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Om śānti śānti… rabhavatu Hario. Salutation to the Cosmic Light, Lord of our Hearts, Omniscient and Omnipresent. In His Divine Presence, a beautiful good evening, greetings. It is the best constellation right now, for today, that we are all together. Last weekend, I was in Bosnia and Herzegovina, and someone asked me: What is the Satya-Yuga, the golden age, like? Who knows about Yoga? Many. Unfortunately, I did not see those who made their hand like that. And who knows nothing about Yoga? Only one. Then two. Congratulations to the people of Hamburg. We are beyond the Yugas. This weekend we will also be exploring the Yugas. Also asked: What is Satya-Yuga, and why is it called that? How does one feel in Satya-Yuga? As I said, right now we are together in the Satya-Yuga, in Satsang. And so now, in this very moment, we are all in Satya-Yuga, the golden age. Sat means truth, Yuga means time. And so now is precisely the time when we will speak about the truth. Eko-Brahma-Dvitiya-Nāsyate. There is only one truth; it is the Brahman, the Supreme. And where there are two, there is dualism. One Brahman, one support, only one truth, only one God, only one cosmic consciousness. And our Self as Ātman, not Jīvātmā. Jīva, the soul, has its individuality according to Karma and Dharma. Dharma means righteousness and Adharma means sin. Whoever does not fulfill his Dharma comes to the cycle of birth and death, bound by Karmas. Everything we do is Karma. And whatever the fruits or results or effects of our actions will be, that is our Śikṣā, Destiny, Kismat. So, each of us has a different sexuality because each of us exists as an individual, and therefore, we have our own actions. We have a dharma, human dharma. What does it mean to be a human being? Dharma from the father, Dharma from the mother, Dharma from the parents, Dharma from the husband, wife, Dharma from the children, Dharma from the neighbors. Our dharma towards all living beings, our dharma towards nature, the environment. I heard there is someone here from Buddhism. Buddha, Siddhartha, Aśoka. Through his Tapasyā, meditation, devotion, and prayer, he attained enlightenment. In Sanskrit language, an enlightened one. Buddhi, Buddhi means intellect. When our intellect possesses true knowledge, enlightenment means wisdom. Then Buddha is mentioned, which comes from Buddhi. Śāsanā, the practice of the Buddha, was very strict, and every step he took was observed with full attention or awareness to see if any small living being moved anywhere on the earth. So that I do not step on it, that I do not harm this small divine world, a living being, whether it is a mosquito, an ant, a reptile, or anyone else. That means his life was full of Ahiṃsā. You shall not harm anything. Non-violence. And so the Buddha was born throughout all of India, wandered everywhere across India, and in Bodh Gaya, under a banyan tree, a pipal tree—these are two types of trees, male and female: the Banyan tree, which is male, has large leaves, and the female is the Pippal. And under this pipal tree, Buddha meditated and he went for his alms, Bikṣā. And the way he brought his food, he went and stood at only five houses, praying to be given something to eat. And what he received from five different houses or just from one house, he brought and divided into five parts. A section for guests, perhaps the monks were there. A portion for ants and small beings. Second part for birds, third. And the fourth part, there was a pond for the fish or something like that, or for a dog, cat, or a cow—whichever living beings were closer there just now. And the fifth one for himself, Bhikṣuka. And therefore many monks, Buddhist monks, are called Bhikṣus. Bikṣā means alms or donation. Concrete monks, which you see in Thailand, Indonesia, and everywhere, are many. Going to Bikṣā means nothing but a desire, rather a sādhanā of spiritual practices. And if there is a little ego, you cannot go to pray. This is the best practice, the first practice, by which spiritual sādhanās, spiritual practitioners, completely destroy or smooth out their ego. If one has an ego, then one says, "What will people think?" Okay, people tend to think that way. And what they will think is their problem, not your problem. And you cannot forbid anyone from thinking the way they think anyway. Right now, as everyone here is thinking, I cannot say, don't think like that. So many heads are sitting here, and so many brittle thoughts are present. That is okay. Buddha was perfect Ahiṃsā. And Buddha was a pure vegetarian. He never, ever ate meat. He loved all living beings. That much. He meditated for hours, for days. And so a picture of Buddha was painted. In Tibet I have seen it, in New York, in someone's house—the whole family comes from China and they have a small museum because they are officers, officials of the UN. And they invited me for dinner in the evening and told me, we have a small museum, a room of 30 square meters, and showed it to me. And there sits Buddha with his bowl. And they said, and this is the Buddha, called in Tibet, or in China, excuse me, called the Medicine Buddha. The sick came to him and received medicine. I said, this is secondhand information. They said, what do you think, Svāmījī? I said, now he is getting information firsthand. He asked, how? This is not medicine, but rather the pot for his alms. Bikṣā Pātra. Bikṣā Pātra. And he put everything into one pot, whether milk or yogurt, vegetables, chapatis, rice, and so on, everything. Sweet, sour, all in one pot, just like Deopurī-jī. And he said, everything goes into one stomach, into one belly here. So, begging and experiences, as one sees them, must be swallowed down, and that influences our… Which cakra is today? The Viśuddhi Cakra. Viṣ, Śuddhi. Viṣ means poison. Śuddhi means purification, neutralization. And there is a beautiful long story that I will slowly, slowly tell over three days. Then the houselady, she is an Officer for Women's Rights at the UNO, and she said, thank you, Svāmījī, until today we were in ignorance and so on. Yoga is one of the oldest knowledges. This is a science of the body, mind, consciousness, and the soul. Until it leads to Ātma-Jñāna. And where Ātma-Jñāna is, then the three become one. Knowledge, the knower, and the object. The three unite into one. Then nothing exists as three, only one. Eko-Brahma. Only one, the Brahman. The dynasty where there are two is unreality. Where there is dualism, there is difference, there is conflict, there is everything. But if there is only unity, then there is nothing else. And so omniscient, omnipresent, He has no form, He has no name. It is like the sky. And here I come back to Buddha. Because the Buddha united him so deeply in his consciousness, he found nothing at all. And therefore, there is nothing. There is only one Divine. Consciousness, wisdom, light, love. But before one reaches that point, one must purify the entire consciousness. How much have you swallowed down in this life? Good or bad? From early childhood, we wanted something, but Mother said no. And afterwards, sometimes, he says, no, no,… and throwing around spoons, says, no, take it. My God, do you know how many little children, no matter what we do, say no, no. And that, we had to swallow everything. Mother does not mean harm, Mother means well. And sometimes we began to cry. So far, up to today, we have experienced many things, both good and bad. And everything is filtered through our Viśuddhi Cakra. And many problems that are beneath consciousness arise again through the Viśuddhi Cakra. Viśuddhi Cakra is a connecting station from where consciousness moves from the physical body to the astral body. Means, to dream, to dreaming, dream world. We have many kinds of worlds, only our consciousness knows, or the knower. Others know nothing, and the Knower is the Self. And the Self in the form of the soul, but Ātman is the highest Self, then the boundaries no longer exist. So, Viśuddhi Cakra is a very significant cakra. Many diseases have their roots in the Viśuddhi Cakra. Depression, psychological problems, sadness, uncontrolled emotions, loss of joy in life—so it is a communication problem. Uncertainty is everything; it has its roots in our Viśuddhi Cakra, Viṣ-Śuddhi. Viṣ means poison, Śuddhi means to cleanse, liberate, neutralize, harmonize. And so Viśuddhi Cakra is a connection between our physical consciousness and our astral consciousness. This is the pathway for our astral body to migrate from the Viśuddhi Cakra and from behind, from the nape where the shoulders and neck meet. And there is also the Viśuddhi Cakra. Most often, women have difficulties with the Viśuddhi Cakra. And it is quite clear, being a girl is not easy. A girl must live a thousand times more attentively and cautiously than a naughty boy. Being a woman is not as simple as being a man. I can say that women have so much patience, so much love, so much understanding, and so much poison or experiences they must swallow down. And again and again they come back with understandings. This is nature, Mother Nature, the Śakti. But Śakti can also disturb everything. Therefore, to all the men sitting here, I must tell you, if a woman is disappointed, jealous, and angry when the three powerful forces rise, then you should rather push to one side. Then she sees the form, the two of them. And being a mother is not easy either. Nothing is simple. Yes, that is the problem of the Viśuddhi Cakra. Please do not say that one goes from somewhere to somewhere else. You know, a woman knows what it means to be pregnant. A woman knows what it means to carry a life in her body for nine months. How much physical freedom, comfort, and freedom of movement, and so on, a woman must forgo because of a child she carries in her body. And therefore, one can never be grateful enough to a mother, to a woman. No matter, your mother or any other mother. And what does it mean for a woman to give birth to children? Children, it is not that an apple simply falls down. It is a joy for them, it is in Mother Nature, but the pain—only she knows, the father does not. If a father knows or feels these pains, he will have no more children. That is enough. Patience and perseverance, endure through. And everything has an effect on the Viśuddhi Cakra or our pineal gland, which is responsible for the hormones. Very much so. And now the child is born. It does not mean that now it is about playing football. A mother must endure as many sleepless nights as she has. And a man takes his cushions and blanket and says, the child has to work tomorrow, can no longer sleep, and goes to the kitchen and perhaps sleeps there. One does not need nerves to endure, but rather the mother with joy, with love, understanding for the husband and understanding for the family, and attentiveness to this new life she has brought into the world. That has a very strong effect on their glands. Very few or fortunate are the women whose husband asks every day, how are you? And that he comes home on time. As a woman who is pregnant, after two or three months, most of the time, the husband goes to the pub, to the beer house, and comes back later, and so on. One task for my husband is that during the time when he knows his wife is pregnant, he must spend more time with her and do everything possible. That she lives happily. Regardless of whether he has any problems or not. Now, he should not show any problems. This is the responsibility of a man towards his wife, and that her Viśuddhi Cakra still blooms and does not become knotted or blocked. Because what rises from the Anāhata Cakra, from the heart, the Viśuddhi Cakra acts like a lid on the cooking pot. It does not let go. The valve is here. And so, mother, lifelong, no matter if her child is 70 years old, still the child. For a mother, you are always her child. Do not say to your mother, Mother, don’t you know I am an adult, I am an engineer, I am a son. And she says, yes, my son, I know. And consciously or unconsciously, he always says, Mother, you don’t know, he said to such a mother. As I said, mother, that's it. So, Viśuddhi Cakra is the cakra where we have suppressed many problems, and now we liberate them through meditation, or through thoughts, or through prayer, or mantra, or through specific exercises. For these thyroid problems, we can free ourselves through physical exercises and breathing exercises. The problems with the thyroid gland. And every woman experiences problems with her thyroid after some time. Or at the latest, when she is 45 or 50. And for that, one no longer understands them. My God, all the men will come after me today. Why is there so much said only about women? Tomorrow I will elevate you. Tomorrow I will speak of the best part. But as I said, truth is truth. And when this self-realization, ātma-jñāna, God-realization or enlightenment occurs, then it is said, I am the Brahman, I am the Self. There is nothing more. There is no form, there is no God or sin or good. It is all in one. It is beautifully harmonized, a beautiful balance, everything in light. These pains, this illness, this conflict, yours, mine, everything is finished. And therefore, the first stage is attentiveness towards the entire creature. This creation on this planet, Viśva Prāṇi, is my Ātman. First realization, self-realization, ātma jñāna, initially, when the door opens, or enlightenment, then a feeling arises, or the door opens, only when one uses this key. The entire creation is my Ātman. All living beings of this world or planets are my Self, not the soul. The soul is dualism. The soul has its karma and the soul has its life. And when everything ignites, everything through this karma that we have created and that has been purified, then you are no longer individual. You are nowhere, nothing, you are gone. You are now only the one, the Self, the Highest. And that is the key. The entire creation is my Ātman. The first thought: all living beings are my Self. Ātman, sohi Param Ātman. And all the Ātman, my Ātman, your Ātman, within you and so on, is Param Ātman, the Supreme Self. And therefore, you are nothing other than the divine Self. But in these moments, we are illuminated, not enlightened. And thus, through proper practice and this thought of love, Love is the greatest power, and love is, I must say, the mother principle. Prem. Love. Peace. Śānti. Love. Śānti. When one thinks or sings. Om Prem Śānti Prem Śānti… Om Prem Śānti Prem Śānti… Prem. The love. Śānti. The peace. Peace comes through love, and love comes through peace. When one rises from the Anāhata Cakra, Prema, the Anāhata Cakra, the lotus, opens its blossom one after another. Sequence of the petals of the Anāhata Cakra, when the flower opens, then the fragrance comes. A bud, when it opens, then fragrance comes forth. First prem, then śānti, then filtered through the Viśuddhi Cakra. Hatred, envy, greed, jealousy, and anger cannot rise through the Viśuddhi Cakra when we work with the Viśuddhi Cakra. Viśuddhi-Cakra is the karma-purifying cakra, just as the kidneys purify our blood. And so the Viśuddhi-Cakra purifies our karma. But if there is nothing of this essence in the heart, then it is merely polished. And when that is polished, then the function is nothing but in balance. In meditation, obstacles always arise—fear, uncertainty. Fear, insecurity, these are the two that allow nothing to pass freely. Supreme and then love seems to be filtered through the Viśuddhi Cakra. And what is the result? Peace. And when there is peace, then everything is in order. When peace comes, next time the next cakra will come. What is the name of the next cakra? It is Viśuddhi, and then Ājñā Cakra. Because I have one year to discover whether the cakra is the Ājñā Cakra. Ājñā Cakra is Other Beauty. There, I will lift the men a little bit. Okay, so now comes a little story about how or why this cakra is called Viśuddhi. Yes, many of you were not here in the other lectures. So I have to introduce you all a little to the cakras. Tomorrow's topic, where we will go through the yogas. In the beginning, it is said, Ananta Brahmāṇḍa, endless universes. Ādi Anādi, for us it is without beginning and without end. Limitless, yet our knowledge remains limited. Limited. Śīmārahita and Śīmita. The limited cannot know what is unlimited. And so our experiences are very limited. But the thousands or millions of holy incarnations, yogīs, 24 incarnations exist in this period of our Yugas, Satyuga, Tretā-Yuga, Dvāpara-Yuga, Kali-Yuga. But it is already beforehand, says Ākāśa. Ākāśa means space, sky, the heavens. The Ākāśa with a very dark, blue light. Absolutely nothing inside, absolutely nothing. And this Ākāśa is like the body of a mother. Mother's Body. And within this Ākāśa lives like an embryo in the mother's womb. Consciousness. An utterly infinite space, yet it has a form resembling an egg. Everything is round. Everything. And the eggs, the shell of the egg is the mother. And within is consciousness, Brahman or God or the Supreme or Truth or the Light, no matter what we call it, through our little consciousness, knowledge. This is called Chetanā, consciousness. And consciousness is like an embryo in this endless space. And these embryos are called Jyoti, Prakāśa, the light. And that light is called Svayambhū, the light of Śiva. Śiva Jyoti, Jyoti Svarūpaha Śiva. The form of Śiva is light, and light is consciousness. And consciousness is cosmic consciousness. And from this very consciousness, the cosmic consciousness has manifested in the form of light through a sound, called Om. Akāra, Ukāra, Makāra. A-U-M. And through these three different sounds in one OM, the Trinity has come, or the Triguṇas: Sattva, Rajas, and Tamas Guṇas, qualities. Of these three, the first one who has manifested is Svayambhū. Svayambhū means, no one has given him birth. He has manifested himself from the Nothingness, from this endless universe, in the form of light. With this thought, I am one and now I will multiply. Through what? Through this sound. Sound. The first manifested divine Self is sound. And sound is the world. The entire world arises from this sound. And through the sound, as mentioned, where the Śiva-Jyoti manifests Śiva, Śiva manifests out of his Divya-Dṛṣṭi through his third eye Viṣṇu and Brahmā. Where Śiva says to Viṣṇu, Tapa, Tapasyā, you should now go and perform Tapasyā. And so Viṣṇu begins his Tapasyā-Sādhanā. And through his body, his existence, this water element comes. And Brahmā, Śiva said, you are, you will be the twelfth. The father or the master or the God of this Brahmaloka. Then they begin everything. The very first is the sound OM. And so it all began with other elements and so on. Now I come back again. Space and consciousness. Space is Śakti, the Mother. Consciousness is the Father or the Son. The two, now these two principles, masculine and feminine, represent a very important function or an energy or principle, and indeed it maintains balance. Perfect harmony between the mother's body and the embryo. The disharmony between the embryo and the mother's body will then make the birth very difficult. Perhaps the child is born, how do you say, with one hand, small or blind or something like that, a miscarriage, they say. Disabled, I think. Or the child loses. Balance, and these principles are called Yoga. Keeping balance. And when there is balance, harmony follows. It means everything works very gently and correctly, harmony. And then, where balance and harmony are present, unity arises. Unity. When something happens to the mother’s body, the child feels it. And when something happens to the child, the mother senses it. And so consciousness and space, your consciousness and yourself, are so perfectly balanced through this one principle. That is called Yoga. So, literally, Yoga is called union or unity. Now, through this sound OM, we have separated ourselves from our origin as individuals. Now, in reality, we have not separated, but we see and are recognized as individuals. We, an ocean, for example, the ocean is Brahman and the waves are the individual. We are the waves upon our origin, the ocean. And now these waves will suddenly harmonize again and become one. The sea is completely calm. And so, our goal is unity. To become one again with our origin. That is why Abhama said, Holy Guruji composes a beautiful bhajan. Abhama, for the bliss of the Guru’s feet. Now, I have found my happiness in the presence of my Master. How? Sāgara Lēra Samāya. Just as the waves have calmed again, united with the ocean. And so it is. We are nothing other than Taraṅga. We are the light of the sun, the waves of the water, drops of clouds, and so on. It took billions and billions of years for our Earth to come into this state. And then the Creator created 8.4 million different living beings. And 8.4 million different species of living beings form a chain. This is called rebirth and death. The counsel of rebirth and death. Yama, King Yama, is the King of Death. Dharma Rāja, the king of Dharma, where your entire destiny is written with our Destiny, the King of the Destiny. And so, each one of us is inside this wheel. Out of 8.4 million different living beings, one is human. So, there are no races, as I said, and no racism or anything like that—just forget about it. The scientist also says, there is only one who has come, and that is the human being. And the origin of menstruation, I heard about a program on television about a year and a half ago, scientifically speaking, that the origin of menstruation is from Tibet, where the Kailāśa mountain is. And the Kailāśa is the seat of Lord Śiva. And that is precisely where Jyoti, the light, the flame, has manifested. And humans have something more beautiful, and therefore human life has greater quality, and that is our intellect. The human intellect can store, learn, and develop a great deal; it requires proper education. The right education. Through upbringing, one becomes holy. Through upbringing or society and so on, one becomes a burglar, criminal, thief, good person, bad person, engineer, doctor, farmer, and so forth. One is an engineer so and so and… They say, now we will get started and we will plant potatoes. He cannot, because he does not have this knowledge. Practically, it is lacking. And a farmer cannot do the work of an engineer. Everything is education, the Education. And therefore, we have a great problem now throughout the whole world. One problem. And this problem is called conflict. Conflict between religions, conflict between cultures, conflict between nations, and so on. And where does this conflict come from? It is that we have different upbringings. At the end of this life, everything remains here. Advice, rebirth, and death—this continues. And this chain or wheel of rebirth and death hangs around the neck of Yamarāja. And all living beings are his food. He is constantly consuming. And we do not know when we are part of it. So, do not think that you are born as a human being and will always be born as a human or come back as one. No, forget it. This is a mirage or taboo. We have the opportunity only until the end of this life. This body has been given to us to do something. Karma according to Dharma. Karma, Dharma, and Kāla. Trikāla. Past, present, and future. The past is bare, barren, the present is the present, Vartamāna, and the future is Bhaviṣya. The past is the past, the present is right here, and the future has not yet arrived. Would you like to know what your future will be like? Yes, your future will be just as you behave or act in the present moment. So, now a human being. A human being has a very, very great responsibility. A human life is not easy. We have done very complicated things. And day by day it becomes more complicated. This body of all living beings on this planet is made of the five elements. And in this body, there are thousands of types of functions. We do not know what all exists, but the self-realized yogīs have known. And so we try to come until we can receive a few drops of this knowledge as well. Yes, we will receive. And so now an image symbolizes what I previously spoke about regarding Brahmā-Viṣṇu. Methodological Picture. Brahmā is born from the navel of Viṣṇu. Now, Viṣṇu means fire, the warmth. And this fire, this warmth, can only live in water; otherwise, everything is destroyed. And water is the water principle within us, in the mother's womb, and in the father, in his seed. And now, connection with Mother Nature and new beings that come, begins from the mother’s body, for us humans, we develop from the Maṇipūra Cakra, the navel. And just as one also says Maṇi Padme Hūṃ. That is a prayer to Viṣṇu. Maṇi Padme Hūṃ. Maṇi also means a jewel. Pearl? Jewels, thank you. Padam has two meanings. First, sacred feet or lotus. And now this lotus, where Brahmā will manifest. So our beginning of life starts from the navel. And now the embryo begins, and one can clearly see a connection to the mother’s body through the navel, and the embryo grows. Hands, head, legs, and spine, and so on. First, a bite enters our intestine, and then the spine begins—how beautifully everything is observed. And Mother feels it every day. And a mother always said, you are Ātma-Śavarūpa, you are not this Jīva. You are the divine Self. You are the highest consciousness, my child. This will be the last womb you enter, and for as long as you must remain here, you will endure and suffer. It is not easy to remain in this small space. You will gladly realize the breath, and you will be freed from death and birth forever. Mother speaks, and it takes effect. Not just speaking, well, my child, you are beautiful, you are such and such. That is naturally beautiful as well. All children are beautiful. And the parents are also very beautiful. But whatever the mother speaks, loudly or softly, the child, the embryo, hears very well. Mother preaches in the subconscious of the child. And so it shall be. The mother believes firmly, and the child will accept everything. And here I come back to this topic again. During pregnancy, the whole family should strive to ensure that the woman who is pregnant has a beautiful, happy, and comfortable life. And the child, later on, should also receive a good love. And nothing that after birth one becomes cruel again—that must not be. Make a saṅkalpa, resolve that forever and ever I will live with my partner with complete, complete love and understanding. That is the most beautiful thing. To see a blue sky, you don’t need to go anywhere, Gōṭe has said. So, if you seek another woman, it is the same. The instruments are all the same. These are only our thoughts. So now this flower, the lotus, the embryo, is born, emerges from this water and suddenly possesses knowledge, the Vedas, the Four Vedas, everything—the Creator. Now the Creator is born. Mother or father, through them they are the creators, not just the men. Without the woman, the men are lost. Without the woman, the men are also lost. This is through the Gaurī-Śaṅkara. Today you have seen the dance. Form as Śakti and Śiva. Through this. In the consciousness of one man, 80% is a woman. What does the man think? Mostly a woman. Does a man dream of something? Of a woman. Whether it is mother or sister or whatever. And in the consciousness of a woman, 85% is a man. More and more for the ladies. More percent. More percent for women. It is a reality, but it is also a joke. A woman, a young woman, came to me, crying. She said, I am looking for a partner. I am not succeeding. And I said, good. Such and such is a student, and he has also asked me several times, I want to have a partner. So you will imagine yourselves. But first, I will show only you alone that the man here looks like this. And she said, I have already chosen that one. I already know him. I have already looked over everyone with my gaze. There is nothing that I need or want. I was so surprised. She said, I know everything. This is a problem. A psychological problem in man or woman. 85% of the feelings and consciousness of a woman are always in a man. Although she does not know what the man should look like. Or? But she does not know at all. Grapes are too sour. Who said that? The fox. And also the men. So both exist within us. Śiva and Śakti, masculine and feminine principles, and these are within us. And thus born. Born of Śakti or born of Śiva. He or she. Both are very important for this church. And now, God has given us everything, the entire treasure. Hardly had He given us everything, we began to work against Him. We no longer believe in God, there is no God, everything is just a perception and so on. I will show him, God, you were wrong, now I will make it right. God has said, my son is now going against me. I have made mistakes. I have given him everything. But now I will lock the treasure. And he has unlocked the entire treasure with a combination. What? Siddhis, radiance, powers. Everything is within us, but dormant. It is neither active nor inactive, but we know nothing. And he has encompassed all of this in these Combinations of the Eight Chakras. There are so many cakras in the body, as is said in the Ecopenctual, the reflex zones. Every reflex zone is a cakra where the energy comes and goes. But the main cakras are the eight, and they are roughly along where the spine is, because the nāḍīs, the nervous systems, are very important. And so now we come to the images. So, I would like to have this picture, please. Now, this is your image. You see it. This is our body. And along the spine and all over the head and so on, some cakras were shown. And the main forces reside there. They are also connected with various organs in the body. These are the nāḍīs, the nerves, that run along the spine here. And the important thing is the breath, the prāṇa and apāna, which reaches up to the Maṇipūra cakra. And there prāṇa and apāna unite, where consciousness enters the cakra Maṇipūra and then rises upward. Kuṇḍalinī Śakti is present here. Please show the nāḍīs picture. In our body, which Brahmā has given, there are 72 nāḍīs, the nerves. And some of these 72 main nerves or nāḍīs are shown here. And among these 72,000 nāḍīs, three are very important. And the three are important; here we see the sun, the moon, and consciousness above. Left Nāḍī, Iḍā, right Piṅgalā, and the central Suṣumnā. The left Iḍā, controlled, preserved, and kept functioning, is the emotion within us, the Mind. The Devatā, the deity of the mind, is the Moon. And the Moon is the Moon or the moon? The Moon is a symbol of emotions. It constantly changes from new moon to full moon, from full moon to darkness, and back to new moon, and so on. And so it is constantly our feelings, our thoughts that change. The right Sūryanāḍī, the sun, that is our intellect, wisdom, activity, creativity. And the center, above, we see consciousness in the Suṣumnā. At the moment, we live on three different levels of consciousness. It oscillates back and forth: unconsciousness, subconsciousness, unconsciousness, or being asleep, dreaming, and awake. Unconsciousness is a storehouse, a warehouse of all our actions from previous lives. All karma, dharma, all actions, good or bad, are stored in the subconscious, unconscious, sorry, then consciousness. And from the very first day, when mother and father have come together, from that moment our subconsciousness begins, Subconsciousness, where all the situations—how it was with father, how it was with mother, in what state they were—who was drunk, argued or happy and everything, comfortable, uncomfortable, harmonious, not harmonious, fear and everything, influenced and these situations are stored in our subconsciousness, Subconsciousness. Until now, in this very moment, the past seconds, minutes, hours, days, months, and years have been one lesson after another, empty. A perspective on our subconscious. And consciousness, precisely we are awake. And in this waking state, our ten Jñānendriyas, five Karmendriyas, and five Jñānendriyas, that is, these five senses of knowledge, are active. And everything that happens around us is perceived through the five Jñānendriyas: through sight, vision, object, sound, smell, taste, and the soothing of the skin. Everything we have learned from the embryonic stage until today has been only through the five Jñānendriyas. There is no sixth. Our entire study, everything, all our knowledge is limited up to our Jñānendriyas. And now, Jñānendriyas, they are vigilant, attentive, accepting everything that happens. But what do you do then? You need to have your hands free. Someone has given you the flowers, here and here. The third one is there, you need to free your hand. Unfortunately, I do not have three hands, so I must also omit the third hand. And so, there is another function that immediately takes in from the waking state of the outer senses. Like an important personality arrives and everyone wants to give gifts or flowers, taking and passing on, taking and passing on. And this is our mind, the Mind. What does the mind do? It goes to the storage room and stores there. This is the subconscious. And he brings something again from the subconscious, which is important at this moment, and hands it over to our intellect. And the intellect provides an assessment, result, decision. For example, you have a feeling to watch a video. Come, your intellect says you want to watch