CHAPTER SEVEN
Twelve Shum Meditations
1. Inner Light Meditation
Based on the January Mamsani
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 nīīmf» balīkana 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 Shūm§
tyēmmūīf §
sīkamchacha§
ūū»§
nīmrehnīmling§
nīīmf» §
balīkana §
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 mamsanī 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 balīkana, 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.§
tyēmmūīf 
27.33.41§
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) tyēmmūīf 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) tyēmmūīf brings a shūmīf perspective, as well as kamsatyēmnī; 6) while in tyēmmūīf, looking within, the meditator will see many things—from balīkana (a clear whitish field of soft light) to pleasing and not-so-pleasing pictures; 7) people are often seen in a state of tyēmmūīf 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 tyēmmūīf by opening the eyes slightly.§
nīīmf» 
06.46.148§
1) Awareness flowing through the mind, being singularly aware of one area and then another; 2) nīīmf constantly changes its name to the name of the area it becomes conscious in while traveling, and is only called nīīmf when it is the thread of consciousness traveling or in between one of the names of awareness and another; for instance, nīīmf when traveling through balīkana is then called balīkana, and when traveling through the experience of narehrehshūm it is named that; 3) nīīmf 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 īīf, 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 mamsanī maā and mambashūm maā by a flowing line between portraits; 7) pronounced nīīmf, often pronounced and written simply as nīmf; 8) one of the many forms of awareness delineated in Shūm.§
balīkana 
38.05.07.15§
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 balīkana; 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 the come 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 (īftyē) experience, balīkana can be isolated and enjoyed.§
mīlīnaka 
20.05.15.07§
Balīkana sustained over a long period of time; 2) when balīkana is seen as a natural state all through the day, the natyē is in a state of mīlīnaka. §
Additional Vocabulary§
In addition to the words in the mamsanī, we will utilize the following Shūm words in our meditation. Their definitions are:§
sīkamchacha 
16.25.79.79§
1) Visualization, an image or picture within the mind; 2) the visual image of the tree itself is sīkamchacha; the light is nīmrehnīmling; 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 sīkamchacha ūū» nīmrehnīmling gives the power to eventually read, in the past or future, mind patterns, by following the sequences that naturally unfold. §
ūū 
14.14.148§
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.§
nīmrehnīmling 
24.10.24.04§
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, sīkamchacha, 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 nīmrehnīmling.§
Additional Resources §
Merging with Śiva, Chapter Eight: The Clear White Light§