Bodhinatha imparts definitions of several Shum words relating to the second mambashum, a meditation beginning with balikana and leading to the experience of iftye, the clear, white light. Breath and thinking are interconnected in both directions. Eventually we don't think, we're in a higher realm than the realm that thinks. Gurudeva's commentaries on this the second mambashum.

Unedited Transcript:

Good morning everyone.

We are continuing today with Gurudeva's commentaries on the 54 Mambashum. Mambashum are meditation maps written utilizing Shum words and connecting them together with various kinds of lines. We're up to the second mambashum. We're going to do it a little differently. In introducing a new word I'm just going to read the minimum definition instead of the full definition. Full definition is a bit too much.

So, Gurudeva has an introduction and in terms of new words in the introduction we have:

Kalibasa: Breath control, called pranayama in Sanskrit.

We have:

Nikashum: The art of withdrawing energy into the spine through the use of pranayama.

Shumnuhm: Guided group meditation in the Shum language.

Simshumbisi: Feeling the actinic energy within the spine.

Karehana: Experiencing the current, pink in color that flows downward, called ida in Sanskrit.

Vumtyeudi: Experiencing the current, blue in color, that flows upward, pingala in Sanskrit.

Then we have Gurudeva's introduction:

"Here again, like the last mambashum, we have a basic mambashum that is well worth intense study. Especially work on kalibasa and nikashum. Remember that through the control of the natural flow of the breath, awareness is released from the area of the mind that we call the thinking mind."

(Very important point for anyone who's not familiar with it, that the breath and thinking are interconnected, both directions. So, as we slow down our breathing and regulate it, we're slowing down our thoughts, likewise we slow down our thoughts, our breath would naturally slow down as well.)

"Through perfect posture, the karehana currents of the body are quieted and transmuted. Niimf flows then into vumtyeudi. This is why as soon as one sits for meditation the thought forces are activated more than usual. However, when the control of the breath occurs with measured exhalations and inhalations, the vumtyeudi currents are transmuted and all that is left is simple good old simshumbisi. Then and only then are we really ready to meditate. When I meditate, it is a very unusual occasion when niimf enters the thought area of the mind at all."

So that's a nice way of stating the goal. Eventually we just don't think. We're in a higher realm or a higher rate of vibration than the realm that thinks.

Then, in preparation for the commentary on the mambashum, we have a quick review of the terms from last time.

The light that lights mental pictures is nimrehnimling. The name of the mental pictures is sikamchacha. The same light without any mental pictures is balikana. Balikana sustained over a long period of time is milinaka.

Chakra in Sanskrit [Shum] is kamshumalinga. The first chakra which is muladhara in Sanskrit is akaylisimbi [akaiilisimbi]. The second chakra which is svadhishthana in Sanskrit is rehnamtyevum. Looking within and without simultaneously is tyemmuif.

Then we have a new word for the fourth chakra named anahata in Sanskrit which is rehmtyenali. We follow that, we're ready to go.

[Gurudeva]

"Balikana is the major fourth-dimensional portrait of the sub-second world in this mambashum, and it is from the state of balikana that this meditation begins. Only with the transmuted energies resting firmly in rehmtyenali through the nadi sodhana pranayama (which is the cross breathing exercise) done before the meditation begins, can we hope to even begin meditation and experience the ultimate of the balikana mambashum, which is, of course, iftye, the clear white light."

Iftye will be more fully defined a little later on.

This is an important point here that once we start meditating, once we start the meditation in Shum we don't move. So any breathing we do can't involve movement. Therefore, the cross-breathing exercise is done before we start the meditation. You may remember Gurudeva used to do that before the meditations for a few minutes on a regular basis. It's the same cross-breathing that's done at the beginning of the puja, same idea.

[Gurudeva]

"Kalibasa is the regulated diaphragmatic breathing during which time one breathes in for nine counts, holding the breath for one count, and exhaling for nine counts. This is the basic pranayama done once a meditation has begun. (So that's the simplest form of pranayama, nine and one and nine.) The nadi sodhana pranayama, as previously described, is the cross-breathing pranayama that harmonizes the forces of rehnamtyevum into rehmtyenali kamshumalinga, giving that firm seat within the inner and outer bodies, being properly connected and harmonized so that meditation can begin.

"If you are still struggling with being aware in the impurities of the mind and have not mastered the proper seat for meditation during vigil, meditation upon this mambashum will not be possible. However, keep performing kalibasa and studying deeply the mambashum as best you can, as well as your approach to it and the sikamchacha which floats through the nimrehnimling that you experience. Patiently continue working within yourself in kalibasa, tyemmuif, balikana until enough of the odic force has been transmuted to bring awareness into rehmtyenali kamshumalinga for a long enough period of time that balikana can be seen, that clear moonlight screen, as you mentally look inward just behind your eyes. This screen is clear and should remain clear as you look, when in tyemmuif, back into your head as if you had a second set of pupils on the other side of your eyes. This is the necessary state of balikana to attain in order to proceed with this mambashum."

(So that's not the end goal, that's just the first attainment.)

"Of course, while seeing the white, moon-like light screen perpendicular to your eye level, you are at the same time conscious of breathing and whatever you are looking at through your eyes in the first world. So, therefore, you must be seeing into two worlds simultaneously. Think over this concept carefully, for it is the key that will make the experience of this mambashum possible to attain. And remember that it is not wise to mentally fight with impure or antagonistic images, thoughts and feelings that you may experience while trying to attain balikana. To do this would be to intensify the odic force in the rehnamtyevum and akaylisimbi [akaiilisimbi] kamshumalinga and cause a frustrated excitement which would undoubtedly lead you into unwholesome areas of the sub-second world during sleep. Instead, relax the battle with sikamchacha and continue with kaibasa nikashum.

"The third dimensional picture nikashum is a command over all instinctive, intellectual forces. The power of nikashum, once mastered, leads to a mental attitude where you deliberately cause yourself to feel that you are going to be successful at the time of your meditation, indrawing the force from akaylisimbi [akaiilisimbi] into rehnamtyevum, from rehnamtyevum into bivumbika, from bivumbika into rehmtyenali, from rehmtyenali into kalingkasim, at which time milinaka and iftye are experienced. This deliberate command and feeling that you can command as you sit locked in shumnuhm begins the experience of nikashum. Of course, I have previously described the nadi sodhana pranayama, which is the process through which nikashum can be fully accomplished. It is after balikana has turned into its next clarity, iftye, the clear white light of the third world, the sixth dimension of the mind, that milinaka can persist with a quality of ease which allows steadiness of awareness strong enough and long enough so the next area in the mambashum can be discovered."

So we'll read the full definition of iftye, it's an important term:

[Iftye]:

1] Clear, brilliant inner light.

2] Iftye is experienced in the fields of the fifth and sixth dimension.

3] In the fifth dimension it is experienced as a brilliant inner light within the head--bright and clear.

4] In the sixth dimension, that light glows in every cell of the body--through the torso, the hands, legs and feet.

(Then this next one is important; it shows how you can move awareness.)

5] One can move into iftye through kalibasa once you have located balikana--the slight moon-like glow within the head.

(So we can move from one to the other which is the key practice here.)

6] It is easy to enter the state of iftye, provided that the area of nimrehnimling has been moved out of entirely.

That's probably a good place to stop for today. So we still have little less than half of the mambashum to finish.

Have a wonderful day.