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Part 1: The Essence of Yoga and Consciousness Yaṁ Brahmā Varēndra Rudra-Maruta Stunvanti Divyai Stavaiḥ Vedaiḥ Sāṅga Pada Krama Paṇiṣadaiḥ Kārayanti Yaṁ Samāgāḥ Dhyāna Vastu Kāṭe Nayanaiḥ Paśyanti Yaṁ Yoginaḥ Eṣyantaṁ Na Viduḥ Surāsura Gaṇā Devāya Tasmai Namaḥ Śrīman Candana Carcito Jalopapu Śūrlambara Mallikā Mālā Laṅkṛta Kundalā, Sanmukta, Avalī, Sovitā, Sarvajñānī, Dhanapus, Takadārī, Bagde, Bipadānām, Uje, Bhasthume, Tralakya, Mātā, Chiramukam, Karoti, Vachalam, Paṅgum, Laṅghate, Gṛiḥ, Yathā, Kṛipyatām, Mahābandhe, Paramanandam, Madanam, Oṁ Yakunendu Saraḥāra Davalāya Subravastavṛita Yavinavaradanna Mannitakarāya Smetapadmasana. Yabrahmā Cūḍāśaṅkara Pradīvirdhevai Sadāvannita Samampathuvagvate Sarasvate Nīśeṣajādiyāpah Hari Om Om Śrī Gaṇeśāya Namaḥ Mahābhakratuṇḍamahākāya Sūryakoṭisamaprabha Nirbhighnaṁ Kṛume Deva Sarvakāryeṣu Sarvadā Gajānanam bhūtagaṇādisevitam, kapītajambū phalachāruvakṣaṇam. Umasūtam śokavināśakārakam, namāmi Vigneśvarapādapaṅkajam. Oṁ bhūr bhuvaḥ svaḥ, siddhibuddhiprajāyate, śrīgaṇādhipataye namo namaḥ. Oṁ Sarvamaṅgalamaṅgalye Śive Sarvārthasādhike, Śaraṇye tryambake Gaurī Nārāyaṇi namo’stu te. Oṁ Guru Brahma Guru Viṣṇu Gurudevai Maheśvarāha Guru Śākṣāt Parabrahma Tasmai Śrī Guruve Namaḥa. Oṁ Jayantī Maṅgalākālī Bhadrakālī Kāpālinī Durgā Śivākṣamā Dhātrī Svāhā Śodhā Namastute. Maṅgalam Bhagavān Viṣṇu, Maṅgalam Garuḍadhvaja, Maṅgalam Punnari. Kakṣaṃ Maṅgalāya Catuḥtano Hari Harīhi Oṃ Śastinā Indra, Vṛddha Śoṣa, Śastinā Pūkṣa, Viśvāri Veda, Śastinā Cakṣur, Ariṣṭa Nemī, Śastinā Bṛhasa, Patir Dada Tu, Oṃ Śānti, Śānti,... Oṁ. Yo pāṁ puṣpaṁ veda, puṣṭivān prajāvān paśumān bhavati. Yo pāṁ āyatanam veda, āyatanavān bhavati. Āyatanavān bhavati. Chandramā avaṁ puṣpaṁ. Puṣṭivān prajāvān paśumān bhavati. Yo pāṁ āyatanam veda. Āyat anavān bhavati, āyat anavān bhavati, āyat... Anavān bhavati chandra māvā āpaṁ bhusmaṁ husvamāṁ prajāvāṁ pasumāṁ bhavati Yopaṁ māyata naṁ veda ayat anavān bhavati, āyat anavān bhavati agni-ruvā āpaṁ māyata naṁ. Ayatanavān bhavati yog nērāyatanaṁ veda, Ayatanavān bhavati āyatana vān bhavati āpaui māyatanaṁ. Āyatanavān bhavati, evaṁ veda yo’paṁ māyatanaṁ veda. Āyatanavān bhavati, āyatanavān bhavati nakṣatrāṇīva āpaḥ. Māyatanaṁ āyatanavān bhavati ya evaṁ veda, yo’paṁ āyatanam veda, āyatanavān bhavati, āyatanavān bhavati... Om yam mayā bhakti yuktena patrambhusvam bhalam jalam niveditam ca naivedyam tat gṛihānukampaya avanam na jānāmi na jānāmi tabarchanam pūjā chaiva na jānāmi khyāmasya parameśvari mantra hīnam kriyā hīnam bhakti hīnam janārdhanam Yad pūjitam mayā deva paripūrṇa tadastume, anyathā śaraṇam nāsti tomevam śaraṇam mama. Tasmat kāruṇya bhavena rakṣhamam parameśvara, kara caraṇakṛtam vā karmajam kāyajam vā śravanāyajam vā manasam vā pāradham. Bihitam bihitam va sarvam etadakshyam asva jai jai karunam de śrī mahādeva sambho. Oṁ Śrī Nārāyaṇāya Namaḥ. Vāsudevāya Namo Namaḥ. Śrī Keśavāya Namo Namaḥ. Śrī Dāmodarāya Namaḥ. Śrī Gurube Namaḥ. Satsanātana Dharmāya Namaḥ. Chāra Vedāya Namaḥ. Vyāsa Vedāya Namaḥ, Satsaṅgatraya Namaḥ. Om Namo Nārāyaṇāya Namo Namaḥ. Om Namaḥ Pārvatī Pataye Har Har Mahādeva. Sisters, brothers, very good. Nice to see you. The Paṇḍitjī was reciting the mantras. It means it makes the atmosphere pure. The subject he has spoken about already, something about Kuṇḍalinī, and I would like to ask you before that, do you have some knowledge about Kuṇḍalinī Yoga? If someone has, please hand up. Okay. Maybe someone doesn’t dare to raise a hand up. No? Well, you know this chart about Kuṇḍalinī Yoga? Okay. Further, we will speak and we will see. Well, the yoga, our subject is yoga. Yoga is a science of the human body, the body, the mind. And the consciousness yoga is the one of the very first in this universe. I would like to give the glimpse of creation and yoga. It is said the empty space, there was nothing, only... The empty space, ages and ages before, there was no creation. It is said that then there was nothing, endless. There we ask the question: Is the consciousness in the universe? The empty space? All the space is in the consciousness. Sometimes we ask a question: is the bird first, or is the egg first? And the egg is that entire space, universe. It is said that consciousness can do nothing, have no desires, no wishes. And that matter cannot do anything. Vedas, maybe he was reciting some mantras of the Vedas. My dear sisters and brothers, may you know more about Indian mythology and Yoga. It is said that between the space and consciousness, between these two, are three principles. The harmony, the balance, and creating. But who, and how, and what? The science of the Kuṇḍalinī, chakras. Definitely, you have to know something. Those who are thinking, doing about the yoga. It is said when there was nothing. Comes the resonance. That’s called nāda-rūpa-parabrahma, nāda-rūpa-pra-brahmā. The Sanskrit word nāda means resonance, and that is what we call God, not this physical body, but that is the highest one, and that is the Brahman, the highest. It is said, "Ekoham bahusyāme, ekoham bahusyāme"—"I am one, and now I will multiply." But who said it? There was no one. No one was there. But there was the sound, resonance, the vibration. I am only alone. Now I will multiply the sound. In this resonance of the sound, you have definitely heard, or you were reciting, one mantra. Mantra is called Aum. The very beginning, the very first is the Aum. It has no vibration, etc. That is only in the whole universe. This is the beginning of yoga. From that resonance, which we all chant in our body, If we are looking, then everything is in our body. You need not go anywhere outside, and if you go out, you are lost. Everything is within yourself. Who is yourself is also myself. The body is different, but that consciousness is in the whole universe. There comes the sound, akāra, ukāra, and makāra. These are the sound beginnings of creation. After that resonance comes the light, the fire, the flame, and then comes the creation called Śiva. I hope that you know the word Śiva. And there is a little creation they have put here, the statues. So this is the Śiva and the Śakti. Śiva is a consciousness, nothing else. And that is balancing, and the Shakti is that which is holding. Creation begins, and so nāda, light, and the vibrations. In this creation, it’s called 8.4 million different creatures from the sound, the nāda, the resonance of Shiva. Also, the Śakti was still not there; she was not there, and that’s why Śiva is the first God, the first creature, and he has no mother and no father. There was no brother, no sister, only one: "eko’haṁ bahusyāmi." I am only the one in whom he manifests himself, and that’s why we call the highest from Brahmā, Viṣṇu and Śiva. Śiva is the creator. 8.4 million different creatures; one is the human. All this life, what we are thinking can be thought. Jalchar, Thalchar, and Nibchar. So the creature, the life in the water, life on the earth, and that life in the space. All these creatures, but only that one, is that human. And now we are in the human. I made everything very short. We humans, we have that knowledge, and it is in our entire body. If you want to see God, you will not see. Or did you see someone, God? Well, we can ask the Pandit, "Did you see God?" You can ask me, you will ask me, "God, I didn’t see God. If we go out of the body, died, will we see God? No." So where is God? And still we believe in God. So God is you, you are the God. But this God is manipulated, our soul, my soul. And your soul and their soul, the animal soul, all, but in reality, is only one. Me and you, in that our soul is only, we are one. Example: you, you know, you are sitting near the ocean, ocean, and there is a rain drops dripping, water raining. Is nothing but the ocean. Everything, even in this vegetation, is water. So the water element is water, but quality means there is clean water and dirty water, the canalization waters, in the sky the clouds, or the ocean. So We are all here sitting in reality, my dear brothers and sisters. We are one. We are one. One day we will come into that ocean. One day we will be in that universe, the God, as the whole. It is the God. Now, how do we come back to our origin? And that is long. It is from the ocean. It comes as steam, that becomes a cloud, that begins to rain. Falling rain somewhere else, in the middle of Australia, oh my God. When this water will come to the ocean, but again it will come, that will come. It will go in through the air, and it will go further. So we are all, all living creatures, is only one. That is God. But we humans have more knowledge. We are more developed, and so we can come to that close point that we are all one God. If we cannot, we are not doing something, then we will go again back. So the water was falling, rain, very near to the beach of the ocean, but it flowed to the other side, it went to the colonization and so on. So where this drops, that we can say, my soul, your soul, this and this and that, but when we are purified in oneness, we are all that is. We call that God. So you have that. You have a beautiful soul. You have very pure thoughts. Everything. You are a great... In the Vedas, in the Upanishads, it is said, "Mātṛ devo bhava." What? Mātṛ deva bhava. The god, first god, is a mother. First god is the mother. Mātṛ deva bhava. Pitṛ deva bhava. Then it comes, the father. So first is that mother, and that energy is there. Out of this, all we are. Coming now to this human body, everyone has... every... oh, again, okay. I can take one, thank you. Nice. You can give me one more, thank you. That’s enough, thank you. We were doing good work. We call our body the five elements: space, fire, air, water. And Earth, so we call that one died, or we will die. We did not die; we will not die. Everything, even our body, is immortal. The Earth is immortal. The water is immortal. The air is immortal. All these elements and this space are finally. So we don’t die, but the space, the elements will go into the elements. Water in the water, air in the air. Everything that we have is gone. Between this is our soul. So there are these five elements, and when we come to the form, then we call them Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Kosha means the cover of the soul, which soul we have. The annamaya kośa. Anna means the enrichment. Whatever we eat is physical. That’s called annamaya kośa. And so this is the first cover or first room after the prāṇamaya kośa. Prana. Prana is that energy. Very fine energies. So the prāṇa has a strong strength in our body. When you inhale, exhale, when you walk and go, when you get up or sit, which energy is that moving you? So this moving is the prāṇa. Prāṇa, the energy. Let’s say the energy, the strength. If you are very weak, then you have no energy to get up, to wake up. So, prāṇa. And prāṇa is what we are getting from different elements. So our prāṇa, and as long as prāṇa is here, we will not die. We will not die. Then there is no death. But we are saying "death" because they are separating. This energy, prāṇa. Now, the soul and prāṇa, what we call the energy, are very close. We cannot say sometimes this and that. It is one, the prāṇa energy. The third point: anamaya kośa, prāṇamaya kośa, then manomaya kośa, the mind. The most power is the mind, and mind can lead us anywhere. Mind is speed, very quick. I can bring you through the mind within no time to where you want to go. And that is, let’s say we think, I will tell you the moon. I said moon, and you are already there. Who? Your mind. The highest speed is the mind. And that is our, with our ātmā, our soul, our life. Energy. After the energy, the mind. The mind is the most powerful. More than energy, the mind is very powerful, I tell you. And you will immediately go there, and then I will say, "Where is your car?" Immediately, you know, "My car is standing there. I parked there." So the mind is always going. Therefore, oh man, oh human. That way of mind that is the power that is bringing to the close what is a god, what is this, or is all its elements. After that comes the vijñāna, science or the knowledge, everything the creator has. Created, but out of that, the humans and human have this power. Human have that knowledge. Human made this all, this science, and still the human are making creation more and more and... More, I tell you an example. In 1970, I moved to Europe, and from Europe, I wanted to make a telephone call to India. I was residing in Austria, yes, and it’s Austria, and you put two alphabets more. Letters, so you make the Australia, so we are Austria, you are Australia joke. So when I wanted to make a telephone call to Rajasthan, Jaipur, you know, or the daily, I send a message where to make a telephone, and they said, "Wait, please, five." In a few minutes, we will give you a time when we can connect your telephone. A message came: day after tomorrow morning at 10 o’clock, a message will go from Austria to London, and from London we will try your telephone call to India. I was waiting. It’s not a joke, my dear. May you also know, so there was a cable going through the ocean, and so I was waiting at that time. They gave me the time, very good. The telephone was ringing. I took the telephone and said, "Please wait, we are making your connection to India." It went to India, either Mumbai or Delhi, and from there the connection was in Jaipur. And in Jaipur, they said, "Okay, we are connecting your telephone in that house where you are." After five minutes, they said, "We are sorry, this line is not functioning." That time was like this. I was waiting for two and a half days, and everything was there. They wanted to connect, but there was no one; the cables were not functioning at that time. It’s not so far, about 48 years. And now, my dear, with one, only taking telephone, even I need not take out. I will just press it, and a message comes and everything. So you know more than me about all this science. So, how much have we developed as humans? And still, what is our science, our knowledge, whatever we have gotten? In my opinion, it may be 2%. So still the human will develop and develop and develop. His science will be very good, and you know, this is in the human body. The human. So, annamaya kośa, nourishment, the food. Prāṇamaya kośa, the energy. The manomaya kośa, our strength, the mind. Vijñānamaya kośa, our science. And then comes ānanda-maya-kośa. Ānanda means bliss. Ānanda means the best. In this ānanda-maya-kośa, this is where humans are either going up or going down. Ānanda is bliss, and you go to the highest levels. But, in another way, we can also say this is desire. The desire, all our work in the five elements, suddenly falls down, everything in the water. What? The desire. And desire is the weakness of every animal, creature, and human too. So either we go this side or that side. So it is called, there are two ways or paths for us. One is called that quality, that is called negative society. You come, and you come to the people, and somewhere, If, please, somebody is doing this, don’t say something more bad, something. The drugs, that’s called the negative societies. Negative means this soul, this consciousness is falling down and down and down. And that one will, after this life, if you believe, go to the next life, then it will go to the other, lower way. Good quality, like you are sitting with your families, with your friends, in the church, or somewhere else in temples, you are always with the good qualities. There, our consciousness will expand and expand and go further, so it is in your hands. So it’s called... From these two, and this from these two, coming from one: one seed may be put in the earth, it is sprouting and comes the two leaves. And these two leaves are the two paths, and these two paths are that which is going to the good quality or the bad quality. Likewise, the human we are developing, and we can in this life, this science of yoga. Don’t think yoga is just nothing; it is, but what you are doing here, yoga exercises, that’s only a physical exercise. You are coming, making different postures, this... That it is a physical training, yoga is different. Yoga means union, uniting, harmonizing this together. Yoga, yoga, coming together. And this, this yoga is our soul. It connects us to God. Or this water unites again in the ocean. So yoga, this is a consciousness in yoga. In the body of the humans, we have here, in our body, can you give me the nāḍīs? Yes, you are. Love myself, all brothers. This is our body. And the yogic science, the yoga, said the human has 72,000 nerves in our body. According to the doctors, I don’t know. But the yoga, it is said, and it is true, and it is coming everywhere. So here, there are 72,000 nerves in our body. Certain nerves are so fine, just if you touch them, they break. And so, out of these 72 nerves, there are three powerful nerves. The left side is the moon, and the right side is the sun. These both are balancing, time to time. And this left, we call moon, just let’s say, we call the name moon. Now here, oh, you are bringing something gold to diamond. Okay, thank you. You can put it here. Thank you very much. Now we come to our left nostril, that is called the moon. The moon is that which is always changing. And similarly, our mind, our mind is very restless. And so the mind is all the time changing in our body, changing in our feelings, changing in our thoughts, and what not more. All the time, there is no staying in one point. It is the moon changing. The moon in fourth place is coming to the dark moon. And that is more one can feel deep in the bottom of the ocean. The ocean at the bottom is not movement. It is peaceful and very nice. The waves are up, and on the full moon day, the waves are coming high. This is the moon that can move our ocean. And so our mind, and we are the ocean. Our mind is moving all the time with desires, whatever this or that. The moon, and the moon is a principle of the water, and water is movement there. So, this moon, you are mine in everyone’s, that is the water, is the emotion. So the moon moves the emotion. And in our body, the ocean, what waves are these? It is emotion. So we are in the motion of that water coming through the moon. Where is that moon? In our body. In our body. So the element of the water and the power of the mind is the moon. So, which I spoke about the mind, that mind is our left nostril, left nostril. Part 2: The Balance of Sun and Moon: An Introduction to Kuṇḍalinī and Cakra When a brain hemorrhage occurs, it mostly comes from the left nostril, from the nerve connected to the moon. This is the moon nerve. And this is the sun, on the right side. These two are balancing. After a few minutes, the moon takes over, and this nostril flows more. You can check now. Lift your hand and exhale; from which nostril is more air coming? This tells you which nerve is active. If more air comes from the left, your moon is active. If from the right, your sun is active. They both must be in balance. When there is no balance, different problems arise. Many people who are imbalanced get a headache, often on only one side. There is a mantra for this. If you have a headache, you can do it yourself, or someone else can do it for you. This mantra will slowly make your headache go away. Otherwise, just as there are high waves on a full moon or full sun day, imbalance creates turbulence. I am giving you a talk about Kuṇḍalinī and Cakra from the very beginning. This is controlled by our consciousness, here. And that balance is all on the top of our head. That is our consciousness, our life. Out of 72,000 nerves, three are very important. To balance them, you practice Prāṇāyāma: inhale, exhale, inhale. Yoga techniques should be very gentle and fine. In real yoga, you should not move too much. Some people are doing dancing yoga—why? This is okay for jogging. Previously, we were jogging, and now there is yoga, and even churches are dancing. But there is no "dancing yoga" written in the scriptures. You can call it anything today—"kangaroo yoga." There is one guru, but many kangaroos... sorry, my dear ones. The fourth nāḍī is called Vajranāḍī. Vajra means iron, the strong. If we go further, it is called Indra, and Indra holds a Vajra. This means that while practicing yoga in daily life, when you learn, you might think, "Oh, it’s boring." But it is very fine, slow, and smooth. Slowly, slowly, strength will come in you. Yoga in daily life means you must practice as long as you believe in the last breath of your life, not just for one day, two days, or once a week. That’s a joke. You are inhaling and exhaling all the time. There is another point in our body: the heart. Our heart is a sweetheart. Are you good to your heart or not? Sometimes yes, sometimes not. But our heart is so loyal to us. Did you ever tell your heart, "Please rest for a while, my dear heart. You are so good. Now have half an hour or twenty minutes of rest"? It will say, "No, I am your guardian. I don’t leave you free." Like a minister with a guard who always takes care. How much have you cared for your heart? Though the heart is still not here, it is somewhere else. I hope in these two days I am here, the heart is somewhere here. I will talk about this very much. I am giving only a glimpse today. So, did we say to our heart, "My dear heart, just rest"? Yes, I tell my heart, and you should tell yours. For example, one day, eat very little—only water—so your heart has a little rest, less work, and peace. Come home and tell your partner nicely, happily, with good behavior. Then the heart rests peacefully. And to your boss or your workers, be nice to them. Your heart says, "Please don’t eat too much of the thick butter from milk. Don’t eat too much, and don’t eat things unhealthy for the body." It is our heart. Why do we have a heart attack? We can prevent it. If you fast one day a week, eating nothing but water... but some cannot. If you don’t eat, you may get a headache or feel dizzy. That is a different matter. This Vajranāḍī is very strong, like the trunk of the body. You have very strong trees in Sydney's parks. I first came here in 1983, sitting in the park. Big, big trees. We took a picture sitting there, me and two others, searching for yoga centers. Some time ago, it was something. Now it is a big city that never sleeps. This Vajranāḍī gives rise to other nerves. They are connected to the earth, the solid part of the body. Now, I come to the second point, the third point. This nāḍī, from the top of the head, connects to your heart. You should look in that book—Powers in Humans. Good. We will see later. We don’t make a demonstration. So these are nerves, and these nerves are our Prāṇa. Without them, the body is nothing. Here is energy. How can you work with your awareness, your consciousness? We will come further. There is a beautiful story about ice cream. Do you like ice cream? There is a very good story, a joke, for next time. Ninety-five percent of women try to protect their husbands, telling them, "Don’t drink, don’t do this." But man is a little out of control. So there is a story between a husband and wife about ice cream and what happens with it. These are the stories, my dear. This is a chart of our human body, the Cakras. The body is immense with Cakras. When you go to an acupuncturist, they say, "Let’s take this finger," and touch a needle. On the screen, if the needle touches exactly that point, it will move. If not, it moves a little and then settles. Similarly, there are as many meridians in the body as there are Cakras. The first Cakra is at the foot sole. From the foot sole skin to the ankle joint is the Earth Cakra. If you want to be healthy, please walk barefoot on wet earth for at least twenty minutes. After one month, see what good can happen to your kidneys, your thyroid, and others. From the ankle joint to the knee is the vegetation Cakra. All Cakras are our vegetation. From the knee to the hip joint are the animal Cakras, the animal energy. From there, from the end of the spine coming up, the Cakras till the throat are the human Cakras. From the human level to the animal level, there is a border, which is Śiva. In Nepal, there is a beautiful, big temple called Pāśupati Maṭha. Yes, I know a little about your country too. There is Pāśupati Himalaya. In that country, only Hindus can go into the temple because, at the time of the British, the king of Nepal said only Hindus can enter; others cannot. You can come to the door, see from far, but not enter. Maybe one day, because you are very pure humans, you are great. But you know, who knows, if someone was drunk and went in... Śiva doesn’t want that. These are different things. Śiva is sitting here. That’s called Paśupati Mahādev. Paśu means the animal, and Pati means the Lord. So it is that Śiva, that Śakti and Śiva. From here is the border. This brings our human consciousness, and below are the animals. Humans should have discipline for different things, but animals may not. But now animals have more discipline, and humans, unfortunately, are doing anything one should not do. Who said to the human? That’s why humans suffer. From the Mūlādhāra Cakra to the Viśuddhi Cakra. The Viśuddhi Cakra is there, and between there is the human and the God Consciousness. Awareness is our Ājñā Cakra, here in this place. From that come the other three: the Agnya Cakra, the Bindu, and the Sahasrāra Cakra. This all is energy, peace, knowledge—everything you can achieve within these Cakras if you do these exercises, not only Prāṇāyāma and Āsanas. The yoga done nowadays... Our Prime Minister Modi worked very hard to bring International Day of Yoga, and many people do yoga. The people of Australia, many of you were not there, girls, you don’t know—I know more. Australians were very aware about health and doing yoga. And now I will say, in all different countries, Australia is one making more yoga exercises. But now, everything became different. Whatever you can do, this is yoga. Someone is laughing like a madman—this is not yoga. You can do that; it’s good for the thyroid, good for your Maṇipūra Cakra, but that is not yoga. Yoga is peace, harmony, and balance. Above this, there is a Cakra here, the Ājñā Cakra. There is called the yoga, the left Nāḍī, Iḍā, and right Piṅgalā. This is the mantra of these two. Everyone, this is so. This is called Ha and Ṭha. The mantra is that, but who is always dancing? Ha ha, he’s always gone. Yes. Because it is very central, very... I can’t find the word. It is very sensitive. You can destroy your heart, your kidneys, you can do many things from wrong movements and wrong things. Please don’t mind, and I hope you don’t do this. In San Francisco, there are few yoga centers called naked yoga. You go there? Yes, that’s why. And you can’t go in? Why not? In Kumbh Melā, there are also Nāgā Bābā, but they are different. They are holy, very holy. That I will tell you. In all my 50 years moving around the world, I didn’t hear in India or elsewhere of naked yoga. Now there is also wine yoga. You begin wine yoga, and many people go. When yoga practitioners come, a person comes with a tray, like in first class on an airplane, offering water, alcohol, juice, etc. But they have only one juice: alcohol. So you get a little sip, they drink and change dress. After, in the yoga hall, there is another one. So again they drink, lie down and relax. Half of relaxation with this, then they do exercises, then interval. In the interval, again alcohol, and people go. That’s called wine yoga. In wine yoga, you cannot be divine yoga. The divine is without wine. Anyhow, thank you. So, this is an energy in our consciousness, these Cakras. Now, Kuṇḍalinī, very short. This Kuṇḍalinī: "kuṇḍ" is water. When you go to the mountain and water collects in a pond, a little pond, that’s called kuṇḍ. Or you have it at home collecting water. It’s a kuṇḍ. Sometimes on a full moon day, you see a circle around the moon. That’s called a kuṇḍ. And that kuṇḍ is down. Kuṇḍalinī. There, we talk of something like a snake, but there is no snake. It is a movement of consciousness. From there, the energy begins to stem. This is the first Cakra of the human. We did not design for animals, plants, and this. These are the Cakras and Kuṇḍalinī. Here, very down, first, is an elephant. The elephant is not really there; it’s a methodological design. But it has that quality of the elephant. An elephant has seven trunks. Now I will say, Swamiji is making us stupid. Elephants never have seven trunks, but this one does. I have many elephants in India; I didn’t see even two trunks, only one. I was in Africa many times; many elephants, also only one trunk. But what does this mean for us, for your health, for your organs? Then it goes further. There is a snake, the nerves, and Iḍā, Piṅgalā, Suṣumnā—they run through this. Tomorrow we will give exercises and talk more about this Mūlādhāra, what happens, how your energy will come. It is the science of our body, mind, and soul, our awareness, our consciousness, and the divine human awakening of the Śakti or Kuṇḍalinī. There is a lotus. Until here, every Cakra upon the human has a lotus. The lotus has its meaning, and we will talk about it. How many petals does this Cakra have? The second one? The third one? So you have here. What will you learn about? So, Kuṇḍalinī: kuṇḍ is a water tank. There are three: one is your feeling, the second comes automatically, and the third comes from the same source. You take out energy, take and take, but all the time it was the same full. That means the energy of the Kuṇḍalinī is filled in this part. It’s long; we can make many, many things. Now, every petal here has four petals, these four directions. In the petal is a call, a nectar. Here is Śakti, Śiva and Śakti, or the Kuṇḍalinī going up when the Kuṇḍalinī awakens. You have heard many people are wrong. When your Kuṇḍalinī awakens, you don’t feel anything, but you feel happiness, joy, clarity. Some people say something is moving in the body, crawling on your spine. Is there something in your spinal column or on your dress back there? Do one thing: go and clean your dress, wash it. That’s it. There is nothing. If something is moving in your spinal column, go to the doctor. There is no snake going up. It is an awakening of pure consciousness: happiness, joy, peace, clarity, everything. It has four petals. The Bīja Mantra is called the seed of this Kuṇḍalinī. That is one that has its alphabet, and the four petals have the four mantras. They are the letters of the Sanskrit language. Sanskrit language—how many letters are there in the alphabet? Sanskrit? How many? No, Devanāgarī is also 52. Sanskrit is Devanāgarī. Devanāgarī is the alphabet, not Sanskrit or Hindi. Okay, it’s okay. We are very good; we are brothers. We can sometimes access, okay? So sorry. So these are 52 letters, and exactly these are in all these Cakras. This is a methodology. It is written, given everything. Each letter has its resonance, and this resonance is so divine. In 52 alphabets, resonance balances both hemispheres. It is said the best language is one where both hemispheres work together. Otherwise, only one part is active. I did not measure anything, but one disciple, a professor of languages, said there are three or four languages in the world which balance both hemispheres. What is that? When you sleep and dream, both hemispheres work. When you are singing, there is balance. When you are writing, there is balance. When you are thinking in that language, it must be. There are many points. This means it is a perfect language. That’s why Sanskrit is a perfect language. All the Ṛṣis worked in that. This will come in our Kuṇḍalinī Śakti, and we will see tomorrow, continue. So these are Cakras in the whole body, and this is the Cakra belonging to you. Certain Cakras are dormant—that’s the problem. Who has alcohol? Many things are disturbed; consciousness is disturbed. We will work further. Prāṇāyāma is very good. Prāṇāyāma has different techniques. Not that tomorrow you begin to practice Bastrika. You should not. Go slowly, slowly. A little baby is born, and you say run. Yes, it can. I can let run. Just born, but not humans. A cow baby, within minutes, gets up and walks to the mother or runs. But humans take time to open eyes and all. So there is something in animals also, strength very much. We will come back next time tomorrow, my dear ones. Thank you very much for listening. We will continue. This time, because I said Kuṇḍalinī and Cakras, I want to make it very clear. With these Cakras, we can heal our body and all inner organs. One thing: thyroid problem nowadays is a bigger problem. In these Kuṇḍalinī exercises, what we see and do, we can, according to yogic science—please, I’m not talking as a doctor, and I’m not a doctor—but you can heal your body yourself. Thank you. Adio.