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Each chakra holds its own meaning, encompassing different kinds of energies: emotional, physical, and mental functions. To understand this, we must first understand the mind. The mind is the principle in the body that pendulates between consciousness and the intellect. Consciousness has its seat at the top of the head, while the seat of the intellect is here at the eyebrow center. This intellect we also call the buddhi. This part of the body primarily contains the jñāna-indriyas, the five senses of knowledge. Through these five senses alone we receive all information. Everything we have learned in this life, from birth until today, comes solely through these five senses. They are: the eyes, the nose, the mouth for taste, the ears for sound and hearing, and the skin, spread around the whole body, for touch. Different kinds of touch awaken different emotions or feelings, such as fear, happiness, and so on. Through these jñāna-indriyas, whatever information we gather from the external world—through sound, smell, taste, color, or touch—we are conscious of it at that moment. This process is like a video camera where the reel is rolling. Every second or half-second, whatever comes before the camera is recorded, a photo is taken, and then it is rolled back. This means it becomes the past. The present is always fresh, new, an empty reel. Now, from the consciousness and the intellect, whatever impression is received through these five senses descends into the subconsciousness. The seat of the subconsciousness is described as being here [likely indicating the throat or heart region]. It is also associated with the throat because the astral body, when you dream, separates from the physical body from this area, more from the shoulder sides. You can imagine you are sleeping, but in a second, you as a person are separating and going away. You are sleeping here in Melbourne but dreaming about Tasmania. Sometimes while dreaming, you even know that you are dreaming. Your body is sleeping there, and now you are dreaming. When you return from a dream, you say, "Oh, I had a dream; I was in Tasmania." Now, who is dreaming? And who said, "I was dreaming"? So who was in Tasmania, and who was here in Melbourne? And who remembers this? What is the reality? Is the dream the reality, or is this life the reality? The truth is that neither the dream nor this life is the ultimate reality. The reality is that which is present all the time—the 'now' of both the dream and this waking life. That is the Self. When you begin to practice the science of Kuṇḍalinī, yoga, and self-mastery, it is highly advisable to start systematically, and you must have self-control. Before you drive your car, you learn driving; you should know how to steer. Otherwise, if you don't know how to drive, you just turn the key, start the motor, push into gear, and it starts running, but you don't know what to do. This is what happens with many people. They undertake practices without a Master, and when an awakening takes place, they don't know what to do. As long as nothing happens, they are okay. I encounter two problems with disciples. When nothing is happening, they say, "We practiced for so many years and nothing happened." I say, "Thanks to God, nothing happens." And when something does happen, they call me even at three o'clock in the night: "Swāmījī, I can't sleep." I say, "But I can sleep. Wait till tomorrow, please." We should learn to master ourselves and understand the inner awakening and process. The awakening of the Kuṇḍalinī is essentially self-control, wisdom, light, and happiness. That is the real awakening. It is not that your body begins to shake and you panic, thinking, "Oh, what should I do now?" That is your fear. Or you might say, "Something is going up in my spinal column; what should I do, Swāmījī? Should I go to a psychiatrist or a neurologist? I constantly feel something like ants walking on my back." Then go change your clothes and take a shower—that's it. Awakening does not feel like that. Awakening is something beautiful, happy, self-controlled, the most beautiful thing that happens in your life. That is a real Kuṇḍalinī awakening. The other scenario is that you do wrong exercises without proper guidance, and different sensations are awakened in the body. Therefore, it is advised to first master one exercise and realize it. There are three stations you should know, and you can begin observing them today. First, be aware of the period between being awake and falling asleep. Observe how you transition from the awakened state into sleep. This border is very critical and difficult to know. We might ask what happened just before we fell asleep, but it is a matter of seconds. Observe the change of consciousness from conscious to sleep. The second, which is a little more difficult, is to know how you depart or separate your astral body from the physical when you dream. The third point is to know how quickly, and at what speed, you come back to your body and wake up. What happens in this time? In a dream, you are in Europe, and suddenly the alarm rings. You are awakened and find yourself already in Melbourne—a distance of about 12,000 kilometers or more. At what speed did you come back, and why did you come back so quickly? You might say, "I was dreaming a beautiful dream, sitting somewhere." But what is the connection? So first, understand what is happening in your consciousness, and then touch upon these other points. Clear?