TV Channel

Some people believe that if they witness a miracle, receive a mantra, and go to the masters, everything will be fine. I sincerely wish everything could become right so easily. But it cannot be otherwise; one needs a long time to work with one's own destiny, kismat, karma. It is a lifelong task, whether you attain liberation or not, whether you have realized self-realization or not, whether you have God-realization or not, whether you will be one with God or not. That will be decided. The end of your life means the final breath. But that does not mean you should die today, right now, knowing this. No, not that either. The body, mind—meaning thoughts and feelings—words, that is, the karmendriyas—all of which act, are part of nature. If nothing works in nature, or an apple tree bears no fruit, then that tree is abnormal. If your body does not express certain feelings, then it is abnormal. A healthy body experiences all feelings: desires, thirst, hunger, cold, warmth, happiness, unhappiness, joy, love, hatred, and so on. But how can one master all this? Through Viveka, through positive intellect, by giving oneself explanation. Each one of us is very wise. Each one knows very, very much. If someone has problems and calls you or comes to you crying, saying they have this and that difficulty, each of us is wise enough to comfort someone—a comfort, a calming. Such words and wisdom come from us so that the person who has come to you becomes calmer and comes into clarity. Now, the problem is that we do not use our own knowledge for ourselves. If we did that, we would have few problems. But we do not. We are wise enough for others, but we do not use this thought or comfort for ourselves, and that is why we suffer. Do you understand? Therefore, a master is one who can solve their own problems. Of course, there are two kinds of problems: Ādhibhautika, Ādhidaivika, and Ādhyātmika—the three Tapas, heat, fire, three kinds of fire. You could say trouble. These troubles are physical troubles, mental troubles, and troubles from the external world, from other lives. Obesity, those are the diseases. Ādhidaivika: the invisible spiritual problems, identification with other living beings, with other people, and so on. Here, this problem is divided into two parts: personal problem and impersonal problem. An impersonal problem is naturally difficult to solve, but at least we should understand it. Personal problems can be known, resolved, liberated from, or mastered through one's own wisdom. This is a lifelong task. Be vigilant. Observe yourself and your existence—physically, mentally, emotionally, intellectually, and so on—which ends every minute. Opinion ends, thoughts end, feelings end, states end, circumstances end, changing. Therefore, we should always use Viveka, always use our Buddhi, our intellect. That is very, very important. Kuṇḍalinī-Śakti is one of the positive forces within our body. Kuṇḍalinī-Śakti is the divine power, the divine Mother. It is the Shakti that exists throughout the entire universe, between Ānanda and Chetana. Ānanda-Chetanā: Ānanda, the endless universe, and also consciousness. Chetan-Siketo-Iccha-Ni, where Chetan means consciousness, and consciousness has no desire. Consciousness has no desires at all. Chetan-Keto-Iccha-Ni and Jad-Se-Kusch-Ni-Hut, and Jad means unconscious, the matter, dead matter. It cannot do anything at all. So, Chetan has no desire. Matter can do nothing without consciousness. So, how is this creation to come again? That means the third power intervenes, and this third power is called Shakti, the power of will. Your longing, your yearning is a Shakti. Every kind of longing is a Shakti. Now these feelings, this longing, this desire—how strong it is. Whether you are a slave to your feelings or the feelings are under your control, that is the point. The difference between the Perfect and us is that we are slaves to our habits, our feelings, our desires. They have exactly the same, but they are not slaves. They have courage, and they have will, and they have the clarity to say no. "No" means it is not suitable for anything. Where? There is no question of why. In a wise person, there is no question directed at oneself, nor against one’s own feelings, why. It is so, and it is so. It does not change. But the other one, what we say—we have weaknesses, then we say, "Well, why not?" and "Why?" and "That could be," and one might say, "Well, okay," and so on. So we play, but Māyā, the power, the Shakti, plays with us. We are like a mountain stone that falls into the wild water, into the river, and rolls in the water. How many millions of times does the striker get it? A rough stone, square-shaped, falls into the water and it rolls and rolls and... breaks and rolls. So far, it is a very small, tiny, beautiful, round pebble. How beautiful is this pebble? Everyone says it is very beautiful. But ask this pebble how many blows of fate it has endured. We are like everyone else; we still have so many blows of fate. We are not yet whole. We are not yet in Pūrṇa. Now we receive blows of fate. Therefore, whatever has come to us through ignorance, through our weakness, or through our good karma or bad karma, whatever we have done, it is there for us and we should reflect upon it and master it. Be certain that no one can help you immediately. Not even God, if He Himself comes and says, "Okay my child, everything is okay." No, that is not possible. There is no such God who sits somewhere and will come. Okay, that won't work. If you have severe pain and you say, "God, please come and take away my pain," He will not come, and nothing happens that quickly. But a doctor can give you an injection, anesthesia, and put you to sleep; when you have no pain, you see. Or a doctor gives you a painkiller, an injection, and within half a minute you have no more pain. That is good. Therefore, next to the God of Doctor. The one closest to God is a doctor. No one should say, "No, I do not want medication in an emergency or in critical situations." That is also your karma, that you receive medication so that you can live your life as comfortably as possible for as long as you will live. You can live without pain. Nothing is higher than one thing: to take away the pain from someone, no matter who, whether an animal or a human being. The best thing you can do is to take away someone's pain, to liberate them from suffering. There are two types of pain: physical pain and the psychological pain in the heart. Depression is a sorrowful state. Those who have depression know what it means. They have an inner pain, an indescribable pain. Once someone said, "Swāmījī, I have so much inner pain and restlessness or something like that. I prefer that someone alternates holding my hand. That hurts me less than this depression that torments my life." This is also a karmic state. If you can help someone overcome depression, that is the most beautiful thing; you receive the best that you can do. Of course, you cannot immediately free someone from depression or take advantage of them. The person who has depression needs understanding, security, compassion, and love. Depression means one has fallen into it very deep. They have gone so deep into the water, they cannot come back up. That is the state. You shall be the one who reaches deeply, holds the hand, and brings them forth. This is it. How do we engage with it? Through our words, through our feelings, through our understandings. To liberate someone from pain and suffering is the highest virtue, whether an animal or a human being. Our wisdom—we should use it. We have learned enough, very much indeed. So Kuṇḍalinī is the Shakti, the third power between Śūnya and Chetan. Śūnya and Chetan. Śūnya is unconscious. When a doctor gives you a local anesthesia, you no longer feel your hand. We say it is Śūnya—no feeling there anymore. This prāṇa is blocked. Śūnya. The warmth is not there. So in this Śūnya and the Chetan. Chetan is awake. So Śūnya cannot do anything without Chetaniya. And Chetaniya has no desire. How could it be otherwise then? Therefore, there should be something in between: a desire, a feeling. A woman cannot have a child alone, and the man has no desires at all. So then, how is it supposed to happen? So there should arise a desire between the woman and the man. And this Desire is the Shakti. This Shakti is Icchā-Śakti. Icchā is the will, desire. So this energy is this Icchā-Śakti between Śūnya and Chetana. You bring both together; that is magnet and iron. And this Shakti, and then the Kriyā begins. The activity begins. Active Śakti is present in living beings or in objects. In space there is also a Śakti, but it is the Śūnya-Śakti. So between Chetanya, Chetan, and Śūnya is the Śakti. This Śakti is the Kuṇḍalinī-Śakti. Kuṇḍalinī-śakti is within our body. When kuṇḍalinī is awakened, feelings of joy arise—a joy beyond imagination. Where there is joy, it then leads to contentment. Do you know what contentment means? It is indescribable. When you were a student, after many, many years, when you passed your final exam, there was a joy and peace. Both were within you: contentment and joy. An indescribable burden lifted. "Thank God, I have finally passed my test." So the Kuṇḍalinī-Śakti, that is the divine Śakti, which begins from Mūlādhāra, brings about joy and contentment. Where there is contentment and joy, one sees the future and hope again. This hope is a light. Knowledge or the light opens your gates into infinity. You have so many possibilities—a freedom in infinity. Then this joy and peace transform into bliss. That is called the highest Ānanda, not mere enjoyment, but bliss. Joy is changeable, and Bliss never ends, because pleasure is connected with matter and matter always ends. Reality is that which never ends, and unreality is that which always ends. From this comes bliss, Param Ānanda. So, awakening of kuṇḍalinī: joy, peace, contentment, bliss, knowledge, or the light—there, a freedom unfolds before you. The meditator immerses into their inner space, and the space is endless, but there, you are not in depression; rather, you are in Paramāhāna. That is then meditation. Stillness is there. Thoughts arise where there is something to resolve, to respond to, or to understand. Then there are thoughts there. But if there is nothing, then why should the thought strive? Thoughts are present even in stillness. The Mera, the sacred Mera, has said: "I wanted to cross the ocean, but before I arrived, the ocean had dried up. Now, why should I make an effort? For what? To cross, there is no seawater. Can I walk on foot, comfortably, more easily?" So, one enters the state where this entire prapañcha, all these minions around, are purified for you. Everything is smoothed out. Hario, Ānanda, Paramahāna. I have experienced this feeling of kuṇḍalinī contemplation several times. But in our current state—psychological, mental, emotional, material, and so forth—in our everyday life, we are unable to maintain this state for long. Therefore, we are always changing. So, the awakening of the kuṇḍalinī from Mūlādhāra is not like some kind of electric shock. I said on the first day: if something like that pierces through your spine, then you must go to a neurologist. Or you feel something like a snake or a titmouse moving along your spine and back. Then, at the highest time, you should change your clothes, put them into the washing machine, and properly brush your back. That is that. Or on the North Sea, on the beach, rolling around a bit on the sand so that everything, this skin, dissolves beneath you. Therefore, what foolishness people in the modern world have in books—how do you say—treating it as a commercial matter. Yes, these feelings arise; it is like flowing. One says, like oil flowing or like a swan swimming on the lake. But you don’t hear that it moves like that. It is very gentle, like an electric machine that moves, and quite regal, so the seed on the left and right. And his body is completely still. On his body, you can place a cup, a teacup there; it will not move, it will remain completely full, just as it is. So it is the feelings, which the hidden powerful beings in this book have also given, that the feelings rise up to bliss. Then we have our beloved Svādhiṣṭhāna Cakra. In this Svādhiṣṭhāna Cakra, we now have the color orange. Mūlādhāra has a red color. Red is the color of Śakti—concentrated color, in which nothing yet flows. When the color says it begins to take effect, it is like a dawn. Uṣā-light. Uṣā-light means awakening, fire, purification, dawn, awakening. No negative energy can pass through the light of the uṣā. So, our Maṇipūra Cakra, which awakens the power, the oranges in the form of orange light, and the Svādhiṣṭhāna Cakra possesses us. But we know that there is danger everywhere. Weeds are more than a real tree, cherry or apple tree, than what we think. So, the Svādhiṣṭhāna Cakra is a center that is beneath consciousness. Unconsciousness is Mūlādhāra, and all experiences and problems, as well as what is called fate, the Kismat, come from past lives. First, Prārabdha has been consumed, and then a life has been given to us. What life shall we walk? Pralabdha means destiny, and destiny is the cause of our actions, of our karma, the fruits. All of them are stored in the unconscious. We have different levels of consciousness. Daily, we oscillate back and forth through three levels of consciousness: unconscious, subconscious, conscious—wakefulness, sleep, and dream. Deep sleep symbolizes unconsciousness. Dream symbolizes the subconscious. Awake is the consciousness now. Through meditation, and when the kuṇḍalinī is awakened, we reach the highest consciousness that we can attain as individuals. Practice your mantra with discipline throughout your life, pray, meditate, and do positive things, think positively; then at the end of your life, your highest consciousness merges with cosmic consciousness. Unconscious, subconscious, conscious, highest consciousness, and cosmic consciousness—these are the layers we are meant to break through. Pralabdha is our past from the previous life. This Svādhiṣṭhāna Cakra is the subconscious being. Subconsciousness, and there are all the karmas and impressions from this life. This life began in the womb already from the very first day, when you entered this physical body, came into contact with the physical world. A very tiny spark of the light, which is not visible to our eyes. When it comes and when it goes, you cannot see it with these physical eyes. You must use that with the third eye. So, from the very first moment, you had come into these physical planes. This is your true birthday. This is precisely the configuration to calculate in astrology. Yes, in these seconds was your birth from the astral planes into the physical planes. That was the first contact, because of course we do not know which second it was. That is why often the astrologers, even though they know exactly when you were born and all that, still cannot say precisely, because they cannot say when and where it was. Now, it makes sense that we have come in your journey from astral planes to physical planes, to Bhu-Loka, this material world. Because coming back from the astral world into the material world is also like a birth—a death and a birth. Sometimes it is difficult. This is the Pitraloka. The day before yesterday marked the end of the time of Pitraloka, which means ancestors. All ancestral time was Pitraloka, and there is a ceremony to liberate those from Pitraloka who are in the astral planes. After the Pitraloka-Śarād, yesterday the Holy Mother began the Shakti-Nauratris. There is a ceremony, a mantra, everything, the entire process. This is about how one can liberate the ancestors from this suffering or from the Pitraloka. If it is in Pitra Loka, it can have a disturbing effect on our health or on our home, prosperity. Many negative things can also happen. It is your duty as a successor, as a child of certain parents, your duty to liberate them from Pitra Loka. Otherwise, after some time, they suffer there and become angry. This anger comes to you. You do not see it, but it is there. When you perform this Pitra ceremony, suddenly you have a completely different feeling. Suddenly, the whole house has a completely different atmosphere. So, this is very, very important. This has also been adopted in Christianity. Everyone goes to the cemetery on All Souls' Day and All Saints' Day, and there prayers are offered and so on. That is exactly the same time. What is given in Christianity is exactly like this religion or this Hinduism, what is given in the Upaniṣads and everywhere else. So there is Acha, Matri, Devo, Bhava, "Mother is God." Pitra, Devobhava: "The father is God." Āchārya, Devobhava: "The Master, the Āchārya is God." As it is in the Upaniṣads, these mantras. So Pitra, most are from the father's side. But mother and father, both of them—for both, their offspring or children must do this. Those who have no children can make friends. That is why there is a system here called godmother or godfather, godparent, exactly. God the Father, that is God the Father or God the Mother. That is the task of those to perform these ceremonies. Or friends—it is very, very important; do not forget this before it causes you pain. Or firmly repeat your mantra. There are some people, but in my opinion it is exaggerated, who perform this ceremony before death for themselves. I do not know if it truly works, but psychologically it certainly does. But it is like this: that someone does it for you is very important. Suddenly your physical condition is good. Your home has a positive effect. Your dog is no longer nervous. Pitra. Do you then know Pitra Kleśa? No. It can mean many things: pregnancy accommodations, illness, quarrels, nightmare dreams, strange signs, noises in the house, and so on. Pitra. The ceremony costs a lot of money. The ceremony is performed by the paṇḍit, the Brāhmaṇa priest. Those who know—I do not know, because for me everything is settled. But as I said, there is the ceremony. During the Śarad seasons, almost everyone usually goes to Bodh Gaya. Bodh Gaya is in India, in Bihar, where the Buddha attained his enlightenment, where the tree is, in Gayā. That is where most people go when they truly have a serious problem. Or there are the paṇḍits who can do that. If anyone is interested, we can do it. If you are interested, either you go to India and we do it there, or we invite one of the experts, a good paṇḍit, a knowledgeable one, and we pay for his flight ticket and so on. It is cheaper than flying 20 people there. We let this ceremony be performed for us, each for their home. That will definitely not be a fraud, okay? Mr. Mera. I will bring an authentic person. He will make no promises to you. He acts according to the Āgamas and according to all this demonstration. You will feel a change in your life. Therefore, when one rises to this life, first there is your Prārabdha-Karma, and then accordingly, a Kārpanya is given to you. At the time when you came into your life on this planet, meaning the womb, in what state were the mother and the father? What kind of atmosphere was there? Was there conflict? Was the father intoxicated, or the mother intoxicated, or drugs? Many nowadays, unfortunately, are missing, and so they are not responsible for children, and conflicts, and times, and many, many things arise. Yes, that is destiny. But all of this is stored in our subconscious. So, from the very beginning when we came into contact with the material world until today, half a minute ago, a second ago—the past of this life, everything is stored in our subconscious. What we have in the subconscious manifests as fear or bliss, love, devotion, joy, clarity, and so on, or negativity. No matter what it is, every person has different experiences, and everyone has different things in their subconscious. What cannot be liberated from the subconscious is called a mental illness. It is psychological. That means it is not visible; you cannot physically liberate or heal anything. It is spiritual, that is to say invisible. For that, we now need mantras, and Guru-Kṛpā is the best thing one can say here. They then tried everything with yajña, but without Guru-Kṛpā, all of it is not fruitful; it is fruitless. All that we have in our consciousness, we must process. Then we can move from this beautiful Svādhiṣṭhāna Cakra—so when one rises from Mūlādhāra, one suddenly arrives in Svādhiṣṭhāna, and there is a beautiful crocodile. Below, right at the first leaf, the unfolding of each lotus flower reveals a quality, a beautiful quality. Here sits the dear crocodile, and at last he opens his mouth a little; he has awakened. "Wow, stop, don’t move on to the Sahasrāra-cakra; you are my prey." So the practitioner becomes prey to the crocodile. That means crocodile signifies cruelty. Crocodile means a lazy animal. So sleep comes, laziness comes. In the morning I go, "Today I am tired, I will do my evening practice." "Today I will let you sleep a little longer." In the evening, I say, "I am completely exhausted. I cannot go on anymore. It’s no longer possible. Tonight, I will practice my āsanas." And in the evening, someone calls you and says, "Hello, don’t you feel like going out for pizza with me?" Then I say, "Well okay, I’ll practice my āsanas tomorrow." And that’s how it goes with the pizza expert. So, that is the crocodile. There you waste two hours, but you don’t have half an hour for yourself to meditate or chant a mantra. Or you make calls here and there, spending all your time on phone conversations. How often do you give time to your own Self? Be honest and ask yourself: how often have you thought about your own blessings and well-being? Your will. What is not possible? Everything is possible. Nothing is impossible. No matter if you have physical difficulties or mental difficulties, stand up, wake up, and say, "Yes, I will do it," and you will surely get through. Certainly. But the crocodile is sitting there. That is it. That is laziness, cruelty, anger. If someone says, "Please do something similar," then you become angry. "You have no understanding of me. You no longer know how I feel. All of you are such terrible people." This is it. "You all are terrible people." That means you are not a human now. You are a crocodile. That is the crocodile speaking within you. So, awaken. Krokodil means laziness and sluggishness. The greatest enemy of man is laziness. Where there is laziness, there is no discipline, and everything slips away. Yes, crescent moon. In the Mūlādhāra Cakra there was a triangle, like a funnel. Energy comes from above and flows through everything below. Or energy awakened from a bindu point and spreads the horizon throughout. Now you have the crescent moon within you, and that means nectar, Amṛta, Amṛta. Now your journey begins towards Immortality, and day by day, slowly, slowly, this crescent moon shall become a full moon. This is the Siddhi: Sarasvatī and Brahmā, the Creator. Sarasvatī holds a beautiful Viennese instrument in her hand, like a guitar. That is called Nāda, the sound. Nāda, Rūpa Parabrahman. Sound is Brahman. The world is sound, and sound is Brahman. So, this mantra means resonance here. Vaṁ, mantra. Vaṁ means resonance, Vaṁ. Every blossom has a beautiful mantra: Laṁ, Vaṁ, Raṁ, Yaṁ, Haṁ, Raṁ. All these mantras of the Svādhiṣṭhāna Cakra. Now, when the Kuṇḍalinī comes here, then it has a difficult time. Svādhiṣṭhāna means taste, means self. Svādhiṣṭhāna is the place. Your own, original place is here. But through our ignorance and many things we have done, spoken, and felt wrongly, we have been brought to Mūlādhāra. But here, and also here on this second chart of the Svādhiṣṭhāna—next time we will also make a slide of this, okay?—to reveal the aspects of the Svādhiṣṭhāna cakra. The Svādhiṣṭhāna cakra in the body is located slightly a few centimeters above the end of the spine. The last part of the spine, where it bends, is exactly the seat of the Svādhiṣṭhāna Cakra. Svādhiṣṭhāna Cakra: the color is orange—activity, energy, joy, hope. Tattva is water. Water is Māyā. Water is longing. Water is emotion. Water is the search. One searches in emotion but finds nothing. Why? Because actually one seeks self-satisfaction even in emotions, but there is nothing there. It is simply nothing. It is like a mirage. You see water, see water, and you walk and walk and see nothing at all. You see that in the first one in Sahara, where you walk. Or horizon. That is why you were today in the beautiful sea of emotions from your past life, but thank God, you have reappeared; that is good, that was the most beautiful thing. To the water tattva, soft and introspective, the mantras Yama—the six-petaled lotus symbolizing the six obstacles on the path of development: anger, hatred, greed, jealousy, cruelty, and laziness. Every leaf, when it unfolds, unfolds this quality within us. If you have these qualities—that you are jealous, that you are lazy, and that you are cruel or angry—then it becomes completely clear to you that you are still in this Malamūla-Tat-Svādhiṣṭhāna-Cakra. You meditate in the Anāhata-cakra and have doubt and hatred. So the Anāhata-Cakra does not open. It says, "Go down there." That’s how it is. When you get on the train or plane and you are sitting in the wrong seat—you are sitting in first class—then people come and say, "Excuse me, please show your card," and you only sit at the back. This is how it is when you have anger, when you are angry, jealous, or greedy and so on; then you are in the second state. All these feelings are there. How do we resolve these feelings? With wisdom. It is dark in this room, completely dark. There lies a table, there lies a bowl, there lies a glass bottle, there lies a telephone, and you walk around. You see nothing at all; you are searching for the gate. You step out the door and you keep stumbling back and forth because you see nothing at all. But then you turn on the light and you see everything. Very calmly you walk out through the door. So it is. It is a misconception. We are to blame ourselves. Our own fault. No one is to blame, please. This is it. It happened once in India, I believe it was with Mokṣānanda, who is sitting here, Martin, Bestmann, he is a Bestmann. It was at Nippel Ashram with Holi Gurusī, who practiced Holi Gurusī Śiva for several years. Once there in Aschermann there was a vessel, a loṭā, a nice loṭā, a small jug made of brass. Inside there was milk. During the night, a cat came and wanted to drink the milk. It has entered a head, drunk milk, but now it cannot come out again. The head is inside, and she sees nothing at all. It flows here and here and there. The poor cat. She was a wild cat, not a house cat. It was very difficult to catch her because her claw was like that; she was still angry. You do not know where it will leap directly onto you. That can be dangerous. She does not see because this vase is inside her head. And here, bang, bang, bang. At first, they thought there was a spirit inside. Perhaps someone, the ancestors of Mokṣa and so on, they thought. But then they found it, and then they put a tag on it, and then they followed it, and then they caught Lothar, and then it ran away. So is the state of some people here. You have rubbed this head into the compulsion of the Tanmātra-cakra. Now anger, hatred, suffering, greed, fear, jealousy, and so on are spreading everywhere. No peace. Then comes a great man, just like the Mokṣan. And it calms you, throws a thick blanket over you—the veil of grace, an understanding. It hurts, but it pulls you out. You open your eyes. So it is. That is called confusion. That is called ignorance. Certainly, the cat did not do anything consciously. If she had known that this would happen, she would not even touch the vase. So, we also do not know that this can happen. Because we are kind-hearted, we have trust. And suddenly something else emerges. That is why the Svādhiṣṭhāna Cakra, where every petal, every opening, like in the Mūlādhāra, was beautiful. It has opened hope, contentment, light, love, the Ānanda. And then suddenly it comes, and the sādhakas begin to attack you. To get rid of the pests, there is only one mantra, the most beautiful, the best mantra. Yes, the crocodile is the animal symbol, the crocodile. Foolishness, divinity is Brahmā, the Creator, the consciousness. And Sarasvatī: knowledge, intellect, discernment, power of discernment, viveka. Thank God. There is hope. The Viveka have also become entangled there. And clarity is there. That means, thank you dear God, you have not only given us the complex Svādhiṣṭhāna Cakra, but you have also given us Viveka. Thus, through Viveka. The cat has no Viveka. The animals do not possess this Bodhi that can free itself again. But human beings have a Viveka, a discernment, by which they can free themselves from these things. When something happens, you should not take it as if the whole world has perished. No. Wait. Reflect. It will be different. It will be clear. Suddenly, where you were disappointed, you will suddenly regain hope and acceptance. In the struggle, you will receive a warmth. Time... Time brings the answer. Time resolves the problems. Time will answer your question. So, with Viveka, Dhairya. Dhairya means patience. In the Rāmāyaṇa, it is written to try four things: patience, dharma, friend, and the radiant sun. Patience, dharma, friend, and the radiant sun—observe the beautiful, ever-changing time. Who? These are four persons, or four things: Dhairas, your patience; Dharma, your Dharma; Mitra, your friends or girlfriend or boyfriend; Aruṇāri, your wife or, can you say, your husband. Whether they are truly there for you or not, you can only test during the most difficult times of your life. When marrying, you have spoken sacredly: "I will stand by you, always, whether sick or dead," or however one says it, the words say: "Good and bad times." Suddenly the man fell ill and became paralyzed, unable to do anything at all. The woman says, "You belong to the nursing home, and I can no longer stay with you. I am sorry. Yes, I loved you and so on, but I can no longer need you." That was not friendship. In Sanskrit and Hindi, friendship means Dosti. Dosti means: Do means two, and Sati means true, true friendship. Dosti: both themselves follow the true path and also lead the other to the true path. One who does not go along and so forth is not a true friend. True friend, never wavering selflessly. What is the name of the song? But in this song, I have corrected a little; in this song Wandi says, "Death takes my life, I stop being faithful to you." That is wrong. In India, they say, "Even though you take death in this life, I do not stop being faithful to you." That is what it is. Not even in your dreams should you dive deep to find others. Okay? Brahmā and Sarasvatī: symbol, support, mouth, feeling, tides, cycle of the woman and energy, first stage of human development, subconscious and aspect, brains, Garbha, the golden womb or golden embryo. Prārabdha-Karma, the influence of past actions and the Saṁskāras, positive Icchā-Śakti (willpower), Kriyā-Śakti (energy for action), negative selfishness, passion, pride, envy, doubt, and laziness, etc. Prāṇa, elimination, and Bhuvanloka, astral planes, the planet Mercury, and so on. This is all written down, to be read further on Svādhiṣṭhāna Cakra. So, Svādhiṣṭhāna Cakra is one of the cakras that is difficult to work with. One needs a lot of patience, a lot of understanding, a lot of effort for oneself. He who cannot help himself cannot help others. And why can even nothing help? Because the one who uses their own knowledge no longer needs anything else. Do not use reason for yourself.