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We spoke yesterday about the nāḍīs and cakras. We spoke about three nāḍīs: iḍā, piṅgalā, and suṣumṇā. The iḍā nāḍī symbolizes the mind, the piṅgalā symbolizes the intellect, and the suṣumṇā symbolizes the consciousness. These three channels, which receive the cosmic light, distribute this cosmic light throughout the whole body. Suṣumṇā Nāḍī is directly connected with the Ātmā. You may say soul, though the soul is not the ātmā, but the seat of the soul is also in the Anāhata Chakra. Sushumna Nāḍī has three main stations: Maṇipūra Cakra, Anāhata Cakra, and Sahasrāra Cakra. About this we will talk later. We come back to the Mūlādhāra Chakra. Mūlādhāra Chakra is at the bottom of the spinal column. It is the seat of our consciousness. It is the border between animal and human consciousness. The word has several meanings. Mūla means origin, mūla means basic, mūla means roots. And ādhāra also has many meanings. Ādhāra means basic, the fundament; the house is based on the fundament. So the human consciousness is based on the fundament of the Mūlādhāra Chakra. Ādhāra means support. Where we get support, the ādhāra of our life is God. It means our great helper, our great supporter on whom or on which we can rely. There are situations in life where sometimes one is disappointed from every side. One has lost everything. Even the health condition is very bad. But where to go? On which door should we go to knock and say, "Please, can you open the door? I want to come to you." There is only one. Therefore, God is known also as Prāṇ-Ādhār, Prāṇ-Nāth, Prāṇ-Ādhār. You are the source or basis of my prāṇas. My prāṇa depends on you, my Lord. And here, prāṇa means life. When someone dies, we say, "This one has given up the prāṇa." It is that prāṇa from God, and between our life and ourself, it's like a string. We are hanging on that, and it should not be cut off. We are hanging, we are depending on God. Sometimes the partner says to the partner, "You are my prāṇa ādhāra." I think we are living in emancipation time. Is that true? So I will not say more about this, otherwise ladies will be angry with me today. That's why I use the word "partners." Praṇ Nāth, the Lord of our life, Lord of our heart, is that God? So, ādhār, on which one is supported, on which one is existing, on which one can rely. And so, Mūlādhāra, it's become Mūlādhāra now. So, mūla is the basic, ādhāra means our consciousness, our life depends on the Mūlādhāra Chakra. Means what is hidden in the Mūlādhāra Chakra? The first is created, Prārabdha, and then the body is created. Prārabdha means your past deeds. Prārabdha means your destiny. Destiny was created first, and destiny is created individually. We should blame no one. We are ourselves responsible for our destiny. What kind of birth you have, what kind of parents you have, what kind of partners you have, what kind of children you have, what kind of health condition you have, all is depending on your destiny. And destiny is not the future. Destiny is not the present, but destiny is from the past, and so our destiny is dormant in the Mūlādhāra Cakra. The seat of the unconsciousness, from there consciousness begins to awaken. The entire personality begins to develop from Mūlādhāra Cakra onward. This is number one. Second, that destiny, we can say, is a power, and it is a great power. It changes your entire life. What a great power. Whatever you are doing, you can't fight against it. Still, destiny is stronger than you. Destiny is energy in the form of subtle energy that you can't describe with matter. When the accident happens, we don't see the energy. But definitely there was some negative energy, which was either in our Mūlādhāra or in our destiny. And unfortunately, at that time, other energies were not there. And negative energy is always searching for the opportunity, the chance when it can attack you. And therefore it is said, twenty-four hours, be aware, be prepared. You never know when your destiny will bring something. And we cannot remove that destiny. It is from past deeds, past life. When there is no more destiny, you can't live anymore because there is no reason anymore to live. And it is in your destiny that destiny will say, "Now enough, you have done enough stupid things, I take you away again, or enough. Now you have done good things, now please come." So destiny must be there. Destiny, some describe as a Vidhātā. Vidhātā. It is said that everything you are doing is written. Everything that you are doing is written in the book of your destiny. And when the individual is born, the divine Śakti, she comes as a destiny. And she writes on your forehead what is in your destiny. You cannot influence her to write differently, and she said that also is not in my hands, that I can write about what I want. As the divine will moves my hands, like that I can write. When you're writing a book, when you are writing an article, when you are writing a letter, or when you are writing a poem, your hands are your only instrument, but there is some other force which is doing the guiding. If you have negative thoughts in your mind, you will write negative things. Then that energy will influence us negatively. Our destiny, the destiny can be good or destiny can be bad. If it is a good destiny, then we will not call it destiny; we will call it fortune, that we are fortunate ones. You are a fortunate one that everything went very well. You are a blessed one that everything went well. You are a lucky one that everything went well. And if it happens negatively, then we say it was bad luck. It was in our destiny. Therefore, in yoga, it says svādhyāya: svādhyāya, manana, and abhyāsa. Svādhyāya is studying. Manana is overthinking. When you want to gain the butter from the milk, a long time you have to turn churning, then butter comes out. Everything what you experience, what you hear, what you learn, is a milk which you develop in your intellect, but then through the instrument of your viveka, you turn all your experiences and everything, and then the butter comes, the cream comes. The best part of the milk is the butter. But I don't understand. Nowadays, doctors say, "Don't eat butter; it's not good." I liked it so much to eat butter, and now I don't even see how the butter looks. All my disciples, they take all the butter away. They said, "Master, you ate enough butter. Now it is our time. We eat butter, and you drink the buttermilk." When you have already the children, that the best things go to the children, that's a butter, manana. Manana means overthinking. Then you will get the best result of everything. Then abhyāsa. Abhyāsa, practice. Practice is very difficult. Practice is a tapasyā. Tapasyā is a fire. So, though the butter is there, it is still not pure. We put it on the fire to make ghee out of the butter, and that is sādhanā. And svādhyāya, two kinds of svādhyāya. Read the best books which can inspire you. Studying in school and learning is also svādhyāya. We call it vidyārthī. Vidyā and artha, these are two words. Artha means the prosperity, and vidyā is the knowledge. Rich are they who have the prosperity of the knowledge, or Dharma, Artha, Kāma, and Mokṣa. These are the four Puruṣārthas. And the second real meaning of the Svādhyāya: when you are reading books and studying in the schools that's called a dhyāna vidyā, dhyāna vidyārthī, and when you make the svādhyāya, then sva means the self and adhyāya means the chapter. Now read the chapter of your life. When you can't concentrate, then they say ekāntavās. You go for a time being somewhere alone in nature, in the forest or on the beach, and think of your life. Many things will come out. You will see what is written in your chapter of life, svādhyāya. So, svā means the self, and adhyāya means the chapter, chapter of yourself. Everything will reflect on your inner mirror, like a screen or monitor. Everything you can see, you can read your thoughts. That's why meditation techniques are developed. Meditation technique is developed to see what is within you. And if you see God through meditation, it means God is within you, not outside. But there are three things which are the obstacles. Mala, vikṣepa and āvaraṇa. Mala is impurity. When the water is not clean, we don't see what's lying in the bottom, impurity. Impurity of our thoughts, impurity of our actions, impurity of our feelings, our consciousness, our mind, our intellect, and our actions are impure. Then you can't see your real chapters; you can't make svādhyāya. We have to remove that impurity through positive deeds, niṣkāma karma, positive thinking, tolerance, love, understanding, and harmony. And vikṣepa. The vikṣepas are the disturbances. Water is clean, but there are so many waves, restlessness, you don't see down. In order to see the bottom, you have to use a frame to break the waves. A glass window, put it on the water, then you can see because on the bottom, the ocean is very calm. Waves are on the surface. Vikṣepa means the disturbances, many kinds of disturbances, health disturbances. Family disturbances, social, political, emotional, financial, many, many disturbances they cause in our mind: restlessness, sorrows, troubles. But it says a yogī is like a great Himālaya. Doesn't matter how strong the storm is, Himālaya doesn't move. So you are best, solid within you. Your Mūlādhāra is so strong. Nothing can move your foundation. It is strong. Āvaraṇa is a curtain. We use the curtain on our door and windows so that someone doesn't see in, or you don't see outside. Too strong light? Our curtain that... Āvaraṇa is like this wall. We cannot see through the wall, so mala, vikṣepa, āvaraṇa, and these three principles should be... Mala we can clean, purify through the positive deeds. Vikṣepa we can control and purify through meditation and tolerance. Āvaraṇa of the ignorance we can remove through the satsaṅg, through the satsaṅg of the masters and through the holy books. When the mala, vikṣepa, and āvaraṇa are removed, then you will see within you the God. The God you will not see, God is outside, and if He is outside, you will close your eyes when you meditate. Why do you close your eyes? Maybe God is standing in front of you. He's waiting half an hour, one hour, and still you are sitting with closed eyes. And if God wants to say, "God, I want to say that I'm here. Open your eyes. You are sleeping." It means when you are doing like this, it means, "I know you are here, but I don't want to see you outside. Come inside. Will you come? Will you come? Just once, come to me." So you will see Him as what you call God or Divine Mother or master or light, you will see within. Therefore, svādhyāya, manana, and abhyāsa, these three principles will remove the other three qualities: mala, vikṣepa, and āvaraṇa. Then your viveka will develop, and that you will find what is in your destiny. So, kuṇḍalinī śakti is the destiny. It is that power which can change you entirely. Divine Mother, divine śakti, we can direct the śakti in a positive way, or we can direct the Śakti in a negative way. You can use the knife to save someone's life, and you can use the knife to take someone's life. It depends on how we are doing. Therefore, the Mūlādhāra Chakra is the seat of the energy, the divine energy, and that divine energy, Kuṇḍalinī, the divine mother Śakti, she will never harm any practitioner. Awakening of the Kuṇḍalinī means awakening of the wisdom, awakening of love, awakening of the understanding, awakening of the mercy. Your heart will open wide, so wide that you don't see the borders. Only when Mūlādhāra is purified, and we don't see what is in Mūlādhāra because it is an unconscious level. We have no way to go down normally. So there are techniques that we can go to the Mūlādhāra Chakra and awaken those Śaktis, the Śakti which is within us. Through the Kriya Yoga, very important, there are two kinds of Kriya Yoga. One Kriya Yoga is called Haṭha Yoga Kriya Yoga. Ṣaṭ Karma, six techniques for purification of the body. Neti, dhauti, basti, nauli, tratāk, and kapālabhāti, you don't need to repeat. These are the six. The second kriya is Rājayoga kriya. They are meditation kriyā, mental kriyā. In the kriyās, there are certain techniques that are very important. First of all, your personal guru mantra. Second, mudrās. Third, breathing technique. Fourth concentration, and fifth, the sound, and the sixth one, the guidance, the protection of the master. So the mudrās, the breath, the concentration, the sound, the mantra, and master, this all together makes one kriyā. And when you practice kriyā yoga, then each round of the kriyā which you are doing every day, purifies your Mūlādhāra Chakra very quickly. There is a lot of rubbish lying down. We don't know how many meters deep and how many tons. Now everything you have to pull out with buckets of the rounds. Kriya Yoga is very important. In order to get that Kriya, means to practice that Kriya, we have to purify first the nāḍīs. All 72,000 nāḍīs should be purified through the prāṇāyāms: sūrya bhedana, chandra bhedana, these prāṇāyāms, or nāḍī śodhana prāṇāyāma, then advanced anuloma viloma, then bhastrikā, kapālabhāti, and there are many. Breathing techniques, each technique should be practiced at least three months. It takes a long time to purify our nerves. Then the conscious energy will flow so freely, and I think before you try to purify your mūlādhāra, mūlādhāra is already purified, if you do correctly your prāṇāyāma and mantra, which will purify our mental pollution, and Gurū kṛpā will purify our consciousness. So Kriya Yoga is actually the techniques for the awakening of the Kuṇḍalinī. Unless you practice this, the Kundalini will not awaken. So there is a Kumbhaka in Prāṇāyāma, what we call Kumbhaka. There are three kinds of Prāṇāyāma. Rechak, Pūrak, Kumbhaka. Inhalation, exhalation, and retention. That's all. Different techniques: when to inhale, when to exhale, and when to retain. So Pūrak, Rechak, and Kumbhak, these are very important for the awakening of Kuṇḍalinī. Then, mudrās and bandhas and mantras. Mantras are those words of the energy, powerful, positive, which open the channels of the energies. And that is a transcendental process. You become like that which you think. You get what you ask for. So, how you practice your mantra will influence you. If you tell someone a good word, like, for example, "You are a very kind one, I love you, you are so divine." Even one is not so divine, but one will be very happy. And instead of saying this, we say something opposite. You ugly one, I hate you, bloody. What will happen? So you see how the word "speaking" can change the environment. Therefore, it is said, whatever you speak, first measure in your heart and then speak. Your words should be like drops of nectar, like beautiful flowers. Your words should have a healing process. Words should not have those powers of the fire inside. Kriya Yoga Kriya is very important; that's Abhyāsa, so it's called Svādhyāya, Manana, and Abhyāsa. In order to remove the mala, vikṣepa and āvaraṇa, then we come to the mūlādhāra cakra. That's divine Śakti. Mūlādhāra cakra is red because the red color is Śakti, the mother. And when you say mother, your whole body is filled with energy. First is mother. Mātṛ deva bhava. Mother is the God. It is the mother who carried you nine months in her body. It is the mother's body which produced your body. It is she who gave you birth. It is she who takes care of you. Father is God. Without that father, mother also couldn't receive you. So father is consciousness, mother is matter, the nature. The consciousness and nature, the Śakti and Śiva. Śiva is the consciousness, Śiva is liberation, Śiva is beauty, Śiva is a purity, Shiva is the truth. Satyam Shivam Sundaram, beautiful mantra: Satyam Shivam Sundaram. What can be more than this? Satya is the truth, the reality, not this truth that, "He took my apple away," and he said, "No, I didn't take." These are little, little things, ultimate truth: who am I? What's God? What's that self? That truth, Satyam, Śivam, and that is the Śiva. That's consciousness. That's beauty. That's the bliss of liberation, Sundaram, beautiful. So that divine Śakti, the Prakṛti and that consciousness, Śiva, are both represented there in the Mūlādhāra Chakra. And that's why it's called Mūla Prakṛti. Mūla Prakṛti means original nature. What is the original nature is there. How is your nature? That is in your Mūlādhāra Chakra. And that influences your consciousness. So there are beautiful symbols in the Mūlādhāra Chakra. The Śakti is the symbol of the earth. Earth is a symbol of power, and Earth we call Mother Earth. And Mother Earth is energy. We are all existing from this Mother Earth. Everything we are doing on Mother Earth. All eating and everything comes from Mother Earth. Without this Mother Earth, we can't exist. Therefore, now some holy man says, "Mother Earth is crying." Mother Earth is very sad. She had, time to time, heart attack in form of earthquake and in form of the volcanoes. Oh man, don't trouble your mother. Don't pollute her. Don't give her back dirtiness. Be thankful. Help her. Protect her. And you know that in whole world, we are you thinking now how to remove the pollution, how to control the pollution? We cannot control it unless we purify the mental pollution. And mental pollution can only be removed through yoga, positive thinking, limiting your needs and desires, creating love and harmony among us, and leading a more natural life through meditation. Yoga practice through prayers, and that's why the world is coming again, slowly, slowly, to the ancient system of life. So yoga is a way of life, how you lead your life. That's what we call the yoga daily life, so the earth is the color of the other. Red color is a symbol of the earth, and when you put the red point on your forehead, where is here? Here is your destiny. Here, here is your consciousness and everything. It is decided from here, then. You put Mother Earth on your forehead, you make it tilak. It will awake your luck. Tilak, you know, it means three luck, three kinds of luck you have: fortunate happiness in past, present, and future; Brahma, Viṣṇu, and Śiva; all beauties: body, mind, and soul, or body, mind, and consciousness. Tilak can remove a lot of negative energies. That's called a power point, that's called a lucky point, and some call it a beauty spot. You know, there was a time when it was a fashion for people to want to have a black spot here, or here, or here. So one day I was shaving myself. Now even I don't know how to shave, I have to learn from someone. So I had here some kind of black, what do you call, some side, and people said, "My God, this yogī must be a very fashionable yogī." Why does he have this beauty point here also? So, in order to keep this talking away, I let the beard grow. So now everything is black. Tilak is called power point. The energy attracts your attention, and the yogī says, "Don't see the face of the person who has no tilak." But I gave up this. Because when I came to Europe, I couldn't see a Tilak anywhere. And when I made Tilak, so now it doesn't matter what people call. I know Tilak, what I'm doing is energy inside. Power point. Everybody will look to you, and it will purify the energy. So red color, but Tilak can also be from sandalwood paste, saffron. We will talk about this when we come to the Ājñā Chakra. We are still involved in Mūlādhāra, that's it. So, in the afternoon or evening, we will perhaps see the slides of the chakras, and I will try to explain the symbols. So you shall all start to make the Power Tilak. Another thing is, it is said in the, I think, the Bible or Testament, "Thou art the salt of the earth," and that also, I think, in some Christian, they make one of the one day. Come, everyone makes a point from the s. What it means: everything will burn and turn into the s, and again will become one with the earth we adore, the mother. Mother Earth is a piece of sea; the sea is here. So Tilak is a power point, a protective point, respect to the mother, respect to our ancestors.