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We speak of the blue sky. Do you see that colour nearby as blue? There is a blue sky, blue sky, blue sky. But where is it? How far must we go to see that blue sky? It is like the horizon. A child asks a mother or father, "What is the horizon? How far is it?" Have you ever reached or gone to the horizon? There is only one explanation: the horizon is as far as you go towards it. As far as you go, it goes that much further. That is it. It is nothing; you cannot reach that border of the horizon. Similarly, many, many people believe in some kind of form, an object. But many, many people do not believe in form; they believe in God, and that God is called Nirākāra. Nirākāra means no form. But where is that God? How? He is everywhere, but how? How is he like this and that? So, you want to see the sky, but you cannot reach that sky. We see water somewhere, a beautiful lake, and we can go there, have the water, and swim there. But is there a blue sky as far as you go? The blue is far and far and far; we cannot reach it. So, that is Nirākāra. That Nirākāra is God. In the Bhagavad Gītā, 12th chapter, Arjuna asked Kṛṣṇa: what is better, the Nirākāra God or the Sākāra God? Sākāra means with form. Personal or impersonal? The impersonal is that sky-like form. You cannot touch it; you cannot speak to it. It is there because it is the blue sky. A philosopher from Germany said: to see the blue sky, you need not travel anywhere, because everywhere is the blue sky. So, if you want to see God in that Nirākāra form, then you need not go to any pilgrimages or holy places. This is because that God is everywhere, in every particle of stone or sand. That is the impersonal God. Our personal God is with form; that is called Sākāra God. That we can see, touch, speak to, hear, and ask questions. That is God in form. Now we come to that point. I always mention there are 8.4 million different creatures. Every creature has some kind of abilities and qualities. Out of all, one is the human. The human is that which is both Nirākāra and Sākāra. You can yourself see your divinity, or you see your body. Bhagavān Kṛṣṇa said to Arjuna: both are good, Nirākāra and Sākāra, the formless and with form. But he said, for you, Arjuna, it is easier to worship in form because you can ask questions and get answers. You can see everything, you can speak, but with the formless you cannot ask a question; there is no answer. Similarly, we go to the altar in a temple, church, or holy place. We go inside, sit, and pray to God. We say, "Please help me," and so on. Or you are sad, but that statue, the form inside, looks at you with the same face, smiling. Or some statues, like Jesus, are made to look very sad. I am sorry to say, but I am sorry for Jesus. All the time he is still hanging on the cross. Take him out of the cross. Give him nice cloth and everything. Kṛṣṇa had a very hard life. Rāma had a very hard life. Buddha had a very hard life. Every goddess and every great saint had a very hard life. But we give such respect and some things. Now we can at least put Jesus out from the cross. The mother did get him down and everything, but still, when you go and pray for something, he himself is hanging. How will he help us in that condition? I am sorry, I am not... I am just giving an example. Jesus does help, and he will help because I believe in Jesus, in Kṛṣṇa, in Rāma. God comes for two things. One is to destroy the devils, and the second is to liberate, to save the devas, the goddesses. Like, which one should go to heaven and which one should go to hell? Similarly, when God comes, he brings all into that liberation or destroys all the negatives. In your house, once an animal dies, it smells very bad, a stink. What will you do? You will come and remove that dead animal and clean everything. It has a good atmosphere again. So, that Sākāra, the God in form, comes and has two things in his hand. Every goddess, every incarnation—what you see in India, all the Brahmā, Viṣṇu, Śiva, whatever you call, Gaṇeśa, Śakti, Durgā, Pārvatī, everyone, all divine incarnations, Śakti—sometimes they have to take four hands, sometimes more than four hands. That one Śakti has a thousand hands because there are so many negative things. She cannot control with only one or two hands. There are many, many hands, which means abilities, power. In the hand of, let's say, Bhagavān Rāma, God Rāma, he has the blessing and the Sudarśana Cakra. In his other hand, he holds the arrow and the bow. Kṛṣṇa also has blessings. Viṣṇu holds a beautiful lotus with four hands. Also, Rāma: one hand blessings, one hand some good things, and the other hand is the Sudarśana Cakra. The Sudarśana Cakra—when there is that negative energy... Kali Yuga is now, but we are waiting for that. We are waiting for this, that finally that Sudarśana Cakra will come. Everything will be cleaned up, and all will bring liberation. But they are waiting, and they are waiting, and... they are waiting. Then they will say, "Yes, this is, and this is, and..." This is. Therefore, you are the guilty one, the Rākṣasas. So, in both hands we have. In one hand, you have ice cream. In the other hand, you have a stick. Yes, what do you want, my child? Ice cream. Okay, that's nice. You are a nice one. So, the incarnations of everyone. Therefore, Kṛṣṇa said it is better to worship a personal God. Your mother is every mother in India. We said everyone, all as a mother. Those who are about, let's say, 30 to 40 years older than me, I will tell that lady or woman, "Mother." Even I saw for the first time, when we were boarding the aeroplane, and these old ladies came beside us, we would say, "Mother, you come first." Yes or no? Indian sitting here. That's what you say, isn't it? I feel sleepy. So, Mother. No, no, I didn't wake you up. I was just... So, when we said to one elderly lady, "Mother," she will say, "My child." She will say, "My child." Not child, my child. "Mere betā." Yes, betā. So now we have such a beautiful relation of the child and mother. The mother will never do something wrong to the child, and the child will not do anything wrong to the mother. Because now it doesn't matter which woman and which child; it has a relation that is a divine relation. It is God's relation. Also, when a little child or an elderly person is there, he will say, "My son, how are you? How is your son?" And that child will address the elderly person as father, uncle, or we say father. So there is a relation between the child and that man, as father and child. Even your daughter, he will say, "My daughter, how are you? How are you, daughter?" "Betī, betī kaisī ho?" Betī means the daughter, the child, the daughter. When someone is of the same, equal age, let's say a 15 or 20-year difference, then we say, "Brother, how are you?" And another one, we also say brothers, how are you? So now we have the relation of brothers, no enemy, nothing. Each brother, but it will look at who is younger or elder automatically. So always the elderly one will offer to the young one, but the young one will say, "No, no... first you." This is respect for the elderly one. The girl you see, you will say, "Sister, how are you?" So now she is your sister. When you say once in your life to some lady, some girl, "Sister," then she is forever your sister. You will not harm or do anything, and always you will protect her, like your real sister. Or she will say, "the brother." So this means that that culture, this Vedic culture, means we are connecting, not dividing. If you just say "ma'am," so "ma'am" has no relation. You can marry her, you can do business with her, or you can fight with her. There is only "ma'am"; there is no relation. Similarly, that's what I am saying: Bhagavān Kṛṣṇa said to Arjuna that the second form, for you, O Arjuna, O man, is better, that you can go through this to the Nirguṇa. So first you have form; first you have relations—five nice, beautiful, divine relations—and there God has blessings. Many, many symbols; they are each symbols. Like we had read in this book, in this symbol, you did not think about how many qualities are in one cakra, yes? You saw the cakras before, but when we read this cakra, your eyes will open, my God. Now, there are 72 nerves in the body, and every one of these 72 nerves has a beginning and an end. So the end is a cakra, and the beginning is a cakra. Both energies are on this. Where the joint is in a plant, there is also a joint that's called a gland. In India, when they are getting married, 99% still take this system. Now it's getting modern, so it's lost. When they marry, in everything there is a ceremony with the fire. You go in the church, they will light the candle, yes. And there is also... this is why that is a candle. The Jewish have also five candles, yes. Five elements, five tattvas, five prāṇas, etc., etc. So what? In Vedic, they said when one marries, then the boy has his shawl. He holds it... "Where is my... where has it gone? I want to search for my... okay, here." So, they will take me and the girls, sorry, and then they will make it, tie it, they tie it. They tie it and make the knot again. Now, these people lost that knowledge, even the Indians too. They don't know. Ask them why. They ask them. It is known in our tradition that we are now together. And others said, "What is that?" That the husband is pulling her, "Come with me." Yes. And there are seven steps. So three times, first goes around the fire. And then the boy goes in the front. These are the seven cakras in the body: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, and Sahasrāra Cakra. These are the seven steps of coming to the highest consciousness. Even if you are married, no problem. You can marry, you can have children, but still you can be holy and divine, very great, if you practice and follow these things that I am saying. Now, okay, we tie. There's only English language: tie. Tie means the thing, yeah. No one knows what it means. They're going to tie the knot. Yeah. So when we tie that, we are now together, that's all. Or we can have "dhārī oṁ." That's how you tie it. No. Now, the science. It has science in it. We call it Gāth Bandhan in our language. That we make a knot with this cloth. Now, what does this symbol mean? This knot symbolizes a gland, and the gland represents the hormones. And then hormones present further as a generation. When the root comes, there is a knot, and when the knot is there, comes the branch. You see any plant or tree; it will come where there is a gland or knot on the stem. Then will come another branch or the leaves. But between the younger stem, there is no knot; nothing will happen. Similarly, you can see that if you touch here, there will be no effect of the acupuncture. But on the knot, on the joint of our finger, there is the power. So, the Vedic marriage has a system so systematic you can't imagine: how many days, what they should do, what they should not do, what they have to worship, what they have to colour or yellow colour or with oil or with the ghee, with the milk, etc., etc. This is a step-by-step process because you are now entering into that world where you become a creator, a father, a mother. That's it. And then there are also some symbols, language. So language in your language is okay. You have that language. You don't have any other. An Indian said, "Pitā Śrī." Pitā again has a meaning. Pitṛ, Mātā, Mātṛ, Devo Bhava. The divine first God is the mother. Mātṛ Devo Bhava, Pitṛ Devo Bhava. So, Mātā and Pitā. But now they have turned their brain to go downwards. Because how? They said, "Papa." Now, in this Sanskrit and this Vedic culture, there is a name. And name has a meaning. So, there is a call, ātmā. No, sorry, Paramātmā. Always, we talk about Paramātmā, the param, the God, the supreme, the higher, the without form and param. Then, when that Paramātmā enters into the human's body, animals—there are some animals that also have these principles. When one of a couple from some birds or animals dies, the other one will die also in a few days or months. So, nowadays, the humans, they go for a funeral and they are coming back, going to the restaurant, drinking beer, and there are generally girls or women sitting in the front, they are smiling, and okay, they go together, "Hari Om Tat Sat." This is not Sanskrit. That is not Sanskrit. That one. So, that soul is called Jīvātmā, the ātmā. Ātmā is the supreme soul. And when this one does good work, if you are a human and you do those human actions, good, and give help to everyone... The worship of God or of the holy, worship is to help give to the needy ones, the living creatures. Doesn't matter, animals or humans, if you are hungry or thirsty, have a pain, there you should give everything and help to bring again into life, and not only on the statue you give the mālā and money and this, and the statue is still. Wondering what you are doing, that's it. Of course, faith is different, so faith is there. But first, God, I am always thinking, maybe God brought me this situation, that I should serve him in this form. So, when you are in a human body, and you do good, it is called Dharmātmā. In our language, Dharmātmā. A pure soul, a great soul, that's called a Dharmātmā. And that goes to heaven. But heaven for us is one quarter. It is divided. One room is called the lounge in the airport. You are sitting in the lounge, or you are sitting in the waiting. Yes or no? So that Dharmātmā is coming to the lounge. The other is sitting and waiting. But heaven and hell, there are two quarters. But in Brahmaloka, there are no divisions. Finished. So Dharmātmā is that one which we call Pitā, father. Now, there is another way called Naraka, hell. So Pāpā, Pāpātmā. Pāpa means the sin. Pāpa means the sinner. So now, if your child is calling you "Papa," sending the blackmailing in your brain... "Gālī jāyate hain, hei pāpā ātmā, tere ko narak me bhī jagah nahī milegī." O sinner, even in hell, there is no more space for you; you are on the waiting list. I am talking, if you speak only English, or only German, or only a different language, and not Hindi at all, that's okay. Sanskrit is okay, because the world is very important. When you tell someone, "Good morning, sir, please, kindly, can you help me to lift my suitcase into my car?" He said, "Yes, of course, thank you, I will do." But the man, he will say, "How nice this person is, how humble this person is." "Good morning, sir. Please, kindly, can you help me?" These are the words, same vocal code, which she was reading about Viśuddhi Cakra. Everything? Or you will say, "Hey, bloody man, come on, put myself, suitcase in my car." What situation will be there, my dear? That's why. My friends are they, my relatives are they who speak that word which I am. So in gāśap, where are gāśaping? Doing this and that is not my people. My people are there who speak that language, that divine language, etc., etc., etc. Mātṛ Devo Bhava. The mother is like God. Now they say "ma," etc. But "ma," now they say "mummy." And mummy for us is a mummy. And you know what is a mummy? In the pyramids? Yeah. So, this mummy in the pyramids in Egypt—many, many mummies are lying there. So that is the effect. Don't say "mummy," and don't say "puppy." You may say "puppy" or "dog baby." Sorry, many Indians will listen to this. But they have lost that Vedic, that real tradition. I am not talking about religion. I am talking about tradition. Tradition is not only for a game. It is nature. Everything is coming from the creatures. So, the tree, no matter what happens, will keep its principle. Animals will do the principle. You see, there are some animals that don't eat. They are meat eaters, but they will not eat a dead body. They will catch the living one. Similarly, an elephant will not eat any meat or this and that. So there are some vegetarians, they are like this. But humans are above all that. So that's why I say Nirākāra and Sākāra. This Nirākāra and Sākāra, God has given that language to every country, to every person, and in that country is a sweetness. The mango taste you cannot get in the potatoes. Potato is potato, good. We all like potatoes very much. You know, since when have the potatoes been in our kitchen? Who made the potatoes? From where? The American Indians. But now, for everyone, the potatoes are very dear, you know. Okay, very good. We eat, and very good is not bad at all. But someone will say, "It is grown in the shadow; we should not eat." What they are calling other nightshade, yeah. That's called which kind of food? You know, no? But they are Japanese, said. Which kind of food did they say? Macrobiotic. Macrobiotic. It's okay. But the mango is the mango, and the potato is the potato. So when you put the seed of the mangoes, and it should grow the potatoes, it's not coming; it's coming only mangoes. Similarly, our language has in our heart such a vibration that is from the mother language. And when you say to your mother, or we ask, "What is your mother language?" So, mostly in different countries, we say, "My mother tongue is this and this." We don't say "father tongue." I don't know, maybe some country says "father tongue," but it can say "fatherland." Maybe this is said, but it is the mother tongue. And so in the tongue is amṛta. Amṛta is on the tip of the tongue and in the vocal cords. Coming from the Bindu Cakra, according to the cakras, our human life is as a protector, not a distractor. We shall protect as much as we can everything, everyone, vegetation, etc., etc. But how much we are now destroying and destroying. So what will happen now in the future? We come to the next side, but about first is our health. So health is not everything, but everything is nothing without health, someone said. So in our book, "Hidden Powers in Humans," this cakra book, if you want to know how to live a happy, healthy life, and if you have some illness or something, then read this first; otherwise, you will not understand. We have to feel, read what is good for us, what is not good for us, etc., etc. Even in some of our cakras, there is also negative energy. Negative energy, and that negative energy can destroy us also. So it is, we have our car, our car is beautiful, we have a good engine, everything, very good. But at the same time, we call the engine, you call power, yes? And we call it Śakti. Have both words. We call Śakti, you call power. Now, for us, Śakti is Divine Mother. Śakti is that divine, and that Śakti, if you misuse, can kill you. Or that Īñjana Śakti. Or if you know how to handle it, then this Śakti will bring you from here to your destination, safe. Similarly, our hidden powers in the human, of this book, the name is that: hidden powers in the human. And so we have that hidden power that can make us like a devil, criminal, etc., etc. Or it can make us divine, happy, good persons, or holy saints. We become liberators. When we liberate ourselves, we will liberate others further. If we are awakened, we can also awaken others. But if we are only sleeping and a snake comes and bites, then because we are not aware, we are not awakened. So, the human body, human consciousness, human intellect, human awareness, human mind, and human body—it is holy, and we should utilize it. Every word we speak out of anger, if you tell something, will also first attack thyself and then others. It is said, when you say, "This person is not good, he is an alcohol drinker." First, alcohol developed in your brain. How did this come that alcohol is not good? Yes, maybe you said good or not. Sometimes alcohol is not bad. Doctors are using it in the hospital and this and that, everything. So alcohol came from the churning of the ocean in Satya Yuga. Alcohol, but alcohol is for medicine. Alcohol is not for drinking. My dear, drink water. If not this, then drink milk. Mother's milk, and every milk is from the mother, not from some different devils. Even we call, we have four kinds of milk, different kinds of milk. One milk is mother's milk, second is animal milk, third is vegetation milk, and which is the fourth one? That you should answer me. We are saying in our languages, which is the fourth one, and when you will get that milk, you will give it to everybody further. And that milk is the milk of knowledge. So you, and maybe I too, we have good energy, and we are doing good for everybody. Everyone makes mistakes, and for that, we are praying. We say, "Sorry, God. Sorry, God." But God is saying, "How many times should I forgive you?" So it is said, once a little child wanted to touch the fire. The mother said, "No." And touch the fire? The mother said, "No." And one day, the mother was taking water from there, and the child quickly touched the fire. Fire in one hand and crying and crying, now the child will never come near the fire. So we also did that, so we will... So everything what we are doing now, we are coming to the subject. The one is solar energy, the solar plexus. Now we are... Meeting the solar panels and this and that and this, all solar energies, the Sūrya, Sūrya power. But that Sūrya power is in our navel. In every creature, those who are alive, even the fish in the water, have that fire from the sun. And then our Viśuddhi Cakra and the gland, the thyroid gland. Why do some people have thyroid gland problems? So it's not only what I am telling you; there are many other reasons, but mostly, thyroid gland problems are because we swallow so many problems in our stomach. Everything here in our throat, everything is lying there. Like a stone, that harms our solar plexus, and this is what we have swollen something... "jo hum ne wo kyā kaite gut kā liyā itnā itnā." So, that will first go to the Viśuddhi Cakra, then it will come to the Maṇipūra, then it will transfer either to the kidneys or liver, etc., etc., the organs. But all is coming from the Viśuddhi Cakra. There are many other regions, but according to the yogic tradition. So, how you speak, that throat God has given. Speak such a language that you make everybody very happy. And you also will be very happy. And when you speak angry words, and this and that, and criticize someone, backbiting, that will catch your throat. So there is one story. In the forest, there are many animals. So there was one sādhu, a yogī, who had a very little grass hut and was meditating. Something like a little creek was flowing, and one hunter came, and the hunter wanted to hunt one deer, and the deer ran away. Deer run away, run away, he runs, the hunter is running behind him. So the deer jumped over the creek and went far. There was this yogī sitting and doing his mantra, and a deer ran away. After 10-15 minutes, the hunter came and he said to that yogī, "A man said, 'Yes, did you see that deer? Which direction did he run now?'" Sometimes the situation, so even you have to lie a little bit to save the animal. So he said, "I don't know." But he said he was running from here somewhere, but which side did he run? He said, "I can't tell you." He said, "Why? Just say which side he ran." He said, "That's my problem." He said, "What? You see, those who have seen cannot speak. Who can speak cannot see. What do you mean?" He said, "I tell you, those who have sinned cannot speak, and those who can speak cannot see." So I am lying. If I say this, then I'm lying on this side. If I'm lying on this side, like this. The hunter said, "Must be a crazy man." Let's go. So he said, "What is that?" He said, "You see, if my eyes have seen but they cannot speak, what can I tell you? And my mouth speaks, then cannot see." So the eyes are lying, and the throat, the mouth is lying. So sometimes there is such a situation where how should we do? And there we are praying. There we said, "God, please forgiveness, this and that." So sometimes there are in such a situation, and but peacefully, calmly look. The ego, here in this book we read, and that ego is so strong, and that ego sometimes is deep down but suddenly comes out, and that is like an exploding. And that brings us immediately to the stress, the stress effect. Pressure on the thyroid and burning of the navel, the solar plexus. So, Kuṇḍalinī, the cakras, and Kuṇḍalinī is a science of the human body. Humans, body, mind, and soul. Thank you. And after, we will make a little interval, and then we will make a meditation practice. One practice. Hari Om. So it is said, you have everything. I went with Geeta Puri and one of her friends, who is also my disciple, and we went to New York. We had a program in New York, and there is her friend who went with us, yeah, Bhaktisāgara. And so we went to New York, and there was the old home. In the old home, so she said, my uncle is there, and there are people, elderly people, who would like to see Swāmījī. You come and say something. So I said, "What can I say to the elderly people, the seniors?" They are like our master. They have so many experiences, so much knowledge. If you have any problem, go to the seniors. They will solve your problem. Don't go to the youngest one. They will make more fire inside. So we went anyhow. So there was one woman; she was 102 years old. And she had one Indian master when she was 20 or something like this. And he was Indian, and we taught her yoga. And she said to me, "You know, Swāmījī, my master used to say, after our yoga classes, 'Now you should practice. You have yoga. Use it or lose it.'" Yes? So use it or lose it. So, my dear, you have a chance, you have a chance of being a human, and you are a human. You have so many, you are divine, you are godly, but all is dormant, all is dormant. And so, through practicing proper yoga techniques—there are many yogas—but proper techniques, we can bring up all the divine energy in this.