11. Parampara Nada Nadi Meditation
Based on the November Mamsani
Visualize the energy in your satguru as being the same energy within you and experience a beautiful inner flow, spine-to-spine, between you and your guru. §
Tune in to the vibration of the inner power of the line of gurus through listening to the nada nadi sound of the parampara. §
Sadhana Practice In Shūm§
mingbasīda§
ānamsīnamnīamnyam §
Quote from Gurudeva§
The sadhana marga leads us into the yoga pada quite naturally. But people don’t study yoga. They are not taught yoga. They are taught sadhana, and if they don’t perform it themselves—and no one can do it for them—they will never have a grip strong enough over their instinctive mind and intellectual mind to come onto the yoga marga, no matter how much they know about yoga. So, we don’t learn yoga. We mature into it. We don’t learn meditation. We awaken into it. You can teach meditation, you can teach yoga, but it’s all just words unless the individual is mature and awake on the inside.§
Supplementary Reading§
Twelve Shum Meditations, Shum-Tyeif Mamsani for the Month of November§
Mingbasīda, the first portrait of this month’s mamsanī, means a beautiful inner flow, spine-to-spine, between you and your guru. In this way ūkanuhshūm will become easy, possible, and a lot of joy will be emitted from your accomplishments. Mingbasīda—visualize the energy in your guru as being the same energy within you. If you can locate and identify with this basic life force between yourself and your guru, automatically and retroactively you will feel one with everyone in the universe, for it is the same energy which permeates all.§
Ūkanuhshūm names an assignment given by your guru to help you on the path, a challenge to test your ability to direct awareness. Nabaluhtyē means the constant working with ūkanuhshūm, working with yourself, striving inwardly, even when you don’t want to. Nabaluhtyē is the name of this inner area within the fourth dimension of the mind, a subsuperconscious state in which you are working with the instinctive-intellectual areas of the mind in order to accomplish ūkanuhshūm on the path. Before a natyē, a śishya, is allowed to go further, he must master ūkanuhshūm, working in and through the inner states of nabaluhtyē and mingbasīda. §
There are eighteen established ūkanuhshūm maā», known as the kanīf ūkanuhshūm. The first nine are the inglīf ūkanuhshūm maā», all of which are contemplative arts. They are: 1) bīmmuhū ūkanuhshūm, the art of fasting for religious purposes, purifying the physical body so that the inner bodies can vibrate and radiate through it; 2) shūmlīnuh ūkanuhshūm, practicing a contemplative craft or hobby; 3) banasana ūkanuhshūm, the haṭha yoga art of exercising the physical body and tuning the nerve system; 4) ānamsīnamnīamnyam ūkanuhshūm, maintaining contact with the inner power of the line of gurus; 5) the ī
» kaīf» ūkanuhshūm, seeking the realization of the Self, God; 6) the Shūm ūkanuhshūm, studying Shūm daily as a religious practice; 7) the rehmnam ūkanuhshūm, actively participating in building a temple; 8) the amsadanuh ūkanuhshūm, adhering to a daily vigil, which includes shūmnuh, meditation; and 9) the līfkaiī ūkanuhshūm, pursuing dance as a contemplative art, which can extend to gentle sports that employ the art of concentration, to the playing of music, and even, in a philosophical sense, to the inner ability to look at what one does not understand as the eternal divine dance of Lord Śiva Naṭarāja, known as sīfah, līfka ūū» kalīf.§
mingbasīda 
22.38.16.40§
1) Harmony with one’s satguru; 2) a beautiful inner flow, spine-to-spine, between you and your guru; 3) visualize the energy in your satguru as being the same energy within you; 4) if you can locate and identify with this basic life force between yourself and your guru, automatically and retroactively you will feel one with everyone in the universe, for it is the same energy that permeates all.§
nabaluhtyē 
15.38.102.11§
1) Constant striving on the spiritual path; 2) striving consistently and urgently to perfect a balance of the vūmtyēūdī and karehāna currents through haṭha yoga, padmāsana, prāṇāyāma, nīkashūm, and other ūkanuhshūm maā given by the satguru; 3) this pattern of constant striving is from the fourth dimension of the mind, pulling all the forces within; 4) this striving must be stimulated in the initial stages of unfoldment; one can lose consciousness of it, but it is an inner state that persists once nīīmf has become it many times during the initial training.§
nīīmf» 
06.46.148§
1) Awareness flowing through the mind, being singularly aware of one area and then another; 2) one of the many forms of awareness delineated in Shūm; 3) represented in mamsanī maā and mambashūm maā by a flowing line between portraits; 4) pronounced nīīmf, often pronounced and written simply as nīmf. §
ūkanuhshūm 
14.07.104.18§
1) Order or direction; 2) spiritual yoga discipline, sādhana; 3) the state of causing a deliberate innovation to one’s consciousness by taking on a spiritual discipline; 4) this portrait means the taking on of, the name of, and performance of, discipline; 5) an assignment given by the guru to his śishya, the working through and final accomplishment of which helps the śishya arrive into a full control over the flow of awareness; 6) causing the student to employ all his faculties to accomplish sādhana.§
Additional Vocabulary§
In addition to the words in the mamsanī, we will utilize the Shūm word ānamsīnamnīamnyam. Its definition is:§
ānamsīnamnīamnyam 
12.35.16.35.06.28.56§
1) Name for the nāda nāḍī śakti of one’s satguru and that of the paramaguru; 2) the art of listening to the nāda nāḍī sound of the paramparā.§
Additional Resources§
Merging with Śiva, Lesson 264: The High “eee” Sound; Lesson 296: Controlling Odic Force Fields; and Lesson 297: Creating the Golden Yoke§
