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Oṃ Tat Savitur Vareṇyam, Bhargo Devaśya Dhīmahi, Dhiyo Yo Naḥ Pracodayāt, Oṃ Śāntiḥ, Śāntiḥ, Śāntir Bhavatu. Oṃ Śāntiḥ, Śāntiḥ. We return to our subject of the kuṇḍalinī, the cakras, and consciousness. Yesterday, we had a glimpse of yoga, kuṇḍalinī, and the tattvas. Now we go further. Every creature has its kind of chakras. Even a tiny mosquito has them. It does not matter if it is big or small; the effect is the same, like very tiny atoms or large atoms. Both are the same. For example, consider a tiny mosquito or a tiny bacterium in the water that we cannot even see, and note how powerful it is. Every creature has its effect on our nature, including humans. If a human bites an animal, the animal will die. We also have poison; this is in nature. Everything is in difference. This is present in each and every cell in our whole body, behind our body. I spoke yesterday about the nerve systems. You have to close this screen of the nerve systems. Let us put off this light; it is better. Thank you. Live it as it is. What I am talking about is according to the science of prāṇāyāma and the Yogic way. I am not a doctor. The doctor has other subjects; I have other subjects, but we come to the same thing. First, we must understand our skin. The skin has immense energy and protection. Every center of the body, the skin knows. Everything—our skin, what we touch, the water we go under, washing, showering—how much this skin feeling affects our whole body, our whole soul. We say, "Oh, I feel like I am born anew." This feeling is the touch of the chakras. The layer under the skin is like a net, and this net transfers energy throughout the whole body. The skin is very important for us. When you have some infection, it can go to the whole body. We should not use too many chemicals on our skin. Nowadays, we apply too much to our skin, especially on our face, and that is not healthy. I do not know, but people talk about it, especially the women, ladies, and girls here. They know much better which makeup materials are good or not. Someone mentioned an experiment on a cat. The cat is screaming or making noise. What they do is cut the vocal cords so the cat cannot meow. Then the cat makes only a sound, and they can work on it peacefully. As yogīs on the spiritual path, we do not want this, and we suffer with them, with the suffering of these animals. This animal is suffering. Maybe it will die, or after they have done all this, they will kill it. But that karmic effect—what we call karma—remains. There was one master whose lectures sometimes appear on my Facebook. Some write or speak from lectures of masters who are no longer here. There was Rajneesh, and later Osho. He spoke about good and bad, sin or mercy, and it goes both ways. What you call sin goes that way. It is not only what you think, but what you have done to others, especially painful things like killing animals, etc. Or we come back to a good way again. Similarly, we are perhaps not taking from animals, but we use chemicals. We put chemicals on ourselves, which is also a sin because God has given this life. He gave this skin for your protection and your life, for everything. But you are torturing the creature, the humans, to the gods. Therefore, it is not only about being tasteful or beautiful; we are harming. We ourselves do immense sin towards ourselves. Suicide is also very, very bad; one should not do it. There are many things, but I am not going to tell them all. This means our life, the soul, we call jīva. You call it my soul, your soul, their soul, our soul. But in reality, every soul is only one, though it is separated. It is like the skin all over the body: in different parts, but all is the same. Let me give an example of what the soul is. We have water. Water is life, boda jīvata. In India, we say where there is water, there is a god. Which god? It means the soul. Consider the ocean. The ocean is, let us say, forever water. There are more creatures in the ocean than on the earth, and other creatures. In this space, there are three: water, earth, and air. This water, where many, many living creatures exist... and water itself is water. Just sit or stand on the beach and see the ocean. Everyone has different visions, but if you see from that life, the soul, the God, then you will feel so much that it itself is my soul. When you stand there, you are inhaling and exhaling. The ocean also comes in waves and goes. Like our stomach expands and contracts because we inhale and exhale, this whole ocean is one soul, and it is inhaling and exhaling. But within this ocean, there are endless creatures which also have life. And within that life are other bacteria or kinds of life. They exist like this, and so we go on. This water, through heat, comes up as steam. We see steam from hot water. After a while, we say it is fog. Then, after a while, it becomes clouds. Water is very heavy. When we make a water tank, we must make it very strong; otherwise, when we fill it, it will expand. Similarly, the cloud goes up, and there are only the clouds. From the clouds, it rains again. Though it is like steam or fog, it has very tiny, original, individual cells, and water is around them; water drops are around. Our cells are round. Our earth is round. Everything is round. Countless drops from the ocean become the cloud. All come together and begin raining. Each and every drop comes together and begins to flow as water. It becomes a creek, and that joins a river. The river may have curves, but not the water. Where is it going? Always, the water from high altitudes, from thousands of kilometers... Yesterday, I was sitting in an airplane and looking at my telephone to see how high I was. It was ten thousand and fifty meters high, and above there were still some clouds. We come down now. Every time, the water is searching the path back to the ocean. All rivers try to go again to their origin, to the ocean. So the ocean is, let us say, one soul. All this has divided the water into different parts, in different forms, but it is only one. Our blood circulates in the body; our nerves, and different parts like hormones in the body—all are conducted by water in the body. Doctors say nearly 80% of the body is water, in liquid form. Even in the bones, if you squeeze them, liquid comes out. Our life—whether it is in a glass, as water, milk, alcohol, juice, or honey—at last it is liquid, meaning water. The quality is different because inside, something is different. When we purify everything through water purification, it becomes very clear, only the water. Alcohol is water, juice is water, everything is water. But all is the source of the water. One jīva, one water. The taste can be different; it can be pure or not pure, dusty or not, but it is only the water, one. With this, I must pause, because my subject on the kuṇḍalinī is vast. Every time I talk, it gives me more knowledge. One chakra, I could talk for one year and still not finish. We can take it point by point. Jīva means the living soul, and this soul is yours and mine. Your parents, my parents, my cat, the house pet, my birds, all others—all this living jīva is only one. We are all one, but we are separated. The water from the ocean went to the clouds and rained in the Sahara, where there is only sand, or in the middle of Australia. It does not matter. Sooner or later, one day, this water will come to the ocean. When water drops fall on hot sand or a hot stone, the water is happy. You know why? Because it immediately becomes steam and goes further towards the ocean. Similarly, we humans, when we do good things and cause no pain, our soul comes to our origin. So we are all one, and that is why my master, our Gurujī, used to say, "One in all and all in one." From this, consider how water remains with us, and so do chemicals. What we are doing is harming the souls which are in the vegetation, in the farms, everywhere. We are human now, and we received that kind of water in our body from our mother and father. We received something pure, and now we have intellect in our brain to understand what is this and what is not. This relates to kuṇḍalinī and cakras. Why do we give the name chakra? Chakra is only a ring, and what is a ring? It is round. Even the sun ray is round. The sun ray does not come directly to us but goes circling. That is why, in Indian mythology, we call it the svastika. The svastika is round. It is the symbol of the sun, and it is rolling clockwise. Even the sun moves like this, from that side to this. When it goes wrong, then it is in the wrong way. But sometimes we have to rewrite it this side or that side. This is the symbol we call the svastika. This svastika was respected very much everywhere, but it became the symbol of the German soldiers. They were in different countries and had problems on both sides. They became very aggressive, and because they were Germans, and their leader at that time was Hitler, people hate Hitler and this symbol. This is another subject; we do not want to go further. But that symbol, I mean, it is the sun ray. From my side, it is going like this. From your side, when you turn, it is also like this. Similarly, there are many religions. The major religions are Hindu, Christian, Jewish, Islamic. Of course, Buddhists are a sect of the Hindus. Everyone understands and chants the Oṃ, but the language is a little different. If you say "Amen," it is from "Oman," but the problem is with language. Much fighting is about language, and from there people become different. But the mantra, the spirituality, is one. We chanted about Oṃ yesterday, and we also chanted Oṃ today. Everything begins with sound. In the beginning, there was sound. Otherwise, there was only space, nothing else. But when you come to the space, the space is living life. That space-life living resonates sound. That is the resonance of the sound of the space. Many scientists are trying to see what kind of sounds are there. You may know or not, the NASA Center researches the sun and sound. There, the resonance, the vibration, or turning vibration, the sound is Oṃ. They record it for how many seconds or one minute, and you can find it on Facebook; there are many recordings where you can hear exactly the Oṃ sound. Therefore, you cannot neglect this. Similarly, let the sun burn aside. If you go to far space, there is a resonance. When you want to see the sun after that empty space, nothing has the same voice as the bottom of the ocean. How do you know? You can hear it. We have accounts. When you hear this, all the recordings have exactly that resonance of the bottom of the ocean. Scientists declare from the bottom of the ocean—"I was not there under the water, maybe not very far, but a little—you can hear also down." So that is a resonance, and that comes again to the yogīs, to our body, and to our nāḍīs, our nerve systems. This is the whole nerve system. It is not only me; it is you also. This is your body, exactly your body, exactly your nervous system, everything. And there is a soul. Where is the soul? I think yesterday I was talking about an onion. Where is the onion? There is no onion. There are elements, and these elements are round and round. In this way, I can prove, according to Yogic science, that all souls are one. Why do we say individual soul? Because you are in different qualities, and you appear in a particular body. Reptilians have the same soul as we have, but they have different karmas, different many things. They come there, so we can understand. Therefore, we say jīvātmā, the jīva. So now, please, this is a soul; do not kill it. It is separated because it has separate qualities, and these separate qualities mean the elements we spoke of yesterday: annamaya kośa (the food sheath), prāṇamaya kośa (the energy sheath), manomaya kośa (the mind sheath), jñānamaya kośa (the intellect sheath), and ānandamaya kośa (the bliss sheath). Within this is our soul, which we are. Then the jīvātmā—it is called jīva and ātmā. This is our soul and the divine. You may talk in your language; otherwise, we say jīva, yes, ātmā. Jīva, ātmā. Before it was jīva, and now it is called ātmā. What is the difference between jīva and ātmā? Jīva is that which is constantly circling, and ātmā is that highest, the supreme. It is a mixture. So jīva-ātmā is what we call. Anatmā, jīvātmā—this is a mixture of the qualities I explained before. So jīva and ātmā: ātmā is the part of God, the Supreme. Then, ātmā comes to paramātmā. So there are three names now: jīva, the soul. In this soul, there is the divine, God's part. That is called ātmā. And this ātmā, so paramātmā. This ātmā which you have is already supreme, God, and that is called paramātmā. "Param" means the highest of the highest. So paramātmā, ātmā, and jīvātmā. Do you understand me, or have I confused you? Our soul is connected in three qualities. Living in this body, it does not matter which kind of quality we have—if we are a thief or this or that—it is this jīva. Even a little animal is a jīva. Even vegetation has jīva. So, jīva. Why is this jīva? Because it is living. What is living? It is ātmā. So it means that some quality of the ātmā is in jīvātmā. In this dirty mud, there is the part of the ocean, the water. But that becomes the highest, clean water, supreme. That is it. The soul has different qualities in which it exists. Fire is fire; fire is there. So from this comes jīva to jīvātmā, and this jīvātmā is paramātmā. That paramātmā is God, or whatever you call it. God is not individual. There is only one God, and that was Śiva. He has no mother, no father, no brother, no sisters. He is He Himself who manifests and creates all these elements. He took it and became human, but He was not born. So only that one is. Others, we are born; we are individual. Let us say that you have supreme knowledge, blessings, miracles. Someone died, you can give life again. This you are okay. That we will say the jīvātmā, the supreme person. But when we say the supreme God, then there is no form, yet it is so. He is here; He is not here. He sees everything, and He does not see. Why can He not see? Because we... Does He not see? He sees us in every way, but our ignorance is a curtain. It means we have a border only till here, but that supreme, the highest God, is there, and all He is one in all. So every religion, finally, they will come to this. There is only that God, like space. We call it paramātmā. We have many, many gods, but with many, many qualities. In one family, we have grandfather, grandmother, great-grandfather, great-grandmother, father, mother, sister, brothers, wife, husband. We are in the whole family, but it is one family. So we go in different religions, but in the end, we are all coming to this. We say paramātmā, others say the Supreme, you say the Holy Father, and others say Allāh. So what is different then? Language is different, and behavior is different. When you come to the divine, then the skin—we are talking about our skin. Where is this skin? The tiger's skin, the scorpion's skin, the crocodile's skin, the snake's skin. Under which skin, what kind of quality is there? We have human skin. As soon as we see humans, that is a human. It does not matter from which countries or which color, but it is the same. Feeling is the same. Now, within the human body, it is declared by Yogic anatomy that there are 72,000 nerve systems in our body. The major nerves are designed in this body. Who designed it? Not myself. I do not know, but one yogī was writing about many, many nerves. He wrote their names; that is very interesting. It is not only this line, but everywhere—this nerve, this nerve... My God, that person must be great. If he wrote something wrong, I cannot make it right because I do not know the names. We know only certain names in our body. These are the nerves. These nerves bring the blood. Hormones develop in the glands, and so there become many, many glands. In acupressure and acupuncture, when you touch, it is called a meridian. That meridian is called a gland of these centers of the chakras. Let us say there is an alphabet "Y." This "Y," halfway down is the beginning. There is one center. A second comes one gland. Where the branch goes, like this, there is one gland, one more. And then this one branch goes like this; on the top, there is one more gland. Likewise, likewise. Where the gland is, there comes the branch. In nice flowers, we can see that wherever there is a knot on the string of the plant, there will be leaves, flowers, and fruits. So that is a gland. In Indian systems, and maybe in other systems also, in many other religions, when they want to marry, the priest, the paṇḍit, makes the ceremonies. They have one cloth like this, and they tie it to the husband—a muffler or cloth—and the girl's saree. They hold both and make a knot; that is it. What does it mean, this "tie"? You will say, "Okay, we are tied; we are now husband and wife, and we are tied." But this tie means now there is a bond. In the branch, there is the gland, and now it ties. It means now they will give you babies; now they will produce the child. When there is one child, the second child will come. Similarly, like this system, this is a glance of coming to our kuṇḍalinī, our śaktis. When we talk about kuṇḍalinī, I hope we will have two days more; then we will come to every center. Now, these glands and the kuṇḍalinī awakening—let me tell you very shortly about this. Each and every gland—even our liver is a gland, even our heart is a gland. You remember? Everything there is a gland. This gland—when in one nerve you put electric current, it goes through the whole body. Similarly, when the kuṇḍalinī awakens, that beautiful feeling, vibration, the consciousness awakens, and that is in each gland of the body. It goes through every part, what we call our awakening of the energy in our body. That awakening of our body is like a kuṇḍalinī. Sometimes, some people have a problem with the brain. Of course, doctors know what to do. Sometimes they give you very carefully, and to which nerve they give a little electric shock, yes, and we all say, "Oh, God." But the doctor knows, and that is why they are experts; they are doing otherwise, you would die. It is just like a chick. This little chick's whole brain, all systems, are vibrating, and that is the awakening of what we call the kuṇḍalinī—and not from your buttock, from your anus, that something goes up. That is not it. We have to come to the whole science to understand each and every part of our body. Finally, when we will do all, finished—I do not know which year we will get all knowledge about—it is already awakened. It is already there, so you are already there. God, my dear, is not physical. And then, you are the humans. But, oh human, be the human. That is what I tell: when you wake up in the morning, open your eyes, and tell to thyself, "I am God." Not God, sorry—"I am human. I am human." You know, when somebody is very cruel, then we say, "Oh God, this person is very cruel, oh God." So we remember, what is God? If we do good, we are divine; we are good. So in you, you have it, my dear. I tell you, on that day, at that time, when you will go to the cosmic consciousness, you will leave the body. At that time, at that time, you will remember me. Yes, Swamijī, you told me this. Now you will not remember, you will not understand, and something may come between, but the time will come, and then you will say, "Yes, thank you, you made it clear." Little by little, do not jump in the swimming pool. In the swimming pool, they put so many chemicals inside. Now, jump into that endless ocean of the universe. When we go far, then all the ocean around our earth, the water is like one falling drop of the eyelid. When from the eye a teardrop comes out, that is our little ocean from a far distance. From far there, and from that distance, if you see one drop, the whole ocean has one drop, and how many big oceans are inside? Many, many things are in this little tear of your eye. You have the whole ocean inside. That time, you are self-realized as God consciousness. Until that, enjoy and eat good. This is it. After this, please, can you give me the second point? Up above, so the major points are there: how humans can meditate and come, where the chakras are, and how the kuṇḍalinī will bring us into our highest consciousness. Practice cannot be clear to us unless the theory is clear. So, if you are in the theory, you understand, then it is the reality. We have to come to this part further. I wish you a very nice day. I have somewhere to give a talk, and lock and many things, so I have to drive long. Thank you. You, have a nice yoga nidrā. Give them nice yoga nidrā. Give them some nice exercises. And if you read—I do not know if you have our human powers and humans, no? Okay, yeah, and a little amṛta. Thank you.