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Part 1: The Mudrā of Union: Jīvātmā and Paramātmā We will chant the peace mantra today. Sit in a meditation posture with the mudrās. Generally, we fold the hands, but of course, if you don’t want to, you can sit like this. These five fingers in our hand—we generally call one the thumb and four the fingers, but we say we have five fingers. Symbolically, as a mudrā, according to yogic science, the thumb represents the Supreme. You may say God, you may say Consciousness. The index finger is our self. Our aim is to become one, so the index finger and thumb are joined together. This means the Jīvātmā and Paramātmā. Jīva is the soul, the individual. We are individual as Jīvātmā. Jīva and Ātmā are two. Jīva is that soul, and Ātmā is the quality of the Supreme, the power. It is called the Ātmā, and Ātmā becomes the Jīvātmā. So Ātmā and Jīvātmā are mixing together. This is the Jīvātmā, the index finger. The thumb is Paramātmā, the highest, the supreme. Jīvātmā merges into Paramātmā, and so the index finger and thumb are together. Some hold it like this, which is okay, or like this. It has been researched that in many hospitals in Europe, they practice this. If there is restlessness and you cannot feel relaxed—such restlessness that the whole body is not in control—then lie down, relax, and touch your index finger and thumb together, or sit in meditation. It definitely gives relief from vṛtti. Vṛtti means restlessness, thoughts suddenly jumping from one thing to another. When we come to this mudrā, peace comes automatically. It has been researched and sung about in our yoga and daily life, and by other yogīs too. In Europe, in many rehabilitation centers and hospitals, this is being used. If you look at this point, make this gesture, and you will feel the connection to the nervous system directly. Now, take your left hand, open palm, and very gently, with no pressure, touch your skin with one index finger. How do you feel? Very gentle. Don’t touch too much. No pressure. If you press, you will feel nothing, just the surface. It’s not strong? You feel it going through the whole body? Now, try the right hand. This also creates a sensation. When you gently feel between your palm and index finger on the skin, you will feel as if there is a seed there. You are rolling the sheet on your palm. When we do it with all four fingers, it is like the hair standing. When we do this and then go like this—wow! But don’t touch like this, no. When you do this for a few minutes, all your tension is gone. Another practice: bring your palms together, and after a while, separate them by about one centimeter. When we are rolling like this, it feels like needles in our palms. Why? There is a distance, not too quickly. Again, why? You are counting like notes. Like this. You must listen. When we are more awake in this, all the nervous systems are connecting, and at the end of the connection, an immense amount of power comes from the whole body here. Now, rub your palms to make them hot. Then, move them apart as far as you can. Next, what you are doing is very wrong. Slowly, gently. How far do you have the pressure pushing back? Yes, the palms push each other back like magnets. Now, close your palm at the wrist and open. Nothing. Yes? 90% finished. This is not magic; it is our nervous system. This is what I am going to say: it is Kuṇḍalinī. It is a Śakti, but not harmful. So these are the mudrās, like this or like that, meditating like this. We can also touch our palms to our thighs or knees; that is also okay. But if the hands are like this, it is more the energy coming from space, cosmic energy, or whatever you call it. This means Ātmā and Jīvātmā, Paramātmā and Jīvātmā. We are one. We are searching to become one with the cosmic. The three remaining fingers represent the three guṇas. These guṇas are described in this book. Who knows this book? You should get it. I have put myself completely into this book. Look at the last pages here. Everything is very, very detailed so we can read it nicely. The three fingers are the three guṇas: Sattva Guṇa, Rajas Guṇa, and Tamas Guṇa. Sattva is pure, harmonious, peaceful. Rajas Guṇa is restlessness. Tamas Guṇa is laziness, lethargy, slipperiness—thoughts like "I don’t want this, I can’t." These are the three guṇas. We, as yogīs, should be above the three—Sattva Guṇa, Rajas Guṇa, and Tamas Guṇa. The Jīvātmā wants to come to Paramātmā, and this mudrā has a good effect on our body, on restlessness. This mudrā is very important for Sattva, Rajas, and Tamas, and for Jīvātmā and Paramātmā. When we hold it like this, we feel we take more energy from this side. But sometimes, when we are tired, we can do it like this. Many people do it. In meditation, if you have a problem, look to me. Relax your elbow. Don’t go this way and that way; you might fall asleep. When we are tired, we can go to this side. There are many books and many postures. They sit in meditation postures, and these are also what we call mudrās. Then, how they are sitting, making a photo, talking about your photos, and then we are doing like this—camera click. Okay, thank you, finished. Like this, there is tension only in one elbow, this one joint. It can relax your whole body. If you do like this, you have tension everywhere. But if you do just like this, you are relaxed. Therefore, we should not do like this. This is only for a photo. When the elbows relax, the whole body is relaxed. When the mudrās, the wrists are relaxed, the elbows are relaxed, the shoulders are completely relaxed, the back tension is not there, the neck is relaxed, and the breath system is better. Therefore, we should not just show a posture as if at the moment of a great yogī’s big concentration, finished? We are not like this. Look, on the third day we are practicing, I didn’t make any difficult postures for you, but I gave you more energy, more effect on your yoga than something else. It should be yogic, not acrobatic. This position, if we do like this, folding the hands, has many benefits. You know, all these Asian people greet like this. When you come to Singapore Airlines, they are bowing, standing like this and like this, welcoming you. In Bangkok, on Thai Airways, they are doing like this. In Thailand, when you go to a shop, hospital, office, anywhere, they will greet like this. They still have this tradition. That was from the god Rāma. The kingdom of the god Rāma was also here in, not Fiji, Thailand. When you see in Thailand, on all these islands, the most beautiful temples in the world are there, and that is from Rāma. Rāma was about 11,000 or 12,000 years ago. Śiva and Hanumān were there at that time. I’m not going to go further. They sing like this. It means: this is God and this is me, one. This is you, and this is me. We are one. We are one in my heart. Shaking hands is not proper. The handshake—you have to then clean again. In the hospital, when you go to the operation theatre and the doctor is there, some family members come and say, "Please, can I be near?" Then they give them all kinds of green cloth and such. The doctor doing surgery will not give a hand. He will say like this, just with the elbow: thank you. Because: don’t touch me, there are bacteria. Therefore, we do not touch hands like this. We don’t know what kind of perfume you have and what kind I have. What you have on your hand, what you were touching, and what I was touching. You might have some disease. So, it is not right to shake hands. Also, in the old tradition of the British, they would not shake hands unless they were the first to offer. Especially with ladies, you should not go to a lady and say, "Hello." Maybe if she offers to shake hands, then you give your hand; otherwise, not. In Germany it was different; that is a different thing. They say, "Kiss your head?" That was from the church. From the church, only the priest or that one would do like this. These are different traditions, but the reality is that we do like this. When we pray, we should have these mudrās everywhere. But some do not do that now. In this age, Kali Yuga, many religions came. Otherwise, there was only one religion; it was Sanātana Dharma. Satya Yuga, Dvāpara Yuga, Tretā Yuga, and now is Kali Yuga. In Kali Yuga, many things come out. Anyhow, we are not doing that. So, like this, it is the prayer. It means: "You and me, O Lord, in my heart, I surrender to Thee. I am Yours," etc. These are very nice things, so we pray with them. This mudrā, sitting here, is called Sukhāsana. Sit comfortably, like he is doing. You are sitting. Then there is another one, which I had forgotten, Siddhāsana. Siddhāsana is just like doing the Bhaktānanda, and his wife is also doing half. She will do it, okay? Bring her, teach her. Or you teach him. Very soon, it will be anyhow. There is Vajrāsana, lotus postures, Sukhāsana. There are different postures. But the best position, my Gurujī said, is where you feel comfortable. I tell you to sit like this, and you cannot. You want to do the lotus pose; young children can do it, the old cannot, and you say, "No, no, do it." Then, of course, you can do it, but then the ambulance will come to the hospital. So, the best thing is where you feel comfortable. If you can’t sit down, you can sit on a chair. If you can’t sit on a chair, you can lean on something. The main thing is that the body will not give you liberation. Liberation is that knowledge and humbleness. We call it humbleness, or other spiritual qualities. Spirituality, spirituality, or humbleness is the same. A spiritual person, a humble person, a good person—this is all the same. We shall try to learn and become very simple people. Where our hand is like this, I will chant one line, and then you will repeat. I will repeat, and then you will repeat, okay? If you like, you can do it like this. Still, if you don’t want to, fold your hands. Many people said, "I don’t want to fold my hands. I don’t want to say God like this. I don’t want to be in front of you like this." It’s your choice. Otherwise, where? To my heart. Hold palms together. I will chant, and then you will chant. Oṁ asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor mā amṛtaṁ gamaya. Asato mā sad gamaya. Lead me from unreality to reality. Tamaso mā jyotir gamaya. Lead us from darkness to light, from restlessness to peace. So, Asato mā Satgamaya: from untruth to truth. Tamaso mā jyotir gamaya. Tamas is Tamas Guṇa, the laziness, tiredness, restlessness. This is Tamas, and from Tamas one will never come to the end. Mṛtyur mā amṛtaṁ gamaya. Lead us from mortality to immortality. And then, what is coming? Loka sarve, sarve bhavantu sukhinaḥ. Sarve bhavantu sukhinaḥ. Now, maybe someone is your enemy. Someone you don’t like. You don’t like that, this, that. No. It is said: all. No duality. So, all, O my Lord, should be in peace. All in peace. Second? That’s going differently. This is another mantra. Then, then, then. So we have all been different. Yes? Then after, we said, "Śānti bhavatu." And it also brings good health. Then comes the peace. Then what is there further? Mangalam bhavatu. What means Mangal? Mangal is a beautiful word: happiness. Mangal. You have everything. Ānanda Mangal. Ānanda means bliss. So this is all the meaning. Pūrṇa. Pūrṇa bhavatu. Pūrṇa. Everything should be completed. What is Pūrṇa? Pūrṇa means complete. If you take something out from the complete, that is also complete. And when that comes, the complete is that also complete. So God is complete, and we are from God; we are also complete. So all is in one. That is what we call Pūrṇam. This is very important. So, swasthir bhavatu—health, good health. Then let’s come to the other mantra. Oṁ, Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara... The holy lotus feet of the Gurudeva. So, again. These are the mantras we are saying. Now, we are coming to this. Early morning, when you get up, I used to say, "I am human." Because if someone does something not good, we say, "Oh God, this is not a human." If someone is killing, it is said, "Oh, cruel, it’s not a human." So we have to become human. When I say I am human, I will not do these cruelties towards any creatures. After that, look to your mother, look to your father, look to your child, look to your husband, tell some good words. You know, we all say, "Good morning." Oh yeah! So we say good morning, yes? Good morning means the whole day should be good. We want to give you harmony, peace, understanding, success—everything in one word: good morning. It begins from morning, good things for the whole day. So, what is morning? That will set the tone for the whole day. If somebody says, "Wake up," and someone has different problems... In the morning, she said to the husband. The husband said to her, "You didn’t make coffee." She said, "It’s not my coffee. Stupid morning tells me to drink, make coffee." There are fighting people, so already in the morning we give in to our vṛtti. It is called a vṛtti. The whole day, this vṛtti is in your brain, going: "She was..." the whole morning, or a husband, or this, or someone sent you a letter, and immediately you write a reply which is not good. So always first: Mangalam bhavatu, Mangalah—good. A warning: only one minute or half a minute. Bring such beautiful words into your thought, into your mantra; that is the best. Look to your parents. Well, every parent is the best parent. Every child says, "My mother is the best mother." That’s true. But there are some times when people are not mentally in order. Second, you can look to your holy symbols—whichever God you believe in, whichever religion you believe in, or we will say through our Gurudev, or Kṛṣṇa, or Rāma, or the Buddha, or Jesus, etc., etc. There are many. So, in the morning, what we do is activate all our chakras in the whole body. You know, one good word in the morning is in the heart. Something negative, and your Mūlādhāra Chakra is closed. The whole day, your Mūlādhāra Chakra is closed. No energy will flow in a good way. That negative energy then comes out, and the whole day we will be angry, sad, etc. That is what we spoke about: which chakra? The thyroid, Viśuddhi Chakra. And why? The thyroid gland problem. Well, there are, of course, other reasons too. But mostly, this is in those glands. So every day in the morning, bring your hand here and say some positive words. "My Lord, my God, Oṁ. I am happy." Now, mostly we have some people who are close to us. So many things are like this: in the beginning you are very happy with your wife, and the wife with the husband. There are very rare people now who have their whole life together as a happy couple. You know, our Dayālpuri’s father and mother, Dhānumānpuri and Chandra, they are so one with each other. And also, our Dharamrāj and Pūrṇimā, they are happy. Of course, there are times when we say, "No, this is not good, what you did." But the word doesn’t go into the heart, only on the surface. Part 2: The Chakras and Our Well-being Many people have problems with what we call hemorrhoids. These are glands, and everyone has them. They are usually spotless, with no bleeding. But when you are with someone who speaks negative words to you, what happens? You contract your anus. You might say outwardly, "Okay, as you like," but you are pulling all the tension into your buttocks, into what we call the Mūlādhāra muscle. This is where these problems always arise. This problem is passed down generation to generation. In one day, one couple or one person—it could be your boss, your bus driver, your taxi driver, a shopkeeper—slowly, slowly, tensions accumulate. This is why the Mūlādhāra Chakra, as well as the Anāhata and Maṇipūra Chakras, are affected. In yoga and meditation, the key is to relax. Relax, relax. Have no fear, and do not create sorrow. When you are sorrowful, all these chakras will give you tension and problems. Do not ask, "What will happen to me?" No, everything will always happen for good. God is with me. I do not worry about anything. What I need, God will give me. I am happy. I have nothing to worry about. Why am I not that? As Mahāprabhujī said in the Golden Teaching: "The past is gone. Past is gone, and what is gone is gone. You cannot catch the past, even by riding a horse. That was the old time. Now, with a car, can you run behind your car from yesterday? Or an aeroplane? Time is gone. Yesterday is... Today, yesterday, so why are you crying? Why are you sorrowing? What was in the past? You should not let the past become a problem in the present. That is number one. Number two: the future. You cannot catch the future at all. Someone asked, 'How far is the horizon?' He said, 'Yes, the horizon.' So he was asked, 'What is a horizon, and how far is it?' He replied, 'The horizon is as close as you come, that far it goes.' As close as you will come, that far it is. So you cannot catch the horizon. Similarly, we cannot make sorrow about tomorrow. Why are we crying from behind? Why are you making sorrow now? 'What will happen with me in my future? What will I be?' Look, we have parents, we have children, we love our children, we know them. But we do not know what will happen. Often it happens that an accident occurs, both parents die and the child remains. That is destiny. But one day this child will grow up and will be again, or everything will be. But we cannot do anything like this. So, just do your mantra, do your meditation. And so it is. The past is gone. Do not suffer. Do not talk. Do not blame someone. It is you. If you were not there, there would be nothing. So if I gave you sleep, then it is a high deed. But it is all gone. It is not coming a second time. How it will be in the future, we do not know. We can only pray to God: "Lord, let me be on the right path." This is very, very important. Otherwise, you will have problems. Two or three times I fell down. My ankle joint started hurting. I asked, "Why?" Once it happened, it was so problematic, so painful. It was in... I was in Hawaii. I took my luggage to put it in the car, and what happened? There was a small step, and I twisted my ankle. It was very painful. I applied ice and other things, but I asked, "Why did this happen?" Then I understood the reason. It was because I was angry and said, "Let's go quickly." So my anger went to my wrist. Many times, what happens? You are cutting vegetables at an angle and you cut your finger. Why? Because you were not aware. It is your awareness. Do not be angry with the knife, and do not be angry with your finger. It is your problem. You were not careful. So the problem is this: the further we go in this. So, chakras—each chakra has that energy, and what kind of mistakes are attacking us in which chakras? Mostly, coming to the point, two chakras. Either our Mūlādhāra Cakra, our lowest cakra on the anal muscles, and from there come problems of the end. And second, many, many people have a problem. Often, I was once telling... Gurujī was so angry with me. Gurujī was not angry, but... Gurujī asked me, "Why does one have constipation?" So I said, "Swamijī, because you don't eat salad; you should eat more papaya, and so on." He said, "I do." And then he said, "But why am I? You are a yogī." And mistakenly, I was not careful. I said, "Gurujī, you know, when someone is kanjūs, kya kya... tā kanjūs ko? A miser." So I said, "Or someone is a miser." But I said, "No, Gurujī, I'm not telling you. It is your psychology," I said. The next morning, I think the whole night Gurujī didn't sleep. My disciples told me this: "But I'm not a miser." In the morning, Gurujī came and said, "Come and have a cup of tea and sit down." Then Gurujī was sitting like this and said, "What have you seen that I am myself?" I said, "No, Gurujī, I didn't tell you this." I said, "In psychology, there are a few causes of this." But he said, "But why did you say these words to me?" I said, "I did not say these words to you." And then Gurujī said, "Okay, I forgive you." So you have to be careful also in telling something to someone. So also, constipation is not only because of what we eat and how we eat, but it is also a psychic problem. In our digestive system, also, some people will tell you something and you get diarrhea. And some people tell you something, and you have no appetite, and you have tension in your stomach. So this is how yoga says: "Relax, morning, relax." The whole day will be good, but if there is some tension or some words... You can say, "I'm sorry, but it's not like this." And another will say, "It is like that." So sometimes we cannot give an answer back, but what should we do? We should take one glass of nice, cool water. Try this. Try this. Immediately, all tensions will go out. Water is very good. It releases everything. So in these chakras, then there is another one. But I don't want to say that only this. But there are facts. Now, many people have headaches. A headache lasts for a few hours and all this. You can't concentrate, and many people have this issue. I ask them, and these are people who drink less water. You should drink at least two and a half liters of water. You will have no headache. Or, when you are bored, then you take three liters of Vēdānta. This is one. Second, prāṇāyāma. If you do prāṇāyāma at least 20 minutes a day, you will have no headache problems at all. And if you want to release it quickly, then our Rāmdev Jī said: "Bhastrika Prāṇāyāma. Kapālabhāti." And do look hard. Can you try every place, my dears? Sit straight and hold here the part of the temple, not here. First, you have to find the real point. The real point is to put your two or three fingers here, above the little head here. Now, bite and find out where your muscles are. From the jaw, it is pumping. Where is it? Bite. Yeah, here. Now that is the point. So slowly relax. Keep your teeth and jaw relaxed. Don't bite. And 20 times, massage gently clockwise, and the other side anticlockwise also 10 times. This will release your headache. So, prāṇāyāma, this massage, and drink more water. But sometimes when you are angry, you cannot express your problems. Then also, you are giving here in your brain, and then you have a headache. So yoga says: "Be silent, relax." What is it? Immediately release it. Release it. So these are the chakras of the Kuṇḍalinī. Giving us and mourning, only one word can give so many good things. I am human. You need not tell anybody. You need not tell it loudly. Mentally you can say it, mentally. I am looking to Gurujī or Jesus or Allah or Mullahs. Any. Where your confidence is. Your mother for a picture, but do not see first, and you should not have in your children's sleeping bag the animal's tools. They are not tools, they are toys. Because you see, many people have tigers, or some people have guns, and when you open your eyes, you have the same picture. That's not good. You can have animals; they are very good. Living animals are okay. But pictures like tigers, snakes—these are not good. You should have sāttvic and good pictures in your children's sleeping area. They have two toys on the other side. They should play with the toys. The toys are very nice. We love them. But you know, when you have so many toys, then children are very happy. And then you give them meat to eat. The children are confused, but now we don't tell them where the meat came from. Only from the supermarket, so we are hiding. And what we are hiding will bring the result back. It doesn't matter if it's you, your father, your mother, or your grandmother; they will have to go through this karma. But we can pray for them, and we can tell them that they are innocent, they did not know; now begin to do something good. So the chakras: our Svādhiṣṭhāna Chakra is the second. In this chakra, there is a quality. There are animals, more animals. There are humans too, but more animals. And that is trying to pull us down. To pull down means into the Mūlādhāra Cakra. And getting contracted, everyone. So there are some problems we call in the body. If someone is tense or is not happy to tell something to you, then they are contracting the anus. Others said, "You have a chili in his contract, you know, hot chili." And that effect comes to you as problems, pain, etc. So this chakra, our Svādhiṣṭhāna, which is here, has six petals. This awakening in our chakra, six petals of the lotus, and below is the crocodile. The crocodile is lazy but very, very aggressive. When someone is lazy, they just sleep, lying down, sleeping, not working. And if the parents tell them sometimes, "Go and work," oh my God, they become so aggressive. So this is a crocodile. The six petals have their qualities, and each chakra has its mantra, sub-mantra. Every mantra is a vibration; it is there, connected. That's why it's called Devanāgarī. In this chakra: baṃ, bhaṃ, maṃ, yaṃ, raṃ, laṃ. These are the six mantras inside. You have seen this. Let's count. Where should I count? One, two, three, four, five, and six. And this is the bīja mantra, baṃ. This is the bīja mantra. And here is the crocodile. He is nice and relaxed. But don't go close. The crocodile is so quick, you can't imagine how quickly he's going to be, like that. So don't go closer. He's very lazy and like this, but don't go close. And so, what does that mean? He's relaxed, lazy. But someone sends a storm, meaning some negative words. How is it attacking you in your soul, your ātmā, your heart, your chakras? When there is anger, jealousy, then it goes to the lower chakras. Because the upper chakra has more human qualities. There is also human, but still very down. In this chakra, what we call the six petals symbolizes the six obstacles on the path of development, all development. The first is anger. So picture which I taught, we'll picture one, two, three, four, five, six. The first one is anger. Anger, my Gurujī used to say, is the thief that will steal everything from your door. It will not let anything come inside your room. It will steal everything from you, from the door. Anger. But you know, anger is not always peaceful, everything. But when something comes, oh God, it is like exploding. The crocodile is exploding. First petal, but we are talking about the petals in the chakras. And every petal has, for example, four chakras. There are only four from the four sides, from which we have crossed it, Mūlādhāra. We have gone through, but we will come again. This is your Māheśvarānanda Yoga Bible. Yes. It will make you, while living here, Śiva. But don't read like this. No. Read only one paragraph. That's all. Again, that same. Again, that same. So this one chapter, you can read it in three months, no problem. But preserve in us everything. Like a doctor gives you medicine, not only one tablet. Every day, slowly, slowly... slowly. All wisdom is there. This is a yoga holy book, or here because you are mostly saying the Bible. Second, when the anger doesn't come and you cannot fight against it, then it is said, "Hate, hate." And when someone hates us, then it is just. The third one is called greed, and if anger is at this, then you are greed. And greed is very, very bad. And the fourth one, when you can't, when you have no power, then it is jealousy. And in gel means two, water. Crocodile in the water. But here, other jealousies are fire, flame. It burns you into the fire inside your body. And so it attacks many, many organs in the body, these chakras. It's in our body, ours. Everything is us. Don't blame anyone. It is within us. So what we are doing is Kriyā Yoga. Our Kriyā Yoga, which is very, very important, is very, very good. I think many of you have it, and many of you don't. I made an experiment in New Zealand with people, whether I should give them Kriyās or not. Then I gave them a very important, very, very good Kriyā, very systematically, and they were very happy, very, very happy. And we did, and it was joy. But someone for one month, someone two months, and so on and so on. So out of so many, only two were left. And two is also, I hope, a prayer to God that they will come through. Because what you take in your hand, you take on a responsibility, and then you don't do it, that is not good. You got a child. You got a child, and you let your child on the beach, and you went away. Or you dropped your child in the forest and went away. Similarly, like that, now it will not be. But everything is counting somewhere else. That is somewhere else. So, be careful. The spiritual path is also one where we have to be careful. Or that master, that guru is there, and you can say, "I am not healthy, I do this, this, I cannot." Then the master breaks a mantra, and slowly, slowly it can be released, but just don't give it up. That would not be good. Jealousy, yeah? You have a beautiful car, you are a rich man, you have a beautiful Trabant. You know Trabant cars? Is there someone who knows about what a Trabant car is? One, two, three, four, five, six, and made in Germany. All quality, it was either German or Indian. No, no, no. No quality was best, but then the world, the new world, was created. So God made a world, the rest China. Even the Americans, even the Germans, they let, stamped on them, but it is from China. So I'm sorry. So, that car, Trabant, you could take it on your shoulder. It's a very nice car, so it's a joke. Let's say one has a Rolls Royce, and the neighbor has only one little car. Okay. Some do not worry, but mostly people have a little jealousy. So everyone is jealous. Maybe jealous of some person, of that person, of this, of that, of that house, of this. Jealousy is not good. Jealousy means burning. You are burning inside. You are burning inside. These are the six chakras: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, and Ājñā. These are the six chakras in the body which we have. But it is a protection. It is not only that; it is very harmful. Everywhere there is good protection, very safe. Like New Zealand, I heard two weeks ago or three weeks ago that one fruit fly came on the, on the, not Australia, New Zealand, on the, on the, in your, where you are accustomed, in custom. One teapot, and everything that was sealed, they sprayed, and it came in newspapers. So I said, "That is, I will like it very much." My India will be like this too. I wish very much. Or, my chakras are—my chakras are more this, your custom border—then my chakras are more than that. My dear, I will lead you in soft and kind and very clean up. Wait a minute, okay? We will continue this. Yeah. And if other cruelties, sitting, dicking, breaking, talking, fighting, this is also humans doing too much, animals also, but humans. So this is called cruelty. And finally, it's called the biggest or the greatest enemy of the human: laziness. These are the six petals in this chakra. It is a little bit hard, but we will come through. Crocodile, be careful. Okay. So for a while, crocodile, let it see and run away. Okay. So afternoon, evening, we will come again back. Thank you very much. And please read, read, read. Take this book, and when you do the physical exercises, etc., then this book is your master. This is your master. You read properly and learn. You are a master. You can teach yoga. Very, very good. Thank you. So let's come. I will chant, and you will chant after me. Copyright © OSHO International Foundation