47. The king in possession of his present royalty, has no reminiscence of his past and former state; as we do not recollect the foulness of the past rainy weather, in the serenity of the present autumn. 48. The thought that is predominant in the mind, naturally prevails over the fainter and weaker ones, as the highest pitch in music suppresses the _bass_ tones, and takes possession of the ear. 49. Think in yourself that you are one (unit or the unity), and that you are the soul (or supreme soul); keep this single reflection before you, and holding fast to it, you will become the object of your meditation. (This is called [Sanskrit: átmapújá] spiritual adoration, or assimilating one's self to the supreme soul). 50. Such is the spiritual meditation of spiritualists like yourself, who aspire to the highest felicity of the supreme Being; while the external form of worship, is fit only for ungoverned minds, that rapt only for their temporal welfare. In formal worship composed of the worshipper, the formalities of the ritual and the articles of offerings, are symbolical of ignorant minds, and too insignificant to the wise. CHAPTER XXXIV. SERMON OF SIVA ON THE SAME SUBJECT. Argument.--The divine state, above the quadruple conditions of waking, sleeping, dreaming and profound sleep. The god continued:--Such is the constitution of this world, composed of reality and unreality, and bearing the stamp of the almighty; it is composed both of unity and duality, and yet it is free from both. (To the ignorant it appears as a duality, composed of the mind and matter; but the wise take it neither as the one or the other, but the whole _to pan_--the root of pantheism). 2. It is the disfigurement of the intellect by foul ignorance, that views the outer world as distinct from its maker; but to the clear sighted there is no separate outer world, but both blend together in the unity. 3. The perverted intellect which considers itself as the body, is verily confined in it; but when it considers itself to be a particle of and identic with the divine, it is liberated from its confinement. (In the mortal and material frame). 4. The intellect loses its entity, by considering the duality of its form and sense; and be combined with pleasure and pain, it retains no longer its real essence. 5. Its true nature is free from all designation, and application of any significant term or its sense to it; and the words pure, undivided, real or unreal, bear no relation to what is an all pervasive vacuity.