Twelve Shum Meditations - Level One - Kauai's Hindu Monastery

1. Inner Light Meditation

Based on the January Mamsani

Sadhana Practice In English

Begin by 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. Next visualize a tree. See the image of the tree and the light that lights it up. Repeat this with different trees for a few minutes. Move on to the next portion of the meditation by the command nîîmf» balîkana meaning to focus on the light and hold it without any images appearing. It is the moon-like glow that remains where the mental pictures used to be. If the mind wanders and starts to create images, quickly dismiss them and bring it back to the imageless light.

Sadhana Practice In Shûm

tyêmmûîf

sîkamchacha

ûû»

nîmrehnîmling

nîîmf»

balîkana

Quote from Gurudeva

You are a divine being of light, and this you will truly realize by becoming aware of this light within you. Adjust yourself to the realization that you are a divine being, a self-effulgent, radiant being of light.

Supplementary Reading

Twelve Shum Meditations: Shum-Tyeif Mamsani for the Month of January

Our first mamsanî tells us to not only meditate upon it during vigil after our worship and before sleep but all through the day. Yes! We must constantly be looking within ourselves all month during our waking hours. Throughout each day, try to see the light within the mind. Have you ever stopped to think that the light that lights up your thoughts, even when you are in a darkened room, is the light of the mind? That is true. Try taking the image out of the mind and you will see that only light is left. Just before you go to sleep each night, while you are thinking and visualizing the happenings of the just-completed day, the images that you are seeing are set apart, distinguished by light, shadows and color. This is the light of the mind that you are seeing. But this light is taken for granted. We do not often think about it. We are too involved in the pictures that we are making. The practice to be mastered this month is to consciously remove the pictures and only see balîkana, the light of the mind. Even in our dreams, there is light which lights up the colors of the scenes that pass before us. Truly, each and every one of us is a divine being of light. Yes! You are a divine being of light, and this you will truly realize by becoming aware of this light within you. Adjust yourself to the realization that you are a divine being, a self-effulgent, radiant being of light.

tyêmmûîf

1) Looking within with eyes slightly open; 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) tyêmmûîf 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) tyêmmûîf brings a shûmîf perspective, as well as kamsatyêmnî; 6) while in tyêmmûîf, looking within, the meditator will see many things—from balîkana (a clear whitish field of soft light) to pleasing and not-so-pleasing pictures; 7) people are often seen in a state of tyêmmûîf 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 tyêmmûîf by opening the eyes slightly.

nîîmf

1) Awareness flowing through the mind, being singularly aware of one area and then another; 2) nîîmf constantly changes its name to the name of the area it becomes conscious in while traveling, and is only called nîîmf when it is the thread of consciousness traveling or in between one of the names of awareness and another; for instance, nîîmf when traveling through balîkana is then called balîkana, and when traveling through the experience of narehrehshûm it is named that; 3) nîîmf 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 îîf, which is the observation of awareness flowing only through the higher areas of mind; 4) awareness as psychic sight and hearing; 5) awareness traveling, while seeing with the inner eye and hearing with the inner ear, into and out of areas of the mind; 6) represented in mamsanî maâ and mambashûm maâ by a flowing line between portraits; 7) pronounced nîîmf, often pronounced and written simply as nîmf; 8) one of the many forms of awareness delineated in Shûm.

balîkana

1) Seeing light by looking out upon and through the fourth dimension of the mind; 2) visualize a tree, then remove the tree; the light that remains is balîkana; 3) it is the moon-like glow that remains where the mental pictures used to be; 4) this light is the light of the mind, and is generally not taken for inner light as such, but accepted as a natural function of thecome from the fifth dimension, but is a different kind of light; it is the light of the conscious mind that lights the thoughts; 6) even if one has not yet had his first fifth-dimensional inner light (îftyê) experience, balîkana can be isolated and enjoyed.

mîlînaka

Balîkana sustained over a long period of time; 2) when balîkana is seen as a natural state all through the day, the natyê is in a state of mîlînaka.

Additional Vocabulary

In addition to the words in the mamsanî, we will utilize the following Shûm words in our meditation. Their definitions are:

sîkamchacha

1) Visualization, an image or picture within the mind; 2) the visual image of the tree itself is sîkamchacha; the light is nîmrehnîmling; 3) see another tree, or move awareness to another tree, and that tree will appear to be different as it had always been growing there; 4) the practice of sîkamchacha ûû» nîmrehnîmling gives the power to eventually read, in the past or future, mind patterns, by following the sequences that naturally unfold.

ûû

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.

nîmrehnîmling

1) Observing the light and darkness of the lower mind; 2) this portrait names a practice, not an experience; inner light or darkness surrounding light or light out of darkness; 3) the light that shines through the darkness; 4) the light and shadows; 5) this is not the shadowless light of the fourth dimension; 6) when one makes a visual image, sîkamchacha, the image is lighted, illuminated with the light this picture names; 7) this light can be seen each time one reminisces the past or plans for the future, or thinks something over; 8) visualize a tree: the light surrounding and shining through the tree is nîmrehnîmling.

Additional Resources

Merging with Śiva, Chapter Eight: The Clear White Light

2. Eternal Now Meditation

Based on the February Mamsani

Sadhana Practice in English

Begin by observing your thoughts and feelings for a few minutes. This is the third dimension of the mind. Bring them all to one point by regulating the energies through the control of breath, pranayama. Move on to the next portion of the meditation by the command nîîmf simvûmkami meaning to internalize our awareness so that it is experiencing the fourth dimension. This dimension relates to the fourth kamshûmâlingâ rehmtyênalî. Therefore, to experience the portraits within this dimension, look into the inner mind from the chest area. Find the state of consciousness that is intensely aware in the present moment, having let go of concerns and thoughts about the past and future.

Sadhana Practice in Shûm

rehûnîshûm

kalîbasa

nîîmf»

simvûmkami

bîsî»

Quote from Gurudeva

Do you know that the ability to live right now, in the instant, is a spiritual power, reflecting the awakening of the soul and requiring a subconscious control of the mind? Your soul is never bothered with the things that disturb the rest of the mind! The mind lives in the past, and the mind tries to live in the future. But when you quiet your mind, you live in the present. You are living within your soul, or the higher state of your mind which is undisturbed by the things of time.

Supplementary Reading

Twelve Shum Meditations, Shum-Tyeif Mamsani for the Month of February

Shûm, kanîf, ûû», makaif»—these four concepts comprise this important mamsanî. The meditation this month should make us feel content and complete within ourselves, open and alive, basking in the knowledge that we have an inner language that names our dearest, closest feelings and thoughts and interrelated concepts, which no other language on the Earth can adequately convey. This is why kanîf is sometimes known as a religion by those who have no religion until they convert to or adopt Śaivism for an even greater fulfillment, balancing out the makaif» perspective of the inner path of enlightenment. Inner areas of the mind seem to be frail to external consciousness when they cannot be named or identified. Just suppose we had no word for the emotion we have named by the word fear. We could not convey what we were feeling, nor release ourselves from that feeling by speaking with others about it. It would be difficult for someone to console us if we had no word to identify the emotion called fear. And so it is with all other words in our vocabulary. They are but tools, in the many different languages, which identify states of mind, emotion and physical objects. Our meditation—Shûm, kanîf ûû» makaif»—tells us that now we have a path to follow, which no words on Earth can describe, except those given by Lord Śiva to help us on the path to His holy feet. Note: In this mamsanî illustration, makaif» is written in the stylized form, not the formal spelling.

shûmtyêîf

1) Name of Shûm-Tyêîf language; 2) a Nâtha mystical language of meditation revealed in Switzerland in 1968 by Śivaya Subramuniyaswami; 3) it is often known simply as Shûm and may be signified by the character y with a dot above it, as in the mamsanî mural for this month.

kanîf

1) The religious lifestyle found within the structure and the vocabulary of the Shûm language; 2) the perspective of a religious, contemplative way of life that brings a feeling of being at the center of the universe; 3) essentially, kanîf names a religious feeling or need; 4) the area of the mind where this need is fulfilled; 5) the way of conducting one’s life, or the way of directing life’s activities, in homes and in the shrine, so that shûmîf is a constant experience for the devotee; 6) the governing laws of being in constant remembrance of the path to the holy feet of Lord Śiva; 7) the learning of the Shûm language has a molding effect upon the nature of the devotee, bringing him into his religious life; 8) the language that is a religious experience; by learning Shûm, the learning of the Śaivite religion is an indelible experience.

ûû

makaif

1) The philosophy of the inner path of enlightenment found within the vocabulary and structure of the Shûm language; 2) Shûm and Tyêîf delineate the inner path to the absolute reality, Paraśiva; 3) the collage makaif» opens the area of the mind that makes the Shûm language easy to learn by drawing forth insights from the superconscious.

Additional Vocabulary

In addition to the words in the mamsanî, we will utilize the following Shûm words in our meditation. Their definitions are:

rehûnîshûm w6y 0.14.06.18

1) Dimension, third; subconscious mind; 2) the interrelated magnetic forces that exist between people and between people and their things; 3) the world of thoughts and feelings, of emotions and intellectual theory; 4) this dimension relates to the first three kamshûmâlingâ—âkaiîlîsimbî, rehnamtyvûm and bîvûmbîka.

simvûmkamî

1) Dimension, fourth; subsuperconscious mind; 2) awareness cognizing the interrelated forces of the fifth, fourth and third dimensions; 3) from this detachment we gain the ability to dissolve confusions, conflicts and the various and varied entanglements that are encountered daily; 4) the realm of artistic creativity; 5) here is the resting place where we look in and up and out and down; 6) consciousness should never go lower but when soaring higher returns to the resting place within the fourth dimension; 7) this dimension relates to the kamshûmâlingâ rehmtyênalî; 8) to experience the portraits within this dimension, look at the world from the chest area.

bîsî

1) Eternity of the moment felt in the middle of three days in the past and three in the future; 2) bîsî means “I am aware of the unreality of time and the eternity of the moment;” 3) have you noticed that any concern you might carry always bears upon the past or the future? 4) to dissolve any concern, therefore, all one has to do is guide awareness to the present; 5) living in the moment in the center of three days in the past and three days in the future is the spirit of bîsî.

Additional Resources

Merging with Śiva, Chapter 17: The Eternal Now

3. State of Being Meditation

Based on the March Mamsani

Sadhana Practice in English

Identify and investigate yûlå»: Feel the vibration of the physical body, your muscles, the bones, the circulation. This is your physical being.

Identify and investigate yûlam°: feel the vibration of your emotional and intellectual natures, what you are feeling and thinking at this moment.

Identify and investigate yûlaf»: become aware of the spiritual or actinodic energy in the center of your spine. Feel this vibration ooze out through the physical body.

Next feel the three vibrations of yûlaf», yûlam° and yûla» simultaneously.

Sadhana Practice in Shûm

mîmm°
yûla»

mîmm°
yûlam°

mîmm°
yûlaf»

mîmm°
yûla» ûû» yûlam° ûû» yûlaf»

Quote from Gurudeva

It is important in securing your unfoldment where it is that you really are very much aware of the difference in vibration between yûlam° and yûlaf». For one is often taken for the other. Very often yûlam° is emotionally taken to be yûlaf», especially when much bhakti yoga and chanting is done by unfolded people. This accounts for religious fervor and emotionalism.

Supplementary Reading

Twelve Shum Meditations Shum-Tyeif Mamsani for the Month of March

La, lam, laf, lamf are four vibratory rates of energies which can be perceived singularly or in any combination. For example, one can feel the vibration of someone’s physical body and emotional body, be they healthy or unhealthy, both at the same time. When an individual has matured inwardly and realized God Śiva, the most refined śakti, called lamf, can also be felt.

This most important mamsanî tells our story, the story of our states of being. When we meditate upon it, we are seeing our superconscious existence, which will eventually come fully into existence after we have attained îm» kaîf».

We experience some days when divine energies flow through our bodies, when Śiva’s cosmic energy sparks our mind. Now we have a name for this state of being, this energy: laf. Laf describes our state of mind when Lord Śiva’s superconscious, creative knowledge enriches our vision and the vision of others, improving the quality of life for all. When we experience our subconscious, emotional feelings—good, bad, mixed—we now have a name to call it: lam. And when we are only aware of the external world and our physical body we have a name for that too: la.

This mamsanî shows the path in a different way than the one we will study in October, “makaif», kaîf», îî» kaîf», î∆» kaîf».” On the last two days of each week this month, put these two mamsanî side by side and meditate on them together. You will experience how they tie into each other. You will see how the lamf path ties into the kaîf», î∆» kaîf» path. In doing this, you will be taking your first step in creating your own mamsanî. Shûm is a full and fluid language. You can create your own mamsanî.

yûlamf

1) Being and life in the sixth and seventh dimensions; superconscious existence; 2) the vibration, energies, emanating from the actinic causal body (ânandamaya kośa) of a realized soul as a result of many repeated î∆» kaîf» experiences; 3) awareness of the physical, astral and soul bodies and the quantums that have constructed them; 4) the ability to understand the nature of quantum particles; 5) pronounced yûlamf and often written simply as lamf, especially in the mamsanî.

yûlaf

1) Being and life in the fourth and fifth dimensions; subsuperconscious existence; 2) the vibration of the soul as experienced through the actinodic causal sheath (vijñânamaya kośa), in the fourth and fifth dimensions; 3) the ability to understand the difference between the physical, astral and soul bodies; 4) pronounced yûlaf and often written simply as laf, especially in the mamsanî.

yûlam

1) Being and life in the second and third dimensions; conscious-subconscious, intellectual-emotional existence; 2) the vibration, energies, emanating from the instinctive-intellectual, astral sheath (the odic-causal/odic-astral sheath); 3) pronounced yûlam and often written simply as lam, especially in the mamsanî.

yûla

1) Being and life in the first and second dimensions; conscious-mind, physical existence; 2) the vibration, energies, emanating from the physical or odic body; 3) pronounced yûla and often written simply as la, especially in the mamsanî ma.

Additional Vocabulary

In addition to the words in the mamsanî, we will utilize the following Shûm word in our meditation. Its definition is:

mîmm

1) Search, look for, investigate; 2) innersearching, going within; going in and in; 3) this area of the mind is often used, as the desire to investigate is the cause of movement; 4) individual awareness is ever flowing through all areas of the mind within all available dimensions.

4. Shum Image Visualization Meditation

Based on the April Mamsani

Sadhana Practice in English

visualize these characters, sounds and colors:

Quote from Gurudeva

Visualization of inner things is the same as opening an inner door for awareness to flow through to gain the experience that is already there.

Supplementary Reading

Twelve Shum Meditations
Shum-Tyeif Mamsani for the Month of April

ψ−ν⊇

−ψ⊇

Kanîf names the contemplative lifestyle found within the structure and vocabulary of the Shûm language. The inner meaning of this fifth-dimensional portrait is a state of being silent on the inside, so absolutely still that all life goes on around you while you remain centered. You are in the state of kanîf when you feel your inner energies as being at the center of the universe—still, blissful, quiet. Kanîf also indicates that by learning the Shûm language through the study of the Shûm-Tyêîf tyêshûm the learning of the Śaivite religion is an indelible experience.

This fourth mamsanî explains how one undertakes the formal study of the Shûm-Tyêîf language. We begin by creating our own tyêshûm. A tyêshûm is a handwritten book of all that we have and are learning in the Shûm-Tyêîf lexicon. It is a loose-leaf collection of lessons and exercises called challenges or ûkanuhshûm. The tyêshûm is neatly wrapped in a cloth in a prescribed manner. Your tyêshûm is actually called Shûm-Tyêîf tyêshûm, as it is your very own lexicon and the name of a study hall or room. As you explore the Shûm-Tyêîf language of meditation, you will want to record your own meditations as well as make lists of all the words and sentences that you will be learning. The study begins with the alphabet. There are 108 images in the Shûm alphabet. The first challenge, or ûkanuhshûm, is learning to chant and write the first eighteen images.

kanîf , 7.43

shûmtyêîf -n 8.11.41

tyêshûm y 1.18

1) A lexicon or book of the Shûm-Tyêîf language; 2) a hall or room for Shûm study and meditation; 3) a student’s handwritten book of all that he has learned and is learning in the Shûm-Tyêîf lexicon; 4) properly called Shûm-Tyêîf tyêshûm.

Explanation

Gurudeva outlines in detail in the Shûm word îmfmîmf exactly how the first ûkanuhshûm of learning the eighteen basic images is to be approached. Initially the subject learns to chant and write these eighteen images of the Shûm alphabet. Once somewhat mastered, the subject learns the colors connected to the images. The third step is through visualization each image is seen along with its color with eyes closed. Lastly while breathing nine counts in and nine counts out use the eighteen images to mark the counts while vitalizing the color and the shape of the image.

Our meditation this month will focus on the third step. To do so, we will utilize the Shûm word bîmûmlîyû. Its definition is:

bîmûmlîyû ;5+ 3.34.05.84

1) Holding a thought picture firmly in visualization.

We will go through each of the eighteen images visualizing the color. Those of you who know the Shum script can in addition to the color also visualize the script of each image. If you have forgotten the color of the image, it is acceptable to open your eyes and look it up on the list of colors.

The colors are: î, bright yellow; ∆, soft pink; ing, soft blue; ling, bright turquoise; lî, bright violet; nî, rich yellow, ka, rich turquoise; sim, bright pink; vûm, rich purple; reh, bright orange; tyê, rich orange; â, rich blue; bî, bright blue; û, soft ivory; na, soft green; sî, bright red; dî, bright green; shûm, soft lavender.

Gurudeva mentions in the lexicon in a number of places that this type of color sadhana is to strengthen the power of attention, concentration and visualization, and that visualization is a vital faculty in the process of creation.

Additional Resources

Merging with Śiva, Lesson 62: The Diamond of Light

5. Simshûmbîsî» Kaîf» Meditation

Based on the May Mamsani

Sadhana Practice in English

Begin by feeling the actinic energy within the spine. Visualize a clear tube within the center of your spine being filled with yellow light coming from the top of your head. See the pure life force, yellow in color, flowing through the spine and out into the nerve system.

After a few minutes of meditation on the actinic energy within the spine, direct your thoughts to refocus on this task by the command kamnakamnam simshûmbîsî».

After a few more minutes move on to the next portion of the meditation by the command nîîmf» kaîf» meaning to move your awareness into the state where awareness is only aware of itself.

After a few minutes of meditation on pure awareness aware only of itself, direct your thoughts to refocus on this task by the command kamnakamnam kaîf».

Continuing meditating on kaîf» for a few more minutes, then begin the preparation for meditation routine for coming out of meditation.

Sadhana Practice in Shûm

simshûmbîsî»

kamnakamnam

simshûmbîsî»

nîîmf»

kaîf»

kamnakamnam

kaîf»

Quote from Gurudeva

The simshumbîsî is seen as yellow in color. When a mystic is conscious in the entirety of the simshumbîsî his consciousness is that of a Being. In this way it is first and mostly identified.

Supplementary Reading

Twelve Shum Meditations Shum-Tyeif Mamsani for the Month of May

8ψθρ√⊇

6ℑ√⊇

7ν√⊇

One of our most powerful mamsanî is simshûmbîsî», nîîmf», kaîf». The wavy line represents awareness flowing—nîîmf».Awareness flowing from one area of the mind to another is called nîîmf».Here it flows from the fourth dimension, where simshûmbîsî» is, into the seventh dimension, where awareness is completely aware of itself—kaîf». This mamsanî you can live with all of the time. Carry it with you on a little card in your pocket all month long. It’s the easiest one, the most vital one and one of the most powerful. Feel the power within your own spine when you meditate on simshûmbîsî».The mamsanî tells us that until we are aware of being aware in the beautiful bliss of kaîf» where awareness does not move, because it is so centered within itself, we must constantly be centered in simshûmbîsî». Whenever you are not feeling quite up to par, remember this mamsanî and move awareness into simshûmbîsî». Sit, breathe, become aware of simply being aware of these inner energies deep within the spine. These energies come from the central source of it all. Then feel yourself going in and in and in, into the seventh-dimensional area of the mind, kaîf», being aware of simply being aware. This state is not beyond your reach. It does take a little bit of quieting down, however; but not a great deal of spiritual unfoldment is needed. It is very easy to attain kaîf». Just try. You will see for yourself just how easy it can be. Note: In this mamsanî illustration, kaîf» is written in stylized, artistic form, not the formal spelling.

kamshûmâlingâ y=4= 5.18.12.04.12

simshûmbîsî» yqr÷ .18.13.16.148

1) Feeling the actinic energy within the spine; 2) the pure life force, yellow in color, flowing through the spine and out into the nerve system; 3) the area of fourteen strong psychic nerve currents of the subsuperconscious state of mind running along the spinal column; 4) the currents run up the center of the spine; 5) these fourteen currents include the vûmtyêûdî and karehåna currents, termed piˆgalâ and îdâ in Sanskrit; 6) the central nâdî within simshûmbîsî» is called sushumnâ in Sanskrit; 7) when a yogî lives in this current, his consciousness is that of a being, neither man (aggressive) nor woman (passive).

nîîmf» ¡÷ 6.46.148

1) Awareness flowing through the mind, being singularly aware of one area and then another; 2) one of the many forms of awareness delineated in Shûm; 3) represented in mamsanî maâ and mambashûm maâ by a flowing line between portraits; 4) pronounced nîîmf, often pronounced and written simply as nîmf.

kaîf» n÷ 7.41.148

1) Pure awareness aware only of itself; 2) feel yourself going in and in and in, into the seventh-dimensional area of the mind called kaîf», being aware of simply being aware; 3) it only takes a moment to become aware of being aware, but to hold this state for any length of time, preparation has to be made.

Additional Vocabulary

In addition to the three words in the mamsanî, we will utilize the Shûm word kamnakamnam. Its definition is:

kamnakamnam ea 5.15.25.35

1) Yoga of gently pulling awareness back to the object of concentration; 2) concentration, focusing awareness, attention; 3) this portrait names the process of handling the flow of thought which has wandered from the subject matter being concentrated upon; 4) perceiving the flowing areas of the fourth dimension of the mind, which governs the third dimension and causes it to flow.

Additional Resources

Merging with Śiva, Chapter 38: Powers of the Spine

6. Lîûnasî Meditation

Based on the June Mamsani

Sadhana Practice in English

Follow Gurudeva’s advice: “There are thousands of miles of nerve currents in each of us. Don’t try to feel them all at once. Start with the little ones, with the feeling of the hands. Now, feel the life force going through these nerves energizing the body. Try to sense the subtle nerves that extend out and around the body about three or four feet. Tune into the currents of life force as they flow through these nerves. This is a subtle feeling, and most likely awareness will wander into some other area of the mind. When this happens, gently bring it back to your point of concentration, to feeling the nerves within the body and the energy within the nerves.”

In Shûm

lîûnasî

Quote from Gurudeva

Inhaling Prana is not air, of course, yet it is contained in the air in a certain manifestation. Much prana is found in the air among the trees or near the ocean. All of nature and the forces of nature are various manifestations of odic prana that have taken visual shape. Plants feed on the odic prana in the air. You can absorb prana simply by walking through a grove of trees. The air is filled with it. Take a walk today, out into the odic force field of nature and absorb the prana in the air through your breath and through the pores of your skin. You will feel the prana entering into your pranic sheath, or vital health body, and remaining there while you exhale.

Supplementary Reading

Twelve Shum Meditations

Shum-Tyeif Mamsani for the Month of June

,γρ⊇
6ℑ√⊇
5ωερ

Nîfmasî lîûnasî is the sixth mamsanî of the year. Nîfmasî is a portrait of the sixth dimension, and the meaning has to be experienced to be known. It means that the inner body of the soul is alive and conscious in the physical body and to some degree is taking over the elements of the physical body because you have put the physical body into a certain position. Nîfmasî also names this position, this sixth-dimensional position of the body where you can feel the power of the soul, the body of the superconscious that we study about so intently in The Master Course. The nîfmasî position is sitting with your right foot on your left thigh— you put that leg up first, and then you put your left foot on the right thigh. Your hands are placed in your lap, the right hand resting on the left, palms up, tips of the thumbs touching softly. The spine is, of course, straight, and the head is balanced at the top of the spine.

Sometimes in the practice of nîfmasî, great pain is experienced in the joints, muscles and ligaments. It is recommended, within the realms of wisdom, to experience some of this pain, because the inner elements are adjusting the outer elements of the body, and you are working out deep subconscious areas that may have been accumulating within you for many, many lives. This is a very important position and should be worked at until you can sit comfortably in nîfmasî and feel the power of the soul for a half-hour or an hour or more without moving. So, work diligently with this posture while meditating upon this mamsanî.

Sitting in nîfmasî makes it easy to come into the next area, which is named by the fourth-dimensional portrait lîûnasî. Lîûnasî refers to feeling the nerve currents of the body. There are thousands of miles of nerve currents in each of us. Don’t try to feel them all at once. Start with the little ones, with the feeling of the hands, thumbs touching. Now feel the life force going through these nerves, energizing the body. Try to sense the even more subtle nerves that extend out and around the body about three or four feet. This may take a long time. When you have located some of these nerves, feel the energy within them. Tune into the currents of life force as they flow through these nerves. This is a subtle feeling, and most likely awareness will wander into some other area of the mind. When this happens, gently bring it back to your point of concentration, to feeling the nerves within the body and the energy within the nerves. This mamsanî, then, tells us that if we sit in nîfmasî, we bring the power of the soul into prominence in the physical body and allow awareness to flow quite naturally into the lîûnasî area. The flowing line between nîfmasî and lîûnasî means awareness traveling from one area of mind to another, and its name is nîîmf.

nîfmasî gr 3.29.16

1) The traditional meditation posture in hatha yoga, called lotus or padmâsana; 2) first, place the right foot on the left thigh, then place the left foot on the right thigh; 3) the spine is held straight with the head balanced on top; 4) the hands are resting in the lap, palms up and open, right hand on top, with the thumbs gently touching in dhyâna mudrâ; 5) the twenty-fourth and last pose of the special series of hatha yoga postures known as namtyêmbî.

nîîmf» ¡÷ 6.46.148

lîûnasî wer 5.14.15.16

1) Astral; feeling life force flowing through nerves; 2) feeling energy flowing through the network of nerves within your physical body and subtle body; 3) energy flow, psychic nerves, nerve currents; 4) life flowing through the nervous system creates the feeling of lîûnasî; 5) sitting in lîshûmnambî ûlîsim, striving to locate this basic instinctive energy flow within your body and subtle bodies; 6) “In the heart is the âtman; here are the hundred and one arteries to each of which belong a hundred other arteries, and to each of these belong 72,000 small branches; in those moves the diffused breath” (Âig Veda, Kaushîtaki Upanishad).

Additional Resources

Merging with Śiva, Lesson 257: Overcoming Karma

7. Nîkashûm Simshûmbîsî» Meditation

Based on the July Mamsani

Sadhana Practice in English

First focus on your breath—nine counts in, holding one beat, and nine counts out, holding one beat. Once it is regulated and relaxed move to the next step.

Spend a few minutes watching your thoughts, how frequent or infrequent they are, what topics they are centered above. Then observe your emotional nature, what you are feeling and toward whom, if you are reacting over any recent events. Withdraw your energy from these two areas into the actinic energy within the spine. Do this on the out-breath. Visualize a clear tube within the center of your spine being filled with yellow light coming from the top of our head. See the pure life force, yellow in color, flowing through the spine and out into the nerve system.

In Shûm

kalîbasa

vûmtyêûdî

karehâna

nîkashûm

simshûmbîsî»

Quote from Gurudeva

When we begin a religious pilgrimage or retreat into sadhana and we want awareness to dive deep within, we have to withdraw the energy of the vibrating ida and the vibrating pingala current into sushumna. This is quite a chore, because these currents have had energy flowing in them for a number of years. So, to rechannel that energy is to rechannel the entire circumference of awareness into the sushumna current. This takes a lot of practice.

Supplementary Reading

Twelve Shum Meditations
Shum-Tyeif Mamsani for the Month of July

75χϖ⊇
9−ωτ⊇
70=ε
67ψ⊇

The first portrait in this mamsanî is a practice of the inner feel within the fourth dimension when awareness is in the area of the mind named kalîbasa. The breath is regulated from the inside out—nine counts in, holding one beat, and nine counts out, holding one beat. When you are aware within this particular area of the mind from the inside out, your breath will automatically be regulated. But to get into this area of the mind, called kalîbasa, you can also regulate your breath from the outside in. So, it can be approached in either one of two ways.

The next portrait, vûmtyêûdî, is the vibration of the intellectual area of the mind. When we are in the area of the mind that is always thinking, aware of thought patterns, reason patterns and memory patterns, this is called vûmtyêûdî. It is a fourth-dimensional area. Karehâna is also within the fourth dimension. It names the “feel” of the physical body, the magnetic forces of the physical body, the instinctive nature of the physical body and the emotional unit.

Nîkashûm is the wonderful practice of withdrawing the energies of awareness from vûmtyêûdî and karehâna into their source, Nîkashûm. As we breathe in, kalîbasa, we pull the energies back out of the physical body, out of the emotional, out of the intellectual, into the spine. Nîkashûm, the withdrawal of energies, is a third-dimensional picture. And when you are in that area of the third dimension, nîkashûm is what automatically happens.

kalîbasa 5cv 7.05.38.39

1) Breath control, called prânâyâma in Sanskrit; 2) a diaphragmatic breathing practice; 3) the breath’s rhythm during nîkashûm—nine counts in, hold one count, nine counts out, hold one count; 4) the duration of the inhalation is the same duration as the exhalation; 5) counting should be on the heartbeat; but, to begin with, the counting does not have to be on the heartbeat, as this will naturally occur when kalîbasa has been mastered; 6) the breathing should be done through the nose; 7) during the inhalation of nine counts, the diaphragm is pushed downwards and the stomach gently pushed out as the air is taken in; 8) during the exhalation of nine counts, the diaphragm comes up, and the stomach is gently pulled in as the air is released.

vûmtyêûdî -wt 9.11.14.17

1) The current, blue in color, that flows upward, ending on the right side of the body; 2) called piˆgalâ in Sanskrit; 3) this current, masculine-aggressive in nature, is the intellectual-mental energy within the being; 4) the intellectual energy which causes one to think and to become aware of the intellectual mind; 5) vûmtyêûdî is one of the currents of simshûmbîsî».

karehâna 0=e 7.10.12.15

1) The current, pink in color, that flows downward, ending on the left side of the body; 2) called îdâ in Sanskrit; 3) this current, feminine-passive in nature, is the physical-emotional energy within the being; 4) karehâna is one of the currents of simshûmbîsî».

nîkashûm 7y 6.07.18

1) The art of withdrawing the energy into the spine through the use of prânâyâma; 2) names the process of drawing the magnetic energy from the subtle nerve fibers (nâdîs), which surround the body, into the spine; 3) when a devotee enters meditation, the energy is drawn from the conscious mind into its subconscious; 4) then the energy of the subconscious is drawn into the subsuperconscious; 5) when this happens, the devotee becomes conscious in the inner states of mind.

Additional Resources

Merging with Śiva, Chapter 38: Powers of the Spine

8. Shum Perspective Meditation

Based on the August Mamsani

Sadhana Practice in English

See yourself as awareness flowing from one area of the inner mind to another, the mind itself being stationary. All areas of the inner mind always exist.

Move on to the next portion of the meditation by the command nîîmf simvûmkami meaning to internalize our awareness so that it is experiencing the fourth dimension. This dimension relates to the four kamshûmâlingâ rehmtyênalî. Therefore, to experience the portraits within this dimension, look into the inner mind from the chest area.

Find the state of consciousness that is intensely aware in the present moment, having let go of concerns and thoughts about the past and future. Look upon this state of consciousness as always existing. All you need to do is move awareness into

In Shûm

shûmîf

nîîmf»

simvûmkami

bîsî»

Quote from Gurudeva

These four major perspectives of the consciousness of human beings create their major inner mind styling. There is no relationship to ordinary life within these perspectives. Not one of them is a second or third-dimensional picture. These are four names that capture and categorize consciousness into four divisions. Saivism can well name all four. A fully developed Saivite should be able to experience at will each of these four perspectives, consciously live in two, three or more at the same time, as did the rishis of yore.

Supplementary Reading

Twelve Shum Meditations
Shum-Tyeif Meditation for the Mamsani of August

ψν⊇
λμ⊇
8,⊇
⎯1⊇

This is one of our most delightful mamsanî, naming the four different focuses of consciousness. The intelligence within each one of these four can and has taken lifetimes to know, to memorize, to investigate, cognize and expand the mind into the depths which are there to be explored. But imagine this month gaining a superconscious glimpse of all four of these perspectives at one time: 1) Shûmîf is the perspective of awareness flowing through the mind, the mind itself being unmoved. 2) The simnîf perspective is its opposite; the mind is moving, and the intelligence of the person observing—such as a scientist looking through a microscope into the inner workings of matter—is stationary. 3) The mûlîf perspective is the way of words, the way of the scholars of philosophical intellect. 4) Its opposite is the dîmfî perspective, which is just now coming into focus on this planet through the newly found abilities of being able to communicate with Mahâdevas, devas and beings of all kinds on other planets, such as the Pleiades, in this galaxy and beyond. Those in this perspective are not aware of being the center of all things, the shûmîf perspective. Nor are they aware of the world’s many philosophies, the mûlîf perspective.Nor are they much concerned about the nature of a drop of water, the simnîf perspective. Their minds fly high in dîmfî.

In the small illustration on page 56, the six little lines going out from the center to simnîf, shûmîf, mûlîf and dîmfî represent the seven dimensions, for the circle in the middle represents the first dimension. The large curved lines as they relate to shûmîf and simnîf indicate a continuing out into inner space endlessly. But in the curve of the lines as they relate to dîmfî and mûlîf (if they were to continue around, they would make a closed-in circle), we can see the limited nature of these two areas of the mind. In these two perspectives, one can only go so far within until he is swung back into outer dimensions. Notice that in mûlîf and dîmfî the second and third dimensions are much bigger and more pronounced than the sixth and seventh dimensions, whereas it’s just the opposite in shûmîf and simnîf—the inner dimensions are more predominant.

In the mûlîf and dîmfî perspectives, the dimensions start big and get smaller, because we are more in physical consciousness in these areas. The second is bigger than the third, because in the mûlîf and the dîmfî perspectives the physical world is more real than the third dimension, and the third is more real than the fourth. In shûmîf and simnîf we’re more in mind consciousness, devoid of physical consciousness and physical things. Therefore, we go on endlessly in the mind. Notice that in these two perspectives the seventh, sixth and fifth dimensions are all much bigger than the second dimension. And, of course, we come right down to the first dimension, which is the same in shûmîf, mûlîf, simnîf and dîmfî.

You will find, when you meditate on this mamsanî, that the shûmîf and simnîf are companion states of consciousness and inner awareness, as are the mûlîf and dîmfî experiential perspectives of human consciousness and awareness.

These four major perspectives of the consciousness of human beings create their major inner mind styling. There is no relationship to ordinary life within these perspectives. Not one of them is a second- or third-dimensional picture. These are four names that capture and categorize consciousness into four divisions. Śaivism can well name all four. A fully developed Śaivite should be able to experience at will each of these four perspectives, consciously live in two, three or more at the same time, as did the rishis of yore.

shûmîf n 8.41

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; 2) the perspective of the Shûm-Tyêîf language; 3) it is also simply called the Shûm perspective; 4) in Śaiva Siddhânta it includes the deeper meditative practices; 5) it is advaita, or a monistic viewpoint.

mûlîf m 3.42

1) One of four perspectives, the philosophical viewpoint of understanding theological, 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 Śaiva Siddhânta it includes the intellectual study of Siddhânta philosophy; 4) it can be nondual, dual or both, depending on the comprehensiveness of the philosophy.

simnîf , 8.43

1) One of four perspectives, the scientific viewpoint of looking into matter; 2) in this perspective, the mind is moving and the intelligence of the observer is stationary; 3) understanding comes through observing matter and achieving insights into its behavior; 4) in Śaiva Siddhânta it includes the knowledge of hatha yoga, prânâyâmas and the currents of the physical body; 5) it can be dual, nondual or both, depending on the inclusiveness of the scientific theory.

dîmfî 1 8.01

1) One of four perspectives, 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 Śaiva Siddhânta it includes the consciousness of the devas, Mahâdevas and God Śiva experienced in the temple; 5) it is dvaita, or a dualistic viewpoint.

Additional Vocabulary

In addition to the words in the mamsanî, we will utilize the following Shûm words in our meditation. Their definitions are:

bîsî r÷ 3.16.148

Eternal now. 1) Eternity of the moment felt in the middle of three days in the past and three in the future; 2) bîsî means “I am aware of the unreality of time and the eternity of the moment;” 3) have you noticed that any concern you might carry always bears upon the past or the future? 4) to dissolve any concern, therefore, all one has to do is guide awareness to the present; 5) living in the moment in the center of three days in the past and three days in the future is the spirit of bîsî.

simvûmkamî 97i 8.09.07.20

Additional Resources

Merging with Śiva, Chapter 30: The Nature of Thought

9. âûm Simshûmbîsî» Meditation

Based on the September Mamsani

Sadhana Practice in English

After completing the preparation for meditation, move awareness into simshûmbîsî». Feel the actinic energy within the spine for a few minutes.

Åûm can be chanted silently and cause the same vibration through the body. Do this in the way described by Gurudeva where we pronounce the AA so that it vibrates the solar plexus. The OO has to vibrate through the throat area, and the MM, the head. Silently chant âûm for five to ten minutes in this way.

Again move awareness into simshûmbîsî» and feel the actinic energy within the spine for a few minutes. Ascertain if the actinic energy feels stronger after chanting âûm than it did before.

In Shûm

nîîmf»

simshûmbîsî»

âûm

nîîmf»

simshûmbîsî»

Quote from Gurudeva

This simple practice of mentally chanting Aum many, many times followed by a period of meditation and self-reflection alone makes devotees strong enough to face the external world with enhanced willpower, true confidence and a heart filled with love, realizing that we are truly one world, one family.

Supplementary Reading

Twelve Shum Meditations
Shum-Tyeif Mamsani for the Month of September

=κ⊇

=ωρρκ ⊇

6ℑ√⊇

12√⊇7ν√⊇

he third mamsanî begins with the portrait âûm. It is one of the most powerful portraits in the universe. All tones together make the âûm. Listen to the ocean and you hear the âûm. Listen to all the noises of a city blended together and you hear the âûm. Listen to all the tones of the physical body and you hear the âûm. When we chant the mantra Aum, and do it correctly, we pronounce the AA so that it vibrates the physical body. The OO has to vibrate through the throat area, and the MM, the head. In doing this, we are deliberately moving awareness out of the mûlâdhâra and svâdhishthâna chakras, deliberately harmonizing all the forces of the instinct and physical body, and of the îdâ and the piˆgalâ currents. Chanting the AA and the OO and the MM brings the sushumnâ into power.

This leads us to the next portrait, a fifth-dimensional portrait, âûsîsîûm, which describes the rising of the primordial cosmic energy, kundalinî. In most people, kundalinî lies coiled like a serpent at the base of the spine. Through the practice of yoga, kundalinî rises up the sushumnâ nâdî through all seven chakras.

The flowing line is called “nîîmf»,” awareness traveling through dimensions into the seventh dimension, and beyond into îΔ» kaîf».When the kundalinî rises into the realms of pure actinicity, the pineal gland and pituitary center are activated. When these two centers are activated simultaneously, the forces of both of them merge, bringing man into îΔ» kaîf».Therefore, the aggressive odic force merges with the passive odic force in perfect balance, and the actinodic power of the sushumnâ current comes into perfect balance, poised with the kundalinî force.

This mamsanî is very powerful. Work with it. Love it. Try to understand it. It’s one of the goals that you will eventually reach on the path. And we stay on the path as long as we strive. One never really goes off the path once one is on it, but one should never stop striving. A devotee can, however, stop trying. But we must never stop trying. We must never stop working with ourselves. And we must live in the good company of those who are on the path. The group helps the individual and the individual helps the group to sustain inner life. Note: In the mamsanî illustration, îm» kaîf» and âûm are written in stylized, artistic form, not the formal spelling.

âûm k 2.32

1) Aum (ââ ûû ΔΔ) for chanting; 2) inner sounds, chakra sounds, sounds of force centers—all sounds; 3) sounds of energies flowing.

âûsîsîûm wrrk 2.14.16.16.32

1) Kundalinî, ascending through all of the seven kamshûmâlingâ.

nîîmf ¡÷ 6.46.148

îΔ» kaîf 2÷ 7n÷ 1.02.148 07.41.148

1) Pure awareness aware only of itself, dissolving; 2) the intense state of kaîf» when awareness withdraws all energies from all bodies into a peak experience; 3) kaîf» eliminates itself, or the locus of awareness dissolves, as the superconscious being of man, lamf, returns to its source; this experience may be brief; 4) îΔ» kaîf» does not name what is found from the experience, it only names the entrance and what happens to kaîf».

Additional Resources

Merging with Śiva, Lesson 262: Withdrawing Into Sushumna

10. Steps in Makaif Meditation

Based on the October Mamsani

Sadhana Practice in English

Reflect on and strive for new insights into the meaning of makaif»: the philosophy of the inner path of enlightenment found within the vocabulary and structure of the Shûm language. Feel yourself going in and in and in, into the seventh-dimensional area of the mind called kaîf, being aware of simply being aware. Strive to attain the state which comes after we experience prolonged periods of kaîf» in which we only hear the nada, a high tone within the head which has the sound of “eee,”and we are totally aware of it with no distractions.

Sadhana Practice In Shûm

mîmm°

makaif»

kaîf»

îî» kaîf»

Quote from Gurudeva

The most intriguing area of consciousness found in Shûm is kaîf». Kaîf» is awareness aware of itself. For those who have had an initial inner light experience, will find kaef rather easy to attain. It is simply a deep state of consciousness where awareness is aware of itself. Now, when awareness can be aware of itself long enough, it sort of coils up into a little tight ball and begins to disappear. This is called î∆» kaîf». When it finally disappears, the Self alone remains, or a vibration which is greater than the mind itself takes over awareness and blocks it out, so to speak. When man comes back from this experience of experiencing the total Self, everything within the mind is more understandable and he is locked in the perspective of looking at the world from the forth dimension of the mind.

Supplementary Reading

Twelve Shum Meditations, Shum-Tyeif Meditation for the Mamsani of October

γ⎜√⊇

7ν√

11√⊇7ν√

12√⊇7ν√

Here we have the straight path, the San Marga, which has been brought to Earth on the garden island of Kauai. San Marga, the straight path to God, has been named the San Marga Sanctuary. In this Sanctuary each one expresses his or her Truth as seen at that particular place on the Path of San Marga, the path to îΔ» kaîf», the realization of eternal Paraśiva. ÈΔ» kaîf» is not the name of the ultimate state. It names the eradication of the name which names the brink of the Absolute, of the ultimate state, because in the Shûm language, îΔ means “no.” ÈΔ» kaîf» means no awareness aware of itself, elimination of, the perpetuation of, and is the fulfillment of everything. The very nature of the construction of this most important word in the Shûm language tells us that, “That which is Absolute Reality cannot bear a name.” ÈΔ» kaîf» is an intense state of îî» kaîf», when awareness withdraws all energies from all bodies into a peak experience. Awareness’s elimination of itself. The experience of îΔ» kaîf» may be brief. ÈΔ» kaîf» is where time stops. ÈΔ» kaîf» does not name what is found from the experience. It only names the entrance and what happens to kaîf».In the mamsanî illustration, makaif», kaîf», îî» kaîf» and îm» kaîf» are in stylized, artistic form and do not reflect the formal spelling.

makaif Á÷ 9.72.148

kaîf» n÷ 7.41.148

îî» kaîf» 1÷ 7n÷ 1.01.148 07.41.148

1) A state between kaîf» and î∆» kaîf»; 2) when we only hear the nâda, or “eee,” and we are totally aware of it with no distractions, this is called îî» kaîf»; 3) the state of consciousness when only the nâda is heard, and awareness is not conscious of another sound; 3) a high tone within the head that is often heard, which has the sound of “eee;” 4) this state comes after we experience prolonged periods of kaîf».

î∆» kaîf» 2÷ 7n÷ 1.02.148 07.41.148

1) Pure awareness aware only of itself, dissolving; 2) the intense state of kaîf» when awareness withdraws all energies from all bodies into a peak experience; 3) kaîf» eliminates itself, or the locus of awareness dissolves, as the superconscious being of man, lamf, returns to its source; this experience may be brief; 4) î∆» kaîf» does not name what is found from the experience, it only names the entrance and what happens to kaîf».

Additional Vocabulary

In addition to the words in the mamsanî, we will utilize the Shûm word mîm∆°. Its definition is:

mîm∆° 2≥ 1.02.140

1) search, look for, investigate; 2) innersearch, going within, going in and in; 3) this area of the mind is often used, as the desire to investigate is the cause of movement.

Additional Resources

Merging with Śiva, Lesson 263:An Exercise in Energy Balance; and Lesson 264: The High “eee” Sound

11. Parampara Nada Nadi Meditation

Based on the November Mamsani

Sadhana Practice in English

Visualize the energy in your satguru as being the same energy within you and experience a beautiful inner flow, spine-to-spine, between you and your guru.

Tune in to the vibration of the inner power of the line of gurus through listening to the nada nadi sound of the parampara.

Sadhana Practice in Shûm

mingbasîda

ânamsînamnîamnyam

Quote from Gurudeva

The sadhana marga leads us into the yoga pada quite naturally. But people don’t study yoga. They are not taught yoga. They are taught sadhana, and if they don’t perform it themselves—and no one can do it for them—they will never have a grip strong enough over their instinctive mind and intellectual mind to come onto the yoga marga, no matter how much they know about yoga. So, we don’t learn yoga. We mature into it. We don’t learn meditation. We awaken into it. You can teach meditation, you can teach yoga, but it’s all just words unless the individual is mature and awake on the inside.

Supplementary Reading

Twelve Shum Meditations, Shum-Tyeif Mamsani for the Month of November

πχρβ⊇

εχ±−⊇

6ℑ√

ω7©ψ⊇

ingbasîda, the first portrait of this month’s mamsanî, means a beautiful inner flow, spine-to-spine, between you and your guru. In this way ûkanuhshûm will become easy, possible, and a lot of joy will be emitted from your accomplishments.Mingbasîda—visualize the energy in your guru as being the same energy within you. If you can locate and identify with this basic life force between yourself and your guru, automatically and retroactively you will feel one with everyone in the universe, for it is the same energy which permeates all.

¨kanuhshûm names an assignment given by your guru to help you on the path, a challenge to test your ability to direct awareness. Nabaluhtyê means the constant working with ûkanuhshûm, working with yourself, striving inwardly, even when you don’t want to. Nabaluhtyê is the name of this inner area within the fourth dimension of the mind, a subsuperconscious state in which you are working with the instinctive-intellectual areas of the mind in order to accomplish ûkanuhshûm on the path. Before a natyê, a śishya, is allowed to go further, he must master ûkanuhshûm, working in and through the inner states of nabaluhtyê and mingbasîda.

There are eighteen established ûkanuhshûm maâ», known as the kanîf ûkanuhshûm. The first nine are the inglîf ûkanuhshûm maâ», all of which are contemplative arts. They are: 1) bîmmuhû ûkanuhshûm, the art of fasting for religious purposes, purifying the physical body so that the inner bodies can vibrate and radiate through it; 2) shûmlînuh ûkanuhshûm, practicing a contemplative craft or hobby; 3) banasana ûkanuhshûm, the hatha yoga art of exercising the physical body and tuning the nerve system; 4) ânamsînamnîamnyam ûkanuhshûm, maintaining contact with the inner power of the line of gurus; 5) the î∆» kaîf» ûkanuhshûm, seeking the realization of the Self, God; 6) the Shûm ûkanuhshûm, studying Shûm daily as a religious practice; 7) the rehmnam ûkanuhshûm, actively participating in building a temple; 8) the amsadanuh ûkanuhshûm, adhering to a daily vigil, which includes shûmnuh∆, meditation; and 9) the lîfkaiî ûkanuhshûm, pursuing dance as a contemplative art, which can extend to gentle sports that employ the art of concentration, to the playing of music, and even, in a philosophical sense, to the inner ability to look at what one does not understand as the eternal divine dance of Lord Śiva Natarâja, known as sîfah, lîfka ûû» kalîf.

mingbasîda crb 2.38.16.40

1) Harmony with one’s satguru; 2) a beautiful inner flow, spine-to-spine, between you and your guru; 3) visualize the energy in your satguru as being the same energy within you; 4) if you can locate and identify with this basic life force between yourself and your guru, automatically and retroactively you will feel one with everyone in the universe, for it is the same energy that permeates all.

nabaluhtyê c±- 5.38.102.11

1) Constant striving on the spiritual path; 2) striving consistently and urgently to perfect a balance of the vûmtyêûdî and karehâna currents through hatha yoga, padmâsana, prânâyâma, nîkashûm, and other ûkanuhshûm maâ given by the satguru; 3) this pattern of constant striving is from the fourth dimension of the mind, pulling all the forces within; 4) this striving must be stimulated in the initial stages of unfoldment; one can lose consciousness of it, but it is an inner state that persists once nîîmf has become it many times during the initial training.

nîîmf» ¡÷ 6.46.148

ûkanuhshûm 7„y 4.07.104.18

1) Order or direction; 2) spiritual yoga discipline, sâdhana; 3) the state of causing a deliberate innovation to one’s consciousness by taking on a spiritual discipline; 4) this portrait means the taking on of, the name of, and performance of, discipline; 5) an assignment given by the guru to his śishya, the working through and final accomplishment of which helps the śishya arrive into a full control over the flow of awareness; 6) causing the student to employ all his faculties to accomplish sâdhana.

Additional Vocabulary

In addition to the words in the mamsanî, we will utilize the Shûm word ânamsînamnîamnyam. Its definition is:

ânamsînamnîamnyam
=’r’6f– 2.35.16.35.06.28.56

1) Name for the nâda nâdî śakti of one’s satguru and that of the paramaguru; 2) the art of listening to the nâda nâdî sound of the paramparâ.

Additional Resources

Merging with Śiva, Lesson 264: The High “eee” Sound; Lesson 296: Controlling Odic Force Fields; and Lesson 297: Creating the Golden Yoke

12. Inner Quiet Meditation Sadhana

Based on the December Mamsani

Sadhana Practice in English

Find the place within yourself that is absolutely quiet. Go deep enough within that all of the forces of the mind can be seen and you are, like the hummingbird, totally quiet.

Sadhana Practice in Shûm

anîf

If you are performing this meditation more than once, then use the following version.

Sadhana Practice in English

Begin your meditation by finding the state of consciousness you attained in your last meditation on anîf.

Find the place within yourself that is absolutely quiet. Go deep enough within that all of the forces of the mind can be seen and you are, like the hummingbird, totally quiet. Each time try to go deeper into anîf in your current meditation than your previous one.

Sadhana Practice in Shûm

nalîf

anîf

Quote from Gurudeva

Nalîf is the holding of the inner vibration from one meditation to another. For instance, if you perform ânîf in the morning just as you awaken, it sets a vibration which you feel all through the day; and we strengthen that vibration when performing ânîf just before we go to sleep at night. This holding of the inner memory, so to speak, or inner vibration, from one ânîf period to another is called nalîf. It is a challenge in itself, holding the inner awareness until our next meditation, all through the day, holding that inner thread so that we remain two-thirds within and only one-third in external consciousness.

Supplementary Reading

Twelve Shum Meditations
Shum-Tyeif Mamsani for the Month of December

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nîf means to find that place inside yourself that is absolutely quiet. Ånîf is an area in which we are deep enough within that all of the forces of the mind can be seen, and we are, like the hummingbird, totally quiet. We look out from that place and see the forces equalizing themselves.

Nashûmîf is the perspective we hold while looking at the energy fields in and through things—looking at the inside of a tree, seeing how the energy comes up through the tree and finally causes a leaf to form. Nashûmîf is a state that you are in when you can see the ebb and flow of the eighteen predominant forces working within the mind consciousness. These forces are always trying to equalize themselves. Some are static, some are spinning, some are active, some are lifting others up. And this makes form as we see it in its various dimensions. We experience nashûmîf in the pull of forces between people who are close to us, and in the forces of nature, the full moon, the moon that’s waning, the noonday sun. The line flowing from nashûmîf to the next portrait means nîîmf». Nîîmf» is the flow of awareness from one area of the inner mind to another.

The very best time to meditate is as soon as you wake up in the morning; find ânîf. As soon as you go to bed at night, find ânîf. Then deliberately put the body into a state of sleep, which is putting awareness deep within the mind, which is into a state of meditation. How do you do that? Lay the body down, palms up, heels not touching, and go into the power of the spine. Feel the power of the spine, just like you do when you sit in meditation. You’ll feel your body relax. Concentrate the mind, concentrate awareness, right at the back of the neck, and the first thing you will know, it’s morning.

ânîf , 2.43

1) The sublime vibration of a place or platform of worship, an altar outside or inside; 2) finding the place within yourself that is absolutely quiet; 3) in anîf, we are deep enough within that all of the forces of the mind can be seen and we are, like the hummingbird, totally quiet; 4) from anîf, we look out and see the forces equalizing themselves.

nashûmîf yn 5.18.41

1) Perspective, looking into the second dimension from the fourth, omitting the third, holding no mental or emotional association with what is observed; 2) the perspective to hold when looking at the energy fields in and through things; 3) from nashûmîf, we see the eighteen basic movements of nature, subsuperconsciously.

nîîmf» ¡÷ 6.46.148

nalîf m 5.42

1) Meditation, holding the vibration from one shûmnuh∆ to another; 2) continuity between meditations; 3) after shûmnuh∆, or any type of meditation practice, pilgrimage or temple pûjâ, a vibration fills one and remains with one long after; this vibration, or current, or sîdîsî, is called nalîf; 4) nalîf should be held from meditation to meditation or pûjâ to pûjâ; 5) it can be likened to a phrase in music, each time the nalîf vibration wears thin, we should reconstruct that area through shûmnuh∆, pûjâ or another meditation; 6) nalîf is generally held within the vibration of the kalingkasim° kamshûmålingå; 7) it is possible to go in consciousness into bîvûmbîka, rehmtyênalî, tyêmavûmna or kamakadîîsareh and not break the nalîf, but getting into a detailed discussion or argument within rehnamtyêvûm, or being remorseful or reminiscing the past in åkaiîlîsimbî, would break the nalîf; 8) it would then, with some effort, have to be reestablished; 10) nalîf is especially necessary to those yogî tapasvins who hope to advance in their râja yoga on the Śaiva path.

Additional Resources

Living with Śiva, Lesson 117: To Realize the Spirit Within