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Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Dev Purīṣa Mahādeva Kī Jai, Mādhav Kṛṣṇa Bhagavān Kī Jai. We are still speaking about sound. That form of the Supreme is also as a resonance. We were talking about Śvara Yoga, the science of mastering the śvara, the flow of breath. Unfortunately, we did not reach the conclusion. Perhaps we will continue in your next visit, or next week. It is a very complete and profound science; it is unbelievable how it functions and what you can achieve. Things that seem nearly impossible become attainable. But there is always a condition: it requires immense discipline and attention. This is a science of the flow of the three nāḍīs: Iḍā, Piṅgalā, and Suṣumṇā. It teaches how to hook our individual consciousness with the Cosmic Consciousness so that worldly activities, our way of living, and the three guṇas—Sattva, Rajas, and Tamas—do not influence us. You are acting, yet you are not the actor. You are not doing, yet you are doing. This is a very direct path. Naturally, it demands a very pure diet. You may recall that yesterday I spoke about prāṇa and apāna. There are many toxins in the body, and to reduce them we need apāna śakti, the apāna prāṇa. When we exhale, that is Apāna Prāṇa. When we inhale, that is Prāṇa. You know what inhalation and exhalation mean for us. Without this, we cannot exist. It is a very deep science. Which nostril should flow? For your body it may be night, but for your consciousness it is day; your consciousness does not sleep. Early morning, during Brahmamuhūrta, on different days, different nāḍīs should flow—Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday. These days are divided according to Śvara Yoga and astrology, meaning this knowledge is proven. For example, Monday belongs to the moon. So on Monday, the lunar energy should be dominant. For how long? And when to change? In the beginning, you will be completely exhausted. It takes about three years to settle into this practice. For those who practice daily yoga, especially prāṇāyāma and meditation integrated into daily life, this science would be easier. It is a highly developed and very direct technique. There should be no tamas guṇa, and diet must be carefully considered. We need apāna śakti, but what comes with apāna vāyu? Toxins and gases. We should adopt a diet that does not produce excessive gas in the body. Thus, Śvara Yoga is deeply connected with Nāda Yoga. Nāda is sound. Sound and the flow of the śvara—śvara meaning which nostril is flowing, and also the musical notes. You know the notes: Sare, Gama, Pada, Nisa. I never formally learned them. When my teacher said, "Learn," I asked, "Why?" He simply said, "Okay." So I only reached Sanidhapadani Sasa. Regardless, nāda, sound—the entire universe is sound. As far as you journey inward, that intense Nāda sound begins. You have to travel several thousand kilometers away from the earth, beyond the moon, and meditate there. That is the Nāda Oṁ. It is indescribable. You can only go there with your astral body; it is not possible with the physical body. But if you meditate and master these Śvara Yoga practices, you master the Nāda and the sattvic way of life. A sattvic way of life, repeated and ingrained. Then there is no sound of any material origin. All materiality is left behind. There are no particles in that space. There is the sound of the cell, the sound of emptiness. It is empty, yet completely full. What exists there is not the subject of modern science. Science says, "Yes, there is something," but this is not a modern scientific explanation. For the yogī, in that Brahmaloka, the sound is the sound of your own Self: So’haṁ, Nāda. Our manifestation, our entry into this physical world, begins with contact in the form of a drop. Water is round. Everything is round; every atom is round because the universe is round, and that is why our globe is also round. When you stand on the beach and look toward the horizon, five, three, or ten kilometers away, you see a small part of a ship appearing. Slowly, it climbs up into view. People from the Adriatic coast or those who live by the sea understand this—it demonstrates the curvature. This is why Swami Vivekananda, about 125 years ago, received an invitation to Chicago for the World's Parliament of Religions. The invitation was sent to India, to the Maharaja of Mysore. The Maharaja was pleased. Swamiji spoke about zero. Everyone was astonished. He explained that the entire universe is zero. Every atom is zero. You know we had great problems with mathematics. It was an Indian who solved them by introducing the concept of zero. Otherwise, we were counting like children, making lines: one, two, three. Zero solved all problems. The Vedas speak of Hiraṇyagarbha, the golden womb or golden embryo. Everything is round. The first time you come into contact with your mother's body, your arrival is with sound. If there is no proper resonance, the mother will not be successful; she cannot bear fruit. It is that resonance which balances and connects you with the mother's body. Then all organs, systems, muscles, bones, joints, glands, functions, and the brain are formed and manifested through that resonance. Your body is nothing but resonance. Every blood cell possesses immense resonance. When a cell enters a positive environment within the body—meaning good food, good air, and a positive external environment—our blood cells are charged with positive energy. If the resonance is negative, due to the environment at home, school, work, with friends, or in society, combined with poor food and drink, then the healthy resonance is damaged and adopts a negative vibration. It is like placing a filter in front of a camera lens. If you put a green filter, the light appears green; yellow, blue, or grey filters change the light similarly. Whatever resonance you receive, your blood cells will be filled with that corresponding energy. Therefore, when you smile or laugh, it is happiness. Some years ago, Austrian newspapers often had a series with a little joke and the saying, "Those who laugh live longer." Once, I was on an Austrian Airlines flight to Hamburg. They were distributing newspapers, and about twenty people started laughing, "Ha, ha, ha..." Even someone who thought they were being silly would begin to laugh. So I arrived in Hamburg laughing. I told this to a disciple of mine, Herma, a very good photographer. She said it is very difficult to make people in Hamburg laugh; they are always so serious. I disagreed; I think the people of Hamburg are good. She said, "If you want to see Hamburgers laugh or smile, or if you want to see how Aborigines laugh, bring a dog. Then they will say, 'Max, look! How sweet!'" We are guests here. Good morning. You see, there is a poem: "Koī kahume maganā, koī kahume maganā, jiskī lagī lagānā, vo vahīṁ pe maganā." This is a very good poem. Someone is happy in one thing, someone else in another. Everyone is happy in their own way. They are happy where their concentration or affection lies. One is happy with a dog, another with a car, a wife, a husband, meditation, golf, walking in the forest, swimming, the sauna, or the cinema. Everyone finds their quality and happiness somewhere. "Koī kahume maganā, koī kahume maganā." Someone is absorbed in one thing, someone in another. "Jiskī lagī lagānā, vo vahīṁ pe maganā." Where one's attachment is fixed, there one is happy. A person is happy in that to which they are fixated. One is watching a video and smiling. Others ask, "What is happening?" But he is happy in his little world. You know, with Bluetooth earphones, one day I was talking while walking through the Prater park in Vienna. My hands were free, and I was talking and laughing, "Ha ha ha, really good." Three elderly ladies were sitting nearby, and one said to the other, "He is talking so loudly to himself." So, who is like me? With healthy gland functions, heart, liver, brain—everything healthy. That is the way to become healthy. It is not only about eating healthy but living healthy. Living healthy means not just food and drink, but your mental state. It is that resonance which constantly vibrates within the body, with positive and negative waves. The chakras in our body have great responsibility; they are like dynamos. When a dynamo turns, it produces energy. When it is still, there is no energy. You can touch it and feel no current. But as soon as it begins to turn, energy is produced. Where does that energy come from? It is not dormant inside; it is generated and drawn from the universe through movement, through turning, through that resonance and contact—opposite forces touching. This is called dynamical movement. In yoga, there are three types of exercises. First, dynamical movement, which warms the body: up and down, up and down. Second, stretching, which helps muscle development and circulation. Third, postures (āsanas), where you can comfortably hold a position for a long time. Practice these concentrated for three weeks, and your body will be completely different. But we have to do it; we must not be lazy like I sometimes am. Being lazy is an art, because when you are lazy, someone might love you, but generally no one loves a lazy person. So you have to be lazy in a very nice way. These three forms of exercise support our body. There is a bhajan from Brahmānandajī. Swāmī Śivānandajī, a disciple of Mahāprabhujī, wrote it. Those who understand the words, the sound, they are my caste, my relatives. "Oraṇa ave mere dāj, dāj mari helī." The others I do not care for because they do not understand. It is about sound. Through the sound you give and receive, through words and sound, you are united. Through sound you find happiness. Yoga is sound, and these techniques (yukti) are yoga. Through sound you are united with the Supreme. It is that sound through which you can have dīdhar of Mahāprabhujī. Dīdhar is an Urdu word from the Persian language, meaning the light, the sign of love. Through that word, that sound, that resonance, through understanding those words, you can have the dhāra (stream) of Mahāprabhujī. And through that sound, Swāmī Śivānandajī said, you can cross the ocean of this worldly māyā. Nāda. Therefore, resonance permeates the whole body. The chakras are those dynamos. In most people, they are in a state of perfect balance but asleep. It is good that some dynamos are not active, but the problem is that certain chakras which should not be overly active, like Mūlādhāra and Svādhiṣṭhāna, are active. Others move very slowly, like turning a dynamo by hand without generating energy. It is that energy, that resonance and vibration, which purifies all pollution affecting the chakras. When everything is purified, then through Śvara Yoga sādhanā, Nāḍī Vidyā—which is also in Āyurveda as pulse reading—one masters this. Now, very few good Vaidyas (physicians) remain who possess Nāḍī Vidyā, pulse diagnosis. Through your pulse, a Vaidya can tell you that you have constipation, a gallbladder problem, liver issues, kidney stones, or any other condition—all in a maximum of one minute, without urine, stool, or blood tests. That is knowledge. How does he diagnose? Through vibration and resonance. The resonance of the nāḍīs is connected to the central nerves: Iḍā, Piṅgalā, Suṣumṇā, and Vajra Nāḍī. Our chakras then begin to produce that sound, that resonance. In one bhajan, Mahāprabhujī says: "Ketan kā chilka dikhlāyā diyā... Iḍā Piṅgalā miltā thā, tab dhunin nād ko suntā thā." "Iḍā Piṅgalā were meeting, then I was hearing the melody." "Iḍā Piṅgalā miltā thā, spine se joint... tab dhunin nād ko suntā thā." Then I was meditating on the tenth. The tenth door is the one through which the jīvātmā (individual soul) exits. A pure yogī's soul departs through the Sahasrāra Chakra. For others, it may leave through the mouth, eyes, ears (with blood), nose (with bleeding), or the lower organs. Only the pure yogī, with the Guru's grace (kṛpā), goes through the tenth door. The two eyes, two nostrils, two ears, the mouth, and the genital system make nine doors. The tenth is the Sahasrāra Chakra. Liberation (Mokṣa), Brahmaloka, opens from here. Then you go into Brahman. To enter Brahmaloka, the door is the sun. You must pass through the sun. Have you read the book Divine Perception? Where a devotee writes a letter describing his experiences? He said, "Mahāprabhujī is sitting there." You cannot pass through the sun without Mahāprabhujī's grace. Mahāprabhujī is the king of Brahmaloka. You must realize who Mahāprabhujī is. You do not know his Śakti, his power. Realize him. Read the Līlāmṛta again and again, and ask him to bestow his blessing to understand him. Mahāprabhujī said to Gurujī... Gurujī asked Mahāprabhujī one question: "Why do they all not understand you?" Mahāprabhujī said, "Jispar merī kṛpā hoṭī hai, vohī jān pātā hai." Only those upon whom my grace falls will understand. Others will not. To receive his blessing, you must be worthy. For that, you must do three things. First, understand Guru Vākya, the words of the Master. Understand the teachings (Vākyas). Then you can serve (Guru Seva). Then you can receive Guru Kṛpā (grace). Otherwise, you cannot. So first is Guruvākya, then Seva, then Kṛpā, and then Brahmaloka. So, "Iḍā Piṅgalā miltā thā, tab dhunī nād ko suntā thā, daśvāṁ par dhyāna dharatā thā, batlā diyā Śrī Devpurījī ne." "Then I was hearing the melody. Dhuni means resonance. Dhun is that resonance. Magan means happy, like a bee sitting on a flower, happily sucking energy, sucking the amṛta (nectar). Similarly, your soul and your consciousness (chetana) are that bee in Śiva; you are receiving, sucking the nectar of grace. Dhuni, Nāda. Nāda means sound. At that time I was hearing the melody of that eternal sound. Daśvāṁ par dhyāna dharatā thā: Then I was meditating on the tenth." That is when you receive kriyā. You get very clear instructions to awaken your Sahasrāra Chakra with a golden arrow and with that eternal mantra of the sound of sound... Our entire being is nothing but that cosmic sound. When every atom and particle of our body is in resonance, that is all there is. If that resonance ceases, all elements dissolve. Like blowing out a candle: the flame is gone because the three elements—oxygen, fire, and fuel (ghee, oil, petroleum, or wax)—are separated. They were held together by one power. There are many beautiful bhajans by Mīrābāī; I will not sing them now. Devotion (Bhakti) is the oil, the wick is myself, and the flame is my austerity (tapasyā). "O Lord, I am burning for you. May the oil be consumed, and may the wick burn until death." It is not easy to attain God-realization, my dear. You have to wait, you have to persevere. The entire wick must burn. It is a beautiful bhajan. That resonance is concentrated in our navel. Just as our body was connected to the mother's body through the navel, the mother's body is connected to the navel of the Cosmic Mother. We inhale and exhale not only oxygen but the nourishment from the Cosmic Mother for her child, through the constant dynamical movement of inhalation (āra) and exhalation (urad). Center that flame of life in the heart, and it will burn as long as we receive the substance of Cosmic Mother Prāṇa Śakti. It is a beautiful science. First, you must travel astrally within your body. Yatha Brahmāṇḍe, Tatha Piṇḍī: As in the universe, so in the body. That is why both the sun and moon are active, and Suṣumṇā leads to Brahmaloka. That sound is centered in the Maṇipūra Chakra. The seat of sound, the seat of words, is in the Maṇipūra Cakra. Sound is divided into three stages or categories: Parā, Paśyantī, and Vaikharī. Parā is the deepest, Paśyantī is the middle, and Vaikharī is the manifested, audible sound. These are the three levels. That Parā is the eternal resonance, the eternal cosmic Self. From there comes awakening. When it awakens, the sound is formed in the vocal cords at the Viśuddhi Cakra, and then it manifests through the lips and tongue. You see, we come to Harā Śakti, Parā Śakti, Parabrahman. Not a "paragraph," but like that. So from here: Parā, Paśyantī, and Vaikharī. The seat of sound is in the navel, not in the brain. Brain centers only reflect and work afterwards; they are connected, of course. The entire body depends on these guiding vibrations. But the seat of sound is in the navel. Now, place your hand on your navel. Press slightly or place your palm near the navel. Speak one sentence and feel the pressure. Where is the pressure? It will be on the navel. I will speak first, then raise my hand, and then you will speak: "I am happy." Did you feel it? Once more, concentrate properly on the navel. Place your hand there. I will raise my hand, and then you say, "I am happy." Close your eyes. You felt it? Okay. So, concentrate on the Maṇipūra Chakra and say, "Then I am happy." But say it like this: "I am happy." Did you feel that? Very good. All right. So, Parā, Paśyantī, and Vaikharī. These are the three levels. You should read our book, Hidden Powers in Humans. This blue book is beautiful. When we chant Oṁ, the sound awakens from the Maṇipūra. It unites the vibration through both nostrils, Iḍā and Piṅgalā, into the central nerve, Suṣumṇā, and goes straight to the Sahasrāra Chakra. From the Ājñā Chakra, through the Sūrya Nāḍī, the sound goes to the heart. Both nāḍīs begin from the region of the medulla oblongata, where the Ājñā Chakra is reflected as the third eye. The right side is the sun (Sūrya), and the left is the moon (Candra). From here, the moon energy goes to the right side, and the sun energy goes to the left at the Viśuddhi Cakra. Then the Sūrya energy that went to the left moves back to the right, and the Moon energy that went to the right moves to the left. This Sūrya Nāḍī, moving through the Viśuddhi Cakra, warms our heart. That is why the sound from the Sahasrāra, perceived by Sūrya Nāḍī, goes to the Anāhata (heart) Chakra. The Moon Nāḍī becomes aware of the entire resonance—not jealous, but emotional. The moon nāḍī takes note of the resonance. Half of the sound is sent into space (Ākāśa), and half comes to the heart via Sūrya Nāḍī, awakening emotion. Then the moon assumes the whole emotional position, creating a very pleasant feeling. That resonance generates positive energy. Therefore, when you chant Oṁ, it creates its own phenomenon. It penetrates your whole body, purifies all five sheaths, and prepares a very pleasant spirit. Your personal space becomes very comfortable. This Oṁ sound, Oṁ resonance, purifies all negative energies, creating a protective curtain, a protective coat—Schutzmantel in German, a protective mantle. It creates a layer of protection around you. During meditation, no negative energy can attack you. How? I gave an example yesterday. Who remembers? Yes. Who was the second? Who was the third? That's it. Darkness cannot come near light. Automatically, darkness is dissolved; it disappears into the light. So the energy of Oṁ is that which illuminates your phenomenon. That is called enlightenment. In that enlightenment, there is no electric current. The sound travels; one part enters the Anāhata, and another part goes into space. Plus, it begins to vibrate within the body, penetrating like a snake. The snake charmer plays his been (flute), and the snake in the covered basket trembles because its blood cells are vibrating. The snake is the most sensitive creature to sound vibration, and it has no ears. It feels through its whole body and through vibrations through objects. Though it lacks ears, it hears more than we do. It feels the earth's vibration. If you go searching for a snake, it will disappear 100 meters before you arrive. When the flute is played, and the snake is in the basket, all its centers are awakened. A snake that understands resonance well is put into a divine mood, an ecstasy, by the melody of the flute. When the basket is opened, the snake rises and dances with the flute. That is Nāda Yoga. That is sound. How the sound will progress, what will happen, how to master that sound. Now, the sound will create butter from milk. If you try to take that butter, a cobra is sitting there. Do not hurry. Wait. Enjoy from a distance. So this resonance, when you practice it through kriyā, you will touch all your chakras, your palms, your fingers, your heart, the love. Then we must proceed very gently. That I will tell you next time. Dīp Nārāyaṇa Bhagavān Kī Jaya, Deveśvara Mahādeva Kī Jaya, Mādhav Kṛṣṇa Bhagavān Kī Jaya, Sanātana Dharma Kī Jaya.