Satguru Bodhinatha Veylaswami gives an Part 8 of his upadesha series on the concept of awareness and omnipresence from the yogic perspective.

Today we share Satguru’s recent talks on Awareness and Omnipresence, a recounting of Gurudeva’s upadeshas on the esoterics of previously unpublished works on Shum and of his writings on the Seven Dimensions of the Mind. Some of the works of Gurudeva during the 1970s are brought through from a rishi in the inner planes.

These are available through the SivaSivaApp on your phone. Go to the “Listen” module and select the collection “Bodhinatha’s Recent Talks” for available links.

• 2021-02-21 – Awareness and Omnipresence-Niimf, Iif, Part 7
• 2021-02-12 – Awareness and Omnipresence-Iif, Part 6
• 2021-02-06 – Awareness and Omnipresence-Kaif, Part 5
• 2021-01-30 – Concept of Awareness and Your Omnipresence, Part 4
• 2021-01-22 – The Concept of Awareness, Part 3
• 2021-01-14 – The Concept of Awareness, Part 2
• 2021-01-07 – Concept of Awareness, Part 1

• 2020-12-23 – The Second Dimension and the Shum Perspective
• 2020-11-23 – The Third Dimension and the Shum Perspective, Part 2
• 2020-11-17 – The Third Dimension and the Shum Perspective, Part 1
• 2020-11-02 – The Fourth Dimension and the Shum Perspective, Part 2
• 2020-10-25 – The Fourth Dimension and the Shum Perspective, Part 1
• 2020-10-17 – The Fifth Dimension and the Shum Perspective, Part 4
• 2020-10-11 – The Fifth Dimension and the Shum Perspective, Part 3
• 2020-10-03 – The Fifth Dimension and the Shum Perspective, Part 2
• 2020-09-25 – The Fifth Dimension and the Shum Perspective, Part 1
• 2020-09-18 – The Sixth Dimension and the Shum Perspective, Part 2
• 2020-09-11 – The Sixth Dimension and the Shum Perspective, Part 1
• 2020-09-04 – The Seventh Dimension-Pure Awareness, Part 2
• 2020-08-27 – Shum on the Seven Dimensions, Pure Awareness

Satguru Bodhinatha Veylaswami gives an Part 7 of his upadesha series on the concept of awareness and omnipresence from the yogic perspective.

Satguru Bodhinatha Veylaswami gives an Part 6 of his upadesha series on the concept of awareness and omnipresence from the yogic perspective.

Here, Satguru presents many words from the meditative language of Shum. below are some definitions of some of the words he uses:

niif»
1) Individual awareness or perception, which differs from vast consciousness; 2) the observation of individual awareness; 3) individual awareness distinguished from impersonal consciousness; 4) the perception of being aware. 5) pronounced niif», though often pronounced and written simply as nif.

uu»
1) Connect together, join or bind; 2) in this area of the mind things or concepts are connected, joined or bound together; 3) the focus of individual awareness is simultaneously upon two or more areas of the mind at the same time.

niimf»
1) Awareness flowing through the mind, being singularly aware of one area and then another; 2) niimf constantly changes its name to the name of the area it becomes conscious in while traveling, and is only called niimf when it is the thread of consciousness traveling or in between one of the names of awareness and another; 3) for instance, niimf when traveling through balikana (Seeing light by looking out upon and through the fourth dimension of the mind) is then called balikana, and when traveling through the experience of narehrehshum it is named that; 4) niimf can travel from the seventh to the fourth dimension; its home is in the fifth and fourth dimensions but it usually resides in the fourth looking at the third, in contrast to iif, which is the observation of awareness flowing only through the higher areas of mind; 5) awareness as psychic sight and hearing; 6) awareness traveling, while seeing with the inner eye and hearing with the inner ear, into and out of areas of the mind; 7) represented in mamsani maa» and mambashum maa» by a flowing line between portraits; 8) pronounced niimf, often pronounced and written simply as nimf.

nalif
1) Meditation, holding the vibration from one shumnuhm’ to another; 2) continuity between meditations; 3) after shumnuhm’, or any type of meditation practice, pilgrimage or temple puja, a vibration fills one and remains with one long after; this vibration, or current, or sidisi, is called nalif; 5) nalif should be held from meditation to meditation or puja to puja; 6) it can be likened to a phrase in music, each time the nalif vibration wears thin, we should reconstruct that area through shumnuhm’ (Guided group meditation in the Shum language), puja or another meditation; 7) nalif is generally held within the vibration of the kalingkasim kamshumalinga (5th chakra); 8) it is possible to go in consciousness into bivumbika (3rd chakra), rehmtyenali (4th chakra), tyemavumna (6th chakra) or kamakadiisareh (7th chakra) and not break the nalif, but getting into a detailed discussion or argument within rehnamtyevum (2nd chakra), or being remorseful or reminiscing the past in akaiilisimbi (1st chakra), would break the nalif; 9) it would then, with some effort, have to be reestablished; 10) nalif is especially necessary to those yogi tapasvins who hope to advance in their raja yoga on the Saiva path.

mamsani
(meditation) 1) One of a special set of 12 simple mambashum that Gurudeva created, one for each month of the year; 2) a mini-drawing of Shum concepts; 3) a map to guide the meditator through various interrelated areas of the mind.

mambashum
(yoga) 1) A drawing of Shum concepts describing inner states of mind; 2) a map to guide the meditator through various interrelated areas of the mind; 3) excellent for group as well as individual meditations.

kamshumalínga
1) Any of the chakras, which are nerve plexes or centers of force and consciousness within the inner bodies of man; 2) refers to all twenty-one chakras—the seven principal chakras, the seven chakras or nadis above the crown of the head and the seven chakras below the muladhara; 3) through transmutation, one unfolds through the seven principal kamshumalinga maa as awareness and kundalini break the seals of these force centers; 4) the kamshumalinga maa may also be understood as windows of mind or consciousness through which awareness looks out or in on the phenomenal world; each window has its own influence and coloring effect on the process of perception.

Bivumbika, rhemtyenali, kalingkasim, tyemavumna, kamakadiisareh
3rd, 4th, 5th, 6th and 7th chakras

Satguru Bodhinatha Veylaswami gives an Part 5 of his upadesha series on the concept of awareness and omnipresence from the yogic perspective.

Satguru Bodhinatha Veylaswami gives an Part 4 of his upadesha series on the concept of awareness and omnipresence from the yogic perspective.

Satguru Bodhinatha Veylaswami gives an Part 3 of his upadeshas on the concept of awareness from the yogic perspective.

Satguru Bodhinatha Veylaswami gives an Part 2 of his upadeshas on the concept of awareness from the yogic perspective.

Satguru Bodhinatha Veylaswami gives an upadesha on the concept of awareness from the yogic perspective.

Consciousness and awareness are the same when awareness is totally identified with and attached to that which it is aware of. To separate the two is the artful practice of yoga. Naturally, the Shūm-Tyeīf language is needed to accomplish this. When awareness is detached from that which it is aware of, it flows freely in consciousness. A tree has consciousness. Awareness can flow into the tree and become aware of the consciousness of the tree. Consciousness and mind are totally equated as a one thing when awareness and consciousness are a one thing to the individual. But when awareness is detached from that which it is aware of, it can flow freely through all five states of mind and all areas of consciousness, such as plants and the Earth itself, elements and various other aspects of matter. Here we find awareness separate from consciousness and consciousness separate from the five states of mind attributed to the human being. In Sanskrit we have the word chaitanya for consciousness, and for awareness it is sākshin, meaning witness, and for mind the word is chitta. Consciousness, mind, matter and awareness experience a oneness in being for those who think that they are their physical body, who are convinced that when the body ends, they end and are no more. ¶We have three eyes. We see with our physical eyes and then we think about what we have seen. Going into meditation, we see with our third eye our thoughts. Then we choose one or two of them and think about them and lose the value of the meditation. It is the control of the breath that controls the thoughts that emerge from the subconscious memory patterns. Once this is accomplished, and the iḍā, piṅgalā and sushumṇā merge, we are seeing with the third eye, which is the eye of awareness, wherever we travel through the mind, inside or outside of our own self. ¶The minute awareness is attached to that which it is aware of, we begin thinking about what we were aware of. Controlling the breath again detaches awareness, and it flows to another area of the mind, as directed by our innate intelligence, this intangible superconscious, intelligent being of ourselves that looks out through the eye of awareness in a similar way as do the two eyes of the physical body. This then divides what we are aware of and thinking of what we were aware of, or distinguishes the process of thinking from that of seeing during meditation. ¶Awareness travels into the wonderful strata of thought, where thought actually exists in all of its refined states. First in these strata of thought is an area where ideas are only in a partial, overall, conceptual stage. Deeper into this stratum, they, as concepts, become stronger and stronger until finally they almost take physical form. Finally, they do take physical form. But you are the pure, individual awareness, the ball of seeing light that is seeing all of this occur within these strata of mind and not identifying too closely with them. The quest is to keep traveling through the mind to the ultimate goal, merging with Śiva. When you are conscious that you are awareness, you are a free awareness, a liberated soul. You can go anyplace in the mind that you wish. ¶The mission is: don’t go anyplace. Turn awareness back in on itself and simply be aware that you are aware. Try to penetrate the core of existence. Become conscious of energy within the physical body and the inner bodies, flowing out through the nerve system and drawing forth energy from the central source of the universe itself. Now try to throw awareness into this central source of energy and dive deeper and deeper in. Each time you become aware of something in the energy realm, be aware of being aware. Finally, you go beyond light. Finally, you go into the core of existence itself, the Self God, beyond the stillness of the inner areas of mind. That is the mission and that is what humanity is seeking—total Self-God Realization.

Satguru Bodhinatha Veylanswami gives his weekly Upadesha in Kadavul Temple at Kauai Aadheenam. Here, Satguru continues his discussion of Sivaya Subramuniyaswami’s writings about the seven dimensions of the mind with an explanation of the first dimension.