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With the wish of Swāmījī, the pure outcome of today's lecture is given to the Association of Deaf-Blind People Dodir from Zagreb. This noble action is also accompanied by the concert hall Vatroslav Lisinski. I ask Mrs. Sanja Tarca from the Association of Deaf-Blind People Dodir from Zagreb to come to the auditorium and briefly introduce you to her association and activities. Today I am especially honored to be here with you, with Mr. Samidze. I thank the organizers and the Yoga Association in everyday life. We all know how busy the world is today, how different the world is today, and it is especially difficult for us blind people to follow all this happening around us. We have a different perception of the world. And that is why Yoga can, together with the optimism that we, the deaf and the blind, have had for a long time, help the development of our personality and of all of us, the deaf and the blind. Thank you for being here today to teach me new things, to teach me how to improve my physical strength, mental strength, spiritual strength, and the strength of society. Thank you. Asato mā sadgamaya, tamaso mā jyotirgamaya. Mṛtyormā mṛtaṁ gamaya śāntiḥ śāntiḥ śāntiḥ. Merciful Lord, lead us from the unreality to reality. Lead us from the darkness to the light. Lead us from mortality to immortality. Peace, peace, peace. Salutation to the cosmic light, Lord of our hearts, omniscient and omnipresent, in His divine presence. Dear brothers and sisters, good evening. For me, it's a blessed evening to be with you and serve you with my limited intellect, with the wisdom of yoga. It's not my first visit to this beautiful country. And yoga in daily life is well known in your country. And this evening we have something, a very beautiful subject: what we call kuṇḍalinī and chakras. Many of you know about it, and many will know for the first time. The science of yoga is the science of body, mind, and consciousness. Yoga is as old as this universe. The universe is endless. It is said in yogic scriptures: Ananta Brahmāṇḍa, Sahasra Sūryas—endless universe, and thousands of sun systems. All existing within one space. That endless, eternal space within which the cosmic consciousness is residing, like an embryo in the mother's womb. Therefore, for me, that entire universe is like a cosmic mother, and everything is existing and developing in her body. That eternal cosmic consciousness is not dormant but residing. And that consciousness awakens or becomes active with one principle that we call eternal sound, the resonance. It is through that resonance, through that vibration, that everything takes place in this universe in due time. Visible and invisible, all elements are balanced in a perfect way. And that balancing principle, that is what I call yoga. Yoga is not a religion; it's not a philosophy. It's not a dogma, but it is the eternal principle in this universe, like the Cosmic Consciousness itself. The creation of this planet and the creation of life on this planet, which is also connected with that cosmic vibration, is declared by yogīs as Oṁ. Eternal, everlasting, bliss and light. That is existing or dwelling within us and outside of us. In every particle or in every atom, that eternal sound is present now too. In this body of the human, that immense energy of creation on this planet, we call it a circle or the cycle of coming and going, rebirth and death. Whether we believe or not, the belief does not change the reality. It is there. It is the process which is continuously changing, like a recycling process. Similarly, the consciousness on this planet is developing, and it has to develop until it merges this individual consciousness with the cosmic consciousness. It has to travel or experience the changes. So we wouldn't call it death or birth, but it is the changing or the development of consciousness. It is said that on this planet, the Creator has created all the creations of 8.4 million different creatures. One of them is the human, and again, this is a cycle of this evolution. Finally, it is said that the last point is the human life. But it can be mistaken, and it can be repeated again. So it is not only the last. Through our carelessness, through our ignorance, through our laziness, we may miss this golden chance. Definitely, every creature is carrying the light of God. One calls God. One calls life. One may call the truth or the light. Whatever you call, God cannot be measured as an individual person. It is a universal that the universal one cannot be put into a limited form, but from time to time, those extraordinary cosmic powers enter our planet. Sometimes, through the human body, that may we call incarnations. Because that one has those natural abilities developed, which we don't have. The difference between the God incarnation and a normal-born person, or a creature, is like a guilty person is brought into the prison. But who is working in the prison is coming with free will. In reality, both are in the prison, but being there in that same room, in the same building, is for a different reason, and that we call the karmic. So whatever we do, it reflects on us. The difference between animals and humans is that humans have better intellect. That human intellect can be trained endlessly. Everything that is achieved in this life and developed is through the human intellect. That knowledge is in human consciousness. And so the Kuṇḍalinī, the science of Kuṇḍalinī and chakras, has its great impact on the human consciousness, the human body, and on human development. Because in this body there are also dormant abilities which can be awakened, or they remain dormant. You have something under your chair where you are sitting, but you don't know what is there. Maybe something beautiful, precious, but when this lecture is finished, you will just get up and go. You will miss it, because no one told us, and how should we know? So within us, within this body, is that richness, the treasure, the treasure of the wisdom, the treasure of the abilities, which are connected with the chakras, the energy centers in the human body. So therefore the kuṇḍalinī science is something very extraordinary. So, I will come back to the human body. I'm talking according to the yoga terminology, that before we enter this physical planet, it means in the body of the mother, there is immense preparation in the astral world. We have different kinds of bodies, not only the physical body. And the different functions are given to us, different mechanisms, everything is given to this body. So this body has consciousness—I will come to this point after—we have mind, we have emotion, we have memory, we have the ability to speak, and so on. So we have got the ten senses in this body. Five karmendriyas, five jñānendriyas. Karmendriyas means the five senses of action through which we can do something in this material world, and five jñānendriyas, through which we can receive the knowledge from the external world. There is no sixth one. So whatever we have learned, we experienced, we know, is received by one of the Jñāna Indriyas. Like our eyes, our ears, our smelling senses, the taste, the tasting, and the touch, the skin. And these are the senses which constantly keep us in connection or in contact with the external world. Our duty is to keep the senses healthy and protect them. It is said, dharma rakṣita rakṣita. If you can protect your dharma, dharma will protect you. What is dharma? Dharma has a very big explanation. But dharma means obligation, it means principle. Now, the principle of our eyes is to see, and we know how important it is. Unfortunately, a blind person knows how hard life is without eyes. So our dharma, our duty, our obligation, is to protect our eyes. If we protect our eyes, our eyes will protect us too. So there are two kinds of dharma: svadharma and paradharma—your own dharma, your own principle, and the principle of others. So we shall help others to keep their principle. Let us say there is a guard who is guarding some factory. His dharma is to guard that factory. Now our dharma is not to disturb that person, not to do something against that person. If we do, we disturb his or her dharma. And that will create for us bad karma. So every sense has its dharma. So the entire body, all organs in the body, have their function, their dharma. And our duty or our dharma is this: that while eating, while drinking, and while doing something, we should think of the different organs and functions of the body. Then our healthy body will help us to enjoy life more. In this body, which has these indriyas, there are many other functions. Now, there is one called the nāḍī system, the nerves. According to yogic science, there are 72,000 nāḍīs in the human body. These nāḍīs are responsible for transmitting consciousness and energy through the body, and they are very, very important for our development. Physical, mental, or the conscious development. Besides this, we have very powerful tools. That's called mind and intellect. The mind is a function between the subconscious and the conscious. The duty of the mind is to take all the information which is received by Jñāna Indriya, the senses of knowledge. Whatever you listen to, whatever you see, whatever you smell, whatever you taste, whatever you touch, all is transferred to the subconscious system. Let's imagine the tape recorder. The tape is constantly moving because it is ready to take new sound, and which sound is already here is already reserved or preserved. So the mind is that process which, when we are awakened and we are aware or we are conscious, constantly brings all impressions to the subconsciousness. At the same time, the mind brings the old desires from the subconsciousness to the conscious mind. So what we see, what we hear, or what we receive through the jñāna indriyas, the senses of knowledge, that's called impression. And these impressions, as raw material, go to the subconscious, and that becomes desires, vāsanā we call. But those desires, those vāsanās which are still not clear, after some time, these vāsanās come up, like smoke comes up from the fire. So these vāsanās, the dormant or the hidden desires from the subconsciousness, are brought to the conscious mind. And the consciousness is constantly connected with the intellect. The principle of the intellect is to give judgment. The dharma, or the principle of the mind, is to make a saṅkalpa, a regulation, and dissolve the regulation. The mind doesn't keep the thoughts constantly. The mind is changing constantly. Therefore, do not trust your mind, for the mind cannot remain steady. Mind must work. It is a principle which is a pendulum between subconsciousness and consciousness. So the mind takes the vision, puts it into the subconsciousness, and gives it up, because the mind has to be alert to take the next impression. But when we are peaceful, inactive, meditating, or when we have more time, then the mind has more time. So the mind begins to function in another direction. So it brings the thoughts which are dormant or stored in the subconsciousness, and they come to the conscious mind. And the conscious mind is connected with the intellect. Dharma, the principle of intellect, is to give judgment. Let's say you have some desires, and your mind brings something filling up, but the mind doesn't know what it is. But it comes to intellect. Intellect gives the judgment. This desire is a desire for eating ice cream. And that judgment is given, and transferred this desire to that indriya of the tasting. And now you want to taste the ice cream. But your health condition doesn't allow you to eat ice cream. But you see beautiful pictures of ice cream, but you say, "No, I don't eat because my doctor said I should not eat." And you sleep. In the dream, desires come out again, so the dream is our reality, our own reality from past time, our intensive desires, and in the dream you go to the ice cream shop. And you buy the ice cream, and you take the spoon. And you take the ice cream. You bring the ice cream near your lips. Unfortunately, the alarm is ringing. Ice cream is gone, so even in the dream, we couldn't fulfill our desires. What happens to those desires which we can't fulfill due to some circumstances? They return again and again to the subconsciousness. Then one day, they will become what we call psychic problems: unexplained fear, anxiety, and that is stored in the subconsciousness. We are pendulating normally in 24 hours in three levels of consciousness. And that's called conscious, subconscious, and unconscious. Or we call it conscious sleep and dream, and all these three levels of our consciousness have great meaning for us. Now, according to the Yoga, there are many chakras, which I will show you. After that, there are different times of our actions, our karma. It is said that the first is what creates our destiny. And then, according to our destiny, life is given. Do not blame anyone. No one is guilty for it. It is our own destiny, and that destiny we caused. Prārabdha means the destiny, and destiny is all deeds of our past life. From the past life, destiny is something like unconsciousness. We don't know at all. If we know our past life, maybe we will be happy, or maybe we will be very unhappy. Thanks to God that we don't know, and don't try to know your past life. We are not able to master this life, the problems of this life. And when you will come to know the problems of several past lives, I don't know what will happen, and therefore, the past is past. We shall do something so that we can purify those karmas. The subconsciousness begins from the first day of our life in the mother's womb, the very first second, the first minute. And the psychic, or mental and physical, condition of being the mother of that situation, as well as the father, has a great impact on our subconsciousness. And after that, during the nine months of pregnancy, the dharma of the man is to take care and be always there for her. It is not only for her, but for the new life. And so on, all past things, what happened directly and indirectly through our parents and through our beings, till now, are stored in the subconsciousness. And the consciousness, the intellect, is circling around the whole of our being that has freedom. Now, this kuṇḍalinī and chakras, they are responsible for the development of the consciousness, means to free the consciousness from those dormant, unknown destinies, which keep us back and become free from these subconscious fears. And for this, these 72,000 nāḍīs in the human body are very, very important. Now, here we begin the formulating of the chakras. Out of these 72,000 nāḍīs, I don't have some indicator, but anyhow you see on the top sun, moon, and on the top another like a sun. These three nāḍīs connecting to three channels are called Iḍā, Piṅgalā, and Suṣumṇā. Iḍā is connected to the left nostril or to the left hemisphere, and Piṅgalā is connected to the right hemisphere. And Suṣumṇā is that central nervous system. The left is connected to the moon principle, and the moon means emotion. The moon means the mind. It never rises equally. The moon is always changing. Similarly, every day, every minute, our mind is changing. Our vichāra, our thoughts, are changing. Our emotion is changing. Our feeling is changing. Our decision is changing. Sometimes we are angry, sometimes we are happy, jealous, or greedy. These are all different kinds of emotions. The right one is connected to the sun, and that is connected to the activity, the creativity, the temperament. That is the sun system. It is connected to the intellect. So this is the mind and intellect. Now we cannot be only emotional, or we cannot be only on the level of the intellect. Therefore, these both systems automatically, in our body, change several times during 24 hours. If you know, or you don't know. This is an automatic system inside. So that's balancing our emotion and our intellect. Now, we have heard one word, haṭha yoga. So, Ha means the moon, and Ṭha means the sun. Yoga means uniting or balancing. So haṭha yoga means uniting and balancing the sympathetic and parasympathetic principles in the body. And that's called haṭha yoga, and there are different techniques to achieve this level of being. And the central nerve, which is connected, we will see on the top, like a sun you see, that is connecting to the consciousness, alertness, wisdom, the light. Awakening of the kuṇḍalinī śakti, awakening of the chakras, means the awakening of the wisdom. Becoming wise, becoming calm, becoming clear, becoming self-controlled. So, awakening of kuṇḍalinī is divine. Now, Kuṇḍalinī means śakti. Kuṇḍa means deep place, a tank. And it is something: when we put a lot of things in the tank, after a few years, the things will change. It will become mud, or we don't know what is inside. Similarly, those deeds which are dormant in the unconsciousness, we don't know what it is. Therefore, some call it a snake power. We call a snake a Kāla. Kāla means the past time. Or Kāla means the time, and we don't know what time will bring. We don't know what is hidden. So when the Kuṇḍalinī awakes, then all hidden, dormant things will come up in your conscious mind. But before that, you should activate your Ājñā Chakra, where we will come after, to understand the life situation, that you are strong enough to digest the truth. Everything we can digest, but the knowledge is very hard to digest. As long as we did not know, we were relaxed and happy, and when we came to know, we were very sad. Why were we sad? Because it was very unpleasant news of some tragedy, and we are not able to digest that. It is a human feeling. It is true. But we should have enough wisdom to understand the destiny and the nature of destiny, the natural law. So the Kuṇḍalinī is this way, and secondly, serpent snake energy is like this, that what we call the small of the brain, from there these two channels begin, Iḍā, Piṅgalā, and the central nervous system, which is controlling our whole body, as well as the brain activities. So the left hemisphere, which we call Iḍā Nāḍī, and the right one, Suṣumṇā, sorry, Piṅgalā. Now, as soon as they depart from the origin place, they make a crossway, and they cross near the vocal cord, just at the joint of the neck. And that becomes one mighty chakra, we call Viśuddhi chakra. And there, the left nāḍī goes to the right, and the right one goes to the left. And so, what we call the left hemisphere influences the right part of the body, and the right one influences the left part of the body. Similarly, after a while, they again come and cross, and that becomes the heart chakra, the center. Suṣumṇā is a strong pillar, and that's a path of consciousness. And these two nāḍīs, they are traveling around the central nāḍī. So their attitude, how they are moving, it's called serpentine. And that's why the name is given snake power, not a snake. So when people speak that when the Kuṇḍalinī awakes, you feel something like a snake is going up. God, that I don't want. That would be a horror dream. Can you imagine? Something moving through the spinal column, up and down. Or some speak or say, "I feel something climbing up, tickling." Like ants are going up, I tell them it's high time to brush your body and change the dress. Awakening of the kuṇḍalinī, you don't feel it's a divine process, you feel happy like in the lap of the mother. So likewise, the chakras are created. Where there are crossroads, that strong energy is connected, and each chakra has its principles. The chakras can be blocked; some mental or physical illnesses begin, and awakening of the chakra means healing. This is a picture of the prāṇa śakti, the subtle energy which moves or transmits through the chakras. That's called a transcendental process of the fine energy, auto-consciousness. Our consciousness is not stored only in one place; it's throughout the whole body. If a little mosquito sticks on our small toe, immediately we know. It means we are completely one with our body. We are conscious, or certain nerves are dead, damaged, and it is senseless. So you don't feel without feeling. Through prāṇāyāma techniques, we can again bring in life. Except if operated, then we can't grow the new nerves. There is a technique to grow the new nerves. Completely again, renew it in the next life, so we have to wait till then. So be nice to your mother and to your father, and also the future parents whom you don't know, but pray to God that you will have blessed parents like now you have. Also, these are the different cakras, also connected to different organs of the body, and we see that around the whole body our aura or the prāṇa śakti is radiating. So these chakras can be damaged—not physically, I mean, but their psychic or subtle functions—and this energy can be blocked through wrong nourishment, negative thinking, wrong way of life, through many, many things. So we have to think to lead our life in such a positive way, a noble way of living. And I'm 100,000% sure that we can manage. Nothing is impossible. So as pure nourishment we have, that pure our chakras and our aura, our energy radiance will be. As we are pure, we will think that pure; our thoughts and our words will get power and energy. And each thought that we will think will have a great effect. Whatever is thought, created by the human brain, sooner or later will come and affect itself. Like in Australia, they have what they call a boomerang. And when you throw the boomerang, it comes back to you. So any thoughts which you send out of your brain return back to you. In modern psychology, they say negative thinking means poisoning oneself. And positive thinking means enlightening oneself. So nothing can be hidden; we cannot hide. And every situation of our life immediately influences the chakras. In certain circumstances, someone feels very strong in the stomach, someone feels in the throat, so there are different chakras influenced. So pure, sāttvika, organic nourishment that will help us to purify our body and keep it healthy long. Human life, the human body, is the most precious diamond, which you can't buy and you can't borrow. It's only the chance in this life to have this precious diamond, and therefore, with all efforts, we shall keep this diamond shining throughout the world, and as long as possible, we shall keep it. Those chakras are shown in different locations on the body, located parallel to, or exactly where, the spinal column is, but still they are energy centers, they are psychic centers. We cannot influence them through some physical operation; we cannot influence that, which can only be influenced by our psychic concentration or environment. But still, the yogī advises us that these cakras are located at the spinal column. The spine is very important, the pillar of our life. So when the yogī sits in meditation, he is concentrating on the different parts of the body. And so these, these are the very clearly now we can see the path of the nerves. The central nāḍī, which is shown as white, is the path of consciousness, clarity, wisdom, light, and freedom. Then we see the red and blue, the moon and sun system, and we see how they are changing, traveling from the top to bottom, to the last end of the spinal column, the chakras are located, which I told in the beginning, throughout the whole body. But major centers are these. Now, the chakras are divided into different categories. There are chakras which belong to the foot soul. Though they belong to the lower world or level, influences our whole body, all organs, including the brain. And these centers, which are connected with our foot-soul and foot, this is called the earth chakra, the earth element, Mother Earth, solid. Very stable and nourishment. But though it is like that, we should not concentrate on the foot chakra. Otherwise, it can happen that a practitioner will experience depression. The second chakra is called Paśu Chakra. These are animal centers, and they begin from the ankle joint till the hip joints. Animal qualities, animal habits, and this should be mastered, not concentrated, not awakened, but not neglected. And then the border between the Paśu cakra and human cakra is where the spinal column begins. From there, where we don't have any more tail, from there the human chakra begins, and these are connected strongly again to the five elements: earth element, water element, fire element, the air element and space element. So these are the five chakras belonging to the five elements, and they have a great influence on our body. After these five chakras, the border of the human chakras and the devic chakras, the divine chakras, begins from the eyebrow center. That's called the Ājñā chakra. That's called the seat of the consciousness or the seat of knowledge. Ājñā means command, order, giving an order. And so, guiding, controlling, and observing entire feelings and being. That is from where the intellect is connected. Above the Ājñā Chakra, from the eyebrow center, there begin Divine Chakras. So, there are also many chakras. Out of these many chakras, one is called the Bindu Chakra. Bindu means that it is not a chakra; it's a drop, and that drop is called ambrosia. That makes a yogī immortal. When that is received by the yogī, awakened, then a long, long life is attained. That kāya kalpa begins again, what we call again, one becomes younger and younger. I was thinking that my Bindu Chakra is already awakened, but when I see in the mirror the grey hair, it's very clear that Bindu Chakra is a little bit awakened only. So, Bindu Chakra has its own impact on our age; it can slow down our age. And then finally, it is called Sahasrāra Chakra, which is on the top of the head. Called Brahma Randra. Brahma is the Supreme God, without form, without any elements, that omniscient, omnipresent, one without second. And this chakra is the door to become one with him. When the child is born, we can feel a few months of a very soft part here. And that is the Sahasrāra Chakra, which we call the seat of Lord Śiva. Shiva means consciousness. Shiva means liberation. Shiva means the truth. Shiva means the beauty. Shiva means the light, not some physical form. Shiva means the pure consciousness, a liberated consciousness, and so that chakra has got thousands of petals illuminated like thousands of diamonds illuminating. Now the Śakti, the Kuṇḍalinī, is residing down at the bottom, at the Mūlādhāra Chakra. And Śiva, the consciousness, is on the top. Soul, quality, that's called prakṛti or nature, is down in the Mūlādhāra Chakra. And consciousness, the puruṣa, is on the top. So the matter and consciousness, that dormant consciousness, those dormant destinies, karmas, of that individual must reach the top. That's called a union of Śakti to Śiva, but not in this way, like a female and male. Not like many people misunderstand Tantra. Tantra is presented in such a negative way in the Western world. Tantra means completely different. Tan means to expand. And "trā" means to liberate. So whatever you are doing in your life is tantra. So, well, we are not talking today about Tantra, sorry. So, Puruṣa and Prakṛti, this individual consciousness and cosmic consciousness, their unity means liberation, means to become free or step out from this cycle of rebirth and death of these 8.4 million, the human life is the chance for us to do it. Now, it doesn't matter through which way you want to do it. In the world, there are many, many beautiful ways. You choose what you like, but think that all are balanced. And it speaks your qualities. So, like this, each chakra has its qualities, its nature, its principles. And so, about this chakra, that's called Mūlādhāra. Entire past lives, from the stone time till the first second when we came to the mother's body, are beautifully preserved here. There are many symbols according to the Vedic mythology, and of course, each chakra will require one weekend program. Every symbol has its beautiful meaning in our life. We say lotus. What does the lotus mean? The elephant. Seven trunks of the elephant. The śivaliṅgam. Mantras. Some deities, these are not physical. These are all psychic symbols. So I decided that if you will invite me again, I don't know if you like to invite me, then by every visit I will take one chakra, because it's such a huge knowledge and it has to be carefully, correctly informed and studied and practiced. So, I thought this book was in Croatian, but it is in German. It will come soon in your language also. And then you can read very much in it, and also how to practice. And also, they have beautiful calendars. All these pictures are there. So you shall study this. Now the subconsciousness, this is Mūlādhāra cakra, the root cakra, and it has many, many principles. I will not tell you all now. If I tell you everything now, next time you will not come, or you will not digest, because you will be very tired now. So quickly have a look, this is Svādhiṣṭhāna cakra, and now we see the petals are increasing, the color is changing, the mantra is changing, and the symbols are changing. The beautiful elephant is gone, and the crocodile is coming. And this is a beautiful chakra. But this chakra is there where a lot of qualities are hidden, which actually we don't want so much: passion, anger, hate, jealousy, greediness. All these negative qualities. And that's why the crocodile is there. So there are so many qualities, and that's the problem of our life. If we master this, I tell you, we will be immediately enlightened. But at present we are limited only. So this chakra is beautiful but very complicated. The third one is called Maṇipūra. And Maṇi means the jewel, and Pūra means the city. The city of the jewels, qualities of the life out there, and also what we Buddhists repeat, the mantra "Oṃ Maṇi Padme Hūṃ." This center is there where the Hara Shakti is, and this is the center where our life begins. Embryos begin to develop from here, and we are connected to the mother's body from this center. Our body is nourished from the mother's body from this center. And the prāṇa, next time we will speak about prāṇa, the mighty power in the body, prāṇa and apāna, these are connected to these centers. It is the center of the fire, but a very sensitive center, a very important center in our body. So no center chakra can be neglected. It's difficult to achieve this center. But to go through this center means to walk through the fire, through the flames. Then we come finally to the third center, the fourth center, that's called the Anāhata cakra. Oh, blue, blue, full of temptations, it's a residence of our soul, blue moon, emotion, love, many, many good qualities, but it can make you blind. And it has many talents of the poetry. If you are writing poems, or you are writing some beautiful articles or books, you need this chakra. We need the heart. We need something to do good in the world. This is the center of our feelings, and this center should remain awakened. The universal love, love of your neighbor, begins here, and selfish love begins in Mūlādhāra, Svādhiṣṭhāna. Svādhiṣṭhāna love creates problems, and Anāhata love creates the joy. So the love which creates joy and freedom, that is divine love. And love which creates the doubts, and jealousy, and fear, that is not love. That's emotional confusion. But of course, we are human beings, we also have a body, we are connected with nature, and we have all kinds of feelings. But we have some different centers in the body to master everything. This difficulty to go from here up, because this center can make us fanatic. This center can create immense religious confusion and dualities. This center can create the duality of "my" and "yours." If it is not understood properly. Hard to achieve this level of consciousness. But more hard is to come above, and therefore there is the fifth chakra. And that's called Viśuddhi. Viṣa means poison. Śuddha means purification. We humans have swallowed so many good and bad experiences in our life. All are within us. It's not easy to forget. We may forgive, but we will not forget. So to forgive and forget, it's two things, because evidence never dies. So we will forgive. Lord Jesus said, "Father, forgive them, for they know not what they do." So often we do something out of our weakness. Our emotions, greediness, and we believe and we pray that God will forgive us, or they will forgive us, that we expect, yes, they will forgive us, but the question is, will they forget us? And so, from here to go up is not a job of every man, it is not a job of everyone. But Jesus said, "If someone slaps you on your left cheek..." So the right thing, we only read. Are we able to do this? Until today, I have not come across anyone who is able to do this. Do we follow the words of the Lord? We do only what we like. Therefore, this center is not easy to cross. If you cross this, then let's come to the next one. What's waiting for us? Ājñā Chakra? Oh my God! The seat of consciousness. The third eye, observing everything. Whatever you are doing, consciously or unconsciously. In the dream or in sleep, you can't hide in front of this eye. There are only two persons who know your reality, nobody else knows, and these two are here in this room. One is yourself, and the second is God. They know everything, what we feel, what we think, what we will do, everything you know and he knows. This is the seat of your intellect. This center can put you down to the mūlādhāra. It makes you very intellectual. And when the intellect is dry intellect, negative intellect, then that becomes destructive. So this intellect has to be mixed with the quality of the Anāhata Chakra, the heart. And this is chakra where you can work, you can decide, you can think clearly. There are both forces, Śiva and Śakti, male and female. You see, the Śiva half form is female and half is male. This is our both sides, our emotions and intellect, sun and moon. And from that door, either way can bring us up or down. Very carefully, we have to be here, but you have reached the peak of the mountain. Now, where will you go? When you are on the top already, you will go down again, but we don't want to go down again. I would like to go higher. And these are different chakras and different techniques. And the mantras, which are a very powerful guiding energy. A person who is practicing a spiritual path without a mantra is lost. Yes, you will achieve something, better than nothing, but still not that which we want to realize. Therefore, the major thing is guidance, and that's mantra. It keeps us alert, protects us, and is like a torchlight to walk through the darkness. Yes, the next center, that's the border of the human and divine centers, and this is what you call the Bindu Chakra. Here located on the top of the head. If you cut your hair very little, short, you will see there a circle. Some have two, and some have one. That I will explain when we talk about this cakra. So this is very near, close to the Sahasrāra cakra,