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Oṁ Śānti, Śānti, Śānti. Viṣṇu, Viṣṇu, Viṣṇu. Śānti, Śānti, Śānti. 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 also instruments made from metals. Consider this example. This bamboo flute is beautiful and very good. But what kind of rāga—what sound, what resonance—can one produce through this flute? Or can the flute produce that resonance by itself? 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, the kuṇḍalinī, and the chakras. Resonance, we call in the Vedas, Nāda-Rūpa-Para-Brahma. The resonance, the sound, is the supreme, the highest—what we call, if you want to feel God. When it appears in form, that is very late. We cannot see sound, but our entire body, each and every cell, is resonating with the instrument, the tool, or what we call the bamboo. Similarly, in space, every time I come, I talk about this first: Ekohaṁ Bahusyāmi. After all this, the human. And when the human gets this realization, then it will say, "Eko'haṁ Bahusyām." I am one, and there is only one. Brahma Satya, Jagat Mithyā. Brahma is that highest, the supreme. Brahma is truth; the rest is duality. So, the science of yoga is for humans. Of course, we learn from every creature, but the science of yoga, and what we are practicing—yoga mostly you are doing with postures, relaxation, breath exercise, and maybe some things about meditation—but this is great and divine. In this, we come today to space and consciousness. Is the space in our consciousness, or is the consciousness in the space? Is God in us, or are we in God? We don't know. It is said that the conscious cannot create, and this material cannot have the capacity to do. Between them, to balance and to get, it's called yoga. That yoga has these three points, the trinity: the creator, the protector, and the liberator. Between this, it's called harmony, balance, and oneness: uniting, harmonizing, and creating. That is called yoga. From that comes what we call Swayambhu. Swayambhu is that sound, that resonance, which is like in the flute or many other instruments. We can create or pronounce that sound, the best sound from anything, if we have the capacity. If not, then it is a sound, but a negative sound. Now, the quality, positive or negative, is given after assigning some quality inside. The quality is that it is either the supreme, God, the best, happiness, or the quality can come suddenly: anger, hate, jealousy, etc. So, coming to the body—this has been spoken of in books many times—there are 8.4 million different creatures on our planet, our earth. That is called Jalchara, Thalchara, and Nabachāra: the water, the earth, and space. But all three are from that creation of that resonance in the very beginning. From the resonance comes the fire element, the light. And from that light, that creator appears, who is making this resonance. Now, this is the subject of the chakras and kuṇḍalinī. But we have to bring it together. It is not as is often said, "Okay, my chakras and kuṇḍalinī will awaken," and this and that. It's not like that. It is a very fine and very rare person who can have discipline and then can continue. Now, maybe you know, and if you don't know, you will know: it becomes our soul. Our soul is our reality. It is our soul that is in the body. The body, our soul which goes out of the body—this soul doesn't come and take away. Now, your soul and my soul, their soul and everyone's soul, is only one soul. We have to come to understand this. You will say it's not possible. Yes, we have to come today to this point, the possible. There are five elements. We know the five elements, and it is the five elements that create the form. This form could be in the vegetation, Jalcha (creatures in the water), Thalcha (creatures on the earth), or Nabcha (in this flying sky). These are all five elements, and in each of these five elements, there is a power. But this element begins life, and it goes again and disappears. Our body will not die. We think that someone died, the soul is gone. Then, the elements, the tattvas, will all merge into the five elements: water into water, space into space; fire into fire, earth into earth, etc. In this, our body, when our soul is gone, this body will disappear, nothing. Now, all our soul is one. I will say how. Every soul has a different destiny. How is that? There is a destiny with the soul. No, the soul has no destiny. But there is something that is involved in that. Therefore, it is said that the Advaita and Dvaita philosophies, Ādiguru Śaṅkarācārya and Mahādvācāryajī. Mahādvācāryajī said there is duality, and Śaṅkarācārya said no, there is no duality, only oneness. That is how to bring together. One said it is this, and one said it is this. An example. Let's say you have here an ocean, water. Is it water, or sand, or a mountain? So, there is what we call the water. This water in the ocean where we drink it is salty, but as soon as from the heat, from this same water, the steam rises up. Now that becomes, so you say, sweet. We divide it: it is called salt water and sweet water. We go up like a fog, and the fog also has one drop. It is a drop, and further it will go again. It joins, we call as clouds, and clouds will begin to rain. This water will fall somewhere. It came from the ocean and went far away. In the desert, water was dripping there, and water has separated from the ocean. The same water—clean water, best water, salt water, sweet water—are different qualities. Water is the water. There is one water which is called water from canalization. Another water is where we are washing our dress. Other water is in the river. Other water is in the lake. Which quality is there? But if we say, then it is only one water. Next example: fire. Fire is one, but we call this a fire in the cooking pot, for the pot is burning, in the forest, in a funeral, on the altar, one lamp separately everywhere. It is said the fire is a very big fire or a small fire or this. So, there is a wonderful, beautiful poem. I will try to translate. It has a beautiful example about human nature or animal nature. See what we see. It is said: "Sabhe Sahāyak Sabal Ke, Kohun Nirbal Chāhāy." Everyone supports the strong one, and who is very weak is just gone. "Pavan Jagāvat Āg Ko, Or Dīpa Hī Detā Bujhāye." Now, Pavan means the air. This air element, the air is only one also. "Pavan Jagāvat Āg Ko"—this air will support a tiny spark of the fire. And air will support and make it a very big forest bush burning. Where is Chināgarī? And the same air, the same wind. But the same wind can blow off this flame. This is also fire. So similarly, with the quality in us and how that is, how they are coming and getting. Similarly, our five elements, and this is a very, very beautiful chakra subject. Many will not understand. That is also one very beautiful example of how to get that which we want to get, if we want to. Get God realization, okay? Did you see God? Please tell me also. I'm saying, "God, God," and here, there, and when you also fly in the airplane, I apply many, many hours and hours, and very high, and I'm looking—there is no God. Did you see God? We believe in God, but where is that God? That is within you, that is your soul. I have to come back to our soul. Similarly, we are coming to that point: how it happens? So, in this Ātmā, the soul, this is within ourself. That fire. We have to learn to come to this point. Otherwise, we can be negative, or we can be positive. Or we know who is God, where is God. Have you seen God? We believe, we trust, we do trust. Doesn't matter which religion, every religion. If they have any religion, then believe. One sees God in the form; one doesn't see God in the form, but they believe there is. And they have not seen yet. But in humans, there is this quality, and we have got instructions, the knowledge that we have to learn. And so it is in the chakras. That energy is in our body, in our chakras. Now, I'm coming to that oneness. The water which is in the street is flowing. That we can also purify and can be very nice, clean, drinkable water. Water is a big problem in the whole world. Many scientists are trying to purify the water. To purify the water, so canalizations, water they can make very pure, like crystal. And we have in the glass or in the bottles, we have the water, it is the same water. So we have to purify the quality of our thinking, our thoughts. And if we make dualism, then we remain as it is. Time is not time over time. Who created time? Who created day and night? Who was counting? Time has created, written, and made the humans. Otherwise, there is no time, and so we should go there, where we are beyond this time. Time is gone. We are counting one day, one half a day, one hour, one minute, one second. One hour, one day, one month, one year, my birthday, your birthday, etc. But we humans are counting. Others are just going. And so our soul, our soul becomes so pure. Ātmā, very pure within this. Now, there is in this Prāṇa, chakras—I want to tell, coming, first glimpse of that I am going to tell. Let's say this: many people have problems with the thyroid. Many people have thyroid problems, or other different ones. Why? Why is it happening like this? So, this is again this element and this quality is coming. So, human's brain, human's thoughts, human's intellect—everything that a human is doing. So now, one will say good things, one will say bad things. An example: Your colleague is saying not good words and asking and angry, and so on. But we are employed there, and we need the money. We are not going somewhere to get anything. We are depending. So what we do, that boss will say something. "You stupid people are not working properly." If we are independent... we will say this is your work. Your company gets somebody else. Bye-bye. Yeah, hang on there, I'm gone. But if you do and go home, then your husband or your wife will say, "Why you come back?" We have to think, so what we have to do in that time? We swallow what we swallow, that, or it can be a husband, the husband. He tells harsh words to a wife, and she says, "Okay." The women have very much power to digest. To say, "Forgive it, it doesn't matter." There are children, there is shopping, there is cooking, there is laundry, washing, everything. Women are working, and again the man comes. Then he said, "You didn't cook yet? Now, this till then, and this." She said, "I'm doing, my dear, I'm doing, I'm doing. I will give everything away. I do it first for you." But her soul, our dear mothers, or our dear sisters, or dear wife—they know their soul in their self-body. And there, what harsh words went to our mind? It is remaining in the body. And there is a coming, a kind of tension and stressing in certain parts of the organs. And so, mostly, some cannot swallow it down. One cannot go out and bite their jaw, the teeth. And outside, it looks like okay, everything. But, and so I don't want to say that only this is the reason. Medical reasons have different reasons, that reason. But mostly, also, this is a problem of the thyroid. And this we can release, that there's a Prāṇāyāma and the chakras, and this is the Viśuddhi Chakra. And the "viṣ" means poison, and there are different kinds of poisons. So when someone is talking such a word, it is a poison, and now... How can we purify and dissolve this? A heart, like a... what would I say? Like a heart not poisoned. I'm not... not now. How to release this? And the tension is there, the problem is there. Hormones are broken, or hormones have no more power, are out of control, everything. And so many, I don't want to say, but more the thyroid problem have the women. And women have such an endurance that they said, "Okay and okay." Also, children, also neighbors, so this one, we have Prāṇāyāma and this program for the Viśuddhi Cakra. From here, we will learn how to solve this problem. It will take a long time. But it will be. At the same time, I want to say that a doctor will be better than me. He will cut something or this, I don't know. But this is what the science of yoga and the human mind is connecting, and the soul. The soul is that within this knot, which is a very big knot, and there is this, our soul is suffering there. The second power is this: there is a problem between the couples, or a man or a woman. Many problems have the females in that intensive or very sensitive part of the body, and their attacks come now more, the cancer. There is a problem of the chest, in the uterus, or in the kidneys. They are exactly there. And similarly, the male also has this kind of problem on that very sensitive point. And there they have this problem. Now our science, our yoga, will definitely help us. The problem will be solved if we do it properly. But if you think, "Oh yeah, this is Swāmījī, he came and he taught that. I go to the doctor, and I will take some medicine, get some injections, and have something cut from the body." You can cut from the body, but what you have cut will not come back. In our body, the human body, we have 72,000 nerve systems. And each nerve is the life and is guiding our whole life. All and our soul is there, so this is only our thoracic gland. But sometimes one has it on the stomach. So if something is there, then you can't eat, you can't digest. Or you have diarrhea, or you have what you call constipation. So this is all what we call affecting our whole body. These are the chakras, and there is a very, very dangerous problem: pressures on our navel. And that's what we call the solar plexus. The solar plexus is—solar is like a sun. And if our sun is finished, within how many days will we be frozen, are you? Similarly, that Agni Deva is the root of our development of all five elements, and it is in the navel. So we have the problem with the navel, and this navel, that is a mother and a child, has a very deep and deep and deep relation. Father also, of course, father loves also very, very much children and so on, but mother is different. And it is said, when you are separate, mothers, the child, when it's born, she takes in the hand, and the whole feeling, the love, she takes in. Her hands, so these are the chakras and kuṇḍalinī. In the science of the humans, also animals have the same thing like this. And this is very, very purifying in the body: Viśuddhi Chakra. So, therefore, it is said, Viśuddhi Chakra. Viṣ means poison and śuddhi means purification. How to get that poison as nectar? And there we have to work. Don't be angry. Do not be angry. Even without, you do not show anybody. But you are inside. Then you have stomach problems. You have digestive problems. You have intense time problems. We have problems in the bodies. We have problems in hip joints. How have you put such a kind of tension in your body, on your hip joints? And that is what we call the chakra, Svādhiṣṭhāna Chakra. We are coming to the Svādhiṣṭhāna Chakra also. So you have all many chakras here and there, everywhere. So chakras in the human body are many, many, many thousand, millions of chakras. Everywhere, when in acupuncture, the doctor will have a little needle and touch here on the, what we call them, this, no, on a screen there we see, and when touching this here or here or... wherever, he with the doctor. All that person will do, they have developed more the Chinese about this, so when we put this needle here on the monitor, there the needle will go. And if that needle, which is in the hand of the doctor, is very little separate—not on the exact point, a little beside—it will not move. It will only go like this. So this means all chakras in our whole body. In our body we have the chakras, from the foot soles till the ankle joint, these are the earth chakras. From the ankle joint to the knees are the vegetation chakras. From the knees to the hip joints are the animal chakras. And from animal chakras to the human chakras. And from human chakras are the higher chakras. But everyone has a mixture of qualities. The earth is with the vegetation, and from vegetation is with the animals. And the animals' qualities, the emotions, etc., are from the knee till the hip joints. And there is a mixing then, 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. And that's called the Paśupati Mahādev. The 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 in between, 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 chakras, at the end of the spine 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 chakras. 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? And so, this is our science of our chakras. And we will—how many days will I be here? Six days. Six days? Okay, here. I will try to make it chakra by chakra, and more about explaining, 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 is 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 nerve system." So you should go to the doctor, or you come to the master. And the master will give you, "Do this Prāṇāyāma, and do that Āsana, and don't do this." That's it. So, kuṇḍalinī and cakra science is a great... and we will come tomorrow. So, that is... and the fire has many, many qualities. When you are angry, it is a fire. In our body is a fire. The funeral they are going, making, burning their body is also fire. In the Pūjā, there's a fire. Anger is a fire. So there are many, many different ways for this. And if we all come to the body to relax, 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 other, there is in big tank, and other in 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 told a few times... 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 father's picture. Second, when you open your eyes, you say, "I am human." You tell yourself, "I am." Now you know that when... Someone is very cruel, then we said, "Oh God, he's not human." So the quality is measuring good quality or bad quality. So I am human, then next, what makes me human? The quality. What kind of quality? Like this, we can master ourself. 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. So there are the workers, bringing something, wood or something, sand or this. And he has this, what we call this barrel, taking earth, barrel, no? Wheelbarrow. Wheelbarrow. So one worker is coming back, and he's going to his boss at his work. He said, "Yes, please." He said, "Please, this wheelbarrow is... 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: tuck, tuck." 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 tuck." 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 be my boss? How should be the sound?" He said the sound will be like this: tuck, tuck... tuck. You are working on it, tuck, tuck. You are working like this for my company. So that is a mistake in ourselves. And we tell the boss like this, "Boss, you have to say something." So, I wake up in the morning. I am human. What makes me human? What is the human quality? So then, if you will be angry with someone, you will say, "Morning, I said I am human, so I will not shout at that." But I will tell something good: words with this bitterness, we can get through the sweetness. So chakras and kuṇḍalinī are there, which we have a little film also, but now it's too late. I will not keep you.