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Part 1: The Nature of Self, Chakras, and Kuṇḍalinī We will chant Oṃ three times. Take a deep inhale and exhale a few times. Sit straight. Inhale and exhale. Deep inhale, and we will chant Oṃ three times. Inhale. Oṃ. Śāntiḥ, śāntiḥ... peace, peace. Hari Oṃ. Good evening, dear sisters and brothers. Welcome to this evening. Our subject is Kuṇḍalinī and Chakras. What gives us the chakras? What is between all these chakras? What is Kuṇḍalinī? And what gives us something more about this? In creation, there are 8.4 million different creatures. The existence is there: Jalchara, Thalchara, and Nabhachara. These are creatures in the water, on the earth, and in the sky. Out of that, one is the human. Every life is a life. Everyone has the same feelings. Any creature, even vegetation, also has feelings. It is a life, and life is always life. These are the different levels of existence, and we humans are more highly developed than others. We have more intellect, we have more capacities, and we can achieve the highest consciousness, the highest level. If you understand, or you want, or you feel, or you say, "Believe in God," we all, mostly people, are believing in God. It doesn’t matter which religion. Every country has different languages, different beliefs, many religions, but at the end, finally, it is only one God. It is not to be seen here as physical in front of us. We are all believing, we pray, we are thinking to see God, but still, I think, if you have seen God somewhat, hear me. Not only is God in you, God is in me, but it is hidden within ourselves. Humans have those qualities, and this is that: humans can realize that energy which God is. There are two paths: either we go down again, or we go higher. As a human, after the human, there is divine, etc., and that is not in this form. As long as we are in our body, we do have all the capacities, and we have all different levels. Our body, generally, we call three bodies: physical, mental, and subtle body. But if we count exactly, then we have five that we call Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Now, the kośa means the quarter, or one after the other layer. Annamaya Kośa means our physical. With this nourishment, what are we nourishing? Solid or liquid nourishment, we have our body, and this body has many, many systems, many glands, and we have many thoughts, our knowledge. This is the first body, and we have five. Now, bodies. This body, what we have, the physical body. Now, we saw here one video, but I will come further. The subject is Kuṇḍalinī, Chakras, and meditation. Yesterday we had a meditation. I made it very, very easy for people, and I made it together. The meditation and the chakras, this morning, evening also, but I thought I shall make something more clear. It is so. Our first physical body, in our body we know everything what we have: skin, bones, tissues, blood, everything. So the first is called taucha. Taucha means the skin we touch, and we have sensation in our body from the toes till the top of the head. There is that sensation that gives us the information. Under this, there is another part, many, but I will take first the nerve systems. In the beginning, there was one picture that came: one body is sitting like this, and there are many, many nets. That is called the nerve system. According to the yogic anatomy, we all have 72,000 nerve systems. And these 72,000 systems, which are like a net, and all our skin is covered and in touch, and all others in this—the tissues, the cells, the glands, the organs, etc.—all this is what is in our bodies. Now, this nervous system is life. Now, where is our soul? Where is our soul? There are two ways we can think about where the soul is. So, for example, I will try to explain it to you in a good way. So I will tell you, ask you, where is your soul? Where is your self? And I will ask you, and I’m sure you will give the answer. I will not tell you where. I will tell you where your soul is or where your self is. You may touch on your toes, or on your knees, or on your head, or on your stomach. You have a beautiful body, a whole body. But where is it? You say it is mine. It is mine. Now, when I will tell you where yours is, and then you will touch your hand or a finger there, where you believe in your body. Where I am, I am here. I am. I will not tell you, and please, don’t imitate. Therefore, I will ask you, you have to close your eyes. For example, that you shall raise your finger up like this, or your hand like that, it doesn’t matter. For example, okay, and then I will tell you where is your soul, where are you? So you touch the knee here, or here, or... here, or... here, I don’t know. So, I will ask, who is this? For example, this telephone. Who is this? Lost. So either you raise your hand up, or you touch your body. Who is this glass? I will say three different, "Is my glass?" "Is my?" or "I will touch," because I don’t want to make a disturbance. I will say it’s mine. Understand? Clear? So please, raise your right hand and close your eyes. And I will tell you who is on the telephone. And you will then say, "It is mine," you don’t speak. But put your hand there, you say it is mine. So please, eyes closed, hand up. And don’t open your eyes again until I ask you to open your eyes. Now, who is telephoning this? Please indicate on your body. Don’t open your eyes. Touch your hand; there is mine. You have to touch your body somewhere; it is mine. Okay, don’t open the eyes. Please look, where is your hand? Look to your, where is your hand? And now, look where the others’ hands are. Don’t remove your hand. So, everyone asked: one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, fifteen, sixteen, seventeen, eighteen, nineteen, twenty. The majority said, "Here is mine." Who said, "I"? Whose is mine? Will you say something? Yes, I will tell you. So, there is our heart, here is our soul, here is our life. And thank you, you can raise your hand down. Yeah, thank you. So, it is here, but though it is here, yes, but I am... I am here, but I am everywhere. I am here, and I am everywhere. Now, it means when a small mosquito or little ant bites your small toe, immediately, you feel, "Oops, something." It goes in formation from there to here, goes to the brain, and comes to the heart. Did you understand what I want to tell you? Yes, so here is my soul, myself. This is the one thing that is clear. We will go continue further. So, this is our physical body, which we are nourishing with different elements: the solid food, liquid food, the air food, etc. So, this is one part of our life, our body, and this... Generally, we say the body is like our clothing, like you have a cloth, a shirt, a jacket, whatever it is. So, it is your clothing; you are not this yourself. So, what I’m giving is this: a body, the skin, the bones, etc., but this is not me. Is my body what we are? In this subject, we are coming to the path of self-realization, or to become one with God, or immortality. Whatever we, everyone, have different meanings, like she, you have a black color, she has a green color. He has other, what is this? This is not a green, and this, what is this? Blue turkeys and different. So one likes to eat pizza, another one likes to eat the bread, another one to eat only fruits. So similarly, it is our, our interest, but finally for what you are eating, and that is a nourishing for us, so one body which we have, Annamaya Kośa. Anna means the food, and kośa means this body. Then it comes Prāṇamaya Kośa. This all these chakras, where is there? Or you can see in this. Best would be that we should have three lessons a day, but everybody is working, so there are many different things. This is not like this in our body, but it is a symbol, and we are telling this, and this, and this is like what color, and it has. In our body, these chakras are in our body, but not like this, not like that. But some artists, he exactly, he told the lotus. I will explain to you after these words a little bit: Prāṇamaya Kośa, prāṇa, many you know, and others I can tell you. Energy, energy. So this energy is life. It is the body’s life, or energy’s life. Without energy, this body is just a dead body. From where did we get the energy? And sometimes we get a little ill, and we say, "I have no energy, I can’t get up." Where is this? Energy, this is also nourishment. The second is called our strength. Our body is the prāṇa, and when we are hungry and very tired, we can’t walk. We give you some food to eat, or give you two, three glasses of orange juice. Or some coconut water or something, you have energy. Or you eat ice cream a little bit, no? That gets this food, both. It has energy, power in this. So physical, and from physical comes that energy, power. That’s called prāṇa. And when one dies, we say prāṇa is gone. Energy is gone, so we call it prāṇa chodhya. Prana is gone. Now, is that a soul a prana, or is prana a soul? Also, we have to realize ourselves, right? Means no prāṇa. Prāṇa is gone. So if the soul is gone or the prāṇa is gone, that will come one day more when we will practice on this. So mind, mind and mind have its energy also. So this mind, mind is a mighty power in us. And with mind, your mind is so quick that within a quarter second, you can be where you want to go. I will just tell the name, and you are already there. So let’s say, moon, you are already there. Who? The mind. Mind is one of the quickest speeds. And with this, your soul is admitted. Our soul is that far. So energy we left behind, but still, mental power, the mental power is the strongest power. Everything we can do, we do best to do something in our mind. It is in man, maraṇa mamatā mari. The mind will never die. And mamatā is a desire. Desire and mind, what is connected to them? We come furthermore, so the physical body, which is with the nourishment, prāṇa energy, mind. The mind is very strong; the mind is all the time, all the times, very strong. But the desire, the desire will pull the mind this side. Which kind of desire is different? Many different desires. And so we are connected and covered, and in the prison of our desires. There’s one little example, should I tell you? Nice. One husband and wife, one couple, very nice. The husband is very humble and kind to his wife, and the wife is also very humble and kind. So they are, we call, two bodies but one soul. How? We call the one, when husband and wife have that oneness, happiness, joy, everything, then we call husband and wife like a bird, and that bird needs two wings. One is the husband and one is the wife. The soul is with that. Of course, sometimes your wife doesn’t like you. That’s why did you buy this vegetable? I want you to have this one. She says, "Okay, sorry." Or the husband says, "No, you didn’t cook yet." I’m so hungry. She will say, "Then why didn’t you cook yourself?" But it is on the surface. So if you are married, you should overthink. And when you marry, God has given, or this creation has given, you such a help. It’s like your God. Beside your wife is a God for you, or he’s a God for you. Harmony is when you... Say to your husband, "But I don’t want this," and now it’s a little bit unfortunate. There are two or three examples I can tell you. Well, the husband and wife were walking, going to the market, and her husband was the best singer, an opera singer. And in the market, there was a very nice ice cream shop. And the ice creams are so colored and nice, so ice cream is there, but it’s already in your mouth. No, I like to have it, to eat it. So the husband said to his wife, "Darling, I invite you for an ice cream." She said, "Yes, my dear, of course, but you know the doctor told you that your throat is not in order, and you are a singer, so don’t eat cold things." He said, "Yes, you are right." But she was disappointed. My wife didn’t let me have the ice cream, but I understand what she said. She’s right. Well, they went home now, nothing, but he’s thinking about ice cream. Why she didn’t give me ice cream? We could have after drink a coffee, hot, but like this one days, five days, one month, one day in night, what happening? He’s dreaming, and he’s dreaming that his wife said to him, "Darling, we go for ice cream now, you are healthy." The doctor said, "Okay." So they went to eat ice cream in that shop. They’re sitting, and his wife is ordering nice ice cream. And what was that in the dream the night he... I was dreaming, sorry. Look, my throat is also said, "Don’t eat nice balls of the ice cream." And he took the spoon and wanted to bring it in the mouth, and the ice cream came about three centimeters close to the lips, and what happened? Alarm. Alarm was picking up. Where is ice cream? No ice cream, nothing. It was so, so disappointing. Even in the dream, I couldn’t eat ice cream. That is a desire. But after a few days, his wife invited him and the doctor, who said, "You are okay, you can eat." And he ate ice cream, but the... Desire, so mind, mind, my dear man, mind desires and energy, and these are all sitting in your chakras. They are not reading every day. These people who are here all the days, you know, they are very nice, but don’t touch that. When you will read everything, then... I don’t know what you will do and what you will not do, but when you do good, things will be good. So, this kind of desire, and then comes the knowledge that we should know what we should do and what we should not do. Even animals also don’t do what is not, they should do, and humans are also, but humans sometimes they do out of their capacities or anything. So, Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and then comes Ānandamaya Kośa. Ānanda means bliss, ānandamaya means completely in the supreme, or the ānandamaya kośa is a desire. And all your four levels of this energy, that desires can destroy everything, Hari Om Tat Sat. And so, control first the human, your consciousness, yourself, and this is in our body. So, energy and nerve systems. And the nerve systems in our body, there are so many cells, tissues, and everything. Nerves don’t tell you not to do or to do, but they are constantly bringing that energy. And if we are not doing right, the nerves will be disturbed. Nerves will be, some nerves will die or be damaged, etc. So, prāṇāyāma in yoga, we are doing the prāṇāyāma, you know, everybody knows this now. Prāṇāyāma without knowing the knowledge of the prāṇāyāma, we can damage anything, or we can’t get that benefit. What we said, like yoga, there is Haṭha Yoga. Haṭha Yoga, people think it is Haṭha Yoga, means āsanas. No, hatha yoga, I have six techniques: neti, dhauti, basti, nauli, tratak, and kapālbhāti. Neti means cleaning of the nose, and dhauti, cleaning of the, uh, the spice, or what you call? Basti, basti is for stomach. Neti, dhauti, basti, tratak with the candle. And Kapālbhāti, these are the six techniques for Haṭha Yoga. And now you will telephone to this mister, "Hello, say yes, is your yoga center? Yes, have you the Haṭha Yoga? Can I have?" Comes he will say, "Yes, come." And what are you doing? The asanas, neither he knows and you don’t know. And then he calls me next year and says, "Swāmījī, Haṭha Yoga." So I said, "This is not āsanas." So we have yoga classes. Part 2: The Path of Yoga: From Body to Spirit We have a master teaching us, but we should know which kind of yoga to practice, how to do Neti, Haṭha Yoga. Then comes Karma Yoga. In the Bhagavad Gītā, Bhagavān Kṛṣṇa said, "Yoga karmasu kauśalam, yoga karmasu kauśalam"—your success in yoga will be through doing karma. This means helping others, doing something, and performing your own work as well. There are some persons, you can’t imagine, who cannot cook at all. The husband can cook, but she cannot. Or the wife can cook, but the husband cannot. Though they can eat everything, very tasteful or not, when it is time to cook, she says, "No, I cannot cook." You know, 85% of people in the world cannot cook. Just putting bread and juice together is not cooking. Putting all vegetables inside and then rice inside is not cooking. We should know what we cook, which spices to use. So we have lost that knowledge, and that is why, unfortunately, people are going to eat meat and eat meat... Or you bring everything from the supermarket, and you don’t realize that it is a killed animal or something subject put out. We don’t have that knowledge. We have to have that knowledge; that is Karma Yoga. Then comes Jñāna Yoga. What you people call Aṣṭāṅga Yoga—some ashrams, some yoga classes, yoga masters call it Rāja Yoga, yes, Rāja Yoga, Aṣṭāṅga Yoga. Aṣṭāṅga means there are eight different branches of yoga, and that is very good. The teacher who teaches you Aṣṭāṅga Yoga is very, very good. Aṣṭāṅga Yoga is this: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, and dhyāna till samādhi. That is all. There are nine different techniques, and the fourth one is called Jñāna Yoga, knowledge. That knowledge again has four techniques, and these four techniques are a bundle of yoga. Besides this, there is Kuṇḍalinī Yoga and many, many others—which name should I tell you? There are many, many yogas. There is also laughing yoga. There is one yoga in San Francisco called wine yoga. Other schools said, "This is too strong, alcohol." There is beer yoga, and also naked yoga. You are not allowed to have any clothes on. You come in, you have to change everything. Dim light, but it is a naked yoga. It is not a joke; I will not say it as a joke. Maybe not so many, and they say there is one big book, a very thick book, and there are many posters, but all are naked. Why not? You are born naked. When I tell them, they said yogīs were naked, and they said, "You were born naked." Anyhow, there is some difference we should acknowledge. So, yoga is very, very good. There are many, many yoga schools and many different masters, and I admire them for doing good yoga classes, giving good instruction. Some have only what you call hot yoga, which means exercises only, but that is also very good. The whole world is turning towards yoga now, you know, in the last three years, everywhere. Yoga is for our good health. Good health is the best wealth. The best wealth is good health. Otherwise, not this. So, Kuṇḍalinī Yoga, Kuṇḍalinī Śakti, is in this body. Now, again, I am coming to the net of the nerves. In China or in India, there are many techniques. There is one called moving slowly. It needs concentration, all your nerve systems, all your muscles, all your movements. It is beautiful, but it is not for one day or two days. It is every day, every day balancing. There are many other techniques. What I am calling this one is acupressure and acupuncture. In acupuncture, when we have some problem, we go to an acupuncturist. He or she has the machine, the needle, electric, and there is a screen. The doctor will take this needle and touch some part of the body anywhere, but let’s say here. If this needle touches exactly on that point, then the needle on the monitor is moving. If not, it is not moving. This is what you call the point. We call it the medial, meaning on one touch there are five or six nerves connecting, coming together as a gland. Many nerves come together; there is a gland. If only one nerve is going and you touch it, it will not be so. That is why we speak of the 72,000 nerve systems in the body. Now we are coming to the glands. The energy course flows and comes to the glands. In that gland, there are certain different kinds of hormones, and those hormones give further strength. Out of the 72,000 nerves coming in the body, we call the points where many nerves come together "chakras." Many nerves come together at glands, and that is called one chakra. Our body, the human body, has the foot sole. In the foot sole, there is a strong power, energy, everything. All the nerves end in that part, on our foot sole, and this energy comes to the ankle joint. If we can do every day, two to three times, walking on the mud, on the earth, we touch our body to the earth. Some people have a yoga mat in one corner, and they put sand or little stones and walk there. That is acupressure. But if there is mud, earth, then we have direct sunlight. That is what we call earthing. We make buildings and have earthing in them; otherwise, lightning from the clouds can destroy the whole building. That one earthing from the top of the house to the ground carries the strong power away. Similarly, in our body, we have energy from the sun. It doesn’t matter even if it is night; don’t worry, because the sun is on the whole globe, and the whole globe is connecting to the sunlight, so we are not out of it. Second, work a little bit with your hands in the earth. If you don’t have earth because you are in a high building—I see in Vancouver, very high buildings with no earth—you can have one flower pot, put earth and water in it, and work on it a little bit. You will see that many diseases and many things will disappear. This is the science of the body, mind, and soul. That is yoga, this energy we have. From this energy come glands. The first is called the earth chakra, from the ankle joint till the knees. This is called the vegetation chakras. From the knee till the hip joints, the end of the spine down, it is called the animal chakras. So the animal desires are all in this part. From the bottom of the spinal column, which we will discuss next time, we have a picture. From the last, our spine is like this. Here is that animal and human energy, and here comes the mūlādhāra cakra, svādhiṣṭhāna cakra. That is full of desires, jealousy, hate, anger, etc. They have about six very strong energies that do not let us come up. Sometimes I said, "I’m not angry, I’m not angry." Everyone is angry, but one day suddenly, you will do such anger, you can’t imagine. There was a story about Buddha. Buddha and some other yogīs were together. The master was very humble and kind, and he sent disciples for a retreat. It was said, "After 25 days, you will get samādhi, you will get supreme super consciousness." Every third day, the master asked, "How are you?" They said, "Yes, Master, I’m good, I’m good." One disciple said, "I am in supreme consciousness. Again, I am in good consciousness." After 25 days, there was a test examination: "Do you have any kind of anger, hate, jealousy, etc.?" Some said, "Master, still I have." Some said, "I have." One disciple was sitting like this. The master said, "Yes, my son." Our disciple, we said, "My son, what about you?" He said, "No, Master, I don’t know anything. Have you anger? No. Hate? No. How are you?" He said, "Master, I can’t speak. I am one with the Supreme. What about me, Master? It is very hard to talk with you because I have nothing—no anger, nothing, Master. In your subconsciousness, I am clean. Master, don’t talk too much. It is difficult to speak." The master said, "No jealousy, no anger, no hate, no this?" Then the master took a bamboo stick and hit him on the head. He said, "Cruel master, how could you do this?" The master said, "Oh, my son, okay, okay... From where did this anger come? You said there is no anger, but how did this anger come out? Go and meditate for 25 days again, and then I will tell you." So, my dear, there are sudden things within us. We should never say, "I am the supreme." We are doing good; we try. Some of you have that kind of energy which I don’t have, so I don’t have it. You give me something good which you don’t have, and I give you something. But finally, it will come in the last minutes of life. Because if today you get realization and say, "Yes, now I am a perfect master," but tomorrow you are not anymore, because every second, every minute, hour after hour, every day, the mind is changing. Man maran, mamta mari—we cannot kill our mind because mamta, the desires, are there. So the mind tries to go, but desire is there at every moment. In this, all chakras we have here, energy shall go from chakra by chakra. You have this book. Read it, but don’t read it like a newspaper. It is a very good book. You should read one page for one week, again and again. There are many, many other things in this book, all these charts that we have to learn. Everything is in our body. In one year, if you read and learn—you must have a dictionary beside you—next year when I come, you can ask me questions. And I will tell you with a bamboo stick. So the chakras, the desire chakras, are from the bottom. There is human and animal energy together. That is called Paśupati Mahādeva. If you have been in Nepal, you see a beautiful and very ancient temple. Pāśupati Mahādeva is an energy or a Lord who balances the animals and humans, or the devils and the goddess. Śiva keeps everything in balance. After that, till our throat, there are five chakras: mūlādhāra, svādhiṣṭhāna, maṇipūra, anāhata, and viśuddhi. Viśuddhi is where animal and human energy are mixed, so suddenly anger, hate, jealousy, desire can awake in our body anytime. Between here, between the human and the divine, here is the border. In this border is the Ājñā Cakra, the third eye. This will be for tomorrow or the day after tomorrow. I will open this one, I will open that. Yes, of course you can see, but it will not be. So this is the ājñā cakra. Here, then, is Śiva and Śakti. There is Śiva and Śakti in this part, so one is the human man and one is the female. It is half and half, meaning this Puruṣa and Prakṛti. The Puruṣa is that consciousness; Prakṛti is nature. So nature and consciousness come together. Then comes the highest point. First comes the Bindu Cakra, the nectar dripping. It is very beautiful. Then, finally here, is the Śiva or Śiva Cakras. What is that tuk-tuk? So here, finally, comes Śiva dancing, and we have to come right here, all together. Where is that? Oh, Śiva. That is that. So here we have to come. Then our yoga is completed. Yoga is made or brought by Śiva, no one else. There is one book we have, and we are dividing it. That is called Patañjali Yoga. Patañjali, a ṛṣi, a yogī, a very great yogī, is Trikāla Darśī, the knower of the past, present, and future. We don’t know about the past. We know the present, what we are doing, and we don’t know what is tomorrow. After one second, what can happen, we don’t know. But that yogī we call Trikāla Darśī. That’s it. Three kāla means three times: past, present, and future. Forget the past? Not "not." We are not... don’t cry about the past. Now, what you are doing, we are doing, we should do good. But does it desire this? That everything, but the future we don’t know what will happen. So the past is gone, the present is here, and the future we don’t know. But those yogīs knew everything. So there was a great yogī called Patañjali. He lived about 7,000 years ago, in the time of the Mahābhārata. In Mahābhārata times, this ṛṣi wrote a book called the Patañjali Yoga Sūtra. That is a very, very good book. One should read it and come to that. The ṛṣi Patañjali divided all this about yoga, and that is called Aṣṭāṅga Yoga. There was also Haṭha Yoga, Karma Yoga, Bhakti Yoga, Rāja Yoga. In that, there are many, many principles. But what we call is that we would like to become one with Prakṛti and Puruṣa, consciousness and nature. Nature, not only this, but also our own nature. How are we? And so, the soul—tomorrow, oh God, tomorrow we will talk about this. This is the soul. This is a very important and interesting topic. Is your soul and my soul separate? Is my luck and your luck separate, of course, in which way? But how is it that we come, like today we came into these five kośas: annamaya, prāṇamaya, manomaya, vijñānamaya, and ānandamaya kośa. In this ānandamaya kośa, my dears, is all about these chakras. Āsanas are many, very good. Meditation is very good. Kriya Yoga is very good. Everything is in this for us to practice, but slowly, slowly. Don’t think that you will get it tomorrow. God realizes, "Even God will come to give you self-realization? Who are you?" said God. "For what? Give you liberation? I didn’t ask you to come. I don’t need this. Go." Yes, because you don’t know if some stupid man came and said, "I’m God," or if it is really God. So, God is not like this. God is you. It is your qualities, your purification. Your father is God, your mother is God. Your sister is God. Everyone is God. So everywhere is God. Left is God, right is God, above is God, below is God, behind is God, and in front is God. Everywhere is God. That’s it. Good? So it is that we have to come to oneness in that. Today, because many of our friends came, I thought I had to give them glimpses of the different kinds of yoga and everything, the Ājñā Cakra. Ājñā Cakra is, I say, to whom can I open the Ājñā Cakra here? Every time, different people. Every time, different people. So I cannot give every time to open your third eye. But it is very nice, and this book is not only because I say it is my book, but it is a very great book, very simply written. So, see you tomorrow. I wish you all the best. God bless you, my dear. Adios.