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Eleven times, we will chant Oṃ from the navel to the Sahasrāra Cakra: A, U, M. Feel the peace, relaxation, and oneness with thyself. Mentally feel the chanting of the Oṃ from the navel, Anāhata, Viśuddhi, and Sahasrāra. Now, cup your palms over your ears. Do not press the ears; only make a hollow. No sound from outside. Again, in the same way, chant Oṃ from the navel (Nābhi), Anāhata, Viśuddhi, and through the whole brain. Do this five times. Inhale, place your hands on the knees in Chin Mudrā, and feel the ascending and descending resonance from the navel to the whole brain and from the Sahasrāra to the Maṇipūra. This resonance through which you have realized now is the power of the Kuṇḍalinī. It removes tensions; it releases the whole being from distress. Be one with thyself. Everything is within thyself. Now, take a deep inhale and hold your nostrils. Press your nostrils and release the resonance from the navel to the Mūlādhāra. Place your hand on the knee and feel the resonance in the lower part of the body, from the navel to the end of the spine and from the end of the spine to the navel. Now, sit in Vajrāsana, body straight, and try to bring your chin towards the chest. Feel, listen, and hear the vibration as a cycle from Mūlādhāra to Sahasrāra and back to Mūlādhāra. The vibration goes from the Sahasrāra down the front of the body and, while chanting, goes up from the Mūlādhāra to Sahasrāra through the spine. The sound vibration goes through the chakras, but do not stop at any chakra. Just continue, like when you drive on a highway—you drive under a bridge or over a bridge, but you are not stopping. Again, close your chin, and then lift your head, eyes closed, relax the shoulders and elbows. Just become aware of the resonance. If you have pain or discomfort, you can change your posture. Otherwise, remain in Vajrāsana. If it is difficult for your heart, change your posture. Otherwise, remain there. While exhaling, contract your anus muscle, and relax the muscle while inhaling. It is a circle: while inhaling, the energy goes down towards the Mūlādhāra, and while exhaling, take the vibration through the spine towards the Sahasrāra Cakra, contracting and expanding the perineal muscles. Do this yourself 27 times. While inhaling, relax. While exhaling, contract. It is a circle from the Mūlādhāra to Sahasrāra and from Sahasrāra to Mūlādhāra. Be one with thyself. No imagination towards the outer world; all is within thyself. Know thyself once more. Nine times, contract the muscles and slowly, slowly release. One, release. Two, release. Now, stretch your legs forward into Paścimottānāsana. Inhale, raising the arms, and slowly exhale as you go down as far as you can. Breathe normally. If you can, hold your toes, your calves, or your knees, stretching the whole back muscles. Slowly raise your hands and body up. Slowly, slowly, interlock your fingers above the head. Look up, hook your thumbs, and bring your hands down onto the thighs. Do the full butterfly posture. Good. Hari Oṃ. Sit in your comfortable posture. When we come to the practice of Kuṇḍalinī, it is not a five- or ten-minute program. Number one. Number two, it is not only for one day. If you practice Kuṇḍalinī, it continues for years and years. Now, what we call... sometimes people think there is some movement going up from the bottom to the top. That is not correct. That is something of a psychic problem if you feel some kind of vibration. That is also not right; it should remain very peaceful and harmonious, and you are going into your inner space. How far is your space? It is beyond. It is you with your consciousness. You are expanding, you are expanding, and you are contracting—but not the physical body. We are taking the astral body. The astral body has contact, very close and strong, with the physical body. It expands far and will come back again. So, if you are practicing some techniques, and especially Kuṇḍalinī, then you have to be very aware about yourself. Do not, or never try, to think that you are going out somewhere far and coming back. This is not right. One way you can see: you cannot go out alone. You are with your body. There are three levels for us, or three states, and that is called these three. We call them Jagrat (waking). This is the Kuṇḍalinī Sādhana. Sādhana means practice. If you are trying for one week or two weeks and then stop, or go to one seminar and do this—is it fun? What is fun? Then it is better not to waste your time. Go and swim in the ocean or somewhere, or run a little bit. That’s all. Are you very serious? And you won’t be if you are not. You read the books. There are many, many very good books. The person who is writing a book, giving immense concentration and immense knowledge, is not easy. To write a book is not easy. Sometimes we have such feelings: we can write a book within one week or one month, and the next book you cannot write in ten years. That’s it. So, are you seriously willing, right? Or, how to say, to awaken the Kuṇḍalinī? Or just, "Yeah, okay"? Because your experience is very big, but my experience is also very big. This is number one. Two, those who are serious, then the master should teach that. If you are not serious, then the master will make nice stories and laugh and say, "Oh yeah, it was very nice," and so, "Okay, that’s all." This is a problem also for teaching, for the teacher and the student. This is the biggest problem. Out of five hundred people, one comes seriously. One. And that one may, after some time, dissolve. The energy remains there, the practice remains there, the Kuṇḍalinī remains there. All the work you have done is there. But you, lest you let your one baby—the one bird, the baby is very small, just came out of the egg, is only three days old, and the mother left—that’s it. So you are there, and the master is gone. Or the master is there, but where? The disciple is gone, is not there. So that is very serious. Otherwise, we are wasting our time, our energies—you and we both are. Do you understand me, or still not understood? So, do you really want to? You can sit on a chair, Mr. Similarly, I know that I think many, many people are interested in spirituality and yoga. In a different way, all rivers will merge into one ocean. So it’s okay if you practice that technique; that technique is okay. But you should remain on that way. That is, if you are with the water of that one river flowing, you cannot jump to another river. That’s it. So then the river is there calling you, and you are flowing there through; otherwise, it dries. So the master and disciple are like a river and water, both. Now, some master comes and tells you, "I will teach you this," and "I give you mantras," and this, and very good, okay, perfect. And you accept it, and you get initiation or anything, whatever it is. Next year, some other person comes and gives you different techniques. "Oh, yeah, this is very good, you can give me initiation," and this and that. On the third year, it’s different. Then you will not grow like that. You put one seed in, and after some time you take it out. "No, I don’t like it here." And then you take the seed out again and put it somewhere else. Similarly, when one dies, our time is gone. Every master is a real master, and every student is a real student. Every mother is a real mother, and the child of that mother is a real child of the mother. You cannot respect all other women as mothers, or all children as your own children. We see them like our own children, but we know where we are. And this is a problem in Australia. Many of you were not born here when I was here. Maybe one or two are only here who were born. And see, that’s all. How many years? 1980. And now it’s 40 years, or before that, my teaching was there. Five years before that, people are very honest, very good, everything, but they cannot continue. In many other countries, like China, they are very, very steady. They are working and practicing. Mexicans also, but some countries are different. I have experienced in every country; this is number one, my dear. Second, any master who gives you a mantra by asking you, that is not a master. If I come and I said, "I give you mantras," and I give you this and that, then it means, "Yes, thank you, I will overthink." That’s it. And disciples will ask, "Can I get your mantra?" Then the master will say, "Okay, wait a minute. We will see. We will think over that." It is an ideal part. If you have a master, you got some mantras or something spiritual—I’m talking, yeah—then it is your master, and that master is your lifelong, and not only one life; the second life also he will come, and they will come. So please do not change here and there. If you have a master, I will not give you a mantra, but I will give you support. I will give help, and I will give you that: your master is good; only you are not good. That’s it. Definitely, the master is not your body. Your body is not a master. The knowledge is different, and the physical body is different. That which is giving something spiritual for us is very important. So, if you have a master, but you are coming to me, I will respect you very much. I will help you with something, but still, I will say, my dear, your father is your father. "Oh, my father died," I said, "Yes, father died, but still the father is with you. You cannot change the masters." Now, my master is dead, and more, and he didn’t die, or you... Did you die? You did not die. The soul, the feelings, are together, and we grow. We are all in one group here. Maybe she has another master, he has another master, one doesn’t have, but we are all together here. We are a very nice community. That’s it, but do that work exactly. Otherwise, it’s okay. I’m coming here a long way, and I give you many questions, answers, and books, and chakras and Kuṇḍalinīs. I have an immense ocean of wisdom, and you have an open heart like the holy space, but how will it be? There, that’s it. Do you understand me? So, you got one mantra from one master. Of course, the master has to be a master. There are some people coming, making astrology and this and that. This is, I would say, the school with the teacher and master in the schools. That’s okay. But that wisdom, the real Guru—I cannot say that I am a real Guru, and you cannot say that I am your good Guru. But it is your heart that will say, "I am a disciple." I am only a disciple. You are a disciple, and I am a disciple. I am sitting here just so that everybody can see me. Otherwise, I would sit down too. But my master is that, my master. That is the real master. He gave me only duty. But when I will come so far, then I am the master. Then I will give duty to someone. So this is called a spiritual lineage. That spiritual lineage, what we call every river—what we call the Gaṅgā, from the Himālaya, from where it begins to flow—many, many rivers join it, creeks join it, but that Gaṅgā, flowing, flowing... Many are joining and coming to the Indian Ocean. Similarly, we have many good friends, we have everything, but we shall follow that master. When someone says, "I am the master," then we will say, "No, thank you, you are the master, I respect you, okay," but the inner one will say no. But I will say, I have a master, and where is that master? And then you will respect, you will accept it. You understand me? Because our program was over, and some people wanted to get a mantra. Day before yesterday, someone said; yesterday, someone said; and today, someone. So I’m asking you, if you have one mantra from a real master, then don’t ask me to get a mantra. If you say, "No, I don’t have a master, give me a mantra," but you have one, also please don’t do this. But I will help you. I will love you like my own child. But if you want to have a mantra, then you want to get a mantra, then be sure that you should not change again. And if you change in the cosmic energy, it will be confused. Okay? I’m teaching you. I will respect you very much. I don’t tell something wrong, but I’m saying that I will help you in every way, but I cannot give you a mantra because you have the mantra. So I cannot put a seed from the... your Australian, these trees, many, many—what is this called? Eucalyptus, yeah. So, I cannot put eucalyptus in the banyan tree. Either this tree will die or that tree will die. Really, it’s very good. You are very good people. You have very spiritual thoughts. You are also very, very aware of organic food. People are coming to healthy food, which is very good. I am very happy. But only, I don’t like that you are changing today here and tomorrow there. So that’s okay. Then you are like a football. You kick here, and then I will cook here and there. Yes, that’s it. So this is not a football game. It is a game for our soul, that’s all, which we know. We don’t know how many lives this... The soul was traveling, suffering or happy. The soul is a soul. Water is water, but now this water is water in canalization. Water is becoming this or that. How to get purified again? We are very pure, and so we remain on this purity of our own. The soul then will come finally as a human, and all we love, all the creatures, all are good. But now we have opportunities to lift up. If we do again negative things, then we again, after this, will go away. The soul will go into the other body. It’s not in our hands. It is in the hands of our action, Karma. And we are doing many... I’m sure that all of you who are sitting here, you are not doing bad things. But sometimes it happens: you are driving a car, and suddenly some little animal comes on the road and we hit it, a little kangaroo. We did not do it purposely, and for that we pray. So many creatures we are hitting while driving the car, and this should be a prayer. So, everyone, we have good, good feelings for everyone, so it’s like this. This is my question, okay? So, the Kuṇḍalinī. We are coming to the art of all chakras. We are coming to the Mūlādhāra Cakra. We have the Mūlādhāra picture somewhere. We have this book, you know, Mūlādhāra. Mūlādhāra means Mūlādhāra. Mūla means the roots, Ādhāra means base. It is based on that soil, earth. Ādhāra: on what we are depending; Ādhāra: what we are getting something from. So this is the Ādhāra Cakra, as I told Devpurījī yesterday already. The chakras begin from the foot sole, from the ankle joint till the knees, from the knees till the hips, from the hips till the end of our Viśuddhi Cakra, and then come the chakras of the brain. The four chakras are the earth. From the ankle joints till the knees are vegetation. From there, the animal chakras, animal energies, and from there, till humans, till Viśuddhi Cakra. Then is the border of the highest levels, which is called the Ājñā Cakra. Ājñā means the getting, coming to the knowledge. We are entering into the knowledge. These chakras can be animals, and they can be humans. That humans can be in animals. Animals can be in our vegetation, and that can come to the earth. So the qualities are together, and we are filtering. So while filtering, "Oh, you are great, thank you." It’s okay, I can hold it like this all the time. So I don’t know how it will be, but you have seen everything, so it’s okay. So these chakras, everything is mixing, but also here from Ājñā Cakra. Ājñā means the command, and then here are the two points. It’s called the Moon and the Sun, and between the Moon and Sun is that coming, the supreme, the coming Bindu Cakra. You know, the Bindu Cakra. Bindu is a dot, and that dot is a drop, and this is dripping, this one. The drop is called a nectar. If we can come through meditation to our Bindu Cakra here, then we have achieved what we want to achieve. Further, it comes to the Sahasrāra Cakra. So this is the other. I am here on, is it Mūlādhāra? Mūlādhāra Cakra. Now, this is just some painting, but it is by some master, I don’t know, or some artists we don’t know. Every book is from many, many years and years and years, so it is not me who designed this chakra, but one of the artists, my disciple in Slovenia. He was painting this, and so I gave this in a little bit. Be different; symbols are all in these. Now, pictures. This picture, what you see, it is not in your body. Don’t tell me, Swāmījī, I close my eyes and now I see. There is not. It is just symbols, and the symbols have some meanings. And so are these pictures or photos, or what is this design? It’s many things. In this one little point, things now, there are first we can say is like a lotus. And lotus has its also great meanings, and the lotus grows mostly in the muddy water. Out of this muddy water comes so beautiful that lotus, so you all know very well. This lotus has petals, and there are petals in our every chakra. Early in the morning, when the lotus is again opening, each and every petal is coming up, unfolding. They are becoming beautiful like this. Similarly, our development, and towards spirituality, towards our attitude, towards our habits, many things change. There, between in each and every petal—in Svādhiṣṭhāna, in Mūlādhāra Cakra, there are four petals. Svādhiṣṭhāna has six petals. Likewise, till the petals, and on the top of that, we call it how, like a thousand petals. I let my one artist make it beautiful with 1,008 petals. You saw it, I think. The Austrian, they have seen it, no? Umapuri, you saw it. She said, "You can say." Yes, yes, or no? Harriet, okay. Every petal has its own quality, and that we will have—we can see in this—we will come further. Every petal has one alphabet, the Sanskrit Devanāgarī, and every alphabet has its meaning for our body, for our attitude, our way of living, many, many things on each chakra in Mātṛkās. Good, there are only four petals, okay, but it’s not only that. And what is this? What I’m trying to teach you? What is Kuṇḍalinī Yoga? Is or Kuṇḍalinī, it is nothing is moving inside. And when something is moving around your spine column, something is like this, then I will tell you, it’s a high time to go to some psychiatric doctor, please, or do or check something about the nervous system. Kuṇḍalinī is the opening of the divine consciousness. It opens purities, clarities, spiritualities; everything automatically in your whole being you are developing, and you are feeling something happy and good. That’s all, so don’t think that Kuṇḍalinī will come up and down in this and that. I say it’s not like this. Many, many masters know, but what to do? There are some confused people. They design something and then come what they call the other of different things. Okay, this is a center energy in part of our body, and this is at the end of our spine, the top last point. And there, you know, the god Gaṇeśa, the elephant god, you know, or you don’t know, the seat of the Gaṇeśa is at the Mūlādhāra. And now this. What we said, the Mūlādhāra at the end, oh, that’s very nice, thank you. But we will see here, it is that golden, and the swan is landing on it. It is beautiful, but of course, the distance is... thank you, very good. We will see after, yeah. Now, elephant means the strength, the strong, the solid, etc. And Guṇa, Gaṇeśa, and Guṇa means the different goddess. Now, what do we mean, the god or goddess? This nice flower here, it’s also the creation of the nature. We can take it like a god. Something good, good quality, good smelling, good looking, everything is a beauty. So Gaṇeśa, Gaṇeśa who does good to everyone and the good things, Gaṇeśa. And that Gaṇeśa is that Gaṇeśa. Let’s go further more. If not here, I am tomorrow not here. Am I tomorrow here? Yes. So tomorrow I will be in another city, but I will continue from here. So in my webcast, you can see the lecture, and I will continue in Australia, New Zealand, Canada, and America. Continues. I will be on the, on the, what we call the chakras, and I hope that one chakra I will complete. When then it should be exactly so nothing remains which has not been explained. Elephant, elephant is that kind of animal, which, and nothing is unusable; everything is a great divine, etc., the elephant. The elephant is a very, very ancient animal. Now, that’s okay, that’s okay, that’s okay. But this Gaṇeśa elephant has seven trunks. In India, we have many elephants. In Africa, there are many elephants. There are some Bali, and that side is also some elephants, and all elephants I have seen everywhere, but I didn’t see even two trunks; it’s only one. And there people get confused, they said, "The Indians, what are they making? Always fairy tale elephant, ten trunks, what is that?" So I also... Didn’t see? Maybe did you see that somewhere? No. So, similarly, let’s say, for example, you are this one person here, but you are only one body looking. But how much wisdom, knowledge, qualities, what you have in this person, that is that not? Only this body, yes. So the quality of this chakra here, so seven elephants’ trunks, and that’s coming now to the... it’s called our human bodies as well as some health, and that’s called Sapta Dhātu in Āyurveda, in our Sanskrit language. And by doctors, everything, it is said, and that is very important for our body. If one of them is missing, then we are ill. And this Sapta Dhātu, and Dhātu means like metals, different kinds of metals in the body. And there are seven, and these seven Dhātus, Āyurveda will keep you, and then you are completely healthy. And so, it is the beginning of our human roots of the spine. In this point, the best qualities and our health in the whole body begin developing. So that’s why it’s called Saptadhātu, and so symbolically given this elephant seven trunks. Now, how did we come to the elephants? That was from the Satyayuga, from the churning of the ocean, and it came while enchanting one elephant. And that elephant had seven trunks, and these seven trunks, that elephant is the qualities of the Āyurvedas, the Saptadhātus. When you could come to, uh, Bangkok, Hong Kong, all these islands, you will see the symbols of the elephants. In certain temples, you will see the seven trunks of the elephant, so this means you have to... What it means is the awakening of Kuṇḍalinī. Now here, Kuṇḍalinī, now here you come and get good health. Āsanas, Prāṇāyāma, meditation, concentration, Agni sharp Prāṇāyāma—this, that, all this kind of thing gets good health. What does that mean for me? Awakening my Kuṇḍalinī. What does Kuṇḍalinī awakening mean? My health, my happiness, I am so healthy and everything is good. That means awakening this in your body as the Kuṇḍalinī, as the Saptadhātu. Without this, we are good customers in different hospitals. So, this is the seven trunks of the elephant, and that is why this elephant is below, because these seven Dhātus, metals, are supporting us, supporting our health, and therefore that mighty elephant has the strength to keep our body healthy and go ahead, lead your life very happy, healthy, and there’s one word more. What is that? Second, third: happy, healthy, and wealthy. Wealth, yeah. Wealth means not about money; wealth means the wisdom. Wisdom, yes, my dear. How nice you are. Varāhaṇa, Gaṇeśjī. So you should have in your house one elephant. Keep it somewhere, a picture or anything. It’s very, very good symbols, very good symbols. In this elephant, after, there is also the Śiva Liṅga. And that is when you know, if you have been in Nepal, there is a beautiful Śiva temple. And that Shiva temple is known as Paśupati Mahādev. Have you been there, someone? One, two. You were not in Nepal? Doesn’t matter, but you saw Brahman said two. Okay, because they don’t want to put other people in the temple, because it was a long time story, I don’t want. People were not nice. They were breaking this and that. So, Paśupati Mahādev. Paśu means animal, and Dev means the god, so this is a quality both together developing, and that’s why I call the Mūlādhāra the animals’ and humans’ quality energy. They are from here to be balanced, and so it is a balancing, and there is coming the, but now you call people. Kuṇḍalinī is like a snake, and that is rotating round and round, and the head of the snake is going down, etc. Tomorrow I will continue this. So study, read in this book all principles; everything is very clearly written about chakras and this. But tomorrow, if you have time, keep your eyes on this webcast. When it will start, I don’t know; it depends on the organizers. After that, in this book you have many different... This chakra you should know that how this Saptadhātu, Saptadhātu awakening of all energy in the chakras from the Gaṇeśa’s. So these are symbols, and we have to understand for something, so we are putting these symbols. But it is in our body, it is in our body, but we are sometimes, we make something so everything is broken. So human life is very good, but we have to be very alert, very conscious, and very good. Kuṇḍalinī Yoga is the science of the body, mind, and soul. Āryā, Dīpnā Bhagavānakī. Sarveṣāṁ Svasti Bhavatu, Sarveṣāṁ Maṅgalam Bhavatu, Sarveṣāṁ Pūrṇam Bhavantu. Nāham Kartā, Prabhuḥ Kartā, Mahāprabhuḥ Kartā, Hi Kevalam. Oṃ Śānti Śānti...