Makaif is the shum word defined as the ultimate attainment of Siddhanta. Using the shum language, Gurudeva describes the path to the Self-Realization. How to live a lifestyle dedicated to the practice of Raja Yoga. Vumtyemka described as a sadhana. The Search for the Self. Iikaif. Sadhana, tapas, austerity, obey spiritual laws. Siva as Divine Dancer, life force, divine energy, pure consciousness. Realize Siva in all of His fullness and all of His nothingness and realize that which you always have been.

Unedited Transcript:

Aum, Aum, Aum, Aum Namah Sivaya Namah Aum.

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 one's self and looking at God as the totality of one's self. 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 the 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, imkaif.

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 of the power of 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 the power of the spine into the kundalini force. In full force we are aware, totally aware that we are aware.

We hear the high eeee pitch within our head. We become that high eeee pitch. We burst into the light and go on into the realization of Siva, Itself, 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 will 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 the externalized planes of astral emotion. Or, the argumentative intellectual planes of consciousness. You want to get into sleep and get into this body of the soul consciousness.

You do this through the practice of vumtyemka.

Subtopic: Makaif defined. Vumtyemka described and bestowed as a sadhana.: 0:6:21

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 home. You'd call up your friends and you'd look inside your own mind to try to remember where you put it or 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 it! Is it in the back of my neck? Some say it is 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 are in a dual state when you do this. You're in duality. It is you, the searcher, looking for that which you're eventually going to find. That's certainly not an Advaitist 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 path of being that which you're 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 because you're doing nothing about it.

The fact that you change that pattern and 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're 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 is 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 it's very Source.

Subtopic: The Search for the Self.: 0:10:35

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 is 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 one's self. 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 -- a 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 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, Self God within you. And remember, whatever you think Siva is is where you are on the path.

Have you ever heard that high pitched tone that sounds like an eeee within your head? This comes after the kundalini force has been awakened to a certain degree. And when you sit in 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 this beautiful darshan through this high eeee 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 of doors and meditate, meditate, meditate an hour before you go to sleep, an hour of when you wake up. Force yourself into being the totality of yourself. Nothing can happen to you providing you're obeying the spiritual laws.

Subtopic: Iikaif. Sadhana, tapas, austerity, obey spiritual laws. : 0:15:18

In my little book: "The Search is Within" are the 36 basic laws of living. Kavumrehshum 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 in to 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. Siva, the Divine Dancer may be hiding from you. Where you can even realize the Self by worshiping Siva as a physical person.

Then, you begin to see Siva as an intellectual being who can do all sorts of many things because He has a lot of arms and several heads. Indicating the ability of an individual to do many things. And then, you begin to worship Siva's divine energy -- His life force. And you realize that 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 worshiping 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, keep 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.

Subtopic: Siva as Divine Dancer, life force, divine energy, pure consciousness. : 0:19:48

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, 12 noon, 6PM in the evening, 12 midnight are wonderful times for meditation. The natyam hold tyaasim during those time. At Siva Ashram and our other monasteries and temples.

Mukamba time. Three, 9, 3 and 9 are wonderful times for meditation. At Siva Ashram in Kauai the natyam hold Hindu services at 3 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've found what you are looking for. And then, finder, finding, found are one. 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 sins, 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.

Who benefits? It's you. Learning meditation and working with one's self is an intricate, a more intricate than learning 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: Go back and practice what I gave to you last week and don't come back until you do it and do it well. Then I can correct you and I can give you the next step.

That is the path of Saiva Siddhanta, saints and gurus that has 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 violist as a result of their study and their practice and many others who've picked up the violin do not. Because they stopped along the way.

Some 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 stop someplace 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 breath. And then breath; 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.

Subtopic: Realize Siva in all of His Fullness and all of His nothingness and realize that which you always have been.: 0:27:4