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Part 1: The Yoga of Inner Light and Universal Faith Beloved Swāmījī, someone has proposed organizing an Ancestors Puja here. If I truly have an interest, I can arrange it. Who else would be interested? Oh, my God! Okay, thank you. It will, of course, involve some expense. So, I would then need to bring a certain scholar, a knowledgeable person, to Strilkyashram, and there everything can be demonstrated. It will certainly cost less than a plane ticket—go there and do it there. A good idea. Let us do it. Please write it down: write down Kājacakra. Next question: “Dear Swāmījī, can one take Neem powder every day for years, or should one take a break from it? Is there a contraindication for Neem?” Yes, it should not be taken continuously. And only very little—continuously very little, just a pinch, a fingertip. It may be that it saturates and burdens our kidneys if taken for too long. However, it is very good to use Neem paste, Neem toothpaste, Neem soap, and to apply this Neem powder as a mask on the entire body once a month. Oh, that is it! Soon you will look like a green frog. And then you feel twenty years younger and look five years younger. It is very beautiful, and also very effective against many infections and especially against allergies to flower pollen and the like. And also prepare vegetables with it, take biscuits inside. Yes, and when you put salt in a water jar, add a pinch of Neem at the tip of the measuring cup, or boil water with Neem leaves, then filter and add salt—that is very, very good. We are greatly affected by all these allergies and dust and so on. And when you make tea, add a splash of vinegar to the tea. Just a little is enough, not too much. Take it; it is very, very good. Your question has already been answered, right? Please. Good. The next beautiful letter with the first question: “It is practiced through mantra, concentration, and trataka. Candle meditation. What does it mean when the space of my third eye shows me something like Devpurīja? Is Deo Purīji not well?” It is very beautiful. You are truly a blessed person. I wish the same. Alright, next question. “Dear Swāmījī, in the Chakra book, under the exercises for the Ājñā Chakra, it says that with one last question there is food purification. Also, in the Chakra book, under the exercises for the Ājñā Chakra, Bhūmi Padamastakāsana is shown with a photographic illustration of Bhūnamaṇa Āsana. Which is the exercise that actually affects the Ājñā Chakra—Bhūmi Padamastakāsana or Bhūnamaṇa Āsana? Thank you very much.” You can sit here so that people can see. Both are good. All the exercises in which we bend forward are very beneficial for our Ājñā Chakra. Mostly, our jñānendriyas, the organs of knowledge, perceive knowledge. Knowledge is the seat of all that is here in the head—except for one thing, the skin. The skin is a jñānendriya; it provides us with information, calmness, and immersion. But the other senses—eyes, nose, ears, taste, and so on—they are all here. Now, when we do an exercise bending forward, more blood flows, so the circulation moves more towards our head. And that is healthy for the entire head, face, eyes, and sensory organs. But that could also be problematic if someone has very high eye pressure, feels dizzy, or if the nose runs more easily, or the ears become congested. So, what is very good can also become very bad. Therefore, one must know how to proceed, and for that, there is a yoga teacher or master. Being a yoga teacher is a blessing from God. Why? Because you help others. And nowadays, people need more help with energy, thoughts, and psychological support. That is what a yoga teacher does. A yoga teacher is one who is a certified yoga teacher or instructor. This is not a yoga course for one month, fifteen days, or three months after which you receive a certificate. That is not so. You don’t even get a certificate or a diploma or anything for football. Or do you get anything for cycling? Being a yoga teacher is something very, very special. If you have taught yoga for fifty years and know a great deal about it, still you are not yet a true yoga teacher. You are still a student, a practitioner. And a yoga teacher must be very careful, honest. Some people do it only for the sake of earning money. And there it is again—yes, money is good, money is never bad. The question is how one uses money. But you too should hide nothing from your tax authorities. Because that would be wrong. You should help your country. And there are certain rules or laws. So, when you earn, you should declare and pay taxes. If you do not do that, then you are acting against the principles of Yoga. And if the yoga teacher themselves does something against the principles of yoga, then what are you teaching others? This is very important. So, say to yourself: “I do nothing merely for my money or existence, but I gladly do it to help my fellow human beings or students.” And every action, every karma bears fruit. And money will also come. And there is a minimum, a limit—only when you earn above that much do you need to pay taxes. But in every step, one must be careful whether suddenly karma catches me. That is it. It is easier to be freed from the tax officer, but it is difficult to be freed from karma. That is it. Karma tortures, it does not follow. Not following tortures. Yes, that is it. Following is okay. Next. “May I already practice the Bandhas and Mudrās, even if I am not yet that far along in the system from the book?” Yes and no. Why yes? Yes, it is good that you can practice Bandhas and Mudrās. No means it is entirely individual; what is the state of your health? With your intestines, with a hernia—those who have a hernia should not practice Uḍḍīyāna Bandha. Okay? Also, no umbilical hernia. And do not perform Uḍḍīyāna Bandha if you have heart problems, because it puts strong pressure on your heart. The practices look beautiful, and everyone says, “Wow, how good, I want to have that too.” But perhaps your body or physical condition does not allow it. And that is why we need a guide, a teacher. So, you should have written in this answer: “I am healthy and this is how I can practice.” This is an individual question, and it has a very individual and general answer. Okay? “What type of prāṇa flows in the channels Iḍā and Piṅgalā? And is the Suṣumnā Nāḍī only for the Kuṇḍalinī energy? So, what flows where and why, for what purpose?” What type of prāṇa flows in Iḍā and Piṅgalā, and is the Suṣumnā Nāḍī only for Kuṇḍalinī energy? No, there are Prāṇa and Apāna. There are five Prāṇas and five Upaprāṇas—five main Prāṇas and five secondary sub-prāṇas. In English, one can say “all prāṇas.” And every nāḍī is connected with all types of prāṇas. Therefore, you cannot say whether only Apāna or Prāṇa flows through the Iḍā Nāḍī or Suṣumnā Nāḍī or Piṅgalā. The Suṣumnā is not only suitable for Kuṇḍalinī, but the Suṣumnā Nāḍī is a main nāḍī throughout the entire body, which controls the entire function of the body and the nervous system. It is like a power plant, a powerhouse. And from the powerhouse comes one connection, and then it is spread throughout the entire village and town. So Suṣumnā is not only for Kuṇḍalinī, but for the entire state of consciousness, memory, the nerves, movement in the body, and so on. “The Agni Cakra is said to help with increased intraocular pressure. Could you please explain how the exercise affects the intraocular pressure, what is happening in the body during this?” Because Agni Cakra, when we practice it, has a very strong effect on our solar plexus, our Maṇipūra Chakra. And the Maṇipūra Chakra, the solar center, is the light that is dense. And this light, the Maṇipūra Chakra, is directly connected with the eyes. Through this, it has a very positive effect; it immediately relaxes your eyes, the pressure will go away, and it gives you a lighter feeling. So it is good. Two questions on the topic of mantra. “When I say my mantra, I always whisper it. Why? I would so much like to learn to think it only. How can I do that?” It comes. Sit in meditation and practice with the mālā. Then it comes in thought. That means you are now in Upāmśu, the stage of mantra practice. Vaikharī, Upāmśu, Mānasika, and Japa. So you are at the third stage. “Dear Swāmījī, if one has taken a mantra from you, does one simultaneously become a Hindu? Is it connected with inevitably giving up one’s Christian faith sooner or later?” I do not believe that faith gives up. Your faith will become even clearer. You will not be one-sided. You can believe in Christianity, you can believe in Islam, you can also believe in Judaism, you can also believe in Hinduism. Then you will believe what truth is. And so, every path leads there. Every river flows into the ocean. And so, it does not matter with which river you swim, you will reach there. And finally, you are there, in the same ocean where Rādhā is and where Rukmiṇī is, or where the other one is. Okay? So therefore, you must not give up faith. You must believe in everything—with an open heart, with open thoughts, tolerance, respect, love, and so on. Religions are like the different parts of the body. Now, which fingers should I believe? They were naughty, should I cut them off? No. My persistence, alas, was not good. So, now you will no longer believe. I will bind myself here. I am moving away from here. This is nothing. This diverse faith in the world is beauty, like a beautiful garden or park that has various kinds of flowers with different colors, fragrances, and shapes. And so are the various masters, religions, and beliefs. And we seek that, and we feel very comfortable and clear to be. Because if it is one-sided, you are again in a sarcophagus, and the sarcophagus then ends there at the circles, the fakir circles, all around, all around. “Dear Swāmījī, could you please tell us what will happen in the year 2012? In March 2000? In the year 2012.” In 2012, I will go to America, then Canada, then Fiji and New Zealand and Australia, and also Singapore, and then I will return to India. Hamburg is later. Then I will come back to Hamburg. But I will come to Hamburg before that. And then a mixed program as well. What do you think? Yes, mixed. A little more personal. More personal questions mixed in—those are left out. Is there also a question in these envelopes or just a greeting card? Such beautiful flowers, such beautiful handwriting, I cannot read it all. Alright, an envelope has fallen; I cannot put anything back inside; please keep it whole. So, now we will continue with the exercises. Today we did not have any practice. So, Rāmpurī, please, Sevā Purī. You come, and first we will all learn Agni Cakra Kriyā. Those who have a problem with a hernia or umbilical hernia should do nothing. Also, anyone who had any operation two months ago, three months ago, four months ago, half a year ago—please come up, stand up, and make a little space for the webcast camera. Thank you. And Sevā Purī can explain. He is speaking in German, like this. He will explain how to do it. So Sevā Purī, the floor is yours. Okay, thank you. So, legs slightly apart, a bit wider than shoulder-width. I can also speak louder. So, spread your legs apart, a little wider than shoulder-width. And perhaps I will also demonstrate it briefly once. Inhale through the nose, exhale through the mouth, bend forward from the hips, place the hands here on the knees and remain exhaled, then draw the abdominal wall inward toward the heart. Very good. And he will demonstrate Agneśa Kriyā while standing. Okay? You can also do it standing without bending forward. Yes? Without bending forward. Yes, that is a bit difficult, but it works well. Okay. But not like that—no riding camels, okay? And therefore, when one practices Agneśa Kriyā, the head should remain completely calm. You can place a tea bag there and perform Agneśa Kriyā, and the tea bag must not fall. So, please explain once again. We have your forward bend. Cross your legs, stretch them a little wider than shoulder-width, toes pointing slightly outward, inhale deeply through the nose, exhale through the mouth, and bend forward, placing your hands on your knees. When everything is out, hold it—Bāhya Kumbhaka—and then draw up the abdominal wall towards the heart. Quickly, as quickly as one can, for as long as one can comfortably hold the exhalation. And then inhale, come back up. You need to be standing upright for as long as the inhalation lasts, but not too fast. And one should do that three or four times, as often as possible. And preferably every morning, right after waking up, definitely before breakfast. If you do it often, regularly, the effect can unfold. Both holding with the head and looking is a Jālandhara Bandha. It makes it easier to hold the breath, and you can see exactly how the abdominal wall moves. You too can look forward and do it. Why do we bend forward? Because first of all, we support our hands on our knees so that we are stable. And secondly, our belly sags and the belly is relaxed. Through this, when we inhale and exhale, the muscles or abdominal wall have more effect on the entire body and especially on the adrenal glands. People who feel very tired, despite everything being in order—you have all the minerals, elements, trace elements, all the vitamins, and everything is fine—yet you are still tired, then there is something related to the adrenal glands. And so, the Agneśa Kriyā is also very helpful for the adrenal glands. Agneśa Kriyā and Viparītakarmī Mudrā, both are very good. So once again, please. Just guiding? Guide. And I am to do it four times. Inhale through the nose, exhale, bend forward completely, fully exhale, draw the heart in, inhale, come back up, and bring the duration of the breath to yourself. And perhaps it is enough to simply let the breath come and go a few times, all by itself, releasing the belly. Part 2: Yoga Practice and the Significance of the Tilak And as we do the puttan, you did it wrong. Don’t go down and up. Do what the master says, not what you think, okay? The master is here. Please, no one should use their own mind. Many of you do it, but do it incorrectly. Just now, the boy—who is like a little goat to me—he sank down so deeply and has risen again. And in your case, you will have him on the second fall, okay? So follow the master, and at the moment, he is the Meister. Adio. Then again, inhale deeply through the nose, exhale, bend forward through the mouth, place your hands back on your knees, and release everything. The abdominal muscles can contract a little and then hold the exhale while lifting the abdominal wall, as often and as quickly as possible. And then, when you are finished, slowly come back up. In both cases, when inhaling at the beginning and at the end, you can try to apply the Yoga full breath. When you have done that at the end, exhale, simply let go, and then let the breath come and go. That then trains the lungs a bit more to truly feel full, and not just what we always practice in Ānanda Āsana. And then take a deep breath again, bend forward, exhale through the mouth until there is nothing left inside, then pull the abdominal wall up. The head can, as Svāmījī has said, hang down, then go down to the belly, so that we can see what we are doing there. As long as it is pleasant, you do it when possible, slowly rising, and then try again to ventilate the entire lung, all three phases: the abdomen, lower ribs, and upper ribs as well. And then again, let the breath come and go, release the belly, and for the round, I believe, once more take a deep breath in through the nose, exhale, bend forward, support with the hands, completely empty out. Puri Ji, Siddha Puri Ji, Siddha... Take a deep breath in once, exhale, bend forward, support yourself with your hands, and exhale fully until all the air is out. And then Kriyā, pull the abdominal wall up towards the heart, the head hangs, the gaze goes to the belly, observing what happens there. The gaze turns to one’s own belly, not to the neighbor’s. And inhale, rise up, breathe in deeply, then let the breath go and come back all by itself again. Yes, that was it. Some placed their hands on their belly. Alright, let us relax a little. Perhaps a question. But we will do one more. Then Uḍḍīyāna Bandha will come. Okay. And then comes the Nauli. There is the question about the technique, yes? Yes, but it will not work. When you pull your belly in and out, it opens up. Do not let it fall, then, if at all. What are you suddenly doing? The tongue goes up, somewhere. Yes, like this. Only Jālandhara Bandha. No Kheṭrī Mudrā; you cannot do Mūlabandha. You can try, but nothing works. Yes, from 170, then it is with 140. Well, then you can also do 108. No problem. Just, it must not make you dizzy. And dizziness occurs when one has very low blood pressure. The problem is that with high blood pressure, you feel quite comfortable. Yes? Awake and all that. But this is what they call: high blood pressure is a silent killer. That is what it is. A beautiful practice. Close your ears. Next time. Today is the end. Next time, we will practice the exercise for the Bindu Cakra. Oh my God, this will be a rejuvenation, spiritually. Bindu Cakra and then Nāda and Vaṇḍa, that is a combination. Very good, okay? So, now comes Uḍḍīyāna Bandha, okay? So, please stand up. Yes, can we open them a little, take air from both sides? We can. Yes, explain. Yes. The technique is actually almost the same as what we just practiced with Agnisāra, for Uḍḍīyāna Bandha. Stand exactly the same, inhale exactly the same, exhale exactly the same. Exhale until the very deepest abdominal muscles truly contract. One almost naturally comes to Mūlabandha. In my opinion, this can also be maintained in that case because we do not make this oscillating movement with the abdomen. And then the abdominal wall is simply lifted up and it stays there. And you hold it as long as it is comfortable. And perhaps, when the first thought arises—oh God, this is exhausting—then stay a moment longer, so that you can slowly begin to expand your limits, your endurance. But not for too long; one should not feel uncomfortable doing it. That is technically the only difference. We then hold the raised abdominal wall for as long as possible. And then also let go; whoever is holding the Jālandhara Bandha should first release the Jālandhara Bandha, then release the Uḍḍīyāna Bandha, and then slowly come up while inhaling. And now we will do it. Take a deep breath, I’ll step to the side and try to follow along and explain. Exhaling, bend forward again, hands on the knees, exhale through the mouth, and then draw the abdominal wall upward. Relax the abdomen, or at least check whether it is relaxed. And next time, feel with your hand how far the abdomen has gone in. Check. Breath comes and goes once or twice more on its own. If we make the pause too short, we lose our breath more quickly. We also cannot hold the next Uḍḍīyāna Bandha for long. And now, once again, take a deep breath in through the nose, exhale through the mouth, bend forward, placing your hands on your knees. I’ve never done it before while standing. Okay, so it goes while standing. Essentially the same, just without bending forward. Yes, as I said, he is a master chef, so he will feel our belly, okay? So, two or three times while standing. Breathe in deeply, practicing full yogic breath all the way to the tips of the lungs at the top, exhale through the mouth, and continue exhaling until the abdominal muscles are fully contracted down there. And then hold, look inside kindly, do not forget. So, if you pull in your belly, you shouldn’t do that while standing. Just like that, the belly rises, yes. And so kindly towards the face. Yes, not like that. Thank you, Svāmījī. Yes. Laugh beautifully, relax the belly again. And you also notice, it takes a little while—when you do it intensively, the pulse rises; it shouldn’t come all the way down, but it should come down a bit so that we can hold the bandha again for a while in the next round. Next inhale, full yogic breath standing, exhale. And you sat into your belly and the inhalation and make the belly like this. Good, very good, yes it is very good. This is truly, this is very, very important—many, many digestive problems, stomach ailments, and such—this is one of the ways to really bring a proper circulation into it, a proper movement. There are very few opportunities where we properly move our entire digestive system. So, once again, this is the golden three, the golden opportunity. So, one, inhale; two, exhale; three, and the other one there, straight. I see nothing. Lie down, head towards my side, please, and relax. Finished now. Yes, next time we will bring bell peppers. Okay? Ah, the image is a bit swollen, yes? Too sharp and overly reduced, you know? Too much powder applied on it. Okay, why did they show the picture now? That is the question. And indeed, we have a few remaining. And everyone can take with them, carry along, one, for our Ashram, here at the Hamburg Ashram, and support every part. I don’t know, 3 euros, or 2 euros, or 5 euros, or half a euro. Who? So, from 3 euros. Good. How many pieces do you have? About 100 more, and we also have some from Viśuddhi Cakra, the same design. Aha, yellow design. Yes, it then depends on whether everyone has a home, a large one. This is it. A beautiful poster, picture. One moment. Cut here. Only up to here, and that is nice. Okay. First of all, it is Thursday, okay? Donation for Hamburg Ashram. Thank you. All the best, have a good journey. We will now have to depart, or travel away, journey. And God’s blessings until next time. Om Shanti, Shanti, Shanti. We do not interpret any answer either. Too late. So we return once again to the Ājñā Cakra. To see the line with the cakra in a row, the seat of the cakra would be here at the back of the head. But reflection, vision, feelings are at the forehead, between the eyebrows, the center slightly higher, about two centimeters. They are the two chakras, Ājñā Cakra and Bindu Cakra. Both require constant attention and being active. And therefore, the yogis began to apply a sandalwood paste on the forehead as a tilaka. All day long, this scent, the aroma of sandalwood, constantly brings the cool sensation here on the forehead, the fragrance. And when it fits, because it dries, it tightens a little, and through that, you feel a very slight pressure. That means it keeps the Ājñā Cakra active. Concentration, clarity, and pleasant, calm thoughts. So, this symbol Tilak is not just a tradition or religion, but was conceived as a balance between emotions and intellect. After some time, it became a fashion, or something beautiful, to have a long tilak, a large tilak. And the women have a very small one, called the Bindi. And now there is the fashion color: if the shoes are blue, then the bindi is also blue; and if the shoes are black, the handbag is black, and the pants are black, and the thoughts are black, and also... No, not that. And the wind is also black, and the eye passage there, the smearing is also black. So, what is happening now after the fashionable units. So, when one is content, then all is well. Be happy and rejoice, at least your outward adornment makes you happy. It is also a positive point, contentment. Such a tilak symbolizes the third eye. And also according to the signs of nature, a Tilak is called a symbol of good fortune. In the past, if you met someone without a Tilak, it was a bad sign for your journey. Or if something happens on the journey, then say, did you meet someone very early today without Tilak. Many say that when a cat crosses your path, it’s a dark Friday—and this is also Friday the 13th. My God, why not? Then we should remove it starting from the 13th month. But in Sydney, often when I stay in hotels, some of those hotels have 70, over 70 pieces. But there is no 14th. There is no 4th. And there is no 14th, and there is no 24th, and no 34th either. So, four numbers won’t do. And I asked, is it perhaps private that the elevator does not stop there? Perhaps they have their own elevator. But then they said, this entire property belongs to a Gnesen. And the fourth Gnesen is a death, an unfortunate jal. So, it contains something within itself. And that is why it is said that being a four-legged one is misfortune. Because the animals are brought to the slaughterhouse, right? So thank God, who has now made us two-legged beings? So a Tilak is a symbol of wisdom, the third eye, and a ray of light. Thus it is a light. The Ājñā Cakra has two petals, so how do you say, the lotus flowers, petals, two. Mūlādhāra has four, right, and Svādhiṣṭhāna has twenty, or? How many? Six. And Maṇipūra? Ten. And Anāhata has one, right? Anāhata. Anāhata has twelve, Viśuddhi has sixteen, and now Ājñā Cakra has only two. Now these two symbolize Śiva and Śakti. This is the unfolding of this power into two. And the two are one. The mantra is Haṃ, Śaṃ. So, the mantra is Haṃ, which means “I am,” and Śaṃ is the Śakti, the power and the consciousness, and so on. The Bīja Mantra of the Ājñā Cakra is Oṃ. Oṃ, Haṃ, Śaṃ. There is a mantra that people who practice more Tāntrik exercises and so on use; there are so many mantras, and 80% of them are just mantras like Śakti, Krīm, Krīm, Kham, Kham, here and there—these are all mantras focused on the Divine Mother, the divine Śakti, the Devīs. And apparently, I am neither a Devī Bhakta nor a Devī Upāsaka, but apparently it says she comes faster. It comes faster than you think, Rampurī, do you know that? And it fulfills many wishes. It is the people who metalize something, show something in the hand not at all, then make a fist and then open the palm—and all of this is a magical Tāntrik Śakti that worships the female form. But that does not have to be a bad thing. It is positive, it is spiritual, it is completely pure. That is called Śakti Pūjaka. But what we wish to achieve, perfection, to be one with Brahman, that cannot give you, that tells you nothing. Therefore, you must go to your Puruṣa, to Brahman, to the Formless. There are many mantras, yes, through their blessings one is liberated, she is the most gracious, she gives this and he gives that, and that is all okay, very beautifully said. But in the end, all of this ceases. When knowledge is present, then you also know what Śakti means. And now, Śakti means your willpower, your power of knowledge, spiritual power, and everything. Śakti, with whom we are dealing. Śakti Pūjaka mostly have red color and also red tilak. And Śiva is yellow, orange, sandalwood, or the ash. So there are several colors and several symbols, but the Ājñā Cakra is in unity. There they say, they call it Gaurī Śaṅkara. That is the seat of Gaurī Śaṅkara. Gaurī is Pārvatī and Śaṅkara is Śiva. And both are in one form. In one. And so, seen in this way, both principles exist within us. Feminine and masculine. In a male consciousness and feelings, there exists more of the feminine principle or feminine energy, and in the feminine, there exists more male consciousness. That means a man thinks a lot about a woman. It is all the same to Mother; when we were so small, we always thought of Mother, or thought of her even more. Because the adults then focus on the women. And women have more feelings, and in an energy cakra, the energy maṇḍala is full with the man. So, that is good. It maintains a balance in the principles of Prakṛti and Puruṣa. If there were no Puruṣa in feminine consciousness or thought and energy, then she would not be fertile, nor could she leave anything behind. So she has no feelings. Neither this nor that problem is gone. No more problems. Even the masculine side, if he has no affection for women, then he has lost his principles, his dharma, and he cannot give children either. Then it is said, Napuṃsaka. Napuṃsaka is neither Puruṣa nor Strī. Part 3: The Ājñā Chakra: Union of Consciousness and Energy Strī Puruṣa—this is the balance in nature, and it is Pūrak. Pūrak means flowing from both sides, giving together. Pūrak also gives rise to Prāṇāyāma, and here Pūrak means ratio. So it is the ratio of both sides, masculine and feminine. When this occurs, dualism disappears and unity arises in which the Śakti, as consciousness—the power that leads us onward into infinity in the universe—and as attention, is consciousness. Therefore, it is the Ājñā Chakra. There they say, you are going to a good journey area. And so this is Pūrak, a ratio, a union. This is the power of thought, the power of consciousness, the power that brings us into infinity and still holds us there—vigilance or awareness. This is what you can embrace, accept, and store in your feelings or in your memory. Puruṣa is merely a space, nothing, in nothingness. But without Puruṣa, without consciousness, energy is zero. It is frozen energy. And without energy, consciousness—the consciousness Puruṣa—is also a zero, śūnya, nothing at all. Therefore, from Iḍā and Piṅgalā, both Nāḍīs, they come together here and then merge into the Suṣumṇā Nāḍī, and afterwards only the Suṣumṇā remains, just a single ray of light, very beautiful. That then brings us to the Sahasrāra Cakra. The Sahasrāra Cakra is the symbol of the sun, or one might say the thousand-petaled lotus. That means so many radiations or rays from the sun. Here in Yoga anatomy and with these cakras, they have compared them to Devanāgarī letters. And all the petals represent a letter, which here means Nāda Yoga—that means sound. And how many different sounds are all around our body, which possess us, give us energy, the light, and everything in one. And these are, therefore, Devanāgarī says, the information that has come through meditation. Deva means gods, divine principles. So, in every living being, but especially in humans, there is a deity in each cakra. And deity means, for example, fire god. Now, how shall we describe the Fire God? Fire is fire. But fire—without fire we cannot live. Suddenly everything freezes, we are dead. We need the sun. But without water, without cooling, we can also die, burn. So everyone has a Pūrak, a ratio, a harmony together. And so it is that in each cakra there is a specific sound, and this sound or vibration is a resonance. And it is only resonance that holds our entire body together. Every blood soul has its own resonance, and it affects the body, multiplying only through vibration, through resonance, coming together and stretching again. Contraction and expansion are perfectly balanced with the sound. So, when the Ājñā Chakra becomes active and opens, meaning it is completely purified, the negative intellect is overcome, and only positive and beautiful thoughts arise—then the Ājñā Chakra is present. Yes, here we have a beautiful image of the Ājñā Cakra. Look here, one half of the body is masculine and the other half is beautiful, just like Gaurī and Śaṅkara. We also have a beautiful picture of Gaurī and Śaṅkara somewhere in this book. Next time, we will look into one, exactly. Now, since in this Ājñā Cakra, much is written about which planets and which principles Purī Jī Karatā Purī Jī Karatā... Purī Jī takes very little, like a piece of perfume, and here you will do that. Sandalwood oil, as delicate as perfume. And then we will see, all the time, it is a pleasant feeling and it dissolves the stress. It allows the stress to come in. All day long, the stress arises through thoughts and visions and sound; it comes to the Ājñā Chakra—all activities must pass through the Ājñā Chakra. But here, it will be rejected; as I said, stress is automatically filtered out. So it is very good to have either a tilak or the finest sandalwood. It may be that someone is allergic to sandalwood. Is anyone there? I barely saw. Alright, if there is no sandalwood, then give a Tiger Balm. It is more intense, but not as much as it can be. And you will feel pleasant all day long, or how do you say, the one that is very strong with eucalyptus, menthol—yes. So, all day long it is a beautiful feeling, pleasant, and your stress disappears. Try it, this is no joke, try it out. What kind of oil do you have? Sandalwood. Yes, we can try. Oh, 100%. Yes, it is true. Oh, please take my hand. Oh, oh my God. Yes, it’s just that I am touching it with my finger. Oh, wunderbar. Very good, that is very good. And it neutralizes all other smells, right? When you stand on the bus or tram, or closer, many kinds of scents come. And so it is good. Here as well. Two nostrils for two. And we have two ears here. That is also good. These are the points, acupressure points. Here. I also have the holes here. I wore rings, it was nice, but at some point I lost them. So, Ājñā Cakra. Ājñā means command, to give an order. And only the one who knows, or who is wisdom itself, can give there. And so, to whom do we give the first command? This is not for your wife or your husband, okay? That would be a sign that your Ājñā Cakra is not open. If you give a command to your wife, it means you are not yet that advanced. You don’t need to give any command; you understand them. That is it. Or she understands you. Now, give command to your indriyas. Ten indriyas in the body. Five karmendriyas and five jñānendriyas—the five sensory organs for knowledge, wisdom, information, and five as being active or doing something. The indriyas are like horses, and the horses can be very wild and can destroy everything, your entire carriage. Or the horses can be very gentle and very, very good. So, that is why the indriyas are compared to horses. And then there is the eleventh indriya. Sometimes it is said that the mind is also an indriya. And that is why one speaks of eleven indriyas. But normally, the mind is not like an indriya. The indriyas, the sensory organs, the senses, are horses. But the mind is the elephant. The mind is the elephant and the senses are the horses. Now, the elephant can also be very gentle, very beautiful, very good. Or in anger, he can uproot all the trees. As long as the horse or the elephant is under control and content—that is, the Ājñā Cakra, the overview—then all the indriyas are automatically at rest. And the mind is also symbolized by the monkey. This mind is a monkey, a very mischievous monkey. This mind is a monkey, a very mischievous monkey. This mind is a monkey and this monkey is very, very stubborn. It destroys everything within a few minutes, an entire beautiful garden. So, controlling our mind means controlling this wild monkey. Controlling our mind means that you have a powerful elephant. An elephant has more strength than a horse. And if you have a strong will, then you say, this is a strong elephant. There are visions in the Rāmāyaṇa, the sacred book Rāmāyaṇa, where the visions come about Rāvaṇa, King Rāvaṇa. And Rāvaṇa had strength—he was so strong that he could hold ten elephants. The ten elephants tried to run away, but they did not even have the strength to pull him. He had so much strength. Rāvaṇa cut off his own head ten times with his own hands and offered it to Brahmā. For what? For one thing. He wanted to have eternal life, immortality. One counted ten times, and each time he had nodded, the next nod was already there—each time a new head had grown, immediately. And then Brahmā gave him a blessing, saying, “I cannot grant you eternal life. This is against my principles, against my dharma, but I give you nectar, immortality.” And he said, “This immortality, do not tell anyone where it is, but I give it into your body.” And immortality was bestowed into his navel—the ambrosia, the nectar of immortality. And he said, “No matter what happens, no one can kill you. No storms, no elements, no people, no animals, and so on. But only if someone attacks your navel, then that is the cause of your death.” And so it was. And so Rāvaṇa means ten-headed and elephant-powered, as he possessed the strength of ten elephants. So, Ājñā Cakra means the power of our thoughts, the power of our will, imagination, and everything. And that is what mastering means for our Ājñā Chakra. Being happy or unhappy—it is all a play of your Ājñā Chakra. Suddenly you think, “I am lonely, no one likes me, I have no money, I am sick, yes, I have depression, I no longer want to live.” These are your own thoughts. Every thought is an injection for you, like a volume. You are destroying yourself with negative thoughts. And the most positive thought would be, “I am alone. It will be beautiful, there is no one to tell me, what have you done. Finally blissful, alone. I am one with myself.” A yogi is meditating in the park, and a pedestrian comes by who was somewhat, so to speak, conceited. And he thought, “This man is crazy. He is sitting under the tree; either he is very, very lonely, sad, or the screws are loose. I am to help him walk.” So, the man goes there and says, “How are you?” “Good, thank you.” “I thought you were lonely, but now I say, no longer. What do you think?” “Yes, I mean one with myself, as long as you were not there. Now you have come and disturbed me; now I am not one with myself.” He thought, “That’s right, he’s completely off.” He said, “What are you doing here then?” He said, “Meditate.” “What is this?” “It is like a prayer.” “To whom?” “To God.” “Who is God? Have you seen?” He said, “Yes. I saw nothing, but I know who God is.” “What is He?” “God is the one who created all this. Everything. The entire creation. And God, who possesses us and who liberates us. He is omnipresent, omnipotent.” “The highest aha, in these trees and everything, God has said, yes, then nothing is perfect, is not perfect. God has made many mistakes, do you know that?” “What? God made mistakes?” “Yes, yes, indeed. Have you not seen the negative, the tamas side of God?” “No, God has no limits, because He is everywhere, He radiates light. What do you think, did God make mistakes?” He said, “I can show it to you immediately, give an example.” He said, “Please. You are sitting under this beautiful large tree.” He said, “Yes. What kind of tree is it?” “A large cherry tree.” “And did you see in those fields over there, what do you see there? There is something on the ground, yellow.” He said, “Yes. These are beautiful pumpkins. See how large the pumpkins are. That is already great. Ten kilos, fifteen kilos, for some it can be twenty kilos. And how large are the pumpkin trees?” He said, “There are no trees. It is just a plant lying on the ground.” He said, “This is that. Did you not understand?” He said, “What is there for me to understand? God’s mistake.” “No. You know, this poor, little, delicate plant cannot even stand upright. And it bears such heavy, large fruits—melons. And a huge tree, it bears such small fruits. It should be given to great trees, great fruits, and to small, small ones, that everyone can carry.” The yogi said, “And is that all?” He was angry. “What does ‘and and everything’ mean? If you want to know more, then come to me. I will teach you.” He said, “God has made no mistake. Shall I tell you something?” He said, “Yes.” The yogi meditates and has said, “Lord God, Alakhpurījī, please now be merciful to him, the poor, lost one, in his thoughts, help him to open his Ājñā Cakra.” And a small cherry from the cherry tree fell on his head. From whom? From the man. And the man moves his hand like this. And the yogi says, “What happens?” “Ah, nothing at all, the little fruit.” He said, “Say nothing, absolutely nothing. Imagine what would happen, what could happen, if twenty kilos of melon fell on your head—then two melons would be broken and color would come from both notes.” He says, “Yes, in this case, God is right. He thought well; perhaps the animals, humans, and other living beings will live in this tree and beneath the tree. One should ride melons or pumpkins; no one will sit. It was good that he left large melons lying on the ground.” “Thank you, we will see each other again.” The yogi said, “Welcome warmly, come to my Yoga and Daily Life Center. I will pass it on to you.” And so it is. Some people think, “That is God. He knows everything.” He does not want to have any God, this or that. He does not need meditation. That is a misconception. One day it will come, and it will prevail. Have I wasted my time for nothing, yet I should have thought of God. So, there is a God, there is a supreme consciousness, and it is within us and beyond us. And we can realize Him only through the Ājñā Chakra. Feelings in the heart and visions, the light in the Ājñā Chakra. So, the Ājñā Cakra is very important for us. Third eye. Third eye means the eye of God. And the third eye means the light, the Self. Divine light. And the third eye, our Ājñā Chakra, controls our entire existence—physical activity and mental activity. So, Ājñā Cakra. The seat is here, where we meditate. Alright, that was Ājñā Chakra for today, and now we have a fifteen-minute break, after which the questions will come. As soon as you have questions, you should write them down immediately, and some questions require only yes or no answers, while others need a bit more explanation. Health questions—yes, I can answer something, but that is a matter for a doctor. With yoga, we can overcome or heal some illnesses, but not everything. Some illnesses can be healed or overcome through, as mentioned, Allopathic Medicine or Soul Medicine, but not everything can be cured by these. This is a life situation, a Śikṣāl. This is Body Dharma. Dharma of our body. The dharma of our body. And the body has three dharmas: to be born, to grow, and to die. And eventually, everything always grows old and dies. Every organ and every blood cell, our joints, have a lifespan. Sooner or later, they can no longer work or be like that. But still, please, for certain health-related questions you can currently answer with yes or no or provide an explanation. So, enjoy!