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We are touching upon the mūlādhāra and the viśuddhi cakra. The viśuddhi cakra is very deep in our consciousness. This is a cakra which carries immense śakti, immense energy, and a lot of responsibility in human life. We spoke this morning about the churning of the ocean. When fourteen different things came out, one was that very powerful and very disaster-making poison. That poison came out of the ocean. No one wanted to take this poison—neither the devas nor the rākṣasas. They did not know what to do. Finally, Brahmā, Viṣṇu, and all others came to Śiva. There was only one solution. Śiva said, "Give it to me." Wherever this poison would fall on the earth, it would destroy everything. If it went into the space, that would also poison everything—all these five elements. "Let me drink it." From that day onwards, the name of Śiva is called Nīlakaṇṭha. Nīla is blue, and blue is the poison. Now, if that poison which Śiva drank were to go down towards his navel, perhaps Śivajī would also not be there anymore. If it went above towards his breath, through the head, that would also be a very terrible situation. So Śiva kept this poison there, and he became blue. There are many meanings of this, like we have the cakras, we have the color of the cakras, etc. We think it is beautiful, but maybe it is a different way to master this. Here, this poison in our thoughts, in our energies—what to do and where is that? This poison is here everywhere, and this poison is stopped, blocked in our viśuddhi cakra, in our throat. This poison is when someone is giving you many negative thoughts, negative energy, negative words—all the words we are taking from others. For example, you work somewhere in some company, and the boss or owner, whatever it is, is giving you such a hard time. You are trying to swallow it, but it remains in your throat, and this is poison. The poison from some people; it can also be from problems with partners or some of your friends. You like the friend, but this friend is giving you troubles in such a way that you can’t feel it. That was the part we came to. This cakra, first, is the thyroid gland. For a long time, from childhood until a certain age, slowly, slowly, this thyroid is getting troubles inside. It can be cancer, it can be hormones blocked or no balance. For that, it is in the cakras. According to the cakras, how to control this? There are physical problems and mental problems. For physical, my doctor can give some medicine, some operation; we don’t know what. There is another path. But this, according to the yoga, the yogic science, there I can understand according to the Viśuddhi Cakra. Viṣa means poison and śuddhi means purification. We can do this first through meditation. In meditation, don’t go somewhere far. Don’t run away. Many times we are meditating, and we go somewhere far to imagine something. In that case, our problem is not solved. It means that you run away. We run away somewhere far. Of course, there are certain instructions for meditation where we go far. We try to imagine the dawn, we imagine the ocean, or we see the beautiful sky, etc. We go far away. But this means we run away. When you come back, you are there where it is. So meditation—different kinds of meditation: silent meditation, inner meditation, active meditation—but from all this we run away. We cannot solve the problem. Again, when we come back, it will cause our throat. Therefore, in meditation, we have to go within ourself. Do not run away from you. Come to thyself. You will, you have to solve the problems. Slowly, slowly, we are getting old and dying. But out of these different bodies, according to the tattvas—the elements, you can say—there are five bodies: the prāṇamaya kośa, ānandamaya kośa—these are all five layers of the body. Very beginning, day before yesterday, I think I spoke. Every day I am talking this subject now about the cakras. So now it came to that point. I am also doing my sādhanās. I am sometimes very tired, but I am doing my research within myself, not outside. And slowly, slowly, we become these five bodies. Annamaya kośa: the body of nourishment, this material. Then prāṇamaya kośa: our prāṇa, our energy, the physical and subtle energy. Energy has the strength. For example, if you have a little disease or you have a fever or something, you have no energy. You are just lying down. Why? The body is here, but the body is now very weak and has no strength. And so is that the prāṇa. And prāṇa is not only for humans, also the trees. Trees need prāṇa. When we dig up this tree, very soon, because the roots—the roots take the energy from the surface. It is going deep, and energy from the earth. If we will take it out from the roots of the earth, the tree will die very soon, or it will not recover again. Similarly, when we are ill and we have no energy, there is a danger that maybe we will die. How to get this together? Our doctors and doctors are different. Medicines are different. Our mother gives us something good to eat. Father says something. That we are all trying to get energy back. So, the annamaya kośa and prāṇamaya kośa. If we don’t have prāṇa, we can’t do anything. And so, in āsanas we do prāṇāyāma. That’s why prāṇāyāma, prāṇa. And here, prāṇāyāma, we are talking about the breath. Yes, our breath, our oxygen, is that energy which we need very much. So, the prāṇamaya kośa. But that can be destroyed again by something. Which kind of prāṇa is with us? And that’s coming from the drugs, the alcohol. When a little bit you are drinking, you are used to it, maybe, okay. But if you go there more, then your car is dancing with you on the road. No. Why? Because your energy is like that. So, something that has to be controlled. So prāṇa, we need pure prāṇas. And very pure prāṇa is good, very clean, very clear, good water. The milk, the mother’s milk, or good food. So it helps your body to be balanced with energy. Now, there are different kinds of nourishment. And sometimes you get diarrhea. We don’t know what happened. Sometimes we are vomiting. Sometimes we have stomach pain. Many things, but one thing is 99%. If you take only salad or fruits, you have no vomiting. You do not have this. The fruits and these fruits have immense energy and keep good health. And that’s why on fasting day, you take some fruit, and that fruit has that strength, that energy. So, annamaya kośa. Now, after that is manomaya kośa: mental, mental energy, mental mind. This mind can be very good, everything, or we go to the negative, negative with someone, negative society, yes, like that. And you are so good. They are all very good, but it is a negative, negative, negative. So mind, mind is a mighty power. Prāṇa is good, but the mind can destroy your energy too. So, mind should be controlled. The mind is that horse, and that horse needs the control of that rider. So prāṇamaya kośa, manomaya kośa. After comes the vijñānamaya kośa. Vijñāna means, we can say it here, the common sense. Our common sense, how to deal with the situation. There is the knowledge. When you go somewhere, let’s say you have an Australian, where everything, Australia has everything. You go in the bush, and there are many, many, many creatures. So, it is said, where there are so many snakes in the bush, there is no footpath; don’t go there. And so, we, our viveka, that above your mind, the knowledge, the jñāna, jñānamaya kośa. So, common sense, and common sense, if we have it, we will always be okay. Otherwise, suddenly there are, in this energy, that humans can be angry. Now, in Āyurveda, we have these negative energies, some that are not easy to control, so we need viveka. We humans are going to school. The parents give us the control. Otherwise, if you drop some little child in the forest and let’s give silently the food and this and go away, not speaking, nothing, so the person will not learn any language. Only I will say, ah, that’s all. So this viveka, that is very, very important. Viveka, learning. Then after this, the fifth, the fifth one. And which is that fifth one? Ānandamaya kośa. Now ānandamaya kośa. Ānanda means bliss. Bliss. Or this ānanda, when you have everything, then you think, "I have everything," and this and that person begins to imbue the best qualities, like money, properties, this, this... and it goes to the negative. Now, these five kośas, five bodies, and then all these five cakras in the body, from mūlādhāra till the ājñā cakra, the viśuddhi cakra. That viśuddhi cakra can take you up or will push you again down, so come back. To your body meditation, you can say, "Oh, very nice." We can imagine, look, the ocean, the waves, how nice. But what has it given us? Nothing. Still your inner waves. That we should control our emotional waves. And sometimes that vivekā is not there. And you have the energy, or those waves of anger, hate, jealousy, and at that time our viveka is not there. Then you will talk to someone, not giving some good words—this, that, that. Even a person can say, "I will kill you," because viveka is not there. So if you think that, "I will kill you," in your mind, you have killed that person or that animal, or someone is giving you that. "Now I will kill that." Now you have no power, and you are what we call the fear. Now, different kinds of fear—every creature has fear, every creature—and when something happens, they try to run away, any animals, any creatures, even the fish in the water. Nobody tells her, but the fish, you go close, it runs away. From where? Why does this fish run away? You go there, there are many fish there. All will run away. The birds, and mostly these birds, all have fear of the humans. Humans have immense aggressivity and negative energy in this. So the birds will not come close. The bird will sit on the head of the tiger or the lion. The birds will sit on the head of the elephant. Can you go and sit on the elephant’s head? Can you go and sit on the tiger? We will not come close. But these birds have no fear. Just go and sit there. But when the other comes, it is an enemy. And so it is for the human, too. The fear is very important. If there is no fear, if you have no fear, you are in danger. There are some people, very rare. Once a person in Austria, there is one city called Salzburg. And there was one person who had a child. And this child is about five years old. But now the problem is that this child does not have any fear. He tried to run in front of the car, which is coming, fire, putting a hand in the fire, and it’s burning, but he has no fear, no pain. That’s really... this was long, few years ago, maybe about 28 years. And so the doctors came, psychologists, men, these and these all. Now they tried to teach him the fear. And so, if we don’t have fear, we are in danger. We can be killed anytime. So this fear either is stuck in the Viśuddhi cakra, so the fear has in the body different. One fear is that suddenly what happens? Your neck and some part of your cheek get red. Why? Because there is so immense a fear, and going towards the brain, but you cannot control it, and you cannot tell someone, or one gets diarrhea, or one will make urine out of the fear, or you will have a big problem in the stomach, or the whole body is trembling. That fear going in either from the thoracic gland, it comes from the heart also, and what happens? The heartbeat is very high. Come to this Maṇipūra Cakra, there will also be big problems. You go down, come the diarrheas. Go more down to the Svādhiṣṭhāna Cakra and Mūlādhāra Cakra, and your body begins to tremble. This means that it is coming from the Viśuddhi Chakra. And the Viśuddhi Chakra is that which is a fear from outside. Always, it will come from outside and will project inside, and it will show you directly in a bad situation, or you are happy, you are healthy, you have no fear. In there is a fear, but you have no fear from your parents, your father, your husband, your wife, or your house pet—everything. So there is freedom, and when there is freedom, there is happiness. Then the negative energy is gone. Others are hiding, which we spoke about yesterday. When some of your friends, your partners, someone is torturing you, and torturing in such words, and you don’t like such words. What is it you are talking or saying something, time to time, a little bit? And it comes to you, and you swallow it down. But it doesn’t go in. It comes, attacks the thoracic gland. So meditation, the kuṇḍalinī, the self-realization. So when you say self-realization, and you are meditating somewhere on sunrise, you are again giving away. You want to know who I am. And so, meditate within your body. Take in all five kośas. Five koshas are this all: annamaya, prāṇamaya, manomaya, vijñānamaya, and the ānandamaya. This we can solve. This problem can be solved. Sometimes it also happens that a husband or wife, they are quarreling a lot, and in fear, they divorce. And this wife, who is divorced, gets a very good husband again. That is so humble, so kind. Her disease, anything, disappears. Or the men. The wife was something like the lioness or something. But now he has got a friend, the wife, and she is so kind, so humble. And these men lost all kinds of problems, so it is within ourselves. And the whole body will tremble. The sweatings in many, many things. So meditation: go within thy inner self. How am I? Who am I? What I need now? There is, it is said, the soul. Why we said this one soul? In reality, it is only one soul, so it’s called ātmā. And that ātmā is all one: one in all and all in one. But this Jīvātmā, the soul, what we are saying, it is caught in one case. And this one has five layers, one after the other. That was the last two or three times I was talking. And this, give this example of the water, ocean, a very big ocean, let’s say. And there is one drop of the water. This is also water. Now, what is the difference? One is salty water, one is sweet water, one is bitter, one is sour. But that is the quality. But the reality is only the water. So these five elements, what we are saying: sky, fire, air, water, and earth. But in all this, we are the one. And that’s why, non-duality. There is Ādiguru Śaṅkarācārya. He is teaching and giving the knowledge. And that is called Advaita, so it has no duality. You and me, we are one. And in that, we can see the whole oceans, or underground waters, or in the clouds. All reality is the water. Similarly, our soul is only that ātmā, that pure ātmā. That one it is, he says, "No weapon can kill." Fire cannot burn. No one can destroy. That is, and this: sat, truth; chitta, the consciousness; sat ānanda is the peace, no fear, nothing. So, but this fear which people have, and their dualities, that is catching, caught our throat, like a tiger holds the other animals. Throat, so similarly, this Viśuddhi Chakra mantra has that energy inside, best and good or negative. So meditate, come inside and understand. So we shall meditate and do our mantra. Sometimes people say, "No, mantra is not good." Okay, it’s not good. For you, it’s not good. But mantra, there are many mantras, but there’s a guru mantra, and is that guru? Yes, there are many gurus, many, many. And the guru means who is giving us some knowledge. If you are, you need driving or riding your bike, we will fall down left, right, but someone will hold us. And give us how to cycle or a car, we need a teacher. Without that, you just buy the car and take the key and petrol, and let’s go. What is happening? You need a master. That is also guru. And what does guru make you? That you did not change your color, you did not change your hands, or your legs, nothing, but gave the knowledge. So today you cannot ride or drive a car, but in 10-15 days you get knowledge and you can drive the car. What changed in you? Nothing changed. But that knowledge, and that knowledge in the brain, it came and gave you entirely, giving the path, the knowledge. And so, tattva, the knowledge. The teacher, school, children, always they are making a letter and this and that. But one day we will be writing everything. You become a professor. You become a doctor. You become a surgeon, etc. If you have a book and read in the book everything, and now bring the tools, instruments to make a brain operation of your father, will it happen? And your father will say, "My son, please, it’s okay. I’m healthy." So, tools are there, instruments are there. The marriage is here. And you have learned everything in the book. But this is not practical knowledge. So, those who are people meditating and teaching all the time in different ways, or just sitting like this for hours and hours, there is nothing there. So we need practice, we need a master. And so, even you, you think now my aeroplane is going alone with all machines and this and that, but still the pilot has to be there. Similarly, it doesn’t matter how much knowledge you have, but you will need your master, you will need your mala, you will need your mantras. Otherwise, you are all in the darkness, you are all in the darkness. And so, all is your guru. There was one man, he was going always to a very big, nice lake, and there he was swimming every morning, he goes there and was bathing there. A big lake, and there was one big, what you call, the bird—not a bird, but a fisher, fisher, right? A fisher was fishing, standing with one leg. And on the other hand, sorry, one leg is standing in the water, and the second leg is folded. Why is he standing with one leg? We don’t know, and he is very nicely balanced. Now, this is why: because when the fish comes near, then he tries to get it. Leg one leg out and jump like this till fish is gone. So this one, one leg is ready to go and catch it, or quickly come there. Then what is it doing? It catches the fish and throws it up and opens, and the fish goes directly in the stomach. Well, that person, someone like this, someone of you or me, was admiring, "What a training!" So he was also doing throwing a cherry up and getting it in the mouth. Then he caught two cherries, both at once. Yes, slowly, slowly, everything. Then he was throwing a little piece of wood, catch it. Then he had a walking stick; he was throwing it like this and catching it from the bottom. Practice, abhyāsa, abhyāsa karat, abhyāsa pyāre janmatī hot sujān. Practice, practice, practice. A person who doesn’t have any knowledge about this will become the expert. Practice now, he becomes like, "I am the great." Now he’s trying to practice with the knife, so he throws the knife and catches it with his teeth. Again, throwing up, and then he was throwing like this and holding. He had a big knife. Well, now he thought, "I am the master. I am an expert now. I can have my work, job. I will make this profession or not profession. I am the expert of this." He comes in the village and is catching the knife. He became, he said, "I am myself this. I am the master. I don’t need any masters." So in one village, many people were gathering and how he is throwing the knife there and catching. Ego, ego, if you have a master, you have no ego. And on the day when you will have ego, that "I don’t need my master, I’m expert enough," then one day you will make a mistake. So, one person like Sevapuri was asking, "Friend, who taught you this technique?" "No one." "Oh, but somehow you did some technique or something?" "No, I did it myself." "But how did the ideas come to you?" "The idea? I did it. I have no master." "Then okay, it’s great." Again, he threw the knife, and what happened in the stomach, he lost his ego. Then he let it bring out, he’s going to die, but he said, "My master was that bird in the water," and he died. So, who is teaching you your knowledge? And this doesn’t matter how expert you are, more than that, but still, it is your master. All techniques which you have, so the surgeon, a doctor, operations, he will show you, teach you, then you can do it. But still, be thankful, you know, who was my master? And in spirituality, there is more, very serious. Otherwise, you will lose your path, and, okay, for a certain time you have ego: "I know, I know everything, I am this." But the end will be terrible, like that of this knife. And end, because of your ego, and it goes into your body and diet. So this meditation, don’t do meditation without your mantra. The mantra is that your road, highway, and your mala is that which constantly makes you alert. The plane, the aeroplane, is flying. All the instruments are there. But still, the pilot is aware of everything. And which kind of awareness? The pilot will not sleep. He will be all the way aware. And that is the mala which you have from your master’s hand, given mantra. This should be all that all the time, life. It should go to our master, our Gurudev, our holy Gurujī, on it, the doctors. They took him to the hospital and said no, and this and that, anyhow. But there was Holy Gurujī, who was in a deep sleep, like they gave him some injection or something. And his mālā was somewhere near the pillow, but his fingers were moving like this. Like that, he is doing his mala like this. And sometimes when I was sleeping in the same room with Gurujī, when I was young, I was sleeping. Of course, I did not know. But sometimes, then, many bhaktas like Jasraspurījī, Mahāmaṇḍeśvarjī—he was many times, for long times, living with Gurujī. Sleeping nearly in the same room, you could see that his mala is moving. He sleeps, the mala falls down beside him. What does he do? Again, he is going and catching his mala and doing again, but the other hand, he is sleeping deep. But this, his mālā, his sādhānā, his practice was all the time. And sometimes the mālā was down, but still this middle finger and thumb were moving like this. That’s called the practice of a master. Then we will come further. Otherwise, put your mala away, relax your concentration, and close your eyes. It means you are in darkness. You are in the darkness. You are in the second nidrā. Nidrā means sleep, so we are in nothingness. And that’s why this Viśuddhi cakra is awakening us from this part. And then it will go further. So, mantra, that mantra, all techniques you have from everything, but mantra is from Satguru Deva. Now, who is a Satguru? A Satguru is not a living master. Till you are living, you are a master. You are a perfect master. You are very good. You have some energy and so on. But your master, who is not anymore in a physical body, then is a Satguru. Then you can get a mala in your, in the mala of the flowers. But you cannot give the, on the living master’s picture, you should not hang the mala because he is not Satguru. So, Satguru means the truth master, the real master, is after because we don’t know what happens in a few years or a few days. Something happens with the master; you are changing into something different. Then you are not a Satguru. So, all the times we are on the path, but when the Satguru who passed away, that is a Satguru. And the other guru is the one who is a successor. Who is a successor? Then he is sitting on that chair, the holy chair of that master. Then the master will tell, have told, or you are that whose successor. When he will feel inside, and he doesn’t tell, "No, I am high, not high." We are the same. We are disciples. We are the same. Then, that far this goes, can give you the mantra, can give you the blessings. But still, that is going to the Satguru’s energy. Me, I cannot tell, "I am the master, I will do." Actually, really, I do not dare to say that, yes, I am the master, because my master is their Satguru. And all my disciples, who are sannyāsīs, they are so pure, clean, no ego, nothing. They know that it is a mantra. They say, "No, it will go to the Swāmījī." They will give the mantra, and they will tell me that I gave the mantra, and I am happy, very happy. Work? You took it. I have nothing to do. I’m relaxed because we are the one. We are the one, and then that master. So masters can have disciples also. So, master to master, we are becoming multiplied, but still we are on the one point. That’s it. One seed in the ground has sprouted and gets some more seeds, let’s say 20 or 15 seeds. And this seed will again also grow. It will be many. And so, how the masters go, but all will concentrate on the Satguru. And that Satguru is the one who is not in a physical body anymore. Otherwise, it can be, and it will be, because there are many people. They even don’t tell you who is your master. You see many people, they have no picture of their master. They don’t talk about your master. They think, "I am the Satguru, I am the master." So one day, sooner or later, it will happen like that. Like what? That knife, so be sure to protect thyself on your path further. Coming there, we go, we are all one, but the original root is there. And so, in Viśuddhi Cakra, when you go and come down here in the throat, then it is your throat is held by someone. Open the path from the Viśuddhi Cakra and come to the heart. Further, we will have next day somewhere, I think, will be the programs, and there will be what we call the webcast or some cast, because in India we have many casts, no? Yes, so one cast more. This is our Swāmījī’s video videocast or the video webcast, so. Thank you. So concentrate, please concentrate and keep your mantra. Many times people will give you negative thoughts, negative this and that, but you should know what you have in your heart and what blessings you have received. And so, I am not perfect, but still I am on my Gurudev’s path. I don’t go left and right, I am going straight there because it’s my Guru, my Gurudev, and so we are moving on this. So, Chakra is that opening of our inner self. Meditate, go within that one, not go somewhere very far distance. But sometimes people like, so we give you the meditation to relax because you cannot sit long, so we give some kind of instructions: beautiful color, beautiful sand, beautiful fruits, or the flowers. And so, we put our attention far, like a little child. Mother is gone for shopping, and the little baby said, "When is mother coming?" Oh, I mean, "When is your mother coming?" Coming, she’s coming, yes, but she is not coming still. And the child thinks, "Our mother is coming." So, this is a... sometimes we can give the instructions: go within your inner space. And inner space, we can expand far and far and far. All is in us. Everything is within us, and so Gurujī used to say, "One in all and all in one." Om Śānti, Śānti, Śānti. Na ham karta, I am not a doer. Prabhudeep karta, Mahāprabhujī is doing or Holy Gurujī is doing. Mahāprabhu karta hi kevalam. Only that master, Satguru, is doing everything. Peace, peace, peace. So it means, I give you in your hands, it means in his hands, I am relaxed, because now he will work and he will give to us. So I said, "Please bless me, take care of everything, and protect all my students coming to me. Please take them as your disciples." So there are many things to learn, Hari Om.