To attend worship at Kadavul Hindu Temple make a reservation here

Mambashum 1, the Map to the Basics of Consciousness - Part 2


Satguru Bodhinatha begins a new series of upadesh with exploration of 'Mambashum': Shum concepts describing inner states of mind, maps to guide the meditator. This is the first Mambashum - a revelation.

Mamsani's are simple mambashum; the 12 monthly are inscribed on the 12 pillars of Iraivan Temple. Several Shum words are defined in detail with Gurudeva's commentary on tyemmuif, ining, m'ming iamnia, liim and luhling. C.R. "Twelve Shum Meditations."

Unedited Transcript:

Good morning everyone

We are starting a new series today. It leads to the 54 mambashums.

What's a mambashum if you don't know?


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.

Gurudeva created 54 mambashum, sometime in the 1970's and then he created 12 mamsani.

So mamsani are simple mambashum; one for one month of the year. A mini-drawing of Shum concepts.

And the 12 mamsani are on the pillars of Iraivan Temple, the 54 mambashum wouldn't fit; so we don't have those.

And today we're starting with the first one. So we're going to go through a couple of paragraphs at a time, first by defining the words that we don't know, the Shum words and then reading the one or two paragraphs.


1) Names Shum images combined into pictures, portraits, monograms and collages representing the 14 dimensions of the mind.

2) One image is a first dimensional picture unless it has a 'f' attached, then it would be a fourth dimensional portrait.

3) A word of two images is a second dimensional picture.

4) A word of three images is a third dimensional picture.

5) A word of four images is a fourth dimensional portrait.

6) A word of five images is a fifth dimensional portrait.

7)A word of six images is a sixth dimensional monogram.

8) A word of seven images is a seventh dimensional collage.

So pictures, portraits, monograms and collages. Those are the terms that Gurudeva uses in the text, that's why I read them.

Tyemmuif: (Very important concept) .

1) Looking within with eyes slightly open. (So we're looking both directions, in and out.)

2) Looking out into the exterior world through the physical eyes, which are slightly open, and at the same time looking back into the head as if one had pupils on the back of the eyeballs.

3) Tyemmuif may be practiced many times during the day.

4) This is the practice and the state of being of protecting the inner life by remaining two-thirds within inner consciousness and one-third in external consciousness, in communication with the third dimension or conscious-mind world.

5) Tyemmuif brings a shumif perspective, as well as kamsatyemni [mountain top perspective].

6) While in tyemmuif, looking within, the meditator will see many things--from balikana (a clear whitish field of soft light) to pleasing and not-so-pleasing pictures.

7) People are often seen in a state of tyemmuif while thinking deeply, working out a problem or intuiting an idea or plan.

8) When one becomes sleepy in meditation, it is wise to go into tyemmuif by opening the eyes slightly. (Keeps you awake).

The paragraph used the word niimf which we did recently. So we won't read that one, just the first part as a reminder.


1) Awareness flowing through the mind, being singularly aware of one area and then another.

Then we get some new words; it's a series: Insaf; insamf; indaf; indamf.


1) Awareness divided into two compatible areas of the mind while being fully aware of both.

2) Having something in the back of one's mind.

3) It is a desirable state to master having awareness in two areas, especially beneficial while working within the third dimension of the mind.

(That's two areas, insaf.)


1) Awareness divided into three or more separate areas of the mind, both conscious and subconscious.

2) Individual awareness in a confused state, which brings an uncomfortable feeling, mental pain.

3) The state of insamf causes the body to stiffen up so that hatha yoga is difficult.

4) The purification of sitting in the lotus posture in itself dissolves much of this state of insamf.

(Three or more areas of the mind, both conscious and subconscious. Now we get the heavier states.)


1) Sub-subconscious confusion.

2) Awareness stuck in the state of insamf.

3) The subconscious overpowering the conscious mind with no help at all from the superconscious.

4) Individual awareness in the consciousness of the lower nature.

5) Awareness stuck in confusion leading to lying and theft for the sake of it.

(And the last one. Hit the bottom here in consciousness.)


1) Awareness contentedly divided into three or more confused areas of the mind.

2) Being totally content in indaf and believing that this is all there is in life.

3) Individual awareness in the consciousness of the lowest of the lower nature.

4) Awareness stuck in confusion leading to murder for the sake of murder.

(So that's the bottom. So insaf, insamf, indaf, indamf.)

Now we get Gurudeva's commentary:

"Tyemmuif is a sixth-dimensional monogram through which we find the spiritual practice that should be performed constantly throughout our life. Tyemmuif clearly names the state one is in when looking at the exterior world and simultaneously into the sub-second, second and third worlds as deeply as one can, depending on his sadhana well-performed..."

(Then our editors explain sub-second; Gurudeva didn't explain it): "The sub-second world is the part of the second world that borders the first world."

"...The areas of the sub-second world are named and diagrammed through fourth-dimensional portraits. It is the fifth-dimensional portraits that name areas of the second world to be sought for and lived in through sadhana. Some fifth-dimensional portraits describe areas to be avoided within the second world, as do fourth-dimensional portraits describe similar areas to be avoided in the sub-second world. The sixth-dimensional monograms and seventh-dimensional collages name areas as well as actual experiences attainable within these areas within the third world. It tells, in its very existence, of a bridge between the three worlds."

"The Mahadevas of the third world are in a state of tyemmuif during the intensity of a puja when the screen of the sub-second world is stretched tight and they can look into the first world. The individual is in a state of tyemmuif who, with eyes open, reminisces just having had a vision of a deva in the second world or a Mahadeva in the third world. This state of seeing inwardly and externally simultaneously is one which this particular sixth-dimensional monogram names. It is difficult to remain in a state of tyemmuif for long periods of time if niimf has become externalized into insamf, indaf or indamf states."

It's a next section.


1) I, me, mine.

2) External ego.

3) That aspect of one's persona which is seen by others.

4) The external identity of a person, what he thinks and feels himself to be in the conscious mind.

5) It is often quite different than his internal ego. Which is the next word coming up, m'ming.

6) The ining is indicated by the first digit of the muliamnia*, revealing tendencies and affinities fundamental to the devotee.

7) This aspect of muliamnia shows general inclinations, capabilities and adaptations on vocational fields and other external activities.

[*Muliamnia: Science of astrology. Science through the media of the Shum language where one can make the nature of one's fellow man transparent.]

Then we get the connecting word 'uu'. Just means 'and.'


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.

Then we get:


1) Ego, inner ego.

2) That aspect of one's persona which is not allowed to be seen by others.

3) The subconscious ego or identity of a person, what he thinks and feels himself to be subconsciously.

4) It is often quite different than what is portrayed to others through his external ego, ining.

5) The m'ming is indicated by the second digit of the muliamnia, revealing tendencies and affinities fundamental to the devotee.

6) The m'ming comes into power at eighteen years of age. (So that idea will be developed in Gurudeva's commentary.)

Then we have:


1) The personality of a person.

So, Gurudeva's commentary, short:

Iamnia, ining and m'ming:

"The ining is the developing personality, the nature or iamnia. It is a portrait indicating the totality of the maturing nature of a child. There are four developments of the ining: from conception to birth, from birth to six years old, six to twelve and twelve to eighteen. Ining is the name of the external iamnia predominantly formed by the parents up through the physical age of twenty-four, at which time the psychic connection with the mother diminishes. At the age of eighteen, the m'ming comes into power. M'ming name the iamnia of the individual's worldly tools to be used in facing the challenges of the first world on his own. The m'ming overlaps the last phase of the ining. Now, of course if the mother dies before the child reaches age 18, the m'ming comes into power at that time, overlapping the ining at an earlier phase. The fantasies of the external world that the individual does not actually experience but thinks about are all manifestations of ining and m'ming. "

Then we get the last one here.


1) Glance, view or glimpse.

2) To look out through the two physical eyes into the two and three-dimensional world.


1) You, another or someone else.

2) The personal ego or m'ming and ining of another person.

Gurudeva's commentary: liim, luhling:

"Liim, which means to glance or look at quickly, is a practice that should be performed each day when not in a state of meditation, in particular to liim, glance, at other people in a state of ining-uu-m'ming, living in their external iamnia, which is called luhling.

"Luhling is a Shum portrait naming the first-world nature of another person. You would never refer to your own luhling, but only to the luhling or external personality, of another person as seen by you. This would indicate that in glancing at another person while in a state of tyemmuif, you would see their first-world image, iamnia, which is created by ining-uu-m'ming. This is their luhling. When an individual is strongly in the outer nature it is the luhling iamnia that is seen by others. To eradicate this image, he would have to become transparent by withdrawing his niimf from ining-uu-m'ming. Balikana is the actual experience which results from the nadi sodhana pranayama, breath technique, given to you to perform prior to meditation. The transmutation of the prana, the life force, from the lower chakras into the higher ones, is essential before meditation can be begun."

Thank you very much. Have a wonderful day.