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Victory to Deep Nārāyaṇa Bhagavān, Deveśvara Mahādeva, the Sovereign of Dharma, Satguru, and Svāmījī Madhvānandī Bhagavān. Aniśāna constellation. The new moon begins—a new hope, a new beginning for many lives. There is a mantra: Pūrṇamadaḥ, Pūrṇamidaṃ, Pūrṇāt Pūrṇamudacyate, Pūrṇasya Pūrṇamādāya, Pūrṇamevāvaśiṣyate. Perfection. God is perfect. What comes from the Perfect is also perfect. What we take from the Perfect always remains perfect. Thus, Brahman, the Supreme, is perfect. We all come from the Supreme Self as Ātman; we are also perfect. What is redistributed by us also becomes complete. Let us take an example. I have knowledge, and only I know what is here. To my knowledge, I know what my knowledge looks like. Now, I will share my knowledge with you and show you. Now everyone knows what that knowledge looks like. Have I lost my knowledge? Has it diminished because I have given you energy? No. So it is with Eko’haṃ bahusyāmi, who himself said, "I am one, and now I will multiply." That is expansion. That is the Pūrṇa, the complete. When something comes from the Perfect, it is also perfect. What one takes in and passes on, what remains is also complete. That is knowledge. Clear? If it is not yet clear, then it is your karma. Viśuddhi. Viśuddhi Chakra. The name is beautiful: Viśuddha. In Satyayuga, the Devas and Asuras—gods and Rākṣasas, or demons; positive and negative forces—were in search of eternity, to live forever. They said that those who could taste, drink, or experience the nectar, who take it in, become immortal, undying. But where is the nectar? It was said the nectar is in the ocean. But not that you dive in and search for it; it must be extracted from the ocean, just as butter is from milk. You must churn. They took a great mountain and a great sea serpent. Back then, snakes were long, humans were tall and strong, and had long lives. They wrapped the serpent around the mountain. One side was held by the Devas, the other by the Rākṣasas, and they set it in motion. This is called churning, drilling. So the drilling system, the technology, came from there—imitation, science, research work. Science means essence. There is some sense in it, but what kind of sense? Research says it is there, and we already know it is there, but those who do not believe should investigate it once more. Research the sense of being, the sense of your life. They began and brought forth the fourteen Ratnas. Ratna means jewel, something precious, very precious. There is nothing more precious in this world than that. From that came Kāmadhenu, a cow that fulfills all desires and gives milk eternally, and Lakṣmī, the goddess Lakṣmī—prosperity, my God. When a girl is born in your house, you say, "Oh, Lakṣmī has come." Lakṣmī has always brought much luck, joy, and purity. But now you say, "Oh, a girl—that will cost more," because we have changed all our thoughts and relationships. But always continue. Seek nectar. Yes, continue, children; give up nothing. Yes, boys, work, work until we come to this point, the core point. Practice, practice, practice. Practice makes perfect. Practice, practice, and only practice. O Arjuna, son of Kuntī, practice, practice, practice. One year of practice, and then saying, "Today I can’t, tomorrow I have a headache, the day after tomorrow my friend invited me, the day after that my husband has come home after a long time"—every day an excuse means it is a karmic obstacle, a rock, a large stone. Because the Āsurī Śakti wants to have us. They want to have us, but they said, "Make an effort; if you are worthy of such wheat and such qualities, then you will come to us; otherwise, we do not need you." But the Āsurī Śakti wants more and more. Suddenly came poison, Hālāhala poison. So toxic you cannot even imagine. If you touch even a little, you are already dead. If you stand too close to the radiance of this poison, you will die. Well, no one was willing. Who would voluntarily want to drink or have poison? Now there was a question: what do we do with poison? Asuras could do nothing, and probably nothing at all; Devas also could do nothing, and probably nothing at all. This poison, this venom, would destroy the entire earth. That was in Satyayuga, and in Satyayuga was Kaliyuga—this longing, suffering, and greed between Devas and Rākṣasas. Now, this Kaliyuga signifies atomic power. We have the atom now, but what do we do with it? Where to put it? Atomic weapons—where to? This is now a poison in the hands of Devas and Rākṣasas. But who are we to say who is the Rākṣasa and who is the Deva? We cannot, and we have no right. So, no one wants to have these nuclear weapons now housed in his home or in a city. They went to Brahmā. Brahmā said there is only one possibility, and that is Lord Śiva. He can possess it or he can do something. When they came to Śiva, Śiva said, "Oh, human, I should not have done that." But as I said, when the children do something wrong, still the parents take it upon themselves. They want to take it upon themselves. So God Śiva, the Merciful, has taken it. But what is he to do? If it may fall anywhere on the earth, the earth is ready; it will immediately become like ash. And what do we do with ash? Śiva said, "I will neutralize it." He drank all the poison. He held it in his Viśuddhi Chakra and, through the Prāṇa Śakti, neutralized all the poison. But his entire throat turned blue, completely blue. From that time, Śiva is called, or another name of Śiva is, Nīlakaṇṭha Mahādeva—the great God with the blue throat. So, Viśuddhi is for this purification. We spoke about the Viśuddhi Chakra before Friday evening, and I asked: How much poison have you swallowed? Meaning difficulties in life, harsh words, bad experiences, disappointments, sadness, pain, bliss, joy, happiness. Everything we have swallowed. But if we compare on a scale, placing on both sides, where is the greater weight, the heavier side? I believe more weight is on our negative side. Even God, incarnated on this planet, experienced more difficulties than beauty. Is that right? Does it have to be that Jesus must suffer so much, endure wounds, carry his cross and be crucified—the nails in the hand like a small syringe? We have fear and pain. Does it have to be this way? Does he have to come here, between us, to get that? And so, yes, Kṛṣṇa’s life was not as beautiful as we often say. But in Indian or Middle Eastern, Eastern mentality, it is such: the most beautiful thing in this world, we give it to our beloved. And who else could it be but God? Therefore, you will see we have beautifully adorned all kinds of gods. Yes, nice blim blam. But what you place on the altar is your imagination. What you cherish, you give to your child. What the mother likes to eat, she gives to her child. What the father likes, he buys for his child. So, what we cherish, we offer to our God or Beloved. One must be very careful and consider what I am giving. Here is a story again. Shall I tell a story? A beautiful and sorrowful face. The pain—someone then realized clearly what I had swallowed down. Now is the time to spit it out. But where to? That is the question again. A few hundred years ago, there lived a king. The king was very fair, very kind, very spiritual. His queen was also very kind, very gentle. He loved her above all. He was ready to give everything for her. But in his being, there were other feelings involved in their thoughts. Who knows who thinks what? Thank God that He made it so that you do not know what I am thinking, and I do not know what you are thinking. And right at this moment, no matter what you think, there are two who know what you are thinking. There is only one Self. You know what you think, right? And the second? The second is the God who knows what you are thinking. Your thoughts will be transmitted, and God will inscribe your thoughts. Where? In the list of your destiny. You receive it back. Every thought that you project from your mind eventually comes back to you. The king took his horse and, along with all his friends, soldiers, and so on, went for a picnic. They had a lovely picnic. They made something beautiful; they cooked rice pudding and prepared parāṭhās, pakoras, and chilies. Some of you fried the potatoes. They were vegetarians, right? Not that they went into the jungle and shot a deer or a hare or a pig or something like that. No, no, no. That is out of the question. A vegetarian picnic is more tasteful, colorful, and varied. The king was there with his horse, riding a bit through the jungle, and there sat a yogi, meditating. The king stopped, pulled back the reins of the horse, and said, "Stop." The horse stopped. The yogi noticed: who dares to disturb my meditation? He opened his eyes. The king dismounted from the horse and performed his praṇāma. The yogi said, "Is that you?" He said, "Yes, I am your servant." "Yes, King, I am very pleased that you have come here today. I have had something for a year. I have found something. That is called Amṛtaphala." What is Amṛtaphala? You must translate well. Nectar. Who knows, one day you must sit here and speak. So, the fruit is immortality. The yogi went into his hut and came out saying, "King, this is the Amṛta for you." The king said, "What happens?" He said, "If you eat this, you will live forever." He took it, offered praṇāma, and said, "Thank you, but why do you not want to eat, Master?" The master said, "I no longer have the desire to live. I have realized my goal; I have become eternal in Ātma, Ātmajñāna. But it was difficult for me to wait so long. I would have long ago given up my body and left, but I waited for you, King. Just as you do, the people need you. I wish that you live long and that everyone may have received something good from you." He took it, left. They celebrated, had a picnic, and all the while the king kept thinking: what should I do? On the way back home, he said, "My beloved queen—may she live forever. This woman is so beautiful, so kind, so merciful, blessed, good to everyone. I believe she is meant to live eternally, not me." Having come home in the evening, he said, "My dear, I have something for you," and he told the entire story. She said, "Lord, why me? You shall live forever." He said, "No, it's better for you. Our love shall live forever." She was happy, but the king said, "Give me your word that you will truly eat." "Do not make mistakes, my Lord. If something comes from you and I do not immediately accept it, who would be such a person in this world, so unfortunate as to encounter such a mistake? Whatever you give, it is the best for me. I will enjoy it." The king gave her the fruit, the immortal fruit. She moved into her room, from the king's chamber to her own room. In the meantime, she began to wonder what she should do to live forever. "I will live long; I am beautiful, I am still young, and so on, and healthy. But this fruit would be good if it belonged to someone else." And who can be? The one I love above all. That was a horse-boy, a cowboy who worked with horse steel, and the queen was in love with him. Yes, she arranged to meet him and once again told him the most beautiful stories, very romantic stories, and so on, and said, "You, my beloved, I wish that you live young, beautiful, and forever. Whoever has tasted Tattva will no longer grow old, will become young, and I love you. I have such a beautiful gift for you. This fruit, when you eat it, you will live forever, eternally young and strong." He said, "Okay, as you wish." She was not interested. He took it, but she said, "Will you please promise me that only you will eat?" He said, "Yes, I will see." He takes the fruit in his hand and doesn’t even say thank you. Now, from her room to his room, where he lives next to the cowshed, the horse shed: "I have had enough of this world. Why should I eat this fruit? But I want someone to eat it, someone I care for and truly love." And that was a street girl. So, tomorrow I will pay her a visit. He went, this fruit wrapped in beautiful cloth, placed in a bag so that no one could see, and went to her house or hotel or wherever she lived and spoke with her. She said, "Being with you is the most beautiful moment in my life, and I want these moments to be eternal glances." "What do you mean? You are speaking strangely today. Do you have any spiritual energy today?" She said yes, and he told the whole story, but not about warmth and so on, rather about a fruit. "This fruit, which I have in my pocket, is an Amṛtaphala. I want you, my dear, to receive it so that you may live forever, young, beautiful, eternal." She said, "As you wish." Yes, now the time is already over. I cannot continue. My boss is calling me. Turn around. Go home. With empty hands. You have, but you cannot enjoy. That is karma. Something always comes up. Today my dog got sick. Tomorrow my friend invited me to the cinema. Friday is Satsaṅg. Well, someone has called me for the evening party. Also missed the transfer. It looks like: what is important to you and what stands in your way. Boys, good to hear. After a week or a month, every day she took the Amṛta fully in her hand and wanted to take a bite. And she said, "No, tomorrow morning." Who has seen the morning? Have you ever seen tomorrow? Tomorrow will always be tomorrow. Today is the present. Did anyone go back yesterday? No one can go back to yesterday. That is certain. There is no movement. Yes, after a month, one evening, she is sitting. She has had no clients, and it is a full moon. She sits on her bed, the beautiful full moon close by—beautiful, warm weather and full moon. Her inner feelings purified. She has felt spiritual energy. She began to think: to whom can I compare those persons who are as pure, clear, and sharp as the moon? Not only for me, but for all. Yes, it can only be our King. There is no person in this world. I wish that he may live forever. Yes, she has written a short letter to His Highness requesting a five-minute audience. A king is like a father. A minister is like a father to his people. If the minister cannot do anything good for his children, then thank God, we have a democracy. We meet again on the street. The king received this woman, and she said with tears in her eyes, "My lord, you are so beautiful, happy, divine, kind, good for our land and for our people. I wish that you live long, long. I have a wish." The king said, "Yes, my daughter, what do you wish for?" She had a beautiful silk scarf, wrapped it in her hands—quite romantic. "Lord, I have an Amṛtaphala for you." Friend, the King has seen. Svāmījī said, this is the only fruit he has received. He wonders: where does the second one come from? How many Amṛta fruits lie around? Where is this tree? Or this vine—where everywhere is there such a fruit? She took it upon herself, very precisely, took it into her own hands, took responsibility, and asked, "Where did you get this from?" She said, "My Lord, perhaps you know or do not know, from my profession or what I do. A man who sometimes comes to me, he works in the horse stable with them. He brought it to me." The king said, "Thank God." The king covered the fruit in his room beautifully with a silk cloth and placed it in a cool room. The next day he called the cowboy, had him come. "Yes, my Lord, which horse do you wish to ride today? Black Beauty or White Snow? Or which one?" He said, "No, no, no. I would like to ask you something. Yesterday a woman came and gave me a fruit. I asked her where she got it from, and she said you gave it to her." "Yes, Lord, what am I to do with it? I did not dare to come to you. Whoever is, will live forever. And she is the woman wherever I go, and truly, I love her." He said, "Very good. But where did you get it from?" "Yes, it was surprising for me. Very interesting, sir. I am glad that I have come to you. See how destiny moves and always returns to the right point, in the right newspaper. The day before yesterday, the queen invited me and gave me something." "Okay, thank you. Did the queen say from where and how she received it?" "Did not say much more, did not have time. She wanted to talk and talk, but I said, 'I have to feed my horses.'" Okay, now comes the number from the king, queen. So, the moon, the full moon, has a little black edge eaten away because three, four, five days have passed. The king comes and says, "Yes, my lord," and so on. The king said, "My dear, have you not told me anything at all?" "You said what?" "My Lord, who would be such an unfortunate person who cannot tell You everything? My heart, my mind, my soul, my consciousness, all belong to you. Every movement in my brain is yours. What have I not told you?" "How did you like the taste?" "Oh, you mean the fruit, you said?" "Yes." "Oh, my Lord, on the first day I met you, that moment was indescribable for me. For me, this fruit that you gave me tasted like this." "So what? But you didn’t even offer me a piece." "Forgive me, I completely forgot that. I was in trance because two things were happening. First, you as the King were so gracious, so kind to me, especially bestowed upon me. I did not even want a small piece of my fruit to fall anywhere. I have taken everything in as it is. Since then, I have a different energy." The king said, "Yes, I know already. I also have different energy since you have eaten. But would you like to have another one?" She said, "If you could give one more like that, then my wish is that you eat it." The king said, "No, you know, my master said a fruit is only one-sided. Then you become one-sided. It is complete when the two are united." "Really? Is the Master to leave me?" He said, "No, no, here it is." "Oh man, the second one is already here," he said. The king said, "Yes, the second one is here. The second one is here, right? Don’t put on a show in front of me, okay? That was given to me by the Boy." "Really? And do you know to whom he gave it?" "No, he gave it to prostitutes." And they begin to sweat and blush here. Well, you know, women here blush very quickly when they are jealous or something. That is why one must always have a neck support. When it goes further, it turns red here. If there is even more, then the lips tremble—one of the lips or here. Then something is happening. The king said, "That is all. This is our last day today that we will see each other. Everything belongs to you." And he left his palace for the forest. Now for me it is already clear that only God, nothing else. He went into meditation and became a great, great personality, a self-realized yogi. And what was his name, what was the name, Mr. Mehra? He knows nothing. Then, he wrote a lot; he wrote something special about the Viśuddhi Chakra and Khecarī Mudrā—a truly great book. Everything it has absorbed, with this fruit, has all come forth. His name was Rāja Bharatahari. King Bharatahari. Bharata—that is also where the name came from. India, Bharata. So suddenly the Vairāgya has arisen and the Viśuddhi Cakra is liberated. The story goes much further, but I do not want to take you that far. It becomes very beautiful and romantic. Incredible. It is very, very beautiful. It breaks our heart. Nothing melts. Melting is more beautiful; it is good. But if you cut the neck into pieces, that is painful. But that was painful. This is the Viśuddhi Chakra, where we have swallowed down everything. At some point, one must come to terms. The best way is through Viveka with calmness. He did not react; he was not angry; he did not say anything harmful. He just said thank you and left. Sometimes supporting means self-supporting. When something terrible happens to you, it is better to remain silent. If you strike back, it returns to you twice as much. Thus the wise one always neutralizes and liberates through knowledge. Those who lack knowledge poison their consciousness. Individual consciousness is a limited space, but cosmic consciousness is an infinite space. All atomic bombs, whatever exists here, cannot destroy this space, Ākāśa. So, at some point, we had to come to wisdom. Your attachment, your moha, that is your hoe. Always holds you back. All right, boys, don’t ride too many horses. I wanted to speak about each principle of the Viśuddhi Chakra separately, but I believe that would be too much for you. Everything is written in our book about Viśuddhi Chakra. Today we will try to do a short meditation. But only those will succeed who truly go within themselves and relive a situation in their mind, and then, through viveka, through your knowledge, you shall liberate yourself. If it was positively beautiful, you should unite. What was negative, then filter out. Filter out the negative feelings—anger, hatred, fear, envy, greed—and take something beautiful from them as nectar. Shall we do a little? Okay. In this sense, the Viśuddhi Chakra is one of the most important chakras in our body. This thyroid gland, our larynx, and this part of the body are very, very important to be freed from many, many dances and such. So today, with this Viśuddhi Chakra, theoretically, what I wanted to explain to you is already there. Its location in the body is in the area of the larynx. The color blue-violet signifies pasture and infinity. It is expansion into infinity. That means you are that in which everything can exist within you. You have space for all. A mother has room for all children. Father or parents, let us say, have room for everyone, entire families. So, whoever has the chakras pure and clear, then returns once again to this beauty. Whoever gets upset—and please do not be angry, because some will say, "Svāmījī, you have targeted me today"—I target myself, okay? I take it upon myself. "Well, I don’t like this person, and I don’t like that one, and this group consists of negative people, so I won’t go there." One sits there very sad, and the other is angry. That is your problem in Viśuddhi Chakra. Very good, thank God, the people are not good. They are evil, they are defamed, they are sad, they are angry—all thank God. Now I am a rising sun. I will go there and make everyone happy. With such consciousness, you should go there. God makes me the instrument of your peace. Lord, let me be the instrument of your peace and love. Where I come, I bring happiness and love. But when you withdraw—that means inwardly, your senses withdraw—and your thyroid, your Viśuddhi Cakra, will be like a dried-up bluebottle fly or dried lemon. You can try to press, but no juice comes out. No juice, no juice of suffering. It is all sharp. Sharp, hoṣa. Sharp, hoṣa. What, that I have turned around? So, your grace, your love, your heart, your existence, your knowledge, your consciousness is infinite. You are the mother who forgives all children, meaning you are all friends. You are the Father who forgives and loves the whole family. Through this, everyone remains in the beautiful. We welcome you to the Satsaṅg. I will give a task. After every Satsaṅg, you write me a postcard, and everyone signs from the Washington Ashram. Every week I receive a letter, a postcard. And I write, "Dear Svāmījī, we miss you. Dear Svāmījī, the Satsaṅg was nice," and so on, and "thank you for your blessing." But everyone says, I am reading. Then I say, I know who was not there. So, now we will also do this system where at the end of the Satsaṅg everyone writes. Good? Okay. Then, you can scan and send emails. That is also true, but please do not always send it yourselves. Yes, so, think that you are the wisest person of all. You are the Greatest, you are the Spiritual, the Sacred, you are the infinite. Therefore, you are there, and by that, you show others to be the same. Do not create obstacles, do not create conflict, do not create negative thoughts. Therefore, we are in Satsaṅg, Satyayuga. There is a very old film in India. In my life, I have perhaps been to the cinema three times. Once I was at the cinema, I saw this film, which I will speak about. The second time I was in a cinema, only for ten minutes. There was also a film in India; it was a beloved face of the people. The songs did not move me; I stood up and walked away because listening to such songs is like a bow in your head. Then I once went to the cinema with Holi Guruji, where we watched something about Kṛṣṇa. He performed a play about Kṛṣṇa. The third time I was at the cinema, we watched something about Gandhiji, and there I gave several lectures in the cinema. We have rented a cinema hall. Communist, very much for the Hungarians and here and there. Now the cinema hall is too small for us. But alright, we will go there. So this song, I believe the film is called Mother India. Mother India. It is very, very beautiful; the people love it. Very old, very old it is. And there it says: Jyoti se jyot jagāte calo, prem kī Gaṅgā bahāte calo. No matter where you go, wherever you move, wherever you walk, awaken the light within the light. Jyoti means flame, the light. At every step, you shall light the lamp, candle. That means bring the light of wisdom. And let it flow with you. Gaṅgā is love. You should have love, just like the Gaṅgā. Those who immerse themselves in the Gaṅgā are freed from many sins. You are in the mother’s source, you feel it. When you are deep in the Gaṅgā, with this certainty, you will again feel as if you were in the mother’s source. We will do that, Kumbha Melā. Who here still knows nothing about Kumbha Melā? One is none; you will soon understand. This year is Kumbha Melā in Haridwar, and it has just been 12 years since I became Mahāmaṇḍaleśvara in Kumbha Melā in the presence of Holy Guruji, and you all should come again. Together we will dive into this flow. In this river, or in any river, one can only dive once. Then you can do nothing more. Finished. That means you breathe in and out. The second time, the water is already far away. Gone. Now you can dive back into the new water. That is not the same water. Clear? This is it. Like this. When you meet someone on your path who is poor, who is sad, who is lost, who is unhappy, who is ill, if there is anger or hatred, embrace everyone with love. Hug them, hug them. All, all are yours; embrace them. Now, to embrace does not mean you go there and say, "Ah, hit." To embrace inwardly means that you accept; you lower your love, your grace, your help into every sense. If that were the case, the whole world would be a heaven on earth and world peace. And so Viśuddhi Chakra, Ākāśa Tattva—Ākāśa, infinity. Oh God, we are not getting to meditation. Tattva is space, Mantra is "Haṃ," and the lotus has sixteen petals, sixteen saṃskāras. Through these sixteen Saṃskāras—sixteen rites—there are sixteen ceremonies for a person who lives a normal family life but attains Mokṣa because he has undergone sixteen types of ceremonies. Some are late for us, and some have still remained. So hopefully we will do it. But there is one path that encompasses them all, and that is becoming a Jñānī, a Śāli, a Svāmī. But who can do that? To become a Svāmī, one must go to a sharp cutting edge. That is it. I open the book of the Śikṣā. All the principles and explanations are contained in this book, and you will understand what I have shared today or in my lecture.