Where Can Real Peace be Found? – a yogic perspective

Aum namo bhagavate vasudevaya.

Haribol.

So, this is the fifth talk in the series that we’re doing on wellness. And I think so far it’s been a little bit different from what many people would have potentially or possibly expected.

It’s become very common in the world now. Everybody does like—and I don’t mean this as a criticism, but just a reality—it’s kind of like “spiritual life lite”, where the attempt is to integrate what people consider to be spiritual things into a fundamentally material life in an effort to make that material life better, considering that that perhaps is what the goal is.

The yogic view of life is actually radically different than popular ideas or beliefs. Their recognition was that the world in which we live is not only imperfect, it is very far from perfect. And it doesn’t matter how much you dicker with it, you are not going to create perfection within the sphere of material influence because it’s just material nature, the material energy doesn’t have spiritual qualities, the things that we desire to make us happy.

The other thing is that suffering—and this is the broad look at suffering from a tiny little thing up to something major—that suffering is a natural and should be expected part of human existence. Is that a bummer? Or is that okay?

For a lot of people, that’s already enough to make some people, if they heard this, want to get up and leave, because everybody’s looking for this perfection, and they think the world can be. And they think we can live a perfect life free from any form of suffering. And it’s absolutely not true. It’s not even a possibility.

And so when somebody accepts that reality, then their approach to life is going to be really different. It becomes now about how do we live in this world and not be overly affected by it.

The spiritual journey is an inward journey. It’s not an outward journey. Right now, everybody’s, it’s outward. We try to find the perfect places, the perfect situations, the perfect experiences in this world. We try to find the perfect stuff and pull it in close to us and cuddle up to it in the hope that we will feel some level of perfection. It’ll rub off on us somehow or other.

But actually, that’s the wrong approach. That will only lead to disappointment. It may succeed for a short while to a limited degree, but it will lead to disappointment.

One of our very wonderful founding spiritual teachers in our lineage, or this particular branch of the lineage, over 500 years ago, his name was Sanatana Goswami, and he approached the great spiritual teacher Caitanya Mahaprabhu, who is the actual founder, the founding father of the modern kirtan movement. So he approached Him and in approaching Him in great, great humility—

I mean he had had an extraordinary life. They were born into fabulous wealth. Him and his brothers were highly learned. They had gone to work in the government of the emperor of Bengal, and so he was like the treasurer. So he had an extraordinarily responsible job and, as I said, fabulously wealthy. But he gave everything up and adopted the life of a wandering mendicant and beggar.

And he approached Caitanya Mahaprabhu and asked him questions concerning spiritual enlightenment. And the very two first questions that he asked him, first one is, “Who am I?”

And of course, we know that to be a profound question. Who am I in the core of my being?” This bodily identity is temporary. There will come a time when I leave this body behind. And if my whole life has been spent focused on this body as my identity, how disturbing is that going to be when everything gets pulled away from underneath me in this experience called death? And so this search to know who you truly are, your actual spiritual identity, is foundational to spiritual life.

And then the second question that he asked was, “Why am I experiencing the threefold miseries?” And it’s just like, what? And of course, in the Western world, there’s no concept of any such thing. But in many spiritual traditions, this was commonly understood and appreciated.

The threefold miseries, or sometimes they’re called material pangs—You’re familiar with this word, pangs. It’s kind of, they apply it to when you feel hungry and you’ve got some pain in your stomach from the hunger, especially when you’re young. As you get older, that disappears, but it’s kind of like there’s something eating away at you almost. So these material pangs, what are they?

Well, they defined them in three categories. Misery or disturbance that arises from one’s own body and mind. That’s one category. And of course, it can be, the aging process, it can be falling over, it can be getting an injury, it can be all kinds of things that cause disturbance and pain from the body. And from the mind, oh my God, that’s become the big issue of the day. Everybody’s mind is driving them nuts and everybody’s got—every couple of sentences you hear the word mental health in the world today. So this is called in Sanskrit adhyatmika, suffering due to my own body and mind.

Then the second category was adhibhautika, which meant suffering due to other living beings, whether it’s my partner in life, whether it’s the dog next door barking when I’m trying to sleep, whether it’s a mosquito attacking me and whether it’s my body being invaded by a bacteria that’s now making me violently ill. This is suffering caused by other living entities.

And then the third is called adhidaivika, which means natural calamities, excess heat, excess cold, when it’s too dry, when it’s too wet, all of these kind of things. Earthquakes, floods, all the stuff, the unexpected, undesirable stuff that shows up and ruins your day, this is known as adhidaivic suffering.

And so, I mean, just consider how amazing this is. You’ve got a system that actually categorizes the nature of suffering that the living beings experience.

And so he’s asking, “Why am I experiencing these things?”

So the point—we’re not going to dwell on it or delve into this deeply, but I’m just making a little bit of a statement about the reality of life in the material world.

I will make the point here, and I’m treading as cautiously and as gently as I can, only because it’s such a sensitive topic for a number of different reasons. Not all unhappiness should be categorized as a mental health issue, neither should deep loneliness, some feeling of desperation, a lack of fulfillment, these things that haunt people; they are not categorized in the Vedic system as a mental health issue.

The problem is when we want the world to be perfect and it turns out that it’s not, and then we get all depressed and upset. It’s kind of like, no, you need to get a grip. This is the nature of living in this world. And if you have unrealistic expectations, your life is going—you are going to be deeply challenged. Whereas if you are very aware of the nature of this world and you have a very clear pathway how to move through life, your life can be exceedingly wonderful.

It doesn’t mean it’s going to be free from challenges and difficulties, but you’re not overwhelmed by that. That doesn’t determine how you’re thinking and how you’re dealing with stuff. You just see it as being something that I need to deal with, and get on with things.

So the topic today, and I was quite—a little bit, I had a smile on my face when James suggested this to me because I think it’s actually a really good topic: Being a Victim of False Shelter. Resonate with people?

When we use the word victim, we often—it means we are blaming somebody else for something. But in this instance, we are not.

We might find in this conversation that when I place unlimited trust or faith in a shelter that cannot actually give me protection and shelter, I am going to become gravely disappointed. And I shouldn’t be upset at another person or another situation because it’s not panning out how I wanted. I should have been a little bit more thoughtful and realistic and not had such high expectation in the first place.

Just because I fully put my trust in another person, and they break my heart or cause me disappointment or hurt me badly; it’s kind of like, well, didn’t you have a role in that?

And again, I just refer to something I’ve said before: in my years, people approaching me for some counselling, couples, and they’ve reached a very difficult place in a relationship. And in the middle of a conversation, many times I’ve heard, “If I knew you were like that, I would never have married you.” And it’s just like, oh my God, how dumb are you? Really. Really. Isn’t it your job to know what you’re getting into?

When you go to buy a car, do you just look at a picture on the internet and then send them money? No, you check it out. And if you don’t know how to do that, you bring a friend or you hire somebody who’s going to come and actually check everything out and the service record for it and everything so you know what you’re buying.

Yet when it comes to relationships, oh, we are so actually dishonest. It starts with, in the very beginning, I don’t want to show my faults, my bad side, because then the person may not love me or want me or accept me. And they’re doing the same thing, both of them. And it’s like it’s become a presentation that’s pretentious, and [Audience member: a sales pitch] A sales pitch. Yeah, exactly. And it just like, oh my God, that’s just not smart.

And that’s the way it begins. And then it can descend. We see red flags, but we still—the idea is after we’ve moved in or married or whatever people are going to do, then I’ll fix the other person. No, the thing that you’re seeing that’s disturbing is only the tip of the iceberg. You’re only seeing one tenth of it. Know that it’s actually ten times worse than what you’re seeing. Are you prepared to deal with that? This lack of honesty is very unfortunate.

So when we talk about victim, in the term as we’re using it, it’s not about me being taken advantage of, it’s the role that I should be playing in my life. And if I make bad choices, that’s not somebody else’s fault. I can’t say they tricked me. Oh, it’s kind of like, well, why did you let them? You had a role in that too. Right? Or not?

And so it’s kind of like, the way people would look at this from a spiritual perspective, it’s kind of like, okay, it’s really time to show up and to take responsibility for our life’s choices.

And of course, somebody may think, well, what has this actually got to do with wellness? And it’s kind of like, whoa, this has got everything to do with wellness. The role that I have in securing my own happiness and my well-being, that is a massive role. It is not given over to anyone else. This is my responsibility.

We mentioned the word false shelter. Everybody is seeking shelter. Right or not?

When somebody walks in their house at night, right after finishing work or being out, and if there’s no one there, do we just like, ah, relax? No, there’s this agitation.

Used to be that people would walk to the fridge and open the door and just stand there looking in the fridge. Maybe a little hungry, but not even necessarily hungry, but it’s kind of like, what am I going to do now to fill up the emptiness? Or I would call someone and want to start talking to them. Or I’m going to flip on the TV and start channel surfing, so my mind will be occupied so I don’t have to face what I’m actually experiencing, which is a certain amount of loneliness and emptiness.

And today, now, everybody is overwhelmed with the doom scroll. It’s just like, we’re going to develop these very strange bodies, with massive fingers and one powerful arm just from mad scrolling, you know, and swiping left and right.

I’m going to use a picture that I saw on the front slate for this video when I post it. And the picture is a house in Japan that has completely collapsed because of an earthquake and it’s squashed the car and the whole—it’s just the roof sitting on the ground with a squashed car. Everything is wrecked. When people, we think of houses, for instance, people refer to it, at least in the old days in Britain, it’s like your castle. It’s your little kingdom where you are going to fabulously enjoy your life somehow or other. And you want to organize everything. And you feel safe. You feel that you are protected in that place, that it’s sheltering you from danger and fear.

I mean, all you’ve got to do is spend a night sleeping on the street to see how insecure you actually are. It’s like, if anybody had to sleep outside, it’s just like, “Oaaahhh, what’s going to happen?” I’m totally worried. I’m completely freaked out and everything. And so we place a lot of faith in a house as being a perfect shelter.

But there is this—we assume, for instance, that there is complete protection there, that we are going to be fully protected. But in reality, our view may be ignorant. It may—we’re making so many assumptions, but if I got in a trained engineer who would now examine the house and a geotech guy who would look at it, they might tell me, oh my God, this place is a disaster waiting to happen. If you had a serious earthquake, if you had some serious downpours here…

I was watching this thing on a documentary on TV and it was just this record tidal surge in up in Alaska. It was like 16 feet tall, and this guy’s videoing himself inside the house and he’s freaking out. He’s talking and he suddenly sees his neighbour’s house floating away. Right? The house is still intact. It didn’t implode, but because of where it’s situated, it’s now floating away. And all the possessions and everything that person owned is off, flowing towards the ocean. And it’s kind of, this guy was just like freak—“Oh my God, this is blowing—” And he’s just like freaking out.

And it’s kind of like, well, maybe we should have known, maybe we should have known that when you get a one in a hundred-year tidal surge or storm or whatever, that this is the kind of thing that you should expect because of where you’ve built this house.

So, in a similar manner, a qualified transcendentalist, just as the engineers would give warning about how your house that you consider to be your safety and shelter is actually precarious under these situations or circumstances, and so a qualified transcendentalist also warns of structural defects or limitations in our life and the choices that we have made. And they do it from a very profound and solid platform.

So many times we’ve mentioned before this, in the dharmic traditions, this formula, ignorance equals pain and suffering. And so when you reverse that, if you feel pain and suffering in your life, somewhere you are accepting untruth as truth. And now, because of that, you are feeling pain. This is a very profound idea.

One of the things I used to do in prisons before was try to teach people consequential thinking. Everybody has this idea that if I can just get this thing that I desire, my life is going to be amazing. But we don’t have any thought, once I’ve got it, what is that going to mean? Will there be ramifications? Will there be consequences? Where will it lead going forward?

Everybody gets married, and on the wedding day, everybody’s in bliss and you get all the photos and everything. And then, you know, perhaps four, five, ten years later, now you’re tearing the picture in half, getting rid of that thing that’s caused me so much pain. It’s kind of like, okay, well, it was sort of like your job to know, and it was your job to live a very carefully directed life that produces good outcomes. You cannot ignorantly embrace something that will actually lead to unhappiness. You need to be thoughtful.

So, I refer to this sometimes as rat trap thinking or rat trap happiness. There’s a rat in the house, somebody sets a trap with a big smelly piece of cheese on it and leaves it out there. Maybe for the first couple of days, the rat’s stalking it and getting close and, sniff sniff, can smell it, “Ooh” and has this overwhelming urge, but is suspicious and careful. And like it says in the Bhagavad-gita, by contemplating the objects of the senses, one develops attachment, and from attachment comes intense desire or lust.

And so the ratus is smelling out, then he decides he’s going for it. And this is just going to be bliss because he’s been contemplating it. It’s going to be amazing. And he pounces on it and sinks his teeth into it. And it’s like a split second of heaven, “Aaaah”. And then all of a sudden, bam! Okay, yeah, you had the good taste, but then there was a price to pay. And we don’t understand this in relation often to our own life.

And when we begin to take shelter in personalities, in places, in ideas that don’t actually provide shelter and protection, then the consequences are often disturbing and alarming.

Of course, there is a huge need to recognize the role that the mind plays. See, one of the fantastic things about all the different yogic practices, the different paths of yoga, there was a common understanding that the mind is not you. And the things that may visit the mind in terms of desire and contemplation and things, you have a choice to follow or not follow. Or you have a choice to curb the mind and redirect it into something that will produce more happiness, better outcomes. The need to recognize the role of the mind in our life is very important and is foundational in living a spiritual life.

So I’ll just read a couple of verses that we’ve visited before. From the Bhagavad-gita:

“For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, this very mind will be the greatest enemy.” [Bhagavad-gita 6.6]

You can surrender to what the mind is telling you and take enormous risks and then later pay great prices to become heartbroken, to become—to experience separation from things, to become profoundly disappointed.

And the understanding in all yogic teaching was, you are actually meant to be responsible for the content of your mind. It’s not that your mind should be surrendered to these devices, to other people, to social things, and then I have to follow whatever my mind is telling me.

I need to be playing a greater role in what my mind is contemplating, what it is meditating on, what it is thinking about. I need to really consider many things in this regard and be actually more responsible for what my mind is doing. I should be using my mind as a tool and not being used by the mind, which may be running amok.

Then another verse:

“For one whose mind is unbridled…”

Of course, the bridle is what used for the controlling a horse and directing it, stop, go, left right

“For one whose mind is unbridled self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.” [Bhagavad-gita 6.36]

But of course, we live in a world where we are absolutely dominated by advertising. I mean, the last century has seen the honing of psychology and how, in understanding it, how it can be used to manipulate people in so many different ways.

I mean, it kind of blew my mind back in the very early days, like when Facebook was just happening. You know the guy that designed the like button, the thumbs up, the little like button? That guy was charging $15,000 for a one-day seminar on how to design buttons for apps. And wherever he was speaking, it was packed. Because everybody wanted to know, how is this all working on a psychological level?

You know, like when you scroll? Right? When the scroll ends, you know how it bounces? That little movement has a profound effect on people’s psychology. It’s the same device that is used in slot machines. It helps to build anticipation and reward mechanisms in the brain that if you’re just following your mind, then it will engage you and keep you engaged. Every little tiny thing.

And we don’t even understand how heavily we are being manipulated.

So you’ve got all this stuff and you’ve got algorithms that are exploiting the crap out of people. And you’ve got social media and how it works and everything. And the fact that all, without exception, without exception, all apps are designed, they say for stickiness, but it means for addictiveness. They understand the psychology of addiction, and they prey on people and the normal reactions that we have to things, to make what they present to you highly addictive.

And all you have to do is do the challenge for most people. Okay, let’s see you lock away your phone for a day and see what happens to you. Let’s try it for a week. Most people feel they couldn’t even live for a week.

You go to a business meeting, sitting across the table for someone, and being very polite, they put their phone on silent, and they put it on the table. You reach across the table and just, while you’re talking, put your hand on their cell phone and slide it away from them towards you.

People would feel like you’ve violated them. It’s such a simple little thing, but you would feel violated. It’s kind of like, you’d be absolutely freaking out. And that is an indication of how deeply we are affected and influenced by these things.

And we’ve kind of built up a sense of what’s normal, so-called truths and social norms that we’ve come to embrace, that people 30, 40, 50 years ago would have utterly rejected just the first time they encountered, “What? Yeeck” [Mimes being taken aback] We’ve come to accept so many different things.

And what it is that we are unaware of is the fact that we’re actually taking shelter constantly in all of these different things. And we’re not questioning how trustworthy are they, our relationships, the devices, the communication, our value system, actually, how trustworthy are these things that we’ve placed so much trust in, feeling that this is where our shelter is. So much of it is illusory.

And just think of AI. I mean, oh my God. Anybody that can begin to feel like they’re having a conversation with AI is a deeply disturbed individual. It’s not a person. It can’t think. It is programmed to respond in certain ways. It’s utterly sycophantic. You ask a question, it’ll go, “Oh, that’s a wonderful question,” or, “That’s very insightful,” and then we—Every response is to prey on susceptibilities that you have and insecurities that you have, to suck you in further, to feel there is shelter here, there is protection.

And people just go in these spin-out tangents, even highly intelligent people, because you cannot artificially overcome what is the nature of the mind and the nature of the brain and how you respond to stimuli. That’s hardwired. And when this has been used to manipulate, and we don’t question what we’re doing and how good is this shelter?

So as I said, there is this constant search for shelter. This has been going on since time immemorial. It’s not like a new thing, but I think it’s becoming more dangerous because of the use of psychology.

In the yoga system, they really understood how the conditioned mind, the conditioned person, responds to things. And that’s why there’s all this advice. You have to curb this in the very beginning. Don’t go down this pathway. You will lose control of the outcome. Don’t even start going down here or don’t start embracing this. This will be destructive.

They had all of these really clear guidelines and people—so it shaped how they lived and how they thought. It didn’t prevent people from making mistakes or making bad choices. We have freedom of will.

But of course, the big question is whether we actually learn when we become victims of false promises. And unfortunately, the answer is often no. We commit to something, we become deeply committed and engaged, we become devastated or broken-hearted or utterly disappointed. And then we feel that pain and we make another bad choice just to avoid that feeling. That is often the way things happen.

My spiritual master, my initiating spiritual master, Srila Bhaktivedanta Swami Prabhupada, he wrote something that is actually, oh my God, it’s absolutely mind-blowing, the clarity, the absolute clarity. No—not pulling any punches, just presenting things, the clarity. And speaking about this problem, he framed it this way.

“When a man in the material world takes more interest in the materialistic way of life than in spiritual or God consciousness, he is considered to be in a diseased condition. The normal condition is to remain an eternal servant of the Lord. This healthy condition is lost when the living entity forgets God due to being attracted by the external features of Krsna’s maya energy…”

So this, the word maya means illusion. And part of the nature of material existence is this profound illusion, this idea that this body is me, and the fact that everybody will dedicate their life to this temporary identity. And then after the course of that life is run, when you, the person residing within, has to leave that body, that identity, those possessions, relationships are all gone. And it’s like, what was I doing? So that is what he is referencing here.

“…This world of maya is called durasraya, which means “false or bad shelter…”

So there is a word which we will be using a little bit here, Sanskrit word ashraya. Ashraya means that which offers that which is full protection, complete protection. And when you put this sound dur in front of it, durashraya, it means false shelter.

“…This world of maya is called durasraya, which means “false or bad shelter. One who puts his faith in durasraya becomes a candidate for hoping against hope…”

I shouldn’t laugh. [Audience member: Please repeat that.] Yeah.

“…One who puts his faith in durasraya becomes a candidate for hoping against hope…”

Hoping against hope means, in certain circumstances there’s no possibility of a good outcome, but I am just hoping, vainly hoping that it will be okay, hoping that it will turn out, even when there is evidence that it won’t. So I become a candidate for hoping against hope.

“…In the material world everyone is trying to become happy, and although their material attempts are baffled in every way, due to their nescience [or ignorance] they cannot understand their mistakes. People try to rectify one mistake by making another mistake. This is the way of the struggle for existence in the material world. If one in this condition is advised to take to [or to cultivate] God consciousness and be happy, one does not accept such instructions.”– Srila AC Bhaktivedanta Swami Prabhupada

That’s the end of the quotation. Quite blunt and to the point. No fantasies here.

One of the reasons that transcendentalists speak so directly is because they see with such clarity and they want you to not be unhappy and to not suffer. They want you to taste the highest happiness, to experience spiritual perfection. But you are going to have to change the way you’re operating if you are to come to that experience, is basically what it’s about.

In another text, the Bhagavat Purana, they refer to this tendency to place such faith in that which cannot protect us, as having faith in fallible soldiers. It’s kind of like somebody’s a big bad whatever, and he’s surrounded himself with a retinue of bodyguards and feels that because I’m taking so many precautions, I’m going to be safe no matter what, and then all of a sudden gets taken out by a drone somewhere. And it’s kind of like, okay, well, how did the bodyguards work out? They didn’t really help in that situation. Sorry to use such a violent example, but it’s very meaningful, that fallible soldiers, that idea cannot protect us. They cannot save us.

So it describes, and it uses this term atma-tattva. Tattva means truth, spiritual truth, absolute truth. And atma means the self, or we could say the soul. So atma-tattva means knowledge of the self, knowledge of our spiritual being.

Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. [And] although sufficiently experienced, they [will]… not see their inevitable destruction. Bhāgavata Purāṇa 2.1.4

Is this overly depressing? [Audience member: No.] No? Good. I’m glad. A lot of people would find this actually quite challenging because we’re challenging ideas, we’re challenging dreams that people have. But in order to not suffer, one cannot be in ignorance. One needs knowledge and understanding.

So this knowledge of my spiritual existence, knowledge of the spirit-soul, or atma-tattva, is of paramount foundational importance in spiritual life. In cultivating this, we will understand, we will come to understand as a result, the actual nature of the world. We will understand the nature of relationships. We will understand what purpose and meaning means. And we will understand where true happiness is to be found.

As human beings, we like to see ourselves as somehow being powerful and strong. And the reason we have this idea is because we think that by putting on this front, whether it’s a pretence or we actually believe it, we feel that our so-called strength can protect us. But the reality is we are up against powerful forces, the reality of this world, for instance. So, the truth is that we are not all-powerful. Sorry. That is a fundamental reality. And the sooner we come to grips with that, the better off we’re going to be.

We all actually need shelter. There are two words: ashraya, which means refuge or shelter and protection, and there is another word, ashrita, means the one who is in need of refugees, shelter and protection. And we as spiritual beings need refuge, protection and shelter. And it comes from awakening the knowledge of our actual spiritual identity and reconnecting with our source, re-establishing this profound spiritual relationship. Our connection with the Supreme Soul is that of shelter and sheltered.

This brings me to a final verse I’ll just share with you. If you try to go it alone and become all-powerful and think that through the agency of your mind and your powerful desire and powerful will, that you will become secure, that is actually an illusion. That is a false idea. So this final verse I’ll share, it’s to help us understand that the reestablishment of the connection between the individual being and the Supreme Soul is where one will actually come to experience peace and happiness in a sheltered state.

So it states in the Bhagavad Gita:

“One who is not connected with the Supreme Soul can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?” [Bhagavad-gītā 2.66]

One more time? It’s a really nice verse.

“One who is not connected with the Supreme Soul can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?” [Bhagavad-gītā 2.66]

This chanting process, the use of spiritual sound as a form of meditation, is—if you take up even in a small but very regular way a meditation practice, a daily practice it is powerfully transformative. You don’t have to go out of your way to try and figure it all out or anything. It has the effect of dissipating the fog, of bringing clarity. It will gift one eventually—it takes time and a serious commitment to a practice—one will come to the platform of self-realization and God-realization just from this practice alone, even if you don’t cultivate anything else. But the cultivation of atma-tattva, knowledge of the soul, is actually really powerful and helpful in our spiritual journey and can help to inspire us on our journey and our practice.

So I’ll invite you to, let’s have a short chant. I’ll use the mahamantra. And then afterwards, when they serve some refreshment, if you have questions, we can do a Q&A.

You know, this we mentioned before, this process of chanting: meditation is not a mental activity. It is the activity of you utilizing your mind, your body, your senses to become immersed, just as one would submerge themselves in a warm tropical ocean. You become immersed in this ocean of transcendental sound. Just let everything go. You don’t have to try hard to focus or anything. Just let it go. Everything will be there in a few minutes when we’re done. And just become absorbed. Allow the sound to enter into the recesses of the heart and take shelter, bathe in the sound. In this way one will experience the powerful effect