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Good evening, all sisters and brothers. Our Ājñā Chakra holds immense wisdom and knowledge. To enter this chakra, to cross this border, is not so easy because, at that threshold, the ego also arises. At every border between the chakras—from the earth to vegetation, from vegetation to animals, from animals to humans, and from humans to the divine—this happens. Each chakra possesses certain qualities, and sometimes those qualities can manifest in a different way, leading us astray. There is a will that prevents us from entering the border of the Ājñā Chakra. There is a sādhanā, a kriyā. You know of Kriyā Yoga? You know the words, but not all. We will come to this point today. Our anger, hate, and jealousy, all of which reside in the Svādhiṣṭhāna Chakra, can rise again into human consciousness to pull us back into the lower chakras. In this context, we must make our path very clear. Thus, we must return to the Maṇipūra Chakra. You know the Maṇipūra Chakra? Now, regarding Kuṇḍalinī and Cakra science: many yogis have different meanings, techniques, and ways. Their paths are all correct. I would not say that only our technique is better. It is like one person comes from the north and sees a certain landscape and vegetation. Another comes from the east and will describe something different. From all four directions, everyone brings their experiences. But finally, we are all one. We are all in one. So the point is: where is our meeting point? Our roots. Where is our root? All creatures born from a mother's body share the same point. After that come animals like birds, which come from eggs. The third and fourth are those sprouting from bark, from vegetation. So these are the four ways life comes into our world. We are among them, and our point is the navel. We are all born from there. You get birth from the mother, but the root of that life within the mother's body is at the navel. It is from there. This point is very, very powerful, good, and important. This sādhanā, meaning a practice, is very important. Now, what is that? Yesterday we talked about the soul. Do you remember? We forgot that we are all soul; we are one. Fire is fire. In a forest, a fire burns across kilometers, and here on an altar is a single flame. Fire is fire; it does not matter if it is a kilometers-wide blaze or just a little spark. And it is said: sabhe sahayak sabal ke. Everyone helps the strong. Sabhe sahayak sabal ke kohun nirbal sahay. Rarely, or nobody, will help the weak one. Then it is said: "How? The pavan jagavat aag ko." Pavan means the air. The air will make our fire stronger. It will help the fire to become stronger and stronger because it is a powerful spark. And the same air, the same air, will blow out this small flame. Understand? We open a window a little, air comes, and the flame is gone—though its mark, its spark, remains somewhere. And air can come again to make a big fire. Everyone is helping the bigger one. The weak one, they will not help. Similarly, this fire—yet, this fire is a fire that can also burn everything. So we have within us the means to connect to this fire. Fire is fire. And that fire is in our navel. Fire is on our navel, and that is what we call the solar plexus. What is solar? It is the sun, the fire. So that fire is here. Of course, we have many centers in the body, many glands, etc., in the brain. But they all originate from the navel. From there, the Kuṇḍalinī awakening, the awakening of our kriyā sādhanā, also begins. So all centers—Mūlādhāra, Svādhiṣṭhāna, Anāhata, Viśuddhi, Ājñā, and Bindu—have their center in the Maṇipūra, which is here. Now, we must come to another point. According to yogic knowledge—I am speaking of yoga—the Sanskrit language is a very first language, and many languages came from there. It means resonance with resonance. As one's resonance comes, it is like an "Om," which is only a vibration. Very soon, coming into this, we have what we call the Sanskrit letters or alphabet. These letters we call Devanāgarī. All people who know linguistics and languages have a name for that. Similarly, there is the name Devanāgarī. Deva means goddess, and nāgarī means the citizen. So this language is the citizen of the divine. Not divine in the sense of "we are divine and you are divine" without knowing how—that is different. It is a resonance, a sound. All that I used to say, this word... the highest and everything is from the sound. That is coming to the sound. We come from the astral world. This is all that we are, how we are. When it comes to the mother's body... in one Upaniṣad there is a writing, and I think medical science may also know: when the soul comes, when the embryo begins. But in yogic understanding, in this birth, that soul is already prepared by the Supreme God to enter that body of the mother, whether animal or human. When that time comes, it means it is already there. It is already there after a certain period, maybe one or two years, or after certain days. It is not that it comes on the fourth night, or after one month, or seventy days. No. The soul came there? The soul is already there. It is coming, it is moving all the time. We cannot kill it. That is only energy moving. That is water and... the five, all these five elements. So that sound in the sound is that light. That light is that life. That life is the oneness. That oneness is the Supreme. That Supreme is in the whole universe. Not the form of Parabrahma—that Parabrahma is the highest—but now it is coming into these five elements. These five elements are not only in humans; they are in every element. Animals who have this physical body, mental body, energy body, knowledge, and enjoyment—all are there. Some have more capacities, some have not more, but everyone has a physical body, prāṇamaya kośa, ānandamaya kośa, vijñānamaya kośa, ānandamaya kośa, manomaya kośa—this all is in everyone. A bird, a small bird, lays an egg somewhere in a nest and goes to bring food. She has in her mind: where is my nest with the eggs or the baby? So do not think it is only humans. The creation of God is everywhere. Some come this side, some come there, but it will come. So "deva" means God. We said God is the Supreme, and "nāgrik" means the citizen—the citizen of all those at that highest level. We all came from the highest level. There was an ocean. Water came there—I told three days ago—everywhere, but came in the high clouds, and then it will come very quickly near the ocean, or we will come there. From this, we have these chakras, which you have seen have petals. These petals number 52. On the chakras, what you call petals—here one petal, two petals like this—the Ājñā Chakra has only two. There is the Viśuddhi Cakra with sixteen, another with twelve, etc. So these petals have capacities. All this comes from one seed. And this seed is on this earth. From it, the sprouts begin; the roots go down, and the sprouts will come out. There is a middle, and so there is an upper and a lower. Here, our language begins from there. Some animals have a language we do not understand. Recently I was in Australia at our ashram, a very big land of about 600-700 acres. There are many kangaroos. On one side were five or six kangaroos, and on the other side were three. These kangaroos were behind a bush. Our car was going slowly because we wanted to see. There were three kangaroos. One kangaroo came a little towards the road, looked at the others, and then went away. Immediately they all ran away. I did not hear a voice from him, but by what kind of language did that kangaroo give the instruction or signal? They all went away. Similarly, you can see in the water. There are little fish, thousands of them, moving together. None of them scratch each other. All are moving in harmony because that is their language, their energy. Similarly, humans also have this. Now, these words we have, the alphabet, number 52. From that, four letters. When they are pronounced, the tongue does not move at all. There are some people who cannot hear and cannot speak, so they cannot move the tongue. But also, these letters, which I will tell you now... can help a person a little to speak or say something, with no sound. If sound comes, then it would be better. But there is a call, Nāda Yoga. What? Nāda Yoga. Nāda means sound. So movement and sound are together. That is why it is Nāda Yoga. Nāda Rūpa Parabrahma, and it is a Parabrahma Supreme Sthāyas. Now, that is in our navel. It is in our navel. And when there is a difference with the mother's body, a difficulty or mistake is already beginning from the navel of the mother, developing slowly afterwards. The vibration is there. It must not be that all children will be like this, but at that time, how, what, it was this. Now, of course, this is beyond my imagination because now there are so many chemicals, so many disciplines. Our doctors have made so many researches. I do not know which research is there. But otherwise, this Upaniṣad is saying, and how the human's language... The language of the child is already spoken by the mother. The father does not know, but she knows, and she speaks. She speaks every day. And as it grows more and more, the mother is talking more. The father does not understand. He will say, "Uh-huh, uh-huh, yeah, yeah." But mother knows. The father thinks, "Oh, you speak with mother and see." But that movement and talk coming between, there is the root of the Kuṇḍalinī. You can say that is the root of the Kuṇḍalinī going both ways, the roots and the branches. From there it is. So now, if you sit straight, we should do something. Do not speak anything, do not move anything. Only touch your hand, left or right, exactly on the navel. When we inhale and exhale, it is expanding and contracting from the navel. The heartbeats come from there. The life of the embryo comes from there, connected with this. And the mother, one day she is with that. There are some songs, bhajans, which tell that when the embryo comes out and we cut this cord, at that time many mothers get tears, crying, "My child." Now it is separated, my child. Only the mother knows. It is said there is a different story about that. I will not tell it completely. But that is then, when separated from the mother's body, the mother feels, "Now my child is separated." But her navel and the navel of that embryo are in one connection. It does not matter where your mother is and where you are. That mother knows, "My child." And, of course, the father also knows very much because the father also has this connection. It is only rare people who do not want a child—that is a different thing. I am not going into that. Even animals save their young, but reptilians are different; they may eat their own eggs. So I am not going so far. Touch your navel now and sit straight. Now, any word you want to say, and touch here. Why? How is the movement of your navel? Any words? Okay, say "Hello." You, me, why, when, oh, who is there? Yes. So these are... The words which are with our body awaken us. An injection, an alarm goes there, meaning comes there. After that, from here, it comes to our whole body, our heart, our brain, our emotions, our eyes, everything. But first is here, and that is your Viśuddhi Chakra. And this Viśuddhi Chakra is there: Mūlādhāra, Svādhiṣṭhāna, and Maṇipūra. Where is Maṇipūra? You put it all wrong. Here, yes? This is Maṇipūra. And everywhere there is a difference. You see, every chakra has this triangle. In some, the triangle is going again from here down. Another one also from the Mūlādhāra Cakra is going down. So everywhere there are different triangles or flowers, etc. We will come to that. So, again, tell anything. Water, food, sleep, good. Oh, everything is here. Yes. Now we have to come. And wherever we speak, our tongue is moving, or pressing the tongue, or to the palate, or back. But there are certain letters which are spoken, and the first, very first alphabet—some say alphabet, some say letters, it does not matter—the first letter is uh, uh... Not ah, uh—the tongue is not moving. That is when it concentrates, uh, navel, uh, sleeping, sleeping. And so, all the nine chakras come there. How the completeness of the human body, human consciousness, etc., according to Kuṇḍalinī Yoga, comes finally to our Sahasrāra Chakra, Śiva dancing. Now, second... not moving. So, it is not moving, but it is not dormant. There are the straight words coming, touching where? That we will find out. So then comes the third, and that third is, then we are doing a, a, and the third "u," but the tongue does not move. It becomes ring, ring. So, ah, ah... we make, "Ooh, uh, ah, you are wrong all the time, girl. Uh, no, uh, ah, ooh, ooh," also not moving. Now, till here we are. Then we are coming to the nose. We are coming down to the palate. Before, it was nowhere, just going straight. Ah, ah, oo, oo. Then we close the lips and chant ma, ma... ma. Ah, ah, oo, ma. And at that time, from both nostrils, this, our nasal, coming up, there is a small hole from our petal here. That is a small hole, like a little needle. If that is blocked, your sound will not be good. You see the aeroplane? An aeroplane is very big, with many people, and the wings are very big. But on the back of the airplane, there is a little tail, like a fish, yes? This little part controls the wind. Similarly, this palate, here down, is bringing up. And so that is the real pronouncing of the OM. So, a, a, u, so. Now, if you separate the letters, it will not be good. Smoothly, it should go. When an airplane lands smoothly, we hardly feel that it has landed. If it is moving and we are holding on—oh God, what is that? So we have to go through this point. I will chant for you, but in between comes my coughing every day. What we are chanting always, generally, I also do. We will chant only from here, but the heart and Maṇipūra will be forgotten. So again, once this is very, very good. Yourself, very good. Now, we did not finish yet, but I can tell you these three girls did very nicely, yes, very good. So next, again, right or left does not matter. Place your hand here, only one hand. Do not press too much, just here. Not there, not there... here. When we were born, here was a very soft place. What do we call that? Pentalini. That will slowly, slowly come together. There is a jīva. There, we will speak about where the soul goes. That will... Now, we will do again, and until the three centers: Maṇipūra, Anāhata, and Viśuddhi, there will be no resonance. But as it comes there, "Om" to "Mm," immediately the whole brain gets that best quality of resonance. Okay, best is that you close your eyes and sit so you can feel yourself. Now, place the left hand on the navel, right hand on the head, and see when the sound will be vibrating there, and how the sound is going without any movement, but it is coming there. Let's come, uh, very good. Now, this is a kriyā. There are 64 kriyās. I have taught you a few kriyās already before, and this kriyā is a very powerful one. It is called the Brahmaraṇḍra Kriyā. Do it 11 times in the evening before going to sleep, and 11 times in the morning after using the bathroom, before your coffee or tea or anything—11 times only. Eleven times is not too much, but you will feel how beautiful, peaceful, harmonious energy and clarity will awaken in our mastaka, on our head, as well. The all this gyāna... Karmendriya—sorry, thank you. Look, now you place, plug your index finger here, not still, please. And said, uh, the sound is going through the ears into the whole centers of the brain. So, uh, uh, so through this jñānendriyas. So please try. If there is a child who cannot speak and cannot hear, if we try to give this training, I think something will be. It will come back. It depends on God's hands, but we can do something. Try these yogic kriyās. Also, people who are learning singing, good singers, they also have it from here and the abdomen muscles, not from here, not from here, but the abdomen. That is very powerful, very good. So now do it 11 times, okay? 11 times. One hand on the navel, the other here. When you do everyday practice, you need not put your hand; your hand should be here. Okay, this was only for learning to know. Otherwise, afterwards, we are like this. Okay, let's come very good, so this. You should learn. We will, the Ājñā Chakra, if it can come on the chart. This is the Ājñā Chakra. We have to work a lot. We have very many, many things to learn again still. So next time, when I order tomorrow, we have time and... This is Śiva, and this is the point. Tomorrow, I will try to come, and we will bring some kind of bulb, a little stronger one, to show the light. The Śiva eye is like an open—it is a little on the right side. But when it is opened, then it opens completely. So if you can think, or you think that some people can ask you, it is wrong. I said, of course. Wrong is here because it is closed, and ours is open, so it is not wrong. And that is why our Śiva's eyes are like this, open. This was one they did in printing wrong. So this corner of the eye is this, and this, it should be complete in this way. That is only sometimes. You think that is coming up, or like this, in this way? That is then there, Svādhiṣṭhāna Cakra, there Mūlādhāra, and from Mūlādhāra till here up comes Śivaliṅga here on this cakra, which is then coming on this. So there is a Śivaliṅga here. Or you can see here. So this is a very important thing to know, these alphabets and letters. Also, here is then Śiva and Śakti. They are both one. Now, people think feminine and masculine, but in this case there is not a masculine and feminine; it is that Śakti, and Śakti means the strength and consciousness. So Śakti and consciousness, these two in our body, that is complete. If we have no Śakti, we will fall down; we are ill. Or if we have the power, but our consciousness is completely gone, we are unconscious. Therefore, these both have to come together. That is very good. We have to understand this very much about this whole chakra. So tomorrow we will continue. Wish you all the best. And it is hard today, going to sleep with which mantra all will be purified, or we will... come to this point further. Okay, thank you. Are you?