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Anāhada Nāda is the unlimited sound. Sound is the world; sound is the cause of the creation of the universe. Each of us possesses a universe, and every cell of our body also has its own universe. One yogī, the Ātmajñānī, the self-realized one, says about the whole creation and universe: "Ānanda Brahmāṇḍa Śāstra Sūrya is in me." Endless universes and thousands of solar systems exist in me. "I am the one who has exhaled. The whole is my exhalation—the whole creation, stars, planets, and the various parts of space, Brahmāṇḍa. I am the one who has exhaled, and I hold everything; it is my creation. And one day I will inhale everything back into myself. I am everywhere; I am one in all, and all are one in me." In this manner, when one attains the highest consciousness and begins to observe, then it is so that every thought is like a universe. It is like a whistle. Children play with the liquid of the whistle, and several whistles come—small, small waves—and they come and blow again. And so it is movement in the universe. That is the sound that goes through. It is important to experience that, to know this, and this is what our Heart Chakra, the Anāhata Chakra, is for. This is very important for a practitioner who has a stop; otherwise, you go up in the air and will be destroyed very quickly. A stop until we become one with the Great One in wholeness. We are individuals as our own universe, and within us or other living beings, in every cell, a universe exists. Infinity. Everything. Your Self, as you are father and mother, is precisely inside these, your body cells. And there, when your child comes again, it has the same symptoms—hair exactly the same. We do not see beforehand, but it is there. And so, exactly, the hair colors, eye colors, eyes, body anatomy, everything—the size, even the voice and all. And so it is in everyone. And one who has reached this higher stage sits in meditation and sees how things go, where this energy flows, and what is the cause, where these problems collect. One can say it is like pollution. This pollution comes, and it starts to influence your existence—from your five bodies: the body of expression, the energy body, the mental body, the astral body, and your causal body. All these five bodies are influenced by your negative or incorrect movements or your feelings. You have collected all this like a filter, and now you have taken it in. Now you need something where you can continue to filter. The sheep, as a filter, has taken everything, and now what is with it? Where to? And so you remain in yourself, and you will suffer. Have you been given a possibility where you can let your energy flow? Then you start to play with your energy; then you are again in your play, in difficulties—mentally, emotionally, psychologically, or many, many problems. And this is written in this book, the hidden powers in people. Very clear. How does depression suddenly come? Suddenly fear, sleeplessness, sadness, trembling, no more self-confidence, insecurity. Many, many things. Or you are the master of your Self. Everything happens; I observe. I was the one who took this liquid and blew into it. I see so many different creations. I am the observer. I do not suffer with it. I am my Self. But as long as you have not achieved anything, then you are this little twig. And soon you will arrive somewhere. Hari Om. No existence to see. Finished. So, we need a support. And that is our iṣṭa-devatā, our personal deity, or our personal spiritual teacher who really is spiritual, who really can lead us—our spiritual teacher. The teacher must really be a teacher, not empty. That is it. If you are empty yourself, then there will be space. But if everything is compact, then there is nothing that will explode. Compact. This is called dhyāna. Massive. Solid. Safe. And so we need leadership from the master. And it is not the master who will lead. On the intellectual level, there is always a dispute between the master and the student—arguments, despair. You ask yourself: Is this really my master? Is this really a master? Yes, that is your intellect, which leads you again into the dead-end alley. And the alley, where many unpleasant things wait for you. You have no other choice but to brake. And if you are lucky that you can turn around, and again, again you come to your navigator, the master, the inner one. So, the relationship to the master is nothing intellectual, nothing material, but the inner emotion is called devotion, trust. And if you play with your trust, with your master, then you are the prey. Not even the master himself can do it. He says, "Okay, now you are this fish or this cat that is dipped in hot water and then let out in cold water." And when he needs it, he will take out the cold skin: greed, pain. Ātmā does not feel anything. Ātmā says, "This is nothing. No warmth, no cold, no skin, no nothing." But the jīva, the soul that we say lives, feels love, surrender, pain, pleasant feelings of well-being. And that hurts. It is easier to say, "I am the Brahman. Om. I am Ātmā. Om. I am not this body, oh, gelse." So it is. Where is that? And therefore, no matter what a self-realized or God-realized person or God Himself says, children, we still live in this body, and we feel. We cannot lie. We feel. Cold, warm, comfortable, uncomfortable, pain, well-being, happiness—all of that, it is there. And do we want that one day we will be so far away that we do not feel anything anymore? Because there is nothing more to feel. We are in Ātmā. But as long as we are bound in this body, we try to do one thing as quickly as possible: cleanse all this karma, filter everything away. If you make one mistake, you have an accident, back to this dark room. How many years, how many lives. And so, Mahāprabhujī said in his bhajan, "Oh, my spirit, go slowly, slowly, very slowly." We have to climb up to the sky. The road is very narrow and very dark at night, with no light at all. And the road is very slippery, and there are such deep holes next to it. If you fall, you fall into the hole. There is no one who can hold your hand and get you out. And this hole is psychic. This hole is the inner feeling. Karmic. To put it simply: I don't want God, I don't want this, I don't want that. Yes, okay, at the moment you don't want anything, and no one will disturb you. But then, when the time comes, you put it in your pants. It's too late. That is why the heart chakra, Anāhata, tells us: Connect yourself to a strong light or a hold where you feel safer and can hold on, but no attempts then. Don't drag it back and forth. You're not satisfied. This is the spirit of the human being—too much intellect. One says, "Well, I want to become a teacher of yoga in my daily life, or a teacher, and then I want to learn Tzuya again, and then I want to, I don't know what they say, do these Raikilkas?" Then others say, "I want to become an energy teacher, or a teacher." And I want to become a yoga teacher, and now I will... What is this? This is your inspiration. There is a lack of contentment in your heart. You are not content. It's like when you go to the supermarket, and it's full of money. "Oh yes, I can have that. Oh yes, I can take that. Oh, that's a good thing. Nice garlic. Yes, that's good. Oh, that's olive oil. That's very good. Oh, this lemon is so beautiful. Oh, that's organic." You take, you take... You come out with your wallet, empty. And you come home, and after the meal the things are still lying there. You cannot eat everything. So, a woman went shopping in the supermarket. And again and again she comes back with full bags. And she nags her husband: "Help me, please, to carry it up." And then she said to her husband, "Why do you buy so many things?" She said, "They are such good things, and this and that we need." Then her husband organized for her, like a horse, a sleigh. And on the sleigh it was like this, and on the left and on the right it was written: "Ich und Ihnen, ich will nur Brot." And so it is. So in the end one comes back there again. Had we really stayed with the master with whole love, everything, and trust, we might be completely different today. But our stupid thoughts, our intellect, they are dissatisfied. You are very happy, satisfied, and then in half a minute you start to think, "I think it would be good if I go for a walk with my dog." Just relax. Just be so satisfied, and everything and thoughts go there. That is the problem; it is the mind. And we have to suffer; this Jīva, this individual inside, he has to take part in everything. How long will he forgive you? He can't forgive you. And so the Anāhata Chakra can regulate your whole energy and make it beautiful again. But you have to finally decide. Decide for yourself. Nothing for me or for someone else. Decide for yourself what you want. Yes, then, you must have that. And that is a spiritual guidance. Nothing else works. Nothing works. No matter what you want to do, do it. Try it. Ten years, you will feel well and happy and free. But then the mouse can't go out anymore. You are inside, in a closed house. And that is why Prabhujī also said, our Divine Master: "Gurudev bina karjanayā sare... Aune Gurudev, Vyākhyāna Niṣṭhā Airport Crack Sign Koṭi upāya kare, koī cahe koṭi upāya kare, koī cahe nā bhava sindhuti re Gurudeva binā karajānayas... Koti upāya, thousandth śakti, kasṭu harum prabhiraṁ, but with these things you cannot cross this world ocean." And so, then your spiritual awakening is there. But we play our hearts with different toys. Once this or that, "Ah, this is good, oh, I feel very good, this is good, I take this, I do this, I believe here, I go there"—there are so many things. You have forgotten the main thing, and so nāda, anāhada cakra, nāda. This primordial sound sits in our maṇipūra cakra, as I said yesterday. Para, Pacienti, and Vecchi. The sound is in the navel. The sound is in the vocal cords. And the sound is on the lips. Para, Pacienti, and Vecchi. No matter when you speak, it is a blow on your navel. The navel pulls inward. From here it goes. Controlled from here, and so in Nāda Yoga, Śabda Sañcalan is like this. Sound rises high and travels into the heart chakra. That is an energy—a wonderful energy. When your heart chakra is blocked, it means you have no feeling, no commitment, no love, no goal. Somehow your heart is closed. Our heart is like a drying tree, a swan. That's what it looks like, but we need this tree to dive into the water for a few hours. Then it becomes good again. So dive your heart in devotion, in love, and you will feel completely happy and well again. Sound becomes colored. Sound becomes influenced. Sound takes on the characteristics according to the heart chakra. Negative words in the mind, when the heart is negative, then it becomes a very hard word. That is why Mahāprabhujī said: Before you speak, try to weigh your thoughts, your words, what you want to speak, in your heart. How difficult it is when someone says, "How difficult is that?" And speak so that from your mouth the flowers come out, fragrance comes out. Give a slap, but with love. Okay? Say, "I love you, but this is that." Anāhata Chakra will change your whole life into beauty, into bliss, spiritually and... a fearful life. Fear. Can you imagine an animal being taken to the slaughterhouse? The animal trembles. One sees that in today's modern technology. One sees everywhere that a corpse hangs and blood flows. The other cow is pulled with a crane; the machine runs, the machine pushes. She dies every second, shivers. And so we are in our own battlefield of feelings. And you feel so inside. Why? We know that, but where there is a will, there is a way. And that is why we say that, Gurudev, oh Lord, you are kind, kindhearted to everyone. Listen to my prayer. Yes, in ignorance. Or nobody told me or taught me. I made mistakes. But now I recognize my mistakes. Yes, the valve will open. Equilibrium comes again, but it is not so that immediately, today, heart, Nāḍī comes up and colors in this bliss. Or hatred, jealousy, greed, anger. Can you imagine someone having hatred, jealousy, and anger? What else, my God. If a woman has anger, hatred, and jealousy, then the man should rather go on vacation. Not stay at home, right? Or sleep at friends' places; the reverse also. These are the animalistic or devilish forces that can also wander into the heart chakra from the Svādhiṣṭhāna. How many problems we have in our lives are, unfortunately, from the Svādhiṣṭhāna Chakra. In the Svādhiṣṭhāna Chakra, there is envy, hatred, greed, jealousy, anger, and passion, and what not. Everything is sour. Everything is bitter. But the heart filters everything—only when we have this kind of dedication. We think Gurudev doesn't know anything, but that is our biggest mistake. Maybe he doesn't know anything with his physical eyes, but he is the Antaryāmī. He looks everywhere, and many students play a nice game, and I just laugh about it. I say, don't talk to this person. I say, "Yes, yes, but call each other three times a day." And they believe that Swāmījī doesn't know. It's good that they believe that Swāmījī doesn't know. At the moment when they know that Swāmījī knows, it becomes embarrassing, painful. Nāḍa rises high in the heart. Let it color in such a beautiful color. There is a song: "O Krishna, color my heart, my mind, or my consciousness," whatever you want to say. "My chāḍryā"—chāḍryā means my cloth, the shawl. But that means my body, my heart, my psyche, my feeling, my consciousness. That is the one way or the other view: not red and not green, also not blue or yellow. "Lord, color my shawl in your color." And how? So good are the colors that the washer can wash and wash for a lifetime, but the color does not fade. That's how it is. What does that mean? The color means dedication. Love to you, my Lord, otherwise there is no more. When you have such trust and such devotion, then you know you no longer exist there. Only in a divine consciousness with your master, or no matter where you have decided on your spiritual path, then you remain. Not existing does not mean that you ignore everyone. No, you have to be there for everyone to whom you offer this contribution: love, understanding, and your help. But as long as you yourself are not so strong, you cannot make a mess. A climbing plant that climbs on my tree itself needs a stop. When the tree is gone, then it can't stand like that; it will also fall. And if someone tries to climb, he will also fall. Then comes the Viśuddhi Chakra. We still don't know much about the Viśuddhi Cakra. Oh, the Viśuddhi Cakra. This is a barrier. Red light shines. Railway fence. A train is passing by. Don't try to drive into it, okay? Viśuddhi Cakra. My God. When your love, your devotion, your Anāhata Chakra opens up, but everything is blocked in the Viśuddhi Chakra. What you have done, what you have swallowed down, no matter in what form, from your childhood to now—negative things, bad things, good things, someone who was not nice to you, not loving to you, someone who has experienced fear, different situations in your life, or beauty. Everything you have swallowed, now when it comes up from the Anāhata Chakra, everything is blocked. The filter is blocked. The drain is blocked. Where to, my dear? Now you walk back and forth, back and forth. Where is the exit? Viṣ means poison. Śuddhi means purification. We will talk about the Viśuddhi Cakra in the next seminar. When the Viśuddhi Cakra, the filter, is purified, then we come out beautiful. It colors in a beautiful blue color, dark blue—Śiva. Shiva means consciousness. Shiva means liberation, mokṣa. Shiva means beauty. Shiva means truth: Satyam, Śivam, Sundaram, mantra. Satyam, Śivam, Sundaram. Satyam means truth, Sundaram means beauty, and Śivam is Śiva. Sound, universe, blue, Lord, is the God Śiva. The whole sky is blue, and this blue is Śiva. And we all are the Shaktis. We all, all of us have a longing to multiply, to enter into this omnipresent consciousness of Shiva. And when this sound rises from there, then you feel liberated. Maybe you don't know anything, you haven't seen anything, you have only heard. When a snake frees you from this skin, how do you feel? Being free and happy, and can finally see again? Otherwise, the snake also has this film over its eyes; it can't see anything clearly. And so he comes out—ah, rebirth. Then he comes and colors the light, the Ājñā Chakra. Wisdom, wisdom, jñāna. Then this jīva, this śakti, this kuṇḍalinī. Kundalini, you are a Kundalini. Your whole existence. We are the Śaktis, and Śiva is the divine consciousness, the pure consciousness. And we want to become Jīva to Śiva. Dive into the Bindu Chakra, nectar, the light and nectar, immortality. The light leads us to immortality. "Prakāś puñj amṛt ke sāgar, Śrīdīpa harī mahādānī." Prakash punj amṛt ke sāgar. Prakash, the source of the light, and amṛt, the ocean is nectar. Then the jīva unites with Śiva. In this, where we talk about Śiva and Śakti, Puruṣa and Prakṛti, Jīva and Śiva, there is no difference between a man and a woman. There is no anatomical dualism there. Unfortunately, people often understand it as a man and a woman. No! This is precisely a misinterpretation between Śiva and Śakti. This has nothing to do with male and female. This is the principle, the energy that comes. And therefore, the scientific Kundalini is this: nāda-rūpa-para-brahmā. And so, when we carry out the śabda-sañcālan kriyā, from the navel to the Sahasrāra cakra, it is a wonderful feeling. Now, what happens? From the navel, there is an entrance or access to Iḍā, Piṅgalā and Suṣumnā. And Iḍā, Piṅgalā, Suṣumṇā. Iḍā leads up to Sahasrāra and radiates the whole body like a feeling, an awakening. Piṅgalā, the sun—although the heart belongs to the Iḍā—but it is Piṅgalā Nāḍī, the pure love and the light; knowledge, love and knowledge leads this sound to our Anāhata Cakra in the heart, where the Ātmā is. The same goes for the Suṣumnā, the central nerve, which also leads directly up to the Sahasrāra and leaves the whole resonance, the sound, in infinity. And so are the three Nāḍīs, three nerves that let the energy come up, wonderful. It climbs from the navel, colors in Anāhata, filters in Viśuddhi, is enlightened in Ājñā, in the feeling of instability, and then to liberation. And now we are going to do a little practice. Shall we? Or not? Good. So, please, all of you, sit in a meditation position. Sit comfortably, relax. And the children don't have to run out. If the children want to sit here, they are welcome. The second row has gone out. If they want to stay outside, that's different. But if you want to stay here, you are very welcome. This is our future: yoga in our daily life, the children. And we also have to give them these saṃskāras. Nābha, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra. These are six chakras. And the eyes are then closed. For the moment, leave your eyes open. And look after me. Listen very closely. Don't say anything later: "I didn't understand anything." And just like that, from Maṇipūra to Anāhata, to Viśuddhi, to Ājñā, Bindu, Sahasrāra. And so, the sound should go like a pearl on a silk thread, where there is no knot. How beautifully the pearl goes in, so very smoothly, very gently. When there is a knot, then you do this. That tears everything away. So, straight body in the Piṅgalā Suṣumṇā, where the sound will go up. It awakens in the Maṇipūra. And like in the beginning, I have taught you this technique. And let it go up like this. Listen internally and externally. Iḍā brings the feeling of vibration in the whole head, a beautiful feeling. And Piṅgalā brings this sound in the heart. It is warmed, and the heart is cleaned, opened to the light. And Suṣumṇā brings this sound into the universe. And you also hear this sound right inside you. The sound is the world. Near the Rūpa Parabrahma, the sound is the highest Self. And we will try a little bit. We will sing the Maṇipūra Mantra. This is called Rāma, the Bīja Mantra from Maṇipūra. Rāma. And you will sing it exactly as I do. And with your eyes closed, let it flow very finely. Try it. And that means, now sit straight, close your eyes, breathe in and out deeply a few times.