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Part 1: The Path Beyond Attachment: Realizing the Ātmā through Kuṇḍalinī and Cakra Our subject is kuṇḍalinī and cakra. We begin today with a beautiful song that connects with our kuṇḍalinī, our cakras, our body, our mind, and our soul. It speaks of where and how the soul merges into what we call unity. Who is that supreme? What is it? Ultimately, it is a melting without any duality. It is like space. Within space, many things exist—the earth, vegetation, mountains, rivers, the ocean, clouds, the moon and sun, other planets, the stars, and beyond—yet space itself remains neutral. Oneness is that space, and we long to become one. But when there is only one, it is not easy to reach that state, nor easy to become that one. Because then nothing belongs to you, and no one belongs to you. At the same time, everything belongs to you, everything is yours. Yet there is nothing. That is eternal unity, oneness. This is not easy. It is not easy for us to give up anything. Even in the last days of our life, if someone asks about your bank account, "What shall we do with your money? Can you give it to us?" you will say, "No, no, I am not giving it. Put my money in my bank." But you will die. It is not your problem. "It is my wealth, my money." So attachment is very hard; it is not easy to become detached. As long as we are not detached, we will remain attached. When attachment is present, we have all kinds of conditions. What are these conditions? Many things: our body, our comfort, our problems, our health, our illness, our money, and so on. We are either attached or detached. We came with attachment. There is a story about this cakra, the subject I am discussing. It is very difficult to rise above. This morning I told a story about crocodiles—did I tell it here? It was a very nice story. Let me quickly tell it again for those who were not present. This cakra is like a crocodile; it governs. There was a very big ferry, carrying nearly a thousand people, with fine clothes and everything. They were traveling from Oakland to America. On the ferry there were swimming pools, a walking path, and two water tanks. These tanks were like small swimming pools. One side held about thirty crocodiles; the other, in the corner, held another twenty or thirty. The tank with crocodiles had a heavy iron net over it, while the other had no net. People would come and go, walking by. One day, someone asked the caretaker, "Why do these crocodiles have a net, but the other tank has no net?" On one net was written "Australian crocodiles," and the other was "Indian crocodiles." The Indian crocodiles had no net, while the Australian ones had an iron net. "Is it true that Indian crocodiles practice ahiṃsā?" you may ask. Do you know what ahiṃsā is? Non-violence. And the others—do they practice hiṃsā? No, no, it is not like that. "Then please tell me why Indian crocodiles have no cover." He replied, "Indian crocodiles have very special behavior, a special technique." I asked, "What is it?" It is this: Australian crocodiles will quickly come out and attack people. Indian crocodiles do not. "How? Why?" Because when one crocodile tries to climb up, five others will come and pull him down. So you cannot be president forever; they will pull you out now. This is a crocodile. If we are not careful, our inner crocodile will take everything down. So be careful with Indians! No, not Agrava dance—just a joke. Anyway. In our body, we have attachment. I try very much to be detached, very much. I have no attachment to anyone, and I have attachment to everyone. I have a person, Diuma Purīśvap, traveling with me. I must be attached to her because she takes care of everything, carries my luggage. Another person traveling with me also goes, but is not responsible. That is a different matter. So attachment and detachment—this is very, very bad. There are some yogīs who never touch money and do not take money. There are yogīs who have no house—today here, tomorrow under some other tree, in caves, in some social building. Nothing belongs to them. If someone offers more cloth, they say, "No, no, I have this. I don't want more." That is called being completely renounced. Such a one says, "I will go beyond other villages. I have no attachment." That is great. Some may say, "This person is mad." He is not mad. He says, "I respect, I belong, I love you all, but I have no attachment to anybody. You can come, sit down, and if you go, you can go. If you want to give me money, please do not. What will I do with money? When I am hungry, I will go somewhere and people will give me food. If not, two or three days without food—it doesn't matter. I know I am hungry; my stomach tells me. But I say, 'There is nothing; you cannot be hungry, you cannot have an empty stomach. It's your problem.' I can give you only prāṇa." I get energy, I get energy. That is called detachment. That is called vairāgya—you are completely on the other side. Some may say animals are also free. But no, they have their nests, attachment to their eggs, attachment to their babies, and so on. So, my dear, what is detachment and what is attachment? Until we are free of attachment, we cannot cross the border, we cannot go further. O human, now you have everything. You have freedom. Definitely, you will come to Nirākāra. Nirākāra means nothing belongs to you in this space. I have within my body my bones, my organs. I have my stars, moon, planets, etc. But I am not these. I am like space, oneness. And that is the last, the final: that your ātmā, your soul, is forever, and forever you are. But of course, it is not easy, and we cannot all do it. Though we know that this country will be ours—for how long? How long? You love your country, but you do not like the neighboring country, so you fight. Then, when you die, you are born in that very country you disliked. Now you are born there and say, "This is my country; I don't like that country." So where is our oneness? We must come to oneness, my dear. Thus, the test of attachment and detachment. There was one master in the Himalayas, my master, my Gurujī, who taught me everything. I learned writing and other things for social work, but the knowledge he gave was different. There was a sādhu, a swāmī, a yogī in the high Himalayas. A man was sitting there, and people came. Every few months, he would move to another hut—a wooden and grass hut on another hill. In three months, he would be there. They would ask, "Swāmījī, what are you doing?" He said, "My work is this: cut, break, and join it. Break it and join it." What does this mean? It is a breaking from attachment and a joining with God. Do not have attachment to your hut. I make it very beautiful, very nice. When it is completed, I rest for one week. Then I dismantle everything again, carry it, and go somewhere else. That is my work—such work, so I have no attachment. And I am not lazy; I am doing something. So, attachment. We have attachment to our parents, to our children, to our partners, to our friends. That is fine. But we should not have that kind of attachment that thinks negatively, "It is only mine." Nothing is mine. My body is not mine. My thoughts are not mine. My intellect is not mine. Everything is temporarily given to me. O men, only your soul, ātmā, will go on. When the soul leaves the body, you never know where it will go. Nobody will go with us. Your dearest one will not go with you. You will cry. We will be sad. We may not eat. Sometimes we become mad because our dearest one passed away. But that soul does not have attachment. Others have attachment. So we must be detached, but this detached one must come to unity. That is it. Unity is one; we have to come. So let us sing one nice song. What will you sing? I don't know. Oh, that is very good. Oh my God. It's not easy. But it was, and it is. In this bhajan from Ādi Śaṅkarācārya, he uses a yogic technique that our Gurujī also teaches us: ātmā cintan, how to think about who we are. There are different ways to do this. One way is to say what we are not. There is another bhajan that says what ātmā is, but in this one, Śaṅkarācārya says, "What I am not." First he says: "Manabuddhi Ahaṅkāra Cittāni Nāham" — the aspects of the mind: Manas, Buddhi, Ahaṅkāra, and Citta. The mind, the intellect, the consciousness. I am neither of those, he says. I am also none of the organs, like speech and so on. I am none of the elements, the five basic elements like air and fire. So what am I? I am that eternal, blissful consciousness. I am Śiva, consciousness, the highest consciousness. What Gurujī said: it is the highest consciousness, called Śiva. We were also listening about the five prāṇas, so he says: yes, there are five prāṇas, but I am not that. I am neither those five prāṇas, nor the five airs. I am none of the seven elements, and I am neither of the five kośas—the five kośas we were learning about today: Annamaya Kośa, Prāṇamaya Kośa, and so on. Gurujī has explained that in detail. And I am also none of the karma indriyas, like legs and hands. What am I? I am that blissful consciousness. I am Śiva. I am Śiva. I am none of the five crocodiles also: Dveṣa, Rāga, Lobha, Moha, and Mada—hatred, attachment, greed, arrogance, and anger. None of this is what I am, nor is it jealousy. I am not Dharma, nor any of the Caturpuruṣārthas: Dharma, Artha, Kāma, Mokṣa. That is not who I am. I am not virtue or sin. I am not pleasure or suffering. I am not mantra, I am not pilgrimage. I am not the Vedas, and I am not the Yajña ceremony. I am not one who enjoys, and I am not that which is enjoyed. I am Chidānanda Rūpa, Śivo’ham, Śivo’ham—the blissful consciousness of Śiva. I do not have fear of death, and I do not differentiate between castes and races. I have no attachment to families—mother, father, or others—or to my birth. I have no friends, guru, or disciple. What I am, I am the blissful consciousness. I am Śiva, I am Śiva. I am that boundless one without any limits, like the air, completely free, completely unbound. I am not limited by death or any kind of boundaries. What am I? I am that blissful consciousness. I am that Śiva. Not easy to translate this. Very good. They joke, but because he translated, it was good. It is said that once a person came to read some holy books, chanting and giving explanations. Slowly, slowly, people went away. But the reader's principle was to read completely from beginning to end. People left, but one buffalo was there—a milky buffalo, like those in India and some other countries. The buffalo stood and sat all night, looking at this person giving the discourse. He thought, "People have gone, but at least the buffalo is listening to my wisdom." Early morning, when he finished, he asked the buffalo, "Did you understand?" It said, "Wow, I'm hungry." That's all. "I don't know what you said or what you were speaking." So if we cannot understand certain wisdom, we must come to it slowly, slowly, slowly. A hint is enough. A hint is enough. As I have said, when you visit the president's office, protocol demands you open one door after another, and it means automatically you have five minutes, then you must go. In some European countries like Austria and Germany, these traditions have been forgotten. But our elderly people are well educated—not just in school and university, but in social education. Without social education, there is no proper society. For example, you invite a guest home: "This evening we invite you, please come, we will have dinner together." Two or three people come, eat, drink juice or water, have coffee, sit and chat. The host talks, while the women—with great hearts—serve. The wife respects her husband, so he sits while she does everything. But then, what they do is simply open the window, just open the window, nothing else. It means the air circulates, fresh air comes in. A well-educated guest, when the window is opened, after two or three minutes will say, "I think we should go now; it is time." So you do not tell them to go; you give a hint: now you should go. This is a very subtle state. They will say, "Thank you, it's been nice, but it is very late, we have children at home," etc. We use indirect words. Who understands? Those who do not understand, do not understand, and we tell them again and again, but they still do not understand. Sat Chit Ānanda. Sat means truth. Chit means consciousness. Ānanda means bliss. So I am Sat-Chit-Ānanda—bliss. I am the truth. My body is nothing. My self is the truth. Chitta, my consciousness, is pure consciousness. There is nothing else. And Ānanda—glory, happiness, joy. There is no attachment. Sat Chit Ānanda. Śivo’ham. Then who am I? Yesterday we spoke: I said, "What is that? It is my shoulder. What is this? My head. My hand, my fingers." So, who are you? Where are you? Whatever I indicate, you will say, "Yes, this is my stomach, this is my liver, this is my kidney." So then, who are you? Shivoham. Shiva. And Shiva means only space—only space. Everywhere, in everything, and nowhere. We still have much work to do. We think about God. Every religion exists. One says, "My religion is best." Another says, "My religion is best." But in the end, God does not accept this. Because God says, "This is not that." So whether you follow this religion or that religion, as long as you dislike the prayer of another faith, it is a language problem. Only a language problem. Words for God—holy, any, Mohammed, Allah, Christians, Jews, Parsis, Hindus, etc.—these exist only for people to think, "I am the best." So my prayer, I do not want others to hear; others' prayer, I do not want to hear because my religion is that. No, there is only one God. Only one God. There is nothing else. And if there is an incarnation, someone who came, then we have only one word. It is said: "My God does not have diplomas. My God is not from universities. My God is not a professor or a doctor." Do you say "Professor Jesus"? Do you say "Dr. Rāma"? No, there is only one God. Though it is said that God must have given us only what God said: "I have nothing. Even my name you gave. I have no name. I am you, and you are me. I have no doubt." What is your language problem? And your social life is a problem. When you rise above, you will say, yes, this is God. Gandhiji sometimes had his prayer: "Iśvara Allāha Tero Nāma Sabako Sada Muddi Do Bhagavāna... Raghu Patti Rāghava Rāja Rām, O God Rāma, Rāma was born in the family called Raghu, Raghu Patti, the Lord, the King of the Raghu, Rāja Rām. O Rām, Patti Tā Pāvana Sītā Rām, and you are O God Rām and Sītā." Hindus and Muslims are both the same. Yes? No? Kya kaita hai? Īśvara Allāh terā nām. Īśvara means God. Allāh is the name of God. Part 2: Ishwar Allah Tera Naam: Reflections on Duality, Knowledge, and the Svādhiṣṭhāna Chakra Ishwar Allah Tera Naam. Oh my Lord, Your name. So, duality is that which we humans create, and we have lots and lots of caste systems. White skin, brown skin, black skin, that country, this country, my country, this—oh human, oh human. If you are doing such dualities, what about animals? Among animals, if they are tigers, then all castes of the tiger will not say, "No, this is a New Zealand tiger, we don’t need to come in." So, this is a human’s heart making problems, troubles, and again, ignorance. That is called ignorance, knowledge, and ignorance. Immediately, we have a lot of knowledge about everything, but when it comes to spirituality, suddenly there is no knowledge. It’s my God, my name, my prayers. I don’t like them. This is duality. That’s why Śaṅkarācārya put all in one place, one. And our Gurujī used to say always, Swāmī Madhavānandajī, Gurudev, he said, "One in all and all in one. We are all in one and one." So, let’s come to the Svādhiṣṭhāna Cakra. You have some song, something more? No? No? Yes? Say yes or no, quickly. Yes? Sing. Okay, one word, please. Can you bring the camera projector here, please? Hey, mister, yeah, on this wall, so that we can see. Mister, how is this? Mister Raiko, we will see the Raiko with the projector. We will see you. On the projector, oh no, we will enlighten you, so you can make one song, please. So, my dear, don’t go outside. We give you here a good seat, right? Go. We give a beautiful seat here. But of course, you can go to visit, visit in a small room. First, translate so that they can understand. Gajananan, Gajananan translate. So they understand, at least a little bit, what we are singing. Yes, so Swāmī Śivānandajī is saying, "I am talking to you." In a moment, Raiko and both of you, it would be best if you come here. You all sit here so you can see that side nicely. You will not see that. You are looking at the neighbor’s window. I want to make you comfortable, not in the corner. What is this? Which one? My moustache became yellow. Yeah, and then people think, "Oh, Swāmījī is smoking." Haldi. Too much oil. No salt. Yes, it is. No salt, she says. Who? No salt. Dr. Yasna. Dr. Yasna. No salt. So, Purījī has already translated the main part, which we have been through. Furthermore, it’s all about the power of the word, what one can do with words. With the words we are giving, with the words we are taking actions, we are also doing through words. We are understanding the words, we are moving by following the words, we are attaining the knowledge through the words. And the wisdom through the words, we can also become yogīs; we can attain different skills towards. Through the words, we are worshipping God in sāguṇa form, and through the words, we are approaching also the nirguṇa, and through the words, we are getting the darśana of our Lord Mahāprabhujī. So through the words we can go towards the creator, Brahmā, but through the words we can also fall into Māyā. And so Swami Sivananda says, "With the help of my Guru’s words, I have now crossed to the other side." Oh my friends, this is the power of the words. Swami Sivanandaji was a disciple of Mahāprabhujī, and he wrote this bhajan when he was living in Kathā Āśram, and his relatives and family came to take him home again. They did not want him to be there, to be on the earth and live there. He spoke with them and tried to explain, but they did not understand. Then he was writing this bhajan, and he said, "My real relatives are those who..." Understand my words, those who understand me. These are my relatives. These are my relatives of the soul. Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Devīśvara Mahādeva Kī Jaya. There is one small battery, just to see when I will talk. Thank you. Small one, not big. Thank you. Thank you. So, it’s beautiful information. And information is very important, no? And information is some knowledge. And when that knowledge comes, it makes clarity. And when everything is clear, then it’s easier for us to proceed. So, there are two or three bhajans, stories. So, stories means storing. One after another for many, many ages, we are one after another. Okay? So, story. How much did you store it? How many books? One, two, three, four? The book will be, maybe, not long lasting, but we are storing in the brain. And in the brain, the story or a point is the most learnable. If you cannot understand one subject in your school, college, university, etc., then put your subject in the story. And then, understand, read the story. Put the name this, that, this. It doesn’t matter what subject it is. The story will make it so clear, and you will not forget it for your whole life. So, story or poem, knowledge is there. So it was nice, thank you. I also didn’t learn. I’m not teaching you; I’m learning. Really, if for two or three months I don’t give a lecture, then my stories, someone takes over. Some dust, it comes with dust in the library. Yes? So, and then after the dust, there are worms on it. And in our worms, the many pages are eaten. So, always, always, we should bring the knowledge again and again, again and again. Knowledge, your knowledge or my knowledge. If you don’t give your knowledge to someone further, then your knowledge is lost forever. So do not hide, do not ask, but of course give the knowledge to those who understand it. It doesn’t matter; out of five thousand, only one will understand you, and if you give your knowledge further, it will go further and further. For example, there are angiographies in the heart. What a miracle! What knowledge! I had five, six, or seven times gone to have catheters in my heart, and I was looking. I said, "Oh, mister, my heart is still good. Did you clean it? Okay." And before, in such problems, those who have heart problems, we are maybe in three lives, not in one. But there was a doctor from Switzerland, and he brought this knowledge. He himself, under the ground in your house, Vishvagman, underground, in a cellar, in the basement, and he himself sat there and worked on his own body. He was so brave, and then, I think, he was cleansed. Everything came out, and slowly, slowly, now everyone is doing it in every country. But who is the father of that? He gave that knowledge. Now he gave the knowledge further, and how many, half of the world, he saved their lives. Similarly, all kinds of knowledge that we have, we shall understand, purify it, and then convey it further through poems, stories, or practical or theoretical means. And those negative things, don’t give further; finished. There is not any more for that. So, well, it was a very nice learning for us, very, very much. So, now, let me come again to the chakras. What do we see now, Swāmījī? Lakṣmaṇ, Swāmījī? This chakra video or this slideshow? Chakras? I’m prepared. So, the chakras, we spoke, I think, on the first day, but again, I will tell you, in our body is immense, immense wisdom and many things. Everything is on the surface and at the bottom. On the surface is a lace, but on the bottom of the ocean, everything is there. And similarly, in the bottom of our heart or our soul, we have that knowledge. And in this knowledge, each cell of the body, everything is full of the knowledge. But we have ignorance, we don’t understand, and we make mistakes. We think we are the best, that is not best, etc., etc. We are fighting between. So, how many cells do we have in our body? How many cells die in the body? And how many come again? So our whole body is that, when through our practicing of yoga, the prāṇa, prāṇāyāma. We have one Swāmī in India, his name is Rāmdev, and whatever it is, he will say to do Kapālabhāti. And always, first he said, do kapālabhāti. It is that very good story of the, I will tell you sometimes, about the Śodamukhī. So, these cells came to us, and now these are the chakras. They are from the top: 1, 2, 3, 4, 5, 6, 7, 8. These are the eight chakras, and these eight chakras are major, major stations in our life, major stations. And so, what we call the body, the chakras, please, can you go meet there on this point? A Mr. That point or this one. Thank you. Now, this is not just a picture, but it is a human body’s centers, what we call kuṇḍalinī and cakras in this. And there are power stations or power junctions in our body. And so, from many, many,... many chakras, I divided the subtle body, that all chakras, all energies, everything is in our subtle body. And this is connected with the earth, the earth chakra. Now, if you can, every day, at least 10 to 15 minutes, without socks, without shoes, if you can walk on the earth. Walk on the earth. And if the earth is dry, put a little water on it, mud, everything. And also, five minutes, ten minutes with your hands. If you don’t have a garden or a garden on your balcony, you have some plants, and in that plant, there is some earth. So in that one, you put the earth only in one pot, give the water inside, and sit down. For ten minutes, just play with the earth. Because the earth is directly connected with the sun, directly, and so it is called the rays of the sun are coming first on the earth, and what we call the earthing, the earthing cable which is coming from the sun, and that comes to our body. Try, try for one month, every day, five to ten minutes, with the mud, walking without socks and this, and also with your hands. See what happens with your health, your happiness, and everything is perfect. That is a miracle, and there is no other miracle like this, but the miracle of the sunlight. And sunlight on this earth. This earth, we have this element, and this element is a very powerful element. So first, we should do this in our hands and foot soles. After, from the foot, ankle joint, till the knees, there is what is called the vegetation chakras, our herbals, everything. So feel with all these new, beautiful plants, leaves, etc. That’s why we are sitting under the tree. We are walking in the park. We are walking in the grass. Greenery. It looks beautiful in the greenery. So that it will bring our śakti, our cakras, and balance in our body. So we are now at the border of the earth and vegetation. After the knee, then it is the animal’s powers, from the navel to our hip joints. That is animal chakras. Animal chakras, animals are too wild. Animals are too wild, and they don’t care. It only has its own caste or form. These other animals, they don’t want it. They will kill them, they will eat them, they will do this, and also these chakras have a lot of filling of the different desires, and so the desires awake in the humans from there, from those chakras. So, from the knee till the end of the spinal column is the animal’s Śakti. And the animal is so strong. The bull is so strong. The elephant is so strong. The tiger is strong. All, all, when they can, they do their power very strongly. And that we humans are on the border, so we are mixed. And so there is in Svādhiṣṭhāna cakra, Mūlādhāra cakra, sorry, and there is a border of the human and animals. And there is Śiva. Śiva is the Lord, the God of the Devas and Rākṣasas. The purities and impurities, and it is he who is balancing them so that they should not attack the humans. It should not go down to the others. Everything has to be in this creation. Everything has to be. So this Śakti, we humans have now lost. Humans are lost; the desire is too strong. Animals, they still have their principle, they know. But humans are out of this. And so that is a problem, very, very much. And this is the chakra. Here on the down is the Mūlādhāra chakra. And this is what we have spoken of for a long, long lifetime. And now, this is called the Svādhiṣṭhāna cakra here. And there is the very strong power of the animals and humans. There is a fight between crocodiles and a very nice human life in one water. So let’s come, please, now again to the Svādhiṣṭhāna Cakra. And show me again this chakra once more, please. So, this is the beginning from here. This is the Śakti, this is the Śiva, and this is the snake. Snake, snake, and that is coiled three and a half times, and its face, its mouth, is going down. And our one, we have put it up, go up, not down. And there is a symbol of this, what we call this elephant. The elephant has seven trunks, and this is a symbol. The elephant is here a symbol, but it is called the seven minerals. So, different kinds of minerals, and they are beginning from our roots, from the earth, vegetation, animals, and to the human. So these are all seven different minerals we need; then we are healthy and we can be strong. How to look after this is not easy, because we don’t follow principles anymore. The human life principle is very hard to understand. So this is the elephant Gaṇeśa, and Gaṇeśa is on the gate, balancing. And here is Brahmā and Lakṣmī. They are here, going more. Next, please. I will not explain all. Now, this is Svādhiṣṭhāna Chakra, the second. And this is exactly our last bone of the spine, which is turning a little bit. There on the net, there is a Svādhiṣṭhāna Chakra, the desire chakra. It is there. And so this is called Kobra. Now, crocodile, and crocodile is in the water, and this water is desire. Yesterday we spoke about the moon and the nāḍīs from prāṇāyāma, iḍā and piṅgalā. This nostril, which is the left side of the nostril breath, is the moon system; the other is the sun system. So this is the moon system, and the moon is the principle; the moon is water. Waters, the lord of the water is the moon, and the moon is changing all the time, twice a month. So, one fortnight has the dark night, and on the other side, then comes the full moon night. When the full moon is, then the whole ocean, even from the bottom of the ocean, begins, the energy tries to come up, boiling. We have waves and oceans. When the moon is peaceful, when the sun’s power comes, the ocean comes up, and when the moon, then the water goes back. What do we call this? Tides. And this is exactly in our body. We have the same thing with night and day. We are, we have, sometimes we are in height, and sometimes we are... we are 24 hours, we are not in the same level, the same condition. It’s not easy. So this is in our, this crocodile, and crocodile is in the water. Water. Now, we call the emotion. So, what is emotion? That we are in that ocean of the waves of emotion. So we have emotion, like the waves coming and going. Sometimes we are happy, and we are not, and suddenly we are not happy. So, sometimes changing, the changing very much, and in this shade, in this Korkovarayana, and here, this is more power or weakness, or the pain is for the females here, very strong. So, to balance these two nāḍīs, this is the Iḍā and this is the Piṅgalā. So, Iḍā is the moon, water, and this other is the sun. And so we call it mind. Connecting this all with our chakras, Kuṇḍalinī, what I am telling you. So, our emotion, our emotion, and emotion is the motion. So, mind, mind’s principle is the moon, and the moon is water, and water is the movement of the emotion. So when we have emotion, sometimes also some mental problems, they should try to come to the new moon and then try to look how it will be. So in our India, and as yogīs, you should see this new moon. The first moon, maybe we can’t see, but the second day is a moon, and that you should look at silver. The moon is silver, and so silver is to have always with us. Silver is positive; silver is very good. So, look at the moon, and then you should have a coin, silver, or a ring on your finger. Look to the moon, and then look to the silver. Completely, your energy is coming like a sun ray on our body or on earth; similarly, it is coming from the moon. Day by day, it is decreasing. Decreasing? No, increasing. So, day by day, and now there is written in this scripture, what I can say, so the moon has immense energy and the nature of the moon. And also, in this Svādhiṣṭhāna Cakra, it is said the menstruation sweat comes for the woman that you can feel, and it goes up and down, the emotion in this. So it has to be very careful, and this is balancing our emotions. Once it takes us up, it again brings the body. So, it’s a balancing in this for the best part of our chakras, what I am telling you. And so these are six petals: one, two, three, four, five chakras. What is the meaning of these petals that we have here? Let me look inside again. So, there is the first level of human development and Hiraṇyagarbha, and in this is the Kriyā Śakti. In this Kriyā Śakti, there is a very, very important power for us to come to our Kriyā Śakti. When these symbols of everything come, the crocodile is anger, jealousy, hate, conflict, etc. And this is the cakra of the Svādhiṣṭhāna for us, which is coming. So tomorrow we will again come to this crocodile once more, and this six petals, what it means. The four petals of the Mūlādhāra have been explained. So we come, and this is the Bīja Mantra. This is the Bīja Mantra, Vāṃ. So, Bīja Mantra and these six, and these two symbols of Brahmā and Sarasvatī. Saraswati is wisdom. So let us come tomorrow on this in our program. It’s a long way. It would take a long time. All the best, and wish you a good evening. Adiós.