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The Paramatmā dance is one of the most popular dance arts in the entire culture of India. It is performed with mathematically calculated movements and a specific rhythm, combining aesthetic expression with artistic elements. Through it, stories from Indian mythology are told. Today, we will dance Bhakti Devī Ṭhemī from the Śiva Mahāpuraṇa. Today it is called Vāmana Upam. The rāga, that is the melody, is called Thuṇḍī, and the tāla, that is the rhythm, is called Dhī. The choreography is by Bhokminī Devī. Now I would like to show you Bhakti Devī on the stage. I will explain to you now how to do it, how to do it, how to... He Śaṅkara, dhanaṃ darpam āgaccha mokṣīra mahāmṛta. Śānti, śānti... Bhavato bhavatu viśva-prakāśa, hṛdayeśvara, sarvajña eka. Prasanna kuru sva divya sannidhānam. Good evening, dear brothers and sisters. Now we come to the Ājñā Cakra, the third eye. The topic is Kuṇḍalinī and Cakra. I think it has been almost four years. We don’t push it any further, or pull it any more. Every time I try to finish a topic, but every time I come here and sit on this holy seat, I gain more wisdom about kuṇḍalinī and cakras. So I think this is a life-long topic. It is very important that we understand our life and the goal of our life. It is very important that we know who we are. In Sanskrit, the word should be the answer: the Ātmā, the Self. The soul is not the ātmā. The soul is individual. The soul cannot be the ātmā, because the soul is a victim of śikṣā. Every individual has his śikṣā, his karma. Everyone has different kinds of karma. Everyone is completely different. One is healthy, one is sick, one is happy, one is sad. It is like a huge balloon of air. This is our phenomenon. It is our own universe. Everything is stored. Yathā brahmāṇḍe tathā piṇḍe. What exists in the universe also exists in this body. The Self is different, and the soul is completely different. The soul is a bundle of karma, good or bad. So, happiness or unhappiness is very close, very much with us. Our soul carries our whole cycle of happiness and unhappiness, joy, love, everything, like a backpack through the whole universe. Ātmā is one. It is the universal one, only one. God is only one and has no name. But there are several incarnations with divine power. Still, we cannot compare an incarnation with the infinite whole universe. God Kṛṣṇa speaks or shows that once he ate earth as a little baby, and the mother was worried and said, "Open your mouth," because she wanted to see the earth. And Kṛṣṇa opened his mouth, and what did the mother see? The whole universe. Well, good. But still, in the body, as the soul, he is individual. He may have powers, everything. And so one understands an incarnation: Śiva, Viṣṇu, Brahmā. After that, 24 incarnations, Jewish Avatars, Prophets, Messengers, like Jesus said, "I am only the Son of God." So, in realization, when we have self-realization as Ātmā, then all of them are one. And so, in Sanskrit: sākṣmākāśa, ghaṭākāśa, māthākāśa, hṛdayākāśa, cidākāśa, ākāśa, and mahākāśa. Clear? Yes, now, show it to us. In Vedānta philosophy and Ādiguru Śaṅkarācārya, there is a philosophy, Advaita Vedānta, the non-dualism philosophy. That everything is one. Eko brahma dvitīya nāsti. There is only one God. Where there is two, there is duality, which is not reality. There is one truth, not two truths. And so, he gives an example of how the soul is one. My soul, which is currently with me or in me, or I am in the soul, is also difficult to say. When one meditates, Cidākāśa’s dhāraṇā meditation of yoga in daily life, there are several stages, and one of the stages is that you sit in your inner room in Cidākāśa, you see yourself, your hair, colors of your hair, your face, your moustache, and whole moustache, full moustache. Of course, the women don’t see that. And the clothes, the skin color, all your eyes. And now there is a question: Cidākāśa is in me, and I am in Cidākāśa. Citta means inner space, the space we see with closed eyes. So there is space in me, and suddenly I see myself in the space. And there I meditate in my mind, in the inner space, and there I see my aura. And when I see the aura, I see my body again within the aura. So this is a game, like an onion. One after the other. Where is the onion? At the end, there is no more onion. And so the world itself is nothing at the end. But what is nothing is this, and what is this is nothing. What you can see is not reality, and what you can’t see is the reality. So, he says, mātṛkā, ghaṭākāśa, an example. Now, space, within this pot or vessel, that is ākāśa. The room, the space within the pot, ghaṭākāśa. Māthākāśa. Math is the house. So, how many square meters is this hall? Maybe 300 square meters. And here was once only a field. How many hectares? Many hectares. Then they built the hall, a wardrobe, a reception room, and what else. So, untruth is dualism as māyā. What is created will be destroyed. Who came will go. What manifested will again disappear. But the Brahma, the Self, the Ātmā, remains space. Then comes Hṛdaya Ākāśa, inner space, within our hearts, where the light of the Self shines. In the Kaṭhopaniṣad, it is very beautifully written about the Hṛdaya Ākāśa and the Ātmā, like a beautiful blue pearl. And I often asked my cardiologists, "Did you see it or not?" They said no. Then I said, "Otherwise, it was in here with the angiography." Every time I ask, look for this blue light. Because nothing can be seen with the eyes or with instruments. Ghaṭākāśa, māthākāśa, hṛdayākāśa, cidākāśa. Citta means consciousness. When we close our eyes, then we see something, a darkness, a dark room, or the light, or something like that. Our cittākāśa stretches outward and pulls back together. Our cittākāśa stretches with our thoughts, imagination. We sit here, and now we speak or think from Berlin. So, our cittākāśa has extended to Berlin. Those who saw Berlin, or were there, or saw the TV, or saw the picture, can see themselves in cittākāśa. Those who have not seen anything yet are searching on the computer; they are always searching. The name is there, but nothing else. Our Cittākāśa is a space within our phenomenon, where our memory, our experiences, our feelings, all these things that we cannot see, are stored. And one says, the smaller or finer is more, has strength, stronger. Our body is big, material, made of five elements, but we cannot see our spirit. And the spirit is a thousand times stronger than the body. And then after the spirit comes our intellect, then comes our viveka, jīva, jīvātmā, and the ātmā. Ākāśa is the space we see, the space, sky, and Mahākāśa is endless, limitless; we don’t know how far it will go. Now, in the Bhagavad Gītā, Kṛṣṇa says to his student, to Arjuna, the Ātmā is eternal, immortal, no weapons can kill the Ātmā, fire can burn nothing. So, we are ātmā, all. In Kṣetra, we are many. As spirits, one says spirits, or spirit, the spirits, we are many. But as Ātmā, we are one. Our God is the truth: Satyam, Śivam, Sundaram. And there is no difference between God and our Self, Ātmā. But dualism is in our Jīvātmā. Who suffers is Jīvātmā. Who is born is Jīvātmā. Who goes to the astral planes is the Jīvātmā. Who may come back as a spirit? Or, as I said, Pitṛ. This is a wonderful topic. The ancestors. Are our ancestors already liberated? Do they already have other lives, or nothing yet? And it may be that the cause of our disease, disturbances, no success in work, and many disturbances are of the Pitṛ. Therefore, the worship of the Pitṛ in ceremonies is very, very necessary. This is done in every religion. These are called saṃskāras. Sixteen, sixteen saṃskāras. And the last saṃskāra is Vyāpita Begräbnis. And afterwards, it is important that the relatives make a certain ceremony or one says the prayers. Here also, the people go to the church and make prayers. But according to the Vedas, Upaniṣads, and philosophy, there are certain mantras and a process of the pūjā, and there it is 1000% sure that your ancestors will be freed. And suddenly, peace returns to the house. This is very important. This is a science. This is the science of spirituality. Spirituality is not a religion. Maybe a religion is a way to spirituality, so spirituality is far beyond. And so, the jīvātmā suffers, he has pain, he has fear. And as long as we are connected with fear, anger, hatred, envy, and there is an expression called jealousy, but I have heard that the Germans do not know this word. There is no jealousy. So I will show you once what jealousy means. So one, there is nothing second. With whom are you jealous? And so, Cakra, Kuṇḍalinī. Kuṇḍalinī is the Śakti. And Śakti is also invisible. Here in globular illumination, where the light comes, electricity is a Shakti, and what comes out of this Shakti as light through a glubion is an instrument or an object. And so our body is a glubion, and inside is the Śakti, and this Śakti comes together with the consciousness and shines as a light. Śiva and Śakti will not be understood as a man and a woman. Who understands as a man and a woman, or male and female, this person does not know what Śakti is or what Śiva is. A man, if strong is, Bodybuilding, one says, wow, is a Śakti. Shakti! There are so many women sitting here. Are they still here? So, Śakti means power, also the power of the mind, the mind, mental power, intellectual power, spiritual power. All in all, this is Kuṇḍalinī, and Śakti is the Divine Mother. The whole universe, space, the whole space, that is the body of my mother. And consciousness, divine consciousness or Brahman, is like an embryo in the mother’s body. And between the baby and the mother’s body is bound again a Śakti. And that is yoga. And that is why one says yogashakti, kriyāshakti, vākshakti, mental shakti. So, śakti is power. And so the stream is śakti, and the microphone is an object. But here it is realized or manifested. As long as this microphone works, we hear. And when I have a pair of scissors, I cut here. You don’t know. Let’s do it. Calm down. It doesn’t sound. There is no noise because it is disconnected. And so, when our body is disconnected from the Śakti, removed, Hari Om. End. So, yoga exercises mean to extend our lives so that we can realize our self-realization in this life. Namely, who am I? Ko’ham? Katham idaṁ jātaṁ? Ko’be kartāsya vidyate? Where do I come from? I know that today I came from Vienna, right? But where does this Jīvātmā come from? Where will he go? All of us, we go, we go. Fast, fast, by bicycle, by car, by train, by plane, by rocket. Have we actually asked ourselves where to go? We don’t know. Unnecessary, we use our power for unnecessary things. This is all scientific work that is happening all over the world. No matter if it is about the planets, or space, or this and that, or sickness and all that. Everything is in the Vedas. It would be very cheap to study that and to understand everything. No. Ego, the eagerness of the human being is so great. The human being would want me to have created it. But what does the human being have? No power. Zero. On the contrary, divine power. Exactly. Where is the master? Well, we don’t know, maybe he suffers from cold water. So be aware of your goal, your task. When a father, a husband and wife have a child, then the father and mother should know what task they have for the child until the child becomes independent. 20 years, 30 years, and independent means until the studio is finished. Let the parents decide between having the Dharma injured. Which Dharma? The Dharma of father and mother. To be the Dharma as parents. And so, what do I do? We should be very conscious. Kuṇḍalinī is the Shakti, and in this Shakti is a room, inside is everything, good or bad. I can’t say anything, because everyone has a different Śikṣā. And so, sleeping power, it is like a switch. The current is there, but we have switched it off. No power. We switch it on, suddenly everything lights up. And so it would be good that in the Mūlādhāra Chakra there is a button. We press, and we are all enlightened. Then we don’t need so many lectures. But there is, and so every chakra is a station, a workstation. But now there is a lot in Europe, in Austria too, and I think in Germany there is also. I saw a lot today, from the airport, from above: windmills, power stations. And I looked out of the window of the airport and said, "Well, that’s my topic today." Inspiration. So, every chakra is like this windmill. A windmill that turns and generates power. And just like that, our cakra also turns, preliminary. Now, often people ask me, from which direction? Preliminary. Seen from the front or seen from the back? Seen from the side or from...? My answer is always the same. It depends on the direction of the wind. And what does this mean? Situation. Emotional situations, and there are many types of emotions. Fear is also an emotion: anger, hatred, envy, greed, jealousy. All of this is a form of emotion. And so, either our chakras turn fast or stand still. When the chakra is in a still state, then it is a signal that disease is coming. When the chakra works properly, the disease goes away. It remains healthy. The immune system, what we call immunity in the body, depends on the function of our energy centers. There is so much in the human body and also in animals. But it would be good to lose a little time by concentrating only on the body and go into the room on a higher level and explore who I am. On the day when a look appears in our field of vision, when I am the ātmā, automatically all karmas are gone. Automatically. For example, in this hall, it is very dark. You don’t see anything at all. And we turn on the light immediately, in seconds. Everything is clear, so we should say that we are coming to Cidākāśa. And now we have mastered these five chakras, or practiced them clearly. I don’t know if we have practiced them. Now we come to a door. We stand in front of the door to enter the other levels. The chakras on our soles to the ankles are the earth chakras. From the ankles to the knees are the vegetation chakras. From the knees to the hip joints are the animal chakras, and from the beginning of the spine, from the bottom to the end of the neck, is the human chakra. And now, between the human and the highest, there is a border, and that is the Ājñā Chakra. And that is the door to come in. We step into our Cidākāśa. This is a completely different world. Then, there are several chakras in our head, but after the Ājñā Cakra, two are important. Bindu. Bindu is not a chakra. It is a center for nectar, ambrosia. And then comes the Brahmarandhra Sahasrāra Chakra. We will talk about this next time. Maybe you have seen our webcast last week on Swamiji.tv. It was a lecture on Bindu Chakra for five days. And nothing is finished yet. It was in Vienna. And last weekend, from Thursday to Sunday, Monday was about Bandhas and Mudras. And I think this weekend we will concentrate more on Bandhas and Mudrās, plus on our Ājñā Chakra. It will become beautiful. Then we see, it’s like a cinema. You sit there at the Ājñā Cakra and open the curtain, and you say, "Wow, that’s me." Well, that’s how I was when I was a month old. Well, that’s how it was. And in three months, I started to lick my thumbs. So all life plays in our cidākāśa. Yes, that was terrible. I had a friend, that was terrible. And since then, I have always been afraid. But thank God, then my father came, or that, and so on. But I was always totally confused. Well, fortunately, I once met a woman. Her name is Mantra Devī, and she said about yoga in daily life. And I saw Swamījī’s lecture, and everything was clear to me. And so, our whole past is stored in our subconsciousness. Unconsciousness is the seat of the Śakti Kuṇḍalinī. Subconsciousness is all emotions, fear, happiness, and all events of this life are in the subconsciousness. It will be played in consciousness and then gives a next look to the higher consciousness. And the last consciousness should be when this body will not be there. End of life, so we will try to get in there or to become clear. It is important to practice. Practice, practice, practice. Yes, I was driving with someone, and suddenly I was surprised. There is a device; it is like this, and in this device, a woman speaks, "Turn right after 200 meters." And I said, "How does she know that I have to turn right?" She said, "That is navigation." I said, exactly, that is the master. The student always says, "Turn right," and you turn left, then you will not reach your goal. So, Guru Vākya, the whole science, what they do and drink, everything is there. The master says, "Yes, the driving teacher is also a master." He says, "Please turn right." And you suddenly become very nervous, turn left, and cause an accident. It is not the fault of your driving teacher. And so are all teachers, schoolteachers, schoolmasters, also the housemaster, the chimney master. There are so many masters. Finally, at the end, the spiritual master. And then, through the spiritual master, one becomes the master of the self. So, chakra is where all our emotions, experiences, energies, thoughts, and tattvas come together. And then we will see what is ahead. So now it is... Someone gave me this in my hand, but I think I will not use it. I have already told you everything. Showed. What is that? I do not see. Because the screen is... What is there? Ājñā Chakra. Very nice. Okay. Very good. Very good. So this is that, okay? This is that, and we will see that our Ājñā Cakra, our third eye, is in the direction of the horizontal. And the eye of Śiva is the vertical. Shiva’s eye opens in this direction, and our eye opens in this direction. This is the difference. Many have said, "Swamiji, in this book, the hidden powers of people, the picture is false." I said, yes, it is true. Why? I said, because this is not a seer’s eye. So, this is important. I said, "No." I said, "Well, then try to meditate." Imagine the eye as a vertical. I said, "What should I do?" He said, "You should meditate like this." I said, "It’s impossible." Then I said, "This is a real picture." So, I am very happy to spend a weekend with you, and practical, practical exercises will come tomorrow and the day after tomorrow. I’m sure she said good things, spoke good things. I don’t know what she said. Said, but certainly she said something good. I understood one thing, Swamiji, Swamiji, that was it. So, there is a question, yes, please. Yes, it depends on how thick the wall is, yes. It depends on your own experiences and knowledge. There is no sight to know. It is only how thick this glass here is, or maybe there is no glass on the book, that is even thicker. Malavikṣepa and Avaraṇa are two words, and it depends on how the Malavikṣepa and Avaraṇa are. There is no such thing as two kilometers long, a dark road, and then there is light. No, it’s not like that. Yes, Kriya Yoga is... we will talk at the weekend about Kriya Yoga too. There are the Kriyās, several Kriyās, different Kriyās, okay? Hatha Yoga Kriyās, Āyurveda Kriyās, the Vajra Yoga Kriyās, okay? So the sight is not so close, but until you get there, that’s it. You ask, I ask, answer. How much distance is between earth and heaven? Give an answer tomorrow, please. Thank you. The distance between earth and heaven. So, tomorrow’s exercises will be a little interesting. It would be good if everyone who comes should have very little breakfast. If you eat a kilo of bread every day, please only eat one or two slices of bread. And I come at 10 o’clock, and then at 11:30 we will do a certain exercise. Interesting, it will be good. Eat a little and also drink a little. Are there any more questions? Yes. In general, it does not work. Then take it. Ājñā Chakra is the borderline between the human chakra and the divine chakra. Ājñā Chakra is the borderline between our decisions and actions. Ājñā means to command, to command. Now, the person who has achieved the Ājñā Chakra can give an order to himself to decide whether he should do it or not. The Ājñā Chakra is a filter where our intellect is filtered in pure Vivekā, the power of determination. Where the third eye means the knowledge, the true knowledge, the right decision, the clarity of the sent in Ājñā Chakra, okay? This is in very short, the Vibhīṣaṇa peace mantra. Sit comfortably and straight. Hands on your knees. Hands facing upwards, but the hands are on the thighs. Fingers touching each other. Chin Mudrā. Relax the whole body and sit straight. Close your eyes. Take a deep breath in and out, and relax. Relax, relax. For a while, be aware of your being. Pull yourself back from the outer world. Be one with yourself. Relax. Feel, feel your relaxation, whole body, from the toes to the head and from the head to the toes. Relax, relax your body. We will sing the mantra of peace. The meaning of this mantra is, O Lord, lead us from the unreal to the real. Lead us from darkness to light. Lead us from death to immortality. May there be health everywhere, peace in the whole world. May there be harmony and understanding everywhere. Lord, lead us to perfection. May there be a wonderful harmony in the whole universe. I am not the dead. God is the dead. Only the Lord Mahāprabhujī is deep, who acts, peace, peace, peace. Who can sing in Sanskrit should sing with me. Who cannot sing or knows nothing, simply concentrate on the sound with closed eyes. And let this sound through your whole body. Sound is the world. The world comes from the sound, the primordial sound, OM. Breathe in once and exhale.