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Mambashum 3, Four Perspectives, Part 3


Shumif is the perspective one holds when centered within oneself, living two thirds within and only one-third in the external world. The Shum-Tyeif language is used to guide flowing awareness from one area of the inner mind to another. The four perspectives: shumif, mulif, simnif and dimfi explained. Amauhuh, looking through a window at inner experience. The keynote to joyful Saivite living. If the meditator is obedient to his guru the shumif perspective will be his to hold, dwelling blissfully within.

Unedited Transcript:

Good morning everyone.

This morning we're continuing with Gurudeva's commentary on Mambashum Three.

A term used in the text is Shum-Tyeif. Shum-Tyeif is the full and formal name of the language. But it's often simply referred to as Shum. So both of them are in the text.


"It is when kaif (pure awareness aware only of itself) is easily held that the other possibilities can be attempted. When the niimf line is not connected but flows independently between portraits, this indicates the possibility of additional exploration. If one's unfoldment and skill in the performance of the shumnuhm is great enough, he can proceed into these other areas and in his shumnuhm connect up the niimf line with the picture, portrait collage or monogram through his experience of it, such as the experience imkaif. The Self God is easily attainable when awareness is held up through proper shumnuhm, kanif and kaif, but only providing that the meditator is pure enough in other areas to attain this experience.

"There is another possibility within this mambashum for further exploration if personal unfoldment warrants which is personal exploration within the certain areas. Should we move into the exploration of the floating niimf lines while holding firmly kanif, it would be possible to come into a great inner understanding through niimf, flowing awareness, and tilimf, intuitive flashes of this language and shumif, the perspective one must hold to understand the language as well as the ining and m'ming, the external personality. This is not possible, however, unless shumnuhm is mastered, kanif is held and kaif is easily experienced as a natural state.

"Shum names the vibration which lies pleasantly within the nerve system, a shakti-like feeling. It also was the first word of the language in its inception and its original name. Shum with the dot over it represents shakti coming forth from iikaif. Imkaif is occasionally represented by a dot over a portrait, monogram or collage, indicating that it directly relates to the experience of Self or imkaif. Shumif is the perspective one must hold while using the Shum-Tyeif language. There are four perspectives: shumif, mulif, simnif and dimfi and I shall briefly explain them to you.

"Shumif is the perspective one holds when centered within oneself, living two-thirds within and only one-third in the external world while trying to experience imkaif through the practices of sadhana, shumnuhm and other spiritual disciplines. The Shum-Tyeif language is used to guide flowing awareness from one area of the inner mind to another. Simnif is the exact opposite from shumif. To experience simnif one must live two-thirds in the external mind and one-third within, be engaged in scientific pursuit into minute life forms within matter. It is here awareness flows. The mulif perspective is again different and is mainly the philosophical approach to the nature of mind, reincarnation, occultism, from a semi-experiential, intellectual standpoint. It is in the mulif perspective that man sees himself as a small entity among the many other people that run here and there; and in this way his awareness flows. The direct opposite is the dimfi perspective of the mind, and here we find religion. Here we find devas and Deities in the Second and Third Worlds, for dimfi is the perspective of inner space, and it is here one's awareness flows in prayer from one deva to another, one Deity to another, one world to another. Whereas in the mulif perspective, awareness flows from one teacher to another, one guru to another, one swami to another. And in the simnif perspective it flows from one atom to another, one molecule to another, one degree of cellular energy to another. Likewise, in the shumif perspective, awareness flows from one portrait to another, one monogram to another, one dimension to another. Shumif can be likened to advaita, dimfi to dvaita, mulif to the multitudes of philosophies and psychological theories, and simnif to the mental-scientific approach to form and the energy within it.

"Therefore in the Kaif Mambashum we can plainly see that if the meditator is obedient to his guru--which in turn means that he actually makes strides and accomplishments in the practice of nikashum and shumnuhm--the shumif perspective will be his to hold and it will dominate the areas of ining and m'ming which come into prominence when the mulif perspective is held. When we come out of the sustained kaif, we first experience balikana, then tyemmuif. It is here that we hold our energies steadfastly through nikashum and can experience amaunuh.

"Amaunuh is a fourth-dimensional portrait of the sub-second world naming the ability to have a vicarious experience. It could be described as standing outside a building while looking in through a window, mentally seeing and experiencing everything that is taking place inside a room without actually being in the room. To be able to amaunuh and experience what your guru may tell you about without actually having the experience yourself sets the standard, the goal for when you actually unfold into the spiritual experience itself. The ability of amaunuh makes for the true disciple, and without this ability nothing much more than an intellectual or emotional relationship can occur. It is with the steadied awareness through summa, kanif, and the regular performance of shumnuhm along with other sadhana--the mastery of nikashum, tyemmuif uu balikana--that tyemmuif is possible.

"And I say again that amaunuh is the keynote to joyful Saivite living. Work hard to attain it through your meditations on this mambashum each time you meet it through the month as you dwell blissfully within yourself in kanif."

That's the end of the commentary then I have the have the four full definitions of the four perspectives because they're very important points. The definitions help understand how they're different.


[1] One of four perspectives, the meditative viewpoint of being awareness flowing from one area of the inner mind to another, the mind itself being stationary.

(That's the core idea, and Gurudeva uses the comparison to a city, the travelers walking through the city and experiencing different parts of the city. So, the city is stationary and the traveler which is awareness, is what's moving.)

[2] Shumif is the perspective of the Shum-Tyeif language.

[3] It is also simply called the Shum perspective.

[4] In Saiva Siddhanta, it includes the deeper meditative practices.

[5] It is an advaitic or monistic viewpoint.


[1] The philosophical viewpoint of understanding theology, metaphysical and psychological concepts.

[2] Realization is often attained simply through understanding deep philosophical concepts, which would be an intellectual realization, not a spiritual one.

[3] In Saiva Siddhanta it includes the intellectual study of Siddhanta philosophy.

[4] It can be non-dual, dual or both, depending on the comprehensiveness of the philosophy.


[1] The scientific viewpoint of looking into matter.

[2] In this perspective, the mind is moving and the intelligence of the observer is stationary. (The opposite of shumif.)

[3] Understanding comes through observing matter and achieving insights into its behavior.

[4] In Saiva Siddhanta it includes the knowledge of hatha yoga, pranayamas and the currents of the physical body.

[5] It can be dual, non-dual or both, depending on the inclusiveness of the scientific theory.

Simnif is the one we think about the least in... I forgot that Gurudeva said that it can be: "... dual, non-dual or both, depending on the inclusiveness of the scientific theory." That's very interesting point that science can have a monistic theory or a dualistic theory.


[1] The metaphysical viewpoint of looking into inner and outer space.

[2] It is a perspective that acknowledges, understands and communicates with God and Gods, beings on the astral plane, people from other planets.

[3] It is here that all psychic phenomena take place.

[4] In Saiva Siddhanta it includes the consciousness of the devas, Mahadevas and God Siva experienced in the temple.

[5] It is dvaita or a dualistic viewpoint.

Meaning, the Being you're worshiping or trying relate to is always separate from you in the dimfi perspective.

Thank you very much. Have a wonderful day.