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Today, I spoke about the energy centers, or chakras, located in different parts of our body. There are earth chakras located at the soles of the feet. Vegetation centers are located around the feet. Animal chakras, or animal centers, are located on the legs. A major change occurs where the main joints of our body begin: the ankle joint, knees, and hip joint. Then, at every disc of the spine, every joint of the fingers, wrist, elbow, shoulders, and the jaw, there are sittings, or borders, of the different categories of chakras. However, we mostly speak about the eight primary chakras. Here is the border between animals and humans. Every level of the chakra has its own kingdom. On the chakras located on our feet—if we concentrate on the Earth’s chakra—it may happen that one falls into depression: introverted, slow, and dull. When we are connected to the vegetation centers, the changing of our biorhythms is faster than normal, which makes us age quicker. From the ankle joints to the knee is called paśubhāva, the animal qualities. One behaves more or less like animals; it doesn’t care what one is eating. It is a lower consciousness, and so it goes until here. This chakra is a border between the human level and the animal level. Now, these five chakras are connected; these are the human chakras. There is a quality of human weakness, and they are still mixed; they are touched by the quality of the animal chakra. We still take something with us from here. We are very much connected. From the Viśuddhi chakra up to the Ājñā chakra is called the center of intellect and consciousness. This is called devik chakra, the divine chakras. It is a border between human consciousness and divine consciousness. This is called the guru cakra. When you awaken this chakra, you realize the inner master. But the inner master does not mean that you do not need any outer master. Many confused people say, "We have our inner master, we don’t need an outer master." This is because this chakra is confused, with too much intellect and too much ego from here. So when this and this are coordinating in a selfish way, then there is no surrendering. "Gu" means darkness, and "Ru" means light. You enter into the light of wisdom and cross the border of this darkness. But still, there is a border. You move downwards, you are connected to human weakness. You move upward, you are connected to the Divine. So here is the border. Ājñā means order. Ājñā means command. So, you become the commander because you know what to do. You can command these chakras; you can command your senses because here you are then free from those karmas, because you are in light. The third eye of the Ājñā Chakra is open. Here, already, the union takes place. You see the half-form of the male body and the half-form of the very soft, gentle female body. So unity takes place here already, and that is what is called Śiva, unity. Now, we come to the Mūlādhāra. This is the border I mentioned. The name is Mūlādhāra. It is read as "mūl" and "ādhār" together: "mūlādhāra." Mūl means roots. Mūl means basic. Mūl means the cause. Mūl can also mean the foundation. The best translation is the roots or the cause. It means: what is the cause of our life? What is the purpose of our life? We talk about the causal body. The causal body is actually our desire’s body, our desires. Any kind of desire, because these desires become the cause of the result, either good or bad. First there is some reason, then there is action, and then there is the result. So, what was the cause of our life? Or what will be the result? Why am I born? Why do I have this problem? Why do I have this disease? Why do I have this destiny? That is the mūl, the basic cause, the kāraṇa. Ādhāra is the base. This house, this hall, is based on a foundation. So your physical, psychic, and spiritual foundation is known as a mūlā, very far down somewhere in the past. So mūlādhāra is the basic cause—Ursache, as they say in German. What was the basic reason? According to this, life is given. First is created prārabdhā, destiny. Then the body is given. So pralabdha is here. This is to understand the word mūl. Second, take the example of a tree. The entire tree is nourished by the roots. Take the example of the foundation of a building. The stability, the solidity of the building, depends on the basics, on the base. So our development, our nourishment, and our psychic and physical stability are not somewhere here; they are here in Mūlādhāra. If this is disturbed, if this is very weak, then the whole building will collapse. Here is the basement where all destinies are hidden. This is the meaning of the word Mūlādhāra. These are two words put together. Now, the second aspect: the color. Why the red color? First, it is said the red color is the color of Mother Earth. Now it is proved that when they take pictures from a satellite, you will see the Earth as red. So, it is the color of the Earth. Second, it is the color of blood. That blood color is the healthiest part, the color of the blood. It is the color of Śakti, energy. Because blood has Shakti. No blood, no Shakti. Mother Earth is Śakti. This is a concentrated, solid form of energy, and that energy has a red color. There are people who pray to the Divine Mother: Durgā, Kālī, Lakṣmī, Sarasvatī, Gītā, Sītā, Yamunā, Gaṅgā. These are the divine, supreme power, divine ladies. They are the most powerful, so do not think they are not powerful. Holiest of the holiest, even when God wants to incarnate, He needs the mother’s womb. That is it. So those who are devotees, bhaktas of the Śakti—it is called Śakti Pūjā—they worship the Śakti, the female form, as divine. Yā devī sarva-bhūteṣu buddhi rūpe na saṁsitā, namastaśe namastaśe... Namo namaḥ yā devī sarva-bhūteṣu, O Divine Mother, You, the Greatest One, You are in every element, in everyone. O Bhojanska Maiko, Ti naiviša, Ti si u svakomu elementu, Ti si u svakome. Buddhi rūpeṇa saṁsita, eja buddhi, pure intellect, not negative. Namaste śrī, namaste śrī, again and again and again, three times, I bow to Thee. Iznova, iznova i iznova, tri puta, ja se klanjam Tebe. Śraddhā, devotion, confidence is a feminine power. Like this, all these beautiful, divine, strong qualities are known as Śakti power, feminine power. So they are Śaktipūjā. They have a red tilak. Those who have a red point on their forehead, you know this person is Śaktipūjā. Maybe he is celebrating his wife. That is also good. Your wives will be mostly happy if you adore them with respect. Then she will never say, "I want a divorce." So this is the red color, the color of energy. Then there is the lotus flower. The lotus is the most beautiful flower. When you look at the blossom of the lotus, which is still not unfolded, it is so beautiful; it is green and a little open here. That is God, when you have God, Kṛṣṇa or Rāma. We call Him Kamal Nayan. Kamal is the lotus. Nayan is eyes. His eyes are so beautiful, like a lotus blossom. This is poetry. Madhuram, our Gāyatrī was dancing. Everything is beautiful and sweet. Nothing is unpleasant from God. You can read this on the first page of Līlā Amṛt, what Holy Gurujī is writing about Mahāprabhujī. Madhuram. Parents are Madhuram. His look is Madhuram. His word is Madhuram. His movement is Madhuram. That is how the devotee finds it. And that is not for others, but that you realize it. You become it. When you can concentrate on Kṛṣṇa with devotion, there is no Kṛṣṇa, but you become the Kṛṣṇa. That is it. Second, yesterday I spoke about māyā. The lotus stands above. Even if you spill dirty water on the petals of the lotus, no drops will remain. All will slide down. The lotus has always been offered to the altar of God. To give someone a lotus flower is a symbol of devotion and pure love. When someone comes with a lotus, then you can see what devotion is there. Like in European culture, if someone comes with a rose, it is also a symbol of devotion, a symbol of love, and a red rose is a symbol of strong love, confidential love. Therefore, we are connected. The basic reason, and this color, is that we are connected to this world, to this earth, with love. Love will become creative, love will unite, and love will win. That is why, the red color. Then there are four petals, and white petals, and five, four petals, and our darling elephant, and Śivaliṅgam, oh, the Kuṇḍalinī, the snake, mantra. Now you are very tired. Tomorrow I will try to explain a little bit more. So for today, that is enough.