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Part 1: The Resonance of Oneness: Chakras, Kuṇḍalinī, and the Soul Oṁ śāntiḥ śāntiḥ śāntiḥ para brahma, dharma śrī guruvē namā. Dhyāna mūlaṁ guru mūrtiḥ, pūjā mūlaṁ guru pādam, mantra mūlaṁ guru vākyaṁ, mokṣa mūlaṁ guru kṛpā. Oṁ śāntiḥ śāntiḥ... Blessed self, dear sisters and brothers, good evening. The subject given is chakras and the kuṇḍalinī. Yoga is the science of humans. Yoga is the first creation. We just heard the resonance from the flute. This flute is made out of wood, from bamboo. There are instruments made from metals. This bamboo flute is beautiful, very good. But what kind of rāga—what sound, what resonance—can one produce through this flute? Or can the flute itself produce that resonance? That capacity is called the master. We can give this flute to anyone. Many of you may be experts, but many may not. Similarly, it is with yoga, kuṇḍalinī, and the chakras. This resonance, we call in the Vedas, nādarūpa parabrahma. The resonance, the sound, is the supreme, the highest reality—what we call God if you wish to feel it. When something appears in form, it is already very late. We cannot see sound, but our entire body, each and every cell, is resonating like an instrument, like the bamboo. Similarly, in the space of consciousness, I often speak of this principle: eko’haṁ bahusyāmi. Ultimately, when a human being gains this realization, they will say, "eko’haṁ bahusyāmi"—"I am one, and I shall become many." Brahma satyaṁ, jagan mithyā. Brahman is that highest supreme. Brahman is truth, and the rest is duality. Thus, the science of yoga is for humans. Of course, we learn from every creature, but the science of yoga, what we practice—mostly postures, relaxation, breath exercises, and perhaps some meditation—is great and divine. Today we come to the topic of space and consciousness. Is the space within our consciousness, or is consciousness within space? Is God in us, or are we in God? We do not know. It is said that consciousness alone cannot create, and inert matter lacks the capacity. The union that balances and unites them is called yoga. This yoga has three points, a trinity: the creator, the protector, and the liberator. Between them lies harmony, balance, and oneness. Uniting, harmonizing, and creating—that is yoga. From that arises what we call svayaṁbhū, the self-existent. Svayaṁbhū is that sound, that resonance, as in the flute or other instruments. We can create or pronounce the best sound from anything if we have the capacity. If not, it is merely a sound, a negative sound. Now, the quality—positive or negative—is imparted from within. The quality can be the supreme, God, the best, happiness. Or the quality can suddenly become anger, hatred, jealousy, and so on. So, what does this mean for the body? It is often said in texts that there are 8.4 million different creatures on our planet, our Earth. These are called Jalacara, Thalacara, and Nabhacara: creatures of water, earth, and sky. But all three originate from that primordial resonance of creation. From resonance comes the fire element, light. And from that light appears the creator who makes this resonance. Now, this is the subject of chakras and kuṇḍalinī, but we must bring it together. It is not as is often said: "Okay, my chakras and kuṇḍalinī will awaken, and this and that will happen." It is not like that. It is not like that. It is a very fine process, and a very rare person can maintain the necessary discipline and continue it. You may know, or if you do not, you will come to know: we must become one with our soul. Our soul is our reality. It is our soul that is within the body, and our soul that departs from the body. The soul does not come and take away. Your soul, my soul, their soul—everyone's soul is only one soul. We must come to understand this. You may say it is not possible. Yes, we must come today to this point of the possible. There are five elements. We know the five elements create form. This form can be in vegetation, Jalacara (water creatures), Thalacara (earth creatures), or Nabhacara (creatures of the sky). All are composed of the five elements, and within each element there is a power. This elemental life begins, persists, and then disappears. Our body will not die; we think someone has died when the soul departs. Then the elements, all the tattvas, merge back into the five elements: water into water, space into space, fire into fire, earth into earth, and so on. When our soul is gone, this body will disappear into nothingness. Now, our soul is one. How can this be? Every soul seems to have a different destiny. How is that? There is a destiny associated with the soul? No, the soul itself has no destiny. But there is something involved in that process. Therefore, it is said there are the Advaita and Dvaita philosophies of Ādiguru Śaṅkarācārya and Madhvācāryajī. Madhvācāryajī said there is duality. Śaṅkarācārya said, "No, there is no duality, only oneness." The teaching is how to bring these together. One said it is this, and one said it is that. For example, consider an ocean. Is it water, sand, or mountain? We call it water. This ocean water is salty where we find it. But from heat, the same water rises as steam. That steam becomes sweet. We then divide it: salt water and sweet water. It rises like fog, and a fog droplet, a single drop, will go further and join what we call clouds. The clouds will rain, and this water will fall somewhere. It came from the ocean and went far away into a desert. Water drips there, separated from the ocean. Same water: clean water, best water. Salt water and sweet water are different qualities, but water is water. There is one water called canal water. Another water is where we wash our clothes. Another is in the river. Another is in a lake. Each has its quality, but if we speak truly, it is only one water. Next example: fire. Fire is one, but we call it different names: the fire under a cooking pot, a fire burning in the forest, a funeral pyre, the flame on an altar, a lamp. They are separate everywhere. It is said there is a very big fire or a small fire. There is a beautiful poem with a beautiful example about human or animal nature. We see what we choose to see. It is said: Sabhe sahāyak sabal ke, kohun nirbal chāhāy. Everyone supports the strong one, but who wants the weak? The very weak is just gone. Pavan jagāvat āg ko, aur dīpahi deta bhujāy. Pavan means air. The air element is also only one. Pavan jagāvat āg ko—this air will support a tiny spark of fire. The air will support it and make it a great, burning forest fire. Aur dīpahi deta bhujāy. But the same wind, the same air, can blow out this flame. This is also fire. Similarly, it is with the qualities within us, how they come and go. Similarly, our five elements... and this is a very, very beautiful subject of chakras, which many will not understand. There is another beautiful example. How do we attain what we wish to attain? If we want God-realization, okay? Have you seen God? Please tell me also. I speak of God here and there. When you fly in an airplane—I fly for many, many hours at high altitude—I look, and I do not see God. Have you seen God? We believe in God. But where is that God? That is within you. That is your soul. I must come back to our soul. We are coming to that point: how does it happen? The ātmā, the soul, is within ourselves. We must learn to come to this point; otherwise, we can be negative or positive, but we do not know who or where God is. Have you seen God? We believe. We trust. We do trust. It does not matter which religion. Every religion, if it is a true religion, believes. Some see God in form. Some do not see God in form. But they believe there is a God, even though they have not seen it yet. But in humans, there is this quality, and we have received instructions, the knowledge we must learn. So it is with the chakras. That energy is in our body, in our chakras. Now I am coming to that oneness. The water flowing in the street can also be purified into nice, clean, drinkable water. Water is a big problem in the whole world. Many scientists are trying to purify water. They can purify canal water, making it very pure, like crystal. We have water in a glass or bottle; it is the same water. So we must purify the quality of our thinking, our thoughts. If we create dualism, we remain agitated. Who creates time? Who created day and night? Who was counting? Time has created, written, and made humans. Otherwise, there is no time. We should go to that place where we are beyond time. Time is gone. We are the ones counting: one day, half a day, one hour, one minute, one second, one hour, one day, one month, one year, my birthday, your birthday, etc. We humans are counting; other creatures simply exist. Our soul, our ātmā, becomes so pure within this. Now, within this framework, there are chakras. I want to tell you, giving the first glimpse, I am going to explain. Let us say this: many people have problems with the thyroid. Many people have thyroid problems, and various other issues. Why is this happening? Again, it comes from the elements and their qualities. Humans have a brain, thoughts, intellect—everything humans do. One will say good things, another will say bad things. Take an example: your colleague says unkind words, asks questions angrily, and so on. But we are employed there, and we need the money. We cannot just go somewhere and get anything; we are dependent. So what do we do? That boss will say something: "You stupid people are not working properly." If we were independent, we would say, "This is your work, your company. Get somebody else. Goodbye." Yeah, hang on? I'm gone. But if you do that and go home, then your husband or your wife will say, "Why did you come back?" So what do we have to do at that time? We swallow it. What? We swallow that. Or it can be a husband. The husband speaks harsh words to his wife, and she tolerates it. Women have a great power to digest, to say, "Forgive it, it doesn’t matter." There are children, shopping, cooking, laundry, washing—women are working. Part 2: The Science of Chakras and the Purification of Life And again, a man comes and asks, "You haven't cooked yet?" This goes on. She says, "I'm doing it, my dear, I'm doing it, I'm doing it. I will give everything away. I do it first for you." But her soul—our dear mothers, sisters, or wives—they know their soul in their own body. And there, the harsh words that came to our mind remain in the body. A kind of tension and stress accumulates in certain organs. Consequently, many cannot swallow properly, some cannot go out, there is clenching of the jaw and teeth. Outwardly everything looks okay, but I don't want to say this is the only reason. Medical reasons are varied, but often this is also a problem of the thyroid, and this we can release. There is Prāṇāyāma and the cakras. This is the Viśuddhi Cakra. "Viṣ" means poison, and there are different kinds of poisons. When someone speaks such words, it is a poison. Now, how can we purify and dissolve this? A heart like a... what word would I say? Like a knot, a knot. How to release this? The tension is there, the problem is there. The hormone is broken, or the hormone has no more power, is under control. So many issues—I don't want to say it, but more often thyroid problems are had by women. And women have such endurance that they say, "Okay and okay," to children and neighbors as well. So, for this we have Prāṇāyāma, and this program is for the Viśuddhi Cakra. From here, we will learn how to solve this problem. It will take a long time, but it will happen. At the same time, I want to say that a doctor may be better than me, will operate or do something, I don't know. But this is where the science of yoga and the human mind connect. The soul is within this knot, which is a very big knot, and our soul is suffering there. The second power is this: there is a problem between couples, or for a man or a woman. The many problems that females have in that intensive or very sensitive part of the body, their attacks now come more as cancer. There is a problem of the chest, the uterus, or the kidneys. They are exactly there. Similarly, the male also has this kind of problem on that very sensitive point. Now, our science, our yoga, will definitely help us. The problem will be solved if we do it properly. But if you think, "Oh yes, this is Swāmījī, he came and told me that. I'll go to the doctor and take some medicine, an injection, and have something cut from the body." You can cut from the body, but what you have cut will not come back. In our human body, we have 72,000 nerve systems. Each nerve is life guiding our whole life. All of our soul is there; this is only our thoracic gland. But sometimes one has it in the stomach. So something is there, then you can’t eat, you can’t digest, or you have diarrhea, or constipation. This is all what we call affecting our whole body. These are the cakras. There is a very, very dangerous problem: pressures on our navel. That’s what we call the solar plexus. The solar plexus is, solar is like a sun. If our sun were finished, within how many days would we be frozen, do you know? Similarly, that Agni Deva is the root of our development of all five elements, and it is in the navel. So we have a problem with the navel, and this navel—that connection between mother and child—has a very deep, deep, and deep relation. Of course, a father also loves his children very, very much, but a mother is different. It is said when the child is born and separate, the mother takes it in her hand, and the whole feeling, the love, she takes in her hands. So, the cakras and Kuṇḍalinī are the signs of the human; animals also have the same thing like this. This is very, very purifying in the body. Viśuddhi Cakra, therefore it is called Viśuddhi Cakra. "Viṣ" means poison and "śuddhi" means purification. How to get that poison as nectar? There we have to work. Don’t be angry. Do not be angry. Even without showing it to anybody, you are angry inside. Then you have stomach problems, digestive problems, intense time problems. We have problems in the body. We have a problem with hip joints. How have you put such a kind of tension in your body on your hip joints? That is what we call the cakra, Svādhiṣṭhāna Cakra. We are coming to the Svādhiṣṭhāna Cakra also. So, you have many cakras here and there, everywhere. Cakras in the human body are many, many thousands, millions of cakras. Everywhere. In acupuncture, the doctor will have a little needle and touch here on the, what we call them, this screen. There we see, and when touching this here or here or here, the doctor or that person will... Have they developed more than the Chinese about this? So, when we put this needle here on the monitor, the needle will go there. And if that needle, which is in the hand of the doctor, is very little separate—not on the exact point, but a little beside—it will not move. It will only be going like this. So this means all cakras in our whole body. In our body, we have the cakras from the foot soles to the ankle joint. These are the earth cakras. From the ankle joint to the knees are the vegetation cakras. From the knees to the hip joints are the animal cakras. And from animal cakras to the human cakras. And from human cakras are the higher cakras. But everyone has a mixture of qualities. The earth is with the vegetation, and from vegetation, it is with the animals. The animals’ qualities, the emotions, etc., are from the knee to the hip joint. And there is a mixing then, of humans and animals. That is very, very difficult to separate. If you have been in Nepal, there is one Śiva temple, beautiful and very, very old, called the Paśupati Mahādeva. "Paśu" is the animal, "pati" is the human, or God. These qualities together, and for balancing both between the human and animal qualities, Śiva is there in between. If we are like that, like Śiva, then we can be healthy, and everywhere we go will be good. So, there is the—separate this nicely, slowly, slowly. Therefore, in the cakras, at the end of the spinal column down, there is also the Śiva Liṅga. And then there is the Śiva Liṅga and the Viśuddhi Cakra. And then it goes further. So this is the science of yoga. We can solve our problems in many, many ways, if we can. And that is my science of the Kuṇḍalinīs and cakras. What is Kuṇḍalinī? Kuṇḍalinī is a circle. It’s a nice circle, and there’s energy inside. Everywhere, water is around, everything is around. And so our soul is like, but with the water, and it becomes oneness. So, hey Prabhu, we said, "God, please, take me into you. Let me become one with thee, oh my Lord, help me." So, how can we come? This is our science of our cakras. How many days will I be here? They are six days. Six days? No more changes. Okay, here. I will try to explain it cakra by cakra in more detail, explaining everything. Suddenly, you will say, "Okay, Swāmījī, my Kuṇḍalinī is awakened." You will not feel the awakening of Kuṇḍalinī. It is not moving the whole body. Somebody said, "Oh, there’s a going boom, the waves up and down," or someone said, "I am feeling like this." It is not good. Something is wrong in your nervous system, so you should go to the doctor. Or you come to the master, and the master will give you instructions: do this Prāṇāyāma, do that Āsana, and don’t do this. That’s it. So, Kuṇḍalinī and Cakra science is great, and we will continue tomorrow. So that is, "Sabhe Sahayak Sabal Ke Kohun Nirbal Sahay, Pavan Jagavat Aag Ko Deepahi Deta Bhujay." The fire has many, many qualities. When you are angry, it is a fire. In our body is a fire. The funeral pyre, burning the body, is also fire. In the Pūjā, there is a fire. Anger is a fire. So there are many, many different ways this can happen. If we all come to relax the body, then all will become one, and this is that: my soul and your soul are one. In this glass is water, and in that plastic bottle there is water, and elsewhere there is a big tank, and elsewhere a very nice water spring, beautiful, very good. But in reality, that water is the water, but in that water is a coming different quality: some yellow color, black color, dark color. This color, dirt, is so many bacteria—this, that. That is the difference. So now, what are we doing? We have to purify. We should purify everything so our soul is very pure, but we have some kind of problems, and we are human. So, as I have told a few times, in the morning when you get up, open your eyes and look at those holy pictures, any God, any holy person. Or look at your mother and your father’s picture. Second, when you open your eyes, say, "I am human." You tell yourself, "I am." You know that when someone is very cruel, we say, "Oh God, he is not human." So the quality is measured as good quality or bad quality. So I am human. Next, what makes me human? The quality. What kind of quality like this can we master in ourselves? Just say, "I am a human," and you will see, definitely you will not do that kind of behavior to your workers. You are the boss, and you will not say such words to them. You will say, "No, please take care and do better." Yes, we can say. There is one man and one factory. Workers are bringing something, wood or something, sand or this. And he has this, what we call this barrel, taking earth, barrel, no? Wheelbarrow. So one worker is coming back, and he is going to his boss at his work. He said, "Yes, please." He said, "Please, this wheelbarrow, something is not in order for me, so I need some oil or grease." He said, "Why?" He said, "Because the one wheel is making a noise." "What kind of noise?" he said. "It is not good." So, can you tell me how the sound is? He said, "It is, sound is like this: tak, tak." He said, "That’s not a good sound." He said, "I tell you, yes, I tell you, but this sound cannot be like this. Tell me again." He said it’s like tāk. I said, "When it makes sound, when I’m carrying," then he said, "Now I send you home." Why, why? I am a poor man, please do not dismiss me. He said, "No, because," he said, "why?" He said, "Because the sound of the wheel is not good." He said, "But that’s not my mistake." He said, "Yes, but the sound is not good." He said, "So, how should my boss be? How should the sound be?" He said, "The sound will be like this: tak, tak... tak. You are working on it, tak, tak, you are working like this for my company." So, that is a mistake in our self. And we tell the boss like this: "Boss, you have to say something." So, in the morning, I wake up. I am human. What makes me human? What is the human quality? Then, if you will be angry with someone, you will say, "This morning, I said I am human." So, I will not shout about that, but I will tell some good words. With this bitterness, we can get through to the sweetness. So, cakras and Kuṇḍalinī are there, for which we have a little film also, but now it’s too late, I will not keep you.