TV Channel

It is here in the Ājñā Cakra to be realized: Viveka, discernment. Tomorrow we will speak again about the Ājñā Cakra, about Viveka, about the light, and also practice some exercises. Until then, by tomorrow at 10 o'clock—I will be there at 10—you should read through the entire sūtras at least three times. And tell me where the typo is. Okay? That is all for today. I wish you all a wonderful evening. Try to remain in unity. Perhaps it disturbs you somewhat. Good. Then cleanse it yourself. And who does not make mistakes? We all make mistakes. Why are we here? To forgive these mistakes. Why are we here? To show our understanding and love. That is how it is. So, until tomorrow. All the best. Hari Om. Praise to Nārāyaṇa Bhagavān. Devīśvara Mahādeva. Mādhava Kṛṣṇa Bhagavān. Of course, many of you were not present at the first seminars on the first two or three cakras and so on. Therefore, it is very, very important to read the book thoroughly at least eleven times. How many times? Eleven times. Every day before going to sleep, read through one cakra. Just reading this book will give you much motivation and clarity. It will also bring clarity to understand oneself. The problem is that we are too extroverted and have very little connection to our Self right now. It means we know nothing about what we do. We are only conscious of what we do as long as our desires or expectations are being fulfilled. And then, we are searching again for something else. That means the inner mind is lost. Just as a deer, suddenly separated from its herd, is somehow alone and lost. Just as humans experience homesickness, so too do animals feel homesickness. And so our inner self has also become directionless and uncertain. For that, the book The Hidden Powers Within Humans is the answer. So do not take it lightly; it is a book of your life. Your entire life is written in this book. Your śikṣā, your karma, your encounters, your disappointments, your experiences, your spiritual power, negative power. Your individual śikṣā is in this book. But you must find where it should be. When you read the book The Hidden Powers of Humans, it is as if you are not reading a book, but you are reading your inner Self: Svādhyāya, your inner chapters. How many chapters or scepters have you completed, started, and left unfinished in your heart? It reveals and fulfills, showing how many scepters there are within your inner being. Now we come to the Ājñā Cakra. The Ājñā Cakra is located, I say precisely, at the top end of the spine, where the head and spine meet. This is also called the third eye. The third eye means the eye of wisdom. Through this window, you see wisdom, truth, and clarity. Ājñā means command. And only the one who knows can give command. What others do is wrong. This is the seat of the master. As we say, there are several masters in life. First and foremost are our parents: mother, father, siblings. Religious priests, pandits, school teachers, from colleges, universities, and so on. Even professional teachers, those who convey something to us, who give wisdom and clarity, are our teachers. A tree can be taken as an example. A small accident or a major accident is a great lesson; it changes the entire attitude towards life. Then our teacher is our spiritual master. Through the help of the spiritual master, consciousness is attained or merges into the divine Self. That means it awakens within you: Guru Tattva, inner masters or true masters. There is an example: there is a stone called Pārasa, a very, very rare stone. It is not easy to find or recognize. We do not know what this Pārasa looks like. We think it is a stone like ordinary stones. There is no description of whether they are black stones or brown stones or precious stones, green or yellow or blue, transparent or... I don't know. There is only the couplet about it. This stone can only be recognized by those who have attained the highest level of consciousness. And for them, this stone is like dust. Śaṅkara does not accept caste or lineage; he is a stone that calms. In this bhajan we have heard that there are no differences between castes or people, whether one is a king or a sweeper. Such a human or saint sees divine light in all unity. For such saints, a stone, a gem, or an ordinary rock is all the same. And he has the knowledge of what a Pārasa or Pārasa stone looks like. But he does not betray us at all. What is the specialty of this stone? The specialty is that it is a touchstone for metal. When you bring metal to the stone, iron immediately transforms into pure gold. We touch these stones with our ordinary senses. Individuals. And gold will be there from here to Vienna and Budapest and everywhere in the whole world where they come together. But where is this Pārasa? This is it. All other types of metals immediately become gold. This is the best stainless steel. The best. And we are all seekers. We are looking for Pārasa. What do you think? Do you say all your cutlery in your restaurant is gold? We urgently need it. Now, one asks: what is the difference between a master and this precious stone? This is the difference. Now listen carefully, open both eyes, girls. The difference: the touchstone can only transform the metal iron into gold, but the metal can do nothing but form pairs. The master makes his disciples into masters. These are the differences. But there is a poem by Mahāprabhujī: "We have combined Pārasa stone and iron, but the iron remains unchanged. Nothing transformed into gold. Why?" Two answers, but not the true essence. Either the Pārasa is not pure Pārasa; that is a false stone. Or the Master is nothing, who can purify and realize the inner consciousness of the disciple or lead to the highest consciousness. Or the student has a conflict, a doubt, uncertainty, fear. Something was or is karmic, destined, preventing the disciple from fully opening, fully unfolding. Somewhere there is always a reserve of negative energy. And this is it. It is like this: Master and disciples are like one bowl of milk and another bowl of water. We bring them together; the water immediately flows into the milk. It unites as one. Now we try to extract only the water while the milk remains, which is difficult. Either we must cook and steam for a long time, or we must guide the students for just as long until everything has evaporated. So it says: there are only a few Paramahaṃsas. The important one, the Real Haṃsa, Swan, is the one who has eternal life. He lives at Mānasarovara Lake, closer to Kailāśa. He wanders; he can materialize anywhere. His nourishment consists solely of precious gems. He immerses himself in the lake, in the ocean. How can one recognize if he is truly a Paramahaṃsa? There is an example: if we mix 50% milk and 50% water and put it in a bowl for drinking, he immediately drinks only the milk and abstains entirely from the pure water. This is Paramahaṃsa. This is an art, isn't it? My God. Symbolically, these temptations, this transience in this world, and knowledge is the water. And even in this world, there is this wisdom: to realize the divine light is like milk. The real Bhaktas, spiritual Bhaktas, who are Guru Mukhi, follow every word of Gurudev very strictly. This bhakta lives in this world; he drinks the milk and lets the māyā flow like water. So that means living normally in this life, but practicing and living the truth of life. Not like that: "Yes, it was beautiful," heard and then forgotten. That is an art of life. And so the saints live in this world. They do everything we do—they eat, drink, sleep, laugh, make jokes, and everything. And sometimes we wonder: "Is the guy holy? Or is he a saint?" So it is. But we have not yet opened this Ājñā Cakra. Here is a stone, a thick stone. Sediment, damn it, is hard to clean, to make transparent. Thus, through systematic exercises of Mūlādhāra Cakra, Svādhiṣṭhāna Cakra, Maṇipūra Cakra, Anāhata Cakra, Viśuddhi Cakra, then comes Ājñā Cakra, where carefully another perspective is removed. These are levels of unfolding consciousness. This is the seat of the Master Guru. That is why it is called Ājñā Cakra. There is the Guru-Tattva, the Anupāda-Tattva. There is Śiva and Śakti in unity. One. Puruṣa and Prakṛti mean that. When we say Śiva and Śakti, we immediately think of male and female. That is it. Our consciousness always returns there. Śiva is the divine light, consciousness. Śakti is the Prakṛti, this entire nature, everything: trees, water, lake, ocean, river, stones, mountains, desert, storm, wind, the light. Everything is where the Śakti, Prakṛti, is. And Puruṣa is the consciousness, the life. A tree still lives, let us say. But it is a dead tree; it is dried up. When someone cuts down the tree, they say: "Why are you cutting the tree? It is so beautiful; it is still alive." Grass is alive; everything is alive. What is life within is Puruṣa, and what grows, moves, and is visible is Prakṛti. Thus are Puruṣa and Prakṛti. Both unite here in our Ājñā Cakra in unity, in a good way. From here you see clearly what is now. This is called Trikuṭī for a yogī who bathes every day where the three rivers meet: the Triveṇī tīrtha. So Triveṇī: Veṇī is the river. All three rivers come together: Gaṅgā, Yamunā, and Sarasvatī in Prayāgarāja. Prayāga is the king of all sacred places. That is why it is called Tīrtha Prayāgarāja. All the Ṛṣis, all the Yogīs, all the saints, all incarnations go there and also dwell there, bathing in this Trikuṭī. Gaṅgā and Yamunā merge together, and Sarasvatī comes, and the Saṅgama unites. Gaṅgā is the river that signifies love, forgiveness, grace. God Brahmā brought the Gaṅgā from Brahmaloka and poured her onto the Earth to cleanse away our sins. So it is said that Jesus will take away our sins. The very existence of these thoughts comes from Brahmā, from the Gaṅgā. Similarly, a sacred darśana is like having bathed in the Gaṅgā. Yamunā is also love and wisdom: clarity, the light. Sarasvatī is consciousness. The three main nāḍīs are the nerves Iḍā, Piṅgalā, and Suṣumṇā. According to the cakra and kuṇḍalinī, these three nerves have an origin, meeting together where the Ājñā Cakra is. So whenever a yogi meditates daily here on the brow center, it means he bathes in these three sacred rivers. From here, all your mistakes, your sins, everything will become visible to you, and you will become the person who can forgive and cleanse everything away. Now you have light in your hand, but if you go against the principles, soon a wind will come—fate—and blow out your flame. Again you are in darkness. So see what you have received: in your hand, this little spark, a matchstick. The Ājñā Cakra is the matchstick. The flame has come, and now your task is to sit so attentively that the wind is blocked from your ego. Then you say: "Now I am a Guru, I don't need my Guru anymore; he can go wherever he wants." Then your light is already extinguished. So the light: when the day is dark and dreary, when the way is hard to find, don't let your heart be worried. Just keep one thought in your mind: it is better to light a candle than to stand in the darkness. So, the darkness of ignorance. Confucius said this: "When the day is dark and misty and ways hard to find, you do not find your way. Do not let worry enter your heart. Do not be anxious. Just keep one thought in your mind, hope. And that is: simply to light a candle, then stand in the darkness." Completely dark, completely dark, you see nothing at all. Lighting a candle means much, much light. This is Guru Vākya, Guru Śiva. Gurudev said: "Do not do this, do not do that, be careful." And your foolishness, your temptations, you have blown out the light again. Now you stand in darkness. Lost and gone, but not forever. Never think that it was forever. Whatever it is, it will be again. Work, work. So work on thyself that you can again. That is why it is said: if you fall down, do not stay lying there. Try to stand up. If you have the will to stand up but you cannot, be sure that someone will come and give you a hand to stand up. But if you lie there like a dead person, there is nothing more. As I said: "Rahiman dhaga prem kā, mat todo chatkāy. Jo ṭuṭe so jūṛe nahīṁ, jūṛe gāṇṭh parī jāy." A saint says: "Trat, that love is so, so fragile, how do you say, very delicate. Be careful, do not break it. If it is broken and you want to bring it back together, you cannot. And when it comes, still try together, then you must make a knot. It remains a knot. Lifelong, damn it." That is that. A foolish thought, a foolish step, will cause us regret or torment throughout our lives. Lifelong. You have a stamp in your baldata. You bring it to Gurudev’s office. Gurudev closes his eyes and says: "Aha, what do you have there? I told you not to do that." Well, that’s how it is. It is difficult. Therefore, opening and cleansing the Ājñā Cakra and applying it in everyday life is very important. You know, a wise person does not say: "I am a wise person." A diamond never says: "I am a diamond, and my value is such and such." But we decide that it is the diamond. The board does not come with understanding, but wants the headstand. They are all upside down. Harmony. That is why it is called a harmonium, because it harmonizes your voice. It helps, resonates, harmonizes. So, all brothers and sisters come together for a meeting, and now what do we do, how do we organize this and that. It should be clear, beautiful words and thoughts at the end. Not: "I don’t like that, that’s silly. Why do I have to do it that way? Well, I am against it." So what? You are against it? Go home, Mr. Jung. Come, your brother again, or your other sister. Do you think that you are alone, that you can do everything by yourself? Nothing works without you? Oh, many, many have said: "I am and I will and mine, ours." Perhaps many foolish actions have caused pain for many people. And so: First World War, Second World War. And where are they now? In the earth. Become earth. That is struggling; that is foolishness. There is an example—small faces, childlike faces—but sometimes childlike faces are also very instructive. It was a farming family, and they wanted to go on a journey to visit friends who lived about 50 kilometers away. It was a long journey; back then there were no cars, no trains, nothing at all. But they had a horse and a cart. So: grandfather, big brother, Sean, and the wife of the man, three children, two cats, three, four chickens, feed for the horse, water for everyone, and so on and so forth. The entire cart was full, completely full. And a dog. Now go, run. Everyone sits on the cart and goes; the horse pulls the cart. And the dog runs behind. It was hot, noon, and the dog sees the shadow of the cart, down by the cart. So the dog runs below in the shadow. After half an hour or 20 minutes, the dog thinks: "It’s impossible, no love at all, numbness. Everyone is sitting on me, and I alone carry all the cart and the lame ones and the cats and everything, and even a horse, which is not above it, a pushing stranger from heaven." The dog has stuck out its tongue and thinks: "This can’t be done. Nothing works. No understanding, no feelings, no grace for me. Everyone sits comfortably up there while I have to carry it all." Suddenly a thought arises: "No, I do not want to go along with it. I stand still." And it stands still. The cart goes on and says: "It goes on without me." And the dog comes quickly and jumps onto the cart and sits there. And the old lady, the grandmother, she says: "My little dog, you know, you think you have carried all of this, but it was not you. It was someone else. Namely, the horse." You never think that you are the most important, that you do everything, and that if you are not there, everything comes to a halt. No, no, no. That is our great mistake. And so Judas also said to Jesus: "Do not do that," and I say: "It cannot happen without me. I am the power and might in the background." And so it is. Hanumān thought: "Without me, Rāma would have gained nothing, none of it." And many others as well, like the secretary, she thinks: "Without me, my boss is nothing." This is it. So, harmony. These thoughts arise only filled with ego, pride, and jealousy born of ignorance. My Ājñā Cakra is open. Oh, it is as if we are breathing the space entirely for the beautiful. We gaze, creating magic everywhere. Everyone has a beautiful smile on their face. All are our friends. My God, how beautiful. Suddenly the meeting is completely different. We had to learn that. When we have learned all this, in Sachsen and in meetings, it will look completely different. At the conclusion and end of Sachsen, you want to go home, and everyone wants to embrace you. My God, it takes five minutes for you to embrace another. Oh, it was very beautiful, pussy back and pussy forth. "Sleep well, dear one, it was so sweet, may we see each other soon." And with that, we take our leave. And he says: "We see," and no one even responds. What kind of center is this? Therefore, where there is love, there is longing. "Satguru, Satsaṅga companion, come closer, come closer, fill my heart completely. I am longing for my brothers and sisters who come to Satsaṅg. When I think of them, my eyes fill with tears. How deeply I long to see my spiritual brothers and sisters who come to my satsaṅg, to the ashram, and so forth." An ashram is a place where you can correct all your mistakes, cleanse your sins, change your destinies, develop your spirituality, and gain so much love and trust. Friends. We have many friends. We have a large family. Often it happens that we are together, someone has passed away, and many yoga friends were present at the funeral. Our own friends from work and so on, they had forgotten. Being very close in the family means there is nothing here or there. For understanding, there are 10 people, 15 people. And suddenly there are 800, 900 yoga friends ready to begin. What do you say to that? What is love? To never think that anything is against you. No. No. We love each other here. Would you like to sing? No one? I also can’t find it. So. Sing. One more bhajan, then three bhajans, good. One more bhajan, one more bhajan, and then we will have a 15-minute interval, and after that, we will begin again. Good idea? Would you like an interval? Would you like to go outside? Not necessary? No. Okay, then no interval. If someone is at peace, you can go through the back door. Knock a little. So, we return to our subject. This morning we were practicing some Kriyās and Mudrās. Remember? Can anyone tell which one it was? For the good. That was not the correct answer. The answer is individual for each. So, who exactly knows nothing about what happened this morning? Hands up. That is more clarity. Who knows nothing? Please raise your hands. Not like that. I will ask those whose hands have not been raised. And it is better to admit. Okay, because if we remember nothing, then the technique can know nothing either. If we do not have theoretical knowledge, then we cannot transform our theories into practice. Therefore, we urgently need to open a cakra. Good idea? And for that, we need a drill, an electric one. Good, like this. Our topic is this cakra. Do you see which cakra this is? Who hasn’t read this book? 1, 2, 3, 4, 5, not read yet? Well, that’s how it was then. It is always dark under the lamp. Who has not read anything yet? 2, 3, 4, 5, I am surprised. If they have not read anything, the book then, how are they supposed to know? Because if I want to achieve something, then I must honestly, thoroughly, and disciplinedly examine and continue through and through. Once here, once there is not good. Therefore, we have spoken about the cakras for several years. You have spent a year learning, reflecting, reading, and so on, about each cakra. So, this is a very clear answer for me that I can talk as much as I want, but we will not practice anything. If you had truly practiced honestly, had read, then everything that is written in this book would have already blossomed in your consciousness and power, energy, and exploration. If it were already dusk and I were to tell you something, yes, it is beautiful. I say, tell something, you listen well, after the session it ends and adio, bye bye, see you again. This is not motivation for masters, nor for teachers or lecturers. That is why there is no success. One thinks they can listen to a lecture in one evening and then go somewhere else, read half a book, and then go somewhere else again. And you believe that the kuṇḍalinī does not awaken. I am despairing. It is a hard nut to crack, a hard nut to realize consciousness, what is called divine consciousness, the sacred consciousness. And there I lost my motivation again. So, what shall we do now? Thank you, thank you,... no, not thank you, and you are singing thank you, thank you,... what is this? Korienda. So you see the word how. Thank you, thank you. Dāna, dāna. Dāna, dāna, ho, or dhanyavāda. Not dhanyavāda. Dhanyavāda. Not dhanyavāda. Dhanyavāda, dhanyavāda. Also okay. Otherwise only dhanyavāda, dhanyavāda. Ho, Dāna, dāna. Okay, next. So that, otherwise the translation is like this. Gurudev, I am going to bring you the coriander. "Jāo" means going. And here is the coriander. Just as a word or a small language can perhaps mean many different things. Just as when I speak German, I already roughly understand what is meant. That is how it is. Next sentence. Subtitling by ZDF, 2020.