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Yesterday I spoke about the origin of creation in the universe. You heard about space and consciousness. The uniting principle is called yoga—balancing and harmonizing. But what is that? It is called Śakti. It is called the energy. It is called the Parāśakti, the Brahmāṇḍya Śakti, which you may call the universal Śakti. Kṛṣṇa mentions, time to time, "I manifest it myself through that Śakti." Now, there is space, consciousness, and Śakti. That energy, the Śakti, is within that eternal resonance, or the Aum, the sound. That resonance is in each and every atom, which means that Śakti is also there. Only the consciousness can do nothing, or only the Śakti can do nothing. There must be a coordination between the two, and that is called the Śakti of Yoga. It is that cosmic energy we may call the divine mother, the universal mother, and that manifests in different forms, in different objects. We came to this planet, and we spoke yesterday more about the sound. The seat of the sound is in the Maṇipūra Cakra, in the navel. The center of this universe is your navel. The beginning of your life on this physical planet is from the navel. It means that is the gate where this cosmic energy enters into one particular form or a creature. Every creature has energy centers and abilities, but in the human body it is a little different, which you have heard in past lectures. This body is created out of five elements, and the elements are created through that cosmic resonance: fire, air, water, and earth. The fifth is space, which was, is, and will be. All creatures on this planet are made of these five elements. The creator, which has created 8.4 million, divided them into three categories: Jalchar, Thalchar, and Nabchar. It is not that he created from one day to the other day. It is also a process of millions of years—many, many years. We do not know. But the ṛṣis knew. They were known as trikāla-darśī, knowers and seers of the past, present, and future. So what we, or what I speak, is what our ancestors, the great sages, the ṛṣis, told us. We are all children of the ṛṣis. Every one of us is connected to some ṛṣi's life. So find out which ṛṣi you belong to. Lost, forgotten, everything is in darkness. But thanks to Indian philosophy and thanks to the system in India, what we call the caste system—that is a very interesting subject also. The caste system was not created as what you understand and call untouchability. No. This was developed when the Englishmen came, to be a slave and divide in such a way that you cannot touch them. You have to separate them. It is said that when they entered India, they said the spine of India is very strong. How to break this spine? So they had two suggestions: first, change the language, and second, divide them—divide and rule. So the humans were divided from the humans. Before, there was no fighting like that on the name of the caste or the religions. Anyhow, this is what they call the particular Ṛṣi Santan. Ṛṣi Santan. Any Indian, you ask them their name, and when they tell their surname and family name, or whatever you call it, automatically you will know which ṛṣi belongs to this generation. Automatically. And if you do not know, then it is a shame that, being an Indian, you do not know which ṛṣi is there. So in this way, all, either it is in the east, what we call the more far east, China and so on, or the west, America or India, Africa, all were connected to some ṛṣi's life. And so spirituality, the yoga, this is the heritage of our ancestors, the ṛṣis. So you cannot say it is Indians now, no, it is humans. Spread it around the whole world. And it is said that the first human race began from the Himālaya—so-called Tibet. Anyhow, in the human body there are so many different functions. Out of them we call the body, the mind, the intellect, the consciousness, the emotion, the memory, and so on. Besides this, in our human body there are 72,000 nerves. According to the yogic anatomy, in the human body there are 72,000 nāḍīs. Now, if we look at the translation of the nāḍīs, you do not get it. Because nāḍīs are not the nerves, nāḍīs are not the veins. They have different names in Sanskrit. So, since we do not have a proper translation of the nāḍīs, we simply say nerves. But these nāḍīs are those fine channels through which that cosmic energy is streaming in this body, entering in this body, and that energy you may call the kuṇḍalinī Śakti. Kuṇḍa means some deep water place. Kunda means the round, kundal. When you have big earrings, we call them kundal. So that means the circle, zero. And so the energy which comes to us, like sun rays, goes round, and in that way the Śakti which comes into the body is like a wheel, a turning point. And this Kuṇḍalinī Śakti, which enters our body, is a cosmic energy, a cosmic power, that is cosmic Śakti, Paraśakti. It means in our body there are 72,000 chakras. Each place where the energy is entering the body, that is a chakra. Some of the chakras, you can understand, now what they call acupuncture. Acupuncture, electric acupuncture, when they find the right place, what they call the reflex zone. Then on the monitor, the needle is moving. If they do not find the right place, the needle will not move. And if the needle moves but only halfway, then they will call this reflex zone, this energy center, blocked or not functioning. So they additionally put some energy inside to awaken that center. Likewise, there are 72,000 reflex zones in this body, which take care of our body. And that, they call, is uniting with the chakra. That is a chakra. Now, let us compare it with the nāḍī system. There are 72,000 nāḍīs, in which three nāḍīs in yoga, or for the kuṇḍalinī, are very important, and that is called Iḍā, Piṅgalā, and Suṣumṇā. Iḍā Nāḍī, which represents the moon principle. So, Maṅka Devatā, the principle of the moon, or mind, sorry, is the moon. And the moon is every day changing, constantly changing. From full moon till dark and new moon, and then full moon, and it is changing. Similarly, our mind is always changing. Our thoughts are changing. And the moon is a water principle, and that is the emotion. The piṅgalā nāḍī, which is connected to our intellect, our activities, our temperament, the abilities of our thoughts, the creativity, is connected to the sun. The third one is called suṣumnā, and that is connected to the consciousness. And that consciousness is connected to the cosmic consciousness. Generally, we are traveling or pendling in three levels of consciousness every day. Jagrata, Suṣupti, and Svapna: awake, sleeping, and dreaming. Now, this is a condition of your consciousness, and you know what is happening in your consciousness, but as soon as you wake up, your intellect cannot coordinate what happened in your dream or in sleep with you. First, to practice awakening the chakras and to understand the Kuṇḍalinī, you have to understand the consciousness, and that unconscious, subconscious, and conscious. This is three levels, and through meditation and practicing of those kuṇḍalinī exercises which we began yesterday, we will continue that lead us to the higher consciousness, which you may call super consciousness. And that super consciousness, after the end of this life, will open the door for you to enter into the cosmic consciousness. So, unconscious, subconscious, conscious, superconscious, and the cosmic consciousness. The force within this which will guide you and which will give you the different experiences, happiness, that is what you call the kuṇḍalinī. These 72,000 nāḍīs are spread like a network around the whole body. So, chakras are divided in our body by qualities. First, the earth chakra. Earth chakra is connected with our foot sole till the ankle joints, and from the ankle joints till the knee is called vegetation chakra, and from knee till the hip joints, where the bottom of the spine begins is called the animal chakra, animal qualities. And the border between human consciousness and animal consciousness is at the bottom, what we call the mūlādhāra chakra. And from the mūlādhāra cakra, from the bottom of the spine till the top of the spine, that is called the human cakra, which is also connected with some qualities of the animals, some kind of behavior or some kind of feelings, time to time, which we have, are according to these chakras. Now, these five chakras, they are connected to these five elements. Mūlādhāra to the earth element, Svādhiṣṭhāna to the water element, Maṇipūra to the fire element, Anāhata to the air element, and the fifth one is called the Viśuddhi chakra, to the space. Vishuddhi chakra is the border between the human chakras and the divine chakras, or devic chakras, and there begins the Ājñā cakra, the third eye. And then here are all these divine chakras. These all divine chakras are linked or concentrated directly to the Sahasrāra chakra. That is the eighth chakra, the most powerful chakra, that we call Brahma Randhra. Brahma is the supreme, the Brahman. Randhra, you can say a hole or a door. Door to the Brahman is the Sahasrāra Cakra here on the top of the crown of the head. Vṛndū Chakra is here in the middle center of the head where we have the Śikhā. To have the śikhā here does not mean a Hindu or a particular religion. This is the technique and research work of the ṛṣis. To have here Śikhā Choṭī means to awake your Bindu Chakra, and that is the center of the nectar, which you can awake and get that nectar through the Khecarī Mudrā in yoga technique. These three nāḍīs, Iḍā, Piṅgalā and Suṣumṇā, which begin from the Ājñā Cakra, the third eye. The Ida Nadi, which begins from the left side of our hemisphere, immediately turns to the right. And Piṅgalā Nāḍī, which from the right immediately turns to the left. The rest part of the body, it is said, the medical science also says, it is the right hemisphere which controls more the left side of the body, and the left hemisphere which controls more the right side of the body. Sushumna Nāḍī, which is going straight, and now where both are crossing, Iḍā goes to the right and Piṅgalā goes to the left. There becomes a very strong crossing or a junction, and that becomes a very strong chakra that we call the first center, Viśuddhi. Likewise, the second cross is near the heart; that is called the Anāhata Chakra. The third is in the Manipūra. Manipura Chakra is very important for the awakening of the Kundalini or to guide the Kuṇḍalinī Śakti from the Mūlādhāra through that Manipura Chakra into this Suṣumṇā Nāḍī. Now it looks funny or complicated. How? This is a problem. How? It is a technique, and it is a mental technique. It is years-long concentration to lead that energy in a particular direction. Discipline. Discipline in life. Many, many different kinds of disciplines. Eating, sleeping, walking, talking, thinking, behaviors. Āhār, vihār, ācār and vicār. Āhār is diet. Vihar, where to go, where not to go. Āchar, attitude, behavior. Vichāra is the thoughts. That you master your thoughts when you meditate, you are able to direct your thoughts to that particular chakra for that aim. What is your aim? Individually, everyone has a different aim. Likewise, when these nāḍīs are moving, at the finally, they come at the end of the spinal column. Down, and there becomes like a very fine knot. So it is these three streams of the energy, Iḍā, Piṅgalā, and Suṣumṇā; they come and block there. Now, that center, Mūlādhāra, is the seat of the unconsciousness. Unconsciousness is the storeroom of our past lives, many, many past lives: experiences, actions, behaviors, what we call karma. Karma means not only bad, it is good karma too. But whatever happens in your past lives is reserved or stored in the Mūlādhāra Chakra. And Swādhiṣṭhāna Chakra is the subconscious. And that subconscious means it began from the first moment of your entry physically on this planet. Means, when the first time the male and female come together, what was the psychic condition of him or her? What was mental? What was physical? Which emotion? Which condition? Aggression, hate, jealousy—many, many different ones. One never knows. Or a very divine, beautiful harmonic, that is a very important point, beginning of new life on this planet. And that goes and reflects then slowly to the svādhiṣṭhāna cakra. It means also, how was her condition during the nine months' pregnancy? How was the relation with the partners? He was left alone, or was angry, or was all the time with... There are many, many things you know much better than I. Tell me, how, what happened? And mostly the ladies know, that is it. How was the birth? And how was your childhood? How happy? How were your friends? So all this is reflection. It is reflecting on the Svādhiṣṭhāna chakra, and that is a subconscious level. Now, in this life, in modern times, when you go to some doctor and tell them some problems you have, but they cannot find any physical problem, they do not see anything. All the diagnosis they make is negative, but still you have a problem. So the doctor will tell you it is psychic. Ask the doctor, "What is the psychic? Is it psychic? Maybe mental." You go at home and look in the mirror, "Oh God, I am psychic." You come and tell your wife, "The doctor said I am psychic." So we all have the psychic. Psychic means our subconscious, what has happened with that, what is happening. So their medical treatment is little. They made a research work on the two hemispheres, and when they came to the problem of psychic or mental problems, they said there is no medicine for it. There, they taught the three different kinds of techniques that can help. They taught some Eastern kind of techniques; they did not dare to say yoga, so, but it was automatically everybody understood the yoga. Second, go to the temple or the church and pray. And third, they said meditation. These are the three techniques which help, and then also they find out what could be the cause. There were many, many reasons for the psychic problems, but that mostly they call is those negative energies or thinking, called hate, jealousy, anger, greediness, arrogance. And these kinds of problems which you have within you, they talk. Even it can cause cancer, or say, hallucination and such kinds of diseases, what we call. There were many other reasons too, but I remember what I can tell you, how much as I remember. So there was a beautiful program on television. I think, about ten years ago, once a week, research work was done in America somewhere near San Francisco University. I do not know, Berkeley, Berkeley University or something like this, Berkeley, yeah. So, more information you can get from there. So, this is a problem of the Svādhiṣṭhāna Chakra. That is, all our past experiences of this life, whom you met, what you saw, what you ate, all these impressions, like this video is running, and every second or every half second or quarter second the picture is taken from objects which are in the print. And so, all impressions are printed in your Svādhiṣṭhāna Chakra first. When the Kuṇḍalinī wheel begins to activate, this energy will take with it those impressions from the past life, what we call in unconsciousness. When you go to the garden now, very soon, where there will be many vegetables, take the example of a carrot. You hold the carrot, and you take the carrot out of the earth, it will come out, but will take some part of the earth with it and will leave their emptiness. It means when the Kuṇḍalinī Śakti begins to awake from the Mūlādhāra, then it will take the past life's experiences. Some had a painful, some had a very divine, many, many things. This individual soul, since its individual existence in this endless universe is fluttering on the waves of time through darkness and light, happiness and unhappiness, remains there for a while, collects again the qualities, again departs, and goes. When it begins to go from this planet, something follows with you. Someone said very nicely, when you have pizza, and this pizza with some kind of cheese, and you cut one slice of the pizza, and you take it, and the cheese is coming with it, you know. But it becomes thinner and thinner and thinner. After a while, it will break. Similarly, when you will go from this world, let us say die, then this one slice of the pizza is taken, but also, which is on the plate still, is also connected to both. So it means our friends, parents, they will also be crying and have such emotional feelings, but you will also have them. After a certain time, this thread of the attachment, this thread of the emotion, will be separated. So we are twice separated from this attachment. Once, when we were born, we were separated from our navel, the mother's body. And second, the separation is when we will go from this world to the second. Both separations are painful, emotionally in every aspect. So when the kuṇḍalinī śakti, through the prāṇāyāma or through the kriyās which we are doing, awakes, then it brings many, many memories. And particularly at that time, you need some protection. First of all, your mantra. Mantra is that energy, a positive sentence which can help you and will help you definitely. Throughout the whole universe, nothing will go with you, but that power, the energy of your mantra. Every word, every sentence has a particular meaning. If you tell someone, "Dear sir, please... Be so kind, and can you do for me this?" He may not want to do it; he is very in a hurry. But you were so kind, dear sir, please. These two words, three words, "dear sir, please," touched his heart in such a way, created a beautiful atmosphere instead of saying... These three words, dear sir, please. You said, "Hey, bloody one, do it." This will not touch his heart; it will touch his brain, and he will become so angry. All atmosphere will be destroyed. Speak such a language which makes others happy, and it makes you also happy. So, mantra is that researched by ṛṣis, by great sages, by self-realized saints or gods, which kind of sound, the language they created, and makes positive energy for an individual. And therefore, without mantra, without guru mantra, you cannot awaken your kuṇḍalinī, and if you do, then there can be complications. Second, anytime you have a connection to your master or your teachers, when you have particular feelings, what do you do? But according to those techniques, the self-inquiry meditation of yoga and daily life, and the kriyās which we did yesterday and we are going to do continuously, that will awaken only positive energy and will neutralize the negative energy. How? Let us say in the basement it is very dark. You go down and put on the light. The negative darkness disappears. Similarly, when you go with your Kriyā to the Mūlādhāra Chakra and do that Kriyā technique, the negative energy will be purified and positive energy will remain. The first sign of the awakening of the kuṇḍalinī means, if it is going positively, happiness. Such a happiness which you have never had in your life. But please do not run in the street and say, "Hey, I am happy, I am happy." Then they will say you have something wrong here. Do not demonstrate your personal feelings. Do not tell your personal experiences to anyone. Keep it for yourself. It is yours and only yours, and personal for you. Second, the awakening of love. Bhakti, devotion to God, devotion to everyone. Third, contentment. No desires, more content. Even if someone is angry with you, you will not become angry. You are above everything, because that is a divine Śakti which is moving up and guiding you. Negative energy will, and fourth, light. The light of the wisdom, and that during the meditation, if the eyes are closed, will give you beautiful visions, beautiful lights. If you are meditating on a particular divine form, what you call God, definitely at that time you will have visions of God. And, of course, you will feel that divine mother, because only that mother is the real mother. That mother is the real mother of everyone. The other mother is only a temporary mother. Birth and death, hari-om, that sort. So it is that divine para-śakti in our body and outside of the body, and we are in that divine mother's hands. It comes to the Svādhiṣṭhāna Chakra. The Svādhiṣṭhāna Chakra has its own form, own qualities. It is like you have to go from one border to the other border, security control. There are many. One place you pass, second place they make complications. But you argue, you say no, then you come a third. Everywhere are problems. Gurū Nānak Sāhib said, "Nānaka dukhīyā sab sansāra." The whole world is unhappy and troublesome. Nanaka dukhya sab samsar. Chad kothi dekha ghar ghar yehi hal. I went on the roof of my house and looked; in every house, there is quarreling. Husband and wife, and children and parents, and these and that. Quarreling, quarreling. Yeḥ saṃsāra. Svādhiṣṭhāna cakra is a center where the crocodiles are inside. Because it is a lake, you know, water. In the water is a crocodile. Which crocodiles? Kāma, Krodha, Madha, Lobha, Moha, and Ahaṁkāra. These are the crocodiles of the Svādhiṣṭhāna Chakra. Kāma, Krodha, Mada, Lobha, Moha, and Ahaṃkāra. So when the crocodiles are hungry in the lake and you want to cross the lake swimming in, I wish you all the best. You are lucky if you come or not. So, first we have to purify this cakra. Then we come to the fire, Maṇipūra. Then, the Anāhata chakra, and so on further. So, Kundalini is that cosmic energy, the cosmic mother, which channel will lead us directly to the Brahman? Again, through the Suṣumnā Nāḍī and coming to Sahasrāra Cakra. There are nine doors in the body. Normal person, when he dies, the ātmā, or what you call jīvātmā, goes out of this one of those doors. Nine doors: two ears, two eyes, two nostrils, mouth, and the genital system. Tenth one is the Sahasrāra Chakra. It is not that when a yogī dies, it opens here. That is not that it opens here, but the Jīvātmā goes from here. And that means from Brahmaloka to Brahman. That person, we do not say, went to the Swarga. No. Swarga, Naraka, these are the one-one rooms in this universe, you know. When the Naraka room is overloaded, then they open the door to the Svarga. Okay, happy, go there. Upgrading. But when a yogī or self-realized person, a spiritual saint or a spiritual sādhaka dies or passes away, we call it brahmalīna. Brahmalīna means became one with the Brahman. And so this Kuṇḍalinī science and the science of the chakras is very safe, very clear, very divine, and it will lead you through many, many beautiful experiences which you cannot describe, and everyone has different experiences. The experiences which I have, you cannot have that, maybe. And what you have, perhaps I will not have. The Strelka ashram: one came from Prague, one came from Ostrava, another came from Olomouc, and the other one came from Vienna. Every path, every road is different. Different landscape, different villages, different road conditions. So, who came from Prague? It was a beautiful road and very quick because of the highway. And who came from the other side, from Opava perhaps or Ostrava, they came through the land's road, which was not so comfortable; there was working. So it is individual again. There is nothing which you can say in general. General is only after when you reach the highest level of the consciousness, then you can say "general." Otherwise, general is this: born, grown, and die. That is a very general. These three things we will experience: born, growing, and dying. That is not our aim. So Kundalini, and more the Kundalini awakening, is with the resonance with the sound. So yesterday we had two meditations, and now we will have the third level of that meditation. So, please, everybody, get ready, and I want to tell all our friends, brothers, sisters, bhaktas, and other spiritual seekers who are on the webcasting, now I wish you all the best, and next time, the practical technique will be done only here. Wish you all the best. God bless you. Adios.