Awareness to soar naturally. Yulamf: The fifth Mambashum.

Gurudeva: "To be that transparent pure channel of yulamf is the goal of every Saivite on this planet...through tapas and sadhana you release awareness from the external world and allow it to soar naturally within." Shumif perspective is pure advaita; dimfi perspective is pure dvaitist. The Yulamf Mambashum clearly explains the areas of the First-World we do not want to be in within ourselves; the struggle within and against worldliness. Call upon the devas for help; much will be unfolded to you.

Unedited Transcript:

Good morning everyone.

This morning's talk is on the fifth mambashum and starts with some short definitions.

La, lam, laf, lamf.

These four images take us into the four states of being by naming them. In the English language we only have one word for being, our great being. But the Shum-Tyeif language names four states of being. This [mamsani] brings together these four names. They actually name four vibratory rates of our being.

Then we have a note.

La, lam, laf, lamf are the abbreviated forms of the four Shum words. The words and their abbreviations are respectively: yula abbreviated as la, yulam as lam, yulaf as laf and yulamf as lamf.

Yula is being and life in the first and second dimensions, conscious-mind, physical existence. Yulam is being and life in the second and third dimensions: conscious, subconscious, intellectual, emotional existence. Yulaf is being and life in the fourth and fifth dimensions and yulamf is being and life in the sixth and seventh dimensions.

So with that, we're ready for Gurudeva's commentary, in knowing what la, lam, laf, and lamf means.

[Gurudeva]

"The series of the first nine mambashum presents to you the Yulamf Mambashum. To be that transparent pure channel of yulamf is the goal of every Saivite on this planet. Yulamf results from the repeated experience of imkaif and from the experience of coming back and back again into instinctive and intellectual consciousness, until through tapas and sadhana you release awareness from the external world and allow it to soar naturally within.

"The Yulamf Mambashum is also in two parts, as was the last mambashum you studied and meditated upon, the Imkaif Mambashum. We shall refer to these two parts of the mambashum in the following way. The first part of the mambashum, beginning with ining and ending with indamf, represents the various states of the person with First-World values who is strongly connected to the First World. Therefore, I call this the First-World section of the Yulamf Mambashum. The second part of this mambashum, beginning with insaf, flowing up to niimf, kaif, yulamf uu imkaif, is called the Second and Third-World section of the Yulamf Mambashum.

"I should remind you here that in the shumnuhm' the shumif perspective of the three worlds and seven dimensions of the mind does not involve us in the knowledge of the devas and Mahadevas who live in the inner worlds. You would be experiencing through the shumif perspective exactly what the devas would experience in the Second and Third World were they to meditate upon this mambashum. Shumif is pure advaita. When we become conscious of devas, Mahadeva or our personal Deity, we have transferred our perspective into what is called the dimfi perspective, which is pure dvaitist. The Siddhanta philosophy is approached from the mulif perspective when it is intellectually studied. And, of course banasana, the knowledge of pranayama, kalibasa and the currents of the physical body all relate to the simnif (or scientific) perspective.

"It is the Yulamf Mambashum that clearly explains to us the areas of the First World we do not want to be in within ourselves, as well as the areas of the Second and Third Worlds--in part two of this meditation--that are the areas the meditator must culture himself to be a living example of.

Then we have some more short definitions. First one is a reminder.

Ining (we did that a few weeks ago) is the external ego.

Uu is to connect together, join or bind.

M'ming is the internal ego.

Then we get a new series: Insaf, insamf, indaf, indamf.

[Insaf]

Insaf is awareness divided into two compatible areas of the mind while being fully aware of both.

[Insamf]

Insamf is awareness divided into three or more separate areas of the mind, both conscious and subconscious. (So we're up to three areas.)

[Indaf]

Indaf is awareness stuck in the state of insamf. (Meaning, there's always three or more areas going on. We're not able to reduce it to two and then to one.)

[Indamf]

Indamf is awareness contentedly divided into three or more confused areas of the mind. (So we've decided to be happy living in that state.)

Then we get back to Gurudeva's commentary:

"By so living, the meditator bypasses the tormenting chant, the inner life of First World living. (This is meant to be chanted): Ining, m'ming, insamf, yulam, yula, indaf uu indamf, yulam uu yula, yula uu yulam, insamf, m'ming uu ining, as indicated in the First-world part of the Yulamf Mambashum. All of which is to be avoided.

"Part one of this mambashum shows you the struggle within and against worldliness. This is a vicious chant. The yulam, the vibration of the emotional body caught between indamf and ining can only be healed through bhakti yoga, when the m'ming has been purified through good religions living and close adherence to the mulif philosophy and ways of living, and dimfi worship of the Deities and temple pilgrimage.

"Part two of the mambashum is the picture of the inner being of the meditator who has freed himself from the pulls of the First-World. The Second and Third-World section that you are now looking at shows that awareness can focus as well as flow. Miif indicates awareness in a state of focusing rather than seeming to flow. I am sure that this entire mambashum is very clear to you, and I shall not go into lengthy explanations as to the meanings of indamf and indaf, as no Saivite who even rarely attends a temple function ever enters those states. This is why they are way at the bottom of the mambashum, and if you have forgotten their meaning or the meaning of any other elements in the mambashum, please look them up in the dictionary, where all pictures, portraits, monograms and collages used in the mambashum are shown.

"Now look at the entire mambashum and find yourself in it. It is your understanding of what you have been reading that will stimulate your superconscious insights, your power of m'mimf, enough to focus on what you are currently going through. Compare this to the Yulamf Mambashum. If you are in the upper half, fine. If you are in the lower section, not so good. Take Mambashum Four and compare it to this mambashum. Meditate upon each of them together. I am sure your findings will be clear to you.

"You have a name that has been given to you in the language Shum, created from your muliiamnia (a nine digit personal astrology). This is the name of you as the upper section of the mambashum: yulamf, insaf, niimf, miif. Your muliiamnia names this inner personality of you. The name that your mother and father gave you names your ining, for the ining is the personality and its attributes for the first eighteen years of one's life while still connected to the parents, especially the mother. Then the m'ming comes into power. This is the personality one has when 'alone on his own in the world.'

"Study this mambashum closely, and for the duration of this shumnuhm' compare it with Meditation Four. Much will be gained. Call upon the devas for help, and they will stand directly behind you looking at the Yulamf Mambashum and Mambashum Four. Print out the main meditations in lessons four and five. On vigil put them on the floor side by side and ring a little bell to tighten the atmosphere of the two worlds so that the devas can see the two meditations clearly. Then in tyemmuif continue your meditation on both of the meditations together. Much will be unfolded to you. "

Thank you very much. Have a wonderful day.