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Part 1: The Ājñā Cakra: Discernment and the Inner Master It is to be realized here in the Ājñā Cakra: Viveka, discernment. The seat of the Ājñā Cakra is exactly at the top end of the spine, where head and spine meet. This is also called the third eye. The third eye is the eye of wisdom; through this window you see truth, wisdom, clarity. Ājñā means command, and only one who knows can give command. All others, whatever they do, go astray. This is the seat of the master. In life there are several masters: first and foremost our parents—mother, father, siblings; then religious priests, paṇḍits, schoolteachers, college and university lecturers. Even professional mentors who impart wisdom and clarity are our teachers. A tree can teach, if we are open. A small or major accident is a great lesson; it can change one’s entire attitude towards life. And then there is the spiritual master. Through the help of the spiritual master, consciousness is attained and merges into the divine Self—or rather, Guru Tattva, the inner master, the true master, awakens within you. There is a story about a rare stone called Pārśa, the philosopher’s stone. Very, very rare. Nothing is easy to find or recognize. We do not know what Pārśa looked like; we think it is just an ordinary stone. There is no description—black, brown, precious, green, yellow or blue. In this hymn you have heard: Siddha Pūrī Jī, Siddha Pūrī Jī… the sound of the conch from every direction, the stone and diamond. The mad Satguru named the ecstatic one, indifferent to the fakir, the sound of caste and lineage. There are no differences between castes or people, whether a king or a beggar, human or animal. See divine light as unity in all things. Shaman Patharhir and the four Salken saints… So he knows what a Pārśa or a Pārśa stone looks like, but he does not betray us at all. What is the specialty of the stone? It is such that when you touch a metal to it, or the metal touches the stone, that iron immediately transforms into gold—pure gold. Imagine touching this stone to railway tracks; gold would be gathered from here to Vienna, Budapest, everywhere in the world. But where is this stone? It is here. All other metals become gold. This is one of the finest gemstones. We are all seekers, searching. Some say, what is the difference between a master and the philosopher’s stone? Listen carefully. The difference is that the philosopher’s stone can only transform iron into gold, but nothing can make that metal into Pārśa. A master, however, makes his disciples into masters. That is the difference. There is a poem by Mahāprabhujī: Pāras saṅg loha kīna, Pīr bina bāltā loha We have combined the Pārśa stone and iron, but the iron has not changed into gold. Why? Two answers. Either the pair is not genuine—a false stone or an impure pairing—or the two remained too far apart and never truly came together. Either the Master is incapable of purifying and realizing the student in consciousness, or the student has conflict, doubt, uncertainty, fear—some karmic destiny that prevents the disciple from fully opening and unfolding. There is always a reserve of negative energy somewhere. Consider this: in one bowl there is milk, in another water. Bring them together and the water immediately flows into the milk; they unite as one. Now try to remove only the water and keep the milk—it is difficult. Either you must cook and steam for a long time, or you must “torment” the students just as long, until everything has evaporated. It is said there are only a few Paramahaṃsas, the truly great swans. The one who realizes eternal life dwells near Mānasarovara Lake, close to Kailash, and wanders. He can materialize anywhere, and his nourishment is only gemstones. He immerses himself in the lake, in the ocean. How can one recognize a true Paramahaṃsa? If we mix fifty percent milk and fifty percent water in a bowl, he immediately drinks only milk and releases completely pure water. This is Paramahaṃsa. Symbolically, that means the temptations and transience of this world, ignorance, are the water. Yet within this world exists wisdom, the realization of divine light, which is like milk. True bhaktas, spiritual devotees who are Guru Mukhī, follow every word of Gurudev very strictly. Living in this world, they drink milk and let Māyā run out like water. They live normally, but they live and practise the truth of life. Saints live in this world; they do everything we do—eat, drink, sleep, laugh, joke. Sometimes we wonder, is that man holy or not? But we have not yet opened this Ājñā Cakra. The stone is thick; it is hard to cleanse and make transparent. Through systematic practices of the Mūlādhāra Cakra, Svādhiṣṭhāna Cakra, Maṇipūra Cakra, Anāhata Cakra, and Viśuddhi Cakra, we arrive at the Ājñā Cakra, where, carefully, another perspective is removed. These are levels of unfolding consciousness. This is the seat of the Master, the Guru, and that is why it is called Ājñā Cakra. Here is Guru Tattva, Anupada Tattva. Here Śiva and Śakti sit in unity—one. That means Puruṣa and Prakṛti. When we say Śiva and Śakti, we immediately think masculine and feminine, but Śiva is divine light, consciousness, and Śakti is Prakṛti, the whole of nature—trees, water, lakes, oceans, rivers, stones, mountains, deserts, storms, wind, light: all this is Śakti. Prakṛti and Puruṣa: consciousness, life. A tree is alive; we say, “Oh, that is a dead tree, it has dried up,” but when someone cuts it, they say, “Why are you cutting it? It is still alive.” Grass is alive, everything is alive. What lives within is Puruṣa; what grows, moves and is visible is Prakṛti. Both unite here in our Ājñā Cakra in unity. From here you see clearly what is now. For a yogī, this is called Trikūṭī. Every day the yogī bathes where the three rivers meet, the Triveṇī. Triveṇī—Veṇī means river—all three come together: Gaṅgā, Yamunā and Sarasvatī. In Priyāgrāj, Tīrth Priyāgrāj, the king of all holy places. All the ṛṣis, yogīs, saints and incarnations go there and dwell there, bathing in this Trikūṭī: Gaṅgā, Yamunā merging together, and Sarasvatī arising from the saṅgam, the confluence. Gaṅgā is the river of love, forgiveness, grace. God Brahmā brought Gaṅgā from Brahmaloka and sent her to Earth to cleanse away our sins. Thus it is said that Jesus will take away our sins—such thoughts in general come from Brahmā, from Gaṅgā. A sacred darśan is like having bathed in the Gaṅgā. Yamunā is also love and wisdom, clarity, the light. Sarasvatī is consciousness. These correspond to the three main nāḍīs: Iḍā, Piṅgalā and Suṣumṇā. According to cakra and kuṇḍalinī, these three nerves converge where the Ājñā Cakra is. So whenever a yogī meditates daily on the brow center, he bathes in these three sacred rivers. From here, all your mistakes, your sins, become visible to you, and you 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—the Śikṣaṛ—will come and blow out your flame. Again you are in darkness. So see what you have received: in your hand, a small 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 of your ego cannot blow it out. We will speak again tomorrow about the Ājñā Cakra, about Viveka, about the light, and practise some exercises. Until then, come tomorrow whenever you like; I will be there by ten o’clock. Read through the entire chapters at least three times—and tell me where there is a mistake, a typo. That is all for today. I wish you all a wonderful evening. Try to remain in unity. Perhaps something is disturbing you; if so, cleanse it yourself. 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. So it is. Until tomorrow. All the best. Hari Om. Glory to Lord Dīp Nārāyaṇ. Glory to Devīśvara Mahādeva. Mādhāv Kṛṣṇa Bhagavān’s. Satandhar. Of course, many of you were not present at the first seminars and for the first two or three cakras. Therefore it is very, very important to read the book thoroughly at least eleven times. Every day before going to sleep, read through one cakra. Just reading this book will give you much motivation and clarity. There will also be clarity to understand oneself. The problem is that we are too extroverted and have very little connection to our Self in the present moment. It means we do not know what we are doing. And what we do, we are conscious of only as long as our desires or expectations are fulfilled. Then we are searching again for something else. The inner mind is lost—just as a deer suddenly finds itself alone, separated from its herd, or as humans experience homesickness. Animals feel homesickness too. So our inner self has also become directionless, uncertain. For that, The Hidden Powers Within Humans is the answer. Do not take it lightly; it is a book of your life. Your entire life is written in this book—your Śikṣaḷ, your Karma, your encounters, your disappointments, your experiences, your spiritual power, your negative power. Your individual Śikṣaḷ is in this book. But you must find where. When you read the book, it is as if you are not holding a book, but reading your own inner Self. Svādhyāya—your inner chapters. How many chapters have you completed in your heart? How many have you begun and left unfinished, unfulfilled? How many chapters are there in your heart? Now we come to the Ājñā Cakra. Part 2: Lighting the Candle of Awareness: Discourses on Ājñā Cakra and the Guru’s Grace Then say, now I am a Guru, I don’t need my Guru anymore; he can go wherever he wants. For your light has already been extinguished, Hari Om. So 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. The darkness of ignorance—Confucius said this: when the day is dark and misty and the way is hard to find, do not let your heart be troubled, do not worry. Just keep one thought in your mind: hope. And that is simply to light a candle, not to stand in complete darkness. Completely dark—you see nothing at all. Lighting a candle means much, very much light. And so, this is Guru Vākya. Guru Śiva, Gurudev has said: do not do this, do not do that, be careful. Yet your foolishness and your temptations have extinguished the light once again. Now you stand in darkness, lost and gone—but not forever. Never think it was forever. Whatever it will be, it will be again. Work, work. Work on yourself so that you can return once more. That is why it is said: if you fall down, do not remain lying there. Try to stand up. And if you have the will to stand up but cannot, be assured, someone will come and give you a hand to rise. But if you lie there like a dead person, there is nothing more. Yet, as I said, Rahīmān dhāgā prem kā—do not break the thread of love. Broken bonds do not reconnect, and if they do, the result is worse. A saint says, Trat, that love is so fresh, very fragile, very delicate. Do not bring it to breaking. If it is broken and you want to put it back together, you cannot. And when it comes together again, still trying, you must make a knot. It remains a knot for a lifetime—damn it. That is that. A foolish thought, a foolish step, will cause us regret or torment for a lifetime. For a lifetime. You have a stamp in your baldata. 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, it is difficult. Therefore, it is very important to open, cleanse, and use the Ājñā Cakra in everyday life. And 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 is the diamond. Earlier, the bhakta sang a bhajan: Satguru Satsangyari Olu Avere—I am longing for my Guru brothers and sisters. When we come together, sit and have coffee or bread or butter or cheese, also a few prascha, and sing and pray and have a beautiful gathering. And what does your encounter look like when you come together as a board? The mind does not come with intellect but wants to stand on its head. Everything is upside down. Harmony—that is why it is called Harmonium. Yes, that is the harmonium, because it harmonizes your voice. It helps. Sound harmonizes. So all brothers and sisters come together for a meeting, and now what do we do, how do we organize this and that? Thus words and thoughts become clear and beautiful—uplifting. Not, I don’t like that, that’s stupid, and why do I have to do it that way. Well, I am against it. So what? You are against it. Go home, Mr. Jung. Is your brother coming back, or is it 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 I 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. They have become earth. That struggling—it is foolishness. There is an example. Small faces, children’s faces, but sometimes children’s 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 kutza. So grandfather, grandmother, Sean, and the man’s wife, three children, two cats, three or four chickens, feed for the horse, water for everyone, and so on and so forth. The entire kutzer was full, completely full. And a dog. Well, the horse runs, everyone sits on the kutzer, and the horse pulls the kutzer. The dog runs behind. It was hot, it was noon, and the dog sees the tender ones of the kutzer, down below the kutzer. So the dog runs underneath. After half an hour or twenty minutes, the dog thinks it’s impossible, no love at all, numbness. Everyone is sitting on me, and I alone carry the whole kutzer and the lame ones and the cats and everything, even the horses, because I am turning a pushing sky frenzy, and the dog sticks out its tongue and thinks, this can’t be. Nothing works. No firm knowledge, no feelings, no grace for me. Everyone sits comfortably up there, and I have to carry it all. Suddenly a thought arises: No, I do not want to go along with it. I stand still. I stop. The coachman moves on. And he thinks, it goes on without me. Then he quickly runs and jumps onto the coachman and says, “There!” And his old lady, the grandmother, says, “My little dog, you know, you think that you carried all of this, but it wasn’t you, it was someone else.” And indeed—Pert. And 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. So Judas also said to Jesus, “Don’t do that,” and I say, “It won’t happen without me.” I am the power and might in the background. And so it is. Hanumānjī 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. Such is harmony. And so these thoughts arise only filled with ego, pride, and jealousy born of ignorance. The Ājñā Cakra is open. Oh, it is as if we are breathing the space, so much beauty. We look around everywhere, everyone has a beautiful smile on their face, everyone is our friend. My God, how beautiful. Suddenly, the meeting is completely different. That is what we had to learn. And when we have learned all of this, in words and in meetings, it will look completely different. At the conclusion and end of the satsaṅga, you want to go home, and everyone wants to embrace you. My God, it takes five minutes for one to hug the other and then, oh, it was so nice, pussy here and pussy there, sleep well, dear, it was so sweet, see you soon. That is intentional. And sometimes one says goodbye and no one even responds. What kind of myth is that? Therefore, bodhilebe his dāna is a phalaṅgu. The true Satguru is the companion of the true devotees; the true companion is the one who fills my heart. I am longing for my brothers and sisters who come to satsaṅga. And 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 satsaṅga, to the āśram, and so forth. An āśram 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: we are in one place, someone has passed away, and how many yoga friends were present at the funeral. One’s own friends from work and so on have forgotten themselves. The families are very close, there is nothing here or there or anywhere else. There are ten people for the terms, fifteen people. And suddenly there are eight hundred, nine hundred yoga friends gathered around the concepts. What do you say about that? What is love? Never think that anything is against you. No, no, we love each other. Very good. Would anyone else like to sing? No one? I also can’t find it. So, next one. Sing. Very good. One more bhajan. One more bhajan and then we will have a fifteen-minute break, and then we will begin again. Good idea? Do you want a break? Do you want to go outside? Not necessary? Okay, then no break. If anyone is in a hurry, you may exit through the back door. So, we come back to our subject. This morning we were practicing some kriyās and mudrās. Remember? Can anyone tell which one it was? For the good. Chalanda Bhanda, Uddiyan Bhanda, Mul Bhanda, Ashmi Mudrā, Agṇeśvara Kriyā—that was nothing, the correct answer. The answer is individual for each one. So, who exactly doesn’t know what happened this morning? Hands up. That is more clarity, right? Who knows nothing? Please raise your hands. Not like this, like this. I will ask those whose hands have not been raised. And it is better to give. Okay. Because if we do not remember the Name, then the technique cannot know anything either. And if we do not have theoretical knowledge, then we cannot transform our theory into practice. Therefore, we urgently need to open a cakra. Good idea? And for that, we need a drill. Electric. Good. So our topic is this cakra. Do you see which cakra this is? Who hasn’t read this book? One, two, three, four, five not read yet? Well, that’s how it was then. It is always dark under the lamp. Who has not read anything yet? Two, three, four, five. I am surprised. If I haven’t read anything, the book then, how is she supposed to know? Because if I want to achieve something, I must be honest, thorough, disciplined, thoroughly check and continue. Once here, once there is not good. Therefore, we have spoken about the chakras for several years. And you have a year to learn, contemplate, read, and so on about one cakra. So this is a very clear answer for me: 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—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. And that is no motivation for masters, or for teachers or lecturers, and therefore there is no success. One thinks of listening to a lecture in the evening and then going somewhere else, reading half a book and then going 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? Victory to Dalsi… Dhan Dhan… Dhan Dhan Ho or Dhan Nya, not Dhan Nya, Dhan Nya, not Dhan Nya, Dhan Nya,… Alright then, otherwise just Dhan Dhan Ho, Sāya bājāu, balihārī, Dhan Dhan Ho, Dhan Dhan Ho,… Dhan jā'um means going, and then you have coriander. Just as a word or a small language mistake can mean something very different, so too with my German—when I speak, you roughly understand what Svāmījī means. That is so. I was intending to act with meaning. Next. Sandeshwara Lakhisara. How dear is the message of my Gurudev. How dear to me is the message from my Gurudev.