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Welcome, all dear sisters, brothers, and children. It is nice to see you. It was a great day with many programs. Many came for the satsaṅg from a far distance, and that is the action of one who has true feeling. Then one can go a far, far distance. It is said: if there is no love, even the neighbor is too far. If there is love, even thousands of kilometers are no distance, for that love is there. Now, there are different kinds of love. Some love a drug—that is also a kind of love, and they go a long distance to learn certain programs. Some have a love for climbing mountains far in the Himālaya or elsewhere. Some have a love for swimming far in the mountains or the ocean. Many love just walking through the forest. That is also called love. It is contentment in the heart. This walking, swimming, and climbing bring them contentment. Therefore, you are here after a long time again. How far were you? Long ago, you were here last Wednesday—only one day. If we are not there in feeling, it is very far. So, where there is love, there are no boundaries. Thank you, and nice to see you again. Our subject is the Kuṇḍalinī and the chakras. Kuṇḍalinī, chakras, and their awakening—it is a big subject. The word "kuṇḍ" has many definitions. A kuṇḍ is a water pond. It is also what we call the rainbow. So many things are around. Everything in this world, in this space, is around. Our ocean, our earth, all our bodies are called globes. "Globe" tells us that everything is round. Therefore, long, long ago in the teachings of the ṛṣis, it was said that this earth, the globe, is round. The space is round. The sun and moon are round. The sun's rays are round. Everything is round. One of the ṛṣis brought this concept as a zero, and through zero, mathematics became very easy. Zero is also our life—what we call coming and going, coming and going. We are rolling in this ring. Everything in our body is moving; it is also a cycle, and that is why it is called Kuṇḍalinī. Now, Kuṇḍalī. They call it the serpent time—the snake. But there is no actual snake; it is only that the movement is like a snake's. The Kuṇḍalinī moves in a serpentine way. In our body, whatever is functioning, giving orders, etc., is in our brain. In our body, we have 72,000 nerves. From these, there are four nerves that are very important. The first is called the Vajranāḍī. Vajra means strong, like iron. That is the base of our life, like a tree. Before the trunk, the roots come. More strength is in the roots of the tree, and on this the whole tree is balanced. Certain trees, mostly in European countries, are called flat-rooted. When a little strong wind comes, they all fall down. But there are other trees whose roots go very deep, searching for water deeper and deeper because on the surface there is already little water. In Australia, in a forest, there is one like a banyan tree on that land of the ashram. It is nearly 700 hectares. There are many bushes, so we do not know where the border is. It connects to the national forest, so we do not know how far it goes. There is a little valley. We once went walking through it—many, many trees, much forest and bush. We came to one point where there was one banyan tree. When we all held hands around it, it took 32 people. Some people came checking the forest, and they all said this tree is about 5,000 and some hundred years old. Maybe there was lightning, earthquakes, many things, but that tree is very solid. In the 15th chapter of the Bhagavad Gītā, it is written that trees have roots down and branches up. But for humans—all creatures which have a brain—the roots are up and the branches are down. The power, the strength, is like that of a snake or any creature. Our head is small, and a snake is big, but this little head pulls the whole heavy snake. All elephants have a head, and the brain is small, but how heavy is the elephant? So our roots are in the navel. Our beginning is from the navel. In this, they speak of the serpent. This serpent is only how the snake moves. We mostly speak of three nerves: Iḍā, Piṅgalā, and Suṣumṇā. These are more or less balancing, but they also need balance from the Vajranāḍī. Now, how to approach the Kuṇḍalinī? We must find its center. Our whole body has its base in the whole existence. Our foot soles have immense balance and power, connected to the brain and to the foot soles. This is called the earth chakra. Then there is the vegetation chakra, from the ankle joints to the knees—an immense amount of strength. From the knees to the hip joints are the animal chakras. Before that, it's reptiles and little creatures, but then those animals that give birth to babies, not eggs, are from the knees to the hip joints. Then comes the area above the spine. The spine has all power in it; when one disc is broken, we are completely immovable. That is the Vajranāḍī, and the other side are the Iḍā and Piṅgalanāḍīs. Our spine goes down to the hip joints. These nerve systems go with the spine. This is a yogic anatomy; medical anatomy of the body is different. If people say we have chakras and Kuṇḍalinī is moving in the body, and if many doctors open the last part of our spine, they find no chakras, no this, no that. We say God is in the heart, there is a light, many things. One day I had an angiography, and everything was looked at inside. Gurujī said, "So, did you see the soul? Did you see God inside?" I said, "God was in the injection," so I do not know. Therefore, to understand Kuṇḍalinī and chakras, we have to understand our whole human being: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and Ānandamaya Kośa. Within these five kośas, the Kuṇḍalinī is there. It is not that you will say, "My Kuṇḍalinī is going up, and now I have a feeling in my spine, my spine is moving, and my head is burning." Oh, God. Then put ice cream on it. That is different. It is far beyond our ordinary understanding. From the bottom of the spine, there is a connection—the border between animals and humans. There is a symbolical representation called Śiva, because Śiva is the balancing force, taking care of everybody, the Rākṣasas and Devas, the negative and positive. In Nepal, there is one big temple called Pāśupati Mahādev. Paśu means the animal, and Pati means the Lord. So he is the Lord of both sides, balancing the animal power and the human power. When one has anger, hate, jealousy, then we come down into the animal chakras and behave like animals. When it comes up, we express human qualities. That is what is called Kuṇḍalinī. Now, what is the Kuṇḍalinī? You should read our Hidden Powers in Humans book. The Mūlādhāra Cakra is balanced by Gaṇeśa. Gaṇeśa is based, sitting down in the mūlādhāra, at the end of the spine. Now, why does Gaṇeśa sit near our anus? Yes, it is. But it is not as we literally talk about it. That symbol, the elephant, is a white elephant—very, very rare. You will rarely get a white elephant. Only Brahmā rides that white elephant. If you see a white elephant and can ride on it, it means you have attained the kingship of the universe. Even if you dream of a white house or an elephant, it is very good luck. If you are riding, even in a dream, it is great, great luck. I once, half sleeping and half awakened—my parents had gone to the field, my two brothers went with them. I was alone in the house. I was about three or four years old, so I was asleep. I felt sleep, then many things happened. That I will tell next time, maybe. I saw that white house, the elephant coming. Sabta Ṛṣi is going, everything. I went to see in my meditation or sitting. I locked all doors, but in my astral body, they took me to the white elephant and put me on it. I think I was really a little bit not so happy; I was a little afraid and finished, but still I remember all this. Once I told Gurujī, and Gurujī smiled. Gurujī said, "No wonder." It is no wonder. So this elephant, the white elephant, is the chariot of Brahmā. But in the Kuṇḍalinī, those who want to learn everything about what Kuṇḍalinī is have to go completely, not only take some kind of chakras and this and that—after Shakti and Bhakti, and what is more? Shiva and this. This is for some people who do not know; they have no knowledge about that. In some of the Satya Yugas, not only this last one, the Devas and Rākṣasas are always fighting. They want to have heaven; no one wants to be in hell. The Rākṣasas always want to be the king of heaven, and the Devas want to have the heavens. They are always fighting. This is the nature of all creatures and humans: fighting, fighting, fighting. When two bulls come together, my God, fighting—that is it. But it is there. So Śiva balanced them. Śiva tells them, "You remain here, you have to remain there." So there is a power, and that is an elephant. When they were fighting, God Śiva was thinking, "I will give them some duty, and they will fight themselves. They will search for something." He gave them ages and ages. So Śiva said, "At the bottom of the ocean, there are jewels. There is everything. You can get this; you will be very, very rich." How to get it? The Rākṣasas were looking: how to get? The Devas also said: how to get? So Śiva said, "Take a very big snake—Vāsuki. And take one big rock." That was in Brazil. In Brazil, after the Europeans went there, they always spoke of sugar, the sugar loaf. It is all like sugar because they went there for sugar. The Europeans were fighting all the time for sugar. But if you see, it is a big, big Śivaliṅga. There is a European who went there and made a statue of Jesus standing like that. It is so big, it looks like he will fall down. So I said, "Jesus, I hold you," and they made a nice photo. That was like the Vāsuki Nāga. They were crawling round and round. The Rākṣasas said, "We do not want to go on the backside; we will go on the front side, okay?" So from the mouth side of the snake went the Rākṣasas, and the tail side were the Devas. Now they call it, and that is what our people who are making this imagination say, that the snake is called... Around the Kuṇḍalinī, the chakra, the liṅga. These are symbols, definitely. When they were churning the ocean—one side Devas, the other side Rākṣasas—they were sweating. What happened? The snake was very, very tired. Suddenly, poison came from the ocean. This poison would destroy the whole earth; they all would die. They were in practices. What to do? Both Devas and Rākṣasas were trembling. Viṣṇu and Brahmā were also there. All wondered what to do. When the grandfather comes and the children have a problem, they run to the grandfather: "Grandfather, grandfather, father, look, my father is not good, my mother is not good." They make it also. So they came and said, "Please, please, Śiva, what to do? Where should we throw the poison?" Anywhere Śiva said, it would destroy everything. So Śiva himself drank the poison. He held it in his throat and, through prāṇāyāma, he took the poison out again and purified it. If that poison came to the nābhi, the navel, then Śiva would also sleep for I do not know how long. But Śiva, above the heart, took this poison all out. He became blue, and that is why he is called the blue Śiva. Now they were happy. This week, can we consider one question? In Kali Yuga, we are fighting for money. Everything is money. So what do we do? We went to churn the ocean to get petrol. We are churning this, and petrol is coming, gas is coming. If they cannot control it, then many, many times, you know, this petrol or oil was in the ocean. For kilometers and kilometers, it became like a carpet. Many animals died. Everything was very, very difficult to control again. So that is what Śiva was at that time, and he said, "You should not be so greedy for this money and this and that." They went further, so there were 12 or 14 treasures that came out. This poison was also a treasure. Poison can kill us, or poison can give us life back. It depends on how the doctor gives the injection. Without poison, we cannot survive, and in our body we have poison. Humans have poison, and if a human bites an animal, the animal will die. So please do not. And they are eating living animals—no wonder they will die. There are some people who, if humans bite, the human will die. Very rare. If one comes to know immediately, the police will take and put it in a safety room. There are some cases where, anyhow, let us go further. From there, it came: the cow. The cow came out of the churning of the ocean by the Devas and Rākṣasas from Śiva, and that cow was called Kāmadhenu. The cow is a holy cow. Everything that the cow has are very useful things; nothing is useless. The milk and this—the cow is holy. Similarly, a white elephant also came from the churning of the ocean. He came, but he had seven trunks. I have seen many elephants. India has many elephants. In Africa, I was with elephants, but I did not see even two trunks, two teeth. I saw it. These seven trunks of Gaṇeśa, and near Gaṇeśa, these seven trunks mean Saptadhātu—seven minerals. In our body, there are seven minerals, and these seven minerals balance our health, our very health. If you use artificial chemicals, you will disturb your body. So, as you know, it is useful and not useful. But nature does not accept chemicals. We can take medicine, but definitely one problem will be a little solved while many things will be disturbed in the body, destroyed. Certain medicines can cure forever, but many cannot because you have to take the medicine every day. But Āyurveda is nature, and the body is nature, so nature can come together. Therefore, Āyurvedic medicine is not just for one day; you have to go slowly, slowly. In every house, there is Āyurveda. We call it the grandmother’s kitchen. Everything is in our kitchen. It is not like, "Which medicine, which medicine?" Everything is a medicine: the haldi, the curcuma, the turmeric—this is a medicine. Cumin, turmeric, black pepper—everything in the kitchen we have, this is a medicine. Only the Āyurvedic doctors should know what that is, and that is often a woman. Women have those good hands, and they have the best knowledge of how to utilize the Āyurveda of the kitchen. Men can help when there is some big work; then men go and help. Otherwise, the mother is born to feed the child; it is by nature. Women are mothers, and mothers know what they will give for nourishment to the child. You can have a situation where your wife goes somewhere, and you have a baby two weeks old; then men will be completely, completely out of life. A father is very happy when the child will eat a little water, and then it is okay. But the mother knows. Mother’s hands are forever. Till the end of life, they will be feeding the child, which is now old. But mother’s hands, since mothers lost the cooking and do not want to go to the kitchen, if they go to a restaurant like this, they lost their... This is what I wanted to say: the knowledge or qualities, etc. Out of a thousand people, one father can cook well. Yes, otherwise not. The mother is a mother. So God gives the child into the mother’s hand, not into the father’s hand. Take care. This is a blessing from the ladies for the men and for others. Now, 85% of people cannot cook. That is why you are going somewhere for ready-made food, to bring some food. Boil the rice, put in some salt and something, and make a little bread—this is not a kitchen; it is eating. If the mother cooks, our children will be less ill. Similarly, this is Kuṇḍalinī. The elephant is called this Saptadhātu, the seven minerals which our body needs. The petals, which we call symbolically the energy in those centers, are represented by the Devanāgarī alphabet. Someone said not alphabet, only letters. Okay, please, letter? No, no... Alphabet. I said, "Okay, Germans said like this, and British said like this." We are between both; we can tell it. Devanāgarī means: Deva means the goddess, nāgarī means citizen. So we are the citizens of the divine world. We humans are the citizens of God. It means we are already God-born, but we lost the energy and went on the wrong side. We have 52 alphabets; English has only 26—they cut it in half. Yugoslavians have two different letters, more. Czechs have also. Hungarian has one and a half. Yeah, there are everywhere. In the Urdu language, there are many others. But these Nāgarī letters have such a vibration in the body. The Maṇipūra Cakra, Mūlādhāra Cakra have four petals. These four petals are like a lotus from the water. We are born in the water, we came from the water, and we will be in the water. We will again merge into the water. The water is water. First, we were in there, and that was called the lotus. The lotus is that creature which is also coming from an egg or from the mother’s body. There are four petals, and these four petals have many, many meanings people can give: left, right, side, this side; east, west, north, south. But in these four, there is a four-yuga. The first petal opening is Satya Yuga. The second petal unfolding is Dvāpara Yuga. The third one coming is Tretā Yuga, and the fourth is Kali Yuga. All power, energy is in that. Therefore, there is also vibration, the letters, and that is called Lam. This "lam" and these letters are the vibration of this part of the body in the mūlādhāra. Each petal has one bīja mantra and four are the side mantras. In this mantra, there is a mantra. What does that mantra mean? Resonance. Every letter is a resonance. When you read, the letter is a resonance. When someone reads for you, it is a resonance. Understand the resonance. Everything is in the resonance. Likewise, there are 52 resonances in the body. All this begins from the navel. Our beginning of life is from the navel, and that is first to be called. I have told you many times, no? Now, touch your head to your spine. When we pronounce a letter, a word, the first pressure energy will come from the navel. Let us say something very normal: "Ice cream." And now you are laughing. From where? You see, this navel puts our whole body in vibration. So anything we speak, it is first here. But why do we say OṂ? Because OṂ is that one where there is no vibration there, and that is why we say A... A... A... A U U M... A A U M. That is it. So we say three letters of the OṂ? It is not three; it is four letters. Yes, and that from the Mūlādhāra Cakra comes to the Nābhi because there is water there, and then these petals come out everywhere. But do not break the letter. Go smoothly. In the four petals: Bīja Mantra and the other mantras. That is still the Mūlādhāra Cakra. We still have many, many things to understand. While learning, only by listening, your Kuṇḍalinī has gone up and you do not know. You will close your eyes, and we look at your head. Here is the Kuṇḍalinī sitting here. Where are you? You do not know. In each and every cell of your body, "I am," Kuṇḍalinī said. So let us further; we will continue. The Kuṇḍalinī and chakras: the signs of humans.