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We are again here with the beautiful symbols. These are not external symbols. This is within us. You remember that almost in every program, in every lecture, I mentioned three things: the endless universe, which you can say is one phenomenon; the cosmic consciousness, which is the second phenomenon; and individual consciousness, which is the third phenomenon. Of course, within this Mahākāśa, the greatest space or endless universe, Ākāśa is divided into many parts. First is called Ghaṭākāśa. Ghaṭa has different meanings, but generally, ghaṭa means a pot—a limited space. There are two meanings of ghaṭa, with a slight difference in pronunciation. So it is said, in every heart is my Lord. No heart is without Him. Balihārī us ghaṭkī, jahāṁ pragat bole ae—adoration to that heart in which He speaks. So ghaṭa means the vessel, the pot. You can think of a bottle. So ākāśa is the space. Ghaṭākāśa is the space in the pot. Then it is called Māṭākāśa. Māṭa is the house, a room—the space within your house, your room. But nowadays we are counting with square meters, centimeters. It has become so expensive. That space is very expensive. This is Māṭākāśa. And then comes the Cidākāśa. Citta means the consciousness, and Ākāśa means the space. The space which you occupy within your consciousness, in your existence—that I always call an individual phenomenon. The ākāśa in the pot is pure, neutral. Now, it depends on what we feel within. According to that, it will be inside: the smell, or liquid inside, or only air. Similarly in Māṭākāśa: what kind of environment do you have at home? It smells good, or it smells bad. Some people like bad smells—fish, alcohol, meat, tobacco—and some can't breathe there. Some houses have beautiful smells of flowers, incense. But some people don't like the incense; they get a headache. And the situation, family situation, the interior decoration, what kind of people and creatures are living there, what happened previously in this house in the past, what's happening now—what kind of environment is there? This Māṭākāśa, this house, has its own atmosphere, environment, circumstances, conditions. It has its own atmosphere, its own conditions, its own situation. And similarly, in the consciousness of the individual, what things are going on? Which impressions from many, many lives and dislives, which desires, which qualities—anger, hate, or love, forgiveness, mercy—we see only the person, but we don't see what's going on inside. We see a beautiful villa from outside, but we don't know what's happening inside. So, in our own phenomenon, the atmosphere is created by us. And who is living in our phenomenon? Now the question is, how is it possible that someone is living in my phenomenon? It's my territory. I thought it was only my phenomenon. We heard that there is only one soul that exists in one body. Now, who is living in your phenomenon? Yes, in your phenomenon, living your dear ones, about whom you constantly think with love. Yes, in your phenomenon, living your enemy, whom you don't like, you hate, you are jealous—they have more place in your phenomena. Even before you fall into sleep, that person is in your feeling. When you wake up, you think, "If this person would not be there, I will have this all." So, dear ones, there is little place for our greediness, our ambitions, and our best qualities—mercy, gratefulness, love—are residing in our phenomenon. And this phenomenon is like a backpack we are carrying throughout the universe. And that is the Cidākāśa. As long as your consciousness is expanding, that wide, big, large expanse is your Cidākāśa. We think now about Japan—our phenomenon is expanded to Japan. We think about the moon, the sun—our phenomenon is expanding. We think narrow-mindedly—our phenomenon is contracting. It's breathing, expansion and contraction. That you can feel, you experience in your deep meditation: unity and diversity, or you are separating, you create the borders, Cidākāśa. What is existing in you? That's very important. Therefore, we say, maybe we are poor in material, but we should not be poor in mind. Be generous and be rich. Poor are they who want to have more, and rich are they who are generous and do not desire anything—not only material, but everything: emotional, intellectual. Happy are they who are satisfied. Śāntoṣī nara sadā sukhī—a satisfied person, a content person is ever happy. If you are not content, you will not be happy even in heaven. You will say in heaven, "That's boring. There's no dancing club, there's not this. What should I do here? Mistakenly they brought me here." You will not be satisfied there too. What we are searching for is that our indriyas, our mind, and our ātmā, our soul, are satisfied, content, trapped content, satisfied. When you are hungry and thirsty, and you get good food and good drink, you are satisfied. We are searching for tṛpti, for that we are searching around the whole universe. And the fourth one is called Ākāśa. Ākāśa is this space, empty space, as far as we can see. That is Ākāśa. How many kilometers we can see depends also on the object. The stars, moon, and sun are very far, but you can see them in the night. So, till where your physical eyes can reach, is Ākāśa. And then, finally, it's called Mahākāśa. Mahākāśa is the greatest space, the endless universe. So, the space we are talking about is ākāśa: the space which is occupied by a small pot, or by the Māṭākāśa, by a house, or occupied by individual consciousness, or the ākāśa we see, and Mahākāśa. In the space, there is no difference. The difference is the border. And that border is ignorance. That border is an obstacle. And that border is not forever. What is created sooner or later will be destroyed. But Ākāśa cannot be destroyed. No element can destroy Ākāśa. Fire cannot burn it. Air cannot dry it. Death cannot kill or take it away. No weapon can kill it. No knife can cut it. That is ākāśa. Now, the real Self, the ātmā, which is compared with these qualities—that no element can destroy, no death can take away, no weapons can kill; it is not born, it will not die—that is our real self. So that real self is something like this pure, clean, endless universe. But within this, there are different qualities. Within these different things, every one of us has our own phenomenon, and that every one of us, within us, we have our own universe. It's the mystery of life. Make the journey within yourself. Still, we don't know. We don't know what's happening, what is there, who comes here, who is governing this body. We can only gaze, but we are not sure of our relation to our body, the purpose of the body, or the conditions through which we are passing. These are all within us. It is our inner world which manifests the outer world. It is that outer world which reflects in our inner world. Try the meditation, self-inquiry, and discover that end place of this universe of your own Cittākāśa. And so, these symbols, made according to the mythology of the old Vedic mythology, something has to be put into the symbol. Everything is expressed in a small seed—a large, huge banyan tree, which is a family of the fig trees, and a very tiny seed. And it expresses, it sows, it is an endless, large tree. The symbol OM expresses the entire universe. The cross expresses the entirety of Christianity, the life of Jesus. So, the symbols which have some background expressions and Vedic symbols, they are more connected to nature. That's called Sanātana. Sanatana means eternal. And yoga, exercises, techniques, is connecting us with nature, not separating us from nature. It doesn't make us individual. It doesn't separate us from animals. But love each and every entity, if not more, then at least as much as you love yourself, Mahāprabhujī said. So, these are symbols. You may not see the embodied chakra like this, and you will not look at your spinal column. It is difficult. Now, you can ask a question: when I meditate, how to imagine chakra? Inside the body? Then how to look? From where to look? If I want to see my own face, how do I see my face? I must have a mirror so that I can see my face in the mirror. I don't say that I see my face in me, so we need an object to reflect. In reality, we don't require that someone loves us, but we search for someone whom we can love, where we can reflect our feelings. It can be a house, a garden, flowers, animals, or humans, because when you can reflect somewhere, then you see your reality, and you feel happy. That gives you back, so we are longing to give, but who is receiving becomes greedy or misunderstands. It pushes us back. When our love, let's say love, our offer is refused, then we feel hurt. So, where to concentrate? So, these psychic centers, these are the psychic centers reflecting on the physical body, where, according to the nerves and the joints of the body, structures and so on. It will always be easier for you to meditate and imagine in front of you—a meter, two meters, nicely. Because you are not this limited physical being. Your Cidākāśa is wide enough. Though we are sitting, thousands of people here in this hall, but for you, for your Cidākāśa, is immense space here. Your Cidākāśa, no one can limit it, though you are sitting very close. When you close your eyes, you come to the endless. Suddenly, then you come to freedom—free feelings. Then when you withdraw, close your eyes, and take a deep inhale and exhale, you experience your freedom. You open your eyes, you feel limited. So these chakras, which you see directly, are located at the spinal column. We can have in this picture. Thank you. These are located around the spinal column. Reflection is there. But now, very important, there are certain things, please observe carefully. Do you want to experience your kuṇḍalinī awakening? Do you want to awaken your kuṇḍalinī? Do you want to realize this all? Yes, of course. Not. And so, with my visualization, through my third eye, Ājñā Cakra, I will visualize this here. So it means I will see my copy here, my astral form. In some techniques of Yoganidrā, it is the third step. We give instruction: imagine that you see your body. You are lying on the ground, nicely covered with a blanket, very comfortable and relaxed and happy, and you are practicing Yoga Nidrā. And ninety-five percent, suddenly everyone sees the color of the dress, your body, your face, and even who is lying beside you. Now, who is looking at your body? And that is your astral being. That is your reality. So this physical body is in the rest. In the physical body, there is nothing awakening. They are completely perfect, balanced, and relaxed. Everything takes place from here, this center, very important, and before we touch these chakras—one, two, three, four, five, six, and seven—this eighth one is very important to be purified and clarified. Your seat of intellect, your vision, your way of thinking, your way of behavior—everything has to be positively clarified. If you are not doing this, this chakra will not awaken. You will not understand. You will not see. Oh yes, you will see on the calendar. So, this is what we self-visualize. Look in the far distance. What we visualize, we can visualize as if we are looking from a distance. Here is a mirror, and here is myself. I am combing my hair, I am shaving my beard, or putting on makeup, anything I want to do here, or here, or anywhere, I put myself in front of this mirror. And I see my reality, how it is. And so, look, gaze within your mirror. So, in the Self-Inquiry Meditation, you have, on a certain level, instruction: the external world, the space or the hall where you are, now yourself sitting there, and now within yourself. And imagine with closed eyes that you are sitting and relaxed. So, it becomes a very interesting question. Is there space within us, or are we in the space? If we concentrate too much only on these chakras, we may come to some complications. If we observe our chakras from a far distance, we will release all these energies and check them properly and awaken them. This is one thing that is very important. Secondly, it should be done with particular techniques perfectly. And prāṇāyāma, that purification is very important. Make sure that you do not abuse any kind of drug, including alcohol. When you feel this balance, or you feel sensation higher, feeling what they call high feeling, or I don't know what they call it, I don't know. That time, the effect through all these kinds of drugs, these centers. And that influences our way of thinking, way of living, and everything. If it is your case that you have been abusing, then begin with the gentle, good prāṇāyāma. That pranayama, this we spoke, will first repair this center and will repair all the nerve systems and balance all the energy centers. So therefore, every symbol that we will see or we explain here is according to the Vedic culture, according to the yogic culture. And I agree on one thing, that the symbol which we think is good, maybe in Europe they think is not good. That's a cultural thing, but what is good is good. Now we have this swastika in India. Swastika is originally a symbol of the sun. It is a turning of the sun. And the swastika is always used as a symbol of luck and happiness. But since Hitler's regime utilized this symbol, it gave a negative image in people's minds. But it does not mean that the swastika is negative. Negative is that persons who utilize in which way. It is not bad, but it depends on how you utilize the money. That's it. So we don't hate the persons, we hate the actions. And therefore, we should not compare the symbols with the act of the people. That's very important, very, very important. So, the different symbols in these chakras we have here—yesterday we spoke about color, lotus, and four petals. These four petals are just the symbol of the beginning of life. On this planet, life enters through four different things. And that one is called through the eggs. One is what we call like baby born, like humans, animals, the insects, or those kinds of bacteria, which just multiply. And the fourth one is through the bark, like trees, like mushrooms. So we have a very clear Sanskrit expression of these four ways of life. And some are very difficult to translate. So we can only guess what it could be. This is how the beginning of the consciousness, or manifestation of the consciousness, and therefore it is said, in the Vedas and everywhere, that even the plants have life. They also have consciousness. Once they made one machine, not long ago, about 29 years ago, and this machine is measuring the vibration of the plants. And when they come with a knife to cut the potato, still they didn't touch the potato. The potato was screaming, and when they began to cut the potato, the potatoes were screaming in such a way, something we can say, "Please don't cut me, don't kill me." They saw this on television. The result was that for two weeks, no one bought the potatoes in the market. So again, this food company, or what you call these big markets, they made a lot of advertising: how nice is potato, good for what, and health, and this, and that. So the consciousness is everywhere. This is symbolizing four things. Now, the number four has many, many meanings. Also, four directions, heaven's direction, and earth's direction, which are very important. So according to astrology, there are eight directions, and these corners, let's say the north and east, or east and south, these corners are very powerful. And according to Vāstu, this is tolerated when you build the house. The ancient architects, all these temples which are more than five thousand, eight thousand years old, are still solid there. There, many earthquakes took place, many storms, many floods, but they are still there. And many buildings from the modern architects, a little earthquake and they collapse, like a sand hill. And the architects according to the Vāstu Śāstra, they do not accept iron cement. Because iron and cement have less life than lime or other natural materials, so I'm not an architect, I don't know, but a little bit of what I hear, I tell you. As a human, oh my God, we have to realize four things, then it's called the human life is fulfilled and human life is successful. You felt this, then you didn't realize. And these four are called the four Puruṣārthas. And these four Puruṣārthas, Puruṣārtha means work, try, do something. Achieve something, and these four puruṣārthas are the pillars of the human consciousness. Like we have four pillars of the burnt bed where you are sleeping. These are the main pillars, and this is called dharma, artha, kāma, and mokṣa. If you fail, should you fail one of the puruṣārthas, you will not realize your aim. About this I spoke many times, about dharma I spoke, artha I spoke—material means, but also spiritual means. The richness is that when you have spiritual energy. Kāma has two meanings: to create a happy generation, or it means work, positive work. And mokṣa to obtain or attain liberation in this life. If we miss this, we will realize it was a great mistake, the biggest tragedy which happened to us. Dharma, Artha, Kāma, and Mokṣa. And these are the four steps of life where the major changes take place. The first step of life is brahmacharya, student life, only study, no other interest, no night clubs, no day clubs, no morning clubs, no evening clubs, no cinema, no this, not that. Only something which is connected with your study. Use your Medhā Śakti. Use your Medhā Śakti, the energy which is in your brain. And that you gain with the mother's milk. That you gain with the mother's body. And therefore, it's very important during the pregnancy that the mother has healthy, balanced, sāttvic nourishment. The father should think of the child also. It should not be the case, but in case of the case, if you don't like your wife anymore but she's pregnant, at least you should think of the child. So, it is time for you to serve her, to do everything the best of the best that will save your married life. You know, many, many disputes begin in family life at the time of pregnancy or after delivery. Healthy child, healthy future. So, this Medhā Śakti, which we gain through the mother's milk, also through healthy nourishment, the nuts, especially almonds and honey, and to save this energy, more is a very important Śīrṣāsana and Sarvāṅgāsana in order to control the overweight or underweight kilos, that your body remains on proper, safe of your kilos. The thyroid will function very well. This time is given 25 years. They count 100 years of age, normally, and after 25 years, happily marry, and lead their family life, and take care of children, educate them, till fifty years. After fifty years, try to give everything to the children. Be there for them, help them when they need it. Don't interfere with them, and slowly, slowly withdraw yourself. That's called Vānaprastha Āśram. That is till 75 years, and after 75 years, you retire as a sannyāsī or in your āśram. Where is our? We don't have an ashram here, so that's why we have to make in Istria a big ashram, so that we all can immigrate there. So that's why we have to take care of us. So these are the four petals, symbolizing also the four antaḥkaraṇa: manas, buddhi, citta, and ahaṁkāra. They are influenced also from there. And by the next lecture, we will come again to something more. It is too much, so I am looking forward to covering, to enlightening or illuminating more about Mūlādhāra Cakra. And until then, you should think over, meditate, and look carefully. In your calendars, find the meanings of the chakras more, and practice prāṇāyāma. I think soon our chakra book will come out. I am sorry that I couldn't finish all, but I don't like to do it hush-push. I would like to explain and make this clear in a nice way. And there are so many things inside. So much wisdom is hidden. And the wisdom is very rich, and rich food is very difficult to digest. And it is for you a foreign language. A foreign symbol also takes time to understand. You are more tired than me, because to listen is more tiring than speaking. The one who is speaking puts all tired energy out. In my case, it is like this: Mahāprabhujī Devapurījī is speaking within me. When I have high blood pressure, after the satsaṅg, it is balanced because that divine wisdom is flowing through. That divine love flows through, and that is like a healing power, and that's very important. So, I am sorry that you are more tired than me, but that's life. Now you have a lot of work to do. Once more, I want to tell you and remind you: don't begin to practice about kuṇḍalinī according to some unclear books. And don't be frightened. It's the most beautiful thing. It's divine. Now search your cidākāśa. So Ghaṭākāśa, Māṭākāśa, Cidākāśa, Ākāśa and Mahākāśa—all these different ākāśas, and within that is yourself.