2. Eternal Now Meditation
Based on the February Mamsani
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 nīīmf simvūmkami meaning to internalize our awareness so that it is experiencing the fourth dimension. This dimension relates to the fourth kamshūmālingā rehmtyēnalī. 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 Shūm§
rehūnīshūm§
kalībasa§
nīīmf»§
simvūmkami§
bīsī»§
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§
Shūm, kanīf, ūū», makaif»—these four concepts comprise this important mamsanī. 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 kanīf 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—Shūm, kanīf ūū» 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 mamsanī illustration, makaif» is written in the stylized form, not the formal spelling.§
shūmtyēīf 
18.11.41§
1) Name of Shūm-Tyēīf language; 2) a Nātha mystical language of meditation revealed in Switzerland in 1968 by Śivaya Subramuniyaswami; 3) it is often known simply as Shūm and may be signified by the character y with a dot above it, as in the mamsanī mural for this month.§
kanīf 
07.43§
1) The religious lifestyle found within the structure and the vocabulary of the Shūm 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, kanīf 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 shūmīf 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 Shūm 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 Shūm, the learning of the Śaivite religion is an indelible experience.§
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.§
makaif 
29.72.148§
1) The philosophy of the inner path of enlightenment found within the vocabulary and structure of the Shūm language; 2) Shūm and Tyēīf delineate the inner path to the absolute reality, Paraśiva; 3) the collage makaif» opens the area of the mind that makes the Shūm language easy to learn by drawing forth insights from the superconscious.§
Additional Vocabulary§
In addition to the words in the mamsanī, we will utilize the following Shūm words in our meditation. Their definitions are:§
rehūnīshūm 
10.14.06.18§
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 kamshūmālingā—ākaiīlīsimbī, rehnamtyvūm and bīvūmbīka.§
simvūmkamī 
08.09.07.20§
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 kamshūmālingā rehmtyēnalī; 8) to experience the portraits within this dimension, look at the world from the chest area. §
bīsī» 
13.16.148§
1) Eternity of the moment felt in the middle of three days in the past and three in the future; 2) bīsī 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 bīsī.§
Additional Resources§
Merging with Śiva, Chapter 17: The Eternal Now§
