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The second aspect is in the energy part, concerning the touch we learned about this morning. The third is the spiritual consciousness of those cakras. Within this is that Śakti, what we call Kuṇḍalinī. So, go ahead and practice. Do not change the path; do not change the practices we have done. You should continuously practice. It is said, for example, that modern chemical medicines have both a good effect and a negative effect. Of course, in many urgent cases we need treatment, and we get it. If you have an accident, you get injections and medicine; for a heart attack, you act immediately. This modern medical treatment is also very good for emergencies. Otherwise, it is said that whatever chemicals and tablets we take have some effect, but mostly they make the body ill. This is because our body is a natural body, and medicine is developed as chemicals. Though these chemicals are also from the earth—they didn't come from anywhere else—their nature has been changed, so they are not natural anymore. Consider grapes. Everyone, children and parents, eats them; they are very good and the body accepts them. But when grapes are turned into alcohol, it is not good for the body. Alcohol is not necessarily poison, but it can become poison. Drinking bottles and bottles of it destroys our liver, kidneys, and everything. Yet, alcohol can also be a medicine if given for medical treatment, though not for a whole month—a maximum of one week; after that, it will not function properly. Alcohol came from the churning of the ocean in the Satyuga, along with the fourteen jewels. "Jewels" here means things that are very precious. Poison came first, and poison is also very helpful. In many medical stores or chemistries—what we here call "Apo teke," where "Apo" means "give it" and "teke" means "take it"—there is a label that says "poison." The chemist writes that it is a poison: "Please don't touch," because we don't know how a medicine will react. Therefore, it can act as a poison. Poisonous animals, like snakes and scorpions, have venom that kills us. But if there is a laboratory and a doctor knows how to give you that poison to save your life, then at that time, the poison can save us. The key is how to take it. So, one must not even touch it, come close, or inhale it. Consider pesticides; you use chemicals and must wear a mask or cloth while spraying. Some people, claiming to be experts, open the lid with their mouth, the gas goes in, and they die. Many people die this way in India and other countries from carelessness. So, poison can kill us or save our life. Similarly, among the fourteen jewels from the ocean, they are called jewels not because they are stones, but because of their quality. From the ocean came the Kāmadhenu cow. "Dhenu" means cow, a very useful animal with great qualities. The Kāmadhenu cow is one that gives you whatever you ask. There is a story: ṛṣis showed a video where, in an āśram with only five or six disciples, a hundred people arrived. The wife of the ṛṣi went to the Kāmadhenu cow and asked what to do. The cow said, "No problem." She had everyone sit in a line. Ten people were in service, and as the cow stood there, plates were completely filled with many vegetables, sweets, fruits, chapatis, and more, all coming from the cow. Everyone was surprised. So, that is how it protects us. Then came the alcohol. The devas received the cow, and the Rākṣasas said, "What can we do with this cow? We have no time to feed it." Then they took the alcohol, drank it, and were killing themselves. That was the negative use, but that same alcohol can be like a medicine. So, these fourteen jewels from the ocean were a great gift. Similarly, we should know that chemical medicine can save our life or slowly kill us. Of course, we now depend on medicine. You have medicine for the heart; if you don't take it, the heart may stop. So the medicine dictates: "Die or live, use it or lose it." But all the time you are on it, many other organs are being destroyed. Now, Āyurveda belongs to that earlier time. When the Amṛta came, Viṣṇu appeared as Dhanvantara, the God of Āyurveda, whom you must worship. Now, all these so-called educated people say, "We don't need to put up a Dhanvantara statue." They don't even speak about Dhanvantara, and that is why Āyurveda is not so effective anymore. Āyurveda is life. The body accepts Āyurveda because Āyurveda is nature, and the body is nature. We have to go towards it, but which path are you taking? Where are you going? I told them, "Who is going? And you don't go there." He thinks it's a lecture. So, Āyurveda the body accepts; allopathy the body does not accept. Though allopathy is also from the earth, its qualities have changed. Similarly, a person... For what is a human born? But when they change direction, they become like a medicine that will disturb. Āyurveda is definitely good, but now who knows? This is the question. Many Āyurvedic people are working very hard to find something, but nature doesn't accept it because we have destroyed everything with chemicals and pollution worldwide. Another problem is this: when a child is born, chemical things are immediately used. Whatever they give in the mouth, or some medicines for mother and child, means we are completely adapted to this chemical nature. If you do not use any medicine—at most, you can take homeopathy and Āyurveda, which are closer to nature—then you will live long. If mistakenly a doctor gives you only a tablet for a headache, a person could die. Therefore, if you are careful, do not take any chemical things; take natural things. For example, if you have flu or a cold in your throat or chest, Āyurveda will say, "Just drink warm water with Tulsi, that's all." A doctor will give you medicine. You may feel a little better, then not, a little better, then not. The doctor says, "In seven days you will be healed." Āyurveda says, "In one week you will be sealed." So what is the difference? But we are so afraid we will die that, out of fear, we run to chemicals. Therefore, many people do not use Āyurveda. It is not like chemical medicine, and it is also not found in the chemistry store. In Europe, I often hear that they have forgotten this too. Twenty, forty years ago, people often said that "the grandmother's apotheke, in grandmother's kitchen, is the apotheke"—meaning the medicine. That is how we all got healthy quickly. But now, what happens? We sent grandmother to an old age home, changed our flat, and threw everything out from grandmother's kitchen. We lost it. So, I can still tell you: please learn cooking. You are not available. I can tell you 85% of people cannot cook. Those who are here, you cannot cook. They are cooking for me every day. Four or five are in the kitchen; of course, they want to do it as a service. Everyone wants to come into the room, but I think none of them know cooking. They cook very nice vegetables, shape them nicely, but they boil them too much. They put in milk, very nice milk, then they put lemon inside, then they put... what do you call it, Bengal...? And then you think, "Swāmījī, please eat." I can tell you every day, so I say to myself, "Take it or lose it." I would ask our people, women or men, elderly people from the village, and they should tell us which herbs are usable and what to do. Of course, they will show us these herbs nicely, go into the forest and collect them. And what will my cook do? Bring them all together, chop them up, make a vegetable, and not know which spices should or should not be used. This is completely so. Our whole body is chemical. I would be very happy if you know someone who knows which herb is for chapatis, or for vegetables, or anything. Those who don't know anything have one mahā mantra, and that is called pasta. Yes, so, but they did not know anything. Yeah, there is pasta. This is how our cakras in our body, our glands, our nerve systems, our organs, and our bones are all out of order. A person living in the mountains, let's say in the Alps—how many times do women and men go with the cows up and down, here and there? They are so strong. When we go, how many times do we say... and then sit, take water, and take chocolate from our pocket. They don't have illness, but we do, because we lost that nature. Everyone, if I cough a little, they say, "Swāmījī, please take this, Swāmījī, please." Oh, my God. On my table, you see, I have one here, I have this; every five minutes I have this chocolate, and then I have that chocolate. But I will not take it. That's only one, that's it. Therefore, yoga is this. We need prāṇāyāma very, very much. We should do prāṇāyāma for at least one and a half hours, not constantly, but in segments: 15 minutes now, 15 minutes then, 10 minutes there. Purify, get the impurities out from our body through prāṇāyāma, and, of course, through movement. The best movement is made by myself. How much am I moving? Going to eat, walking to the bed, getting up, sitting at the table, drinking coffee, talking with you, relaxing, and then coming to satsaṅg. That is my exercise. I tell myself, "How long will I survive in this body?" So I try to do something, but I always said, "You said the Guru does for me." We all said Gurujī will do, yes? So Gurujī is also saying something. Gurujī said, "You all make movement for me. You run, you work; I'm sitting. It's a good masala." So, my dear, God gave us a perfect body, and we shall practice. Otherwise, death is for everyone anyhow. So, prāṇāyāma, prāṇāyāma. You were doing anuṣṭhāna; you should do very much prāṇāyāma, many times in the morning. Now we have this one Swāmījī, Rāmdevjī in India. Yes, he is really a very good yoga person and yogī, very nice. He is technical, not theoretical—not just theory, only practice. While giving lectures or in between, for half a minute he will do his Kapālbhāti. You know that? You see, he does yoga all the time, and his memory and everything are very good. I admire him. So, you should also do Kapālbhāti or Bhastrikā. We are purifying our lungs as well as brain tensions, and working with Iḍā, Piṅgalā, and Suṣumnā. It is very, very important. This is the cakra awakening, what Kuṇḍalinī we are doing. You will enjoy what Kuṇḍalinī is and what cakra is opening in your heart, in your thoughts, everything. Suddenly, you see there is a grass, and suddenly the blossom is coming. You know how beautiful these are: the cakras of our life, this cakra of our knowledge. "Cakra" means achievement. Which kind of achievement? Mokṣa or Parabrahma. So, with Kuṇḍalinī, we will see the cakras. Each cakra's petals have their own energy. You should again reread your book, Hidden Powers In... There, for each petal—don't sing "Ahaswadhisthana" with the four petals, no—the four petals contain many, many energies and some powers that you should know: Gaṇeśa, the elephant; Śiva; Śiva Liṅga; the Kuṇḍalinī; the mantra; everything. And every letter has its meaning. I knew it by heart, but in the last ten years I've neglected it. Why? Because I gave my disciples everything. So when I need it, they will tell me. But neither are they anywhere anymore, and I've forgotten. Then I asked Mahāprabhujī, or Gurujī. Gurujī said, "I gave it to you. Don't ask me always. I gave you the children. Please, can you tell me?" They are gone, so I have to practice again? Oh, thank you. The book Hidden Powers in the Human answers immediately. But you don't know; you did not read properly. You have the book, but you did not read it completely, and you did not answer the last pages. There are a few pages that are very, very important for understanding the cakras and Kuṇḍalinī. The higher level of the cakras and Kuṇḍalinī is called Svarayoga. Svarayoga is the breath through the nostrils: Iḍā, Piṅgalā, and Suṣumnā—why and what we should do or not. That is really, I can tell you, very important. Otherwise, your āsanas, your prāṇāyāmas, and your little bit of meditation, and in the Kriyānusthān in the hall... When I looked from the ventilator above, even the instructor, Niranjan—which means "happy"—was doing like this: one side doing this, the other doing that. Between comes who? Awakes you, mosquito? So, "O traveler, wake up, wake up, and wake up. The train is coming, and the train is going. The train will not stop for you only, so pack your luggage, be ready. The train will come only for this time." So, this time—how long do we have? It means, symbolically, from birth to death. So take with you good karmas or bad karmas. That's a beautiful bhajan. I always forget to tell you the complete story. Next time I will bring you this mantra. So, Kuṇḍalinī. Think of the Kuṇḍalinī. Today and tomorrow, you should concentrate on your whole body. The whole body is one cakra. And then, how many energy points, etc.? You will see your whole existence physically, mentally, spiritually, and the consciousness which is minding you. "Conscious" means aware. You will see the different energy points and your existence on a physical, mental, and spiritual level, which makes you conscious. Therefore, now we should say... Sarveṣāṃ svasti, sarveṣāṃ maṅgala, sarveṣāṃ bhavatu, sarveṣāṃ pūrṇaṃ bhavatu.