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A beautiful, good evening, and welcome again to our international program. I am happy to see you. You are already familiar with some of our programs. In recent days, we had two main lectures, and you know all about that. The subject was Kuṇḍalinī and Chakras, as you have seen on the posters. Many of you were there on my very first visit to Croatia, which was known as Yugoslavia at that time. Of course, before that, I had visited Belgrade, Novi Sad, Split, Umag, Dubrovnik, and some cities on the coast. But the program mainly started with the subject of Kuṇḍalinī and chakras. Many of you are here from that time. That lecture, or the message of Mahāprabhujī, gave such clarity that people still hold great appreciation and devotion, and it awoke in them spiritual consciousness. There was a request again and again for a series of lectures on kuṇḍalinī and cakras. The last two evenings provided basic information about kuṇḍalinī and cakras, and I believe many of you were there. We will continue this subject next year. It is not a subject for one day or one weekend. It has to be understood very clearly and then practiced. The purpose of yoga practices is the development of human consciousness while keeping health in balance. It is very important to have physical, mental, social, and spiritual health in balance. But the main aim is the development of consciousness and the awakening of spiritual energy—not for siddhis or perfections. There are two kinds of māyā, illusion, which gives humans temptation. Be sure that on the way of human life, there are lots of temptations of māyā. Māyā changes its form very quickly into the form which you like. Māyā is searching for the weaknesses of the human according to their hobby or their habits. People who love property or money, for them, māyā becomes money. People who love eating, māyā becomes a particular taste of food. Passion, desires, anger, jealousy, and hate are supported by māyā. Māyā is a close friend of the dead, and therefore, this māyā is very, very tricky. For a man, māyā becomes a woman, female. And for the female, māyā becomes male. At the end, māyā leaves you alone. Māyā makes you helpless, powerless, lost, alone, and then goes away. So those who are the victims of māyā are lost. They fail the human birth. We cannot live without māyā. That is another problem. Māyā is water, and we are the lotus. The lotus cannot live without water. It has to live in the water, but the blossom, the flower, is always above. It must nourish from that water, live in the water, exist in the water, but still be above. So we have to live in māyā, but we should not be attached; that is it. When you find something now catching you—Māyā is catching you—you should become detached. When you put water drops on the petals of the lotus, they do not remain on them. Likewise, māyā should not have a place in your consciousness. The second form of māyā, if you master this worldly māyā, is the siddhi, miracles. They become so pleasant to you, and these siddhis are the best friends of your ego. You begin to perform them. Then again, there is a pattern for a yogī. Patan means destruction. Such a yogī is known as a yogabhṛṣṭa. Yogabhṛṣṭa means those who were unable to be successful in yoga. The māyā which attacks a spiritual sādhaka, a spiritual practitioner, will cause the same conditions as material māyā. But that second kind of māyā, the miracles, is also not easy to get. We have no ability to come to that level. We are already victims of others on the path. Mahāṛṣi Patañjali writes in his Patañjali Yoga Sūtra about the siddhis and yogī: do not utilize them, do not demonstrate them. If it happens automatically, through your being there, through your words, through your blessing, then it is okay. It means māyā is your slave. If you are demonstrating, utilizing māyā, then you are the slave of māyā. But māyā is a big temptation. Both kinds of māyā are a big temptation. It is very hard, very hard. But nothing is hard for those who want to come out of it. Therefore, spiritual awakening in a human body or in human consciousness is accompanied by miracles. And by the first small miracle, we fail. Because then we begin to think, "Oh, I know everything now. My kuṇḍalinī is awakened. I know how it is practiced. I do not need the master. I myself am the master." These thoughts are not your thoughts. It is somebody else who is speaking in you, and that is māyā. Therefore, a great saint, Kabīr Dās, said: "I realized that Māyā is the greatest cheater." Constantly carrying in the hand the rope of the three guṇas to hang you up, only waiting for some chance, like a fisherman throws the hook and the fish is caught. If the fish will know there is a hook, and I will die, the fish will not come in. If the fish knows that it is a trick of the net, the fish will run far away from human reach. We call in our language net, jāli, jal. Jali means trick. If someone is playing with a trick, then we say this person is a jali. You try to catch that person through so many things and speak such sweet language to you. No one speaks sweeter words to you than māyā. Māyā, Mahā, Thagnī, Hamjanī. Kabīr Dās said, "I realized the greatest cheater is the māyā." Kabīrdās, the great saint, recognized that Māyā was the greatest liar. On the altar, suddenly she becomes the statue or idol of the god. At the holy place, she becomes the holy water. For the king, she becomes the queen. For a yogī, she becomes a very close disciple. That māyā enters without your knowing. So when some person makes some trick to you, then you should know it is māyā. And those who are blinded or are tempted by that māyā will one day be disappointed. Māyā, as a victor, will laugh at you, will stand far away and say, "Ha ha... you want to come up? No, no..." Remain there. Therefore, also for spirituality, there is a warning: do not fall for those miracles, something to show you, materialize something. That becomes for you māyā, and the person who is doing them is, anyhow, 100,000% sure destruction after this life. So what do we want? What do we want to realize? If we have siddhi, we will demonstrate. Why? To show the people that I have power. To become famous supports your ego; do not be the slave. Therefore, Swāmī Lālanandjī Mahārāj, disciple of Mahāprabhujī, said very clearly in his bhajan: What should I ask my Gurudev? For what? I am not asking for the enjoyment of heaven. Nor do I desire the wealth and villas, nor do I desire the kingdom of the entire universe, nor the power and wealth of the entire earth. Also, I do not ask for a technique for mokṣa, but I ask only for one thing: the dust of thy lotus feet. Why that? Because that is free from māyā. It is very hard to serve the Master. It is like going through the fire. And the most joyful and beautiful is to serve, if you know, if you realize what it means. Therefore, yoga practices, all techniques are for the awakening of spirituality, spiritual consciousness, and dormant energies in the body, and very concrete. Very clearly, that is explained in Kuṇḍalinī Yoga, and that is also what we call Kriyā Yoga. There are many kinds of kriyās. Kriya means to do something. Breathing is kriyā. Eating is kriyā. Walking is kriyā. Cooking is kriyā. Swimming is kriyā. Bathing is kriyā. Any kind of activities you are doing, anything happens through your body, consciously or unconsciously—all functions of all organs, the circulation, everything is Kriyā, even after the death of this body. Still there is some Kriyā. The entire universe is working. Mother Earth is working. This material, what we call iron, which we think is a dead material, is also working, working by every change of the climate. So many kinds of kriyās: Haṭha Yoga kriyās, purification kriyās, but there are some dhyāna kriyās, meditation kriyās, and some particular kriyās for purification of the cakras, awakening of the kuṇḍalinī. It has to be done very gradually, first understood properly. If you think that it will awaken in one weekend, in one month, or in two years, I doubt it. Many times I get many letters and phone calls that they have a problem with Kuṇḍalinī, that Kuṇḍalinī is awakened. So, I do not know if Kuṇḍalinī has a problem with you or you have a problem with Kuṇḍalinī. There is no problem when Kuṇḍalinī is awakened. These are completely wrong feelings. It is a fixed idea. You think, "My kuṇḍalinī is awakened, and I feel now some kind of energies moving up and down." Yes, kuṇḍalinī awakes, and energy moves up and down. But you cannot feel anything. It is very pleasant; it is an awakening of the consciousness. It is wisdom. If you practice something wrong, kriyās, wrong imaginations, maybe some disturbances take place in the nervous system. And then you think, "It is my chakras awakened," or, "My kuṇḍalinī is awakened." So that is not like that. When the kuṇḍalinī will awake, and your cakras will be purified and awakened, you will be the happiest person, the most relaxed person. You will be independent from everything. You will be content in everything. You will experience freedom. That is because the knowledge of X, and that knowledge will not awake as long as your self-confidence is not developed. So for that, it was something explained: what means the kuṇḍalinī and cakra? And this is nothing but our own existence. It is our own phenomenon. It is our dynasty. It is our past histories, and it is our future way, and it is not bad. It is very clear that there is always good and bad. Definitely, in life, every day we experience good and bad. And that makes our life interesting. If it were always only good, it would be boring. And if it will be only bad, it will be terrible. So, when happiness is there, pleasure is there, then be sure that now a good time will come. Be prepared for the good things. And when there is perfect joy and happiness and good things, now, be prepared that something unpleasant will come. So that is what both pleasant and unpleasant are going parallel. So, self-observation, self-inquiry, self-mastering, self-confidence, self-realization. And that depends on one's self, and there our practices of our kuṇḍalinī exercises can help us very, very much. So, I will not repeat the whole lecture that I gave yesterday, and even for yesterday. But I will tell something out of that. It was spoken about creation, about elements or tattvas, about the forming of the individual soul, the traveling or wandering of the individual in this universe, and so on. The three levels of consciousness and our lives from past, present, and future. Now, in our entire lectures, which will take maybe some years, it will always have to do something with our level of consciousness. Till you become the master of chakras, master of kuṇḍalinī, and then you will realize that still your kuṇḍalinī did not awake. And suddenly you will realize that kuṇḍalinī was long ago awakened already. And so it should be a very comfortable, very smooth development or guidance. Well, there are different creatures, which you know from past many, many lectures. But human is special. It means that the human should not abuse the other creatures. But it means the human should protect the other creatures. For animals and other creatures, to go through the karma is already that kind of life. But humans come under the law of karma and dharma. Other creatures are only following their dharma according to the natural law, that is all. But humans have to think very much about their own dharma and others' dharma, sva-dharma and para-dharma, that we protect our dharma, but we also protect others' dharma. That is very important. If we do not do this, then we create negative karma. Dharma urakṣita rakṣita. If you can protect your dharma, dharma will protect you. If you cannot protect your dharma, dharma cannot protect you. So what is our dharma? Now, our dharma is to protect others' dharma, protect others, support others. That is our dharma. Our dharma is not to take away. Our dharma is not to destroy, but our dharma is to protect, support, give. It is said in Hinduism, in yoga, in Vedic culture, that it is our great privilege, or we are fortunate ones, that God gave us human life. So here is a little difference between Christianity and Hinduism. In Christianity, they say you are born because of your sin. And we say, you are born because of your great luck. The Lord is merciful to you if you believe. He gave you the chance to decide: to be liberated or not liberated, or what you call heaven or hell. Sin means bad karma. And liberation or heaven means good karma. So it does not matter if it is a human soul or an animal soul. When they cross this border of this mortal world, all have to go through one gate only, either human or animal. That we call death. And everyone has to enter through one gate, and that we call birth. When we come out of this natural law, which natural law is binding us in these five elements, out of which this physical body is created. And now the different creatures have got different qualities, and there are four kinds of different life beings on this planet. And all four of them have different, you may call, siddhis, abilities. And humans have more abilities. But in the astral world, in the cosmic law, listen carefully: in the cosmic law, there are no differences. It is a human soul or an animal soul. Do not think that we are not human and this is the last life, and we will die and come to heaven forever, Hari Om. We will now die, go to heaven, and that is for us finished. No, not like that. Humans have to earn, realize, or achieve by following the human dharma, human law, human obligation, and human responsibilities, and humans have more obligations than other creatures. So, in some way, we are poor. All burden is on us. But on the other hand, if we will use our intellect, buddhi, then it will become most beautiful. Therefore, a human is known as a better creature because a human has got intellect. That kind of intellect which can be trained is limitless. Humans have the ability to realize, to learn this knowledge. The human life is repeated. It is not only given to you once and finished. Because there is no human on this earth who does only bad things. Perhaps we think they are bad, but for them, they are not bad. They are also doing good things, but they are not doing good for us or for some other people. It does not mean that they are bad. So, who are we to judge someone? Perhaps we are more bad than they. The reality only God knows. And therefore, we are constantly creating good and bad qualities, karmas. Some have more good and less bad. Some have more bad and less good. And due to this, it is repeated again and again. And therefore, the great Śaṅkarācārya said it is very rare or hard for a human, or for a soul, to be born as a human. Śaṅkarācārya said that it is very difficult for the soul to achieve human birth. And second, to get a spiritual parent who gives you free education. Third, having spiritual interest, thinking constantly, "What is the Brahman, and what is the Māyā?" And fourth, to meet a Brahmaniṣṭha and Śrotriya Gurudeva. All four things happen in the life of one soul; that is the most blessed one, a fortunate one, and definitely the Brahmajñāna is there. So, to the human soul, the soul which should enter into the human body is given more abilities, more powers, more functions, and that is why the human phenomenon is quite different from others. When once, by the mercy of the Lord, this all enters into the human body, it is constantly trying to do good things or bad things. Now, our future life is depending on the present life. Past is past, present is going on, and future is not here. The present will follow the future, and therefore it is said, first is created destiny. We say Rasa Śarīra, then the body is given. Then the cosmic law decides where the soul should go again: in a human body, in which circumstances, with which physical condition, mental condition, family condition, emotional, social. All this is what we are facing, what we call good luck or bad luck, or what we call destiny, or what we call the karma. What is good luck and what is bad luck? Where does our luck exist? Not somewhere stored. Everything is within our phenomenon. And so, according to this, life is given. And it is said that due to the many, many negative karmas, the human soul can travel into the animal body. There are thousands of examples which are given by great saints, self-reliant saints who could see, who could speak with the animals. There is one story, a real story, which you read in the book, Meeting with Master. And this story was told by Holy Gurujī many, many times in his satsaṅgs. And it is a story about one man who was a tax collector for a king, Mahārāja. And that tax collector, he used to go to the farmer. And at the time of harvesting, he took 98% of everything away. And the farmers were very, very unhappy. He was always very cruel to them. Cruel, but he used to go to one master just for a social life. You know, there are some people who go to church only for a social life. How many people go really to the church with the heart for the prayer? Many people just go on Sunday to make it a social life. And many are waiting to go to the beer restaurant afterwards. More ladies are going inside and praying, so the farmers thought, "We shall go to that master and complain against him." And a group of the farmers went to that swami and complained to him, "Your particular disciple sucks the blood of all the farmers. Please tell him something. He should not be so cruel." So, the next day when that man came to the Master, my Master told him that you should not give trouble to the poor farmers. Do not take everything away. Have mercy on them. He said, "Oh, Swamiji, you do not know anything. You know only one thing: how to meditate and talk about something. That is all. But you know, these farmers, they are very tricky. Animals and farmers, they only follow this trick. Please do not mix in this gossiping. You should only meditate and do your mantra. All this thinking, this is a māyā. These are disturbances for your sādhanā." He gave half of our lecture. Away. Well, after one season, again farmers came and told the master, "We do not know what to do. He did not change at all. We will make a hunger strike, and we all will die. Please do something." So the next day when he came, Master again told him. Master said to him, "You know, normal people need only two eyes to see. But you need four eyes: two eyes to see this world, and two eyes to give the right, correct judgments. Otherwise, this karma will be too heavy for you." I was so angry at the farmers; again, they disturbed me. He said, "Yes, Master, your words will be followed," and went away. He did not change anything. Everyone had to die one day. He died. And now he came in the stomach, in the womb of the camel. He was born a nice, beautiful camel baby, and after two or three years, he became a very strong, young camel. The people who were transferring the stones on the back of the camel from the stone mines. So, one of the men had no insight at all. Bought the camel and brought him to the stone mine. The life of the camel is such that you have to sit and let the Lord place the heavy load on your back, and then you have to stand. Because the camel was young and strong, that greedy man loaded more stones on it. Now the camel cannot get up. And man is beating him, and the camel is screaming constantly. He cannot get up. By chance, or accidentally, or luckily, the Swāmījī was passing just by. And he heard, "Why is that animal screaming so much?" And he went near the mines and looked in. The man was beating him. So Swamiji went there and said, "My son, do not beat him. You loaded too many stones. Put a few stones away, and he will get up. I will tell him some mantra in the ear. He will get up." He said, "Swāmījī, I do not know when your mantra will function. But my mantra, this stick, has effect immediately. Do not worry. This is a spoiled and lazy camel." Swamiji said, "Wait." And he talks very nicely in a dialect, a poem. He writes a poem. And in the poem, he is writing what he tells in the camel's ear. The name of the saint was Sagrām Dās. Sagram Das said, "Sagram Das is telling to you, O Camel, do not scream now. I told you, do not be so cruel to the farmers. You were taking double taxes from them, injustice. But now this karma has come to you. You have to pay back in this way. My dear, there is no way out. Get up and go. Now you have to go through this karma. Therefore, no karmas can leave you out. You have to come above this. You have to become free from this, so do not be proud of a human life. Do not think that is the last. I can do what I want. No, no. The cosmic law is observing us. And that will come, sooner or later, back to us." At present, we have forgotten this. So, in our level of unconsciousness, where is the cakra called Mūlādhāra? That is the seat of our destiny. That is the seat of all our past karmas. That is the seat of the unconsciousness. We may believe it or not. Belief will not change anything. We have to go through. Do we have something that we can become free? How? For example, in the caves or somewhere in the basement, there is a lot of darkness. And you tell, "Please, darkness, go away." The darkness will not disappear. We put on light. Darkness is gone. It does not take even a second. Darkness is gone. Similarly, the light of knowledge, the light of realization, the light of acceptance, that will immediately remove all our negative karma. And we are searching for that light. We are searching for that knowledge, and for that knowledge we are here. For that knowledge we are practicing, we are praying, we try to be kind, we give love, we give our everything to get that light, that our bad destiny is removed. That is what we call enlightenment. Enlightenment means becoming free from those destinies. But some percentage of the destiny, we have to go through. Let us say in this room, the hall where we are sitting, it is a very big hall. People play this sport in it, like football; they play football here. And now it is night. The electricity has gone out. It is completely dark, and we put one candle on. We say, "Oh, thank you, now it is light." Then we put two candles. Now it is better light. Then we put one 25-volt bulb. Oh, it is better now. Now we put a 100-volt bulb. Now it is good light. Now we put a thousand voltage, oh, now it is bright. We put a five thousand voltage, thousand thousand, oh, it is like a sun shining. So constantly, there is some percentage of the darkness there. May your eyes not see the darkness now, but there is. So light and darkness are parallel. So, some karmas we have to go through. Destiny we have to face, and for that we are here as a human. We are facing our destiny, but we are creating immense good qualities. All of you who are sitting here have thousands and thousands of voltage bulbs, I think. So I congratulate you that you have so much light, but do not think there is no darkness. Until there is immense darkness. Therefore, we should still work more and more. So the Kuṇḍalinī is our destiny. Kuṇḍalinī power, the power of destiny. And more about this, we will talk tomorrow. You look tonight in your chakra book, or tomorrow morning, or your chakra calendar, look in that, and tomorrow we will have some slides, and we will talk about that: Mūlādhāra Chakra and all symbols of Mūlādhāra, what does it mean? What does it indicate to us? So, chakras are those centers where our destiny is dormant, where our māyā is playing beautiful games with us, and that one which finally disappoints us. So lucky are they, they are not disappointed. Whatever happens, you take it as destiny, or you take it as a blessing, or you take it as a mercy of God. Take it as a test, that God has chosen you, that you should go through these difficulties. If you remember some stories about Jesus' life, in certain conditions, Jesus was praying to the Father, the Holy Father. Father, why me? Why do I have to suffer? So, Father said, "Because I have chosen you, you have these abilities, so any difficulty comes in life, take it as a divine test. Face the difficulties with great devotion, with great love. Do not run away." Do not create an enemy within you and outside you. So the left cheek, if someone has hit on the right cheek, that means to endure the pain, endure the difficulties, and endure and digest pleasant and unpleasant experiences. Be sure nothing will happen if you are not here. East and west, north and south, below and above, everything is there because you are there. Good and bad are there because you are there. Are you unhappy? Do not be unhappy. We are here to work and to come further. So, I am not that person who gives beautiful lectures and then goes away, and after five years again comes back and then gives a lecture and then goes away. You know that all my disciples around the world have personal contact with me, a personal direct approach to me, because I do care about them. I am not that one who is always closed and appears only for lectures and then again disappears. So I try to be like the father of that family who sits with the children and speaks, whether it be the pleasant or the unpleasant. So it is a training, it is a test, lifelong. That is our life, and we try to go through. And definitely, we will come through. So, do not search for temptations. One German philosopher said, to see the blue sky, you do not need to travel thousands of miles. Blue sky is everywhere. If not today, tomorrow will definitely be. That is it. So, do not fall into the temptations, Māyā. Develop within you, and you know, and you have enough techniques. So tomorrow we will take over our Mūlādhāra, so be ready tomorrow. Oh, what will be there? I will be direct. All the beautiful things, the good things, very nice. So tomorrow we will begin a little more about chakras, definition of the Mūlādhāra Chakra, explanation about Mūlādhāra Chakra, and some techniques and exercises. We should do some exercises, but do not hurry, do not hurry. We have time; it may take a few years, if our destiny allows us. If something happens to me, the guidance will continue. You will meditate, and you will get guidance. Perhaps I will speak to you from different lokas. But always, I will speak to you only for unity. Never will I tell you to support this person, do not support this person, create this new group, create this... I will not say this. Because many disciples, after the Master came to my meditation, said, "Now you have to create a new society and new āśrams, and you are so separate from these people." Because very often, after the teacher leaves, a student comes and says that the teacher appeared to me in meditation and gave me an instruction to create a new organization, a new branch. Even now, some people say, "Swāmījī said we dream this and this, and Swāmījī said we must do it." I need not tell you in a dream as long as I live. I will tell you directly. So do not trust your dreams so much, but trust my words a little bit, what I am talking about. So that is very important. You see, in the hand there are five fingers, and if you hit something with one finger, you will break your finger immediately. But if you join all the five fingers together and make one fist, that becomes a power. So when we are all together in oneness, that is a beauty and spiritual power. If we divide, we split it. Then it is not good. So this video is evidence to listen to after some time, after me, that you are all brothers and sisters and you should work together. Yes, you can be angry with someone. You can shout at someone. But with love, tell on the face. Look, I do not like this and this. And what do not you like in me? Come sit down. I will pay for your coffee. Let us drink your coffee or some milk. I invite you for a nice vegetarian dish, though I do not like you. But I want to explain to you why I do not like you. This is a sweet anger, you know. If we are talking behind, backbiting, that is dirty politics. That is not good. So we should be together on this, and let us work together to help others and help ourselves.