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Part 1: The Spiritual Lineage from the Himalayas We will chant Aum. Take a deep inhale and exhale. Sit straight and take a deep inhale and exhale. Inhale deeply and exhale. Relax. We will chant Aum three times. Deep inhale, Aum. Our spiritual lineage originates from Ālakpurījī from the time of the Satyuga. From there comes our—my, and also your—master lineage, originating from that Satyuga, from Ālakpurījī. From Badrināth, Kedārnāth, and the Kailāśa mountain, near Badrināth, at the last border of India and China, there is a round area about thirty kilometers long called the Ālāgapurī Glacier. All the glaciers and mountains there are known as Ālagpurījī’s territory or the capital of Ālagpur. About 2,300 years ago, there was a great scholar known as Kavi Kālidāsa, a great poet in the Sanskrit language. He wrote many books, and his literature is studied in universities around the world—in England, India, and many other places—as a chosen subject. Kavi Kālidāsa wrote a small book called Meghadūta. In Sanskrit, megha means rain or clouds, and dūta means messenger; thus, "the cloud messenger." Kālidāsa wrote this beautiful book conveying a message from that time in the Satyuga, a message given by great scholars or masters who had the capacity to send information. We call it television now; at that time, it was only the mind, from disciple to master or master to master, for those who had these siddhis. Now, in this Kali Yuga, we are far advanced in science. We sit here and can talk on the telephone, and even see pictures as if sitting at home in India while we are here. It is not a small thing; it is great. But at that time, the message was telepathy, and Kālidāsa is writing about communicating through telepathy. That is called Meghadūta. Why did he write this? At that time, it was the period of the incarnation of God Rāma. The incarnation of God Rāma was about 115,000 years ago or more. Hanumānjī was also born at that time. Before the birth of Rāma, there was a great saint who wrote the scriptures for the first time 150,000 years ago in the Sanskrit language. This saint knew the past, present, and future of Rāma. His name was Vālmīki, and he wrote the holy book called the Vālmīki Rāmāyaṇa in Sanskrit. After some years, Tulsīdās translated and wrote it in another language, a dialect—Hindi—so all people could understand it in a common tongue. At that time, there was Rāvaṇa. Rāvaṇa was a Brahmin, but he had ego. Great personalities, if they have ego, it is the most dangerous thing for humans. Ego pulls us down. Rāvaṇa had a brother who took his crown and ran away. He came to the Himalayas, to the treasurer of the gods, Kubera. There is a mountain near Badrināth in the Himalayas, a high, big hill with a crown-like shape, called the mountain of Kubera. Kubera brought the remains of the treasure there. There is a certain point where people should not enter that area. I was not there, but the people from the temple of Badrināth talk about it. There are tales that sometimes people enter the hills and suddenly see a big city with golden doors, etc. If they take anything, they will die there; it is said they die if they do not leave everything behind. I do not know if it is true or not. This is taught and was written by Kavi Kālidāsa. On the other side is Nārāyaṇa. At that time, they were also brothers and became that holy, loving God. But later, their ego also fell because they were to become the king of heaven, Nārāyaṇa. When they were being carried by a chariot by the Sapta Ṛṣis—the seven great sages who are still living—Nārāyaṇa had such an ego that he said, "Go quickly, quickly," because another would take the seat of the god Indra. The ṛṣis were carrying him. One retired and said, "Let go." He kicked the chariot of the ṛṣi, and the ṛṣi gave him a curse. Both of them became two mountain peaks, Nara and Nārāyaṇa. They could not proceed further. Beyond that is the glacier called the Ālagapurī Glacier. The story continues with Kubera. Kubera had a secretary or attendant named Dakṣa. Kubera said to Dakṣa, "Every morning you should bring golden lotus flowers from the holy lake near Mount Kailāśa—Mānasārovar—before sunrise, for my pūjā." This was Dakṣa's duty. Dakṣa was married and was with his wife. After some time, he became so engrossed that he forgot his service to Kubera. One day, he was only sitting with his wife and forgot to go and bring the lotus flowers from Mānasārovar. By 11 o'clock in the morning, he had not come. Dakṣa said to his wife, "Kubera will give me some punishment." But then he went. Look at what is happening. Who are we? We are just like a one-day fly. They lived long; they had that lifespan. We are now 50 years old and older. Twenty years is for brahmacarya, the student life. Then, marriage and having children until 50. Then the third stage, vānaprastha. After saṃnyāsa, at the end of 100 years, further siddhis will come. We are already through three births; that is it. This is not a fairy tale; it is written in the scriptures. Dakṣa came, and Kubera called him and said, "Dakṣa, you were involved in your desires with your wife, and my pūjā today remained incomplete. So I give you this curse: this time, your wife will disappear; you will not see where she is." So the wife disappeared, and he disappeared. Kavi Kālidāsa writes about this in his book. Dakṣa was sending a message to his wife, wherever she was. He gave the message to the clouds. The clouds were to go to various places and bring his message to his wife: "You should rain there, you should have flowers, beautiful like in Alexandria." Now is the time of the blood-red blossoms of the cherries. He was sending the message: "You should rain there, you should have this and that." Kubera gave the curse, and Dakṣa and his wives were there. It is a story written in that book, where Ālagpurījī's story is mentioned a few times. The Ālagpurījī's glaciers, known or unknown, are the capital of Ālagpurījī. A river comes from the Ālagpurījī's glaciers. This waterfall becomes a river, called Ālagpurījī's river. The Lakṣmī River comes and merges into the Ālagapurī. Then comes the Sarasvatī River, which is another story. That is where Gaṇeśa Bhagavān and Vedavyāsa were writing the Vedas. But the river made a lot of noise from the water. So Vedavyāsa said to the river, "You go now underground." It still flows, but there is suddenly a hole; it goes underground and at a certain time emerges at Prayāg for the Kumbha Melā. There, the Yamunā and Gaṅgā rivers flow above, and the Sarasvatī river comes from there. That is called Triveṇī. People go to bathe there. For them, though the water may not be so clean now, it is a matter of faith. People say, "In our stomach, it is more dirty than outside." This river is known as the Alaknandā. Nandā Devī is a goddess. This Nandā Devī was Ālakpurījī's cow. One day, a lion or a tiger came to hunt the cows and killed one cow. Then that Devī came as a cow and said to the lion, "You have to fulfill two wishes. First, with the river, the Ālakapurī river, he is my master, so I want to be with him. My name is Nandā, so now this is called the Alaknandā River." Nandā Devī existed at the time of Bhagavān Śiva. Śiva first was with Śakti, who gave her life. After that comes Pārvatī. These were two sisters, Gaṅgā and Pārvatī. Pārvatī told her parents, the Himalayan king, that she wanted God Śiva. The God Śiva is of the Himalayas. There is another story then. Every time the king was in the Himalayas, he was called by Śiva's name. Anyhow, their daughters Gaṅgā and Pārvatī were born, and Pārvatī wanted to marry Śiva. It was not so simple. She went to Nandā Devī. At that time, Nandā Devī was already there. In that region, there was a Śiva liṅga because Nandā Devī was there. Pārvatī went to perform anuṣṭhāna, sādhana; she went there and was praying and praying to Śiva. It was very hard. The parents of Pārvatī asked, "Where is Pārvatī?" They found that Pārvatī was in the forest of Nandā Devī, at the Śiva Liṅga temple. She said to them, "I want to be Śiva's faithful." From Gaṅgā Devī comes Pārvatī. At that time, it was Gaṅgā Devī. Nandā Devī said, "Give me the place that my temple should be there." So Nandā Devī's temple is near Badrināth. After the fire, you see, on the hills, it is beautiful, situated between Ālagpurījī's area and Badrināth. You go up; it is beautiful. Her second wish was: "I want to be with my master, Ālakpurījī. So please, my name should be with my Gurujī's name." So now this river is called Alaknandā. The Alaknandā flows from one side. Another river enters into the Alaknandā from another side, called the Bhāgīrathī. The great saint Bhagīratha brought the Gaṅgā. Pārvatī and Gaṅgā are sisters; one becomes Gaṅgā, the other is Pārvatī. It is called Devaprayāg. Deva means God, the divine, the goddess, and prayāga means merging in oneness. From one side comes the Bhāgīratha river, from Ṛṣi Bhagīratha. The disciple of Ālagapurījī was Nandā. From this side comes the Alaknandā river, and both together merge at that Prayāg. That is called this Prayāg. There, the complete Gaṅgā River is formed and continues onward. At that time, Ālagpurījī had many, many disciples and ṛṣis, details of which I do not know. Another lineage emerged; new branches came out, so to speak. That is Devapurījī, who received siddhis from Ālagpurījī. Devapurījī could go through rock, travel in the air, everything. After that is Mahāprabhujī, and then our Gurujī. Now, after our holy Gurujī, we are here, all of us, including myself. We will see who will be next. Yes, maybe you will be the best one, and quickly, and I am there. This is our lineage of spirituality, and therefore all who come into connection become disciples. It means you have those saṃskāras, the karmic impressions, coming to that holy river. Alaknandā means that great saint, Ālakpurījī. That is also called Badrināthpurī. If you go there, the address when you write is not just Badrināth, but Badrināth Purī. Ādi Śaṅkarācārya jī came again because the Buddhists had broken everything. This is another story I do not want to tell you. But the Buddhists were also in Tibet. Tibet was the kingdom of Śiva. But they killed Buddhists, and they took this. This is now; we do not know. This is not my subject to talk about. So this is how we are here. Now, our meditation, our concentration, our chanting—everything we have to come to. Through Kālidāsa, we come to know that our lineage begins from the Himalayas and the glaciers of Ālagpurījī. In any old scriptures, you will see mention of Ālagpurījī and where it is. It took about 12 to 13 years of searching for the caves of Ālagpurījī and Devapurījī. Our dear Dr. Śānti, Swami Dr. Śānti, found out which is Ālagpurījī’s cave and where is Devapurījī’s cave. Ālagpurījī’s cave is about 3,650 meters in height, and Devapurījī’s is between four and five thousand meters in height in those glaciers. What a beautiful knowledge now. If we remember that, we know our roots are there. If you are that one, you remain there. That which is not one, that root will dry. What happens to dry wood? That wood will be burned. What happens to the coal? The coal will become ash and return home. So, let us begin further. This is the one part I wanted to tell yesterday. We have here now a beautiful video, and I think you would like to see about our bridges and glaciers. Would you like to see this? Okay, so that means now we are coming to our subject: Kuṇḍalinī and cakra. What I am telling you, what I told you, is a glimpse of life. But what is in our human life, what is in us, is that we have to come so far and close within us. Within us is the ocean of nectar. Within us is the joy in our heart. Swami Śivānanda of Ṛṣikeśa said this slogan: "Within you is the ocean of joy." But you should have that joy, understand that. Otherwise, you are lost. It is said that from the glaciers of the Himalaya, called the end, the roots of the Himalaya, there are the holy feet of the Ālakpurījīs. The feet of the Ālakpurījīs and Bhagīrathjī and all other great ṛṣis are being cleansed, who are coming from the Himalaya. We are washing, and we drink that water coming into the Gaṅgā further. It does not go. It does not matter how many ages, but it is there. How? The five elements are there: sky will be there, fire will be there, air will be there, water will be there, and soil will be there. And there, we are washed in that. Finally, we will be washed in the ocean. We will be washed in the ocean. There is one song someone told; I do not know who wrote it. In this song, it says: "Answer, my friends, how much sin is blown out in the ocean? How much is washed into the ocean? And where is that? The ocean is the womb of the mother. The ocean is the womb of the mother. And what is that? In the mother, we are there; we are coming to there. And how will it come further to the..." So, this is the part of this coming. And so we come to the science of the human body. Yoga is the human science, the science of human consciousness, the human soul, human life, etc. So let us come to a little bit about our kuṇḍalinī śakti. Please, kuṇḍalinī will come after, not the Himalaya, but the cakras, Sañjīvanī. It presents that we are cakras. So in our body, there are immense cakras. But all in all, how many layers are the steps of our consciousness? Furthermore, we have to go through these cakras. And this is the Maṇipūra Mūlādhāra Cakra. Now, it is not only those beautiful pictures, but it has meanings, exactly. And so, after all this, the eight cakras are here. Part 2: The Chakras: From Earth to the Divine Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, and Viśuddhi. These are the five chakras of human and animal qualities. After that come the Ājñā chakras. What are you doing? I thought my power is moving here and there. So this is the Ājñā chakra. It is like the eyebrows’ center. This is where we put a Tilak; when you have a tilak, it means your energy is constantly there. Keep it here; do not let it go into the lower chakras. You have to purify. You have to do it. You cannot simply say you will give it up. No. Then this is the Bindu Chakra. Bindu, that is the nectar on the top of the head. One day, we will come to a complete talk on this. And this is the Sahasrāra Chakra on the top of the head, and that is Śiva. And down here is also Śiva. Thus, Śiva is called Paśupati Mahādev. Paśu is animals, and Pati is the Lord. So Śiva is the Lord of the humans, or Śiva is, let us say, the God for humans and animals. Both exist between the border. Below are the animals, and above are the humans. We spoke about this today, this morning; you were not all there. The chakras begin from our foot soles, and all the roots are there. There are so many chakras in our body, you can’t imagine—because everything is energy in the roots, coming at the end of our foot soles. If we go five or ten minutes without shoes, barefoot on the earth—a little wet or muddy—and walk, as much as you walk, you will get that much energy. Many bodily diseases will go away. I would like to do this, but I am in a different country every third day, which is not good. But I think I will. This summer, I will do ten days of something good. This is the earth chakra. From the ankle joint up to our knee, it is the vegetation. All the chakras here, everything, is a beautiful, beautiful energy. From the knees to the end of the spine, down here, these are the animal chakras. And from those animal chakras, you border, and up to here is the human chakra. So, the earth chakra is connected with the vegetation, and the vegetation and animals are connected together. Then animals and humans are connected together up to here, and the divine chakras are then upstairs. We shall purify. We shall understand. We shall experience everything. Therefore, you cannot jump from here to here. You have to go through. And that is the Maṇipūra Chakra. This is our seed, the seed of our life, the nectar of our life. It is here, and here is the connection. But these are the animal chakras, up to the Viśuddhi. After the Viśuddhi, it comes to the door here, the third eye. It can go down, or knowledge will be brought up. It is very hard to go further between this, but here, from here to here, are the jñānendriyas and karmendriyas. These are the jñānendriyas: the eyes, the ears, the nose, the mouth, and the skin. This is very hard from here. You are very intelligent, you are very good, you learn everything. But can you come from here up? Then you are divine and holy, and you have come to the further border. Otherwise, from here also, it can be dry intellect. And when there is dry intellect, then you are gone. It is like a plastic balloon, a plastic mango, a plastic something. Only intellect, dry intellect, is not good. Therefore, again from this chakra, we have to come to the heart here. Let us say that intellect is in the brain, but the quality is in the heart. So heart and us together—that is a holy person, that is the best person, a good person. Otherwise, you will—we call—if somebody is doing wrong, killing and this and that, then we say, "Oh God, he is not a human." He is not a human. He is like an animal. Similarly, I used to say to my disciples that every day when you wake up in the morning, open your eyes and first say, "I am a human." Many, many negative energies will disappear. From this Ājñā chakra and Anāhata chakra—the heart—and Ājñā means order. Ājñā means order. And who orders? The master. Understand the master? Yes. If not, then again you are confused. Have you surrendered? Have you humbleness? Therefore, here also comes the yoga. This is part of that call, that left nāḍī and right nāḍī: Chandra and Sūrya. The left nostril is the moon, the right nostril is the sun. Now the mind, our mind, is the most mighty, the most powerful, and the speed of the mind is unimaginable. Let’s say we call Jupiter. Now our mind is already in Jupiter, already there. But how to control the mind? Only that, because the master of the mind is the moon. The master of the mind is the moon. And the moon’s mind is the ocean, the water. So the waves which come on the dark moon, amāvasyā, the ocean is more peaceful. And when the full moon is there, heavy, heavy waves are there. From where? Because from the sun. Similarly, our mind is not balanced. Like you, they said here, mostly in America, I have said, they said, "Oh, I change my mind." Okay, I will come. I change my mind. You so many times you said, "I change my mind." Why don’t you change your body also? But we are changing. Humāre vicār jo hai. Vichār ho se hī to manuṣe. Manuṣe bantā hai. Yā, Rakṣā. Vichār hī hai. Vichāra, which is something very beautiful, a word, vichāra. Vichār karo. We said vichār, vichār means the thoughts. And now, think over this and that. Sometimes you think it is hard, but it is better. And sometimes you think it is very good, but it is wrong. So this is coming in; this is the whole chakras. God has given animals freedom. It means that animals have this lower part, and now they can come up, and they will come. But they have their karmas. God said, "What more can I punish you?" So, good or bad, you will come one day. But the humans you have, and therefore God said, "I gave you everything." Now I am there, and so you are deciding. Decide it, so, and that’s called buddhi. Therefore, we have more in our body. We have the physical body: Annamaya kośa, Prāṇamaya kośa, Manomaya kośa, Vijñānamaya kośa, and Ānandamaya kośa. O human, you can enjoy from here, but your ego comes down. And then you are only here, in the brain, but it’s not coming down to the heart and then here. You have to come to here. Never. There’s even some say, the man, your husband, or your friend, or your brother, or anything, okay? A man. Everybody says, "I’m the man." And you know, just 5, 6, or 7, 8, let’s say 8 decades before that, the women were not allowed to do many things. Yes? Also, they could not vote in elections. Yes? Could not vote. Yes? Many, many things. Still now, otherwise in the church, in the Christian church, the women, they cannot do this pūjā. Yes, still. So don’t think that we are very developed here, American and Indian, not. Indians are more developed. Because we say it in India, "matri deva bhava," first mother, first God is the mother. But intellect came this way, so now they try to put the girls or ladies in one, and that one now they are suffering, now is suffering. So, what you call the emancipation? What kind of emancipation do you need? The highest position has the mother, the woman, the highest position, but now they came out of the house, now they have no position. Yeah, now you can become a doctor, this, that, but you don’t have that. Soul does not have that. But before that also, the Pope was supporting her down. The last time, in France, they allowed the ladies to have the ticket for voting only about six or six decades ago. So don’t think that we are emancipated completely. No, no, no. You have to come back to India and learn, mother. First, mother is God, is the mother. But now you are not remaining mother. You are not there. You don’t know. You have now become finished, and you know. I don’t want to go further, otherwise you will say, "Swamiji, please." So, anyhow. So, but anyhow, this is a man. What is that? Knowledge. Oh my God, my brain, intellect, everything. Yes? And he will judge. He gives the judgment. Who? The brain. Man is on the top, and then down is the neck. Down is the neck. What can the neck do? Nothing. Swallow up and down, but man is deciding everything. But if the neck cannot move your head like this or like this, yes or no, it is in her hand, not on you. Yes? So, women are they who said yes or no. Man is only dry intellect; he has nothing. Yes, yes, your wife is yes. If you say yes or no, even the president of the country, okay, your excellency, etc., etc. But you get it home, the wife said, "Can you bring me a glass of water, please?" and he has to do it. He said, "You are the president of the country, not my president." Yes, that’s it. So it means we have to balance. If you will not follow this, then what happens? The neck will be very sore. And the president can say, you know, and driving. So both, it means both together. Flexibility, how many joints do we have in our body? We have beautiful bones in our fingers, and they are good. But if this flexibility is not there, your bones will be broken, stuck. So, flexibility means the gentle, the heart. And who is that? This is a man, and this is a woman. And so, if you go together, then you are coming on your borders; otherwise, suffering and suffering. Suffering, and that’s why there’s something. My man will say, "Okay, finished, I go," or she will say, "Okay, I go." So it marries. What is a marriage? Marriage, the word marriage—I’m not telling about husband and wife—but what is a marriage? It will merge. And when you merge in the milk and water, or sugar and milk, so this is a merge of water. Yesterday we talked a lot about water. What is water? And what is a soul? Only one soul is in the entire. But water is rainwater, river water, etc., etc. Therefore, come and come to your chakras, and take that energy, your knowledge, etc. So, these are the... after this knowledge, this is a master. So, this is the moon, which is called her. She is the visible, what we call them, the... The letter of our Ājñā Chakra. So, H is the moon and Ṭ is the sun. So, H, Ṭ, what becomes? H, Ṭ. And H, Ṭ means H, Ṭ coming together, yoga. So, this is yoga, H, Ṭ. H, Ṭ. H is the moon, Ṭ is the sun. Coming together becomes yoga. And what does yoga mean? Merging into one. And when you are merging into one, there is no separating, no unpleasantness. If there is something unpleasant, then you know there is one other story I want to tell you. Should I tell you one more? God. One was eating. One was eating food. And what happens? There was something, some spices or something, that remained like a thorn. So it remains in the cavity, in your tooth. And it was all very painful. But this little, something like a heart spice or something. Well, it’s very painful. You have to go to a doctor, perhaps. But there is this little piece of wood or something. And always, the tongue is going to take out. But as soon as the tongue is going there, it’s painful. So the teeth said, "Please, please pull." Again, that is the duty of the tongue. Again, try to pull out something, and it’s painful. The tooth said, "Please don’t disturb me." And Tongue said, "Okay." And then again, go. I tell you, please don’t disturb me. Okay, but doing this and doing that, so the tooth said, "Don’t do this. I can do anything to you." Tongue said, "I am so flexible. I can’t, you can’t, you can’t do something wrong." Again, Tongue is going, and he said, "Please, you are one tooth. Don’t disturb me." She said, "You are only one, and I am strong." He said, "You know, I can in one minute destroy you." The tongue said, "I can destroy you, okay?" Don’t do it. So, the tongue said, "I am very clever, everything." He said, "I am not one." I said, "I can, you are all one, I can destroy." Who said? The tongue. So the tooth said, "We are 32, and we are the union." And it said, "What is that union?" Union is this: that if you will not give this with one, we all will destroy your whole tongue. Tongue said, "32 union can’t do anything. Why?" We are strong. She said, "I am powerful. I am a woman." These are male or female. Male. And you are? Tongue is? Female. Anyhow, so the tooth said, "What you said, you are humiliating my union." She said, "I am one, but if I say one word wrong, all my teeth will fall out." So basic. Yeah, all 32, union, all one. I will say something wrong, and words and all will be out. That’s it. So this is all we have to see how these things are doing. Anyhow, this is Yoga Chakra. Well, when this is purified and harmonized together, then, of course, but these are the nerve systems. Can you come to the nerve, please? And the nerves are, according to the yogic anatomy, 72,000 nerves inside. And every nerve has strong, very strong power. And so this is our skin over the nerves, and nicely, but it is the nerve has a life on it, too, on our skin. And our skin has a life, and it is together. This we come next time, perhaps. And so there are all the chakras. So this is the moon, and this is the sun. And this is the suṣumnā nāḍī here from which it is coming. And this nāḍī, which is going from here, is turning and coming to the heart. This, because it begins coming from this side and is also coming exactly into the nose. So every nose is our connection. But on the toe, the small toe, and from this, with the needle, a little acupuncture, the doctor knows. It completely, immediately, here is making zzzz, kaa, here. The needle is here. And within no time, ksss, here. So this is the first, our life, our this, our all. So, this is about kuṇḍalinī and chakras. It’s a subject, a huge subject. Your āsana, your prāṇāyāma, this is nothing. The complete science is here. And then, when you want to become, so Guru Kṛpā from here, come here. So all Guru Kṛpā, so that is Guru Caraṇome Adashat Tiratahe Voh Vedam. And where is the charaṇ? Here, somewhere is here. Where is that? This is the heel, and here, then where? The hand is over, or here, maybe that’s it. This is that. This is the charaṇa kamala. Good. So from this, immediately throughout the chakra is here. And from here, either you come there, or you fall down again somewhere. Anyhow. So, practicing, practicing, practicing. Come here on this glimpse only. And so, at that time, when you are all energy, all guru kṛpā, all sādhanās, all prāṇāyāms, all kriyās, extra practicing, practicing, then these chakras we have to open. That’s called open. Open means energy filling. Not with operation. You can operate. There is no kuṇḍalinī. There is another thing. So there is no kuṇḍalinī. It’s very interesting. Yeah, that is enough. That is the injection into the nerve, and that goes to there. Yes, that’s right. That is that P2 tree and the other grand, what’s called the... So that’s why this is. But don’t think you can put them with the, what you call, the anesthesia. Many days, years keep coming, and you keep giving, and they let you sleep, but then your body is shocked, yes. So that is active, that is different. So Mahāprabhujī, you see, holy gurus, right? In the līlā amṛt, the holy gurus, Mahāprabhujī had an eye operation, and the doctor said injection, and said, "Gurujī?" Mahāprabhujī said, "No, how?" Long time you will take, and said about half an hour, so Mahāprabhujī said okay. And they all work, doctors were working. Mahāprabhujī didn’t, didn’t move even, not like that. And they did, they took it one and a half hour, and then they finished. And they put this on the cover, and Mahāprabhujī, when they finished, Mahāprabhujī said, "You, half hour," but it wasn’t half hour, it was... but he did not move at all. That is so. There are some people, I have one disciple in Hungary, and he has so much. Strong power. So when he did have the tooth with the nerves, yeah, yeah, group channel, yeah, and he don’t want to give injection. He said, "Okay, do it." A Krishnanand in Hungary. Yes. He is there, then he is looking and everything. So, anyhow, my dear, this is a Kuṇḍalinī, the chakras. So, there is everything coming. But what? Guru Kṛpā is coming. Don’t worry. Don’t worry about anything. Yes. So let’s come. Tomorrow we will continue, and now we go to the Himalaya.