Master Course Recording. Chapter 12. Religion is the result of evolution. Are you a Hindu soul? Saivite lifestyle, Saivite thinking. Tirukural. Summa. Kanif. Become a natye. Meditation as a fine art. Ukanuhshum. Building Hindu temples. Shum and its relationship to Siva, to meditation. Makaif. The Self God. 36 spiritual laws.
According to the teachings of the rishis, early morning and evening are the best times for meditation. The mind is then not so deeply involved with worldly concerns. Listen to The Language of Meditation just before you retire each evening this week. Take the teachings with you into your sleep, where they will unfold. Let this set a new pattern for you and let these be the times for your meditation.
..come to Hinduism, the oldest religion of the world, brings us a lifestyle that is so wonderful it's almost hard to believe. It allows us to be so serene within ourself that we are in the natural state of the mind which, in the Saivite thinking, is called meditation. A natural state of the mind, meditation. Therefore in that state of the mind, you're meditating all the time. However, you have to have a lifestyle that permits this; it does not cause us to be into too many different involvements. The involvements and the ramifications of the conscious mind usually do not permit us--especially in the Western world--to be in that state all of the time, which is peaceful, blissful and ever-flowing. In the Shum language, "kanif," is the name of that state of mind that is absolutely calm, absolutely centered. In the Tamil language, "summa" is the name of that state of mind which is just perfect being, being perfectly centered.
And this is the attainment that we want to attain on the path. My guru, Yogaswami, told all of his disciples, "Summa. Just be." And I tell all of mine, "Kanif. Just be." Be so centered that you can do things in the external world and think thoughts and go into in activities but have the feeling of just doing nothing all of the time--just doing nothing--that the world is going on about you and you're centered in kanif, so secure within the currents of your own spine that you're in that natural state of meditation all of the time. There are many, many saints, rishis, yogis, gurus that have come out of the Saiva Siddhanta tradition of Hinduism over the past 2,000 years. 2,000 years ago, one of them wrote a book, [audio skips] Tirukural, better known as just the "Kural." He didn't do very much through all of his life except one day he sat down and wrote down all of his observations of how people should live. He didn't do too much after that either except meditate and go within himself. This book, the Kural, one of the textbooks of Wailua University, gives us the format and outlines the frontier of Saivite living.
In Hinduism the totality of life is the religion, is the worship. So for 2,000 years, the Kural has guided Hindus. And you might be one of them who lived in South India or Northern part of Ceylon and had the fulfillment of a lifestyle life after life and now you're born in the West, perhaps, seeking, searching for a religion, a way of life for the way that you actually are. And if you come to the temple and look through the Kural, and if you believe and you live as it directs you to believe and live, perhaps your religion is Saiva Siddhanta Hinduism. The being of man is his religion, his inner being. Religion is not something that you get by filling out a form or declaring because it intellectually sounds good. Religion is something that you come into because of your evolution and the way that you've lived your life during your many, many past lives. Perhaps you are a Hindu.
The study of Hinduism in this life remolds your subconscious mind, and after you have completed Chapter 12 of Master Course Part 1, if you feel you are Hindu on the inside and want to mold your subconscious mind into the life patterns of Saiva Siddhanta, study the philosophy, read the text books, participate in some of the practices, begin to know what the ceremony of the Saivite Hindu is, what it means, what is means in depth, not too much reprogramming of the subconscious mind will be necessary before the inner being allows you to know these inner rituals, the intricacy of the philosophy as well as how to behave in society among one another and at home. You'll get to know Ganesha, the God of Wisdom with the elephant trunk, you'll get to know the symbology and you might even meet Him on the inner planes of consciousness. Perhaps He knows you already. You'll come to know Lord Muruga who is a very active, actinic Being functioning through the lives of many, many people. He lives on an inner plane of consciousness with a nerve system so intricate He doesn't need the physical body in order to communicate with man. Lord Muruga is the major deity of the Saivite Hindu and, in mythology, He's one of the Sons of Lord Shiva. Shiva is the name [audio skips] for God and is in three aspects: God, the Self, timeless, formless, causeless, beyond all aspects of mind, Siva; Siva as pure consciousness, pure energy that flows through all form, flows through everybody, the world, the trees, the flowers, the plants and people. Siva, pure consciousness. God as pure consciousness; then again, Shiva, as the superconscious mind. Siva lives in the seventh dimension. You have seen the statue of Siva as Nataraj, the King Dancer with one foot held high, symbolizing the great nerve system of man when he has unfolded to his full potential. For all the universe with his- is within man and man is the total universe; you will come to realize as you go on and on into Saiva Siddhanta philosophy. You'll get to know the deities, Lord Ganesha, Lord Muruga, Lord Siva. You get to know Them within yourself as different aspects of superconsciousness.
The next step on the path is the become a natye. A natye is one who studies directly with me. Think over carefully: do you need a guru in this life? Think very carefully whether I'm your guru or not. Only you will know. Then after that, I'll make up my mind and we'll start a vibration going between the two of us strong enough to stabilize your unfoldment on the path. It does not take too much stabilizing of unfoldment but just enough to help over the rough spots and from inside out, through the darshan of our line of gurus, you will inwardly find that you are able to meditate. Meditation, you do not learn. Yes, of course, you do learn the principles of meditation but meditation comes from the inside out. And you can start preparing yourself right now for the School of Meditation and Master Course Part 2. Learn to sit in the lotus position. Practice it so that you can sit in the lotus position at least a half an hour without pain or discomfort. Try to feel the darshan and feel it at those particular times. Begin the study of the Shum language through kanif tyeshum and begin a few of the ukanuh of the great kanif ukanuhshum. The first step is to take the kanif pledge that you will participate and work with the natyem and myself in the 18 ukanuh of this ukanuhshum. This ukanuhshum is for you to guide you, to mold you, to set up a new habit pattern for your life but you have to accept it and you have to be willing to work with it. The natyem are instructed to help you but if help is no longer needed, or if the response to their help is not forthcoming, they're instructed to nikashum, to withdraw. And they won't tell you when they do withdraw. The emphasis of teaching in Wailua University is put totally on the student. From here on out, our association with you will be that of learning a fine art such as the violin.
When you learn to play the violin, you have to want it. You go to your instructor, he gives you your assignment, you go home and practice and you go back again on your own motivation. Mediation is even more intricate than learning to play a violin. The violin teacher doesn't call up his students and say: "Did you practice today?" "Did you practice tomorrow?" "Are you practicing?" "Please practice." "Please work at it." He doesn't beg his students. The motivation is upon the student himself. It has to come from him for the rewards are his. The same in learning meditation, the same in doing an ukanuhshum. The first ukanuhshum given to a natye on the path is kanif ukanuhshum and this ukanuhshum, with its 18 ukanuh, or assignments, brings you into the state of kanif, a total, blissful state of being when you can be so active and so inwardly at peace and at joy with yourself that you feel like you're doing nothing. You will learn the Hindu lifestyle. The Saivite lifestyle is wonderful. Accept and put into practice what you can understand and it'll come forth, bubbling out from within you. If you are a Hindu soul like I am, you won't be satisfied with anything but the depth and core of Hinduism.
[14:40] Now we are all building temples together--this is the one big assignment that I have given to the natye and natyem of Wailua University--and we're building Hindu temples. The temples radiate out from themselves a darshan from the deity within the temple itself. You have perhaps seen a Hindu temple and you've seen a stone image within that temple. You've seen people worshipping the stone image. They are not worshipping the stone image. They are establishing a vibration so that the superconscious Being, that the image represents, can hover over the image from the inner planes momentarily and send out a tremendous vibration, or darshan, which heals the people, inspires the people, brings them success, brings them bliss. And that's why Hindu temples are the dynamic place of worship that they are today. And we're building Hindu temples in the West. At Shivashram, my ashram on the island of Kauai, we have a Hindu temple dedicated to Siva in the form of Nataraj, the Divine Dancer. The natyem there hold a 24 hour vigil day after day after day after day each taking 3 hour shifts of chanting in this temple, reading the sacred scripture, Testament of Truth, written about my guru Yogaswami's life and teachings, and working and studying advanced Shum. You can feel the vibration and the darshan of this temple independently of the vibration and darshan of other Hindu temples or gurus. Try to tune into the Hindu temple at Shivashram on Kauai any time during the day. It's quite electric and I'm sure that you'll be accustomed to its darshan once you sensitize yourself enough through perfecting your diet--give up eating meat--practicing lotus position and practice feeling darshan--one of the first steps on the path.
Dedication is necessary to become a Hindu. You have to be very, very dedicated to the inner being. The inner being flows on and on and on, life after life after life, as I explained earlier in the Master Course. The outer being drops off time and time again. The physical body in the Siddhanta philosophy is looked at as that which is always dropping off. We want to make the most of it in this life for a full and happy and a joyous life. So approach the next phase of Master Course Part 2 through our School of Meditation which exists in each established temple of Wailua. Approach the next phase of the study with deep dedication. You have to be a Hindu soul in order to begin meditation the way that I teach it. Otherwise, it'll be ever so frustrating because there will be things that come up that you just won't be able to believe in or accept. There will be requirements for living that you won't be able to go along with, or abide by, and this then will prove to both of us that I am not your guru in this life, that there is another one waiting for you. And the wonderful foundation that you've had up to this point, through the study of Master Course Part 1, will make it that much easier for him to help you on the path if you need a helper on the path or to take hands and go along together. Or for you to help him in what he's doing and he will help you in your inner life for that's what he- gurus are for.
[20:10] Shum, the language of meditation, came through in a tremendous burst of light in Ascona, Switzerland in 1968. It's a wonderful language and it's been used constantly by the natye and natyem since that time. It came from Siva, right from the top of the head in the pituitary gland. That is the abo- abode and home of Siva or the gland through which you contact the vibration of this great actinic entity or Being or Soul, Siva, or God.
Shum is the language of Siva and therefore used in our temples. The advanced Shum is chanted in the temple by the advanced natyem and beginning Shum is taught to the natye, chanted, spoken and used as a guided meditation in their homes and temples, places of meditation, and inside themselves; we all use Shum. We communicate in Shum to tell of our inner experiences. Shum is a language that is not for the masses. It's not for the average man. We do not want to make a fad of Shum so we keep it close to ourselves. In order to protect the language, it is given from myself to the natyem, from the natyem to the natye. All of the Shum material is written by hand and encased in a holy book called, kanif tyeshum, which is Master Course Part 2. So Shum is a person-to-person type language and we teach it at Wailua University in the same way that you learn to speak a language when you're a child. You don't learn to speak the language, your native tongue, by first learning how to punctuate and the grammar and how to construct a sentence. No. First you learn how to communicate and we call that "baby talk." Only when you begin to go to school do you learn more about the written language. That's the way we begin in the study of Shum. In order to learn to speak Shum, you only have to learn 27 words, or pictures, and 18 connecting words. Put them together and you can communicate just a little bit. That's enough to get started.
In order to meditate in Shum, you are given nine meditations a year. We have our own calendar and it has nine time periods throughout the year in it. All of our religious activities begin at the first of one of these time periods and they're called "shumbisi." The first shumbisi of our year begins May 1st through May 9th; a nine day period. This is a festival time, it's a time of the gathering together of the natye and natyem in memory and in joyous appreciation of my guru, Yogaswami, for this celebrates the time of his birth and also the time of my ordination as a guru in 1949 which happened in May. The next shumbisi period begins September 1st through September 9th. This is a period where Saiva Siddhanta Hinduism is studied and we gather together to inwardly contact the Hindu deities, Ganesha, Muruga, Shiva. The next shumbisi period, the time for gathering together, is at my birthday time, January 1st through the 9th. During these periods, we begin all over again, religion comes from the inside out, a temple is created every day, for a temple is a vibration. We intensify our inner life by making pilgrimage to the temple during shumbisi time. During those times, many things happen on the inside of us. It's a time also for me to contact the natye very closely and to give forth my observations, it's a time to get a new start, perhaps you haven't been doing so well. We can forget all that at shumbisi time and begin anew right at that point for we have another 40 or 45 days to a 120 days--each smaller time period is 40 to 45 days long and each larger time period is about a 120 days long. Each time we get a new start and you will notice, in our temples, the colors changing on the rehmvum, that's the Shum name for "altar" indicating that a new time period has come and we're off to a wonderful new start.
[27:23] If you are a Hindu soul, you will appreciate this. Perhaps you are one of the devotees that sat with my guru, Yogaswami, in ancient Jaffna many years ago and now have incarnated into the West. Perhaps you are one of the devotees that met his guru, Chellappaguru. Perhaps you were with Kadaitswami, Chellappaguru's guru. And perhaps you were with the rishi of- from the Himalayas, one of his followers and devotees. And now back again on this continent in the West to bring out from your heart, to bring out from your soul again, fresh and new, Sanatana Dharma. That's the original name for Hinduism, Sanatana Dharma, the Eternal Truth that just keeps coming up again and again and again. It can't be killed out, it can't be covered up because it comes up man's spine and makes him speak out his Realization, Sanatana Dharma, Hinduism.
There's a wonderful book that I want you to study, the book of my guru's life and teachings. It's called "Saint Yogaswami: The Testament of Truth." Obtain the book and read it through. Read it through from cover to cover whether you understand it or not. Just read it through rather rapidly noting, as you go through it, your favorite parts, or the parts that really strike you. Then go back over to the parts that you really felt at home with and study them very deeply. I know you will enjoy "Testament of Truth." And through the study of it, you will find out whether you are a Hindu soul or whether, in fact, you are of one of the other religions, the other great religions of the world.
[30:10] - Aum Chanting. Makaif. Makaif is the name in the Shum language of the ultimate of Siddhanta philosophy. It cuts through all the ramifications of advaita, of dvaita, of looking at God as apart from oneself and looking at God as the totality of oneself. Makaif gives the philosophy and the practice. The meaning of the word, "makaif" is: "being that that you always have been and catching up all of energies of the physical body, the emotional body, sympathetic and central nerve system into That, through the practice of raja yoga."
Makaif. Simshumbisi nikashum vumtyeudi. Simshumbisi nikashum karehana. Simshumbisi nikashum kaif. Iikaif. Iimkaif.
This in the Shum language describes makaif philosophy and in translation: Bringing in the forces of the intellect into the power of the spine and we on the breath, withdraw the power of the physical body back to the source within the power of the spine. And on the breath, through the practice of kalibasa, pranayama, the controls of the pranas of the body and of the intellect, we bring it all back into the power of the spine. We bring the power of the spine into kundalini force. In full force, we are aware, totally aware, that we are aware. We hear this high "eee" pitch within our head; we become that high "eee" pitch. We burst into the light and go on in to the Realization of Siva, the Self, God. This is your goal on Earth, your heritage and what you are here to find, what you are here to realize.
Little by little and almost in an imperceptible way, you're unfolding. But we want to hasten that unfoldment so various practices are done in order to hasten the unfoldment of you. The intellectual forces have to be really grasped so that the mind, in its conscious and subconscious state, is not in a state of ramification, or awareness doesn't constantly move in the external areas of thought patterns and pictures, moods and emotions. This does not help one on the spiritual path to enlightenment. Regular meditation, vumtyemka. In the morning when you get up: sit up in bed, vumtyemka, chant "Aum," read the book, "Cognizantability," my lovely book and within "Cognizantability" you will find out exactly how to chant "Aum." Chant Aum and meditate a little bit and through chanting Aum--and chant some Shum if you know some Shum to chant--you'll wipe away the dreams of the night--don't even try to remember them. Say a positive affirmation: "I can be what I will to be. I will do what I will to do and I'll have a wonderful day," over and over again--ten times--and have a wonderful day. At night, vumtyemka, just before you go to bed: sit up in bed, chant and wipe away all the dreams of the day, chant the Aum, have a meditation on the power of the spine, take all the energy into the head and before you know it, it'll be morning again. Day after day, make this an intricate part of your life, vumtyemka. Two meditations a day. Make your sleep a holy sleep and you will go into the great inner planes of consciousness where all of us gather for deeper, more profound teaching rather than into the externalized planes of astral emotion or the argumentive intellectual planes of consciousness. You want to get into sleep and get into the body of the soul, consciously. You do this through the practice of vumtyemka.
[36:07] The search for the Self. You've heard me say--and other mystics talk to you--about the search for the Self. And it means just that. If you lost something that was of value to you, you would search for it, you would try to find it. You'd look here and there and everywhere. You'd look around your house, you'd look in your neighbors' homes, you'd call up your friends and you'd look inside your own mind to try to remember where you put it, or where you lost it. And you'd forget everything else while you were doing it. You wouldn't have a mood or emotion, you wouldn't have an ache or a pain, you wouldn't have a hard feeling or resentment, you wouldn't have a subconscious area of the mind that you were conscious of. You'd simply look. You'd simply search for this article of value.
Searching for Siva, the Self God, is done in the same way. Where is He? Where is God? Is It in my head? Is It in my nose? Is It in my little finger, my toe, my leg? Is It in meditation? Is It in contemplation? Where is It? Have that search, that unrelenting search. Get excited about. Is It in the back of my neck? Some say It's in the lotus of the heart. Is It in the lotus of your heart? You have to look and try to find it. Search, look, hunt. Of course, you're in a dual state when you do this. You are in duality. It is you, the searcher, looking for That which you're eventually going to find. That's certainly not an advaitist's state. It's a dual state but it's a positive dual state because if you're not searching and you're simply sitting, waiting for It to come to you, or for you to automatically realize the Self without doing a thing about it, you're still in a dual state. And you might philosophically be fully aware of all the implications of the advaitist's path, of being That which you are looking for already. But you haven't found it. So the mere fact that you're in a dual state doing nothing indicates that you're not going to find or realize the Self 'cause you're doing nothing about it.
The fact that you changed that pattern in- in the dual state, begin to look for the Self, search for the Self, hunt for Siva within, timeless, causeless, formless indicates that you're putting an end, fairly soon, to that dualistic experience and you'll- going to become the true advaitist. When you lose something of value to you, something that you really love and you're searching for it and all of a sudden, you put your hand on it and there it is, the search has ended. That which is lost, been lost, no longer exists as something that has been lost. The gap has been fulfilled. When you find the Self, the search and That which has been searched for and found, are one. The searcher and that which has been found are one. And the search, which is the power of that looking for, merges back into its very source.
There's a wonderful game that's played by the monastics from time to time. One hides something, the other one sits down in meditation and tries to find it within his mind and then he gets up and he's supposed to go right to it and put his hand on it. This is to develop the sense of looking, the sense of searching, and getting a new willpower going, a new confidence within oneself. If you can't find that which you can see, how can you find that which you cannot see? That's the principle of the game. You can play that game too. It's a wonderful training on the path but get that experience going within you. Get that power, that urgency to find the Self God within you. It's your heritage. Don't be content living in an instinctive area of the mind. Don't be content living in the intellectual area of the mind all of the time. But you have to do sadhana, you have to do tapas, certain amount of austerity. This gives the fuel, this mellows the entire nature so that everything begins to work. The darshan from the line of gurus begins to permeate you, it begins to work within you. The scriptures begin to come alive in you when you discipline yourself, when you discipline your moods, your emotions and allow yourself to be disciplined also by others without resentment and to be able to say a quiet, "Thank you for helping me along the path by pointing out my faults to me." This great, profound humility exists in the aspirant on the path. So begin to look, begin to search and don't be satisfied until you find Siva, the Self God, within you. And remember, whatever you think Siva is, is where you are on the path.
[42:52] Have you ever heard that high-pitched tone that sounds like an "eee" within your head? This comes after the kundalini force has been awakened to a certain degree. And when you sit and are totally absorbed within that tone, this is called, "iikaif." Iikaif. And you begin to tune into the darshan of the great beings of this planet, the great deities, the great Gods. The great devas of this planet can penetrate a beautiful darshan through this to- high "eee" tone. Sit and become fully absorbed within it. If you don't hear that tone from time to time within you, this indicates just how far awareness, your individual awareness, is externalized in the outer layers of the mind. And it shows that you need to do sadhana, do tapas, do austerities, in order to break out of that externalized condition. Break awareness out of that externalized condition so it can begin to flow within.
Sleep a different place each night. Sleep in the kitchen, on the floor. Sleep in the living room, sleep in the bathroom, sleep out- sleep out of doors and meditate, meditate, meditate an hour before you go to sleep, an hour when you wake up. Force yourself into being the totality of yourself. Nothing can happen to you providing you're obeying the spiritual laws. In my little book, "The Searches Within," are the 36 basic laws of living, tyevumrehshum uu silidashum. Read them, mold your life accordingly and you can't go wrong on the path.
But if you are not obeying the spiritual laws and you try to force your way into meditation, there are forces within the inner realms of the mind that will work against you and you will have problems. So these spiritual laws that must be obeyed on the path are like the combinations that open a safe. The chanting of certain mantrams will open certain inner areas of mind. Mantrams are usually given to you by your guru and when practiced, have a certain force, a certain power and if pronounced correctly, you don't even have to know the meaning of the words for them to have their effect through your nerve system. And through certain mantrams, or the use of the Shum language, you can contact the inner plane, divine beings, talk with them. They will listen and communicate back to you. And all of these wonderful things that happen in your inner life will become as everyday occurrences to you after you have the totality of it all, the Realization of Siva, the Realization of the Self God. Search for it, look for it, and keep looking, looking within yourself. "Is It at the front of my head?" "Is It at the back of my head?" "Is It at my heart?" The mere fact you know where It's not, indicates that a certain area of your awareness knows where It is. And that gives some confidence, doesn't it? The mere fact that you know where the Self isn't indicates that, inwardly, you really do know where It is.
Shiva, the Divine Dancer, may be hiding from you. Why you can even realize the Self by worshipping Siva as a physical person. Then you begin to see Siva as an intellectual Being who can do all sorts of many things 'cause He has a lot of arms and several heads indicating the abilities of an individual to do many things. And then you begin to worship Siva's divine energy, His life force, and you realize the same life force going through you. And then you begin to turn inward and worship the life force within yourself. And you have to be very humble in order to worship. That's why only Hindus can worship the Hindu way. Then you're worshipping life force, pure consciousness as Siva, God. Then you keep asking yourself, "Where does It come from? Where does It come from? Where is this pure consciousness, life force, where is It emanating out of?" And you keep looking and looking. You know where it's not and inwardly you know where it is but you have to have that urgency of the search. You can't be content with finding the little things along the way on the path. And in searching, time and time again, hour after hour--and that's why you have to have a regular time for meditation--in the morning and at night. And then alternate times: 6 and 12 and 6 and 12. Six in the morning, twelve noon, six p.m. in the evening, twelve midnight are wonderful times for meditation.
The natyem hold tyeasim during those times at Shivashram and our other monasteries and temples. Mukambatang. 3-9-3-9 are wonderful times for meditation. At Shivashram in Kauai, the natyem hold Hindu services at 3 in the morning, at 9 in the morning, 3 in the afternoon and 9 at night. Wonderful times for meditation. But the easiest time to remember is just before you go to sleep and just after you awaken. You have to have these regular times for meditation to get that urgency, that desire, that sense of search going within you so that you do not rest until you found what you are looking for. And then finder, finding, found are one. In order to do this, you have to go in and in and in and in and in and then go in and in and in some more. And little by little, you're developing a spiritual dynamic, a force within your body, competent to master all externalized emotion, competent to master the subconscious impressions within the akasha within you of many, many lives. You're developing a spiritual force within you, competent to deal with sins that you may have committed in past lives. Sri Ramakrishna, the great Hindu mystic of Northern part of India, said, "Man, even though he committed the most heinous sin, the most terrible sin, if he- total motivation is the search for the Self, God, he's forgiven. The devas, the angels, the Gods and man forgives him. His eternal radiance begins to pour out from within him if this is his quest in this life and he makes it known by how he goes about it."
My standards for a natye are quite severe. I watch what you do with what's given to you as far as the teachings are concerned. Whether you just learn them and say, "I want another course." Or whether you take the teachings and you work within yourself with the teachings. It's what you do, it's not what you say. And who benefits? It's you. Learning meditation and working with oneself is as intricate, a more intricate than learning to play a violin. And that's how I have trained the monks in our monastic orders: to teach like the instructor who teaches one to play a violin. The emphasis is the desire of the student, himself. You have to be strong in your desire and then we, as helpers on the path, will help just the next step.
The violin teacher doesn't give a lesson and then the student come back and say, "I was too busy to practice but I'd like another lesson." What is he to do? Repeat the same thing all over again? No. He said, "Well go back and practice what I gave to you last week and don't come back until you do it and do it well and then I can correct you and I can give you the next step." That is the path of Saiva Siddhanta, saints and gurus, that have existed for thousands of years. The emphasis has been to go in and in and in and then in some more. And if you meet blockages on the path, do tapas, do austerity, deny yourself something. You'll enjoy reading about some of the Saivite gurus, saints and mystics. It's the same path for you. Some people become that concert violinist as a result of their study and their practice and many others who have picked up the violin do not because they stopped along the way. So realize the Self and then go on and realize it again and again and again and again and approach all of life with an enlightened point of view. And others don't. They just don't. They stopped some place along the way.
So the path is an inner path. You start by going in and then you go in some more. And you go in and in and in and in again. Go in and in again. And after that go in and in some more. Go in and in until you can't go in any further, until you can't go in any further. And then breathe. And then control the prana. And get up the spine and cause the merger of the pineal and pituitary center and realize Siva in all of His fullness and all of His nothingness and realize That which you always have been. Then you come back into the mind and you see it all from the inside out.