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Salutations to our masters, lineages, dear sisters, and brothers. I am very happy to see you all and to welcome you, our dear Yamunā. Thank you. Yoga is a science of the human body, mind, and soul. I will not speak today of what we often discuss—how creation comes—as many of you know. There are two ways to consider creation. One is the beginning, when there was nothing, only empty space. I speak of this often. Perhaps two or three of our brothers or sisters do not know; they will come to know. The other way is that we have a new creation: how we come to this living planet, how we come to this body, and what is the cause of the soul's travel from one life to another. Some people do not believe in rebirth, that one is born only once. We cannot say for certain because we cannot see. We believe through literature, thoughts, religions, and so on. But still, when the soul departs, we do not know where it goes or if it will return. There is another saying by many saints: the soul is one. You will hear this for the first time: there is only one soul. How? For example, there is only one water. The water comes in different ways—down, up, from the ocean—rising as fog, clouds, drops, coming together, flowing as a creek, a river, and returning to the ocean. But water is water. We know clearly there are five elements: space, fire, air, water, and earth. We sometimes say the color of blood is only one, whether from animals, flies, or humans; the colour is the same. Similarly, the life within us—how can we separate it as my soul, your soul, their soul? This is a very new thought for all of us, no? Did you ever think like that? All in one soul? Yes. Water is one, but the quality of pollution is different. This water comes with what? There is pollution in the water, but pollution is not the water. It is only the one water. Maybe it is salty water, but the salt is different. Water itself is inside, or we think of water as sweet. The sweetness is there, but water is still water. Similarly, understand to know the oneness. We always talk about oneness, and that oneness is one: that life, the soul, the light is a light. We have artificial light, and we have sunlight, moonlight through the sun, and all the stars. But light, fire is fire. We cannot say there is a little fire and a bigger fire. Fire is now happening in Australia, in the forest or bush. There is a time-to-time fire burning; it can burn for hundreds of kilometers. It happened about five years ago near Melbourne. Australia is a very nice example for many things. There is a small spark of fire we create by striking stone to stone or iron and stone. It is very small but can become a big fire. So there is no small soul and no big soul. If an elephant's soul is big, the small mosquito or little ant also has life inside—it is like... Fire. Duality is where and how. When that is gone, all is one here. Another example we all know is this sunshine. Long ago, there were no humans existing. It was only bush, one. Then someone came and occupied a piece of land, saying, "This is mine." Then that one sells little pieces of the land. Now you have made this building, a yoga center. But when we look, we have this space, that space, outside space. We divide it. How do we divide it? You say, "This building is nice; it has about 150 square meters." That is the illusion of human thought, that we can divide the earth. Who are we? But we do. We say, "This is my house," "It's your house," we give a lot of money, and so on. But one day it can disappear, and everything is only the one earth. So, how to know? Is your soul and my soul different or one? We are one. Therefore it is said, "One, I am the one, only one," but the quality is different. Nowadays, everybody carries a water bottle. Long ago in Australia, there was no water bottle at all. Water was good, drinkable everywhere: water fountains, drinking, everything. But now we have bottles. People laughed when I used to go back to India and show pictures, slides—not like cameras now. I was giving a lecture, and sometimes they would put a bottle of water on the table, like I have here. When I showed pictures in Czechoslovakia, there were very nice green bottles. People were looking at my pictures of programs in Western countries. They did not take the knowledge that Swāmījī was teaching. They said, "Look, the Western people spoiled Swamiji also. Even in the lecture, he has alcohol with him to drink." I said, "No, no, it is a bottle with water." They said, "So stupid, we are not Swamiji, please." So I said, "Nowadays, no more bottles will be near my..." In Austria also, there were beautiful green bottles with mineral water, a different kind of water. But now we have all different kinds of water. My dear, I wanted to make clear: what is the difference between you and me? I am one. Eko, Eko Brahma, Dvitīyanāsti. One is this reality, and second is duality. So duality is not that, and oneness is one. God is God. You may call the sunshine God; it is also good—sun shining, sun, shine, God, everything. But we are in reality one. So today we shall think over; you will think over, my dear. I throw one stone in the pond, and now there are so many waves coming. Now you will ask in other programs and with other masters: "Did Swamiji Mahishwarandan say there are two souls?" There is only one soul. Yes, my dear, we are only one soul. We are one, and we are one with God. We are one in that space, one in that light, one in that beautiful air, and all one on this Earth. On this Earth, we can exist in the water, or we can be for a while in an aeroplane, high up. But how long will you fly? You have to come again to the Earth. So, my dear, this soul is one, and that soul you can say is God. Now, some people say something different: this is a jīvātmā, and the other is ātmā. As long as there is duality, it is two, but when it is one, it comes together as the one. We have to come to the oneness. Our salt and your salt are the same, but this salt is in this bottle, and the other is in another bottle. This is only temporary. We try to separate, but how long? Sooner or later, again, the water will come into the ocean. Definitely it will go from the water to the ocean. The ocean is salty, and from the salty, the same water is sweet water. So the quality is different, but the soul—your soul—when you are practicing meditation, prayer, good thoughts, etc., you are very pure, so you will come earlier to that oneness, one with God. We all say, "One with God." Do we say this? So this is a clarity: the soul is one. That quality comes from this earth, from the universe, from the space, coming together, becoming a different quality inside. So we are one. We have five elements; we are created from them. God, whatever called God or no God, but we have this one: five elements. Another problem comes for many people. I will ask the question, including to myself: have you seen God? You are a very religious person, a very meditative person, a yoga practitioner. You go to the temple, the yoga center, the church, the mosque, but did you see God? Now, it's not anything new. Nearly all of us, maybe some of you, but otherwise, many times we are flying in an aeroplane. I fly for up to 14 hours from Australia to San Francisco. It's very good, and there is only water, dark, down and up. Sometimes I'm thinking, is God really not here? No, God. So we said we believe, we know, we have, but still we didn't see. And if you have seen someone like a god, there is a stupid man. Where is God? So, God is you, in you. Now, how? We are all water of that one ocean, but that water has different qualities. Similarly, your ātmā—we call in Sanskrit ātmā, ātmā so'i param ātmā. Ātmā means paramātmā; param means the highest of the highest, the soul or God, that is God. So, ātmā soi paramātmā. Now, there is no duality, my dear; it is understood. Otherwise, it will take time. Your kuṇḍalinī is that which will lead you to realize, but in such a way you will realize that you will not think, "Oh, I see God." When you say, "I see God," still you are confused. Where is God? Now, another thinking, a little bit. Somebody is knocking on the door, and you say, "Who is there?" Then you will say, "It is Dharmarāja." Okay, where are you, Dharmarāja? Your name and your body are already divided. Come, Dharmarāja, what is this? One way he said, "I am, but you are not. I am, you are not." Yes, of course, he is my shoulder. Wherever we touch you, we will see that part of the body, but not my. That definition, not that I am myself. Then we suck your blood out. Is this you? Are you saying, "No, it is my blood, my thought, my feelings"? So my, my—then where is that "my"? This is what we have: dualities, and in this duality we are suffering. So, Paramatmā, that supreme, is just like a formless. And then we call it nādarūpa parabrahma. Often, I speak about this one: nāda is a sound. The sound is that supreme because sound you cannot hold, you cannot touch. Now, there is one big, long piece of wood, and if you ask me to play, I will make boom, boom. I said this wood is not good; it is empty. That's all. And the second one, she will take this and play. Oh, everybody begins to meditate. That same sound can be wrong or bad. So that is called the master. So how did you practice your mastery? That master means I give you one sitar, and if you say, "Swamiji, play," I will do "tum tum..." like a little child, and you will say, "Swamiji, it's beautiful, thank you." But there comes the master, and just with one finger touching, it's awakening. Like what? The snake. The snake can't hear anything. Yes, the snake has no ears. Did you see? But the snake is receiving the vibration, and this vibration is when you are touching the earth, the snake will become alert. Otherwise, not. Your highway is very big here, from Brisbane to Sunshine Coast, and what is this other coast? Gold Coast, yeah? I didn't find gold there yesterday, so I came here. So there are different walls on the highway, and why do you have these walls? Because of the sound of the cars. But how is it possible that this cannot go higher? No. The vibration comes, and then if there is some wall, or if it is soft, it will go further. If you make a little wall like this, there will be no sound. If there is a very big echo, and if there are some obstacles, little by little, then there is no sound. Similarly, this is going on in our inner techniques, that we can become that master which can bring the sound out of it. Now, sound appears. From where does the sound appear? I am talking about kuṇḍalinī. You will say, "Oh, my Swamiji will bring the kuṇḍalinī, the snake goes up," and I say, "Oh, oh,... oh." There are some people doing like this, you know. Yes, there are many. And after some time, there is something which is not anymore in balance. So, from sound, from where did it come? From where you came, and how you were listening or enjoying, and where it goes again? This is your soul. This is your life. From where do you come? How did you understand? And where is God? So there is a story—this is a poem, not a story, sorry. There were two examples, and that is called a fire example. Everyone is on the side towards all being strong. Also, countries like America think we are very strong. What does America think? Australia is also very big. Australia is bigger than America? North America, yes, of course. And then Karnataka is bigger than America? So, anyhow, they are strong. Now, how? Sabhe sahej sabal ke. Everyone is supporting. How? A very tiny spark of the fire has such strength inside, it can burn everything, make it very big, strong. A small, small spark. Sabhe sahej sabal ke. Everybody is supporting that. One after another, bunch of the grass will get bigger and bigger and bigger. Sabhe saheṅ sabal ke. Kohan nirbal sai? And nobody is supporting the other weak one. How? There is a flame on the altar, and there is a wind. The spark will burn the bush, but the same wind will blow off this flame because this flame is not as strong as that one. So, sabhe sahayak sabalake kohun nirbal sahay, aag jagavat sabiko, dipay deta budhay, and dipak can be budhay. So, this is like our energy, our strength in the Kuṇḍalinī Śakti, how we can develop ourselves. You are, God is sitting in you in the form of that, your soul. We are only taking care of our body, but for how long? One day this body will fall somewhere. It doesn't matter if animals will eat it or this and that. You are gone, so the Shakti, there is the Shakti in our body, and that is called Kuṇḍalinī. And in the Kuṇḍalinī, Śakti, that will help us in a great way. But it is not that what we are thinking, this or that. We are one. We are one, about the Kuṇḍalinī, about the self. So, one thing is clear for me; I don't know if you accept it or not. If you accept, then it is okay. If you don't accept, then please tell me and bring your God here. So I will also say, "Hey God, hey dear God, okay, for me is that God, for you is that God." But others will say, "Okay, but still we don't know where God is." And when God himself comes and sits there, he will also say, "Where is your God?" So you are God. You have that all in our, in this body, is a case, and inside is a divine, beautiful swan. When we have no more negative qualities, then our soul goes like a very pure white swan that takes off and travels a long, far distance, or like a beautiful dark crow. And the crow will make so up and down, and he is tired, sits down. So our soul should not be that black. But your soul is very white, and white means not all these colors. That's called only purity. Now, how will you tell purity? Which color will you have? The color cannot—you cannot make something that color is that one. Dark, completely dark, is that color which... It is everywhere, but that color is different, what I am saying. So this color, now this color again, it will happen to you. We will do tomorrow, perhaps. Are we still here tomorrow? Thank you. Oh, very nice. Now, how can we take the color? Let's say there is a beautiful rose flower. One is red, one is yellow, and one is white, and all have the same smell. Or we don't show the color of the rose, and we said, "This man said, 'Oh yes, can you tell which color of the rose is that?'" Similarly, you are all like a beautiful rose, but your quality, your inner... Your soul, which is involved in you, the part of the soul, is the best quality that you need not say by color and your color, but it is that divine God's light within us, as it is chakras. Now, chakras. You have some book here, no? Thank you. Do you know this book? Okay, very good. Did you read this, or did you only see it? So, did you read, or did you try to understand? Yeah, this is a different thing always. So, in the creation, on this, our planet, this living planet, and living planet is there because life is developing here again back. And so, there are 8.4 million different creatures. 8.4 million different creatures on this planet, divided into three: the creatures in the water, and even water itself, are also in life, on the earth, and in the space. These are three. How is this soul dividing, or how is this soul coming from the space to this earth, in the water? It has a help to soul to come down, and it is through the water. Space is there, oxygen or air is there, but water is there, and it is through the water in different forms. In apples, there is water also. Here is also water. If we squeeze it, we have half a cup of something inside the water. So, how does the water come? Descending down to our planet. Now, this is a kind of, we will say, luck or good luck or bad luck. One water will come with beauty, very nicely pure, and one falls down; it is in the dark. That is a different thing. So out of 8.4 million, one is the human. All that came in the very beginning, that if this soul is coming, what will happen? If it is coming and coming, there is no space. So you are all sitting here for a thousand years, but your children also, and your children also, we are all sitting. We can't sit, or we have to stand, maybe. And if we can't stand it, so it has to go, it has to die. But how they will die or how they will move, that is called the first creation. But how on this earth? What will they do? What will they not do? They are like a rock; all are the rocks, that's all. We have to give inside life. There is a life inside. Then it is said that Viśvakarmā, God, said, "I will give a fire in your body." So what is a fire for me? That hunger. When you are hungry, then you feel the heat in your body, in the stomach. But what will you eat? Then it is said, jīva jīva bhakṣate. Life will eat life. I see. One will eat others. Then it is a sin. It is a sin. That's yes. Then they will come back again. And in this, water is circling from the ocean to our water from our bathrooms, developing, going to canalization, again purifying and going. But then it's only one that becomes the human. And humans will not eat life to live. Others will jīv, jīv, bhakṣate. One animal will eat another animal, or the bird will eat others, and so on. But one there is to come out as the best quality of God, and that is called the human. Now we are human, but our qualities, our actions, etc., we can't come so far. And there we are coming down and trying to come to see our body, etc., etc. It's a long way, but I will not go so far. In our body, animals also have many, many miracles. But in our body, we have different qualities, different energies, different things. All is coming to our soul, or that to the, call the Kuṇḍalinī. You call the soul, maybe in the heart or somewhere else. Where are you? Whatever I touch, you say, "Yes, it is me." What is this? My head, my shoulder, my arm, my fingers, everything... my, my... But where are you? The "my" and that "my" is everywhere completely. Oh human, you are the divine, you are that. Everyone in this, and so we have that different energy in the body, chakras. You have heard now the many things of chakras, and these chakras are the centers. Like, for example, she is working in the Chinese medicine, kinesiology. Kinesiology, okay, good. So there is a called acupressure, and in acupressure, if you touch that, energy is awakening. So this is in our body. In our body, according to the yogic anatomy, there are 72,000 nerves, very fine, even you can't see, it's like a hair. All in all, 72,000, from the brain till the foot soles, and so on. Our foot sole, this is the beautiful chakras. Very strong, and this is called the earth chakra, earth. If you want to be healthy, really, and it has been—some people have been made experiments—people who go barefoot for one hour or half an hour on the mud, you will not have cancer disease, and with the same hands, fingers, work 10 minutes, 20 minutes, half an hour. Work in your vegetable garden or in your flowers, and work with the earth. The earth is what we call the earthing. When you make a building, you put earth in it; otherwise, the building will explode sometimes when there is lightning in the clouds. So this energy, this energy coming to your body, you touch, this is a cloud, the energy. The sunlight directly from there comes to our body, and it will keep our body immense with energy and healthy. So with this, if you have no garden, it doesn't matter, do it with flowers, pot. Don't make only flowers; make some vegetables, and this and that. And always, every day, you need not squeeze the whole earth into a plant, into a pot. But at least you can touch, you can feel. That energy goes into our body, sun rays directly coming there, earthing. And so, the first awakening of your chakra and kuṇḍalinī is from the foot soles, touching the mother earth. We are standing on it, we are supported on it, and we are balanced on it. And so these chakras, from the foot sole till the ankle joint, and they are strong, powerful nerves. One is called Vajranāḍī. From the ankle joint to the heel, sorry, the knee is vegetation. And from the knee till the hips are animal qualities. From here to here, the end of the spine column, there are animal chakras, animal qualities, etc., etc., etc. From the bottom of the spine to the top of the spine in the head, this is called the human chakra. And now, here we have all human qualities, everything that we want to do, good or bad, this and that. Only these chakras, which are five chakras, five human chakras, can be the best or not. The Earth chakra is connecting more also with the vegetation, the vegetation with animals, and animals also going quality with the humans, and humans from the Agnya chakra coming to the spiritual, the best quality in our thoughts. And that's why our knowledge, our thoughts, our qualities, we are developing from this part of that. And the Kundalini, which is dormant at the end of the spine. And there we are working on this, and there is this Kuṇḍalinī. The problem is this: every day I have to repeat the same talk. Yeah, because yesterday I was somewhere and they had the same lecture like this, and you did not know, so I repeat this. But the same thing I was repeating in Melbourne, and from Melbourne I repeated already in Vienna. So my problem is that I can't come here. I have all this time doubt. You want to come here, yes. And if I tell you this cakra is good, this cakra is good, okay. But I want to be very clear. So Mūlādhāra Chakra, okay, let's come to the Mūlādhāra Chakra. Mool means roots, Mool means the cause, Mool means that your side. So this Chakra, Mūlādhāra, Mūl, and the Mūl are the roots; the whole tree is standing on the strength of the mūl. And the second we call the trunk of the tree. And then there are the branches. The roots of the tree go down, and the branches go up. In the Bhagavad Gītā, the 15th chapter says that for humans, the roots are coming up here and the branches are going down, like our heads and legs and all this. So, this is upside down, the other is in this direction, Mūlā, this Mūlā Chakra. So, now, it is a very nice subject to enjoy. Now, this, we can say, is just like this one also. This is just a picture. Someone has made some pictures of the pie, but why do we call it a lotus flower? But you can save, don't say "notice," you can also say "mango flower," okay, no problem. But it has this on the side, so similarly, I was yesterday already. I do hope that you have studied these nerves, which are in our body, if you have purified these Nāḍīs, and purification means through the prāṇāyāma. You know, everybody, prāṇāyāma? We can only clean this, we call it the nervous system. We can only clean our blood through prāṇāyāma, the left nostril and the right nostril. These are called prāṇāyāma techniques, breath training. If you want to make it definite, many yogīs will say that your cancer or many diseases can be solved. But practice, so our, these two nostrils, they are time to time changing. Time to time, go to our breath through the left nostril, then the other to the right. This is a moon, and that is a sun. Moon and sun. Now I am coming to the Kuṇḍalinī. I am talking here, but I am talking to the end of your spine. So this is very, very important. Many, many of your headaches. Many people, boy or man or woman, they have a horrible headache. They begin to vomit. They can't do anything. But yogic techniques are there. You will know this headache. You have to do prāṇāyāms every day: Vastrika or Kapālbhāti, Anulom, Vilom—these are the names of the exact techniques. So, every day, 10 minutes, 10 minutes, 3 times. For example, like this, not like this. You are eating? Look, look at me and you. My beard is also not moving, and you are doing like this. That can be wrong. You can have... Problem with your gallbladder? Wrong, not doing so. Let's say do it. Everybody, look how you will feel good. Come on, sit. Moment, moment. I have to start a key, otherwise still break is there. Okay, so please, sister and brother, just... Relax. Now it goes from here, not like this, not like that. That thing should move only here, not jumping, no. Smoothly. So, 25 times, okay? Keep your hand on the navel. 25 times: inhale, exhale is one. Go ahead. 25 times, then stop. You have to count. Then rest for 1-2 minutes, and that is included. 25 or 10 minutes is included. Again, inhale, exhale, inhale, exhale,... inhale, exhale. Very good. So if you do ten minutes, three times a day, number one. Number two, drink at least two and a half liters of water, at least. You will have no headache. No headache, but you are not doing, and then you are suffering. Oh, my. Here it is prāṇa, these nāḍīs that is a kuṇḍalinī left and right, or that is called kapālabhāti from this part of the head, forehead, and to purify this one. Mostly you have the headache from here, and that is called only exhale, exhale only. Yes, great. I don't hear your stomach moving. This is a kapālbhāti. And Bhastrika, yes? So first you have to do, you didn't see many of you, but maybe you saw in some films, all the time the train locomotive was running with coal. Yes? And we are studying with the coal. How was it? It is like Kapālbhāti. No, there is a starting. They are going. So first, kapālabhāti, then this. You will have no headache. But you have to do it every day. If you say, "Okay, one month I have no headache," I don't know, next week you will have a headache. So you have to give life long. Maybe after a few years, then you will have no headache. This is really one of the best, or suffer. So, water—drink more water—and this pranayama. This is the very, and these are the from 20 or 72,000 nerves. Three are very important. That is the left nostril, right nostril, and the Viśuddhi, or the prāṇāyāma nāḍī śodhana. Ida, piṅgala, and suṣumṇa. After, so my dear, can I tell you the technique? It is something, two fingers touching here. It will balance, otherwise your hemispheres will be developed differently. It will be so. This is, we are touching, and always our head, our neck is straight, touching here. This index finger or the third finger, we are closing the left nostril. And when we do from the right side, then with the thumb, we close the right nostril. And these two fingers, these two fingers remain always there. When you are closing your nostrils, don't close like this. Close like this. Yes, who knows? So one will go out like this, when not, it is like this, and not like that, very strong, very gently like this. Inhale and exhale only with the left nostril and close the right nostril. Deep inhale and exhale only through the left nostril. And now, close your left nostril with the ring finger and release your thumb. Inhale and exhale only through the right nostril. Very good. Hand down, please. So, only this technique. You should do it for a minimum of three weeks. Only this. This nostril. Inhale, exhale twenty-five times. Then with the right. Inhale, exhale 25 times. Then place your hand down and have a normal breath for two minutes. Then again, 25 times inhale and exhale with the right and left nostril, or 15, it depends on you. And then close the left nostril and with the right nostril, inhale, exhale, and then come down. There is one technique, stick to the prāṇāyāma. Stick to prāṇāyāma, stick, yes. This is a master, because when you will do twenty minutes inhale and exhale, and then twenty inhale, other side exhale, your shoulder will be a little bit sore. So what you will do, holding here, holding here, that is not a pranayama. With the kuṇḍalinī, you have to sit straight, so this is for support. You will feel so comfortable, very, very good. Or suddenly, itching on your back. Take this. Yeah. Yeah. Really. Or when you are talking more and the master is talking and you are tired, you can sit like this. Yeah. Or with both, one on this side and one on this side. One in all and all in one. So this is for prāṇāyāma. Like this, not this. This is a very, very good... if you can do it yourself, or maybe they have somewhere, that is not my business. Now, after three weeks, or let's say one month, then we come to the second technique. And the second technique is an inhale through the left, closed left nostril, and exhale to the right. Inhale through left, exhale through left. Inhale through left, exhale through right. So, 20 minutes or 20 times like this, 20 minutes or 15. Minutes after that, the two months, the third month, you, we go: inhale through left, exhale through right; inhale through right, and exhale through left. Inhale through left, exhale through right; inhale through right, exhale through left. The one round is inhale through left, exhale through right, inhale through right, exhale through left. That is one round. So do it five rounds, then close the left nāḍī and open the right one, the right nostril. Inhale through the right nostril, exhale through the left nostril. Inhale through the left nostril and exhale through the right. Also, five times or ten times, as you wish, and therefore you will use this pranayama yoga stick. When this is done, it is called the chandravedanā, sūryavedanā, then the anuloma, and then the viloma, anuloma, viloma. After this, then you go to the other techniques of the breath, how long you can hold before not. And hold means inhale and close. Good. So this is the size of the kuṇḍalinī through the prāṇāyāms. So I will stop very soon. You will say, "I don't know what he spoke today." Yes. So this is the first, first chakra. There is a first bottom chakra of the human, mūlādhāra, at the end of the spine. At the end, the last bone, where there is a little bit of movement, there is this, the chakra. Now, this chakra, if you make an operation, you will not see it. There is only one color, blood. But these are the symbols of the nerves, nāḍīs, coming from up to the down, the nāḍīs. And there, in these nāḍīs which we have, we call here the lotus. That is the four petals of the lotus. Now, all these symbols in this I will not explain, but I will tell you that there are four lotus petals, one elephant with seven trunks. That is the Śiva Liṅgam. The snake is coiled around the Liṅga, three and a half times, and then going down. That going down is not good. Our consciousness is falling down. But if this goes up, then the awakening. I am not telling completely. The bīja mantra, this tomorrow I will very clearly tell you. But every petal has one bīja mantra too. And so there is Brahmā and Lakṣmī.