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I spent three months in Jadan, and I have always had a problem with homesickness. I know when it started. I was a young boy, on a tour with a hockey team in Fiji when I was twelve. I got really homesick there and couldn’t contact my parents, and it must have just stuck with me. So, whenever I would go somewhere overseas, I’d spend some time, but as soon as I planned to come back, I’d think, "No, I just have to go back to Australia," and so I would. Here I was in Jadan. I’d been there three months, and I decided desperately that it was time to go back to Australia. I started to make my list of reasons why I should go back. It was a good list—plenty of things I just had to do, like a job I used to have working with disabled children. There was no one to replace me, so I felt I should go back and help them, and so on. I don’t know if Swāmījī knows this story, but I came to him and said, "Gurujī, I have to go back to Australia." His response was to say, "Well, how long is your visa?" I said, "Well, my visa is for six months." He said, "Well, yeah, great. Then after six months, go to Nepal and get another visa. And then, after that’s finished, go back to Australia." So suddenly my three months had become a year, and I wasn’t in a good space for some time. When you’re not in a good space and your mind is out somewhere here or there, then everything starts to take on a negative tendency. The food, the dust—everything about Jadan at that moment for me was not very pleasant. I was out in the fields digging holes for some trees, which we did a lot of in those days. The ground was very hard. It was sunset, and the person I was with looked at the sunset and said, "That’s so beautiful." I looked at the sunset and said, "You must be joking. How can anything be beautiful?" Because from my mind, at that moment, nothing was beautiful. But I looked at it again and I thought, yes, it really is beautiful. It really is a great place to be, and it really is a blessing to be in the ashram. It was one of those moments that Gurujī pushed me through, but from that moment I’ve never been homesick, which I’m very grateful for. The point of the story comes the next day. As a student in physiotherapy, I was the famous one in the class. In all tutorials, the tutor would pull me up to the front to show how inflexible humans could be and ask me to touch my toes. I’d just reach to my knees, and that was it. He’d go, "Look at that." I was already practicing yoga and doing āsanas regularly every day, but it really didn’t change very much. I was still extremely inflexible. Everyone in Jadan knew that. Can you imagine being so far from your toes and thinking you’re stretching? The next morning after that incident, when I let go of that homesickness and decided to accept where I was, I literally went to do a forward bend, put my hands flat on the ground, got back up, and did it again. I got back up and thought, "Well, that’s not possible," so I checked a third time. And it was the same. Then I called everyone from the room and said, "Come and look at this," because they all knew my inflexibility. We all just went, "Wow, look at that, that’s really amazing." It was all from here, and it was all stored there. So when I released that particular homesickness, it released that blockage from my muscles. If you put that in context with what Swāmījī was saying yesterday about the cakras and blockages in the cakras and the way that it can cause diseases or problems with the thyroid or with cancer and so on, for me, that’s my own personal experience of knowing, yes, it really is coming from certain blockages. It can be—not everything is—but so much can come from certain blockages which are in the mind or blockages that are within the cakras. And once that’s released and softened and let go of, that is really, for me, the blessing that Swāmījī gave by not saying yes at that moment to me going back to Australia, but putting me through that. I wasn’t really happy about it at the time, but when it was done, I was happy. And it’s still a blessing that I have to this day. So, I just thought I would share that, and then I am looking forward to today and what Gurujī has to share with us and give us. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai. Very good. In every aspect, it is good. But there was a different purpose why I began with this chanting and the clapping of the hands: the awakening of the energy in the whole body. And we have to make the experiment ourselves now—how the energy is awakening. So, there are two or three techniques which we practice every day. I will tell you what will happen after. Sit straight and see your right palm. There are many things in your palm according to astrology, different things. According to the divine energy, according to awakenings, many things. But it is dormant. About 10% of the energy or cakras are awakened; 90% is dormant. Now, how shall we awaken this? And what means will we get? You can put your hand down, please. What will give us, and what is in our hands? So, number one: close your fist, thumb inside, and make this fist strong and tight. And with the left hand, hold your wrist fast and tight. Sit straight, don’t touch your elbow anywhere on your body. Otherwise, the energy will go in a different direction. Hold it in front of you, tight, and now open the right palm. See the tip of the fingers, all four fingers and one thumb, the whole palm. And now, look again at the tips of the fingers. Look there, and now release your left hand. Do you feel different? So it is not a miracle at all. The circulation was blocked, and other centers which are dormant now receive energy in such a strong way, and you can feel all the cakras, all are awakening. Now let’s do it with the left hand. This time we will do it very consciously. Tight, strong. You feel these muscles also tighten. With the right hand, we hold your wrist, and now open your left palm. Look to the whole palm, the tip of the fingers, and now release your right hand. It was that we blocked the blood, and we released it. Similarly, the day before yesterday in the evenings, yesterday in the daytime as well as the evenings, we were on the awakening of the cakras, which we did in meditation. Meditation was on the Sunshine Coast, yes, in the morning. Okay, now hold your palms like this, about one centimeter apart, and now slowly move your palms like this, one to two centimeters apart, slowly. But you see, like the needles in the palms, and when our other hand is passing by, you feel the needles. Yes? But not too quickly and not too far. It will come far, but now it is this way. Okay? Hands down. Now again, fold your palms and rub them till they become fire. Take care that your dress doesn’t burn. Purījī, Purījī... Like this. Now, again, touch your palms, close your wrists, and open. Come back. There is no awakening. No? Where has it gone? It’s like a snake charmer. When he said, "Cobra down," he goes down relaxed. So, in that way, how can we awaken the energy? It is not a miracle, it is nothing special, but it is an exercise between our physical body and the energy in the body. If we do this every day once or twice, or when you are working in your office, "Mahāprabhujī kī jaya, Mahāprabhujī kī jaya, He Kevalam." Everything will be good and healthy. Otherwise, many people will have problems with the fingers and all these, like arthritis. Similarly, we have these cakras, which we can touch, and they will awaken. They will go with that. So now, yesterday we had the Viśuddhi Cakra. I hope that you were looking, searching, and reading about your cakra book, and in that, the Viśuddhi cakra. Now, this time we will do something different. We will activate our Mūlādhāra cakra through all these four cakras, coming to the thyroid. There, we will awaken and purify our vocal cords, the thyroid, and we will open the door to the Ājñā Cakra. About that, maybe this evening, come if we have time, or we are still in the Cakra Viśuddhi. Who was not here yesterday? Okay, one. Do. Alright? So, either you sit in Vajrāsana or sit straight in a yoga posture. You can take a little cushion. Now, try to see what you want to see in this hall, and it will not come anew. So, there will be nothing to see. But still, if you want to see something, look at it. Now gently close your eyes. That meditation of the cakras: thumb and index finger are together, the three fingers are separate. Palms either facing upward or touching your knees or your thighs. It will be on the body, and cakras work—body and cakras. So, body work and everything that we have, it is in our body. Three times we will chant Oṃ, and during the chanting of the Oṃ, withdraw thyself from the external world. In the second chanting, be aware of this hall where you are practicing. And the third, with your body motionless, deeply inhale and exhale. Inhale deep and exhale. Inhale and exhale. Inhale and chant Oṃ from the navel. The best work is to try to feel relaxed. The tension is there, and relax. Therefore, ujjāyī prāṇāyāma. Inhale through the nostrils, exhale through the mouth, and try to release this part of the body. After a few days, it will be okay. Similarly, you have to breathe in, touch the chin to the chest, hold the breath for a while, and slowly release the posture. Inhale. Look a little up, not too much in that direction. Feel relaxed in your body, and again come down. This is about ten times. Then head to the right, shoulder to the left. If you have no problem, then you can bend forward and rotate your head clockwise a few times and then anticlockwise. If you don’t feel dizzy, if it is dizzy, then you will not do this, okay? Now you should sit on some cushion, then it will be okay, yeah? I can’t understand you. A little loud, because I have a problem with the... So, in this day and age, as to what you said at the Gold Coast, people don’t listen, so you have enough. So, I copped a lot of shit in my life. I don’t stand down to anyone anymore. I say it as it is. I’ll stab people up front, metaphorically speaking. So, that’s an extremely good question, and I commend you for asking it. I deal with it in a different way, but I’m not going to comment on that. So, how do you deal with these people, sociopaths or psychopaths, all these people that want to dump their crap on you? How do you deal with that in a real-life situation? You can’t sit there and—I understand you’re saying practice is the best prevention—but in a practical sense, in daily life. Yeah, in that way, in that case, the people who have that problem should come to me, and I have a consultation. This is very individual, okay? If they don’t come, that is, I cannot, I can go to them, okay? It has to release, relax, do the exercises. I’m saying, if someone says something to you, Swāmījī, and they’re not right, why not call them out on it? Because if you swallow it, then it’s just more crap we’re storing. Of course, you should not swallow. So, what do we do? You have to release, then release on them. Is that correct? Yeah, release in the energy with yourself. This exercise is what we did. We do that in front of them. Someone says something to you, you don’t like, you do that in front of them. Relax, relax. Because you said forget about the other cakras, so just feel Mūlādhāra when you’re breathing in and out. Okay. Hari Om. Evening. It’s the last course, okay? Hari Om. Om. Mṛtyormā Mṛtaṁ Gamaya Sarveśāṁ Svastir Bhavatu Sarveśāṁ Śāntir Bhavatu Sarveśāṁ Maṅgalaṁ Bhavatu Sarveśāṁ Pūrṇaṁ Bhavatu Loka Samasthā Sukhino Bhavantu Nāhaṁ Kartā Prabhu Dīpa Kartā Mahāprabhudīpa Kartā He Kevalaṁ Oṁ Śānti, Śānti, Śānti