The Fifth Dimension and the Shum Perspective, Part 2
Satguru Bodhinatha Veylanswami , 2020-10-03
Over time, even short encounters of the fifth dimension change the whole subconscious structure. Before becoming involved in the ramifications of the fifth and sixth dimensions have the foundation of kaif and imkaif in the seventh dimension. "The way to get stabilized in the fifth dimensional consciousness is to lead a positive and virtuous inner life and positive and virtuous outer life..." Ooda, the astral Shum psychic current. The story of Gurudeva's discovery of the Shum Language within himself.
Good morning everyone.
Continuing today our series on "The Seven Dimensions of the Mind" and we're up to the fifth dimension, part 2.
"Although the trained mystic can remain in intense states of the fifth dimension for long periods of time the first experiences are generally brief intuitive flashes. Yet even these seemingly short encounters represent vast mental, emotional and spiritual adjustment, so potent are the superconscious forces..."
That's a very important point, something you don't normally read. In other words it's easy to underestimate the value of short fifth dimensional experiences, say: Well it just was a couple of minutes long. Doesn't really matter that much. But Gurudeva's saying even these short encounters, over time, they change the whole subconscious structure.
"...One does not have to wait for a still small voice to speak, it is always there. A functioning part of the mind and not a once in a while exhilaration. Knowledge comes from nowhere, that's the purpose of Zen koan, to awaken the intuitive faculty that transcends the reasoning mind. Ask a question. Get an answer simultaneously. Knowledge comes right out of the light. Right out of nowhere. Koans are carefully chosen questions that cannot be satisfactorily answered from the third or even the fourth dimension. A monk must reach deeper and deeper until he can get that intuitive vision. These strata operate totally separately from the third dimension and are extremely fascinating. However, the advanced jnani is not concerned with the intricate workings of the fifth dimension which are vaster in their ramifications then the outer worlds. He's more concerned with stabilizing kaif, pure consciousness of the seventh dimension and with that beyond the stilled mind, the Self God. He knows that the fifth dimension is there already totally unfolded, already perfect, already functioning to guide life along according to the spiritual laws..."
This is a point Gurudeva makes regularly in talking about these inner dimensions. Made the same point about the sixth dimension. Now he's making it about the fifth which is we can become intrigued with the ramifications of these dimensions before we've really stabilized ourselves in kaif and imkaif. And if that's the case, then knowledge of these dimensions is actually a barrier. We've created a new obstacle. When we start we just have one obstacle. Gurudeva says the intellect is the greatest obstacle. But if we allow ourselves the fifth dimension can become an obstacle and the sixth dimension can become an obstacle if we become too involved in it. As Gurudeva says here: Get involved in all the vast ramifications.
"Religious people or mystics who have plunged deeply into the fifth dimension and come out that experience in a new channel acquire a firm sense of mission or calling. They feel reborn, awakened, transformed. The world is suddenly different and their whole life is changed with an abrupt period of time having gone into the fifth dimension and returned to the fourth through this new channel. They inwardly perceive the ability man has to transform himself in this very life. They often assume a spiritual destiny to fulfill the larger pattern. Still, other religious and mystical people have gone into the fourth dimension, unraveled profound insights and brought fourth great knowledge and yet, nothing changed within them. Why? They did not have the foundation. The control over the fluctuating forces of the second and third dimensions and this alone kept this from going a little deeper into the fourth where it mashes and melts into the fifth dimension. The second and third dimensions always demand awareness to return to them that is not totally in balance..."
So it shows the importance not only of the emotions and the intellect, the third dimension, but the second dimension, our physical surroundings. We need to keep it all in order. All very stable so that it doesn't pull us out.
"For instance, if we are unkempt and messy in our housekeeping, if we strew clothing from room to room, that disorder is always nagging awareness bringing us too far out into external consciousness and plunging us into the mire of 'I should haves' and 'well it doesn't really matters'. Dimensions are ordered and stabilized in crystal clear patterns of daily life. We never go deep. The foundation must be built first and it must be strong. It is not advisable to overlook the importance of the most basic and ordinary daily chores and activities. No one wants to build the rest of the house only to have to take it down later to repair weaknesses in the foundation. (Gurudeva continues to develop this idea about foundation.) The way to get stabilized in the fifth dimensional consciousness is to lead a positive and virtuous inner life and a positive and virtuous outer life. This simple act brings the subtle layers of existence to the forefront of awareness. In the initial stages of meditation the fifth dimension seems extremely tenuous, almost non-existent or out of reach. Gradually after years of sustained sadhana we come to relate freely within its realms. It becomes very much a part of life as we discover it during meditations. Then later in the midst of ordinary activity. When this happens dramatic change in our life manifest due to awareness migration to a new channel within the spinal column..."
Then Gurudeva starts to explain what he means by a new channel.
"...If you visualize the simshumbisi current as a cord of wires all together, awareness would generally flow through just one of them. In order to get the next wire it is not possible to jump across the hiatus in the middle. You must go to the top, to the fifth dimension for that is the only opening. Most people are only aware of one or two currents and believe that is all that exists. Most devotees on the path have already experienced the re-channeling of awareness from the fifth dimension. They may not know what happened exactly or even when but something did happen and here they are seeking within whereas before the within was perhaps a mental concept. Re-channelling could happen during an intense sorrow or joy, by meeting a holy being or even during sleep."
And we get our story. Story is one of the best parts. This is the story about the, Gurudeva's discovery of the Shum Language within himself which involves the idea of a current.
"At our Ascona summer retreat, this theory that unfolded from within was going 'round and 'round in my mind...(This is in 1968 right? So 1968.) And I began looking through several Sanskrit dictionaries to locate certain words that could be used in 'The Advaitin.' (So 'The Advaitin' is a small booklet that Gurudeva wrote.) But in three Sanskrit/English dictionaries, each translator had translated each of the words in a different way. I threw up my hands at this and said, 'This is going to make it more confusing for my beginning students than if we didn't use Sanskrit,' simply because of the differing translations.
"The feeling began to come that what was really needed was another language, a new, fresh language, one giving me a vocabulary that we could use to accurately describe inner states of consciousness. Two or three days later we traveled to Venice for a few days' excursion. This idea of a new language was still strong in my mind. It was in Venice that I decided to go deeply within and bring out a new esoteric language. So, I went deep within and wrote down some instructions to my outer self as to go within and where to be able to unfold another language. My instructions were, 'You go within the ooda current of the simshumbisi.' That is the current of mind where language exists.
"In following the instructions my spine lit up in a beautiful, pale yellow and lavender light. The yellow and the lavender intermingled, one color coming in and out of the other. It was just beautiful! But I only found one end of the ooda current, and did not have any results in Venice. Three days later, after returning to Ascona, Switzerland, while working within myself, I found both ends of the ooda current. Then, in meditation, after coming out of nirvikalpa samadhi, I heard the tones of the svadhishthana, the anahata and the ajna chakras. Within two hour, out of my inner mind came the script, the basic alphabet of eighteen sounds, the syntax as well as some of the basic vocabulary, like simshumbisi, vumtyeudi, karehana. The first word to be uttered was Shum.
"Shum now names the mystical language of meditation. As fast as I could, I wrote it all down and ran downstairs, as fast as I could I wrote it all downstairs to one of the monks, shouting, 'I have it! I have it! Here is our language!"
As you would expect in Shum we have ooda: Yoga, astral Shum psychic current. One of the fourteen currents within the psychic astral spins. The one containing the Shum flow and perspective. So there's fourteen currents; ooda is one of them.
And we get the definition of simshumbisi.
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 vumtyeudi and karehana currents, termed Pingala and Ida in Sanskrit.
 The central nadi within simshumbisi is called sushumna in Sanskrit.
 When a yogi lives in this current, his consciousness is that of a being, neither man (aggressive) nor woman (passive).
Coming into the Sanskrit for the fourteen currents.
"There are fourteen principle nadis, (So, that's the Sanskrit word for these currents, fourteen principle currents equals fourteen principle nadis.) of which the three that are most important are: Ida, Pingala, Sushumna. The remaining eleven of the main nadis are: Ganhari, Hastajihva, Yashasvini, Pusha, Alambusha, Kuhu, Shankini, Sarasvati, Payasvini, Varuni, Vishvodara. Along with the Ida, Pingala and Sushumna nadis the Sarasvati nadi originates in the kanda of the Muladhara chakra, terminates in the tongue. In India it is a common saying that Sarasvati the Goddess of speech, knowledge and the fine arts lives on the tongue. It runs parallel to the Sushumna and is a complementary channel. So, my guess is that Sanskrit description of Sarasvati and the Shum description of ooda both referring to the same current which is the current of language.
So if anyone wants to create their own language you just have to get into the ooda current.