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Happiness. Purify, remain within.

Instead of the world giving happiness to me I give happiness to the world. Whomever I meet today, I give happiness to them. Purify, remold the subconscious, samskara chitta, the condensation of memories from past lives, through vasana daha tantra and affirmation. Reactions to experiences and emotions can cause impenetrability. Improve ability steadily to not get upset by life, the goal being that eventually nothing can throw you off center. Tyemmuif in Shum: Being two thirds within and one third without.

Master Course, Dancing with Siva, Merging with Siva, Lesson 12.

Unedited Transcript:

One of the things you see on TV or in my e-mail's. This is from Asia, most of my e-mails come from Asia.

So this one, this one came from Europe. Typical e-mail, dissatisfied with life, the God isn't quite what you want, the person you want to marry may not work out. This isn't going well, that's not going well, etcetera. Kind of dissatisfied with life is the general point. Not asking me to solve it per se but, which is good.

But, I said: "Okay what's wrong with that perspective, there?" So I tried to uplift the person by another perspective.

"The core concept of Hindu philosophy is to find a way to be happy every day no matter what happens in your life..."

Interesting, huh? Everybody is conditioning their happiness on what happens. And as Patanjali's Yoga Sutra says: Even if you get everything exactly right, then what happens? Then you worry about losing it. Then you have a new source of agitation. You finally got everything you want and now you're worried you're going to lose it; a hurricane will come along, stock market will crash, you lose your job, whatever. So you finally get it right and even that is another source of agitation. I'll read that again since I distracted everyone.

"The core concept of Hindu philosophy is to find a way to be happy every day no matter what happens in your life. Some days events work out as you wish and other days they do not. As Paramaguru Yogaswami said: 'Learn how to remain always happy.'"

So that's, we know is the theory. But fortunately Hinduism doesn't stop there. It also gives us practices to make that a reality. Might just mention two here.

"Hinduism also give us practices to make that possible such as meditation and puja which uplift our consciousness. We need to reverse our perspective from the world gives happiness to me to I give happiness to the world, referring to whom ever we meet today."

Isn't that nice? Instead of the world giving happiness to me I give happiness to the world. How? By whom ever I meet. Don't have to think beyond that, you know we don't have to be abstract. Whom ever I happen to meet today, I give happiness to them. Isn't that nice? Thought that was a nice thought. Maybe it'll, part of it will make quotes and quips. Sometimes I end up in quotes and quips now and then.

Okay, that's a real live e-mail.

Today is Lesson 12.

"How Do Saivites Regard Other Faiths?

"Religious beliefs are manifold and different. Saivites, understand the strength of this diversity, wholeheartedly respect and encourage all who believe in God. They honor the fact that Truth is one, paths are many. "

So that's definitely a core Hindu concept that Hindus are not trying to make everybody else Hindus. Even though they feel they've got the best religion, for them as a person, they're not trying to say everyone else should also follow the same path. And that's where a big difference is, you know.

I gave talk at the interfaith gathering in Midland. And the Catholics are just so focused on abortion, it's an obsession to them. They feel that everybody in the U.S., there should be laws so that everybody in the U.S. has to follow their concept regarding abortion. They don't realize that they're putting their religious beliefs on everyone. That's what they want to do. Everybody should believe and behave like Catholics here. So I haven't given the example yet but I thought of it. I said: Well what if we tried that with Hinduism. you know. Hinduism believes that you shouldn't slaughter the cow. So let's make it illegal to slaughter the cow in the U.S. Everybody should follow that. Cause just because Hindus believe it we should all do it, right?

So it kind of shows the ridiculousness of one religion trying to put their beliefs into secular law in the U.S. It's not designed for that, you know. It's supposed to be a matter of personal conscience.

So we respect all religions. We're not trying to move anyone to Hinduism just because they're not a Hindu. And as Gurudeva says elsewhere, you know, they have to bang on the door, then we ignore them a while; they bang on the door again, we ignore them a while. When they bang on the door maybe the third time we say: Yes, who's there? But you know, we kind of test someone. If they really are interested in becoming a Hindu then they should prove it. It shouldn't just do that matter of fact. And the biggest point to me is: The distinction between all religions are good which is what this says, and all religions are one, which is Hindu distortion of this concept.

All religions are good but they're not all the same. They're not one, they really differ. Even within Hinduism itself you have major differences. So, we can't say they're all one. We can't even say that major traditions in Hinduism are all one. There's serious differences and that's fine. But we need to teach that. Because some religions are incompatible. And if Hindus don't realize that they can end up in trouble. You know we know Hindus who have married fundamentalists and hasn't worked out, they're divorced. Because in one case the fundamentalist minister, Christian fundamentalist, told the wife that her husband was worshiping the devil. Told the kids, your husband's worshiping the devil and that eventually split the marriage. So, it's naive to think that all religions are one they're all compatible. Some religions can get along and some can't; they're inherently opposed to one another.

"Inner States, Outer States. Merging with Siva.

"When you look out through the eyes of your soul, it's like a great executive in a large building's penthouse office. His desk is right in the middle of the office, and he looks out and he sees the people working around him. Then he looks farther out, and he sees the vast panes of windows. Then he looks farther out, and he sees the city below, and he sees the sky and he sees the traffic. Then he looks back into himself. He sees his subconscious mind, with thoughts about his home life and other things that do not involve his immediate surroundings in this grand office. He looks deeper into himself and he has an intuitive flash. Something has come to him, how he can help his enterprise be moved and motivated in a more dynamic way. He looks deeper within himself for the source of where that intuitive flash comes from, begins to see light within his head, light within his body. Again he becomes conscious of people working around him. Again he becomes conscious of the panes of the windows. He has to leave the office. He goes down in an elevator. He walks out onto the street. He is the same being. His perspective is an inner perspective. He doesn't go up and down in consciousness."

So that's what it's about. The idea of higher and lower consciousness. Gurudeva says that's a limited concept. You know has some value but it's, it's, this concept is more refined, it's inner and outer. You go in and you come out. You go in and you come out. You can be in and out at the same time but you can't be high and low at the same time. I'm either high or I'm low. But you can be in and out at the same time. And that's, in Shum that's called "tyemmuif." Being two-thirds within and one third without. We're functioning in the world without coming totally out. We're having a meditation in the morning and still holding part of it inside of you throughout the day. That's another way of saying it.

The idea is it's a more refined concept. We don't want to say high and low is wrong, it's just it's not as refined or useful a concept as within and without. And as Gurudeva says here the within, what happens when you go within? You hit your subconscious mind. What happens if it's a mess? You stay in your subconscious mind. Pretty soon you get tired of it so you come out and you distract yourself. You don't like the subconscious mind; you're within. So then come out, gotta have the T.V. on all day, this and that, constantly on the internet. You know, distracting yourself cause you don't like the subconscious mind. Well that's kind of short-sighted. It's like the floor is dirty in the room so you go to another room. You're better to stay in that room and clean it up, right? More practical. Cause eventually you're going to have to come back and clean it up.

That's the idea is the subconscious needs to be straightened out. As Gurudeva says it needs to be remolded. We need to remold the subconscious through journalling, vasana daha tantra, and affirmations. Those are the two techniques Gurudeva gives in the sutras. He says: We are successful in every endeavor by remolding the subconscious mind through vasana daha tantra, journalling, and then affirmations. And that changes the nature of the subconscious mind so we can get through it. On the other side is the subsuperconscious mind, so to speak. You know, to get through the subconscious mind to the subsuperconscious mind if it's impenetrable we can't get there. And that's one of beauties of Gurudeva's teaching.

It's also in Patanjali. He's focused on what are called samskaras. Subconscious mind, one of the names of the subconscious mind is samskara chitta. That which contains the samskaras. Samskaras are simply memories when it comes to this life but they're the condensation of memories from past lives. You don't have all the memories which is fortunate right? Otherwise you'd remember everything you did wrong for ten lives. You're paralyzed; you couldn't get out of bed in the morning. Knowing what you did wrong in one life is bad enough. Knowing what you did wrong in ten lives is overwhelming. So, fortunately you can't remember but the sum total of it, it's condensed and it comes forward so it forms character traits. It forms, it's there but it's not in detailed form. It's condensed. So we have the condensation of past lives and the experiences of this life and reactions to the experiences of this life. It's those reactions which can really cause the impenetrability of the subconscious. There's too much emotion down there. We need to not resolve how to look at that with getting all upset about it. So we get into that and we get all this emotion and then how do you get to the other side of that? Not transparent.

So the other way I use is the analogy of the pond. Which unfortunately it's top down, you can't have a sideways pond. But I don't have a sideways analogy. So you have a pond. You have the surface and the water and you have gold nuggets at the bottom. Surface represent our thinking. So generally our, the pond is agitated on the top because of wind. Or waves if it was a really big pond. That is to say wind is blowing. So it's agitated on the top so you can't see the gold because it's agitated. So, obviously, we have to learn to control our thoughts. But then, the water is muddy. The water represents the subconscious. We can't see through mud of the subconscious the gold which is the subsuperconscious. So we got to purify it and that takes work. Doesn't happen in a day; you have to do various practices.

But in Hinduism to purify the subconscious, two of which I mentioned generally: vasana daha tantra and affirmation purifies the subconscious and then we can see the gold, it's always there which is the goal. Then we're a totally functioning human being. We have our subsuperconscious, intuitive abilities. In there are memory and our reason and we look out. So we've got all of it functioning at one time which is the goal. Which is what Gurudeva's saying here. We want that, have it functioning at one time. We don't want to meditate or worship in the morning and then turn all that off and then go out into the world like the donkey and the carrot. You know it's, we want to keep that going inside of us throughout the day. That's the idea of tyemmuif. We're staying two thirds within and we'll notice that the two-thirds, let's use percentages it's easier, 66.66 right? Well we can round it and it drops to 65 you know as the day goes on, right, 64, 60, 55. We have an argument. It drops to 30 really fast. We get really attracted to something we shouldn't. It's down to 15 you know. By the end of the day maybe it's 2 or 3.

So the goal is to hold it. That's the goal is to hold it as long as we can and not, not lose it throughout the day. And therefore, how do we hold it? Well we avoid that which makes us lose it the fastest. That's arguments make us really lose it fast so we don't want to get into an argument. And looking around too much can cause contention and externalize everything. We think we're having fun and we're just joking but joking can turn into a friction and externalize everybody. And we want to avoid that which causes it, major drops. Try and get it to just go down slowly and eventually go down just a little bit and eventually not go down at all, of course. That's the goal, that nothing disturbs you. Patanjali calls it impenetrable, impenetrability. Impenetrability, you know, impenetrable. You can't be thrown off by anything. That's the goal. Nothing should be able to throw you off center.

So as Gurudeva says: It's the job of the guru to throw you off center. If you get good at not being thrown off center then he'll something that challenges you and throw you off center. It's like having a heavier weight, you know, I can lift 20 pounds. Okay here's 25. Oh no! You know, gives you a greater challenge. That's how he explains it in the Master Course. By then you learn to not get thrown off center by that and you step up to an even heavier weight, a bigger challenge. Then you learn to how to not get thrown off center by that again.

So eventually, nothing can throw you off center. As I told one of the monks once: Even if we know the world is coming to an end tomorrow, it shouldn't upset us. What's the benefit of getting upset by knowing the world's gonna, like going to come to an end. It doesn't help, right? Just makes you face it less wisely.

So nothing should upset us. Eventually, that's the goal. But said simply: We should improve our ability steadily not to get upset by life. That's a more realistic way of saying it. We should, steadily, just like lifting weights. We should be able to lift heavier weights if we do it every day. So if we strive not to get upset by events eventually larger and larger events won't upset us then. We'll get better and better at it. So that's kind of the idea that Gurudeva's talking about here is when we... If we think of higher and lower then we're either in higher or in the lower but when we think of in and out then we can have all of it functioning at the same time.

That's what we want. We want it all functioning at the same time.

Thank you very much.

Aum Namah Sivaya.

Photo of  Gurudeva
The good-and-bad concept should be thrown out with a lot of other things, including the up-and-down concept. There is no good; there is no bad. You don't raise your consciousness, nor do you lower it.