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MysticalGypsi
25 February 2007, 06:34 AM
I would love to hear comments on these passages, from the Himlayan Academy mailings. When we discussed the astral world previously, it seemed much different than this. Do you agree/disagree with the passage below? And, what is tyeif script?

LESSON 319 from Living with SivaMessages to Loved OnesYou may be wondering if you can send written prayers in Tyêif to lovedones who have passed on to the inner world. The answer is, yes, youcan. Your guardian deva will hand the prayer to the loved ones, relativesor close friends. They can be communicated with. ...It is received by a guardiandeva and promptly delivered. Everything happens quite efficiently andrapidly in the inner world. In Japan and elsewhere in Asia not only areletters sent to the departed, but many gifts as well are placed in thesacred fire--gifts such as automobiles made of cardboard, money, foodand more. The cardboard car and other items, when burned, will reappearin the astral world.There is a vast inner network of devonic helpers, ever working, neversleeping. They are nourished on the pranas of the most refined morsels ofSiva consciousness. They never take time out even to eat a meal. There isa continuity of consciousness in the Devaloka that we do not experience inour earthly bodies. It is in the world of the Gods and their devas thatthe mass consciousness is guided through its evolution--the evolutionof the maya of the constant, interlaced action of creation, preservationand dissolution. ...Sending prayers into the inner world through the sacred fire is simplya means of communicating with those powerful beings who do not possessa physical body. Using the Tyêif script is as simple as writing thenmailing a letter, sending an e-mail or a fax. Through this means, youcan even communicate in Tyêif with someone living in a physical body in afar-off place. They will receive your message from a dispatcher at nightwhen they are out of the physical body during sleep and conscious on theastral plane. This is truly a magical way of reaching into the inner worldand contacting friends and relatives asleep at night in a far-off place.

atanu
25 February 2007, 07:06 AM
I would love to hear comments on these passages, from the Himlayan Academy mailings. When we discussed the astral world previously, it seemed much different than this. Do you agree/disagree with the passage below? And, what is tyeif script?

LESSON 319 from Living with SivaMessages to Loved OnesYou may be wondering if you can send written prayers in Tyêif to lovedones who have passed on to the inner world. The answer is, yes, youcan. Your guardian deva will hand the prayer to the loved ones, relativesor close friends. They can be communicated with. ...It is received by a guardiandeva and promptly delivered. Everything happens quite efficiently andrapidly in the inner world. In Japan and elsewhere in Asia not only areletters sent to the departed, but many gifts as well are placed in thesacred fire--gifts such as automobiles made of cardboard, money, foodand more. The cardboard car and other items, when burned, will reappearin the astral world.There is a vast inner network of devonic helpers, ever working, neversleeping. They are nourished on the pranas of the most refined morsels ofSiva consciousness. They never take time out even to eat a meal. There isa continuity of consciousness in the Devaloka that we do not experience inour earthly bodies. It is in the world of the Gods and their devas thatthe mass consciousness is guided through its evolution--the evolutionof the maya of the constant, interlaced action of creation, preservationand dissolution. ...Sending prayers into the inner world through the sacred fire is simplya means of communicating with those powerful beings who do not possessa physical body. Using the Tyêif script is as simple as writing thenmailing a letter, sending an e-mail or a fax. Through this means, youcan even communicate in Tyêif with someone living in a physical body in afar-off place. They will receive your message from a dispatcher at nightwhen they are out of the physical body during sleep and conscious on theastral plane. This is truly a magical way of reaching into the inner worldand contacting friends and relatives asleep at night in a far-off place.


Namaskar MysticalGypsi,

The following story as narrated by Shri Satya Sai baba may help you.

There was once a saadhaka (spiritual seeker) who approached a guru for guidance. The guru gave him an idol of Vishnu and also necessary instructions for daily worship. But the saadhaka found that, even after some months of meticulous puuja, he did not get any spiritual reward or elation. So, he reported his dissatisfaction and the guru gave him another idol, this time of Shiva and asked him to have another try. The disciple came after another six months demanding another idol, because even Shiva had failed him.

This time, he got a Durga idol, which he duly installed in his domestic shrine. The two previous idols were standing, dust-ridden and neglected, on the window sill. One day, while Durga-puuja (ritual worship of Goddess Durga) was going on, the disciple found that the perfumed smoke from the incense-stick was being wafted by the breeze towards the idol of Shiva on the window sill. He got wild that the ungrateful stone-hearted God who was deaf to his powerful entreaties should get the perfume intended for his latest idol! So, he took a piece of cloth and tied it round the face of Shiva, closing up the nostrils that were inhaling the perfume.

Just at that moment, to his immense surprise Shiva appeared in His splendour and Glory before the saadhaka ! The man was dumb-founded. He did not know how the ill-treatment had induced Shiva to give him darshan. But, what had really happened? The saadhaka for the first time believed that the Shiva idol was alive, conscious, chaitanya-full (full of life) and it was that belief which forced him to tie the bandage to the nose. The moment he realised that the idol was full of Chit (consciousness), he got the Realisation he was struggling for.



Om

MysticalGypsi
25 February 2007, 07:45 AM
Hmmm....Well....that helps me in some ways, yes Atanu.

But, I really did want to know from a historical/dogma perspective how this fits into Hindu beliefs and if it is widely practiced. And, what tyeif script is exactly.

sm78
26 February 2007, 01:55 AM
Agnideva may be able to help here ... but can't you directly post your question to HA ??

I don't think this type of thing is a so called "a common hindu" practice. We do pray to our ancestors by offering tarpanams which is a vedic ritual using water and mantras ~ not exactly writing letters.

Since existence of pitri-loka (ancestor world) is a core belief in hindu philosphy, so what has been suggested here has no contradiction whatsoever with our religion ~ but the method may be particular to Subramaniya swami's order.

sm78
26 February 2007, 07:26 AM
Himalayan Academy

... I thought it may be possible to post questions to them ???

Agnideva
26 February 2007, 10:32 AM
Namaste MG,

The Kauai Adheenam focuses a lot more on the inner worlds than any other Hindu organization I have come across. The idea of each person having a guardian Deva, communicating with the Devas as noted above, being educated in astral schools in our dreams, etc. are quite unique to the teachings of Gurudeva. Although these concepts may not altogether be foreign to traditional Hindu practices, the emphasis on them is higher in Gurudeva’s writings and teachings.

For many decades, the monks of the Kauai Adheenam and some followers have been taking an annual trip to different parts of the world. These are called Inner Search Travels. Basically, these trips are for teaching/learning, meditating, inner unfoldment and experiencing mysticism, all while making a pilgrimage to some destination. Back in the late 1960’s while on one of these trips to Europe, Gurudeva discovered a mystical language called Shum, later it was called Shum Tyeif. They call it the language of mediation. The language is quite ‘vowely’ and when written looks quite pictographic – there are many letters that look like crescent moons. Gurudeva also came up with a vocabulary for this language. The language is supposed to be a better way of communicating with beings in the astral plane. The Tyeif script itself contains 26 letters just like the English alphabet.

One practice that Kauai Adheenam recommends to all is something called Vasana Daha Tantra. Basically, it means writing down your thoughts, fears, desires, etc. on a piece of paper and then burning that piece of paper. It helps to relieve of these feelings/wishes (vasanas) from the subconscious mind. It is also said to materialize in the astral plane where those who have departed, and the Devas may receive the message/prayer more effectively than, for example, vocalizing it. The Kauai Adheenam recommends that we use the Tyeif script to write down our vasanas – we may perform the vasana daha tantra ourselves, or send it to them for burning in a Vedic fire ritual (homa) they perform every so often. There is actually a place on their site (http://www.himalayanacademy.com/resources/fonts/) where you can download the Tyeif script, so that you can type your message in English in MS word and convert it to Tyeif.

Hope that helps :).

Regards,
A.

Agnideva
26 February 2007, 10:38 AM
Something from Gurudeva's writing about the discovery of Shum Tyeif from the Himalayan Academy website:

In the summer of 1968, Himalayan Academy conducted an Innersearch Travel-Study program to Ascona, Switzerland. I was working on a little book called The Advaitin. The book was about refined states of experience deep within the inner realms of pure consciousness, just before one merges into the Self and after one comes out of that state. The book was unfolding beautifully, but upon rereading what had been written, I thought, "This is very understandable to me but it is going to be so difficult for beginning students to understand. There are no words in the English language for what I wish to portray. Unless my students have had deep experiences themselves, it will be difficult for them to believe in the reality of the inner man, simply because there are not enough words to describe it."

I realized English is limited in describing inner realms. It is difficult for the beginner to believe in the reality of the inner man unless he has had positive experiences himself, simply because there are not enough words to describe it. Everything that is really "real" is named in English, and the intellectual mind begins to grasp, take hold of and believe in those areas of mind that have a proper name. Even before the individual experiences them, he can intuit the experience. At our Ascona summer retreat, this theory that unfolded from within was going 'round and 'round in my mind, and I began looking through several sanskrit dictionaries to locate certain words that could be used in "the Advaitin".But in three dictionaries, each translator had translated each of the words in a different way. I threw up my hands at this and said, "This is going to make it more confusing for my beginning students than if we didn't use Sanskrit," simply because of the translations.

The feeling began to come that what was really needed was another language, a new, fresh language, one giving me a vocabulary that we could use to accurately describe inner states of consciousness. Two or three days later we traveled to Venice, Italy, for a few days' excursion. This idea of a new language was still very strongly in my mind. So, I went deep within myself, and wrote down a message of instructions dictated by one of the Mahadevas to my outer self. The Mahadeva explained how and where to go within to be able to unfold another language. My instructions were, "You go within the ooda current which is found within the sushumna." That is the current of mind flow where language exists.

In following the instructions, my spine lit up in a beautiful pale yellow and lavender light. The yellow and the lavender intermingled, one color coming in and out of the other. It was just beautiful! But I only found one end of the ooda current, so did not have any results in Venice. Three days later, after returning to Ascona, I found both ends of the ooda current while working within myself. Then, in meditation, after coming out of nirvikalpa samadhi, I heard the tones of the swadisthana, the anahata and the ajna charkas. Within two hours of meditation, the script, the fundamental alphabet of 18 sounds and the syntax--as well as some of the basic vocabulary all came through, words such as sim-shoom-bee-see, vum-tyay-oo-dee, ka-reh-ah-na were among the first. The first word to be uttered was Shum. Shum now names the mystical language of meditation. As fast as I could, I wrote it all down and ran downstairs to one of the monks shouting, "I have it! I have it! Here is our language!"

Because of the immediate need for a vocabulary of fifty or a hundred words for me to work with during the innersearch travel study program, I was eager to proceed in bringing through the new language. Shum started out in a very simple way and I said, "fine, now we will have ten, fifteen, twenty or maybe a hundred more words soon to work with. These new inner concepts will be marvelous inner teaching tools." However, in the days that followed, this ooda current became stronger and brighter. I didn't tell anyone about this at the time, except for two or three of the Saivite monastics who were with me in Switzerland.

I began working day and night. The structure and script for the language began to refine itself, and vocabulary started coming through right from the inner light. I would see light within my head and see little images or letters in the Shum script drop down, one after another, and line up. Then I would read the word, like "ka-na-sim-nee" and know what it meant, and then write the shum word with the meaning in English. Vocabulary flowed out like this for two or three weeks. In Nice, in Southern France, the whole concept of leoonasee, the psychic nerve system, and aleekashum, the warmth and psychic heat of the body, came through. I saw how in a word of several images, the moving of the accent from one image to another changes the meaning slightly as far as going into the depth of the same area of the mind, the next deeper area and the next refined area,
Then, later, on our Innersearch in Paris, more Shum developed. Upon returning to the United States, I had a vocabulary of about 300 words, and every day even more were coming through. Finally, the images stopped dropping out of the inner light, and I heard the meaning of the words clairaudiently, almost as if someone were speaking to me. Sometimes they would come in reverse--English first, Shum second.

The vocabulary and the structure of the language developed very quickly, but what was more important, the perspective of the Shum language was now available. I began to realize that each language has its own point of view, or position of awareness, that comes into effect when one is speaking that language. In English and other European languages, our awareness is out in the material world. It seems to be located outside of the physical body, looking back at the physical body. From that perspective, a person, if he is daring enough, might be able to fathom the inner areas of the mind like looking through a little keyhole. But often the external world is so distracting, one does not even bother to try to look within.

The meditative perspective of the Shum language is deep within the mind. It is called shumeef. In shumeef, we have the consciousness that we are the center of the universe. We see light within the spine as the central pole, and then open our eyes and look out into the world.

From the shoom-eef perspective, the story of the seven dimensions of the mind was unfolded. The first dimension of the mental spheres is inside things that we can see and touch. The second dimension includes all things that we can see and or touch and this includes physical as well as astral. The third dimension is our relationships to those things. The fourth dimension, our ability to look through the third dimension and find out what is going on between people and people, and people and their things. From the fourth dimension we can look into the other inner dimensions of superconsciousness. There are fourteen dimensions of the mind, but in the shum language we concentrate and centralize only around the first seven of these dimensions. I was told by the mahadeva that another language closely related to shum would come later called tyeif and it would name areas within the eighth to the fourteenth dimensions.

Shum has had wide acceptance and grown into a marvelous teaching tool, because within the structure of the language is contained the entire Saiva Siddhanta philosophy. It has within it the perspective man had to hold make the advaita siddhanta philosophy of the ancient rishis alive and vibrant today As soon as I released a little bit of Shum to my students, they began teaching it all over the country. Two universities wanted to teach the Shum language in their philosophy departments.

Shum is mostly spoken within a person. When a meditator has an inner experience, he can call it by name in Shum and draw a map for himself, showing how to return to the same inner state again. Shum is not designed to replace secular languages, like French or English, which are conceived to completely address all the detailed needs and concerns of physical and emotional life. Also Shum, as a working language, is still in its formative stages.

The following year, we returned to Switzerland and I experienced the tremendous breakthrough of mambashum. These are Shum maps for meditation that enable a devotee not only to plan out where he is going to go inside before his meditation begins, but also to make memos along the way as it progresses and afterwards when it is done.

That year, nashumeef moolingmee shum came through as well. This special collection of Shum words opened the door to speaking Shum during the day. It became possible to remain in inner states while getting things done around the ashram or in the home, without having to use another language. It was easy and fun. nashumeef moolingmee shum made things look simple and allowed one to deal with the world without getting drawn too far out into it.

That same year in India, I did more work on Shum at Sandakphu, a tiny camp located 12,000 feet high in the Himalayas, 15 miles from the Tibetan border. There, some of the most profound states were unfolded and recorded as mambashum. Sixty-five devotees were with me. Our intense meditations there inspired us deeply.

We found that the study of Shum provided concentration practices and powers better than any other system in the mystical arts and meditation techniques. Mystical experiences began to develop between myself and devotees, as we would go into the same area of the mind and experience, hear the same sounds and see the same colors.

The vibration the language makes when a group is speaking it is in itself uplifting. When chanting Shum, all one has to do is listen inwardly to the tones of the chakras, and let one or two out orally while chanting. We made a great study of speaking the Shum language. Students chanting Shum found that just by uttering the tones, awareness was drawn into an expanded state.

A mantra vibrates the inner areas of the astral body and the soul body. This allows the soul body to come through the astral into the physical. All this does not have to be understood to occur. It will just happen naturally. You do not have to consciously know the meaning of a Shum chant or even a conversation in Shum for it to have an effect on your inner nerve system.
Before the advent of Shum, we did not encourage group meditation at Himalayan Academy. During a group meditation, there were usually several who meditated quite well while others let their minds wander here and there, going into a half sleep or becoming distracted. This caused a strange vibration to occur. Now, we have very uplifting group meditations in Shum. In fact, at our monastery in Kauai, we begin every day with a Siva puja followed by a guided group Shum meditation which lasts about 45 minutes.

One person, speaking only Shum, gently guides the entire group into and out of deep meditation. All individual awarenesses flow into the same areas of the inner mind at the same time. The Shum words give a strong and supportive direction to all present. When this begins to happen successfully, the vibration in the room becomes very strong, more potent and intensely more satisfying--for the group helps the individual, and the individual helps the group.

Source (http://www.himalayanacademy.com/audio/inspiredtalks/bodhinatha/2007/bd_2007-01-27_advaitin.shtml)

atanu
26 February 2007, 11:53 AM
Namaste sm, and thanks everyone for the answers-they helped a lot.

Okay it is early in the morning, so maybe my brain is not working yet, but what is HA?


May be this is accidental or may be not. Try feeling HA--------, silently and rest without finishing the A.

Om

atanu
26 February 2007, 11:58 AM
Namaste MG,

The Kauai Adheenam focuses ----------
Hope that helps :).

Regards,
A.

Thank You Agni. It helps. You write so nicely.

Om Namah Shivayya

Agnideva
26 February 2007, 01:21 PM
Try feeling HA--------, silently and rest without finishing the A. Om
Ah yes! Reminds me of something from the Vijnana Bhairava Tantra. These are methods instructed by Shiva unto Shakti to focus the mind:

Open your mouth, place your mind in your tongue at the center of the oral cavity, exhale with the sound HA and know a peaceful presence to the world. (Vijñāna Bhairava Tantra, Verse 81)

With all your being, utter a word ending in "AH" and in the "H" let yourself be swept away by the gushing flow of wisdom. (Vijñāna Bhairava Tantra, Verse 90)


Thank You Agni. It helps. You write so nicely.
Om Namah Shivayya
Thanks for the kinds words, Atanu :).

OM Namah Shivaya.

saidevo
26 February 2007, 09:59 PM
Namaste Agnideva,

Thank you for sharing an amazing output on the Shum-Tyeif language of the soul.



The Kauai Adheenam focuses a lot more on the inner worlds than any other Hindu organization I have come across. The idea of each person having a guardian Deva, communicating with the Devas as noted above, being educated in astral schools in our dreams, etc. are quite unique to the teachings of Gurudeva. Although these concepts may not altogether be foreign to traditional Hindu practices, the emphasis on them is higher in Gurudeva’s writings and teachings.


Sanatana Dharma has always stayed current and vibrant by assimilating the philosophical and mystical truths from all spiritual currents. Traditional Hindu practices lay their emphasis on the Ultimate Truth of Oneness and advise us strongly to spurn the siddhis that would come naturally to the seeker on the way. However, this being the Kali Yuga, the ultimate liberation is not possible to the grass roots of spiritual seekers, because of the ocean of personal, societal, national and universal karma that constantly pushes souls into the cycle of births and deaths.

Therefore, it is very necessary that we learn about the inner worlds that we transit to reach the destination. Since most of us are likely to shuttle between the three worlds (physical-astral-heavenly) for a multitude of births and deaths, knowledge about the astral and mental worlds would help us plan our lives and spiritual progress. I have always wondered what our Hindu sages think about the extensive narrations of Theosophy of the life and language and sound and color of scenary of such worlds and why they do not tell us about the extent to which these accounts are true and objective, specially when it is the case that Theosophy has sprung up from the solid base of Sananata Dharma. I am glad that our modern sages are addressing these issues and guiding us more professionally.

sm78
27 February 2007, 12:29 AM
Ah yes! Reminds me of something from the Vijnana Bhairava Tantra. These are methods instructed by Shiva unto Shakti to focus the mind:

Open your mouth, place your mind in your tongue at the center of the oral cavity, exhale with the sound HA and know a peaceful presence to the world. (Vijñāna Bhairava Tantra, Verse 81)

With all your being, utter a word ending in "AH" and in the "H" let yourself be swept away by the gushing flow of wisdom. (Vijñāna Bhairava Tantra, Verse 90)

Which is the best english translation of Vijnana Bhairava available these days ?? I want to have that book :).

Agnideva
27 February 2007, 11:27 AM
Which is the best english translation of Vijnana Bhairava available these days ?? I want to have that book :).

Namaskar Singhi,

I personally like the version that's available at the online Advaita Vedanta Library (http://www.geocities.com/absolut_ism/). It's under the Tantra section.

Regards,
A.

atanu
28 February 2007, 02:22 AM
Ah yes! Reminds me of something from the Vijnana Bhairava Tantra. These are methods instructed by Shiva unto Shakti to focus the mind:

Open your mouth, place your mind in your tongue at the center of the oral cavity, exhale with the sound HA and know a peaceful presence to the world. (Vijñāna Bhairava Tantra, Verse 81)

With all your being, utter a word ending in "AH" and in the "H" let yourself be swept away by the gushing flow of wisdom. (Vijñāna Bhairava Tantra, Verse 90)


Thanks for the kinds words, Atanu :).

OM Namah Shivaya.


Anulom Bilom Pranayama has very similar effect when one's subtle nature becomes evident.

Meditation preceeeded by these exercises are usually very peaceful.

Om Namah Shivayya