knows now. But this is the power of the human brain. When I came in 1917, Europe, and I wanted to make a telephone call to India, it took three days or four days because it goes to London, and from London, the cables go through the ocean to India, somewhere, Bombay or Calcutta or somewhere, and from there, it goes to Jaipur, and from Jaipur somewhere. So they said, "Okay, on this and this day, in between this and this hour, please wait, we will try to connect your call." And now today, unbelievable, and not only this, we see your face, and not only your... Face, we are speaking and everything, this technology, what humans have done, the human brain—don't think it is stupid, it is not stupid. Do yourself now, look. You cannot do. So I would say that I do adore all the scientists and all these people who may use their brains to make that technology, even in medicine. The person will die, but they will save life. So, this technology similarly is the yogic. In old times, there was yogic, but yogis can only do to the yogi, nobody else. In from the Himalayas, a yogī, a ṛṣi will come to these mountains, the Rocky Mountains. That's called telepathy, and that's why telepathy is called telephone. Yes or no? Yes. So these brain techniques, which we have in immense power, immense power. And so that Ida and Pingala, these two nāḍīs, come from the brain. It is our vocal cord near this Viśuddhi chakra. That is where, like an aeroplane, it is landing on the ground. And similarly, from our thinking, from the brain, this is a platform where the Viśuddhi Cakra is wearing that energy, that weight, that everything. And there, if from our mental thinking, from the mind, negative or sorrow or anxiety, fear or anything, that attacks our thyroid gland. And the thyroid gland, therefore, we have to, through prānāyāma, balance all the time our thinking, our thoughts. So there is a call, Brahmā and Sarasvatī. Brahmā is the creator. Brahma is the creator. And Saraswati is the knowledge. Saraswati is knowledge. And so, the Brahmā, in one way, as I said, the Sarasvatī is Brahmā's faithful. And, in another way, it is the daughter, but not in the way I speak, because that knowledge is given by Brahmā to Sarasvatī. So Saraswati is that knowledge of the Brahmā's brain, and it means he created. And it means he's utilizing this knowledge for everything, everywhere. So these two balances, the creator and the balance, the knowledge in the brain goes to energy. And that is Saraswati is also in vocal code, as singing. So when someone is talking very nicely, giving a lecture, like you all, I can't give so good. So when one just comes to the stage and takes the microphone, or without a microphone, just begins. There is, wow, oh God, Saraswati. And when you have a late Saraswati, then I will take a written letter. I ask my secretary or someone, and then I will. Ladies and gentlemen, I am very happy to see you today on this occasion of this air. Yes, it is going like this. Yes, but like you all, it's just, there's not even a tissue in your pocket, nothing. Because Saraswati is sitting here, Saraswati is sitting here. And who is a good singer? We said, "Oh God, how beautiful that Mother Sarasvatī is residing in his or her vocal cords," yes? So when someone sings well, oh, how nice. And how I will sing, yeah, it was nice. Oh, God, I don't know. Yeah, I can sing something. Hello, hello. Yeah, okay. But who can sing good? Then comes very, very good. What Gurujī was singing was like very nice, very, very nice. Well, Sarasvatī, and that is in our thyroid gland. And mostly, the good singers, the good ones, they have their thyroid gland perfect. It can be something in the vocal code; some disturbances can be. But generally, and who is singing, a good singer has practiced prāṇāyāma, that you are singing from here, and coming energy from here, manifesting the sound. And therefore, Maṇipūra, Viśuddhi, and the knowledge, the Sahasrāra cakras. So when you can sing, when you can speak, and then we said, Mother Saraswati is residing in his or her vocal cords. You need a sādhanā, you need a practice. So just you give it to Mother Sarasvatī and she will speak for you. She will bring the sound out for you, everything. But you have to practice, study slowly, slowly. And so this Iḍā and Piṅgalā, the first power, like a first mother's breast milk, so it comes from here, and it's so strong, this energy, in the Viśuddhi Cakra. And then the right, which went to the left, and the left, which went to the right, here crossing, that became a power. That is a cakra, a junction. And again, that right nāḍī, Suṣumnā, goes from here back to the right side, and that left one from here turns again to the right, and it goes to the heart. And heart is emotion. Heart is very gentle. And so, and that is again, that our Iḍā nāḍī is connecting here. And the Sūrya Nāḍī connects to our, after that to the Maṇipūra Chakra, is the Sūrya there, and to our lungs, powers. So if we see in this way, the chakra system, the nāḍī system in the body, is a science. It's a science of body, mind, and soul. This is in the chakra. So we will come tomorrow again to our Viśuddhi Chakra, and you shall practice. You shall read. What is the name of this book? Yes, "The Hidden Powers in the Humans." Which human? Yes, you also, you also, me, baby also. So this power is inside. So the writing, the letters, studying, is the mother Saraswatī. And therefore it is said, the student who is studying, the student should have no other interest than study. If you go running to the cinema, or to the cinema, or all the times looking in the televisions, and have no—this person has no attention to the divine mother Sarasvatī. It's tapasya. We call in yoga tapasya. Tapasya means study. One who will really study and have no interest in different things will be brilliant. You will not be afraid to pass your examination. But who doesn't study? And you know, our science in this world is made in different ways, many of which have good and bad. It's both. So the father said, "Don't worry, my son. If you have nothing in the brain, here you have in the hand here." So, you know, everyone, all we look in, and we say, "Yes, oh yeah, we believe what is written here. We don't believe what in our brain is." And that's why we lost. Now, in this coming, in this sensory, it will go down, descending. It was ascending, developed more and more, but now, whatever is developing, it will go more to make the humans more lower. You will, you will tell me at the end of this century. Okay, yeah, tell me at the end. Of the 2000, okay, beginning of 21, and the Swamiji, what is that? I will tell you, I told you on this day in Vancouver, in your Yoga and Dead Life Center, the ashram. Tell me, I will answer you in 2000, end of 2000, okay? And if you don't answer me, then I will say, "Oh, God." So it means now you have to survive or live till that, that's it. So again, the Viśuddhi cakra. So Viśuddhi cakra is the center of the Vidyā. Vidyā means knowledge, and Vidyā... She is very divine. In her hand, she always has one book. Though she is a god itself, itself is knowledge, but still she also has in her hand the book, yes? Because she said the knowledge has no end. There's no end. So every day, if you read this book, or you read the Bhagavad Gītā, or you read the Bible, or you read the Qur'ān, or whatever you like to read, every day you will get new knowledge. Same line you will read, but every time you will get more inspiration, more knowledge, Vidyā, Vidyā, Vidyā. We cannot make a competition with Sarasvatī, and so the museum, music, when you see the sitar or a guitar. And who is the master of the guitar? He will take it in his hand and only make it like this, and everyone said, "Wow!" And the other one, who doesn't know, will make it like this and like this, like a broken bamboo flute. That's it. So this is also Vidyā. There you have music guru, you know. People said there was a sitar master, Ravi Śaṅkara. And many people who learned sitar asked, "My guru is Ravi Shankar." He died, unfortunately, but he was the world master with Sītārā. And his disciples, they are also very, very good. They are playing very nicely. So everything has a master. Now I will tell you one story, and I will finish. One man went to bathe in a lake, and he took his clothes off. He took his towels, and he sat in the water, not going swimming, but he was sitting. First, he was praying to the water, his father, and said, "Please, can I bathe inside? You are my father, water. You are in my blood." All impurities are in me, and impurities are in me, and impurities are in you. Please take away my impurities. Other side, about 15 meters distance, or 20 meters. There was one called the bird, Viśvāmitra, Viśvāmitra, how to call, Viśvāmitra, Viśvāmitra, King Viśvāmitra. Okay, it was a big, big bird. It had a big, thick beak. And he was standing in the water peacefully, and a man was washing himself there in the water. Once he dove in and came out, then he was looking at this bird, and the bird caught a fish, and he threw the fish up and then took it in his beak and swallowed it. He said why he didn't eat it as it is, and why he threw it up and then swallowed it. But what a perfect technique. It could have happened that just one centimeter missed, and the fish would have fallen again into the water. And he never does like this. He just threw up, and it came straight into his throat. Well, he was washing his body, he bathed and this and that, and thereafter he made a Gāyatrī Mantra. You know the Gāyatrī Mantra? Who doesn't know the Gāyatrī Mantra? Okay, I will say how many hands come. Who knows the Gāyatrī Mantra? You see, my God, everybody will know. My disciples don't know the Gayatrī Mantra, but it is a shame. So, everyone raising your hands up, thank you. So, which Gayatrī Mantra? Oṃ Bhūr Bhuvaḥ Svaḥ Tat Savitur Vareṇyaṃ Bhargo Devasya Dhī Mahi Dhī Yo Yona Prachodayāt Oṃ Śāntiḥ Śāntiḥ... Then the man took his dress and he went, but all the time in his mind, that bird and fish, how he threw up and took again in. So he bought some grains, seeds. "Fall here, fall here," he falls here. Then he took the cherries, you know. He was practicing, practicing, with the cherries, with some beans, the peanuts, etc., etc. Then he tried to make the stone, and then he got a little bigger stone, caught training. He got a kind of feeling; it became his destination, or something that he wanted to be like. Then he was throwing the knife, and he threw the knife, and he caught it again. Again, he threw the knife like this. It took him some years. Then he had big knives, or like a sword, you know. And he throws and catches on each of the knives. And then he was telling the people he was sewing his saw. So there were many people, and they gave him the money, and he went. Yes, he was famous. One day, in some village, he was there, and he was sewing the saw. And after a while, when he threw the knife and again he swallowed the long knife, he said, "Who is your master? Who gave you the training? Who is your guru?" He said, "I have no guru. No one gave the training." It is myself. Is a guru really? He said, "Can you show again? We want to learn the technique." So again, he threw the knife, and it went to his stomach. They tried to take it out. He said, "Yes, I had a guru, that bird, and he died." Because he did not respect his master's technique. Doesn't matter, someone saw you once, and now you want to do it, and you will become an expert yourself. But someone inspired you. Someone gave you this. Like now, people are running with skis in the mountains. So, snow. So, who saw you? You are just sliding. Or nowadays, children, little children, they have something running with a rope, crossing the road, this and that, complete power. And if I run, oh, my head will be broken. I will fall down, so techniques someone gave us. Similarly, you should know that your master, you may say master or guru, showed you this technique, gave you those ideas, and you made perfect your ideas. So tomorrow we come again to Saraswati. Who is there? Saraswati.