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This time the subject is the Anāhata Chakra. Unfortunately, many friends were not here for the last seminar, where we spoke from Ūrdhva to Maṇipūra. But thanks to modern technology, we have CDs or DVDs where you can see the past lectures. The Anāhata Chakra is the fourth center from the Mūlādhāra. The awakening of the Kuṇḍalinī begins from the Mūlādhāra. You know, I have often mentioned that there is a wrong concept about the awakening of the Kuṇḍalinī. People think they have some burning sensation in the spinal column. People think they have some spasms in the body when the Kuṇḍalinī is awakening. People think they have very strange visions when the Kuṇḍalinī is awakening. These symptoms are the symptom of psychic problems, not the awakening of the Kuṇḍalinī. Awakening of the Kuṇḍalinī means awakening of the wisdom, the knowledge. When the knowledge appears, then the happiness appears. So, the awakening of the Kuṇḍalinī means happiness. Happiness brings contentment, and therefore, awakening of the Kuṇḍalinī means contentment. And when there is contentment, there is divine bliss, and therefore, awakening of the Kuṇḍalinī means divine bliss. So the wisdom, or you may call it the light of the wisdom, the happiness, the contentment, and divine bliss. This is how, in the beginning, the Kuṇḍalinī begins to awake. And this awakening of these symptoms or these principles in our body touches the Svādhiṣṭhāna Chakra. The Svādhiṣṭhāna Chakra is supporting our positive feelings. If the Mūlādhāra Chakra is properly purified and awakened, then the Svādhiṣṭhāna Chakra is like one step to come up, like a ladder. When you are climbing up, you have one step after the other. And so, every chakra is supportive for maintaining and awakening the divine qualities within us. No confusion, no fear, no burning, no suffering. Some people will say, "Oh, my Kuṇḍalinī has gone up, and I have such a pressure in my head." Many, almost all people who think their Kuṇḍalinī is awakened, they feel the pressure here, burning down and burning here. That definitely is not that energy which we call Kuṇḍalinī. It is a psychic problem. And if you will tell that this is a psychic problem, they will say, "Oh, Swāmījī doesn't know what is Kuṇḍalinī." Then remain in your psychic problems. The Anāhata Chakra is the fourth one from down to up. The Anāhata Chakra is the center of the self, the Ātmā. Ātmā is everywhere. Ātmā is immortal. Ātmā is everlasting, and Ātmā is omniscient and omnipresent. Ātmā is equally in every atom, whether humans, animals, or stones. There is no border for Ātmā, so Ātmā is throughout the whole body, but still it is centered in the Anāhata Chakra. And where is the seat of the soul? The soul is individual. And Ātmā is universal. The individual becomes from the qualities. Every individual has their own quality. Either human or animal, it doesn't matter. All have their quality, and this quality, this destiny, the karma creates what we call the soul. The soul is a shadow of your Ātmā. And in this shadow, there is the collective karma of your many, many lives. Now, we all are longing for mokṣa. We are longing for liberation. We are longing to come to heaven. Well, what do we mean here? Ātmā is itself liberated. Ātmā is above the karma, beyond the destiny, and no one can close the Ātmā. So Ātmā is not bound to any karma. Now, it is wrong to say that this Ātmā will be liberated. Ātmā is already liberated. Ātmā itself is liberation. Who is getting liberation? That Jīvātmā, that soul, the individual soul. It is the individual soul which is travelling throughout the universe on the waves of time. If there is a time, time exists only for the soul. Time exists only for matter, not for space, because that is beyond time and space. So it has no movement in it. Movement. So Ātmā is Pūrṇa. Ātmā is complete. And in the completeness, there is no emptiness. And whatever is coming from the Pūrṇa is Pūrṇa. And if you take something from Pūrṇa, the Purāṇa remains. But the individual soul has destiny. Everyone has different qualities, different habits. One is a holy person, one is a good person, one is a thief, one is a terrorist, one is a devil. Deva and Rakṣasas, it is decided by the quality, and quality is created through the action. What you are doing, what you speak, what you eat, that is the karma, and karma means your action. If you work, you will get money. If you walk, you will cover the distance, so one leg. Friend, other, again, moving, it is action, and that's karma. So karma philosophy is so clear. If a person said, "We don't believe in the karma," then this person doesn't know anything, because if one said that, "I don't believe," that is also karma. If you... Eat also karma. Work. Work means karma. Earth is working. Planets are working. Air is working. Everywhere is a movement, and every action has a reaction. And every reaction has an action, and every action will have a reaction again. What you call the sin, how do you create the sin? Sin doesn't come just through your being here. What does it mean to commit sin? That is the same. What is a make? It is to do, and that is karma. Good karma is goodness, and bad karma is sin. That's it. It's very clear. Therefore, it is there, whether you believe or not. The theory of karma is there. So, who is liberated from you is your soul. And your soul is your individuality. And your individuality is from that quality. And quality is created through your actions. Good action, good karma. Bad action, bad karma. Good thinking, good karma. Bad thinking, bad karma. Good speaking, good karma. Bad speaking, bad karma. So the karma is collecting on your soul. And the day when you will become free from all these bad karmas, your soul is liberated. What does liberated mean? It dissolves. There is no more individuality. No individual. That individual becomes one with the universal. Kauśmik. Ātmā. Ātmā jñāna. That means then ātmā jñāna. At that time, it means self-realization. Self-realization means realizing one's self, one with the universal one. Then no karma will attack you. Whatever you will do, they will not influence you anymore, because you are not there. Whom should this karma attack? But when you have self-realization, you will not do bad karma. And when you have the tendency to do bad karma, it is a very clear answer that still you are not self-realized. When you have jealousy, then you are millions of kilometers far away from your self-realization. What means millions of kilometers? One life is one kilometer. That's it: jealousy, hate, anger, greediness, being offended. These are the animal qualities, not the qualities of the spiritual one. We are working on our spirituality. We are working on spiritual development. And that is the work of our heart, and you have to become Ānanda Śavarūpa. Ānanda Śavarūpa means your form is the happiness. Ānandoham, Ānandoham Brahma. Sat Chit Ānandoham. As soon as you enter into the ātmā jñāna, what do I mean that you enter in ātmā jñāna? We enter this hall. We know we are in the hall. We go to the park, we know we are in the park. We jump into the ocean; we know we are in the water. We enter into the bus or the train or the aeroplane. What does it mean to enter into ātmā jñāna? Should we close our eyes to enter into ātmā jñāna? Should we pray and pray? No. Lead life as it is, but never make negative thoughts. All living beings are myself. Ātmā sohī pramātmā. All living beings' ātmā is Myself, and Myself is the Supreme One. There is one stone called Parāś. When you touch the Parāś stone to the iron, immediately the iron turns into gold. If anyone tells you negative things, immediately turn these things into divine things. Then it means you are in Ātmā-jñāna. And someone tells you negative things, and you say, "Oh, my devil." Then you are in the devil. You are not in the divine. So, enter into the ātmā-jñāna through love. Without that love, you can't enter into the ātmā jñāna. That love, Brahmānandam, the supreme love. Ānandoham, Ānandoham, Ānandam, Brahma Ānandam. Sat Chit Ānandam. That time in front of you are three pictures. Sat, the truth. The sun is the truth. And when the sun rises, light appears. The darkness from everywhere disappears. So when you realize the truth, all gushing up, all negative talks, all kinds of anger from others disappear. Have a heart, a big heart. Don't judge immediately. Do not judge without knowing the situation. If you judge, that means you are in ignorance, and for that you will be sorry. Sat, where the truth is, there is everything forgiven. Anything you throw in the fire, it will burn. It means everything will become pure. Chitta means consciousness, divine consciousness, God consciousness. That consciousness is in everyone and everywhere. And ānanda, bliss, happiness—when the combination of the three comes, truth, consciousness, and bliss, is that you enter into the self-realization, or ātmā jñāna, and that is coming into your heart, Anāhad, without limitation, because God is unlimited. The entire universe is unlimited. We are limited only with our individual knowledge, but with our ātmā knowledge, we will become also limitless. And to achieve this, you have to do many sādhanās. You have to follow the Guru Vākya of Mahāprabhujī. Many Indians are speaking to you about this, and many people go to India to see and search for some guru. Many find, many can't find. Many go to smoke the hashish. They think that is the best master and they have much energy. That is not good. When you see Mahāprabhujī's picture once and you read the Līlā Amṛta, and still if you don't understand, nowhere will you find in the world anymore. So what you should do is remain on your spiritual path faithfully. The Anāhata Chakra is the center of the self, and the self means love. Why is it said, "God is love and love is God"? When you have love, then it means that God appears in your heart. And God gave life to a pig also; you can't kill a pig, and if you kill, God was... Not in your heart, God will not do this, and therefore in Yoga it is said the first thing is that you should become vegetarian. And vegetarian means the fruit, vegetables, and some leaves, vegetables, not to destroy the whole plant. Human life is very mysterious. Human life is a divine life, but human life is not easy to master. Millions and millions of people are confused in human life. You remember what I told you yesterday? To do a few points for Anāhata awakening: I am human. What makes me human? What does it mean to be a human? And what are human duties? What is my mission, my dharma, and what is the ātmā? That you have to make manana; manana means constantly thinking. Well, the Anāhat, Anāhat Chakra. Anahat means limitless, no boundary, beyond the limitation. And the ātmā is beyond limitation. It is believed, and it is true. When the Anāhat Chakra opens, then many hidden talents awaken in you. It means artistic talent. There are different kinds of artists. But the best artist, when the Anāhata Chakra is open, you create something which is beyond this planet, which you never saw, never heard, never smelled, never touched. It is beyond your five Jñānendriyas and beyond your five Karmendriyas. That is the artist who gets that intuition in the heart, in the Ājñā Cakra, and then creates the art, maybe music, painting, poetry, and everything. And in such a way, which gives the spiritual, divine message, not a funny thing. It has a divine message in it, a clear message in it. It is said, where the sunlight cannot reach, our sunlight cannot reach there. Beyond that, a poet can reach. That's the artist. The artist, the music can be painted, and painting can be played as music. That means now your third eye opens, your divine heart opens, and it is colored by guru kṛpā that you gave to color your heart to the person who is coloring. And he colored it in such a way, lalo-lal, such a strong red color, a beautiful color of the energy, śakti. And one bhakta said to Krishna, "Lord, color my heart, not red—it is already red, blood is inside—not yellow, not green, not pink, not blue, nor white." But color my heart in your color. The watchman who's washing the cloth, the laundryman, he can watch them many, many lives, but that color will not go out. That's called bhakti, a color of the devotion. The color of devotion is... Neither red nor blue, not green or yellow, neither black nor white, but is beyond. And that's the color of God, the color of the Ātmā. Bhakti, that's it. And that color can only be gained in satsaṅg. Without satsaṅg, you cannot get bhakti. And without bhakti, you cannot open your Anāhata cakra. Without bhakti, your heart is paralyzed, closed. Day by day it sinks like dry plums, a dry sweet skin. But when the heart is colored by bhakti, then it is something different. Imagine now, how? Very soon cherries will be ripe. A big, heart-formed cherry, ripe, and you take it in your mouth and it explodes. Juice explodes in the mouth and, without your effort, automatically goes in. That is open. One that's a complete one. Can you imagine the taste of the cherry? Yes or no? Yes, I already have water in the mouth, and you... that's it, but dry. Dry sweat skin, dry plum is also tasty, but you have to work hard on it to get the taste. Therefore, this is the subject of our Anāhata Chakra. And what is Anāhata Chakra's bhajan? Beautiful bhajans are there. But one of the most beautiful bhajans of the Anāhata, which opens the Anāhata, only that one can sing, only that one can write, and that one can understand whose anahat chakra is opened. You know which bhajan it is, and that bhajan is...