TV Channel

The true beginning of yoga, its reality, its source, and how it came to be—this is the science of body, mind, and soul. I would like to speak for three weeks, but my throat is giving me difficulty, especially when talking. So, I apologize. In short, yoga comes from the very beginning. According to the Sanātana Vedānta, which spans many ages, we have the cycles of time, the yugas: Satyayuga, Dvāparayuga, Tretāyuga, and Kaliyuga, where we are living now. But these four yugas are only one circle; there have been many, many such cycles. The scriptures speak of Ananta Brahmāṇḍa, an endless universe. We are limited; how can we know the endless? It is like the horizon: as you come closer, it recedes again. That is endless. The question arises: is there only empty space, nothingness? And second, there is consciousness, which permeates the whole universe. Which contains which? Is space within consciousness, or is consciousness within space? Second, consciousness itself has no desire; it desires nothing and creates nothing. Matter, on its own, cannot do anything. So, somehow, somewhere, something must have begun as creation—not only our Earth but many other planets. It is said that the yogic consciousness of those who practice, the ṛṣis and siddhas, can expand their awareness. They can cross 2,100 solar systems and receive information from the distant past. These are yogīs in astral forms; with the body, they can also become invisible. So, there is something between space and consciousness. Is space within consciousness, or is consciousness the space? The Upaniṣads are very ancient scriptures. "Mātṛ Devo Bhava"—the first God is the mother. Here, the mother is that space, not a physical body but a principle. So, sometimes I say to ladies: you should not be unhappy. You are the first one, the mother, the God. Second is the consciousness, which is within. Why is the mother said first? It is like an embryo in the mother's womb. Similarly, pure consciousness has no specific spot. Between this consciousness and space, though we cannot divide them, a distinction exists. Milk and water can be mixed into one, but still there is a separation; they are two. It looks white. Everyone sees it and asks: is it water? No, it is milk. But within it is also butter and cream. Thus, there are three principles: harmony, balance, and unity, or oneness. So, what is that which is called yoga? It is not merely prāṇāyāma or turning left and right—these are good for our body, for health is not everything, but everything is nothing without health, as someone said. Our exercises are to keep the body healthy as long as it lasts. But yoga is not just that physical exercise. We call it yoga because it must bring good health, balance, harmony, and oneness of body, mind, and soul. In the most ancient literature, the Vedas, it is written: "Eko'haṁ bahusyāmi." Who said this? There is no "someone," but that is that energy: "I am one, and now I will multiply myself." Everything that is created—vegetation, water, earth elements, all—is that creator. He said, "I want to multiply myself, one in everyone, one in all, and all in one." From this, three principles emerged. The first is sound, resonance. That resonance is constant throughout the whole universe, in everything, in each and every cell of our body. It is an endless, beautiful resonance that holds our body together. Our cells, heart, organs, blood, brain—everything is united in that harmonious resonance, transferring and sustaining. It is said even space is moving; everything is moving, and that is called karma, action. Our Earth is working, moving. Vegetation, water, the vast oceans—all are moving. Sitting near the beach, we see the ocean move, going out and coming back at least once in 24 hours. This is the inhalation and exhalation, the breathing of the water element. So, first is resonance, sound. From that sound comes the fire principle, which is light. From that fire comes Swayambhū. Swayambhū means self-manifested, having no mother, no father, created by no other element. It is he who has manifested himself: Swayambhū, Śiva. Śiva means the protector, creator, and liberator. These are three: Brahmā the creator (Śiva becomes Brahmā), Viṣṇu the protector, and again Śiva the liberator. In our body, as long as life is there, it is a Śiva principle: inhalation, exhalation, and retention. These are the three aspects of real prāṇāyāma according to Jñāna Yoga. There are many techniques, but the real prāṇāyāma involves inhalation, retention, exhalation, and retention. These three techniques hold our life. When this stops, the game is over. That yoga, that Swayambhū, is called Nādarūpa Parabrahma. The resonance, Nāda, is the creator of everything. If you want to see the supreme, there is that beautiful resonance in every grain of sand, everywhere. That Śiva then appears. He came in meditation postures. When he closes his eyes, ages pass; when he opens them, etc. Śiva is also called the dancer—the cosmic dance. The cosmic dance involves mudrās, those energies and postures that are the movements of Śiva, which we call indications. Our gestures and movements are expressions of that eternal energy moving in the universe, becoming postures and mudrās. Dancing requires energy; without energy, you cannot dance. So, these postures originated because Śiva was in a human form, and thus Śiva is the author of yoga. We have since created many different exercises for our health. Second, he brought life, which we call Āyurveda. Āyur means life—how to live a long, healthy life. This is how yoga began in the very beginning. When Śiva appears, speaks, and dances, and Viṣṇu exists, there was no talking, no need to talk. There was no "my religion, your religion." Only form, consciousness, and soul. The unity of the universe and the soul is called Jīvātmā. Ātmā is the universal consciousness; jīva is the individual soul living here. Through that resonance, Śiva declared, "I will multiply." We cannot count the years, but his wish remains. Now we are all multiplying. He created a system that perpetuates itself. All seeds—of trees, animals, humans—are multiplying. But once, there will be an inhalation again. Inhalation means everything will be withdrawn. Then he will hold Kumbhaka, no movement, then exhale again. This is the process: inhalation, exhalation, retention. The highest level of consciousness that humans can achieve, with full awareness to become one, leads to liberation. You are no longer coming and going; you have no problems. Heaven and hell are only one quarter here and one quarter there, for the endless universe has no border. Everything is moving; that is the cosmic dance. In the human body, we have the science of the chakras, represented by methodological symbols. These symbols express energies moving in different ways. The chakras in our body are not physically visible. If a doctor operates exactly on a chakra point, will energy come out? No. At the end of the spine is the Kuṇḍalinī Śakti. Some people say, "Don't touch my kuṇḍalinī." Once I asked a doctor, "Do you see the kuṇḍalinī?" He replied, "I have only one injection, nothing more." It is not that. Our body is divided into five parts, made of five elements: space, fire, air, water, and earth. They are united like a magnet and iron, held together. Without that energy, the body would quickly dissolve. What remains? Only the earth element—bones, etc. Space is within our body; without empty space in the mouth, we cannot open it or swallow. These five elements constitute our body, each with different qualities. When we ask, "Who am I?" we come to the chakras. According to yogic anatomy, humans have 72,000 nerves. These nerves branch out intricately. How do energies flow? Sometimes an injection in one place affects a distant nerve, like electricity. Out of these 72,000 nerves, energy centers or chakras are created. There are 72,000 chakras in the body. Like acupressure: if a needle touches an energy center, a monitor needle moves fully; otherwise, it moves only partially. The acupressure awakens these energy centers. There are chakras in our foot soles, filled with tiny energy points. Yogīs say one should walk barefoot for one to five hours daily to connect with the Earth; it is excellent for health. Allergies can be cured by walking barefoot on soil. Research showed families with allergies who spent weeks on a farm, working barefoot with cows, were completely healed—allergies to cats, dogs, flowers, food, etc., disappeared. Only one allergy sometimes remained: being allergic to someone. From the ankle to the knee are the chakras of vegetation. From the knee to the hip are animal chakras. From the base of the spine begin the human chakras. There sits Śiva as Pāśupati Mahādev, the lord of humans and animals, the protector. We have devils and holy persons; both balance Śiva. Without Śiva, the world would be terrible. In Kaliyuga, āsurī śakti (demonic force) is more, and daivī śakti (divine force) is less. Daivī śakti is kindness, humility. The seed of the divine remains in humans. Many animals are divine; they understand us. From the end of the spinal column is the seat of Śiva and Gaṇeśa. Gaṇeśa is in the Mūlādhāra Cakra. Mūla means roots. A mighty tree stands strong because of its roots. Our root chakra is Mūlādhāra (not Maṇipūra). All chakras are depicted in pictures. From there, it is a mixture: animal and human behaviors, nature, elements, vegetation—all held and balanced by the mother principle. We have five primary chakras for humans, corresponding to five elements, five qualities, five bodies. They range from the base of the spine to the throat. In this human life, you can achieve either negatively, falling into darkness, or positively, lifting into higher consciousness. Awareness is a most powerful path. There are two kinds of awareness. One is like training a cobra: you must be as quick as the snake. Another is like driving a car: you talk, but your awareness is in all four directions. A real driver glances in the mirror to see behind. Similarly, we must awaken our awareness. For example, we should eat only organic food. Awaken your awareness and understand why. Then, entire communities can become healthier, hospitals less overloaded, doctors rested. Chakras have energies that protect against diseases like cancer. The major power is the Maṇipūra chakra at the navel, the seat of fire. Our life on Earth begins from the navel, the solar plexus. This connects us to the sun. Our consciousness and awareness are balanced by two principles: the moon and the sun. Other planets connect through our chakras, whether seven or ten. Finally, we come to the chakra at the thyroid gland. In recent months, I have lectured on thyroid problems. Thyroid issues often begin psychically. As humans, we face situations we cannot master, so we "swallow" them—whether from a boss, spouse, neighbors, or parents. We swallow negative energy, words, but we cannot digest them; they remain like a stone in the stomach. This damages the Maṇipūra Chakra. When it cannot burn these into ash, it affects organs: kidneys, liver, gallbladder, heart, etc. Weaknesses collect where emotions reside. A husband's problems can cause cancer in a wife, and vice versa. Negative thinking and emotions affect our gland and nerve systems. Yoga, through exercises, prāṇa, positive thinking, and meditation, addresses this. In the past two months, I have taught a prāṇāyāma technique that can even cure depression. Depression is a deep fall; we cannot climb back up. It resides in the brain center. This prāṇāyāma, practiced consistently, has helped people greatly. Even headaches disappear because of the resonance of the prāṇāyāma. It brings more blood to the brain, vibrates every nerve, gland, and tissue, and relieves stress. When we close our eyes, the head feels relaxed, and we feel more inner space—all from this one prāṇāyāma. It is very mantra-like. In Sanskrit, there are 52 alphabets. Each corresponds to one of the 52 petals of the chakra lotuses. Each alphabet has its own resonance. Coordinating these resonances between chakras is key. In your book, The Hidden Powers in Human, read about this. First, understand the chart of chakras. If you do not understand it, you will not grasp the text, despite translations. Understand: what is the earth element? The water element? We have ten prāṇas in the body, not just one. They are: prāṇa, apāna, samāna, udāna, vyāna. The major prāṇa is inhalation, which occurs through the whole body. Exhalation expels toxins; this is apāna prāṇa. Without apāna's power, we cannot eliminate waste; we face urinary or constipation issues. Constipation has two causes: improper food and weak apāna power. Why weak apāna? From not eating the right prāṇic food. In Āyurveda, a vegetarian human's intestine is 8.5 meters long; food travels through it. I have given this lecture because you are advanced practitioners—some with ten, twenty, five, or two years of practice. It is time for you to know the science of yoga. Do not stop practicing. Practice every day: postures, exercises, prāṇāyāma, breath techniques, meditation, and chanting Oṁ. Chant Oṁ 51 times daily with the proper technique. You will see how beautiful it is. We will do this in the afternoon. We have an afternoon program? I will come at six o'clock. I will give you time. We will gather, and I will not speak of spiritualities or religions, but of purifying our five bodies, receiving positive resonance, energy, vibrations, and awareness into our consciousness. We will continue at six o'clock. Have your meal or interval, but I will be there, perhaps five minutes early or late. Thank you. I wish you well. Adiós.