The attempt to achieve perfection begins with the consciousness and application of the immediate reality that is presented to the senses. That which is definitely known to be existent in the normal human state of consciousness is the body situated in a world of plurality. The maintenance of the body in harmony and of the proper relation of the body with the external world is the first empirical concern of man. It should be the duty of a seeker of perfection to be careful to see that the body is not out of its balance in any way, at any time. The health of the body is of great importance in one's endeavour to utilise one's power in the quest of truth. External purity and observance of the laws of hygiene are not to be neglected if the body is to be maintained as one's friend and helper. Saucha is the basic rule of sound health. This must include the system of partaking of diet of a suitable quality, in a suitable quantity, at a suitable place and suitable time. Mental health and physical health are, generally, interdependent.

The practice of the moral law and ethical conduct will pave the way to the maintenance of a sound mind in a sound body. Passions and disturbing emotions disbalance the system and ruin the health of a person. A mental disturbance means the irrhythmic distribution of the vital energy and the disturbance of the nerves. This leads to the illness of the body. A good aspiration towards a non-selfish end is the prerequisite of a good programme of life. The early stages of one's life should be spent in the pursuit of knowledge, service of the teacher, self-control and austerity. At this stage one should not concern oneself with the duty and the business of the world, which are likely to draw one's attention away from the primary duties which one is expected to fulfil at this time. The moral law which includes the canons of truthfulness, love and continence should become the guiding factors in the expression of one's thought, word and deed. Contentment, joy and devotion to the ideal of one's life bring about the health of the mind as well as of the body. One's ideal of life should be that which never perishes in time and is never contradicted by anything else. To know what this ideal is one requires the aid of an able teacher.

When one undergoes the process of education, no other factor in life should interrupt or interfere with this process. The process of education should be such that it includes in a balanced way all the sides and layers of the human nature - physical, intellectual, moral and spiritual. Physical health, intellectual understanding, moral integrity and spiritual wisdom are what lead to the ultimate perfection. The different intellectual sciences which are taught in the universities of today are a feeble apology for the integral education that is necessary for the attainment of perfection. No education which neglects certain important aspects of human life can be complete and worth its name. A well-adjusted and balanced study of the essential human nature should constitute real education. After one is well-educated, one must direct one's consciousness and intelligence to the analysis of experience and knowledge of truth. Understanding, willing and feeling are the three faculties in man which have to be taken as the means to the practice of the method of approach to the truth. Some make use of all these faculties in a certain proportion in their march to perfection. Others take to an exclusive method which transforms the other methods into itself, or keep them away as subservient elements.

The method of feeling is faith. Faith in God is the standard way, for some, of reaching perfection. Love of God and service of God through His manifestation as the universe is the principal path. Faith does not question and reason, but accepts the testimony of the teachers and the scriptures in believing that the omnipresent God is the one Reality of the universe. This acceptance of the cosmic presence of a spiritual Being as the supreme Lord of the universe implies an attitude of reverence and love on the part of the devotee towards such a Being. The human emotions are not destroyed here but are turned towards God and thus sublimated. God is loved as a father, a mother, a son, a friend, a husband or a master. The world becomes a pointer to God, and worldly love an indication of the presence of God-love. The world is the body of God. Nothing is to be ultimately rejected. Everything is to be loved as a step to God-realisation.

The path of the will is the austere method of determination and decision in regard to the way and the goal. The will bases itself either on faith or on understanding. Will based on faith is different from will based on understanding, and the two wills constitute two different paths to perfection. The will that is based on faith concentrates itself on the Supreme Being which is accepted as an act of faith. As God is everywhere and the mind of man is characteristic of a behaviour which is contrary to the fullness of God, the mind should be checked and its modifications completely transformed in a higher Being. Contrary modifications are opposed with their contradictories or replaced by others of a more beneficial nature, or the modifications of the mind are fixed on God and given a transcendental touch of the philosopher's stone of the infinitude of experience. Matter is separated from Spirit through contemplation on the essential distinction between the two and on the independence and absoluteness of the Spirit. The power of the will is such that it either completely excludes from consciousness all forms pretending to exist outside the Infinite or absorbs them into the consciousness of the Infinite. Thus the will is a way to perfection.

The path of the understanding is the rational method of investigation of experience. Here the understanding and the will become one and the will becomes another name for the movement of the force of the understanding. The experience of one's finitude implies the existence of the Infinite. The nature of the Infinite is opposed to that of the individual. God is accepted not merely because the scriptures have made mention of Him or because the teachers believe in Him, but because one's own experience and understanding become self-contradictory in their expressions when the Intelligent Infinite is not accepted, and also because the infinite consciousness comes to be the logical deduction of the inmost experience of the finite individual. The longing for the infinite and the perfect is ingrained in the deepest recesses of everyone. The sense of the presence of the Infinite becomes the indicator of and the guide to the achievement of perfection.

Contemplation on the idea of the Infinite is the way. The objects of the universe are the phases of Consciousness. The Existence of the individual is on the same level of reality as that of the other individuals. The subject and the object are related to each other as complements, and one is not superior or inferior to the other in the degree of the manifestation of Reality. Contemplation should therefore take the form of an assertion of the conscious Reality of the universe as a whole. Here the universe ceases to be a material presentation but discloses its true nature of consciousness. The knower and the known sink into a Reality larger than what they reveal at present. The individual becomes the specimen of what is systematically going on in the cosmos, and the one purpose of contemplation and meditation is to attune the individual's processes to the cosmic process.

This attainment does not consist in any action of the body, but in an attitude of the mind. It is the intense affirmation in consciousness of the supreme validity of the indivisibility of the truth of the universe. This conscious affirmation of absoluteness should be continued until its actual realisation. The practice should be continuous and should be attended with an intense devotion to the ideal, based on clear perception and understanding. The deep and prolonged meditation on the Absolute, in this way, leads to perfection.

The necessary implications of the processes of meditation described above are absence of hatred, cultivation of universal love, freedom from attachment, peace of mind, self-control, turning away from desires, fortitude and a deep sense of service - all based on correct understanding and introspection. The nature of the way is determined by the nature of the destination to be reached. The end very much influences the nature of the means. The end is the evolution of the means; the means is a relative representation of the end. The characteristics of the end are reflected in those of the means, and by this standard one can judge the genuineness and correctness of the means. The end is the consummation of the process or the means, and the means is an indication of the characteristics of the end. The Infinite is reflected in every individual, and hence no action on the part of the individual can afford to be completely isolated from the universal processes going on within the Infinite. The path to perfection is the recognition, by degrees, of the presence of the Infinite in every moment of the individualised processes of the universe.