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Once more, we will chant Oṁ. Now, those who have learned how to chant Aum according to our techniques, which we talk about three times in all, okay? Deep inhale and exhale. It is between the navel, the vocal cords, the Viśuddhi Cakra, and the Sahasrāra Cakra: the Maṇipūra Cakra, Viśuddhi Cakra, and Sahasrāra Cakra. As we learned how to chant Aum to activate these three chakras. Deep inhale. Good evening, blessed self, all the bhaktas of Gurudev. Our subject is the Viśuddhi Cakra. There are certain intervals in people. One day you come, and the second day you don’t come, and the third day you come, and then... So everything is cut into pieces. Either one should learn properly, otherwise you are coming only to see the Swāmījī and smile on both sides and hurry home. I like that you smile, of course, but once a year one gets the chance. It means that you don’t practice, and without practicing, we will not achieve what we would like to achieve. You have to walk in order to cross the mile. If you do not walk, you will not cross the mile. Sādhanā, what we are doing these last two days, of course that was for only a few people, or not a few, but some people, because you were working. And evening time is mostly the lectures for those who are coming from time to time. But these techniques and this Viśuddhi Cakra are one of the most powerful cakras, which is the highest line of the cakras of human consciousness. After this comes the division between the higher consciousness and the lower, the human consciousness. Like the chakras on the foot: soil, earth, vegetation from the ankle joint till the knee; animal chakras from the knee till the hip joints; human chakra from the beginning of the spine from the down till the Viśuddhi chakra, the throat; and then the devas, the goddess, the highest border below the humans. And above is the higher consciousness, chakras. If we purify these cakras, if we practice, then you will get. Otherwise, I will tell, and you will hear. Until one year had come back, you forgot what I spoke. But of course, I will continue to bring the consciousness, at least theoretically, to the Sahasrāra Cakra. Then, we will see how it is. So, it means there are three chakras more to cross, then I am old enough to come again into the world’s trips. Maybe you come there where I am sitting, walking with the sticks. So, the science of the human body, mind, and consciousness. All the most beautiful, divine, precious jewels are in the consciousness of the human, in the body of the human. Given to achieve the highest level of consciousness and to become one with the universe. Now, at present, we are individual because we are all in the karma, our destiny, our saṃskāras. So we are born as human or other creatures. Maybe the creatures in the water, or maybe further the vegetation, or further the coal, etc., or the stones, and completely down. It is said that someone said Buddha was not an incarnation, but he was a prince, a Hindu prince, a king. He got vairāgya, he wanted to do the sādhanā, so why did he not go? He did very good sādhanā, practice. He achieved. Hard times. Now is not so hard times. Now is many easier things, many yogīs. At that time, even fruits were not so readily available. Yes? So they were digging the roots of certain herbs, etc. Surviving, but they had willpower. They experience life, how hard life is. And why are we born as souls, jīvās, and came to this earth? And it’s not so that we are born and we are happy, no. It’s also not easy that we died and were. The soul has more troubles after death. They will say, "Look, this is your picture." Before, we don’t know, and so you will be treated according to the karma. There is no one beside you, standing or sitting, who will say, "Please, can you forgive God for this person?" Because there is no one to say, "Forgive, forget." No, there is no one. Karma is either giving you good treatment or very hard, dangerous treatment. It is said, either you come to the heaven or you are pulled down, Hari Om. And what kind of thing is this? It is in the Bible, and so this is all. Well, Buddha made a lot of sādhanā, a lot of practice. He turned to many, many places, and then he got a realization. So his name was Siddhartha. But how did he come to be known as Buddha? Ādiguru Śaṅkarācārya writes in one book. Its book is Aprokṣa Anubhūti. You can get it in bookshops. Also, you can get it in English. Aprokṣa Anubhūti. Aprokṣa Anubhūti means self-realization. And in there, one example is written: one was walking on the footpath in the forest. And so there was one piece of rope lying, and a person was going and, seeing from about 30 to 40 meters distance, was suddenly frightened because he thought it was a snake. The snake was motionless there, and the person was thinking, "My God, this snake, I can’t cross the way; either I go back." So, the person was frozen there. But still, he went to go a few more steps, looking carefully. And then he was laughing and laughing and laughing. Because it was a rope, not a snake. So this is, as the Śaṅkarācārya said, as long as we have ignorance, it was a snake. But when our knowledge came, it was a rope. So similarly, it is said, bodha. It’s called buddhi in Sanskrit or in Hindi, buddhi. Buddhi means intellect. Buddhi means knowledge. So, people like you, very intelligent, very full of the buddhi, okay? So you are all buddhi, and this buddhi has gained more knowledge, bodha. Buddha got the knowledge, Bodhi, and so therefore it is said Buddha. So Buddha, Siddhartha, his consciousness became white and knowledge. Now he understood what is the highest supreme and what is the other. Therefore, it was Buddha, so they did not write more about Siddhartha, but about Buddha. And Buddha means that who is realized, the realized person. There is no name of the Buddha. Second part, someone said, "I didn’t read, but one gave in the lecture," in New York we had some program somewhere, and said that Buddha, when he had the highest consciousness, then he wanted to know his past path. So he went back to his path, and that is how he went. So from the level of that buddhi, enlightened intellect, which we said is enlightened knowledge. So through that knowledge, Buddha is coming to the human body, then he is going to the different births, different lives, going from the human to the animals, to the birds, to the fish, or water animals, going to the water, to the vegetations, the algae in the oceans. He came to the stones, then the corals, the stones, coal, and further and further he went, coming to the stone, iron. He experienced his life. He went through it. But we do not have this knowledge about our past. I don’t know, but you may know, the tenth, your grandfather. Do you know the name of your tenth grandfather? Anybody over here? Yes? Because you do not have this buddhi, you do not have that bodha. Why do you not have that buddhi? Because you don’t practice what I tell you. If you had turned from the mūlādhāra until today, my God, you would be very close to the Buddha. Tons of theory, someone said, tons of theory is nothing but a gram of practice. And practice is not for one day, it’s lifelong. We said, you wear your shoes until they are completely finished, until then. Or, if you don’t take this, then from childhood: walking, rolling on the body, then on four legs, then standing up, and then walking, and football, and everything. But finally, again having this in the hands and walking like this and going back. From the cradle to the grave, what have you achieved? What have you achieved? Are you only born to come again to the grave? No. We awake into the supreme consciousness. If Buddha did, if the others, or incarnations like Kṛṣṇa, Rāma, and many others, we count Buddha as an incarnation. If Buddha was an incarnation, then why was he suffering so much, doing sādhanā and sādhanā and sādhanā to come to that point? Anyhow, let’s come on further. So we call Bhagavān Buddha. You may say Lord Buddha. We say Bhagavān Buddha. So Buddha goes from the stones. Again, through his consciousness, he is coming. Like you come up from the ocean in the water. Until then, human, sādhanā, and then he went to the higher consciousness, higher and higher. What happened? What is the difference between Buddha and some other incarnations? Buddha merged into the consciousness, so he sees there is nothing. So that was ākāśa, nothingness, only one, that space, the light. So, there was no describing something further, and incarnations, or like with Jesus, he explained his past, his present, and his future. Okay, the Buddha sādhanā means practice, very, very beautiful and very hard. So, there is one sādhanā which Buddha was doing, and that’s called Udāśī Mauna. Udāsī Mauna, and Udāsī Mauna is just to suppress your desires, emotional desires, your ego, etc., etc., you are supporting. So you are silent. Mauna means silence, no talking. But not only that, he does not speak; he went deep, like a very sad person. Udāsī Mauna wanted to give the ego away. There was none, and it is said that he had one pot made from a coconut. And he went to the five houses. In front of the house, if someone gives food, give. If someone doesn’t give, it doesn’t matter. He would go only to five houses. So people were giving him something in his pot. When he was going and coming, Udāśīmona was like this, that every step was very aware. Am I stepping on some ant or some other living creature? Do I step on the gentle, just-grown plant? He said, "This seed, the seed died and came out of the womb of the earth, Mother Earth, sprouted and came and had a life inside." With that kind of feeling, this plant, this seed, has the willpower to grow, blossom again, and give more seeds, and so on. Am I? Who? Who am I to step on this gentle plant which you kill? You kill it. That is a sin. You step on the ant and kill it. So, because Buddha was 100% vegetarian, he used to go to somewhere, five houses, one house was here, three houses were there, somewhere like this. That time, there were no big cities. He would come back to his hut or a tree, etc. Sometimes birds or crows attacked and took something from his pot and flew away. He was smiling, that’s all. That which he got from the five houses, he divided into five parts. This is Ādeguru Śaṅkarācārya, also said, "I will be called the Bhikṣuk." And still now, in many far eastern countries, where the Buddha’s followers, they have to go training through as a Buddhist monk, and how they go for the food, even in their own monastery, but everyone has just one pot, and whatever they get, they will eat. Will sit on the floor, that training. And what do we do? How much food do we throw away? How are we going to get that higher consciousness of God? Understand, without sādhanā, we are lost. You will see, after that life, you will say, "Oh God, I lost my chance." We lost the chance, and you don’t know where you will go again. When he comes to his hut or under the tree somewhere where he is residing, then he divides the food. First, something for if they were near water, then for the fish. Second, for the ants and little creatures. Then for the dog, or the cow, or some other animals. Then for the birds, and for the guest, and fifth for himself. And sometimes, if guests came, he would give more than his portion—not from the portion of the fish or birds or other animals—he divided it also. Maybe only one spoon each, and this one spoon went into his stomach, and he drank water and survived. You should never go again a second time for the food or alms, bhikṣā, we say bhikṣā. So our Sanskrit word is bhikṣuk. So all Buddhist monks are called bhikṣuk. Bhikṣuk means one who goes to get food from someone who gives it. So I will not call these words battle one, battle, going for battling. But because that is a little bit not a good word for them. So, Bhikṣuk or Almos. So when he got that time, his Bodha under the one banyan tree. And this banyan tree is near Goa, Bodhgayā. It is called Bodhgayā. And there is this tree; many people go, not only Buddhists, but many other people go on pilgrimage there. And go around that tree, people, the Banyan tree, people. So, that tree is so old that it was there when Buddha was doing tapasya. People, when there were leaves falling in the fall season, everyone was waiting to get that leaf from that tree where Buddha did tapasyā under it. And see, he was sitting, and at that time, snakes were very big, very big snakes. Now you see only like this. And humans are very, very unpleasant people, say, like, you see. It was not easy to survive in the forest or anywhere, but willpower, śraddhā. So now it’s called Bodhgayā. So, the Buddha is there, got the realization. Now, it is only one story, a very little story that I am telling you. But there were hundreds or thousands of Buddhas like that. Their tapasyā, their sādhanā, and where are they? In the Brahmaloka, in the light. The water from the ocean comes up as fog, as steam. So it is the ocean, but now we say steam. And after some time, we said "cloud," and after, we said "rain drops." And again, it falls either in the ocean or somewhere in the desert. Only the sand is dry, and these drops fall down there. Immediately dissolved in the dry sand or dry soil. That water drop is saying, God, why did you separate me from the ocean, my ocean? What was my karma? Why, Lord, did you separate me? And if so, why did you take me thousands of kilometers somewhere and put me in such hot sand? So even I did not remain like a one drop; I was just dissolved again. God, when will I come again to my origin, to my ocean? It will come, but when? And so the human will not do proper sādhanā, bhakti, this, that. We must all try to come into the ocean of immortality. We are very close now, very close to that ocean, to merge into one. In the hollow of our palm, there is one drop of water, and below is the ocean. This is a sweet water drop, and down is the salty, big ocean. That ocean is Śiva, and this drop, the Bindu, is the essence from Śiva. So this drop falls into the water, and you say, "No, no, I want to take it back." You can’t take it back anymore. But as long as I still have this one drop, I can take it in my mouth and go away. That drop, that water will say, "What is my kismet? What is my karma?" Why, oh Lord, have you separated me again? When will I come back? Our consciousness, our being, that our divine soul is searching, longing for coming to there, but the human brain, that bodha, two kinds of bodha, one is a dry intellect, and dry intellect is the ego of the humans, said there is no God. Many people said, "What is stupid? How are people thinking of God, and this and that?" Now, Kali Yuga is becoming more and more and more, going towards because. Very pure souls, they are accesses towards the Brahmaloka, and others remain with this, what we call the, I don’t want to tell that word. And we, that’s why we are very rare people who go on that spiritual path. It doesn’t matter which religion; all who are going towards that Bhagavān, God, Divine, might go to the church, mosque, ashrams, temples, or anywhere else that is spiritual. And yes, we do trust, and do even when we go to the grave, but we have a hope that we will rise up and go. Yes, one has died and was buried, and they put a stone on it. In the night, the one who died says to God, "God, what have I done? Who has put such a heavy stone on me? I cannot get up, God." Who was that who put the stone on me? God said, "I am not guilty." It’s your son who put the stone, the first stone, on you. My son? Yeah, I gave him everything. But you know, your son did not, did not understand you. And he has put this rock on it. That you can’t come out anymore, lying there. But still, that soul which is going, God said, "My son, your son is different." But my son is different, my son. This is only your mortal body. Your divine soul is coming to me. I know, my son, that you were praying. You were kind, everything, but something still remained. I will give you the chance; it will be. And so, as this was a little story of Buddha’s, there are many, many stories. Then there are many written books, also in many, many languages. But there are others too. See the life of Jesus. You think that Jesus’ life was very simple or easy. Every step of his life was something. Śrī Śrī... Every holy saint has such steps. It’s not easy. After they go, then you will cry and you will say, "Oh my God, oh my master," that’s it. So this is good that our karmas are washing away, washing away, washing, cleaning, cleaning, cleaning. So do your sādhanā. So, through this chakra, in our chakra, there are stations. One after another, stations of immense, indescribable energy in your body, Mūlādhāra, you can’t imagine. Only 1% energy is active in our Mūlādhāra, only 1%. Similarly, also the Svādhiṣṭhāna Cakra, the Maṇipūra, the Anāhata, and the Viśuddhi, which we are in the Viśuddhi. Tomorrow we will continue this, what is happening in the Viśuddhi. So now, that is the last border of human consciousness. So, the chakras, earth chakras: foot soles till the ankle joint, vegetation from the ankle joint to the knees, no, sorry, knees. Purījī, Purījī... They attack everybody, but not Śiva. If Śiva said, "Don’t do this," they will not do this. So that Śiva is our consciousness, we suppress our negative qualities and we let go of the positive qualities. Svādhiṣṭhāna Cakra, Maṇipūra Cakra, Anāhata Cakra, and Viśuddhi Cakra. If you will not come through here, we are again back. Then, Ājñā Cakra, where is the border? So, the borders are the ankle joints, the knees, the hip joints, and the vocal cords. Here, Ājñā Cakra and then higher. This Kriya which I taught you yesterday and today, and how you felt, your inner space was expanded and was so light, and no one had any tensions, no stress. Suddenly, everything was open. Such a Kriyā. Now you should practice for one year, and then you will see how you are developing. If it is otherwise like this, I told you, and you did practice today and yesterday, and Swamiji goes to the airport, you come to say, "Swamiji, bye-bye, Hari Om," that’s it, and then you forget it. Then it is like this: in your hands there was a diamond, and after you looked, there was a big something reflecting, shining. You throw this one and you took that; it was a piece of glass. That’s it. So these trainings, we have to do them. After one year, you will know who you are, how you are, what happens. Everything in you will turn positive, and maybe, I don’t want to tell you, but many diseases, if you have them, will disappear. This training, which is because this is the solar plexus, that is the sun, the energy of the sun. And there is a trīśūla and the, what you call this, svastika, the svastika. Swastika, the swastika, what they call them, you know, everybody, swastika, yes? Yeah, that’s very good, thank you. And the swastika is sitting in the nābhi, in the navel, because the swastika is a sun, it is a symbol of the sun, nothing else. There is no god, there is nothing, so this swastika is the enlightenment, the light in us, and this is the kriyā, which begins from the nābhi, the navel, and comes up to the third eye. And then it goes further to enlightenment. If we do practice, then okay. If not, then it’s a very nice story Swāmījī told. He spoke and we heard, tomorrow we fly away like a bird. So, the Viśuddhi Cakra, and many people have thyroid problems. And this thyroid problem, of course, there are certain reasons, and the biggest reason is the psychic problem. What you have hidden, you didn’t tell your hidden activities to your parents, or your brothers, or your sisters, or your friends, or your husband, or your wife, you know, are good. You did not. You swallow it down. First you thought, "I enjoy." But what you want to enjoy, that joy, is less enjoyment and more the problem of that enjoyment. So, slowly, slowly, in this granthi—granthi means gland—this gland collects that energy. You did not enjoy it; you press it inside, you suppress everything, and that comes either to the navel, to the liver, or what we call the throat. We can solve many, many problems even now. Release your body. And this kriyā which we got, suddenly, even at that time, for half an hour after this, if someone had pain, the pain disappears. Not the pain that you couldn’t sit and your knee was hard and this, no. The inner pain, even the emotional pain which you have, was also dissolved here. It became a wide space where we were feeling like a closed one. This kriyā which we did, tomorrow we continue. This kriyā is only from six to seven. And then there is again a lecture, and we will talk about Viśuddhi Cakra. Wish you all the best, and see you tomorrow. Śrī Dīp Nārāyaṇ Bhagavān Kī Dev Purīśa Mahādev Kī Satguru Svāmī Madhavānandjī Bhagavān Kī Satya Sanātana Dharma Kī Alakhpurījī Mahādev Kī Oṁ Śāntiḥ Śāntiḥ...